Michael Wynn's Occult Reference Library
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bove is performed smoothly and without awkwardness. examine the drawings and practice to become proficient so that 48 when the opportunity arises, you will be able to share this greeting with your fellow brother and sister. as the order grows to its world wide status and develops relations with other temples, we want to greet other golden dawn practitioners in the classic style. hopefully, as our correspondence membership grows, more study groups and teaching sanctuaries will evolve in more cities. this will lead to more full, functioning, authorized golden dawn temples. our order handshake (the four fold handshake) is appropriate for work within the order and between members only. however, the grip, step, and grand word may be exchanged between members of various golden dawn orders the fo

d. due to the fact that the hebrew alphabet was considered an alphabet for the hebrew language as well as magical symbols of the qabalah, the student was taught to make it a point of learning to write these letters correctly. it is not the intention of this lesson to teach you to write the hebrew letters correctly, but within this grade you are given a list of the hebrew alphabet with some of its correspondences to memorize in preparation for the higher grades, as well as a lesson teaching you to draw the hebrew alphabet."in the zohar there is a pretty legend, rather long-winded but eloquent, about each letter of the alphabet, and how beth, the second letter of the alphabet, came to be used as the first letter of the first word of the bible bereshith, meaning in the beginning. the zohar i

ds the holy one responded:'aleph, aleph! thou shalt be the first of all letters and my unity shall be symbolized only by thee. in all conceptions and ideas human or divine, in every act and deed begun, carried on and completed, in all of them shalt thou be the first, the beginning."therefore did the holy one make the letters of the celestial alphabet capitals, and those of the earthly, small each corresponding to one another. and so was the beginning of the hebrew alphabet. we now move on to the law of manifestation, or rather the process in which manifestation occurred. we understand according to the legend of the birth of the hebrew alphabet that aleph is the beginning of all thought conceived, and all thought beyond conceiving. thought precedes all emotions and actions. action is the en

ocess in which manifestation occurred. we understand according to the legend of the birth of the hebrew alphabet that aleph is the beginning of all thought conceived, and all thought beyond conceiving. thought precedes all emotions and actions. action is the ends to the means of the thought. manifestation into the physical universe is comprised of the three letters aleph, mem and shin. these also correspond to the three elements of air, water and fire consecutively. these three united form earth, the final manifestation into physical existence. with these three elements we have two contending, opposite forces, fire and water, with air acting as the reconciler between them. the letter mem is the element of water, therefore is considered spirituality or consciousness. the letter shin represe

her letters. it is through these three letters that the physical universe came into being, and it is through the understanding of these three letters that indicates the presence of all the elements combined, the elements of fire, water, air and earth. you will come to understand in a future lesson that these elements also refer to the four worlds of the qabalah as well as several other qabalistic correspondences. keep in mind that in the use of the hebrew alphabet in the workings of the qabalah, you will be able to correspond many different attributes from any system of magic and religion. qabalah this is a simple discourse on some of the major facets of the qabalah. it is also spelled as kabbalah and cabala.(pronounced ka-bah-lah. orgins qabalah comes from the hebrew word qbl, meaning an

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ii. worship. the simplest actions by which man expressed his reverence^ for the gods (see suppl, and kept up a permanent connexion with them, were prayer and sacrifice. sacrifice is a prayer offered up with gifts. and wherever there was occasion for prayer, there was also for sacrifice (see suppl. peayer. when we consider the word employed by ulpliilas to express adoration, we at once come upon a correspondence with the norse phraseology again. for trpoakuveco the goth, equivalent is inveita, invait, invitum. matt. 8, 2. 9, 18. mk. 5, 6. 15, 19. lu. 4, 7-8. john 9, 38. 12, 20. 1 cor. 14, 25; and once for dcrird^ofxal, mk. 9, 15 (see suppl. whether in using this word the exact sense of 'irpoakvvr]at; was caught, may be doubted, if only because it is invariably followed by an ace, instead of

h lex and eucharistia, the fris. vitat invariably the latter alone; just as zakon in serv. has both meanings [but in euss. only that of lex. ulph. translates dvaia by goth, hunsl, matt. 9, 13. mk. 9, 49. lu. 2, 24; then again xarpeiav trpoa^epetv in john 10, 2 by hunsla saljan, where the reference is expressly to killing. and dvo-iaawjptov is called hunslastniss]\latt. 5, 23-4. lu. 1, 11. but the corresponding as. husd, engl, hoiisd, allows of being applied to a christian sacrament, and denotes the eucharist, hilsdgong the partaking of it, msc/fa^t the sacred vessel of sacrifice; conf. citedni. 260, 5 hiisdhtu halegu for the sacred vessels of jerusalem. likewise the ok hihl in the norw. and swed. laws is used in a christian, never in a heathen sense. no hunsal is found in ohg; neither can

amely in tacitus, germ. 43: apud naharvalos antiquae religionis lucus ostenditur; praesidet sacerdos muliebri ornatu, sed deos interpretatione romana castorem pollucemque memorant. ea vis numini, nomen aids; nulla simulacra, nullum peregrinae superstitionis vestigium. ut fratres tamen, ut juvenes venerantur. this alcis is either itself the nom, or a gen. of alx (as falcis of falx, which perfectly corresponds to the gothic alhs. a pair of heroic brothers was worshipped, without any statues, in a sacred grove; the name can hardly be ascribed to them^ it is the abode of the divinity that is called alx. numen is here the sacred wood, or even some notable tree in it^ 1 unless it were dat. pi. of alcus [or alca akkr. a wendicliolz, boliem. holec, which has been adduced, is not to the point, for

ld it have found a worthier (see suppl. at a time when rude beginnings were all that there was of the builder's art, the human mind must have been roused to a higher devotion by the sight of lofty trees under an open sky, than it could^ feel inside the stunted structures reared by unskilful liands. when long afterwards the architecture peculiar to the teutons reached its 1 to the lat. lucus would correspond a goth, liuhs, and this is confirmed by the ohg. wi, as. icdh. the en<,d. lea, ley has acquired the meaning of meadow, fiehl; also the slav, lug, boh. lutz, is at once grove, glade, and meadow. not only the wood, but wooded meadows were sacred to gods (see suppl. 70 temples. perfection, did it not in its boldest creations still aim at reproducing the soaring trees of the forest? would n

olaf tryggv. saga (fornm. sog. 2, 73 seq, which the christian composer evidently presents in an odious light, we at all events gather that in sweden a virgin attended the car of freyr on its travels among the people: frey var fengin til j?ionosto hona ung ok fris (into frey's service was taken a woman young and fair, and she is called hona freys. otherwise a priestess is called gyffja, iwfgycfja, corresponding to gosi, hofgosi^ see turisr hofgysja, islend. sog. 1, 205. jjorlaug gysja, landn. 1, 21. steinvor and fridgersr, sagabibl. 1, 99. 3, 268. but the norse authorities likewise dwell less on the priestly functions of women, than on their higher gift, as it seems, of divination: perita angurii femina, saxo gram. 121. a''aldamarr konungr atti mosur miok gamla ok orvasa, sva at hun la i re

3 8 INITIATION CEREMONY

ricus to hiereus and they go forward to west. hiereus (indicating it) this tablet before you shows the 7 planes of the tree of life answering to the 7 planets. thus, saturn answers to kether, jupiter to chokmah, and binah; mars to chesed and geburah; the sun to tiphareth; venus to netzach and hod, mercury to yesod and luna to malkuth. while this second tablet (indicating it) shows the four planes corresponding to the elements; the four worlds and the letters of the holy name. heg: leads theoricus to tablet in south. heg: this tablet shows you the meaning of the alchemical mercury on the tree of life of the first form of the alchemical sephiroth. here again it embraces all but kether. the radix metallorum, the triple foliation at the bottom of the cross refers to fire symbolized by the addi

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ironmentally friendly manner. you can, if you wish, place your banishing candle on a metal tray etched with a symbol of what you wish to remove from your life and bury that. both for ritual magick and for your informal candle spells and meditations, you will need a supply of candles in a variety of colours. i will list here astrological significances, the magical colour meanings and the elemental correspondences, so that even if you are new to magick you can begin work at once. if you are an experienced practitioner, some of the ideas may suggest new directions for your personal and coven work. the elemental candle colours each of the four elements- air, fire, water and earth- is represented by a single candle colour- yellow, red, blue and green. a coloured candle representing each of the

sire to initiate and to take command of people and situations. the fixed signs- leo, taurus, aquarius and scorpio- are signs entered by the sun in the middle of a season. people born under them exhibit stability and a tendency to continue in a predetermined path. the mutable signs -sagittarius, gemini, virgo and pisces- mark the time when the seasons are about to change. those born under them are correspondingly versatile and ready to compromise. zodiacal colours and associations aries, the ram: 21 march to 20 april. colour: red. a cardinal fire sign, for all matters of the self and of identity, for rituals of innovation, courage assertiveness and action. ruled by mars. taurus, the bull: 21 april to 21 may. colour: pink. a fixed earth sign, for rituals concerning all kinds of material matt

w by uranus. pisces, the fish: 19 february to 20 march. colour: white or mauve. a mutable water sign, for spells to develop spiritual awareness and intuition, and for divination, especially involving water and the fulfilment of hidden dreams. ruled by jupiter in the ancient system, now by neptune. in magick, it tends to be the old rulerships that are used in spells (see planets and angels. colour correspondences colour is of great significance, both in healing and magick, and colour symbolism is used frequently with candles, and also with crystals, flowers, foods and coloured water, as a way of focusing on and activating the different qualities inherent in the colours. white in magic, white represents light, the life force and clear vision and so is helpful where a new beginning or a sudde

ck person. colour breathing, which is used to create a cone of power (see page 40) is another healing method. you can also co-ordinate healing breathing within a group, again directing the energies to where they are needed. healing with crystals and colour the healing colour associations listed here are drawn from a variety of traditions and my own experience. you may find that for you the colour correspondences are different- this is the reason there are so many alternative systems. i have included the key colours here, but you can also refer back to the colour correspondences that i mentioned from page 90 onwards in the section on candles. white/ clear white is for limitless potential, clarity of vision, the life force, integration, seeking what is of worth. white can form a focus for al

he actions to be bound or the destructive habit are to be reabsorbed by the earth. it is also excellent in group rituals as a number of people can mould into it their collective energies. the substances of magick the substances of magick for formal rituals are the same as those used in informal magick. i have already described their magical associations in informal spells and in ritual magick the correspondences in colour and fragrance are exactly the same. each is set in its own quarter of the circle and used to charge the focus of the ritual with power. they can also be used for empowering and cleansing your ritual tools. if you make your own candles or incense for your rituals, you can endow energies by chanting the purpose for which they are being made. some practitioners prepare their

ABRAMELIN1

lanced by yin, the original moon concept of darkness, receptivity, femininity, intuition, acceptance and inaction. yin controls the earth and all things negatifothe sacred magic of abramelin the mage introduction and book i translated by s.l. mac gregor mathers the sacred magic of abramelin the mage introduction and book i this adobe acrobat edition contains the complete and unaltered text of the corresponding sections in the second (1900) edition published by john m. watkins, london. prepared and typeset by benjamin rowe, december 6, 1998. i introduction, by s.l. mac gregor mathers. wing perhaps to the circumstance that the indispensable baedecker accords only a three or four line notice to the biblioth que de l'arsenal but few english or american visitors to paris are acquainted with its

cal qabalah is the application of the mystic teachings to the production of magical effects. for the classification of divine and angelic names; of hosts and orders of angels, spirits and demons; of particular names of archangels, angels, intelligences, and demons, is to be found carried out even to minute detail in the qabalah, so that the knowledge hereof can give a critical appreciation of the correspondences, sympathies, and antipathies obtaining in the invisible world. therefore what abraham means is, that this system of sacred magic is thoroughly reliable, because correct in all its attributions, and that this being so, there is no chance of the operator using names and formulas on wrong occasions and in error. but also it is notable that abraham the jew (probably again with the inte

ages, and from that circumstance can suggest greater solemnity. also that the farther a magical operation is removed from the commonplace, the better. but i perfectly agree with abraham, that it is before all things imperative that the operator should thoroughly comprehend the import of his prayer or conjuration. introduction xvii furthermore the words in these ancient languages imply formulas of correspondences with more ease than those of the modern ones. pentacles and symbols are valuable as an equilibrated and fitting basis for the reception of magical force; but unless the operator can really attract that force to them, they are nothing but so many dead, and to him worthless, diagrams. but used by the initiate who fully comprehends their meaning, they become to him a powerful protecti

ABRAMELIN2

9 the following instructions recall some of cagliostro's methods of magical working. the sacred magic 38 70 ie, the child. 71 ie, the operator. 72 ie, the lamen of silver, previously alluded ctthe sacred magic of abramelin the mage book ii translated by s.l. mac gregor mathers the sacred magic of abramelin the mage book ii this adobe acrobat edition contains the complete and unaltered text of the corresponding sections in the second (1900) edition published by john m. watkins, london. prepared and typeset by benjamin rowe, december 16, 1998. 41 the second book of the holy magic, which god gave unto moses, aaron, david, solomon, and other saints, patriarchs and prophets; which teacheth the true divine wisdom. bequeathed by abraham unto lamech his son. translated from the hebrew. 1458. the s

ine, having in the sacred rites a power ineffable! 16 yet, notwithstanding, it is well in a sacred magical operation to employ a language which does not to our minds convey so much the commonplace ideas of everyday life, so as the better to exalt our thoughts. but, as abraham says, we should before all things understand what we are repeating. 17 the passover is about the vernal equinox and nearly corresponds to our easter; it begins on the 15th or 16th of the jewish first month= nisan or abib. the feast of tabernacles begins about the middle of their seventh month= tisri. 18 ie, religious denomination. 19 it is immaterial whether the religious conception be theistic or pantheistic. 20 the initiates of the true rosicrucian wisdom, know that there is a certain force in the observance of the

ABRAMELIN3

al places. 140 this would apparently apply to a command given to the demons, and not to an aspirant for the sacred wisd fthe sacred magic of abramelin the mage book iii translated by s.l. mac gregor mathers the book of the sacred magic of abramelin the mage: book three translated by s.l. macgregor mathers this adobe acrobat edition contains the complete and unaltered text and illustrations of the corresponding sections in the second (1900) edition published by john m. watkins, london. prepared and typeset by benjamin rowe, april 27, 1999. text set in adobe garamond. illustrations set in book antiqua. 120 the third book of the holy magic, which god gave unto moses, aaron, david, solomon, and other saints, patriarchs and prophets; which teacheth the true divine wisdom. bequeathed by abraham

t generally the effect to be produced, or in other words are simply the hebrew or other appellations of the result to which the square is to be applied. at the beginning of each chapter is placed a numbered list of the effects to be obtained by the use of each symbol there given. then follow the squares themselves. the sacred magick 125 in the original ms. these squares have been also numbered to correspond with the list at the beginning of each chapter, but from the evident difference in the ink this has been done later, though the handwriting is the same. i think also that in several cases the numbers to the squares have been misplaced; and though usually the natural sequence of b, c, d, e, f, g is adhered to, yet occasionally they are in a more irregular order, as in the fth chapter, fo

ADDTLS

piritual forces and their squares are painted white. six seniors occupy each tablet. thou shall obtain their names by counting from the sixth and seventh squares of the linea spiritus sancti. thou shall include these squares in the ascertaining of the names and readeth outward along the three lines of the cross to the edge of the tablet. each name of the senior is comprised of seven letters which correspond to the seven flaming torches (the seven spirits of god.(the understanding of this magical principal is beyond the scope of z.a.m. example from the holy tablet of a 7 k y jh b l allocations of the six seniors thou shall take note of the overlapping letters on the central squares. the n is used to invoke both the king of eight letters and the six seniors of seven letters. these seniors an

refore represents the sephiroth modified by the letter of the lesser angle. thus kether in the airy, lesser angle is the kether of w. in the watery lesser angle, it is the kether of h, and so on. the letters, in this case, as elsewhere explained, refer to the four worlds. referring to the other squares of the lesser angles, in the kerubic rank the outside square is always attributed to the letter corresponding to the element of the lesser angle. in the tablets of a and c, the name reads right to left in the two upper quarters; in the two lower quarters it reads from left to right. in the tablets of b and d, left to right in the upper, but in the two lower quarters from right to left. thus in the four tablets the name reads: a vhyh (f) yh(f)vh h(f)yhv hvh(f)y c vhyh (f) yh(f)vh h(f)yhv h

the ace and small cards of the suit represented by the element of the lesser angle. thus wands are attributed to the d angle, pentacles to the b angle, etc. the kerubic squares are allotted, as their name implies, to the four kerubim whose emblems follow the order of the letters of tetragrammaton: y h lion e eagle h king queen w h (final) man k bull b prince princess these last are of the suit corresponding to the element of the lesser angle as explained above, viz: wands to d and y; cups to c and h; swords to a and w; pentacles to b and h final. it was previously shown how the squares of the servient part of each lesser angle were given a double attribution to the letters of the name. they were seen to be ruled by a letter governing the rank, and also by a letter governing the column

ither white for m, or in color of sephirah. 23 kerubic squares of the lesser angles: triangle no. 1: tarot card of lesser angle. triangle no. 2: elemental emblem of tablet. triangle no. 3: kerubic symbol answering to letter of name. triangle no. 4: elemental emblem of lesser angle. no. 1 will agree with the coloring of no. 3 always. that is, the color will be that of the element of the court card corresponding to the kerub. no. 2 shows the elemental color of tablet. no. 4, elemental color of the lesser angle. servient squares: triangle no. 1: element of great tablet with astrological attribution. triangle no. 2: elemental emblem of letter ruling the column with tarot trump. triangle no. 3: elemental emblem of lesser angle with geomantic figure. triangle no. 4: elemental emblem of letter ru

2 shows the elemental color of tablet. no. 4, elemental color of the lesser angle. servient squares: triangle no. 1: element of great tablet with astrological attribution. triangle no. 2: elemental emblem of letter ruling the column with tarot trump. triangle no. 3: elemental emblem of lesser angle with geomantic figure. triangle no. 4: elemental emblem of letter ruling rank with hebrew of letter corresponding to tarot trump in triangle no. 2. the coloring of these angles is the simplest because it follows its elemental emblem. it has not been mentioned before, but it is the rule, when drawing or painting these pyramids and triangles, to paint the symbols on the appropriate sides in complimentary colors. thus, to take triangle no. 1 of a servient square in the c angle of c, the color will

ADEPTUS MINOR INITIATION

e one another' even as the master hath said. v.h. frater hodos chamelionis, what is the symbolic age of the aspirant" hodos "his days are an hundred and twenty years" second "it is written 'my spirit shall not always strive with man, seeing that he also is flesh, yet his days shall be an hundred and twenty years' associate adeptus minor, unto what do those 120 years of the aspirant's symbolic age correspond" third "to the five grades of the first order through which it is necessary for the aspirant to have passed before he can enter the tomb of the sacred mountain. 12 for the three months interval between the grades of practicus and philosophus are the regimen of the elements; and the seven months between the philosophus and the portal symbolize the regimen of the planets; while the elemen

"l.v.x, lux, the light of the cross (they give the saluting sign with heads bowed. then pause) chief "the mystic number of this grade is 21, the heptad multiplied by the triad; and from it is derived the password of this grade which is hyha, which should be lettered separately when given thus: chief "a" aspirant "h" chief "y" aspirant "h" chief "the keyword is i.n.r.i. which is inscribed with its correspondences upon this complete symbol of the rose and cross which i bear upon my breast. these letters have been occasionally used as the initials of the following sentences: jesus nazarenus rex judecorum, whence it symbolizes the grand word of this grade which is hwchy or the hebrew name of jesus, formed of the holy letter c, representing the \yhla jwr, placed within the center of the name 27

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

to translate these words will mire us in a hopeless quag of misunderstanding. what we can do is to deal with each one in turn, giving at the outset some sort of definition or description which will enable us to get a fairly complete idea of what is meant. i shall accordingly begin with an account of yama. attend! perpend! transcent! 7. yama is the easiest of the eight limbs of yoga to define, and corresponds pretty closely to our word 'control' when i tell you that some have translated it 'morality' you will shrink appalled and aghast at this revelation of the brainless baseness of humanity. the word 'control' is here not very different from the word 'inhibition' as used by biologists. a primary cell, such as the amoeba, is in one sense completely free, in another completely passive. all p

fallen, and i am sure you are all looking hungrily at me in the hope of seeing me do likewise. but no! there is one principle which carries us through all conflicts concerning conduct, because it is perfectly rigid and perfectly elastic 'do what thou wilt shall be the whole of the law' so: it is not the least use to come and pester me about it. perfect mastery of the violin in six easy lessons by correspondence! should i have the heart to deny you? but yama is different. do what thou wilt shall be the whole of the law *that* is yama. your object is to perform yoga. your true will is to attain the consummation of marriage with the universe, and your ethical code must constantly be adapted precisely to the conditions of your experiment. even when you have discovered what your code is, you wi

strologers. i do not know whether the average student is aware that in practice the significations of the planets are based generally upon the philosophical conceptions of the greek and roman gods. let us hope for the best, and go on! 8. the planet saturn, which represents anatomy, is the skeleton: it is a rigid structure upon which the rest of the body is built. to what moral qualities does this correspond? the first point of virtue in a bone is its rigidity, its resistance to pressure. and so in niyama we find that we need the qualities of absolute simplicity in our regimen; we need insensibility; we need endurance; we need patience. it is simply impossible for anyone who has not practised yoga to understand what boredom means. i have known yogis, men even holier than i(*no! no) who, to

to been masked by our pre-occupation with more active qualities. venus resembles jupiter, but on a lower scale, standing to him very much as mars does to saturn. she is close akin in nature to the sun, and she may be considered an externalisation of his influence towards beauty and harmony. venus is isis, the great mother; venus is nature herself; venus is the sum of all possibilities. the niyama corresponding to venus is one of the most important, and one of the most difficult of attainment. i said the sum of all possibilities, and i will ask you to go back in your minds to what i said before about the definition of the great work itself, the aim of the yogi to consummate the marriage of all that he is with all that he is not, and ultimately to realise, insofar as the marriage is consumma

esents the ecstatic acceptance of all possible experience, and the transcendental assumption of all particular experience into the one experience. oh yes, by the way, don't forget this. in a lesser sense venus represents tact. many of the problems that confront the yogi are impracticable to intellectual manipulation. they yield to graciousness. 13. our next planet is mercury, and the niyama which correspond to him are as innumerable and various as his own qualities. mercury is the word, the logos in the highest; he is the direct medium of connection between opposites; he is electricity, the very link of life, the yogic process itself, its means, its end. yet he is in himself indifferent to all things, as the electric current is indifferent to the meaning of the messages which may be transm

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

eally existed- was suitably impressed. shocked, actually. he asked to see the dubious personality who claimed responsibility for the editing and general research work that went into the volume. this exotic individual, simon by name, appeared suddenly one day in the living quarters of l.k. barnes attired in a beret, a suit of some dark, fibrous material, and a attache case which contained- besides correspondence from various balkan embassies and a photograph of the f-104 fighter being crated up for shipment to luxembourg- additional material on the necronomicon which proved his bona fides. also at that meeting was the third member of the unholy trinity, james wasserman of studio 31 who- according to a south american cult leader- died during the last year, but who has been able with assistan

or the feast of st. andrew, apostle, for november 30, that bears the legend "ecce qui tollis peccata mundi- behold him who taketh away the sins of the world- and the picture above it is of the atomic bomb! basically, there are two "sets" of gods in the mythos: the elder gods, about whom not much is revealed, save that they are a stellar race that occasionally comes to the rescue of man, and which corresponds to the christian "light; and the ancient ones, about which much is told, sometimes in great detail, who correspond to "darkness. these latter are the evil gods who wish nothing but ill for the race of man, and who constantly strive to break into our world through a gate or door that leads from the outside, in. there are certain people, among us, who are devotees of the ancient ones, an

eally existed- was suitably impressed. shocked, actually. he asked to see the dubious personality who claimed responsibility for the editing and general research work that went into the volume. this exotic individual, simon by name, appeared suddenly one day in the living quarters of l.k. barnes attired in a beret, a suit of some dark, fibrous material, and a attache case which contained- besides correspondence from various balkan embassies and a photograph of the f-104 fighter being crated up for shipment to luxembourg- additional material on the necronomicon which proved his bona fides. also at that meeting was the third member of the unholy trinity, james wasserman of studio 31 who- according to a south american cult leader- died during the last year, but who has been able with assistan

would make the word read like its original. the "conjuration of the watcher" follows the fire god conjuration. the word "watcher" is sometimes used synonymously with "angel, and sometimes as a distinct race, apart from angelos: egragori. the race of watchers are said not to care what they watch, save that they follow orders. they are somewhat mindless creatures, but quite effective. perhaps they correspond toe lovecraft's shuggoths, save that the latter become unweildly and difficult to manage. after the watcher, comes the maklu text, which appears to be a collection of exorcisms, which includes the famous "xilka xilka besa besa" incantation, in the original, to which a translation has been appended in this work- a translation evidently not at hand when the author compiled the ms. thus, f

hed in weird tales in 1936, the cult leader is closely identified with chthonic forces, is described as "notorious, and linked to the strange fate that befell the protagonist, edward derby) supplementary material to 777 the chart that follows is based on research presently available to the editor with regard to sumerian and assyro-babylonian religions. entries in parentheses refer to the state of correspondences before the advert of the elder gods, the race of marduk; that is, it reflects the nature of the cosmos before the fall of marduk from heaven (names of zodiacal constellations are after budge's renderings) table vii [a.c] table xxv [s] 0. anu (tiamat) 1. sphere of the primum mobile enlil (absu) 2. sphere of the zodiac or fixed stars enki; lumashi (igigi) 3. sphere of saturn adar 4

ALEISTER CROWLEY BOOK OF LIES

ey) which thought is itself untrue a reprint with an additional commentary to each chapter "break, break, break at the foot of thy stones, o sea! and i would that i could utter the thoughts that arise in me" book of lies get any book for free on: www.abika.com 3 (opposite: photo of frater perdurabo on his ass) commentary (title page) the number of the book is 333, as implying dispersion, so as to correspond with the title "breaks" and "lies. however, the "one thought is itself untrue, and therefore its falsifications are relatively true. this book therefore consists of statements as nearly true as is possible to human language. the verse from tennyson is inserted partly because of the pun on the word "break; partly because of the reference to the meaning of this title page, as explained ab

s god god the father and mother is concealed in generation. god is concealed in the whirling energy of nature. god is manifest in gathering: harmony: consideration: the mirror of the sun and of the heart. the third triad bearing: preparing. wavering: flowing: flashing. stability: begetting. the tenth emanation the world [10] commentary (the chapter that is not a chapter) this chapter, numbered 0, corresponds to the negative, which is before kether in the qabalistic system. the notes of interrogation and exclamation on the previous pages are the other two veils. the meaning of these symbols is fully explained in "the soldier and the hunchback. this chapter begins by the letter o, followed by a mark of exclamation; its reference to the theogony of "liber legis" is explained in the note, but

the title of it, i being the secret, and t being the manifested, phallus. this is, however, only one aspect of it, which may perhaps be defined as the ultimate reality. it is apparently a more exalted thing than that. this chapter should be compared with chapter 11; that method of destroying the reason by formulating contradictions is definitely inculcated. the reason is situated in daath, which corresponds book of lies get any book for free on: www.abika.com 70 the the throat in human anatomy. hence the title of the chapter "the garotte. the idea is that, by forcing the mind to follow, and as far as possible to realise, the language of beyond the abyss, the student will succeed in bringing his reason under control. as soon as the reason is vanquished, the garotte is removed; then the inf

omnia nec duo nec unus nec nihil sunt. gloria patri et matri et filio et [82] filiae et spiritui sancto externo et spiritui sancto interno ut erat est erit in saecula saeculorum sex in uno per nomen septem in uno ararita. let him then repeat the signs of l.v.x. but not the signs of n.o.x; for it is not he that shall arise in the sign of isis rejoicing. commentary( lambda-sigma) the star sapphire corresponds with the star-ruby of chapter 25; 36 being the square of 6, as 25 is of. this chapter gives the real and perfect ritual of the hexagram. it would be improper to comment further upon an official ritual of the a'.a. book of lies get any book for free on: www.abika.com 80 [83] 37 kappa-epsilon-phi-alpha-lambda-eta lambda-zeta dragons thought is the shadow of the eclipse of luna. samadhi i

the zelator of the a'.a. has to pass an examination in asana before he becomes eligible for the grade of practicus. the ten days allude merely to the tradition about the camel, that he can go ten days without water. paragraph 4 identifies the reward of initiation with death; it is a cessation of all that we call life, in a way in which what we call death is not. 3, silv er, and the moon, are all correspondences of gimel, the letter of the aspiration, since gimel is the path that leads from the microcosm in tiphareth to the macrocosm in kether. the epithets are far too complex to explain in detail, but mem, the hanged man, has a close affinity for gimel, as will be seen by a study of liber 418. unt is not only the hindustani for camel, but the usual termination of the third person plural o

ALEISTER CROWLEY LIBER 777

claim, may that of which we have partaken sustain us in the search for the quintessence, the stone of the wise, the summum bonus, true wisdom, and perfect happiness. so mote it be! v the tree of life col. xii. this arrangement is the basis of the whole system of this book. besides the 10 numbers and the 22 letters, it is divisible into 3 columns, 4 planes, 7 planes, 7 palaces, etc. etc.8 table of correspondences table i 2 i. key scale. ii* hebrew names of numbers and letters. iii. the four worlds. lxiv. secret names of the four words. lxv. secret numbers corresponding. lxvi. spelling of tetragrammaton in the four worlds. 11 hryxy yetrizah, formative world hm mah 45 ah waw ah dwy 23 hayrb briah, creative world gs seg 63 ah waw ah dwy 31 twlyxa atziluth, archetypal world bu aub 72 yh wyw yh

wy 32 bis hycu assiah, material world b ben 52 hh ww hh dwy 31 bis. lxvii. the parts of the soul. lxviii. the demon kings. lxix* the alchemical elements. lxx. attribution of pentagram. 11 jwr ruach oriens h left upper point 23 jmcn neshamah ariton g right upper point 31 hyj chiah paimon f right lower point 32 bis cpn nephesh amaimon g left lower point 31 bis hdyjy yechidah. topmost point table of correspondences 19 lxxi. the court cards of the tarot, with the spheres of their celestial dominion wands. lxxii. the court cards of the tarot, with the spheres of their celestial dominion cups. 11 the prince of the chariot of fire. rules 20 d to 20 f, including most of leo minor. the prince of the chariot of the waters. 20 g to 20 h 23 the queen of the thrones of flame. 20 l to 20 a, including pa

even palaces. cv. english of col. civ. 0. 1 skull 2 right brain 3 left brain ra aretz earth (dry) 4 right arm hmda adamah red earth 5 left arm ayg gia undulating ground 6 the whole body from the throat to the holy member hycn neshiah pasture 7 right left hyx tziah sandy earth 8 left leg aqra arqa earth 9 sign of the holy covenant 10 crown which is in yesod lbt dlj tebhel cheled wet earth table of correspondences 23 cvi* the ten hells in seven palaces. cvii. translation of hells. cviii* some princes of the qliphoth. cix* the kings of edom. 0. 1 satan and moloch. 2* lams. 3 lwac sheol grave \ynwnz tca. 4 wdba abaddon perdition lucifuge bbwy of hrxb jobab of bozrah 5 tjcrab bar shachath clay of death \wrtca ynmyt mch husham of temani 6 wyhfyf titahion pit of destruction belphegor awyj tywu dd

3 concealers' daath] h wiyah hypocrites dar al-jalai 4 breakers in pieces% jahim pagans or idolaters dar as-salam 5 burners$ sakar guebres jannat al-maawa 6 disputers! sa ir sabians jannat al-khuld 7 dispersing ravens hutamah jews jannat al-naim 8 deceivers laza christians jannat al-firdaus 9 obscene ones 10 the evil woman or (simply) the woman jehannum moslems jannat al- adn or al-karar table of correspondences 25 cxxviii. meaning of col. cxxvii. cxxix. pairs of angels ruling wands. cxxx. pairs of angels ruling cups. cxxxi. pairs of angels ruling swords. 0. 1. 2 lawhw laynd lauya hywbj lalzy lahbm 3 house of glory, made of pearls hycjh hymmu lahar hymby layrh hymqh 4 house of rest or peace, made of rubies and jacinths laann latyn layyh hymwm hywal laylk 5 garden of mansions, made of yello

a alinkir 19 rhnswl losanahar yujz zachi rbyhs sahiber 20 hrwanna ananaurah hydyar rayadyah rpcm mishpar 22 ynsrf tarasni nrhs saharnatz rdjc shachdar 24 wmk kamotz rhwdnn nundohar laydwrtw uthrodiel 25 tarcm mishrath yrhw vehrin ahwba aboha 26 wnsm misnim hysysy yasyasyah laydwrbydgsy yasgedibarodiel 28 mpss saspam wrdba abdaron laydwrg gerodiel 29 ymlhb bihelami wrwa avron [yrfs satrip table of correspondences 27 cxlix. magical images of the decans (ascendant. cl. magical images of the decans (succedent. 15 a tall, dark, restless man, with keen flamecoloured eyes, bearing a sword. a green-clad woman, with one left bare from the ankle to the knee. 16 a woman with long and beautiful hair, clad in flame-coloured robes a man of like figure (to the ascendant, with cloven hoofs like an ox. 17

ALEISTER CROWLEY LIBER CHANOKH

right to left. but the order of the decans in each sign is reverse, and thus the planets which fill the right-hand side of the pyramids go in the first two cases downwards, and in the third from left to right. the upper sides of the pyramids are all attributed to the element of spirit, the lower sides to the element of the tablet. each square is also referred to the small card of the tarot which corresponds to the decan (see 77712. 2. calvary crosses. each has 10 squares. the upper sides of the pyramids are uniformly given to spirit, the lower sides to the sephiroth, in the order shewn.13 the left-hand sides are attributed to the element of the tablet, the right-hand sides to the sub-element of the lesser angle.14 3. kerubic squares. the upper sides pertain to the element of the tablet, t

es. the upper sides of the pyramids are uniformly given to spirit, the lower sides to the sephiroth, in the order shewn.13 the left-hand sides are attributed to the element of the tablet, the right-hand sides to the sub-element of the lesser angle.14 3. kerubic squares. the upper sides pertain to the element of the tablet, the lower sides to the subelement. right- and left-hand sides in this case correspond, according to a somewhat complex rule which it is unnecessary to give here.15 the attributions to the court cards of the tarot naturally follow.16 4. lesser squares. the upper side of each pyramid is governed by the kerub standing on the file above it. the lower side is governed by the kerub also, but in order descending as the are from right to left above [see angle of air of water; th

which conversed with the patriarch enoch of jewish fable.19] enochian a a alphabet b b c c, k d d e e f f g g h h i i, y l l m m n n o o p p q q r r s s t t u u, v, w x x z z plate ix. the symbolic representation of the universe 16 v the thirty thyrs or aires and their divisions and angels are as follows [we omit for the present consideration of the parts of the earth to which they are stated to correspond, and the question of the attributions to the cardinal points and the tribes of israel. these are duly tabulated in dee s liber scienti, auxilii, et victori terrestris: name of aire. names of governors20 numbers of servitors in all 1. lil. 1. occodon 7209 2. pascomb 2360 3. valgars 5362 14931 2. arn. 4. doagnis 3636 5. pacasna 2362 6. dialiva21 8962 15960 3. zom. 7. samapha 4440 8. viroo

n from the servient squares of the lesser angle of fire. as crowley gives no examples it is not clear which system he intended. 11: the following is all derived from golden dawn teaching rather than the dee manuscripts. 12: columns cxxxiii to cxxxvi. 13: more precisely, each square is referred to the sephirah modified by the element of the lesser angle; or to that sephirah in the qabalistic world corresponding (thus fire atziluth, water briah, etc. regardie gives the positions of binah through to geburah differently; zalewski (1990) gives the same reading as chanokh, stating this arrangement appears in westcott s notanda to the g.d. enochian papers. 14: in addition the upper six are referred to the planets according to the scheme in 777 col. cxxiv, the heavenly hexagram, and to the tarot t

ponding (thus fire atziluth, water briah, etc. regardie gives the positions of binah through to geburah differently; zalewski (1990) gives the same reading as chanokh, stating this arrangement appears in westcott s notanda to the g.d. enochian papers. 14: in addition the upper six are referred to the planets according to the scheme in 777 col. cxxiv, the heavenly hexagram, and to the tarot trumps corresponding. 15: see regardie (ed, the golden dawn, vol. iv. 16: suit by element of lesser angle, rank by element of column; so in the lesser angles of water, the square with the left and right sides referred to fire is attributed to the knight of cups. 17: each square is additionally referred to one of the 16 figures of geomancy, and to one of the signs or elements (saturn replacing earth as pe

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ent orders of idea connected with each other in a way beyond our present comprehension (illustration: we are able to light cities by rule-of-thumb methods. we do not know what consciousness is, or how it is connected with muscular action; what electricity is or how it is connected with the machines that generate it; and our methods depend on calculations involving mathematical ideas which have no correspondence in the universe as we know it<infinite" expressions (12) man is ignorant of the nature of his own being and powers. even his idea of his limitations is based on experience of the past, and every step in his progress extends his empire. there is therefore no reason to assign theoretical limits<
less satisfactorily represented by either; yet both these alphabets were found so little satisfactory when it came to an attempt at phonetic printing of oriental languages, that the alphabet had to be expanded by the use of italics and other diacritical marks. in the same way our magical alphabet of the sephiroth and the paths (thirty-two letters as it were) has been expanded into the four worlds corresponding to the four letters of the name yod-heh-vau-heh; and each sephira is supposed to contain a tree of life of its own. thus we obtain four hundred sephiroth instead of the original ten, and the paths being capable of similar multiplications, or rather of subdivision, the number is still further extended. of course this process might be indefinitely continued without destroying the origi

each letter of this alphabet may have its special magical sigil. the student must not expect to be given a cut-and-dried definition of what exactly is meant by any of all this. on the contrary, he must work backwards, putting the whole of his mental and moral outfit into these pigeon-holes. you would not expect to be able to buy a filing cabinet with the names of all your past, present and future correspondents ready indexed: your cabinet has a system of letters and numbers meaningless in themselves, but ready to take on a meaning to you, as you fill up the files. as your business increased, each letter and number would receive fresh accessions of meaning for you; and by adopting this orderly arrangement you would be able to have a much more comprehensive grasp of your affairs than would o

other. our "discoveries" are exactly as much of ourselves as they are of nature. america and electricity did, in a sense, exist before we were aware of them; but they are even now no more than incomplete ideas, expressed in symbolic terms of a series of relations between two sets of inscrutable phenomena> it is perfectly easy to re-model one's conception at any moment. now there is a traditional correspondence, which modern experiment has shown to be fairly reliable. there is a certain natural connexion between certain letters, words, numbers, gestures, shapes, perfumes and so on, so that any idea or (as we might call it "spirit, may be composed or called forth by the use of those things which are harmonious with it, and express particular parts of its nature. these correspondences have b

it will be necessary for the student to make a careful study of this book in connexion with some actual rituals of magick, for example, 8 that of the evocation of taphtatharath printed in equinox i, iii, pages 170-190, where he will see exactly why these things are to be used. of course, as the student advances in knowledge by experience he will find a progressive subtlety in the magical universe corresponding to his own; for let it be said yet again! not only is his aura a magical mirror of the universe, but the universe is a magical mirror of his aura. in this chapter we are only able to give a very thin outline of magical theory- faint pencilling by weak and wavering fingers- for this subject may almost be said to be co-extensive with one's whole knowledge. the knowledge of exoteric sci

ALEISTER CROWLEY MAGICK WITHOUT TEARS

t 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 which in any case i think it better to arrange by correspondence. 1) it is of the first importance that you should understand my personal position. it is not actually wrong to regard me as a teacher, but it is certainly liable to mislead; fellow-student, or, if you like, fellowsufferer, seems a more appropriate definition. the climax of my life was what is known as the cairo working, described in the minutest detail in the equinox of the gods. at

ery of who you really are, and eventually lead you to your recovering the memory of previous incarnations. as it is difficult for you to come to town except at rare and irregular magic without tears get any book for free on: www.abika.com 9 intervals, may i suggest a plan which has previously proved very useful, and that is a weekly letter. eliphas l vi did this with the baron spedalieri, and the correspondence is one of the most interesting of his works. you ask such questions as you wish to have answered, and i answer them to the best of my ability. i, of course, add spontaneous remarks which may be elicited by my observations on your progress and the perusal of your magical diary. this, of course, should be written on one side of the paper only, so that the opposite page is free for com

different forms; thus you have three ways of expressing the creative form, in its geometrical aspect, its human aspect, and its divine aspect. i am making a point of this, because the working out of this motto should give you a very clear idea of the sort of way in which qabalah should be used. i think it is rather useful to remember what the essence of the qabalah is in principle; thus, in your correspondence for malkuth, yesod, and hod you are simply writing down some of the ideas which pertain to the numbers 10, 9, and 8 respectively. naturally, there is a great deal of redundancy and overloading as soon as you get to ideas important enough to be comprehensive; as is mentioned in the article on the qabalah in equinox vol. i, no. 5, it is quite easy to prove 1= 2= 3= 4, etc. on the othe

re simply writing down some of the ideas which pertain to the numbers 10, 9, and 8 respectively. naturally, there is a great deal of redundancy and overloading as soon as you get to ideas important enough to be comprehensive; as is mentioned in the article on the qabalah in equinox vol. i, no. 5, it is quite easy to prove 1= 2= 3= 4, etc. on the other hand, you must be careful to avoid taking the correspondences given in the books of reference without thinking out why they are so given. thus, you find a camel in the number which refers to the moon, but the tarot card "the moon" refers not to the letter gimel which means camel, but to the letter qoph, and the sign pisces which means fish, while the letter magic without tears get any book for free on: www.abika.com 21 itself refers to the ba

, it naturally occurred to me, with a sort of joy "but i am mercury" i put it into latin- mercurius sum, and suddenly something struck me, a sort of nameless reaction which said "that's not quite right" like a flash it came to me to put 14 it into greek, which gave me "hermes eimi, keynote: may wish to convert to true greek and adding that up rapidly, i got the number 418, with all the marvellous correspondences which had been so abundantly useful to me in the past (see equ. of the gods, p. 138. my troubles disappeared like a flash of lightning. now to answer your questions seriatum; it is quite all right to put questions to me about the book of the law; a very extended commentary has been written, but it is not yet published. i shall probably be able to answer any of your questions from t

ALEISTER CROWLEY MEDITATION

others have completely failed in such simple matters as coherence. many of the writers are empirics, still more mere scribes, while by far the largest class of all is composed of stupid charlatans. we shall consider a simple form of magick, harmonized from many systems old and new, describing the various weapons of the magician and the furniture of his temple. we shall explain to what each really corresponds, and discuss the construction and the use of everything. the magician works in a "temple" the universe, which is (be it remembered) conterminous with himself<consciousness. all without does not exist for you> in this temple a "circle" is drawn upon the floor for the limitation of his working. this circle is protected by divine name

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

ding to the hindus, have course in the body<mind. that one which happens to be in course at the moment is the one seen by him. this is so marvellous an experience, even for one who has pushed astral visions to a very high point, that he may mistake them for the end. see chapter on dhyana. the hebrew letters corresponding to these principles are gimel, resh, and shin, and the word formed by them means "a flower" and also "expelled "cast forth> this is the cup of purification; as zoroaster says "so therefore first the priest who governeth the works of fire must sprinkle with the lustral water of the loud-resounding sea" it is the sea that purifies the world. and the "great sea" is in the qabalah a name

mna. see "raja-yoga" for more details> 84 there is the lotus of three petals in the sacrum, in which the kundalini lies asleep. this lotus is the receptacle of reproductive force. there is also the six-petalled lotus opposite the navel- which receives the forces which nourish the body. there is also a lotus in the solar plexus which receives the nervous forces. the six-petalled lotus in the heart corresponds to tiphereth, and receives those vital forces which are connected with the blood. the sixteen-petalled lotus opposite the larynx receives the nourishment needed by the breath. the two-petalled lotus of the pineal gland receives the nourishment needed by thought, while above the junction of the cranial structures is that sublime lotus, of a thousand and one petals, which receives the in

editation as samasati<equinox v "the training of the mind; equinox ii "the psychology of hashish: equinox vii "liber dccccxiii> on the exoteric side if necessary the mind should be trained by the study of any well-developed science, such as chemistry, or mathematics. the idea of organization is the first step, that of interpretation the second. the master of the temple, whose grade corresponds to binah, is sworn to "interpret every phenomenon as a particular dealing of god with his soul" 85 but even the beginner may attempt this practice with advantage. either a fact fits in or it does not; if it does not, harmony is broken; and as the universal harmony cannot be broken, the discord must be in the mind of the student, thus showing that he is not in tune with that universal c

ALEISTER CROWLEY TAO TEH KING

age that exhibited incompatibility. when i walked across china in 1905-6, i was fully armed and accoutred by the above qualifications to attack the till-then-insoluble problem of the chinese conception of religious truth. practical studies of the psychology of such mongolians as i had met in my travels, had already suggested to me that their acentric conception of the universe might represent the correspondence in consciousness of their actual psychological characteristics. i was therefore prepared to examine the doctrines of their religious and 2 philosophical masters without prejudice such as had always rendered nugatory the efforts of missionary sinologists and indeed all oriental scholars with the single exception of rhys davids. until his time translators had invariably assumed, with

uring my exile in america that the doctrines of lao tze developed most rapidly in my soul, even forcing their way outwards until i felt it imperious, nay inevitable, to express them in terms of conscious thought. no sooner had this resolve taken possession of me than i realized that the task approximated to impossibility. his very simplest ideas, the primitive elements of his thought, had no true correspondences in any european terminology. the very first word 'tao' presented a completely insoluble problem. it had been translated 'reason' the 'way 'to on' none of these covey the faintest conception of the tao. the tao is 'reason' in this sense, that the substance of things may be in part apprehended as being that necessary relation between the elements of thought which determines the laws

go slower than is natural. desire is the disturbance of the satwa-guna, exciting the lust of change, in one direction or the other, from the natural. things gained: see liber al cap ii vv weh note: not in ts, but sometimes added: 57-60) 34 chapter xxx a warning against war. 1. if a king summon to his aid a master of the tao, let him not advise recourse to arms. such action certainly bringeth the corresponding reaction. 2. where armies are, are weeds. bad harvests follow great hosts. 3. the good general striketh decisively, once and for all. he does not risk((counter-attack. in other words, he acts according to the rules of the game, without losing his head by vain-glory, ambition or hatred) by overboldness. he striketh, but doth not vaunt his victory. he striketh according to strict law o

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

eat all of part i, and then forcibly say: by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me ra-hoor-khuit! ntes this pentagram ritual is combined openly with the hexagram, for the secret formulation of abrahadabra. the hexagram is arranged differently on the tree, to correspond with kether (highest top point, chokmah (top-right, binah (top-left, chesed (bottom-right, geburah (bottom-left) and tiphareth (lowest bottom point. keep in mind that this ritual is done on the path of gimel. when making pentagrams and vibrating names in this rite you are also formulating the hexagram. thus: nuit= binah hadit= chokmah ra-hoor-khuit= tiphareth bes-na-maut= chesed ta-nech

ALEISTER CROWLEY THE LOST CONTINENT

f the woman, maria, the woman of the sun* the words meithras and abraxas are again derived from atlas "the woman entered, lingam being conjoined with yoni, bears the sun from her serpent womb" and "from the womb's mouth the sun (cometh seeking) a womb for his desire, even the womb of a serpent, the course of the year being signified in this manner, as usual with the ancients. this plan of an idea corresponding to each letter was carried out very strictly: thus tla, black, means the stigma or mark of the virgin's womb, ia (hail! greeting 'face to face, from the other peculiarity described above. these few examples will suffice to indicate the singular character of the language* and the way in which its essential dogmatic symbols have been incorporated by the heirs of atlas in the inmost san

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

are convinced- or even aware- of the more recondite results of analysis. it is no reply to this criticism to say that all men can be convinced if they are sufficiently trained, for who is to guarantee that such training does not warp the mind? but when we have brushed away these preliminary objections, we find that the nature of the statement itself is not, and cannot be, more than a statement of correspondences between our ideas. in the example chosen, we have five ideas; those of duality, of straightness, of a line, of enclosing, and of space. none of these are more than ideas. each one is meaningless until it is defined as corresponding in a certain manner to certain other ideas. we cannot define any word soever, except by identifying it with two or more equally undefined words. to defi

egard to the conception of the nature of number> possessing an infinite number of properties peculiar to itself. let us consider, for a moment, the numbers 8 and 9. 8 is the number of cubes measuring one inch each way in a cube which measures two inches each way; while 9 is the number of squares measuring one inch each way in a square measuring three inches each way. there is a sort of reciprocal correspondence between them in this respect. by adding one to eight, we obtain nine, so that we might define unity as that which has the property of transforming a three-dimensional expansion of two into a two-dimensional expansion of three. but if we add unity to nine, unity appears as that which has the power of transforming the two-dimensional expansion of three aforesaid into a mere oblong mea

ce and fire, though in different ways. now "force and fire" is the attribute of ra-hoor-khuit, lord of the aeon; and 5 and 6 are mystically mated to represent the accomplishment of the great work in abrahadabra, the word of the aeon (see, for this word, infra qabalistic appendix. the termination st is the coronal combination xxxi which we shall notice often enough later on. the beast, besides 666 correspondences, is by english sound, the magus (beth, mercury, etc) of this st. s has in the tarot the card numbered xx, which represents the stele of revealing, and is called the judgment; i.e, the ending of an aeon. t has the card numbered xi and is called strength. it is the card of leo and represents babalon and the beast conjoined "their fold; not only a sheepfold, but as if it were written

abalistic system that enabled me to interpret the signs leading to this revelation. the winged secret flame is hadit; the stooping starlight is nuit; these are their true natures, and their functions in the supreme ritual referred to above. the new comment the sun and moon, in their occult sense, are secondary representatives of this original duality which is a phase of the qabalistic zero. other correspondences are yun sic, s.b "yang ?weh and yin, yod and he, etc. but most such dualities have been conceived in very gross and unphilosophical forms. of course, it is impossible to grasp this subject properly by reason; only the understanding developed by meditation and spiritual experience avails. initiation is pantomorphously progressive. note that the secret divine letter sht which is the

no shadow of reason for supposing that these possess any authority beyond their own jurisdiction. we know that the structure of the brain has been determined by the animal struggle to survive: it is adapted to the conditions of environment. it is the serf of brute passions, the ape of atavism, the dupe of sense, and the automaton of accident. we have no right to assert that its internal reactions correspond to the external world in any way whatever. officially recognized thinkers are only just beginning to realize what mystics have known since the morning star glimmered through the haze on the horizon of history, that the laws of thought are only expressions of the bondage of the thinker. apart from the dependence of mind upon the unreliable, symbolically communicated, and fragamentary aff

ALEISTER CROWLEY THE QABALAH

s spoken of as ypna ryuz, zauir anpin, the lesser contenance, or microprosopus, by way of antithesis to macroprosopus, or the vast countance, which is one of the names of kether, the first sephira. the six sephiroth of which zauir anpin is composed, are then called his six members. he is also called ]lm, melekh, the king. the number 7. the seventh sephira is jxn, netzach, or firmness and victory, corresponding to the divine name twabx hwhy, ihvh tzabaoth, the lord of armies, and the angelic names \yhla, elohim, gods, and \ycycrt, tarshishim, the brilliant ones (daniel x, 6. the number 8. thence proceeded the feminine passive potency dwh, hod, splendour, answering to the divine name twabx \yhla, elohim tzabaoth, the gods of armies, and among the angels to \yhla ynb, beni elohim, the sons of

r of mildness, consisting of the first, sixths, ninth, and tenth emanations. in their totality and unity the ten sephiroth represent the archetypal man, wmdq \da, adam qadmon, the protogonos. in looking at the sephiroth constituting the first triad, it is evident that they represent the intellect; and hence this triad is called the intellectual world, lkcwm \lwu, olahm mevshekal. the second triad corresponds to the moral world cgrwm \lwu, olahm morgash. the third represents power and stability, and is therefore called the material world, ubfwmh \lwu, olahm ha-mevetbau. these three aspects are called the faces, ypna, anpin. thus is the tree of life \yyj u, otz chaiim21 formed; the first triad being placed above, the second and third below, in such a manner that the three masculine sephiroth

orr von rosenroth s kabbala denudata, and study for themselves.26 it should not prove easy; frater p, after years of study, confessed: i cannot get much out of von rosenroth; and we may add that only the best minds are likely to obtain more than an academic knowledge of a system which we suspect von rosenroth himself never understood in any deeper sense. as a book of reference to the hierarchical correspondences of the qabalah, of course 777 stands alone and unrivalled. the graphic qabalah has already been fully illustrated in this treatise. see illustrations 2, 12, 16, 17, 18, 19, 21, 22, 24, 27, 28, 29, 33, 34, 35, 38, 39, 40, 41, 43, 45, 46, 47, 48, 50, 51, 61, 63, 64, 65, 66, 71, 72, 73, 74, 75, 76, 77, 78, 79, 82.27 by far the best and most concise account of the method of the qabalah

matter; w is, the bull, or energy-motion; and r is the sun, or organised and moving system of orbs. the three letters of rwa thus repeat the three ideas. the nature of rwa is this analysed, under the figure of the ten numbers and the 22 letters which together compose what the rosicrucians have diagrammatised under the name of minutum mundum. it will be noticed that every number and letter has its correspondence in ideas of every sort; so that any given object can be analysed in terms of the 32. if i see a blue star, i should regard it as a manifestation of chesed, water, the moon, salt the alchemical principle, sagittarius or what not, in respect of its blueness one would have to decide which from other data and refer it to the xviith key of the taro in respect of its starriness. the use o

rit. the methods of discovering dogma from sacred words are also numerous and important: i may mention (a) the doctrine of sympathies: drawn from the total numeration of a word, when identical with, or a multiple or submultiple of, or a metathesis of, that of another word (b) the method of finding the least number of a word, by adding (and re-adding) the digits of its total number, and taking the corresponding key of the taro as a key to the meaning of the word (c) the method of analogies drawn from the shape of the letters (d) the method of deductions drawn from the meanings and correspondence of the letters (e) the method of acrostics drawn from the letters. this mode is only valid for adepts of the highest grades, and then under quite exceptional and rare conditions. 29 i.e, crowley s e

ALEISTER CROWLEY THE SWORD OF SONG

ery reluctantly, a protest against the idea of professer rhys davids (if i have understood him aright) that nirvana is the mental state resulting from the continuous practice of all the virtues and methods of thought characteristic of buddhism. no; nirvana is a state belonging to a different plane, to a higher dimension than anything we can at present conceive of. it has perhaps its analogies and correspondences on the normal planes, and so shall we find of the steps as well as of the goal. even the simple first step, which every true buddhist has taken, sammaditthi, is a very different thing from the point of view of an arahat. the buddha stated expressly that none but an arahat could really comprehend the dhamma. science and buddhism 97 and so for all the eight stages; as regards their o

when 118= change, a ferment, strength. also= before he was 120, the mystic age of a rosicrucian. 2 her-shell= herschell, or uranus, the planet which was ascending (in leo) at crowley s birth. 3 vau and gimel, the hierophant and high-priestess in the tarot. hence from his castle of ug means from his initiation. we cannot in future do more than indicate the allusions. 4 the kerubim. 5 see table of correspondences [a table of correspondences was intended to appear as an appendix to the first volume of crowley s collected works. it is not in the 1970s reprint from which i am working, and may not have been in the original. see 777 instead t.s] 6 the 22nd key of the tarot. the other tarot symbols can be traced by any one who possesses, and to some degree understands, a pack of the cards. the oc

w the suggler mocks him and cries: four fool s bargains hast thou made, and thou art fit to go forth and meet a fool4 for thy mate. but our father counted thrice seven and cried: one for the fool, seeing 1 3, the number of g. 2, the number of the card g. 2 the equality of three and eight is attributed to binah, a high grade of theurgic attainment. 3 scil. juggler, the 1st key. the magical weapons correspond to the kerubim. 4 the key marked 0 and applied to aleph, 1. ambrosii magi hortus rosarum 115 hammer of thor. arcanum. griphus i. griphus ii. griphus iii. griphus iv. griphus v. griphus vi. griphus vii. the serpent should be his at last. none for the fool, they laughed back nay, even his maiden queen. for she would not any should know thereof. yet all were right, both he and they. but tr

ALEISTER CROWLEY EQ I 1

g it. iii shall we get on any better if we investigate this "est- something is- existence is- hb:heh hb:yod hb:heh hb:aleph hb:resh hb:shin hb:aleph hb:heh hb:yod hb:heh hb:aleph? 116 what is existence? the question is so fundamental that it finds no answer. the most profound meditation only leads to an exasperating sense of impotence. there is, it seems, no simple rational idea in the mind which corresponds to the word. it is easy of course to drown the question in definitions, leading us to further complexity- but "existence is the gift of divine providence "existence is the opposite of non-existence" do not help us much! the plain "existence is existence" of the hebrews goes farther. it is the most sceptical of statements, in spite of its form. existence is just existence, and there's n

413. in the old days, when but a small portion of the globe was known to civilised man, the explorer and the traveller would return to his home with weird, fantastic stories of long-armed hairy men, of impossible monsters, and countries of fairy-like wonder. but he who travels now and who happens to see a gorilla, or a giraffe, or perchance a volcano, forgets to mention it even in his most casual correspondence! and why? because he has learnt to understand that such things are. he has named them, and, having done so, to him they cease as objects of interest. in one respect he gives birth to a great truth, which he at once cancels by giving birth to a great falsehood; for his reverence, like his disdain, depends but on the value of a name. not so, however, the adept; for as a zoologist does

ALEISTER CROWLEY EQ I 5

he training of the mind. by ananda metteya 28 the sabbath. by ethel ramsay 60 the temple of solomon the king 65 a nocturne. by victor b. neuburg 121 the vixen. by francis bendick 125 the pilgrim. by aleister crowley 130 my crapulous contemporaries, no. iv- wisdom while you waite. by aleister crowley 133 x-rays on ex-probationers. by perdurabo 142 the vampire. by ethel archer 143 the big stick 144 correspondence 158 "special supplement" liber ccccxviii (xxx aerum) 1 stop press reviews 177 editorial the price of this magazine is now six shillings, and the size reduced. if the whole edition is sold immediately, there should be a matter of eighteenpence left to pay those who have toiled day and night, six months, to bring it to perfection* readers can help us: firstly, by buying the edition de

b:bet hb:lamed foundation. hb:dalet hb:vau hb:samekh hb:yod 9 55 s. of the elements hb:taw hb:vau hb:dalet hb:vau hb:samekh hb:yod hb:mem-final hb:lamed hb:chet kingdom. hb:taw hb:vau hb:koph hb:lamed hb:mem 10 66 air hb:chet hb:vau hb:resh ox. hb:peh-final hb:lamed hb:aleph 11 78 mercury (planets follow house. hb:taw hb:yod hb:bet 12 91 luna sephiroth camel. hb:lamed hb:mem hb:gemel 13 105 venus corresponding) door. hb:taw hb:lamed hb:dalet 14 120 aries hb:heh hb:lamed hb:tet window. hb:heh hb:heh 15 136 taurus hb:resh hb:vau hb:shin nail. hb:vau hb:vau 16 153 gemini hb:mem-final hb:yod hb:mem hb:vau hb:aleph hb:taw sword. hb:nun-final hb:yod hb:zain 17 171 cancer hb:nun-final hb:tet hb:resh hb:samekh fence. hb:taw hb:yod hb:chet 18 190 leo hb:heh hb:yod hb:resh hb:aleph serpent. hb:taw h

spoken of as zoir anpin, zaur anpin, the lesser countenance, microprosopus, by way of antithesis to macroprosopus, or the vast countenance, which is one of the names of kether, the first sephira. the six sephiroth of which zauir anpin is composed, are then called his six members. he is also called mlk, melekh the king. the number 7. the seventh sephira is ntzch, netzach, or firmness and victory, corresponding to he divine name jehovah tzabaoth, ihvh tzbavth, the lord of armies, and the angelic names alhim, elohim, gods, and thrshishim, tharshishim, the brilliant ones (dan. x. 6)5. the number 8. thence proceeded the feminine passive potency hvd, hod, splendour, answering to the divine name alhim tzbavth, elohim tzabaoth, the god of armies, and among the angels to bni alhim, beni elohim, th

of mildness, consisting of the first, sixth, ninth, and tenth emanations. in their totality and unity the ten sephiroth represent the archetypal man, adm qdmvn, adam qadmon, the protogonos. in looking at the sephiroth constituting the first triad, it is evident that they represent the intellect; and hence this triad is called the intellectual world, ovlm mvshkl, olahm mevshekal. the second triad corresponds to the moral world, ovlm mvrgsh, olahm morgash. the third represents power and stability, and is therefore called the material world, olvm hmvthbo, olahm ha-mevethau. these three aspect are called the faces, anpin, anpin. thus is the tree of life, otz chiim, otz chaiim, formed; the first triad being placed above, the 80 second and third below, in such a manner that the three masculine

d, knorr von rosenroth's "kabbala denudata" and study for themselves. it should not prove easy; frater p, after years of study, confessed "i cannot get much out of rosenroth; and we may add that only the best minds are likely to obtain more than an academic knowledge of a system which we suspect von rosenroth himself never understood in any deeper sense. as a book of reference to the hierarchical correspondences of the qabalah, of course "777" stands alone an unrivalled. the graphic qabalah has been already fully illustrated in this treatise. see illustrations 2, 12, 16, 17, 18, 19, 21, 22, 24, 28, 29, 33, 34, 35, 38, 39, 40, 41, 43, 45, 46, 47, 48, 50, 51, 61, 63, 64, 65, 66, 71, 72, 73, 74, 75, 76, 77, 78, 79, 82. by far the best and most concise account of the method of the qabalah is t

ALEISTER CROWLEY EQ I 5

t being, as it were, absorbed in the higher. the last set consists, therefore, of the first three aethyrs with the remaining twenty-seven as their malkuth. and the letters of the first three aethyrs are the key-sigils of the most exalted interpretation of the sephiroth. i is therefore kether; l, chokmah and binah; a, chesed; n, geburah; 10 r, tiphereth; z, netzach; n, hod; o, jesod. the geomantic correspondences of the enochian alphabet form a sublime commentary. note that the total angels of the aethyrs are 91, the numeration of amen. the cry of the 28th aethyr, which is called bag there cometh an angel into the stone with opalescent shining garments like a wheel of fire on every side of him, and in his hand is a long flail of 1 the lvx cross hidden in the svastika is probably the arcanum

th a beth, with the letter of the magician. yet, by this simple device, hath he created the whole illusion of sorrow) open the mysteries of your creation, and make us partakers of the undefiled knowledge (the word here is "iadnamad" is not the ordinary word for knowledge. it is a word of eight letters, which is the secret name of god, summarized in the letter cheth; for which see the aethyr which correspondeth to that letter, the twelfth aethyr) now from time to time i have looked into the stone, but 154 never is there any image therein, or any hint thereof; but now there are three arrows, arranged thus: illustration on page 155 described: three arrows intersecting in the common centers of the three shafts. two are diagonal, forming an "x" with points to top and fledging to bottom. the thi

, pp. 64" less than 100 copies remain. the price will shortly be raised to one guinea net. a. a. publication in class b- book 777 this book contains in concise tabulated form a comparative view of all the symbols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosicrucians, are now for the first time published; also the complete secret magical correspondences of the g. d. and r. r. et a. c. it forms, in short, a complete magical and philosophical dictionary; a key to all religions and to all practical occult working. for the first time western and qabalistic symbols have been harmonized with those of hinduism, buddhism, mohammedanism, taoism &c. by a glance at tables, anybody conversant with any one system can understand perfectly all o

in its author's words, it represents 'an attempt to systematise alike the data of mysticism and the results of comparative religion' and so far as any book can succeed in such an attempt, this book does succeed; that is to say, it condenses in some sixty pages as much information as many an intelligent reader at the museum has been able to collect in years. the book proper consists of a table of 'correspondences' and is, in fact, an attempt to reduce to a common denominator the symbolism of as many religious and magical systems as the author is acquainted with. the denominator chosen is necessarily a large one, as the author's object is to reconcile systems which divide all things into 3, 7, 10, 12, as the case may be. since our expression 'common denominator' is used in a figurative and n

ALEISTER CROWLEY EQUINOX EQ I 1 2

s way reaches the chief cities of punjab during september and october. thence it is distributed over the central and united provinces as far as bombay and calcutta, and is used everywhere for smoking. charas, though a drug, plays the part of money to a great extent in the trade that is carried on at ladakh, the price of the drug depending on the state of the market, and any fluctuations causing a corresponding increase or decrease in the value of the goods for which it is bartered. the exchange price of charas thus gives rise to much gambling. a pony-load (two pais or three maunds) sells for rs. 40 or rs. 50, the cost of transport to hoshiapur (the chief punjab depot) is rs. 100, and there it fetches from rs. 30 to rs. 100 per maund. retail dealers sell small quantities at a price that wor

analyses have been added according to fluckiger and hanbury, charas yields one-fourth to one- third of its weight of amorphous resin, and it has been stated that good samples yield 78 per cent. of resin. it will be seen above that the average yield in the north indian samples is 40 per cent. the highest being from kashgar and the lowest from baluchistan and from kumaon wild plants, the last-named corresponding to a good sample of ganja. 239 "physiological values. captain j. f. evans. i.m.s. chemical examiner to the government of bengal, also gave results of his physiological tests in the indian hemp drug commission's proceedings for 1893-4. his experiments were made with alcoholic extracts, and only one sample amritsar best charas approached in definite physiological effects the extract

om the "proceedings of the chemical society" for 1897-8, and is to be found on page 66. cannabinol "the authors have continued their examination of cannabinol, the toxic resinous constituent of indian hemp (trans. 1896,"69" 539)"the substance boils with slight decomposition at about 400 its absorption spectrum shows no characteristic bands, its vapour-density at the temperature of boiling sulphur corresponds with the formula c18h24o2 already assigned to the compound."an account is given of the reaction of cannabinol with acetic anhydride, benzoyl chloride and phosphoric anhydride; the results indicate that one hydroxyl group is present. in the case of acetic anhydride or acetyl chloride, however, a crystalline compound melting at 75 is one of the products of the 243 reaction. the authors a

ellow acid crystalline compound c13h15n2o5, which forms sparingly soluble crystalline sodium, ammonium and silver salts and is probably a dinitrophenol, and a compound c11h11no4, the properties of which agree closely with those of the oxycannabin of bolas and francis "chemical""news" 1871, 24, 77)"this compound has the properties of a nitro-lactone, as has already been shown by dunstan and henry."corresponding crystalline potassium and silver salts have been prepared and analysed. the name cannabinic acid is proposed for the unnitrated parent oxy-acid. 244 "amido-cannabinolactone, c11h11o2nh2 is obtained in colourless crystals melting at 119 when the nitro-lactone is reduced either by hydriodic acid, or by tin and hydrochloric acid."the base is readily re-crystallised from hot water, its s

from hot water, its salts cannot be recrystalised from water without decomposition; the hydriodide and the platinochloride have been analysed. in a later paper read before the chemical society messrs. wood, spivey, and easterfield (proc. chem. soc. 1897-8, page 184) say:"the oily lactone prepared from nitrocannabinolactone (oxycannabin) is shown to be a metatolybutyrlactone, oxycannabin being the corresponding nitroderivative."by the oxidation of cannabinolactone a lactonic acid is produced which on fusion with potash yields isophthalic acid. nitrocannabinolactonic acid is obtained by oxidising oxycannabin either by nitric acid in sealed tubes or by potassium permanganate. the volatile fatty acids produced on oxidising cannabinol by nitric acid are shown to be normal butyric (dunstan and h

ALEISTER CROWLEY EQUINOX EQ I 2 2

signs of the planets and the elements. the following account of it is taken from s.a.'s copy no. 2 of the "ritual of the 24th, 25th, and 26th paths leading from the first order of the g. d. in the outer to the 5 =6, associate adept speaking "before you upon the altar is the diagram of the sephiroth and paths with which you are already well acquainted, having marked thereon the grade of the order corresponding to each sephira, and the tarot trumps appropriated to each path "you will further note that the first order includes: malkuth, answering to neophyte and zelator, and the element of earth. yesod to theoricus and air. hod to practicus and water. and netzach to philosophus and fire "of these the last three grades alone communicate with the second order, though cut off from it by a veil

e effect of this is to seal finally into the sphere of sensation of the candidate the pillars in balanced formulation. for in the natural man the symbols are unbalanced in strength, some being weaker and some stronger, and the effect of the ceremony is to strengthen the weak and purify the strong, thus gradually commencing to equilibrate them, at the same time making a link between them and their corresponding forces in the macrocosm. the "hierophant" then says "honoured hegemon, the final consecration of the candidate having been performed, i command you to remove the rope from his wast, the last remaining symbol of darkness; and to invest him with the distinguishing badge of the grade" 258 the "hegemon" executing the hierophant's order, says "by command of the very honoured hierophant, i

p: saturn, mars, venus, moon, jupiter, sun, mercury. touching the tip of each of the seven points from outside is a circle, seven in all. these seven circles each contain an equilateral triangle, smaller than a circumscribed one would be. these seven triangles each have an apex radially outward from the center of the figure. each of the seven triangles has a hebrew letter in the center (planetary correspondence, hebrew names of the planets and archangels corresponding to the left and right along and outside the edges, and asiatic place names below the base. here are the inscriptions, left, right, bottom and center, for all triangles, starting with the top and moving clockwise: hb:yod hb:aleph hb:taw hb:bet hb:shin, hb:lamed hb:aleph hb:yod hb:qof hb:peh hb:tzaddi, ephesus, hb:taw. hb:lamed

does not quite touch the bottom unit of the figure. near the ends of the cross arms are two large vertical pillars. hb:resh hb:taw hb:koph is written on the upper arm. there is a circle with hb:taw hb:ayin hb:dalet at the junction of the arms of the cross. on the left side, at the intersection with that pillar, there is a circle with hb:heh hb:resh hb:vau hb:bet hb:gemel, on the right side in the corresponding place, the word is hb:dalet hb:samekh hb:chet. at the extreme left of the cross arm is hb:nun-final hb:vau hb:peh hb:tzaddi. at the extreme right of the cross arm is 20 weh note: these titles generally derive from baron ecker und eckhoffen's book "der rosenkreutzer in seiner blosse, a work from 1781 written as an attack against the rosicrucianism of the time and published under the n

thine occult working thou art advised to invoke the divine and angelic names, so that thy lower will may "willingly" receive the influx of the higher will, which is also the lower genius, behind which are all potent forces. this, therefore, is the magical manner of operation of the initiate, when "skrying in the spirit vision" he knowing "thoroughly" through his arcane wisdom the disposition and correspondences of the force of the microcosmus, selecting not any, but a certain symbol and that balanced with its correlatives, then sendeth he, as before said, a thought-ray from his spiritual consciousness, illuminated by his higher will, directly unto the part of his sphere of sensation or m. m. of the u.40 which is consonant with the symbol employed. there, as in a mirror, doth he perceive i

ALEISTER CROWLEY EQUINOX EQ I 2 3

res" it was strange and it attracted me. i fed the bird, put a short answer of a few words "courage. send message; there are no radicals- and a supply of fresh films in the tubes, and, kissing its head, let it go with a sigh. then my luck returned, and i forgot all about it until last week, when the pigeon came again. it was heavily loaded. i shall not reproduce all the notes, nor the whole of my correspondent's letter. i undertake all the responsibilities, and reserve, in consequence, my editorial right. 355 however, and as a last preliminary, the reader will be glad to mark the following part of the letter "i beg of you, sir" concludes the man-cover "not to send me any proofs before publication. it would be but an unnecessary trouble to you; to me such a mark of regard from an unknown be

the most extremely interesting and highly noble characteristics of a cover and of a man can but shrink with horror from the very idea of a vulgar coinage. only please send in a cheque for 1000 to the secretary of the s.p.t.b.p.2 as an anonymous gift, to be nevertheless published in the records of the daily and periodical press all over the world" it is a big order for a man who despises money. my correspondent seems to know the powers which rule the world: capital and publicity. alas! the 1 we believe the author of this story to be as mad as his characters- ed. 2 after a long and painful inquiry the present writer found out the society referred to by his correspondent. it is the society for the prevention of tailbiting of puppies, and stands in great need of generous contributions. puppies

the pigeon, and expect to receive a new supply of facts- more precise than the vague and uncanny allegations contained in the first. if i may be allowed to make a personal suggestion, i am inclined to believe the writer to be as mad as any tormentor of his, real or imaginary. however, the ms. is human, and so "imprimatur" 365 ii considering the bulk of the mss. trusted to the carrier-pigeon by my correspondent, i decided to send an extra porter with the first bird, in case of the next message being of an equal or superior volume, and as i know something about pigeons, as before mentioned, i managed that in a very clever way. i say clever because it is a very simple scheme in its cleverness, and nobody would say it if not i, but nevertheless it had to be found- like the egg of the late c.c

crown 8vo, scarlet buckram, pp. 64" this edition strictly limited to 500 copies. price 10s a. a. publication in class b- book 777 this book contains in concise tabulated form a comparative view of all the symbols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosicrucians, are now for the first time published; also the complete secret magical correspondences of the g. d. and r. r. et a. c. it forms, in short, a complete magical and philosophical dictionary; a key to all religions and to all practical occult working. for the first time western and qabalistic symbols have been harmonized with those of hinduism, buddhism, mohammedanism, taoism &c. by a glance at the tables, anybody conversant with any one system can understand perfectly a

in its author's words, it represents 'an attempt to systematise alike the data of mysticism and the results of comparative religion' and so far as any book can succeed in such an attempt, this book does succeed; that is to say, it condenses in some sixty pages as much information as many an intelligent reader at the museum has been able to collect in years. the book proper consists of a table of 'correspondences' and is, in fact, an attempt to reduce to a common denominator the symbolism of as many religious and magical systems as the author is acquainted with. the denominator chosen is necessarily a large one, as the author's object is to reconcile systems which divide all things into 3, 7, 10, 12, as the case may be. since our expression 'common denominator' is used in a figurative and n

ALEISTER CROWLEY EQUINOX EQ I 2

lumns i, ii, iii, v, vi, vii, ix, xi, xii, xiv, xv, xvi, xvii, xviii, xix, xxxiv, xxxv, xxxviii, 14 xxxix, xl, xli, xlii, xlv, liv, lv, lix, lx, lxi, lxiii, lxx, lxxv, lxxvii, lxviii, lxxix, lxxx, lxxxi, lxxxiii, xcvii, xcviii, xcix, c, ci, cxvii, cxviii, cxxxvii, cxxxviii, cxxxix, clxxv, clxxvi, clxxvii, clxxxii. when these are committed to memory, he will begin to understand the nature of these correspondences("see" illustrations "the temple of solomon the king" in this number. cross references are given) 2. if we take an example, the use of the table will become clear. let us suppose that you wish to obtain knowledge of some obscure science. in column xlv, line 12, you will find "knowledge of sciences" by now looking up line 12 in the other columns, you will find that the planet corresp

tly suggest that idea. thus in the ritual quoted, if his glance fall upon the lights, their number suggests mercury; he smells the perfumes, and again mercury is brought to his mind. in other words, the whole magical apparatus and ritual is a complex system of mnemonics [the importance of these lies principally in the fact that particular sets of images that the student may meet in his wanderings correspond to particular lineal figures, divine names &c. and are controlled by them. as to the possibility of producing results external to the mind of the seer("objective" in the ordinary common sense acceptation of the term) we are here silent] 6. there are three important practices connected with all forms of ceremonial (and the two methods which later we shall describe. these are: 16 (1) assu

rules the 25) sign# you require("777- col. cxxxviii; but 1# 2/ draw the astrological sigil of the sign, 1\ 2# instead of that of the- planet# mercury *2-*1- 1\ moon *1 *2 2# 25 for caput and cauda draconis use the lunar hexagram, with the sigil of caput draconis or cauda draconis. to banish, reverse the hexagram. in all cases use a conjuration first with ararita, and next with the name of the god corresponding to the planet or sign you are dealing with. the hexagrams pertaining to the planets are as in plate on preceding page. 2. these rituals should be practised until the figures drawn appear in flame, in flame so near to physical flame that it would perhaps be visible to the eyes of a bystander, were one present. it is alleged that some persons have attained the power of actually kindlin

her glyphs yet nearer to the self, these glyphs, however, being formless and nameless; they are not truly perceived, but one is somehow aware of them. unfortunately, the tendency to fall into effect (beta) makes it very difficult to concentrate on the analysis of these ideas, so that one is hurried on to a similar examination of the next thought. it is curious, though, to notice how this analysis corresponds to the worlds of the qabalah, the single "pure soul" at the back of all, the shadowy "creative" world, the varied "formative world" and the single though concrete "material" world. it puzzles one, too (at the time, in the very course of the analysis, to ask: if the external simple impression be made up of so many glyphs, and each of these again of many more, how can one ever return to

eties of religious experience" the limitations of this stage are first, its absorption in self; secondly, its almost always insuperable tendency to self-limitation and narrowness. two mystics, the one wallowing in jesus and the other in vishnu, will describe their experiences in almost identical language, yet denounce each other as "heathen" and "mlechha" respectively. among hashish phenomena the correspondences are those of the intense emotions experienced (well described 70 by de quincey (opium) and ludlow in particular. such are fear, pride, love, laughter, anguish, and the rest. in the case of vishvarupadarshana (the vision of vishnu) and even of such results as those of st. francis and st. ignatius, the best mystics may steer clear of the selfishness, narrowness, and emotionalism, and

ALEISTER CROWLEY EQUINOX EQ I 3 2

beneath the everlasting wings of the holy one. illustration on page 210 described "diagram 61. the egyptian key of life. the crux ansata" this is a standard shape ankh, but the figure is divided and marked as follows: the loop is divided into six sections, with the bottom extending in a wedge to the enter of the cross intersection. in the sections of the loop are placed hebrew letters in circles, corresponding to the sephiroth thusly: clockwise from top: hb:koph, hb:chet, hb:chet, hb:taw, hb:gemel, hb:bet. the inner tip of the right arm has hb:nun in a circle, while that of the left arm has hb:heh. the upper part of the lower upright has hb:yod in a circle. the bottom of the lower upright is divided from the upper part by a horizontal line, and the resulting trapezoid has two diagonals wit

the aspirant the mystic number of this grade_ 21; the pass-word eheieh (hb:heh hb:yod hb:heh hb:aleph; and the key-word, inri, after which he explains to him the diagram of the minutum mundum as follows] illustration on page 219 described "diagram 72. minutum mundum" this is a standard tree of life diagram with the sephiroth as circles and the paths as bars. each path is marked with words for the corresponding king scale colors (see "777, column xv. each sephira is marked with the words of the corresponding queen scale colors (see "777, column xvi, malkut quartered in the usual manner to give place to the four colors. in addition, each sephiroth is also marked with the astrological correspondences from liber "777, column vi; done as symbols for the planets and english words for the remaini

ive grades formulate his cross (5 squares. the aspirant is now the purified man, in touch with his jechidah "but in "kether only as yet" his crucifixion equilibrates as well as binds, and formulates occultly the lvx. the purpose of his consenting is to raise the rose cross "i.e, to bring redemption unto men. the adjuration to hva follows, after which the obligation, which consists of ten clauses, corresponding to the ten sephiroth. the kether of the man speaking binds the nine lower sephiroth "chokmah" which would (in its failure, since everything but kether has an evil aspect) lack purity (by its duality; and devotion and service (by opposing itself to kether "binah" which would unveil mysteries "chesed" which would rebel against authority and be slack in exercising it "geburah" which wou

a blow to s.a.'s reputation, i entreat you to keep this secret from the "order" for the present, at least, though you are at perfect liberty to show "him" this if you think fit "after mature consideration("e")he has never been at "any time" either in personal or in written communication with the secret chiefs of the order, he having "either himself "forged or procured to be forged" the professed correspondence between him and them, and my tongue having been tied all these years by a previous oath of secrecy to him, demanded by him, from me, before showing me what he had either done or caused to be done or both. you must comprehend from what little i say here the "extreme gravity" of such a matter, and again i ask you, both for his sake and that of the order, not to force me to go further

though, his witnesses being dead, he could not legally prove it false, and therefore he wished to remain neutral in the matter. so for the first time he refused to sit upon a corpse. on march 3, s.s.d.d. formed a committee of seven to inquire into the matter. this committee pointed out to d.d.c.f. the seriousness of his accusation, and asked him to give them proof of its accuracy. a considerable correspondence ensued, in which d.d.c.f. absolutely and unconditionally refused to acknowledge the committee or to give any proof whatsoever. consequent on this refusal, the committee agreed to place the matter before the second order. on march 23, d.d.c.f. wrote a letter to s.s.d.d. purporting to remove her from her position as his representative in the second order. on the 25th she replied "i sa

ALEISTER CROWLEY EQUINOX EQ I 3 3

d tightly hidden in its grasp a small piece of lace which was recognised as belonging to mrs. ridley? it had been torn from a handkerchief belonging to her. the strangeness of the discovery was all the more striking because the handkerchief referred to was found later on by the maid in a drawer between many others, neither on top nor at the bottom. the piece of lace found in the hand of carpenter corresponded exactly. so much for the victims. now for the motive. mrs. ridley was a wealthy widow, and possessed many valuable pictures. she had a well-known dislike for cheque-books; and a firm of london bankers came forward at the inquest, having written a private letter to the coroner to the effect that 289 the deceased lady was their client, and deposed that on he morning before the murder sh

. ridley's messenger "the dinner-party! here we come to the most foolish, silly, ridiculous, absurd, and preposterous example of the preposterousness, absurdity, ridiculousness, silliness, and foolishness latent in the brains of your c.i.d. members. i believe that all the guests who attended that party have been shadowed, that their entire families have been watched and followed about, that their correspondence has been ransacked and their whole past raked into. they have of course no connection whatever with the case. mrs. ridley thought of a party as of the thing most likely to "donner le "change" of course she did not want people to think of anything else but of an ordinary unforeseen murder. 310 "all the rubbish talked about with regard to her lace handkerchief and the piece in her foo

nqu and the ghost in the bab ballads. historically, too, the subject has its advantage, for not only does the work of weary willie suggest primal chaos, but himself recalls the flood. he seems to have desired to emulate noah, but the modern tendency to specialisation has led him to confine his attentions to the insect world, and the remarkable jumping qualities of some of his specimens have their correspondence in the metre of those treacly emulsions which it is our present purpose to study. come with me! behold the scene of action. what? you can see nothing? of course not. it's out of focus, and the limelight is but a farthing dip. never mind; take the 327 slide, and hold it to the light! ah! there's a well_ a druid well; a wood_ a druid wood; a boat (druid) on a druid sea. why druid? bec

ALEISTER CROWLEY EQUINOX EQ I 3

production. this books is very much easier both to understand and to operate than the so-called "greater" key of solomonbook 777 this book contains in concise tabulated form a comparative view of all the symbols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosicrucians, are now for the first time published; also the complete secret magical correspondences of the g. d. and r. r. et a. c. it forms, in short, a complete magical and philosophical dictionary; a key to all religions and to all practical occult working. for the first time western and qabalistic symbols have been harmonized with those of hinduism, buddhism, mohammedanism, taoism &c. by a glance at the tables, anybody conversant with any one system can understand perfectly a

in its author's words, it represents 'an attempt to systematise alike the data of mysticism and the results of comparative religion' and so far as any book can succeed in such an attempt, this book does succeed; that is to say, it condenses in some sixty pages as much information as many an intelligent reader at the museum has been able to collect in years. the book proper consists of a table of 'correspondences' and is, in fact, an attempt to reduce to a common denominator the symbolism of as many religious and magical systems as the author is acquainted with. the denominator chosen is necessarily a large one, as the author's object is to reconcile systems which divide all things into 3, 7, 10, 12, as the case may be. since our expression 'common denominator' is used in a figurative and n

the four powers of the sphinx. practical. four tests are set. further, he builds up the magic pentacle. finally he passes ritual cxx, which constitutes him a zelator. 5 3 "the zelator" his duties are laid down in paper c, class d. he receives liber ccxx, xxvii, and dcccxiii. examinations in posture and control of breath (see equinox no. i. practical. further, he is given two meditation-practices corresponding to the two rituals dclxxi. and cxx (examination is only in the knowledge of, and some little practical acquaintance with, these meditations. the complete results, if attained, would confer a much higher grade) further, he forges the magic sword. no ritual admits to the grade of practicus, which is conferred by authority when the task of the zelator is accomplished. 4 "the practicus"

stible, which possesses you. these accesses of gaiety, without due cause, of which you are almost ashamed, frequently occur and divide the intervals of stupor, during which you seek in vain to pull yourself together. the simplest words, the most trivial ideas, take on a new and strange physiognomy. you are surprised at yourself for having up to now found them so simple. incongruous likenesses and correspondences, impossible to foresee, interminable puns, comic sketches, spout eternally from your brain. the demon has encompassed you; it is useless to kick against the pricks of this hilarity, as painful as tickling 71 is! from time to time you laugh to yourself at your stupidity and your madness, and your comrades, if you are with others, laugh also, both at your state and their own; but as

wing and the passion of their souls. nevertheless a mysterious but only temporary state of the mind develops itself; the profoundness of life, hedged by its multiple problems, reveals itself entirely in the sight, however natural and trivial it may be, that one has under one's eyes; the first-come object becomes a speaking symbol. fourier and swedenborg, one with his analogies, the other with his correspondences, have incarnated themselves in all things vegetable and animal which fall under your glance, and instead of touching by voice they indoctrinate you by form and colour. the understanding of the allegory takes within you proportions unknown to yourself. we shall note in passing that allegory, that so spiritual type of art, which the clumsiness of its painters has accustomed us to des

ALEISTER CROWLEY EQUINOX EQ I 4 2

rying out the operation of abramelin the mage. i had studied ceremonial magic, and had obtained very remarkable success. my gods were those of egypt, interpreted on lines closely akin to those of greece. in philosophy i was a realist of the qabalistic school. in 1900 i left england for mexico, and later the far east, ceylon, india, burma, baltistan, egypt and france. it is idle here to detail the corresponding progress of my thought; and passing through a stage of hinduism, i had discarded all deities as unimportant, and in philosophy was an uncompromising nominalist, arrived at what i may describe as an orthodox buddhist; but however with the following reservations (1) i cannot deny that certain phenomena "do" accompany the use of certain rituals; i only deny the usefulness of such method

d dissolve all into one. he did not wish to rule by the scptre he had won, but to transcend it; to rule the forces of this world, not by the authority that had been given him, but by his own essential greatness. and just as long before mendeljeff had propounded the law of periodicity, and by it had foreshadowed the existence of several undiscovered elements, so now did frater p, by his law of the correspondences of the ruach, prove, not only historically, philosophically, theologically and mythologically the existence of the everywhere proclaimed jechidah as being one, but in a lesser degree: that when an egyptian thought of ptah, a greek of iacchus, a hindu of parabrahman and a christian of the trinity as a unity, they were not thinking of four gods, but of one god, not of four conditions

dge ceases, and we like b hva, when he was questioned by v shkali, can only expound the nature of this silence, as he expounded the nature of brahman, by remaining silent, as the story relates: and he said "teach me, most reverend sir, the nature of brahman" the other however remained silent. but when the question was put for a second or 283 to which may be added mantra yoga and karma yoga, which correspond with the invocation and the acts of service and represent union through speech and union through work. third time he answered "i teach you indeed, but you do not understand; this atman is silent" p. had not yet attained to this silence; indeed it was the goal he had set out to accomplish, and though from the ridge 189 of the great mountain upon which he was standing the summit seemed bu

car. mrs. ossory. it was his car, alfred. ossory. you're a fool, emily. carr. i think mr. ossory means that we could hardly hold him responsible if one of his steamers ran down a poor polar bear on a drifting iceberg. mrs. ossory. i know i'm quite unreasonable; it's an instinct, and intuition. you know saga of bond street said how psychic i was["during the next few speeches" carr "and" euphemia "correspond by signs and "winks" grandfather. when i was in australia forty-four years ago there was a very good fellow of the name of brown in ballarat. brown of buninyong we used to call him. i remember- mrs. ossory["bursting into tears. how can you, grandpa? can't you realise that poor henry is dead? grandfather. henry dead? mrs. ossory. didn't you hear? he was run over by mr. todd's motor-car t

row open all the past. prophetically she notes it down upon the indestructible leaves of her diary, assured that it is to come out in the future revelation. yet we who, from the tendency of our thought, reject all claims to any knowledge of the future, can only acknowledge perceptions as of the present or the past, and accordingly refer the dual realisation to some period gone by. we perceive the correspondence of two sensations, but, by an instantaneous process, give the second one a wrong position in the succession of experiences. the soul is regarded as the historian when she is in reality the sibyl; but the misconception takes place in such a microscopic portion of time that detection is impossible. in the hasheesh expansion of seconds into minutes, or even according to a much mightier

ALEISTER CROWLEY EQUINOX EQ I 4

ccasions "crown 8vo, scarlet buckram, pp. 64" this edition strictly limited to 500 copies. a. a. publication in class b- book 777 this book contains in concise tabulated form a comparative view of all the symbols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosicrucians, are now for the first time published; also the complete secret magical correspondences of the g. d. and r. r. et a. c. it forms, in short, a complete magical and philosophical dictionary; a key to all religions and to all practical occult working. for the first time western and qabalistic symbols have been harmonized with those of hinduism, buddhism, mohammedanism, taoism &c. by a glance at tables, anybody conversant with any one system can understand perfectly all o

in its author's words, it represents 'an attempt to systematise alike the data of mysticism and the results of comparative religion' and so far as any book can succeed in such an attempt, this book does succeed; that is to say, it condenses in some sixty pages as much information as many an intelligent reader at the museum has been able to collect in years. the book proper consists of a table of 'correspondences' and is, in fact, an attempt to reduce to a common denominator the symbolism of as many religious and magical systems as the author is acquainted with. the denominator chosen is necessarily a large one, as the author's object is to reconcile systems which divide all things into 3, 7, 10, 12, as the case may be. since our expression 'common denominator' is used in a figurative and n

ature. no volume will find a place in this series unless it has already an established position in the popular favour. the first eight volumes are now ready. have you a strong will? how to develop and strengthen will power, memory, or any other faculty, or attribute of the mind by the easy process of self- hypnotism. by charles godfrey leland. third and enlarged edition, containing the celebrated correspondence between kant and hufeland, and an additional chapter on paracelsus and his teaching. contents- preface. introduction. how to awaken attention and create interest as preparatory to developing the will. faculties and powers latent in man. mesmerism, hypnotism and self-hypnotism. pomponatius, gassner, and paracelsus. medical cures and benefits which may be realised by auto- hypnotism

tate of ecstasy, also the name of the thousand petalled lotus.92 by contemplating on this the yogi becomes certainly like me.93 illustration facing page 90 described "diagram 83. the yogi (showing the cakkras" this is a half tone of a black line vertical rectangle with a white or gray interior. the lower 3/5's of the rectangle is occupied by a frontal nude man 87 "ibid, chap. ii, 32. this chakkra corresponds to tiphareth. 88 "ibid, chap. v, 82. 89 "ibid, chap. v, 85, 86, 87. 90 "shiva sanhita" chap. v, 110. 91 "ibid, chap. v, 49. 92 though all hindu works proclaim that the sahasr ra has but one thousand petals, its true number is one thousand and one as depicted in the diagram called the yogi. 10001= 91 xx 11 (hb:nun-final hb:mem hb:aleph x hb:yod hb:nun hb:dalet hb:aleph; 91= hb:heh hb:va

e yogi saying that he who can control the pr na can control the universe. to the perfect man there can be nothing in nature that is not under his control. if he orders the gods to come, they will come at his bidding. all the forces of nature will obey him as his slaves, and when the ignorant see these powers of the yogi, they call them miracles.119 pranayama the two nerve currents pingala and ida correspond to the sensory and motor nerves, one is afferent and the other efferent. the one carries the sensations to the brain, whilst the other carries them back from the brain to the tissues of the body. the yogi well knows that this is the ordinary process of consciousness, and from it he argues that, if only he can succeed in making the two currents, which are moving in opposite directions, m

ALEISTER CROWLEY EQUINOX EQ I 6 2

erature. no volume will find a place in this series unless it has already an established position in the popular favour. the first ten volumes are now ready. have you a strong will? how to develop and strengthen will power, memory, or any other faculty, or attribute of the mind by the easy process of self- hypnotism. by charles godfrey leland. third and enlarged edition, containing the celebrated correspondence between kant and hufeland, and an additional chapter on paracelsus and his teaching. price 3"s" 6"d" net. the gift of the spirit. a selection from the essays of prentice mulford. reprinted from the "white cross library" with an introduction by a. e. waite. third edition. 3"s" 6"d" net "the essays of prentice mulford embody a peculiar philosophy, and represent a peculiar phase of ins

10s. net less than 100 copies remain. the price will shortly be raised to one guinea net. a. a. publication in class b= book 777 this book contains in concise tabulated form a comparative view of all the symbols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosicrucians, are now for the first time published; also the complete secret magical correspondences of the g. d. and r. r. et a. c. it forms, in short, a complete magical and philosophical dictionary; a key to all religions and to all practical occult working. for the first time western and qabalistic symbols have been harmonized with those of hinduism, buddhism, mohammedanism, taoism, etc. by a glance at tables, anybody conversant with any one system can understand perfectly all

in its author's words, it represents 'an attempt to systematise alike the data of mysticism and the results of comparative religion' and so far as any book can succeed in such an attempt, this book does succeed; that is to say, it condenses in some sixty pages as much information as many an intelligent reader at the museum has been able to collect in years. the book proper consists of a table of 'correspondences' and is, in fact, an attempt to reduce to a common denominator the symbolism of as many religious and magical systems as the author is acquainted with. the denominator chosen is necessarily a large one, as the author's object is to reconcile systems which divide all things into 3, 7, 10, 12, as the case may be. since our expression 'common denominator' is used in a figurative and n

ALEX SANDERS THE KING OF THE WITCHES

he sound of the cult, but he tried to keep his mind open: perhaps.i like witchcraft, the worship of kali had been mis. represented. a month or so later, at the beginning ofdecember, another letter arrived, this time from london. the priest of kali enclosed a bank note to cover alex's fare up to town where a hotel room had been booked for him. please would he come for two or three days to meet his correspondent and the two friends he had with him? the following monday alex went to london and checked into the hotel in the west end where his indian hosts were staying. dressed in dark lounge suits, they could have been businessmen. 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 spoke

where coven meetings are held? a: notrea!ly, but the atmosphereoutside.is nearer to our religion, which, ideally, demands .a place near running wateror beneath trees. q: is. the growth. of :witchcraft, since the repeal of the witchcraft act .in' 1951, confined to britain? a: by no means. it is world-wide. we get requests from. people allover europe, africa and america asking if we can give them a correspondence course. this is impossible, of course, but some actually come to.bngland to be taught and initiated. q:many? a: not more than a dozen a year, for ittakes the best part ofa year before they can be initiated. but there is.a black market in some covens which accept foreign initiates who, fora consideration of 50 or more, get taught a travesty of the cult that is of no use .to them what

initiates enter the magic circle and all the other witches are ordered to turn about, facing outwards so they cannot witness the proceedings within the cir le. wearing a veil fastened lightly to her necklace and extending to her knees, the girl must lie on her back with arms and legs outstretched in the pentacle, or five-pointed star position. the five points are her extremities and her head, and correspond with the elements of earth, air, fire, water and the power that rules them all. she is, symbolically, a living cauldron. all the lights are extinguished except for three candles on the altar. in olden times, when the altar was seven foot square, she would lie upon it, but now that the ceremony is usually held indoors, she lies on the floor. after banishing the power that has been invoke

ALEXANDRIAN BOOK OF SHADOWS OCCULT

the east. r stands in front of group facing east. maiden stands at back of group with the bell. m rings bell. with athame, r draws three deosil circles and then an invoking earth pentagram, saying: r: ye lords of the watchtowers of the east, ye lords of air; i, n, do summon, stir and call you up, to witness our rites and guard the circle! all turn and face south. ritual leader and maiden move to corresponding positions; others just turn in place. m rings bell. with athame, r draws three deosil circles and then an invoking earth pentagram, saying: r: ye lords of the watchtowers of the south, ye lords of fire; i, n, do summon, stir and call you up, to witness our rites and guard the circle! similarly, in west: r: ye lords of the watchtowers of the west, ye lords of water; lords of death and

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

ess in its many forms, ranging all the way from those types of consciousness which we consider sub-human, through the human, up to what may be logically posited (even if it may not be demonstrated) to be superhuman consciousness. the next question which will face us will be, what lies back of all these factors? is there, behind the objective form and its animating intelligence, an evolution which corresponds to the "i" faculty, to the ego in man? is there in nature, and in all that we see around us, the working out of the purpose of an individualised self-conscious being? if there is such a being, and such a fundamental existence, we should be able to see somewhat his intelligent activities, and to watch his plans working towards fruition. even if we cannot prove that god is, and that the

r it is of matter, of intelligence, of consciousness, or of spirit, consists in an ever-increasing power to respond to vibration, that it progresses through constant change, by the practice of a selective policy or the use of the discriminative faculty, and by the method of cyclic development or repetition. the stages which distinguish the evolutionary process might be broadly divided into three, corresponding to the stages in the life of a human being: childhood, adolescence, and maturity. where man is concerned these stages can be traced in the human unit or in the race, and as the civilisations pass on and increase, it should surely become possible to trace the same threefold idea in the human family as a whole, and thus ascertain the divine objective through the study of his image, or

n, man. we might express these three stages in more scientific terms, and link them with the three schools of thought earlier referred to, studying them as a. the stage of atomic energy. b. the stage of group coherency. c. the stage of unified or synthetic existence. let me see if i can make my meaning clear. the stage of atomic energy is largely that which concerns the material side of life, and corresponds to the childhood period in the life of a man or a race. it is the time of realism, of intense activity, of development by action above all else, or pure self-centredness and self-interest. it produces the materialistic point of view, and leads inevitably to selfishness. it involves the recognition of the atom as being entirely self-contained, and similarly of the human units as having

selfishness. it is a most necessary stage in the development and perpetuation of the race. out of this selfish atomic period grows another stage, that of group coherency. this involves the building up of forms and species until you have something coherent and individualised in itself as a whole, yet which is composed of many lesser individualities and forms. in connection with the human being it corresponds to his awakening realisation of responsibility, and to his recognition of his place within the group. it necessitates an ability on his part to recognise a life- 8- the consciousness of the atom copyright 1998 lucis trust greater than himself, whether that life is called god, or whether it is simply regarded as the life of the group to which a man, as a unit, belongs, that great identi

ion of responsibility, and to his recognition of his place within the group. it necessitates an ability on his part to recognise a life- 8- the consciousness of the atom copyright 1998 lucis trust greater than himself, whether that life is called god, or whether it is simply regarded as the life of the group to which a man, as a unit, belongs, that great identity of which we are each a part. this corresponds to the school of thought which we called the supernatural, and it must be succeeded in time by a truer and a wider concept. as we have already seen, the first or atomic stage developed by means of selfishness, or the self-centred life of the atom (whether the atom of substance or the human atom; the second stage grows to perfection by the sacrifice of the unit to the good of the many

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

ation, and the use of the discriminating faculty. when we can wisely use, discreetly withhold, and soundly discriminate, we give the surest guarantee to the watching teachers of the race that we are ready for a fresh revelation. we must resign ourselves to the fact that the only way in which we can find the clue to the mystery of the rays, systems, and hierarchies, lies in the study of the law of correspondences or analogy. it is the one thread by which we can find our way through the labyrinth, and the one ray of light that shines through the darkness of the surrounding ignorance. h. p. blavatsky, in "the secret doctrine" has told us so, but as yet very little has been done by students to avail themselves of that clue. in the study of this law we need to remember that the correspondence l

s, that the initiations of the planet or of the solar system are but the preparatory initiations of admission into the greater lodge on sirius. we have the symbolism held for us fairly well in masonry, and in combining the masonic method with what we are told of the steps on the path of holiness we get an approximate picture. let us enlarge somewhat: the first four initiations of the solar system correspond to the four "initiations of the threshold" prior to the first cosmic initiation. the fifth initiation corresponds to the first cosmic initiation, that of "entered apprentice" in masonry; and makes a master an "entered apprentice" of the lodge on sirius. the sixth initiation is analogous to the second degree in masonry, whilst the seventh initiation makes the adept a master mason of the

rier. take, in illustration, the web that separates the etheric body and the emotional. when that web has been burned away by the inner fire the communication between the bodies of the personality becomes continuous and complete, and the three lower vehicles function as one. you have a somewhat analogous situation on the higher levels, though the parallel cannot be pushed to detail. the intuition corresponds to the emotional, and the four higher levels of the mental plane to the etheric. in the destruction of the causal body at the time of the fourth initiation (called symbolically "the crucifixion) you have a process analogous to the burning of the web that leads to the unification of the bodies of the personality. the disintegration that is a part of the arhat initiation leads to unity b

his personality under control. he is building the causal body with deliberate intent, filling any gaps that may exist, and seeking to make it a fit receptacle for the christ principle. the analogy between the prenatal period in the history of the human being and that of the development of the indwelling spirit is curiously interesting. we might look at it in this way: 1. the moment of conception, corresponding to that of individualisation. 2. nine months' gestation, corresponding to the wheel of life. 3. the first initiation, corresponding to the birth hour. the probationary path corresponds to the latter period of gestation, to the building in the heart of the babe in christ. at the first initiation this babe starts on the pilgrimage of the path. the first initiation stands simply for com

on, the entire personality is flooded with light from above. it is only after this initiation that the monad is definitely guiding the ego, pouring his divine life ever more into the prepared and cleansed channel, just as in the third, or moon chain, the ego individualised the personality through direct contact, a method different to the individualisation as shown in this fourth chain. the law of correspondences, if applied here, might prove very revealing, and might demonstrate an interesting analogy between the methods of individualising in the various chains, and the expansions of consciousness that occur at the different initiations- 50- initiation, human and solar copyright 1998 lucis trust again, a vision is accorded of what lies ahead; the initiate is in a position at all times to r

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

n cosmic paths division c. seven esoteric stanzas the above tabulation of the subjects dealt with in this treatise is of very real importance, for it forms the basis of that which we shall be considering. the total lack of a wider consciousness than the individual and the personal, acts as a bar to the true comprehension of things macrocosmic, but if the occult method is adhered to, if the law of correspondences is studied, and if we ever reason upward from the microcosm to the greater whole, then glimpses will be caught of vast realms of realisation and vistas of spiritual unfoldment will open up before us, undreamt of hitherto- 8- a treatise on cosmic fire copyright 1998 lucis trust full page tabulations i. fire and the aspects ii. evolution in the universe iii. the aspects and evolution

only of the perfected adept. iii. all souls are identical with the oversoul. 1. the logos of the solar system is the macrocosm. man is the microcosm. 2. soul is an aspect of every form of life from a logos to an atom. 3. this relationship between all souls and the oversoul constitutes the basis for the scientific belief in brotherhood. brotherhood is a fact in nature, not an ideal. 4. the law of correspondences will explain the details of this relationship. this law of correspondences or of analogy is the interpretive law of the system, and explains god to man- 12- a treatise on cosmic fire copyright 1998 lucis trust 5. just as god is the macrocosm for all the kingdoms in nature, so man is the macrocosm for all the sub-human kingdoms. 6. the goal for the evolution of the atom is self-cons

ire copyright 1998 lucis trust they passed from stage to stage. the watching lords, recognising the rupas formed, gave a sign to the circulating fourth and it speeded faster on its way. when the lesser fifth had midway passed and all the lesser four were peopling the land, the lords of dark intent arose. they said "not so shall go the force. the forms and rupas of the third and fourth, within the corresponding fifth, approach too close the archetype. the work is far too good" they constructed other forms. they called for cosmic fire. the seven deep pits of hell belched forth the animating shades. the incoming seventh reduced to order all the forms, the white, the dark, the red, and shaded brown. the period of destruction extended far on either hand. the work was sadly marred. the chohans o

e and origin of energy. we have elsewhere, in an earlier book, touched somewhat upon this matter, but we desire to recapitulate and in so doing to enlarge, thus laying down a broad foundation upon which the subject matter can be built up, and providing a general outline which will serve to show the limits of our discussion. let us, therefore, look at the subject macrocosmically and then trace the correspondence in the microcosm, or human being. i. fire in the macrocosm in its essential nature fire is threefold, but when in manifestation it can be seen as a fivefold demonstration, and be defined as follows: 1. fire by friction, or internal vitalising fire. these fires animate and vitalise the objective solar system. they are the sumtotal of logoic kundalini, when in full systemic activity

ired vibration will have been reached. when the three laws of economy, of attraction, and of synthesis work with perfect adjustment to each other, then nature will perfectly display the needed functioning, and the correct adaptation of the material form to the indwelling spirit, of matter to life, and of consciousness to its vehicle. ii. fire in the microcosm let us briefly consider therefore the correspondence between the greater whole and the unit man and then block out our subject in detail and consider the sections into which it will be wise to divide it. fire in the microcosm is likewise threefold in essence and fivefold in manifestation. 1. there is internal vitalising fire, which is the correspondence to fire by friction. this is the sumtotal of individual kundalini; it animates the

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ial ends or has been deified. through the science of raja yoga, the mind will be known as the instrument of the soul and the means whereby the brain of the aspirant becomes illuminated and knowledge gained of those matters which concern the realm of the soul. under the law of evolution likewise, the mind, being the fifth principle, the fifth root race must be intimately concerned with it, and its corresponding fifth subrace more intimately than any other. students would do well to bear in mind the following correspondences: 1. the fifth root race. aryan. 2. the fifth subrace. anglo-saxon. 3. the fifth principle. manas, or mind. 4. the fifth plane .t he mental. 5. the fifth ray. concrete knowledge. all the various yogas have had their place in the unfoldment of the human being. in the first

thered together the personnel of the hierarchy of our planet. in the time of the buddha and through the stimulation he produced there was a great gathering in of arhats. these were men who had achieved liberation through self-initiated effort. this period, in our aryan race, marked a climax for the east. since then the tide of spiritual life has steadily flowed westward, and we may now look for a corresponding climax in the west, which will reach its zenith between the years 1965 and 2025. towards this end the adepts of the east and of the west are unitedly working, for they follow always the law. this coming impulse is (as was that in the time of the buddha) a second ray impulse, and has no relation to any first ray impulse, such as that which brought forth h. p. blavatsky. first ray impu

macrocosmic manifestation. these three are: 1. the mental permanent atom, the lowest aspect of the spiritual triad or of the soul- 13- the light of the soul copyright 1998 lucis trust 2. the egoic body, the causal body, or the karana sarira, 3. the mental body, the highest aspect of the lower personal self. the mental body itself has five modifications or activities, and thus is a reflection, or correspondence of the fifth principle, as it manifests upon the fifth plane, the mental. the modifications are the lower shadow of manas (or mind in the microcosmic manifestation, and this mind is a reflection of mahat (the universal mind, or mind manifesting in the macrocosm. this is a great mystery but will reveal itself to the man who overcomes the five modifications of the lower mind, who thro

three modes of apprehension: 1. direct cognition through the avenue of the senses, each sense, when in use, putting its user into contact with a distinct range of vibrations, demonstrating as form manifestations. 2. deduction or inference, the use by the cogniser of the reasoning powers of the mind in relation to that not directly perceived. this is, for the occult student, the use of the law of correspondences or of analogy. 3. the direct cognition of the yogi or seer, centered in the consciousness of the self, the ego on its own plane. this is achieved through the right use of the mind as an organ of vision and transmission. patanjali says "the seer is pure knowledge (gnosis. though pure he looks upon the presented idea through the medium of the mind" book ii. sutra 20. deduction is not

permanent atoms, and the centres of force in the various sheaths. these all have their objective "shadows" or results, and these resultant emanations are the external physical organs. the brain, for instance, is the "shadow" or the- 19- the light of the soul copyright 1998 lucis trust external organ of the mind, and it will be found by the investigator that the contents of the brain cavity have a correspondence to the aspects of the human mechanism found upon the mental plane. this latter sentence should be emphasised; it conveys a hint to those capable of taking advantage of it. 2. tireless endeavour means literally constant practice, ceaseless repetition and the reiterated effort to impose the new rhythm upon the old, and to efface deep seated habits and modifications by the institution

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

, which is the source of them all, has them in their purest and most sublimated form. the physical eye, for instance, is the organ of physical vision. clairvoyance is the same potency demonstrating in what is regarded as the psychical world the world of illusion, of feeling and of emotion. but in the soul, this same power shows forth as pure perception, and infallible spiritual vision. the higher correspondences of the lower physical and psychical powers are brought into functioning activity through meditation, and so supersede their lower expressions. these powers unfold normally and naturally. this they do, not because they are desired and consciously developed, but because as the inner god assumes control and dominates his bodies, his powers become apparent upon the physical plane and p

at it almost always brings about a solution of psychic complications, and thereby frees the inner personality from emotional and imaginary entanglements, creating thus a unity of being, which is universally felt as a 'release'"25(112) these words any experienced teacher of meditation can unequivocally endorse. the phenomenon is most familiar and goes to prove surely that there is a close physical correspondence to mental illumination. hundreds of cases could be proved, were people willing to relate their experiences, but too many refrain from so doing because of the mockery and scepticism of the man who knows little. this light in the head takes various forms, and is often sequential in its development. a diffused light is first seen, sometimes outside the head and, later, within the brain

injunctions and prohibitions..i.e 'bound by the ordinances. in the second, he adheres to traditional ways..wherein the ordinary restrictions are to a certain extent relaxed, although the devotee is not yet altogether free. in the third, the adi-yoga, when through yoga practices the light is seen, there are no longer any restrictions; for the state of buddha..has been attained. these three stages correspond, roughly speaking, with what the tantras mean by the..state of the animal-man..state of the hero, and state of the divine or enlightened."5(117) the method in tibetan buddhism in studying the life of milarepa, the holy one of tibet, who lived in the eleventh and twelfth centuries, a.d, we find it claimed for him that he attained union through the method of discipline, meditation and pra

this ideal. when we visualize, we use our highest conception of what that ideal might be, clothed in some sort of material, usually mental, because we are not yet in a position to be able to conceive of higher forms or types of substance with which to envelop our images. when we make a mental picture, the mental substance of our mind sets up a certain rate of vibration, which attracts to itself a corresponding grade of mental substance, in which the mind is immersed. it is the will which holds this image steady and which gives it life. this process goes on, whether we are, as yet, able to see it with the mental eye or not. it does not matter that we are not able to see it, as the creative work is going on just the same. perhaps at some time we shall be able to follow and consciously perfor

true knower, and this mass of literature which is flooding the minds of the public at this time? first, i should say that the true inspirational writing will be entirely without self-reference; it will sound a note of love and will be free from hatreds and racial barriers; it will convey definite knowledge and carry a note of authority by its appeal to the intuition; it will respond to the law of correspondences, and fit into the world picture; above all, it will carry the impress of divine wisdom and lead the race on a little further. as to its mechanics; the writers of such a type of teaching will have a real understanding of the methods they employ. they will have mastered the technique of the process; they will be able to guard themselves from illusion, and from the intrusion of person

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

can become practical magicians, and in what way we can best live the life of a spiritual man, and of an aspirant to accepted discipleship in our own peculiar times, state and environment. to do this we will take the fifteen rules for magic to be found in my earlier book, entitled a treatise on cosmic fire. i will comment on them, dealing not with their cosmic significance or with solar and other correspondences and analogies, but applying them to the work of the aspirant, and giving practical suggestions for the better development of soul contact and soul manifestation. i shall take for granted certain knowledges and assume the students can follow and comprehend certain technical terms that i may be led to use. i am not dealing with babes but with matured men and women who have chosen a c

the laws. these laws of nature have effects in three distinct realms: a. physically, where they demonstrate as effects in the dense form. b. etherically, where they demonstrate as the energy lying back of those effects. c. mentally, where they concern the impulses which produce the other two. the treatise on cosmic fire dealt primarily with the solar system and only touched upon human aspects and correspondences insofar as they demonstrated the relation of the part to the whole, and of the unit to the totality. the present book will deal more specifically with human development and unfoldment, elucidating the causes which are responsible for the present effects, and pointing to the future and its possibilities, and to the nature of the unfolding potentialities- 6- a treatise on white magic

ne of the main means whereby man arrives at an understanding of that great sum total we call- 12- a treatise on white magic copyright 1998 lucis trust the macrocosm god, functioning through a solar system is by an understanding of himself, and the delphic injunction "man, know thyself" was an inspired utterance, intended to give man the clue to the mystery of deity. through the law of analogy, or correspondences, the cosmic processes, and the nature of the cosmic principles are indicated in the functions, structure, and characteristics of a human being. they are indicated but not explained or elaborated. they serve simply as sign posts, directing man along the path whereon future sign posts may be found and more definite indications noted. the comprehension of that triplicity of spirit, so

in analogous phrases with that relationship. a. spirit, life, energy. the word spirit is applied to that undefinable, elusive, essential impulse or life which is the cause of all manifestation. it is the breath of life and is that rhythmic inflow of vital energy which manifests in its turn as the attractive force, as the consciousness, or soul, and is the sum total of atomic substance. it is the correspondence in the great existence or macrocosm of that which in the little existence or microcosm is the vital inspiring factor which we call the life of man; this is indicated by the breath in his body, which is abstracted or withdrawn when the life course is run. what this something is, who shall say? we trace it back to the soul or consciousness aspect, and from the soul to the spirit (as w

h that mysterious process wherein something which he commonly designates as the breath of life is withdrawn. on its withdrawal, the form disintegrates. the cohesive vitalising force is gone and this produces a falling apart into its essential elements of that which has hitherto been regarded as the body. this life principle, this basic essential of being, and this mysterious elusive factor is the correspondence in man of that which we call spirit or life in the macrocosm. just as the life in- 19- a treatise on white magic copyright 1998 lucis trust man holds together, animates, vitalises and drives into activity the form and so makes of him a living being, so the life of god as the christian calls it, performs the same purpose in the universe and produces that coherent, living, vital ensem

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

r to understand that whereof i seek to speak. some of the points i may make you may find yourself capable of checking up in your own life experience, and they will call forth from you a recognition coming from your concrete mind; or they may produce in you a reaction of the intensest conviction, emanating from your intuitively aware self. in any case, read slowly; apply the laws of analogy and of correspondence; study yourself and your brethren; seek to link what i say to any knowledge you may possess of the modern theories, and remember that the more truly you live as a soul the more surely you will comprehend that which may be imparted. as you study you must not forget the basic concept that in all occult work one is occupied with energy energy units, energy embodied in forms, energy str

t work with intelligence, so that there may be a subsequent wise distribution of force within a chosen area. those who know themselves to be in the rank and file of aspirants, but who possess the persistence which will drive them forward to the goal, need to remember that theirs is the responsibility of adding their quota to the sum total, and that this is done every time they think of the group, correspond with a fellow aspirant or meditate. extend the idea, then, from the student in a group to the group itself, regarding it as a group unit within a larger group. you have there a perfect analogy to the way the great ones work at this time. regard, therefore, all your work as group work, causing effects which are inevitable and contributing to the potency of the group thought form- 13- a t

of flowers. perfume and radium are related, being emanatory- 32- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust expressions of ray effects upon differing groupings of material substance. the third ray is, in its turn, peculiarly related to the animal kingdom, producing the tendency to intelligent activity which we note in the higher domestic animals. the correspondence to radioactivity and to emanatory perfumes which we found in the mineral and vegetable kingdoms, we here call devotion, the characteristic of the attractive interplay between the domestic animals and man. devotees of personalities might more rapidly transmute that devotion into its higher correspondence love of principles if they realised that they were only displaying an animal ema

of love and of knowledge are the two great lives who embody or ensoul the love-wisdom and the creative intelligence aspects of the two major rays. these three are the sum total of all forms or appearances, the givers of all qualities, and the- 34- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust emerging life aspect behind the tangible manifestations. they correspond, in the human family, to the three aspects of personality, soul and monad. the monad is dynamic will or purpose, but remains unrevealed until after the third initiation. the monad is life, the sustaining force, a lord of persevering and ceaseless devotion to the pursuit of a seen and determined objective. the soul is a lord of love and wisdom, whilst the personality is a lord of knowled

ind; they might be regarded as seven intelligent entities through whom the plan is working out. they embody divine purpose, express the qualities required for the materialising of that purpose, and they create the forms and are the forms through which the divine idea can be carried forward to completion. symbolically, they may be regarded as constituting the brain of the divine heavenly man. they correspond to the ventricles of the brain, to the seven centres within the brain, to the seven centres of force, and to the seven major glands which determine the quality of the physical body. they are the conscious executors of divine purpose; they are the seven breaths, animating all forms which have been created by them to carry out the plan. it may perhaps be easier to understand the relation

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ment need cause no surprise. we are trembling on the verge of another step forward; we are ready for another initiation; we are on the point of widening our horizon, and passing through an open door into a larger room. all that is transpiring is no indication of failure, of senseless confusion and blind upheaval. it is rather a process of temporary destruction for further rebuilding, and is but a correspondence in the racial life to those tests and trials which are always the lot of the disciple preparing for initiation. for this, christianity has prepared numbers of the race. the new interpretation and the next revelation are imminent- 23- from bethlehem to calvary copyright 1998 lucis trust this coming revitalisation of the essential and inner nature of humanity, with the consequent reor

id not understand their message, or who objected to their- 39- from bethlehem to calvary copyright 1998 lucis trust methods. all of them "descended into hell and rose again on the third day" there are twenty or thirty of these stories scattered through the centuries of human history, and the stories and the missions are ever identical "the jesus-story, it will now be seen, has a greater number of correspondences with the stories of former sungods and with the actual career of the sun through the heavens so many indeed that they cannot well be attributed to mere coincidence or even to the blasphemous wiles of the devil! let us enumerate some of these. there are (1) birth from a virgin mother (2) the birth in a stable (cave or underground chamber; and (3) on the 25th december (just after the

he lamb-god, on good friday, three days before easter; there are (12) the nailing to a tree (13) the empty grave (14) the glad resurrection (as in the cases of osiris, attis and others; there are (15) the twelve disciples (the zodiacal signs; and (16) the betrayal by one of the twelve. then later there is (17) mid-summer day, the 24th june, dedicated to the birth of the beloved disciple john, and corresponding to christmas day; there are the festivals of (18) the assumption of the virgin (15th august) and of (19) the nativity of the virgin (8th september, corresponding to the movement of the god through virgo; there is the conflict of christ and his disciples with the autumnal asterisms (20) the serpent and the scorpion; and finally there is the curious fact that the church (21) dedicates

on; it recurs again and again in the various scriptures of the world. the following comments are of interest in this connection, showing as they do the significance of this number, and its relation to initiation "the accomplishment of the age of twelve years signifies a full period of evolution when an initiation was undergone by the christ soul. this took place in the inner mind (the temple) and corresponded to an awakening of the logical and intuition sides of the soul. these are the father-mother principle, indicated by the presence of the parents."61 and again "this number (of the twelve disciples) is typified by many things in the old testament; by the 12 sons of jacob, by the 12 princes of the children of israel; by the 12 running springs in helim; by the 12 stones in aaron's breastp

ich is selfless; he is the symbol of giving and of the christ spirit; he therefore stands to man as a reminder of god, just as this other figment of the imagination, the devil with horns and tail, is a reminder of that which is not god, that which is- 71- from bethlehem to calvary copyright 1998 lucis trust not divine "the key is supplied by mythology. the myths demand a serious interpretation in correspondence with objective reality, they must not be treated as pure poetry without any solid truth behind them, a mere play of the imagination! the garment which clothes the substance may be as fabulous, as fantastic, as inconsistent and as patchy as you please. but this does not alter the fact that popular mythology tells of an invisible reality, and of mysterious `figures `figures' remember

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

form. these from the angle of the entire sweep of the evolutionary process, and as far as the human personality is concerned appear sequentially, and qualify the matter aspect with its three major presentations: 1. the quality of physical substance. during this stage of development, the man is almost entirely physical in his reactions and completely under the ray of his physical body. this is the correspondence in man to the lemurian epoch and to the period of pure infancy. 2. the quality of the astral body. this governs the individual for a very long period, and still governs, more or less, the masses of men. it corresponds to the atlantean period and to the stage of adolescence. the ray of the astral body is of very great power. 3. the quality of the mental body. this, as far as the race

he astral body. this governs the individual for a very long period, and still governs, more or less, the masses of men. it corresponds to the atlantean period and to the stage of adolescence. the ray of the astral body is of very great power. 3. the quality of the mental body. this, as far as the race is concerned, is just beginning to wax in power in this aryan race to which this era belongs. it corresponds to the stage of maturity in the individual. the ray of the mind has a very close relation to the solar angel, and there is a peculiar affiliation between the angel of the presence and the mental man. it is this deep-seated, though oft unrecognised, interplay and cultivated intercourse, which produces the at-one-ment between the soul and its mechanism, man in the three worlds. from the

s character begins to broaden, to unfold, and to improve. though he is still ridden by unreasoning desire most of the time, yet the field of his satisfactions and of his sense-urges are less definitely animal and more definitely emotional. moods and feelings come to be recognised, and a dim desire for peace and the urge to find that nebulous thing called "happiness" begin to play their part. this corresponds to the period of adolescence and to the state of consciousness called atlantean. it is the condition of the masses at this present time. the bulk of human beings are still atlantean, still purely emotional in their reactions and in their approach to life. they are still governed predominantly by selfish desires and by the calls of the instinctual life. our earth humanity is still in th

loped consciousness, for some lives are predominantly fruitful in producing causes (which is a paradoxical sentence with deep meaning) and others in working off the effects of the earlier initiated causes. this is a point not often emphasised. still later cycles of lives bring these two aspects consciousness and form into a greater rapport, and thus produce an entirely different type of life. the correspondence to these cycles can be seen working out in the life and consciousness of the planetary logos, as that great life seeks expression through the medium of the four kingdoms in nature. however (and this is the fact of supreme importance, all this activity, all this directed unfoldment, all this evolving purpose and livingness, all the events in all the kingdoms of nature, and all the ph

or soul and the dense physical body is established when a. matter of the three lowest subplanes of the physical plane is built into the etheric body, prior to physical incarnation, and the potential channels of communication and of exit are established. these are the main channel or line of communication found between the centre at the base of the spine and that in the head, via the spleen. b. a corresponding activity takes place in the process of liberation upon the path of return in which the bridge (or the antaskarana) is established between the lower mental body, the causal body, and the higher mental worlds. when the work under the first category is accomplished upon the physical plane and its technique is understood, man can then achieve escape from the physical body in full, waking

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

the outlined plan or system of group work which i have brought to you, for it is a tentative endeavour to externalise upon earth, certain phases of hierarchical endeavour. the energy used in the telepathic work is the "chitta (as the hindus call it) or the mind-stuff which underlies and is the very substance of manifestation itself. god, the planetary life or logos, however, works with the higher correspondence of this mind-stuff and the forces of the mental plane are the reflection or rather the densification of this higher mental substance. these forces, this mind-stuff, is constantly in flux and in motion. this produces that thoughtform-making activity of the mental world which is set in motion by minds working either individually or in group formation. in true telepathic work (carried

and knowledge. only from the heart centre can stream, in reality, those lines of energy which link and bind together. it was for this reason that i have assigned certain meditations which stimulated the heart- 67- discipleship in the new age- volume i copyright 1998 lucis trust into action, linking the heart centre (between the shoulder blades) to the head centre, through the medium of the higher correspondence to the heart centre, found within the head centre (the thousand petalled lotus. this heart centre, when adequately radiatory and magnetic, relates disciples to each other and to all the world. it will also produce that telepathic interplay which is so much to be desired and which is so constructively useful to the spiritual hierarchy provided it is established within a group of pled

nd then directed with intention to one or other of the centres. this focussed thought produces inevitable effects within the etheric body and thus two aspects of the creative imagination are- 69- discipleship in the new age- volume i copyright 1998 lucis trust brought into play. 2. the power to visualise is the form-building aspect of the creative imagination. this process falls into three parts, corresponding somewhat to the creative process followed by deity itself: a. the gathering of qualified energy within a ring-pass-not. b. the focussing of this energy under the power of intention, i.e, at a point in the neighbourhood of the pineal gland. the energy is now focussed and not diffused. c. the despatch of this focussed energy by means of a pictorial process (not by an act of the will at

the master in awakening his disciple to certain states of consciousness, but with these you have naught to do. 3. the power to visualise correctly is one definite mode of ascertaining truth or falsity. this is a statement difficult for you to comprehend. visualisation is literally the building of a bridge between the emotional or astral plane and the mental level and is, therefore, a personality correspondence to the building of the antahkarana. the astral plane, the second aspect of the personality, is the correspondence to the form-building aspect of the trinity, the second aspect. the creative imagination "pictures a form" through the ability to visualise and the thought energy of the mind gives life and direction to this form. it embodies purpose. thereby a rapport or line of energy i

blem of a devitalised etheric body and also of a heart attached to many and hence unduly strained and taxed by others. there are many demands upon your sympathies. by the time you have reached the age of fifty years you should have achieved the difficult undertaking of becoming the sannyasin in the western world. this b.s.w. has already achieved and could help you if you, with frankness, cared to correspond with him. you have somewhat to give him too. the problems of the etheric body will yield to treatment if the suggestions made to c.d.p. are noted and if the diet (in your case) is carefully controlled and regulated. it is not my intention to indicate to those who work in my group the methods they should follow as regards diet. such things differ for each individual. you have necessarily

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

been accumulating or mounting in potency ever since the full moon of june 1945, three events of great moment in the living experience of christ (and, therefore, of the hierarchy) have taken place and their effects are in process of consolidation. i can only make reference to them, for it is not possible to prove the factual nature of what is here said; only possibility, probability and the law of correspondences can indicate the rightness of these events. their effects will be noted, especially after the moment of emergence. these three events can be described as follows: 1. the spirit of peace descended upon christ. the new testament bears witness to a somewhat similar event when, at the baptism, we read that "he saw the spirit of god, descending like a dove and alighting upon him (st. ma

a mysterious sense, the spirit of equilibrium; he works with the law of action and reaction and the inevitability of his activity will be recognised. his work will demonstrate in two ways fully when the christ appears among men and slowly and gradually until that time: a. the chaos, turmoil, emotional disturbance and mental unbalance found in the world today will be (under this law) balanced by a corresponding cycle of calm, emotional quiet and mental poise, thus releasing humanity into a new phase and experience of freedom. the adjusted peace- 39- the reappearance of the christ copyright 1998 lucis trust will be commensurate to the experienced disturbance. b. the hate which is so dominant in the world today will through the life of the spirit of peace, working through the christ, the embo

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

rena and the religious field that sex and its various problems has reached a point of interest in the human consciousness where a solution of these difficulties, a fresh understanding of the underlying implications and a frank dealing with the situation is inevitable and immediate. four problems will be solved in the next two centuries: 1. the problem of territorial possessions which is the group correspondence within the family of nations to the materiality of the individual. 2. the problem of sex which will involve a truer understanding of the law of attraction. 3. the problem of death, which is in reality the problem of the relation between the subjective and the objective, between the tangible and the intangible, and between life and form. this problem will be solved in the realm of ps

fe and standards. they will relegate the old ideas to the same position as the ideas which governed the race one thousand years ago have today assumed in our consciousness. second: the situation is still further complicated by the fact that both these rays influence and express themselves (as is ever the case) in a dual manner and have always a lower and a higher form of manifestation, which is a correspondence in this connection to the personality, and the egoic expression of every human being. in the case of the out-going ray, the higher form (which is ever the first to manifest in germ) is rapidly disappearing or is being absorbed into the newer idealism, thus contributing all that is best to the new presentation of truth so that the emerging culture will be properly rooted in the old

rld; the important factor always to remember is that it is humanity as a whole which is the factor to be considered. the simile of the human body with its definitely recognised areas of expression, and the organisms which, in their turn, control and condition these areas will be helpful here. the important and non-important appear; the developing and the vestigial also emerge and under the law of correspondences aid in elucidating. in the great body of humanity there are certain areas which vibrate in unison and which attract to themselves souls of a certain quality and keynote; there is a magnetic interplay between countries (territories) and the nations which occupy them. this is not an arbitrary matter but due to magnetic interplay. it is also vibratory interplay, under the great law of

e type of consciousness interpreting and using it. the ancient occult truism remains accurate "consciousness is dependent upon its vehicle for expression and both are dependent upon life and energy for existence" this remains an immutable law. the five cities which are the exoteric expression of the esoteric centre of force and through which the hierarchy and shamballa are seeking to work are the correspondence in the planetary body to the four centres up the spine and the ajna centre in the body of humanity and of individual man. in all three cases, they are "living vital focal points of dynamic force" to a greater or less extent. some predominantly express soul energy and some personality force; some are influenced by shamballa and some by the hierarchy. the head centre of the occident i

eached a relatively high stage of development during the past two thousand years and "good taste" is a highly cherished mass virtue and objective today. this is a totally new thing and one which has been hitherto the prerogative of the highly cultured few. ponder on this. it connotes evolutionary achievement. for the disciples of the world, this sense of taste has to be transmuted into its higher correspondence a discriminating sense of values. hence the clear emphasis laid in all textbooks on discipleship upon the need to develop discrimination. desire taste discrimination; these are the values, under the sixth ray, for all evolutionary unfoldment and peculiarly the goal of all disciples. the methods whereby the activity of the sixth ray and its objectives have been imposed upon the race

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

and accuracy of the memory will do naught to awaken the dormant brain cells or call into play the intuition. it must be remembered (and here becomes evident the value of a certain amount of technical or academic occultism) that the plane whereon the intuition manifests and where the intuitional state of consciousness is active is that of the buddhic or intuitional plane. this plane is the higher correspondence of the astral or emotional plane, the plane of sensitive awareness through a felt identification with the object of attention or attraction. it becomes evident therefore that if the intuitional faculty is to be brought into activity through the study of symbols, the student must feel with, or be in some way identified with, the qualitative nature of the symbol, with the nature of th

the desire to love and the desire to be loved, plus a willingness to do anything to show and evoke this sentiment, and consequently to be more comfortable in one's own interior life. the selfishness of the people who are desirous of being unselfish is great. so many contributing sentiments gather around the sentiment or desire to show those amiable and pleasant characteristics which will evoke a corresponding reciprocation towards the would-be lover or server who is still completely surrounded by the glamour of sentiment. it is this pseudo-love, based primarily on a theory of love and service, which characterises so- 46- glamour: a world problem copyright 1998 lucis trust many human relationships such as those existing, for instance, between husband and wife, parents and their children. g

e following phrases: 1. physical co-ordination. 2. astral orientation. 3. mental direction. 4. personality alignment. these are all attempts to express the process of "right activity upon the path of return" this return is the objective of the human family and the culminating goal of the four kingdoms in nature. we could enlarge the concept by expressing the truth in the following manner: process correspondence obstacle 1. physical coordination. mineral kingdom .m aya. 2. astral orientation. vegetable kingdom. glamour. 3. mental direction. animal kingdom. illusion. 4. personality alignment. human kingdom. the dweller on the threshold. these processes have, therefore, their equivalents in all the kingdoms and lead up to: 1. the unfoldment of the divine consciousness. this starts in the mine

ealm of material possessions, and in the establishing of a centre of beauty and comfort in life on the physical plane. therein the man can be at home and oblivious of a growing sense of dualism which, day by day, gets steadily stronger. this stage only takes place ages later when the aspirant is about to re-orient himself to truth and to take the first steps towards the probationary path. it is a correspondence towards the end of the path of evolution to the stage above mentioned, but the man experiencing it is a very different person to the one who now seeks synthesis in the materialisation of beauty upon the outer plane. the subtle man is now becoming dominant. secondly: the stage wherein the man first of all becomes aware of the duality which can be expressed by the words "the man and t

ironing thoughtforms of any school of thought, id e fixe, the sense of the dramatic or of importance, or a fanatical adherence to groups of ideas, inherited from the past, or mental reactions of a purely personal nature. d. between any of these groups of forces which we call bodies: between the etheric and astral bodies. between the astral and the mental bodies. there is, for instance, a definite correspondence between the condition of negativity to physical plane living which is the result of a lack of integration between the physical and the etheric bodies, and that lack of interest and that failure to handle physical plane living which the thinker on abstract and scientific levels so frequently evidences. both groups fail to make a definite and decisive manifestation upon the physical p

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

ally be used in synthesis. i stated the reason for this earlier in the words "only from the heart centre can stream, in reality, those lines of energy which link and bind together. it was for this reason that i have assigned certain meditations which stimulated the heart centre into action, linking the heart centre (between the shoulder blades) to the head centre, through the medium of the higher correspondence to the heart centre, found within the head centre (the thousand petalled lotus. this heart centre, when adequately radiatory and magnetic, relates disciples to each other and to all the world. it will also produce that telepathic interplay which is so much to be desired and which is so constructively- 11- telepathy and the etheric vehicle copyright 1998 lucis trust useful to the spi

and groups of disciples. there is little i can tell you about this, and you would not and could not understand. the experiment we are now making, in connection with the new group of world servers, is related to this form of telepathic work. some of these forms of telepathic work have necessarily their distorted reflections on the physical plane. these you might like to ponder upon, and trace the correspondences between them. what is "mass psychology" with its unreasoning quality and its blind activity, but a massed reaction to solar plexus impressions as passed from group to group? what is "public opinion" so called, but vague mental reactions by the mass of men beginning to grope their way on the mental plane, to the activity and play of more active and powerful minds? the written and sp

d of energy. this reception of impression and energy has a dual effect: 1. it brings into activity the latent seeds of action and of habits (good or bad, thus producing revelation, purification, enrichment and usefulness. 2. it vitalises and galvanises the personality into a right relation to the soul, to the environment, and to humanity. it is necessary for you and for all disciples to grasp the correspondence to this hierarchical effort and any effort which you may make in order to work as a group of individuals with groups or individuals. an appreciation of the power which you may let loose, of the dynamic effect which you may succeed in awakening in the subject of your directed thought, and of the impression which you may imprint in the mind and consciousness of the subject should inci

mless planes and evoking all the lower or subhuman kingdoms upon the planes of form. some day, two-thirds of the human family will be sensitive to impacts coming from the mind of god, as that mind fulfils its intentions and carries out its purposes within our planetary ring-pass-not. in its turn, humanity will provide the area of mind within whose ring-pass-not the subhuman kingdoms will find the correspondence of the universal mind which they need for their unfoldment; man, as you well know, is the macrocosm for the microcosm of the lower kingdoms in nature. this is the goal of all human service. what i have said up to this point anent the science of impression, if read also in connection with the teaching on the points of revelation*(10) will convey much enlightenment. however, deep refl

k or of those on the highest levels of hierarchical life. true capacity to invoke and evoke (within initiate ranks) is based upon a mysterious development impossible before the time of the third initiation of the esoteric sense. the active use of the esoteric sense in the occult training offered to aspirants, disciples and initiates of lesser degree produces certain changes within the brain, with corresponding changes within the buddhic vehicle; these changes enable one at will (after the third initiation of transfiguration) to contact the being, life, or the monadic point of contact with whom he will be increasingly affiliated, or the member of the hierarchy whom he may desire to consult. it does not involve- 41- telepathy and the etheric vehicle copyright 1998 lucis trust the use of spee

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

pears, his ray tendencies begin to emerge and his point in evolution is clearly indicated. this "control of form through a septenate of energies (as it is defined in the old commentary) is an unalterable rule in the inner government of our universe and of our particular solar system, as well as in the case of individual man. there are, for instance, in our solar system, seven sacred planets which correspond to the seven individual force centres in man, the seven solar systems, of which our solar system is one, and in their turn the seven energy centres of the one to whom i have referred in my other books as the one about whom naught can be said. much has been given in the occult books of which the average astrologer remains profoundly unaware. it is essential that he learns to think in lar

ventually return that which has come to them. they thus reverse the process normally followed and the centres above the diaphragm become radio-active, dynamic and magnetic. this is an intricate occult study and is concerned with the response of the etheric body to the incoming energies. it relates finally the lowest centre at the base of the spine to the highest centre, the head centre. this is a correspondence to the relation of the earth to the sun. think this out. as we work and study over these matters, let us bear in mind always the fact that we are considering the seven rays and their inter-relations in the cosmic process. we are concerned esoterically with: 1. the seven rays and the twelve signs of the zodiac. 2. the seven rays and the twelve creative hierarchies. 3. the seven rays

inner side of life, i am hoping that some astrologers may be found who will be sensitive to that which is new. i am believing that there are investigators along astrological lines who will be open-minded enough to recognise possible hypotheses and then to make fair experiment with them. may i repeat: i am not writing a treatise upon astrology, but one upon the seven rays and their equivalent and corresponding energies, upon the effects of ray energy and the interplay of these energies with, and their effect upon, the various planetary forces, particularly those of the earth. i am looking for these fair-minded astrologers to make due experiment with the factors and suggestions which i may indicate. with this in mind, let us proceed. i have pointed out that these energies fall into three gr

to our system. to these constellations, ours is related in a peculiar way. 2. those coming from the twelve zodiacal constellations. these are recognised as having a definite effect upon our system and our planetary life. 3. those coming from the planets found within the periphery of the sun's sphere of influence. from a certain point of view, one can generalise largely and say that these are the correspondences in the solar system to the three great centres of force which produce and control manifestation and evolutionary progress in the human being: 1. the great exterior, yet controlling, constellations are analogous to that centre of force which we call the monad and to its universal will-to-power which is distinctive of the first divine aspect. 2. the twelve constellations might be reg

es of the individual. their force contacts should be interpreted largely in terms of the human personality, the third divine aspect. they thus exemplify the will-to-know. i would have you remember that i am talking entirely in terms of consciousness and of the responses and reactions of the individual to the forces which impinge upon him. the effect of the emanation of our planet, the earth, is a correspondence to the effect of that aggregate of atoms and molecules which we call the dense physical body and of its response to the pull and the attraction of any or all of the subtler bodies. as regards the influence of the seven solar systems, i should suggest (more i cannot do) that they are linked up astrologically with the constellations, the great bear, the pleiades, and sirius. they are

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

d worked with forty. many of them had their own name for me. one famous cavalry regiment called me "granny" another regiment of the guards, for some unknown reason, always addressed me as "china" a well known infantry regiment always spoke of me or wrote of me as the b. o. l, which means the "benevolent old lady" the majority of the boys called me just "mother" probably because i was so young. my correspondence got very heavy and i came to know the mind of the soldier very well and never found them talking as portrayed by rudyard kipling. in fact, the average tommy atkins resents his portrayal of them. i played thousands of games of checkers (draughts, as we call it in england) and became very good at the game, not because i play it scientifically, but because i had an uncanny way of guess

l rule, i prefer the masculine mind. a man will give you serious trouble occasionally; a woman will give you lots of silly little troubles all the time and i can't be bothered. i suppose i am no feminist but i know that if women are real and intelligent they can get to the top of the tree. my mornings would be given to bible study for i was taking an average of fifteen meetings a week, to current correspondence, to conference with the managers, and to tearing my hair over the accounts, for i never had the slightest head for figures. we were feeding five or six hundred men in each coffee-shop every evening and that meant much buying and selling. my afternoons would be spent in a hospital, usually in the wards where there were no women nurses, because there the need was the greatest. i would

rely new cycle appears. up till now i have just been alice bailey, socialite, mother and church worker; my time has been my own; nobody has known anything about me; i have been able to arrange my days to suit myself except as far as the children were concerned; no one was clamouring for appointments; there were no proofs to read; no public lectures to give; and, above everything else, no unending correspondence and letter-writing to claim my attention. i sometimes wonder if the general public has the faintest idea of the literally appalling number of letters i both dictate and receive. i am not exaggerating when i say that some years i have dictated over 10,000 letters and once i timed myself as regards a current day's correspondence and it took me forty-eight minutes simply to slit the en

hen to this must be added the thousands of form letters which i have signed plus the letters which i have written to entire national groups (to which i have affixed no personal signature) you can understand my saying to my husband one day that upon my tombstone there should be the words "she died smothered in papers" today my record is about 6,000 letters per year because i delegate so much of my correspondence now to men and women who can give more thought, time and consideration to the answering of my correspondence. sometimes i sign these letters; sometimes i do not and i would like to give my grateful thanks at this point particularly to mr. victor fox and one or two others who have written perfectly wonderful letters for me to correspondents (letters which have received grateful thank

week to the group of men to study and read during our absence. in many cases this letter seemed appropriate to send to those inquiring about meditation, about the way to god and about the spiritual plan for humanity, so we sent them copies of these letters as we wrote them. by the time we returned to new york in september 1922 it was necessary to consider in what way we could possibly handle the correspondence that was accumulating as a result of the increasing sales of the books and how to meet the demand for secret doctrine classes and how to handle all the appeals for help along spiritual lines with which we were confronted. we, therefore, in april 1923, organised the arcane school. the four or five men associated with my husband and myself in the tuesday afternoon class rallied around

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

ul; water, the symbol of the emotions; telephonic interchange, the symbol of mind with its intercommunication of knowledges; and gas, the symbol of the etheric nature- 24- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust it is interesting and saddening to note that that which at present goes out of the average house is the refuse that is undesirable this is the correspondence to that which is selfish and sad and the demand for the satisfaction of personal needs and desires. it can be seen, therefore, why i have so emphatically impressed the need of harmlessness upon all of you, for it is the scientific method, par excellence and esoterically speaking, of cleaning house and of purifying the centres. its practice clears the clogged channels and permits the

s sub-divisions are responsible for the bulk of the physical ills which attack humanity. a right grasp of their preponderating causes will be of definite assistance to future medicine. how much will be accepted is at this time doubtful- 27- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust i would like to point out here that, as you well know, there are physical correspondences to the seven centres of forces located in the etheric body, and fed from the astral body. these we call the endocrine glands. these glands are effects of or testifying evidence to, the centres, and are in their turn initiating causes of lesser effects in the physical body. it will be of value if we here tabulate some of the things we know, and aid comprehension. centre g land physi

tre. physical plane- 28- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust plane force. vital energy. animal life low grade animal type of men. 7. base..adrenals..kidneys..w. ill energy..t. he mother of spine. spinal u niversal life of the muladhara column. kundalini world. this tabulation is simply an outline and, like the tabulation of the principles and their correspondences, as given by h.p.b. in the third volume of the secret doctrine, its interpretation will be dependent upon the point of view of the student. we shall employ it later and add further columns to it and further correspondences. in all our considerations, what we have to say will have the following synthesis of structure behind it: 1. the soul. 2. the subtler bodies of the mind and the

on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust 1. the head centre, the brahmarandra. 2. the heart centre. 3. the centre at the base of the spine. between the present and the future, the emphasis will be laid upon a constantly shifting triplicity, and each man will be different from his fellowmen as to emphasis, as to the conditions of his centres, as to their glandular correspondences in the physical body, and therefore as to the diseases and the ills, inhibitions, and difficulties to which his flesh will fall heir. it is in this connection that it becomes obvious that the work of the physician and of the psychologist must eventually go hand in hand. the three most important aspects of all diagnoses are: 1. the psychological, or the gauging of the inner bodies o

e not properly equipped, or adequately developed, to handle the force. the above is a generalisation which may be found useful. the method whereby these astral forces (which are, as we know, preeminently the determining life forces for the majority of men at this time) work out into manifestation is a relatively simple matter. in the astral vehicle of expression there are, as you may realise, the correspondences of the seven centres in the etheric body. these are essentially the seven major focal points of force, and each of them is expressive of one of the seven ray energies. let me first of all make clear which centres express these seven ray types: centre r ay quality origin 1. head centre 1st the divine will. monadic 2. ajna centre 7th o rganisation. a tmic direction. 3. heart centre 2

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

ered and the man or woman related still more definitely to the world as a whole. this in no way indicates neglect of individual or national problems or undertakings but it seeks to incorporate them into the whole as integral and effective parts, and thus avoid the separative attitudes which have brought about the downfall of our modern world. the college or the university should in reality be the correspondence in the field of education to the world of the hierarchy; it should be the custodian of those methods, techniques and systems of thought and of life which will relate a human being to the world of souls, to the kingdom of god, and not only to other human beings upon the physical plane; not only to the world of phenomena but also to the inner world of values and quality. again i repea

he second aspect of divinity) will be produced with great facility, and in the realm of conscious awareness. i say this for your encouragement. through the activity of the energy of knowledge you have: civilisation..culture..illumination- 40- education in the new age copyright 1998 lucis trust and in the second case you will have: cooperation..l. oving understanding..g. roup love there are higher correspondences for which we have as yet no adequate words. cooperative goodwill is all that can, at this time, be expected from the masses, and this is the sublimation of the forces released through civilisation. loving understanding should be the hallmark of the cultured, wiser group, plus an ability to correlate the world of meaning with the world of outer effects. ponder on this sentence. grou

onder on this sentence. group love is, and must be, the outstanding characteristic of the illuminati of the world, and it is at this time the motivating power of the masters of the wisdom, until such time that enough disciples are expressive of this particular force. when the will or sacrifice petals of the human egoic lotus are opened, there will then be the appearance of a still higher triad of correspondences. these will be known as: participation..purpose..precipitation therefore, as a result of the evolutionary processes in humanity, there will appear the following category of forces or energies, each of them demonstrating certain definite qualities, and they will parallel the opening of the petals in the human lotus (page 56. you can note from the tabulation that the love petals are

of the little self and discovering the larger self. the true esoteric viewpoint is always that of the larger whole. he finds the world of meaning spread like an intricate network over all activity and every aspect of the phenomenal world. of this network the etheric web is the symbol and design; and the etheric web to be found between the centres up the individual spinal column is its microcosmic correspondence, like a series of doors of entrance into the larger world of meaning. this, in reality, concerns the true science of the centres to which i have frequently referred. they are modes of conscious entry (when developed and functioning) into a world of subjective realities and into hitherto unknown phases of the divine consciousness. esotericism is not, however, concerned with the centr

other two sciences. as the linking up of soul and personality proceeds, and as the knowledge of the plan and the light of the soul pour into the brain consciousness, the normal result is the subordination of the lower to the higher. identification with group purposes and plans is the natural attribute of the soul. as this identification is carried forward on mental and soul levels, it produces a corresponding activity in the personal life and this activity we call service. service is the true science of creation and is a scientific method of establishing continuity. these three sciences will be regarded eventually as the three major concerns of the educational process and upon them will the emphasis increasingly be placed. we have now laid the ground for a consideration of the three scien

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ht, and this only because of a group temporary limitation. i have pointed out along what lines there has been failure, not because i seek to put the emphasis upon failure or to enlarge upon it, but because clarity of thought and of vision is necessary if the work is to go forward in a reorganised and more vital manner. if this new seed group measures up to requirements, then there may again arise correspondences to the original groups as planned. they will arise as the spiritual result of the esoteric manifestation of the potency of life to be found in the seed group. the work to be done by us in joint cooperation (as regards your training) was organised by me into seven teaching units: i. definite planned meditation. ii. teaching upon the subject of initiation. iii. training in telepathy

ciples as a whole into my aura and so gauge its general- 8- discipleship in the new age- volume ii copyright 1998 lucis trust condition of receptivity for that must determine the scope of the intended communication. do you realise, my brothers, that as you extend your power to grasp the needed lessons and learn to train your minds to think in ever wider and more abstract terms, you draw from me a correspondingly adequate instruction? the limitation to the imparted truth lies on your side and not on mine. second, i must isolate in my own consciousness the extent of the instruction, detaching myself from all other concerns and formulating the needed material into a thoughtform which will be comprehensive, clear-cut, sequential in its relation to that which has already been imparted and which

lies in the fact that i outlined for her the degrees of the school, and once or twice in my instructions used in the disciples degree i appealed to the students for cooperation in some matter. forget not that these instructions were not school instructions, but were the early form of my books and went out unchanged to the general public. also, it has only been within the last five years that any correspondence course for the school has been arranged around one or other of my books. the policy of the school, its principles, curriculum and techniques, have been entirely those of a.a.b, working in conjunction with f.b. and after consultation with one or two senior students living in or around new york or in europe. there has necessarily been questioning among senior students and in this grou

king symbolically but literally for it is all a question of the focus of consciousness. if this attitude can be constantly held until the full moon of may, the individual seeds within the group periphery (could we symbolically call it the seed pod or sheath) will become living and potent units of energy (spiritual energy) and the succeeding period of group interrelation and group activity will be correspondingly potent. in the furtherance of this process, leading to radiatory and magnetic living, the method suggested is as follows: stage i 1. reflective alignment of soul and personality, using the creative imagination in the process. this is a "feeling" or astral activity. 2. assumed relation of solar plexus, heart and head, and the focus of the assuming consciousness to be in the region o

y to the head, we have a pictorial and symbolic presentation within the life experience of the disciple of- 83- discipleship in the new age- volume ii copyright 1998 lucis trust the interrelation and eventual transference of energy from the personality (symbolised by the solar plexus) to the soul (symbolised by the heart centre) and from the soul to the monad (symbolised by the head centre. these correspondences are of value as they are an argument for the factual nature of the process and they also enable the aspirant to grasp somewhat the nature of the undertaking to which he is committed. certain aspects of relationship, therefore, emerge into the consciousness of the disciple and at this point in his training the following four relations are of major importance: 1. the relation of the

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ew. the factors to which i refer are, primarily, three in number: 1. this is a transition period between the passing out of the piscean age, with its emphasis upon authority and belief, and the coming in of the aquarian age, with its emphasis upon individual understanding and direct knowledge. the activity of these forces, characteristic of the two signs, produces in the atoms of the human body a corresponding activity. we are on the verge of new knowledges and the atoms of the body are being tuned up for reception. those atoms which are predominantly piscean are beginning to slow down their activity and to be "occultly withdrawn" as it is called, or abstracted, whilst those which are responsive to the new age tendencies are, in their turn, being stimulated and their vibratory activity inc

trical forms is mental clairvoyance. all these powers are, however, tied up with the human mechanism or response apparatus, and serve to put the man in touch with aspects of the phenomenal world for which the response mechanism, which we call the personality, exists. they are the product of the activity of the divine soul in man, which takes the form of what we call "the animal soul" which really corresponds to the holy ghost aspect in the human microcosmic trinity. all these powers have their higher spiritual correspondences, which manifest when the soul becomes consciously active and controls its mechanism through the mind and the brain. when astral clairvoyance and clairaudience are not below the threshold of consciousness, but are actively used and functioning, it means that the solar

human microcosmic trinity. all these powers have their higher spiritual correspondences, which manifest when the soul becomes consciously active and controls its mechanism through the mind and the brain. when astral clairvoyance and clairaudience are not below the threshold of consciousness, but are actively used and functioning, it means that the solar plexus centre is open and active. when the corresponding mental faculties are present in consciousness, then it means that the throat centre and the centre between the eyebrows are becoming "awake" and active. but the higher psychic powers, such as spiritual perception with its infallible knowledge, the intuition with its unerring judgment, and psychometry of the higher kind with its power to reveal the past and the future, are the preroga

e legal system and the government, but it will all be directed to an effort to work out the best ideals of the thinkers of the day. this period does not lie so far ahead as you might imagine, particularly if the first move in this direction is made by the new group of world servers. this first move involves a right comprehension of goodwill. these three systems, which are the three major systems, correspond to the three major rays of synthesis, of idealism, and of intelligence, which are only other names for the rays of will or power, of love-wisdom and of active intelligence. 4. government by dictatorship. this type of government divides itself into three parts: a. rule by a monarchy, limited usually today by the will of the people, or rather by the politicians of the period, but symbolic

dealism, involving as it must the new age patterns, and religious incentives are lacking in their techniques. nevertheless, they do lead the race on another step, for they have a mass effect in evoking thought, and sometimes eventual resistance, as the result of that thought. later we shall study these and other ways of governing, and analyse their ordinary modern expressions and future spiritual correspondences. these will some day appear on earth as a result of the many experiments today going on. remember this. as i earlier said, the processes of education, of law and of government are so closely allied and so definitely related that if ever the work of this fifth group reaches a stage where it is indeed a germ of a new age organism (and many such groups will necessarily appear in the d

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

itself similar lives and this will result in a dual danger. these dangers are: one: the gathering into the form, through the dominant note sounded by the form elemental, of matter with a synchronous vibration. this will tend to increase the magnitude of the task before the ego and sweep into increasing dominance the lower man. the "lunar lords" will become increasingly powerful and the solar lord correspondingly less august. two: the man will find himself surrounded in time with thoughtforms of a lower order (from the standpoint of the soul) and before he can penetrate into the arcana of wisdom and find his way into the master's world he will have to dispel the clouds of thoughtforms which he has attracted to himself. unless the disciple learns that aspiration and self-discipline must proc

s, and not to accepted disciples. they must and will still remain the character and purificatory objectives of the dedicated individual, but are regarded as adequately grasped by humanity; they have been proclaimed by all the great world religions down the centuries and have been recognised as the main conditioning qualities of all disciples. these same rules or formulas of approach are the lower correspondences of higher rules to which groups of disciples are pledged to conform, and which they must follow and obey together. the hierarchy into which they will enter when full acceptance and demonstration have been- 11- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust shown will be the same hierarchy, characterised by the same soul awareness, an

inaugurate the aquarian phase of planetary history. i would now like to bring into a close relation the earlier imparted rules for applicants and the new rules for disciples, embodying the new group activity and group discipleship, resulting in group initiation. these rules are fourteen in number. today i will simply give you, first of all the rule for the individual disciple, and then its higher corresponding rule for groups in preparation for group initiation, reminding you that such groups are ever composed of those who have taken the first initiation, and the name of these is legion. they are to be found in every country. there are not, however, so many who are ready for the new era of group initiation. rule i. for applicants: let the disciple search within the heart's deep cave. if th

ls of sacrifice" unfold and the sacred sacrificial aspect of life is revealed in its beauty, purity, simplicity and in its revolutionising quality. upon the path of initiation, the monadic will (of which the egoic will is the reflection and the individual self-will is the distortion) is gradually transmitted, via the antahkarana, direct to the man upon the physical plane. this produces the higher correspondence of those qualities so glibly spoken of by the well-trained but dense esotericist transmutation and transformation. the result is the assimilation of the individual will and the egoic will into the purpose of the monad which is the purpose undeviating and unalterable of the one in whom we live and move and have our being. this is the field of the true burning, for our "god is a consu

tiation? the group need not necessarily contain members who have all taken the same initiation. by this i mean that the necessary initiation of all the members simultaneously into the same group development is not required. basically, what i am endeavouring to say anent these rules has relation to the third initiation the initiation of the integrated personality. they necessarily, however, have a correspondence to the second initiation, and are consequently of more general interest, for it is that initiation which faces so many aspirants today the demonstration of the control of the formidable emotional nature. i would ask you to think much about this point which i have just made. group initiation means that the bulk of the members are correctly oriented; that they are proposing to accept

ALICE BAILEY THE LABOURS OF HERCULES

with psyche, the soul. from that union [22] the three aspects of the soul were born or began to manifest themselves. he began to know the nature of the spiritual will and to use it in the directing of his life. he experienced the workings of spiritual love and became conscious of the need to serve. spiritual mind began to reveal truth to him and he saw the underlying purpose. these are the higher correspondences of the three aspects of the personality, his mind, his emotional nature, and his physical body. we now discover him going through a very peculiar stage. we read in the ancient story that hera (psyche, or the soul) drove him mad. she drove him mad through jealousy and, whilst in that curious state, we read that he slew his children and his friends and everyone connected with him. ma

y. lucis publishing company, new york, n.y, and the lucis press limited, london] it is in this cave that the lion of the developed personality or individuality has its lair, and it is here that the sun god, hercules, must conquer [111] for centuries the egyptians, and especially the hindus, have known of the chakras or force-centers in the etheric body. the discovery of the endocrine system shows corresponding physical glands in the same locations. one of these, the pituitary body, with its two lobes, symbolizes the cave with two openings, one of which hercules had to close before he could control the personality by the higher mind. for it was only when he had blocked the opening of the personal emotions (postpituitary, thrown away even his trusty club, refused symbolically to lead any lon

o you see the cross of cygnus, the red cross? that is what the united states stands for. you have it right in the heavens. sagittarius is the ninth sign. think about this sequence of thought. in virgo, the sixth sign, we have the indication of life; in sagittarius, the ninth sign, the completion of the prenatal period before the birth of the christ in capricorn in december. it is amazing how your correspondences, your analogies work out. that is why we are told to study the human being. it is through the symbolism of the human being that we arrive at understanding of the great life which includes us all in its existence [163] the chrysalis symbol sagittarius, curiously enough, has been called the chrysalis stage; the man is neither one thing nor the other. in the chrysalis you have the str

mple explanation of the imaginary belt. he says "the zodiac, properly speaking, is that belt of the heavens through which passes the apparent path of the sun; its point of commencement is the vernal equinox which, as we know, is in continuous retrograde movement through a circle of constellations which lie near the ecliptic. the zodiac is divided into twelve equal portions of thirty degrees each, corresponding loosely to the twelve constellations of aries, taurus, gemini, cancer, leo, virgo, libra, scorpio, sagittarius, capricorn, aquarius and pisces" the zodiac: a life epitome. alan leo tells us also..the constellations are groups of fixed stars, the twelve central groups being called by the same names as the twelve signs, although they do not cover the same area of the heavens. the prece

the earth makes the signs rise and set, a new sign being on the ascendant every two hours on an average; so, as the result of the precession, the far greater circle of the constellations passes across the earth's ascendant, the equinoctial point, the- 125- the labours of hercules beginning of the zodiac. in this way, the great day of precession, comprising over twenty-five thousand of our years, corresponds with one of our days, because during that period all the twelve constellations rise and set once" ibid, p. 167 the second thing, therefore, to remember is that there are two zodiacs, the greater and the lesser. the former comprises the twelve constellations through which the sun and planetary system appear to pass in a great cycle of over 25,000 years. the latter is the same circle of

AN INTRO TO STUDY OF THE KABALAH

sentative of several ideas, and were considered to be interpretative one of the other. for example, messiah spelled, mshich, numbered 358, and so does the phrase iba shilh, shiloh shall come; and so this passage in genesis 49 v. 10, was considered to be a prophesy of the messiah: note that nachash, nchsh, the serpent of moses, is also 358. the letter shin, sh, 300, became an emblem of divinity by corresponding with ruach elohim, ruch alhim, the spirit of the living god. notaricon, or abbreviation, is of two forms; one word is formed from the initial and final letters of one or more words; or the letters of one name are taken as the initials or finals of the words of a sentence. for example, in deut. 30 v. 12, moses asks, who shall go up for us to heaven? the initial letters of the original

APOCRYPHON OF JOHN

of envy. the third one is kalila-oumbri. the fourth one is yabel. the fifth one is adonaiou, who is called sabaoth. the sixth one is cain, whom the generations of men call the sun. the seventh is abel. the eighth is abrisene. the ninth is yobel. the tenth is armoupieel. the eleventh is melceir-adonein. the twelfth is belias, it is he who is over the depth of hades. and he placed seven kings- each corresponding to the firmaments of heaven- over the seven heavens, and five over the depth of the abyss, that they may reign. and he shared his fire with them, but he did not send forth from the power of the light which he had taken from his mother, for he is ignorant darkness "and when the light had mixed with the darkness, it caused the darkness to shine. and when the darkness the apocryphon of

st is goodness with the first (authority, athoth; the second is foreknowledge with the second one, eloaio; and the third is divinity with the third one, astraphaio; the fourth is lordship with the fourth one, yao; the fifth is kingdom with the fifth one, sabaoth; the sixth is envy with the sixth one, adonein; the seventh is understanding with the seventh one, sabbateon. and these have a firmament corresponding to each aeon-heaven. they were given names according to the glory which belongs to heaven for the destruction of the powers. and in the names which were given to them by their originator there was power. but the names which were given them according to the glory which belongs to heaven mean for them destruction and powerlessness. thus they have two names "and having created] everythi

ies and the chief archon looked, they saw the whole region of the underside which was illuminated. and through the light they saw the form of the image in the water "and he said to the authorities which attend him 'come, let us create a man according to the image of god and according to our likeness, that his image may become a light for us' and they created by means of their respective powers in correspondence with the characteristics which were given. and each authority supplied a characteristic in the form of the image which he had seen in its natural (form. he created a being according to the likeness of the first, perfect man. and they said 'let us call him adam, that his name may become a power of light for us "and the powers began: the first one, goodness, created a bone-soul; and t

ARADIA GOSPEL OF THE WITCHES

hound, as well is known,was changed by jupiter to stone.it is remarkable that in this story the moon is compared to an onion. the onion, says friedrich(symbolik der natur, p. 348, was, on account of its many skins, among the egyptians the emblemand hieroglyph of the many-formed moon, whose different phases are so clearly seen in the rootwhen it is cut through, also because its growth or decrease corresponds with that of the planet.therefore it was dedicated to isis, the moon-goddess. and for this reason the onion was so holy asto be regarded as having in itself something of deity; for which reason juvenal remarks that theegyptians were happy people to have gods growing in their gardens. page 55 n r r r r r chapter xiv.the goblin messengers of diana and mercury.the following tale was not g

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

and wolfsteig. it is called le chevalier du temple, and is of high importance to our subject. the collection to which i refer is in twelve volumes, written on old rag paper, the watermark of which shows royal arms and the lilies of france: it is pre-french revolution and post 1768- say, on a venture, about 1772. the ritual to which i refer extends from p. 73 to 202 of the fifth volume, in a size corresponding to what is termed crown octavo among us. the hand is clear and educated. the particular templar chivalry is represented as an order connected with and acknowledging nothing else in freemasonry except the craft degrees. in respect of antiquity it claims descent by succession from certain canons or knights of the holy sepulchre, who first bore the red cross on their hearts, and were fo

rentice recalls the earliest of christian chivalries, being the canons or knights of the holy sepulchre, who for long had no distinctive clothing and hence the divested state of the masonic postulant. but this state signified also that his arm is ever ready to do battle with the enemies of the holy christian religion and his heart for the sacrifice of his entire being to jesus christ. the alleged correspondences and meanings are developed at some length, but it will be sufficient to mention that the masonic candidate enters the lodge poor and penniless, because that was the condition at their beginning of the templars and the other orders of christian knighthood. the candidate is prepared for the second craft degree in a somewhat different manner from that of the first, and this has refere

published in 1748- i refer to the notion that there was a mystery of hidden knowledge perpetuated in the east from the days of noah and the flood (2) that which lay behind, as already mentioned, the talismanic attraction exercised on masonic minds in the eighteenth century by the name of knights templar, because the church had accused them. they had learned strange things in the east: for some it corresponded to the view of ramsay, for others to occult knowledge on the side of magic, and for the chapter of clermont to alchemy. the collapse of the strict observance was not so much because it could not produce its hypothetical unknown superiors, but because it could not exhibit one shred or vestige of the desired secret knowledge. i have now accounted at length for that which antecedes the p

BALANONES TEMPLE OF SET FAQ

rystal tablet of set, which includes all of the basic philosophical, magical, and initiatory material any setian would need to begin and accomplish his initiation to the ii, 2) a i* pentagram of set medallion, and 3) a year's subscription to the _scroll of set_ newsletter- you will have two years in which to achieve the ii, using the information and inspiration provided by the _crystal tablet, by correspondence and other contact with setians, and through your own work towards initiation- following from our choice to avoid all practices that would create a barrier between us and our self-created divinity, the setian can not in good faith hold membership in any other religious organization after he has become an adept. membership in organizations that advocate illegal action are likewise inc

ing larger gatherings (which occur in the continental us many times each year) are all adequate. from "fun fear, date: sat, 19 dec 1998, as an isolated setian, i had similiar concerns, but i must agree with koyote. the internet is a wonderful tool for contacting priests and priestesses, and as koyote suggested, writing articles for _the scroll of set_ is equally rewarding. also, there are several correspondence pylons available. beyond this, i have realized that one should _embrace_ one's isolation. just look to set as an example: the apotheosis of the different and isolate! you have _two years_ to get recognized- plenty of time to explore, make contacts with the priesthood, and, if worthy, become recognized. you don't need a group to hold your hand to do it, i hope! embrace the isolation

he different and isolate! you have _two years_ to get recognized- plenty of time to explore, make contacts with the priesthood, and, if worthy, become recognized. you don't need a group to hold your hand to do it, i hope! embrace the isolation, ebrace the darkness! from: balanone sun, 20 dec 1998 it's a challenge. that hypothetical initiate would have to work at it- corresponding with as many setians as possible at the i* and ii* levels (for breadth of perspective) and with several members of the priesthood. he would have to take responsibility for maintaining correspondences, for establishing new ones to replace old ones that move on, and for demonstrating to the priesthood his level of knowledge, his activity and study, and his advancement, along setian lin

ere the only setians in their country. it's not easy, but it can be done, as these have shown. only you can tell whether you're up to the task. from: christopher merwin, date: sat, 19 dec 1998 as a temple initiate from a small town in north carolina i think perhaps i can help you with some of your queries. due to the widespread distribution of temple members many pylons are organized based around correspondence, with email and pylon newsletters as the primary form of communication. in fact, due to the highly private and individualistic nature of most setians this is our prefered means of communication. the ability for you to meet face to face with other initiates is left completely up to you and the other initiates involved. the largest obstacle to being a setian in the carolinas is the lo

or more information. 5.5 pylons and orders 5.5.1 pylons of the temple of set setians who live in the same area sometimes organize a local pylon in which they can meet together regularly for discussions, study, ritual work, and other activities. see http//www.xeper.org/pub/tos/pylons/pylons.html for a good discussion of local pylo ns within the temple of set. in addition to local pylons, there are correspondence pylons which support the xeper of setians who wish to participate in group discussions and activities by correspondence. 5.5.2 orders of the temple of set iv* setians, masters of the temple, may found orders within the temple of set. if you were to think of the temple of set as a college of higher learning, the orders could be seen as departments within the school, each concentratin

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

ying liturgical texts were discovered at samy or at temple sites on nearby mount chimpu (mchims phu. see appendix a, p. 171. 48 the most common answer that i have been given by tibetan monks has been that the time tsiu marpo came to samy is uncertain, but it was probably around the time of padmasambhava. this would suggest he was assigned as a protector of samy soon after his conversion (personal correspondence with lodr gyeltsen (blo gros rgyal mtshan, lama of tengy ling (bstan rgyas gling) monastery, lhasa. july 24th, 2005. gibson (1991, pp. 200-201) cites two tibetan sources claiming that tsiu marpo was a member in pehar s retinue a figure to be discussed in chapter 5 which would place his appointment at samy to be around the time of pehar, again the same era of padmasambhava. de nebesk

read. due to the ecumenical nature of samy monastery partially attributed to its antiquity many of its protector deities are recognized to varying degrees by most if not all of the four tibetan buddhist sects. though tsiu marpo is recognized across sectarian divisions, he 53 de nebesky-wojkowitz 1998, p. 168 n.4. 54 to be discussed in chapter 5. 55 these details were made evident both by personal correspondence (lodr gyeltsen, lhasa. july 24th, 2005) and by direct observation of the temple site. 56 see below for a brief discussion of the seven riders. 34 is of highest rank in the nyingma sect. there are three sakya ritual texts that involve tsiu marpo57 as well as a geluk invocation manual written by the third pa.chen lama, as noted in the introduction. that such a prestigious figure of th

observations; rinzin 1992 for a specific examination of the nechung (gnas chung) state oracle; bellezza 2005 for an exploration of b n oracles; and stuart 1995 for local oracles and their involvement in the summer festival of a tibetan village. see also mills 2003, pp. 168-170. 153 berglie (1976) is especially fond of this title. 154 see diemberger 2005, p. 128. also see stein 1959. 155 personal correspondence with lodr gyeltsen, lama of tengy ling monastery, lhasa. july 24th, 2005. also see tewari 1987, p. 140. 156 see de nebesky-wojkowitz 1998, p. 428; peter 1978b, p. 288; and tewari 1987. 114 possessed by transcendental deities are usually met with suspicion.157 an oracle is commonly renowned for being the vessel of a specific deity; yet most oracles can channel multiple deities in a s

stery sheltered chinese troops. tradition claims that the tsiu marpo oracle supported this decision.200 one final observation should be made on the oracular tradition of tsiu marpo. though deities do come to be associated with specific oracles, they can nonetheless possess several other people as well, as noted above with tengy ling monastery. havnevik explains that generally the sex of the deity corresponds with the sex of the oracle, but there are rare examples where a female oracle can channel male gods, as has previously been observed with lobsang tsedr n. havnevik provides another example in which an oracle nun named ani lochen was at one time possessed by tsiu marpo as well as other local gods.201 conversely, it has been previously explained that oracles can also channel other deitie

gung) kagy subsect may perceive tsiu marpo as a transcendental deity.255 however, the former speculation is too ambiguous and the latter is not yet substantiated by research. there is also no textual mention of him being a transcendental deity, although, considering his intense utility within the world, this seems highly 253 see samuel 1993, p. 174. 254 see appendix a, p. 159 n.339. 255 personal correspondence with douglas duckworth, february 2006. 146 unlikely anyway. as the information provided in this study strongly suggests, it is suitable to place tsiu marpo firmly in the class of worldly deities for now. further research this study is in many ways a preliminary step toward a much grander project. in the introduction, i explained that my primary methodological approach was synchronic

BLAVATSKY H P ANTHROPOGENESIS

occult as well as an astronomical meaning "as it is above so it is below" is the fundamental axiom of occult philosophy. as the logos is seven-fold, i.e, throughout kosmos it appears as seven logoi under seven different forms, or, as taught by learned brahmins "each of these is the central figure of one of the seven main branches of the ancient wisdom religion" and, as the seven principles which correspond to the seven distinct states of pragna, or consciousness, are allied to seven states of matter and the seven forms of force, the division must be the same in all that concerns the earth* venus is thus[[diagram] the earth[[diagram[[vol. 2, page] 30 the secret doctrine. also of astrology, represented venus in its astronomical tables as a globe poised over a cross, and the earth, as a glob

ecame the groundwork of the philosophy of the divine manifesting in the universe" this is philosophy. it is otherwise when we find the rabbi in al-chazari saying that "under s'ph-r is to be understood calculation and weighing of created bodies. for the calculation, by means of which a body must be constructed in harmony or symmetry, by which it must be in construction rightly arranged and made to correspond to the object in design, consists at last in number, extension, mass, weight; co-ordinate relation of movements, then harmony of music, must consist altogether by number, that is (s'ph-r. by sippor (s'phor) is to be understood the words of alhim whereunto joins or adapts itself the design of the frame or form of construction; for example, it was said 'let light be' the work became as th

round, after a period of "obscuration" the earth (as do also the other six "earths) casts off, or is supposed to cast off, her old skins as the serpent does: therefore she is called in the aitareya-brahmana the sarpa rajni "the queen of the serpents" and "the mother of all that moves" the "seven skins" in the first of which she now stands, refer to the seven geological changes which accompany and correspond to the evolution of the seven root-races of humanity. stanza ii, which speaks of this round, begins with a few words of information concerning the age of our earth. the chronology will be given in its place. in the commentary appended to the stanza, two personages are mentioned: narada and asura maya, especially the latter. all the calculations are attributed to this archaic celebrity;

the 49 fires. pavamana (fire produced by friction) is the parent of the fire of the asuras; suchi (solar fire) is the parent of the fire of the gods; and pavaka (electric fire) is the father of the fire of the pitris (see vayu purana. but this is an explanation on the material and the terrestrial plane. the flames are evanescent and only periodical; the fires- eternal in their triple unity. they correspond to the four lower, and the three higher human principles* the suras, who become later the a-suras* atma, buddhi and manas. in devachan the higher element of the manas is needed to make it a state of perception and consciousness for the disembodied monad[[vol. 2, page] 58 the secret doctrine. whose esoteric interpretations may differ from our own- we shall have to explain to them the for

shed by the substance of the cell. then why could not beings have lived thus, and been created in this way- at the very beginning of human and mammalian evolution? this may, perhaps, serve as an analogy to give some idea of the process by which the second race was formed from the first. the astral form clothing the monad was surrounded, as it still is, by its egg-shaped sphere of aura, which here corresponds to the substance of the germ-cell or ovum. the astral form itself is the nucleus, now, as then, instinct with the principle of life. when the season of reproduction arrives, the sub-astral "extrudes" a miniature of itself from the egg of surrounding aura. this germ grows and feeds on the aura till it becomes fully developed, when it gradually separates from its parent, carrying with it

BLAVATSKY H P COSMOGENESIS

ends the understanding of all that follows; therefore no apology is required for asking the reader to make himself familiar with them first, before entering on the perusal of the work itself[[footnote(s* whatever the views of physical science upon the subject, occult science has been teaching for ages that a'kasa- of which ether is the grossest form- the fifth universal cosmic principle (to which corresponds and from which proceeds human manas) is, cosmically, a radiant, cool, diathermanous plastic matter, creative in its physical nature, correlative in its grossest aspects and portions, immutable in its higher principles. in the former condition it is called the sub-root; and in conjunction with radiant heat, it recalls "dead worlds to life" in its higher aspect it is the soul of the worl

osmic matter, then the fiery "whirlwind" the first stage in the formation of a nebula. that nebula condenses, and after passing through various transformations, forms a solar universe, a planetary chain, or a single planet, as the case may be. the subsequent stages in the formation of a "world" are indicated in stanza vi, which brings the evolution of such a world down to its fourth great period, corresponding to the period in which we are now living. stanza vii. continues the history, tracing the descent of life down to the appearance of man; and thus closes the first book of the secret doctrine. the development of "man" from his first appearance on this earth in this round to the state in which we now find him will form the subject of book ii- note. the stanzas which form the thesis of e

1, page] 42 the secret doctrine. stanza i- continued. 6. the seven sublime lords and the seven truths had ceased to be (a, and the universe, the son of necessity, was immersed in paranishpanna (b (absolute perfection, paranirvana, which is yong-grub) to be outbreathed by that which is and yet is not. naught was (c (a) the seven sublime lords are the seven creative spirits, the dhyan-chohans, who correspond to the hebrew elohim. it is the same hierarchy of archangels to which st. michael, st. gabriel, and others belong, in the christian theogony. only while st. michael, for instance, is allowed in dogmatic latin theology to watch over all the promontories and gulfs, in the esoteric system, the dhyanis watch successively over one of the rounds and the great root-races of our planetary chain

hangels to which st. michael, st. gabriel, and others belong, in the christian theogony. only while st. michael, for instance, is allowed in dogmatic latin theology to watch over all the promontories and gulfs, in the esoteric system, the dhyanis watch successively over one of the rounds and the great root-races of our planetary chain. they are, moreover, said to send their bhodisatvas, the human correspondents of the dhyani-buddhas (of whom vide infra) during every round and race. out of the seven truths and revelations, or rather revealed secrets, four only have been handed to us, as we are still in the fourth round, and the world also has only had four buddhas, so far. this is a very complicated question, and will receive more ample treatment later on. so far "there are only four truths

e numberless speculations of this kind are but variations on this theme, the key-note of which was struck in this primeval revelation (see part ii "primordial substance (b) the term anupadaka "parentless" or without progenitors, is a mystical designation having several meanings in the philosophy. by this name celestial beings, the dhyan-chohans or dhyani-buddhas, are generally meant. but as these correspond mystically to the human buddhas and bodhisattwas, known as the "manushi (or human) buddhas" the latter are also designated "anupadaka" once that their whole personality is merged in their compound sixth and seventh principles- or atma-buddhi, and that they have become the "diamond-souled (vajra-sattvas* the full mahatmas. the "concealed lord (sangbai dag-po "the one merged with the abso

BLUE EQUINOX

eption and execution, a masterpiece of exaltation of thought, carved in pure beauty. liber vii. the book of lapis lazuli. gives in magical language an account of the initiation of a master of the temple. this is the only parallel, for beauty of ecstasy, to liber lxv. liber xxvii. vel trigrammaton. it describes the course of creation under the figure of the interplay of three principles. this book corresponds to the stanzas of dzyan. liber dcccxiii. vel ararita. this book describes in magical language a very secret process of initiation. liber ii. the message of the master therion. it explains the essence of the new law in a very simple manner. liber dcccxxxvii: the law of liberty. this is a further explanation of the book of the law in reference to certain ethical problems. liber dcxxiii:

rds it. liber dccclxxxviii. a complete study of the origins of christianity. pr monstrance of a.a. 15 liber dclxvi. the beast. this book is an account of the magical personality who is the logos of the present on. liber lxxxi. the butterfly net. an account of a magical operation, particularly concerning the planet luna, written in the form of a novel. liber dcclxxvii. a complete dictionary of the correspondences of all magical elements, reprinted with extensive additions, making it the only standard comprehensive book of reference ever published. it is to the language of occultism what webster or murray is to the english language. liber ccxvi. the yi king (classic of changes) a new translation, with a commentary, by the master therion. confucius said that if his life were to be prolonged b

he law, love under will [all enquiries with regard to the publications of the a.a. should be addressed to the cancellarius of the a.a, care of the publishers of the equinox] 18 a.a. curriculum do what thou wilt shall be the whole of the law in order to facilitate the study of the official instructions and other publications of the a.a, the pr monstrator of the order now issues a series of courses corresponding to the various grades. the grades themselves represent magical and mystical progress, corresponding to which will be grades of studentship representing intellectual progress, and an examination in each grade must be passed before the equivalent magical grade is officially conferred. it must be understood that the highest occult attainments are possible even to people who have no inte

works of aleister crowley. the dhammapada (s. b. e. series, oxford university press. the best of the buddhist classics. the questions of king milinda (s. b. e. series) technical points of buddhist dogma, illustrated by dialogues. liber dcclxxvii vel prolegomena symbolica ad systemam sceptico-mystic vi explicand, fundamentum hieroglyphicam sanctissimorum scienti summ. a complete dictionary of the correspondences of all magical elements, re-printed with extensive additions, making it the only standard comprehensive book of reference ever published. it is to the language of occultism what webster or murray is to the english language. varieties of religious experience (james. valuble as showing the uniformity of mystical attainment. kabbala denudata, von rosenroth: also the kabbalah unveiled

ch of stolen goods. the equinox 26 the bible, by various authors unknown. the hebrew and greek originals are of qabalistic value. it contains also many magical apologues, and recounts many tales of folk-lore and magical rites. kim, by rudyard kipling. an admirable study of eastern thought and life. many other stories by this writer are highly suggestive and informative. for mythology, as teaching correspondences: books of fairy tales generally oriental classics generally sufi poetry generally greek and latin classics generally scandinavian and teutonic sagas generally celtic folk-lore generally. this course is of general value to the beginner. while it is not to be taken, in all cases, too seriously, it will give him a general familiarity with the mystical and magical tradition, create a d

BOOK OF JASHAR

also found peace after god spoke for the second time. so we may now guess that god's second speech, which taught the jinn how to flow together and yet remain distinct from each other, might have been similar to what god has told abram here. but god's words to abram are about relationships among nations. thus we are led to a new interpretation of the primeval story, in which the jinn-patterns may correspond to whole nations in our world, rather than just to individual human beings (each of whom must die and give his or her place. abram questions how a nation can be meaningfully defined and distinguished from other nations, given that sexual reproduction will allow our genetic lines to entwine across any social boundary that we can imagine. for this perception of the common heritage and pos

BOOK T

ghts) swiftness, rapidity. 3 kings (knights) unexpected meetings. knights, in general, shew news. 4 queens authority, influence. 3 queens powerful friends. 4 princes meetings with the great. 3 princes rank and honour. 4 princesses new ideas or plans. 3 princesses society of the young. 4 tens anxiety, responsibility. 3 tens buying and selling (commerce. 4 nines added responsibilities. 3 nines much correspondence. 4 eights much news. 3 eights much journeying. 4 sevens disappointments. 3 sevens treaties and compacts. 4 sixes pleasure. 3 sixes gain, success. 4 fives order, regularity. 3 fives quarrels, fights. 4 fours rest, peace. 3 fours industry. 4 threes resolution, determination. 3 threes deceit. 4 twos conferences, conversations. 3 twos reorganization, recommendation. book t page 24 of 26

BOOK OF PLEASURE

m evolution. virtue: pure art vice: fear, belief, faith, control, science, and the like. self-love: a mental state, mood or condition caused by the emotion of laughter becoming the principle that allows the ego appreciation or universal association in permitting inclusion before conception. exhaustion: that state of vacuity brought by exhausting a desire by some means of dissipation when the mood corresponds to the nature of the desire, i.e, when the mind is worried because of the non-fulfilment of such desire and seeks relief. by seizing this mood and living, the resultant vacuity is sensitive to the subtle suggestion of the sigil. different religions and doctrines as means to pleasure, freedom and power. what is there to believe, but in self? and self is the negation of completeness as r

incarnations as men, animals, birds, vegetable life, etc, etc, everything that exists, has and ever will exist. each being a stratum in the order of evolution. naturally then, the lower we probe into these strata, the earlier will be the forms of life we arrive at; the last is the almighty simplicity. and if we succeed in awakening them, we shall gain their properties, and our accomplishment will correspond. they being experiences long passed, must be evoked by extremely vague suggestion, which can only operate when the mind is unusually quiet or simple. to have their wisdom does not mean the the book of pleasure (self love) get any book for free on: www.abika.com 32 necessity of their bodies- the body modifies in relation to "means (we travel faster than the hunting leopard, but do not ha

has been said by some to be more efficacious) sigilized this would be- the book of pleasure (self love) get any book for free on: www.abika.com 35 this my wish (illustrative example of this part of the sentence) to obtain (ditto) the strength of a tiger (same as said above) combined as one sigil (example) or (more simplified example*(3) there are six methods of sigils employed in this book, each corresponding to different strata. the one shown here is illustrative and the fundamental idea of them all, from which anyone can evolve his own system. conditions, etc, or necessity subsequently evolve themselves. also a person has more power of creation and originality with a limited means of expression. now by virtue of this sigil you are able to send your desire into the subconsciousness (whic

gil when one is extremely worried- the time of exhaustion is the time of fulfilment. at the time of exhaustion or vacuity, retain only and visualize the sigil formeventually it becomes vague, then vanishes and success is assured. by the ego conceiving only the sigil, and not being able to conceive anything from it, all energy is focussed through it, the desire for identification carries it to the corresponding sub-conscious stratum, its destination. the sigil being a vehicle, serves the purpose of protecting consciousness from the direct manifestation of the (consciously unacknowledged) obsession, conflict is avoided with any incompatible ideas and neither gains separate personality. it (the obsession) is either gradually assimilated and becomes organic or returns to its original abode, it

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

eligion. you must be thoroughly compatible; completely comfortable and at ease with one another. to get to this point usually takes time and for this reason you shouldn't rush to form a coven. study the craft together with your friends. read all the witchcraft books you can lay hands on, discuss them and question one another. if you know of any initiated witches, or can contact authors willing to correspond, don't be afraid to ask them questions. don't be so serious about all this that you have no sense of humor. religion is a serious business, yes, but the gods know how to laugh and witches have always believed in enjoying what they do. coven rituals should not be undertaken lightly, of course, but if somebody makes a mistake (or sits on a candle, don't be afraid to be human about it and

tance, the type of job for which you are best suited; the geographical location likely to be the most harmonious for you; the marriage partner most suited to you. from lesson three you know what your birth number is. this number should always be considered when deciding upon dates for important events. it represents the influences at the time of your birth. it is similar to, and in many ways will correspond with, your left hand (see cheiromancy above. it will also tie-in, in many ways, with your natal horoscope. suppose your birth number is 1. then the signing of contracts should be done on dates which also reduce to 1. your planetary sign is the sun, a fire sign. you would therefore be happiest married to someone whose sign is compatible, i.e. another fire sign or an air sign: sun, jupite

ria rt. turkey corn rt. wild cherry bk. wormwood hb. yellow root rt (xanthorrhiza) calmatives agents used for their mild calming effect. generally taken as a warm tea, upon retiring. catnip hb. chamomile fls. fennel seed hops -lindin fls. carminatives and aromatics substances of a fragrant smell that produce a peculiar sensation of warmth and pungency on the taste buds. when swallowed, there is a corresponding impulse in the stomach which is communicated to other parts of the body. aromatics are useful to expel gas from the stomach and intestines. they are chiefly used to make other medicinal formulae more palatable. allspice unripe fruit anise seed angelica seed capsicum fruit caraway seed cardamon seed lesson ten: herbalism/ 143 244/ buckland's complete book of witchcraft carminattves/ar

use will imbue the talisman with more power. for example, as you know, the days of the week are each ruled by a planet: sunday sun, monday moon, tuesday mars, wednesday mercury, thursday jupiter, friday venus, saturday saturn. now each of these planets is, in turn, associated with a metal: sun gold, moon silver, mars iron, mercury mercury, jupiter tin, venus-copper, saturn lead. from the table of correspondences given in the last lesson (for candleburning) you know what properties are governed by the days of the week and can therefore correlate those properties with the metals: sunday sun /gold/ fortune, hope, money monday moon/ silver/ merchandise, dreams, theft tuesday mars/ iron/ matrimony, war, enemies, prison wednesday mercury/ mercury/ debt, fear, loss thursday jupiter/ tin i honor

u need to work specifically for yourself and specifically for your problem. the most common form a talisman takes is a metal disc worn on a chain as a pendant. on one side of the disc you place the personalization, and on the other side the objective. let me give you an example. jane doe wants to get married. she already has a boyfriend, so love is not what she is seeking. looking at the table of correspondences, you see that mars rules matrimony. that's what she needs; a talisman to bring matrimony. the metal for mars is iron. jane can either obtain an iron disc and engrave on that, or she can opt for the easier gold, silver or parchment. one side she is going to personalize. she will do this by putting her name and date of birth on it. to be more specific, she should use her craft name (

CASE PAUL F THE BOOK OF TOKENS

urvey of the text shows it to be the self-declaration of the divine spirit in man. to read it aloud is, in a measure, to participate in the illumination of the sage through whose mind the life-power formulated its self-expression in these stirring phrases. the meditations in this book include the occult meaning of the twenty-two hebrew letters, illustrated by the tventy-two major tarot keys which correspond thereto. the tarot keys represent the symbolic powers of consciousness in pictorial form, used by initiates for the transmutation of personality and the attainment of union with god. comment has been reduced to such explanation as seems required to make certain qabalistic terms intelligible to the uninitiated. paragraphs of the comment are numbered the same as the paragraphs of the text

integration, unfoldment and illumination. paul foster case came into incarnation in order to fill a great spiritual need for the modern world. his unique and effective contribution to the spiritual path of return being completed, he withdrew from his physical vehicle on march 2, 1954. it is our profound privilege and grave responsibility to carry on the great work which dr. case left in our care. correspondence lessons on occult psychology, tarot, holy qabalah, spiritual alchemy, etc, as well as books, pamphlets, qabalistic tree of life diagrams and tarot keys are available to interested aspirants. write to: builders of the adytum 5105 north figueroa street los angeles, california 90042 to you, who are about to be touched by the ineffable via the book of tokens, may light be extended upon

mitless light. therefore kether is here compared to a house for that light, and as house is the name of the second letter, which also has the value of 2, the qabalistic ideas just explained are truly represented by that letter and its number. 5 and 6 these two paragraphs of the meditation should be compared with the symbolism of the first tarot key. the magician is obviously the on-looker, and he corresponds to the "superior nature. the four subtle principles mentioned in the sixth section are also shown in the symbolism of this key, as the implements on the table. the wand is the element of fire. the cup stands for the element of water. the sword is a symbol of air. the coin or pentacle represents the element of earth. note well that the text says "the wise conceal" the true "principles"

the idea of the door. for i am merciful because mine understanding compasseth the secret nature of all things, and my loving-kindness is the fruit of my discrimination [52] heh 4 again, a window is set in the wall of a house, even as the eye is set in the head, that they who dwell within may look abroad to see what passeth without. hence it is written in the book of formation that the letter heh correspondeth unto the faculty of sight. this referreth to my power of vision, which is not as thine, since nothing escapeth it, and all things appear unto it in their true aspect. it is written "the eyes of the lord are in every place, beholding the evil and the good; and because i, the dweller in the house of the supernal will, see all things as they really are, my vision hath no taint of false

worth" dost ask me to show thee the lord? verily, in this shalt thou find him, if thou hast eyes to see [58] comment on heh* h h e h, pronounced hay. transcribed as "h. the number 5. meaning: window. the constituting intelligence. the first two paragraphs of this meditation state the fundamental premise upon which is based the qabalistic practice of meditation. the third paragraph establishes the correspondence between heh, the window, and daleth, the door, as being of the same nature as that between chesed, mercy, and binah, understanding. the fourth paragraph is an elaboration of the qabalistic attribution of the sense of sight to the letter heh. in this paragraph are two examples of gematria, both in the phrase "my way soareth high. in hebrew, dawaw, d a h, means" to fly, to soar, and g

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ironmentally friendly manner. you can, if you wish, place your banishing candle on a metal tray etched with a symbol of what you wish to remove from your life and bury that. both for ritual magick and for your informal candle spells and meditations, you will need a supply of candles in a variety of colours. i will list here astrological significances, the magical colour meanings and the elemental correspondences, so that even if you are new to magick you can begin work at once. if you are an experienced practitioner, some of the ideas may suggest new directions for your personal and coven work. the elemental candle colours each of the four elements- air, fire, water and earth- is represented by a single candle colour- yellow, red, blue and green. a coloured candle representing each of the

sire to initiate and to take command of people and situations. the fixed signs- leo, taurus, aquarius and scorpio- are signs entered by the sun in the middle of a season. people born under them exhibit stability and a tendency to continue in a predetermined path. the mutable signs -sagittarius, gemini, virgo and pisces- mark the time when the seasons are about to change. those born under them are correspondingly versatile and ready to compromise. zodiacal colours and associations [symbol -sym01] aries, the ram: 21 march to 20 april. colour: red. a cardinal fire sign, for all matters of the self and of identity, for rituals of innovation, courage assertiveness and action. ruled by mars [symbol- sym02] taurus, the bull: 21 april to 21 may. colour: pink. a fixed earth sign, for rituals concer

mbol- sym12] pisces, the fish: 19 february to 20 march. colour: white or mauve. a mutable water sign, for spells to develop spiritual awareness and intuition, and for divination, especially involving water and the fulfilment of hidden dreams. ruled by jupiter in the ancient system, now by neptune. in magick, it tends to be the old rulerships that are used in spells (see planets and angels. colour correspondences colour is of great significance, both in healing and magick, and colour symbolism is used frequently with candles, and also with crystals, flowers, foods and coloured water, as a way of focusing on and activating the different qualities inherent in the colours. white in magic, white represents light, the life force and clear vision and so is helpful where a new beginning or a sudde

ck person. colour breathing, which is used to create a cone of power (see page 40) is another healing method. you can also co-ordinate healing breathing within a group, again directing the energies to where they are needed. healing with crystals and colour the healing colour associations listed here are drawn from a variety of traditions and my own experience. you may find that for you the colour correspondences are different- this is the reason there are so many alternative systems. i have included the key colours here, but you can also refer back to the colour correspondences that i mentioned from page 90 onwards in the section on candles. white/ clear white is for limitless potential, clarity of vision, the life force, integration, seeking what is of worth. white can form a focus for al

or the destructive habit are to be re-absorbed by the earth. it is also excellent in group rituals as a number of people can mould into it their collective energies. seite 116 wicca01.txt the substances of magick the substances of magick for formal rituals are the same as those used in informal magick. i have already described their magical associations in informal spells and in ritual magick the correspondences in colour and fragrance are exactly the same. each is set in its own quarter of the circle and used to charge the focus of the ritual with power. they can also be used for empowering and cleansing your ritual tools. if you make your own candles or incense for your rituals, you can endow energies by chanting the purpose for which they are being made. some practitioners prepare their

CHAOS MAGICK AND LUCIFERISM

to the separation of the spiritual from the material, even though the luciferian may remain earth bound for some time. it is speculated that eventually something as this may grow boring and it would be time for the spirit to remain and move further into the astral. the tools of chaos magick are specifically anything which one would utilize to achieve her or his goal, the results being designed to correspond with the means. union through opposites essentially is the key, proving the direct descendent of aleister crowley highly commendable thelema system, or 93 curreysgreater opportunities. those who depart will leave behind a community they have been a part of for generations. they will also leave behind the elderly matriarch of their clan, nana peazant. nana beckons her children to join in

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

hat human\ 38\ black magic page 25 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 beings sought to influence the forces of the universe. some scholars have characterized these systems of influence and interaction according to their "micro" or "macrocosmic" focus, on immediate and local matters, or on a much larger design, universal matters. these foci correspond with the forces within a particular cosmological framework. for example, in addition to human beings, there are intermediary spiritual beings, coexisting with the supreme (yet otiose) creator deity in most african religious systems. in the spiritual realm, the microand macrocosmic converge with the social, political, and ideological dimensions of existence. as formulated in traditional

retaliating for intentional harms and sometimes inflicting mortal punishment on malefactors. as we will see in the following chapter, african americans commonly employed such "harming" techniques for resistance, attack, and protection.[29] african american conjurers thrived on the spiritual borderlands in early america, where various supernatural traditions were in wide circulation among whites. correspondences between these traditions can be seen in several areas. the roles, for example, of black and white practitioners were similar. for english colonials "spiritual professionals" included not only the official and authorized dispensers of divine grace, the clergy, but also "cunning" men and women, supernatural experts who\ 50\ drifted across early american villages and towns, revisiting

rches, from about 1750 to the period following the american revolution blacks responded proactively to the call of african american christian preachers. by the start of the nineteenth century, african americans were creating their own denominations, choosing their own spiritual leaders, and adopting distinctive styles of worship. the rise of african american supernatural traditions in this period corresponded with the development of protestant christianity among numbers of secondand third-generation black americans.[38] although the african cosmologies were eroding, they still provided the philosophical basis by which new beliefs could be assimilated. even as blacks in america embraced christianity, they retained perspectives that harked back to older african ways. the new formations f con

e explanations were illustrative of the hazards of rural agricultural life. the white sheriff j. e. mcteer, the chief law enforcement officer of beaufort county, south carolina, in the late 1940s, told of a case in which witchcraft was cited as the force that caused the children and the mule of one black farmer to sicken and die, made his hens produce eggs with double yolks, and ruined his crops. correspondingly, a nineteenth-century plantation owner in georgia explained how the rivalries between his african american workers, jane and anna, were linked to a series of farm mishaps. undergirding these problems, he noted, were very real conflicts between the women. though anna milked, jane churned, and every effort to make butter failed. jane said that anna had put a spell on the milk. anna r

athered "frizzled" chicken in the earth, for instance, revealed that some dangerous, unknown maleficence lay beneath the surface. discarded grounds in an otherwise ordinary cup of tea or coffee also gave forth hidden facts. other healing experts gazed at cups, gourds, and crystals for camouflaged signs. others read mysteries in a deck of cards "i remember once of being at a woman's house" wrote a correspondent in the late nineteenth century to virginia's hampton institute publication, the southern workman "and a conjurer came there c and he threw his cards to the top of the room and called them out one by one until he called them all down" the practitioner told her that she needed to be saved from a "fix"[22] practitioners often combined techniques in order to detect harming magic, as desc

CHRONOLOGIA RORISPERGIUS

e (345-420) produces a new translation (from both greek and hebrew) of most of the christian scriptures into latin. 410-485 proclus: epistles on alchemy. commentary on euclid's elements. 411: rome is sacked by alaric the the visigoth. 5th century latin text, liber hermetis, translated from the greek, gives special attention to the decans "man is called by the informed, a world, since he is wholly correspondent with the world s nature. indeed at the moment of conception there spurts from the seven planets a whole complex of rays that bear on each part of the man. and the same thing happens at the birth-hour, according to the position of the twelve signs" c. 420 "de nuptiis philologi et mercurii" martianus capella 475-525 boethius c. 475 horapollo of nilous hieroglyphica. suda refers to him

crystal chess set to a convent. by 1200, the game has spread over most of europe, reaching iceland, the baltic and bohemia. 1012: ben gabirol brings the works of plato to spain. 1013 1103 jacob ha-kohen's book of illumination aleph and angelic symbolism overlayed on the menorah 1016-1100 naropa 1018-c. 1079 michael psellus: on the hieratic art(alchemy theologised. 1020 d. meshullam ben kalonymos corresponded with the jews of babylon. rhineland mysticism. 1034 d. abu'l-hasan kharraqani. iranian sufi of the uwaysis tradition (whom suhrawardi claimed himself a spiritual heir to "i am amazed at those disciples who declare that they require this or that master. you are perfectly well aware that i have never been taught by any man. god was my guide, though i have the greatest respect for all th

rew into arabic. written 1245-1247. 1215-1235 vulgate cycle of arthurian stories compiled by cistercian clerics includes prose lancelot, queste del sainte graal, estoire del sainte graal, mort artu and vulgate merlin. 1216-1269 abd al-haqq ibn sabin, sufi pole star of the faith philosophically similar to his contemporary ibn 'arabi "withdrew to the solitude of the moroccan mountains from where he corresponded with frederick ii. influence on roger bacon. 1216: the castilian canon dominic (1170-1221) manages to convince pope honorius iii that he and his followers, who have been preaching against cathar heresy in southern france for about a decade, will adopt the (pre-existing) rule of saint augustine and thus evades fourth lateran's ban on creating new orders; they are permitted to create th

onstantinople, and from there to kabbalists and magicians in palestine into arabia accompanied by a christian youth, christoph possible literary model for the development of the character of christian rosencreutz. h. khunrath, the amphitheatre of eternal wisdom (completed by erasmus wolfurt, which reproduced dee s monad and emphasised the symbolism of the microcosm and the macrocosm. containing a correspondence between jesus christ and the philosopher s stone, this work by khunrath was held in high esteem by lutherans, who referred to him in their writings. 1610-1685 joseph de voisin editor of pugio fidei, author of conclusiones cabalisticae 1610-1660 johann harprecht proto-rosicrucian who called himself "filius sendivogii" 1612 flamel figures hierogliphiques (first publication. ruland's l

ation of a society called rotae celestae(keepers of the celestial wheel) 1626-32 stephen cacella and john cabral visited gyantse and shigatse. there does exist a country, very famous here, which is called xembala and which borders on another called sopo [mongolia" 1627 joseph mede, a greek professor published clavis apocalyptica which set forth the structural outline of the book of revelation. he corresponded with samuel hartlib. 1628-samuel hartlib in london 1628-1692 robert boyle 1628-1666 george starkey 1629 fludd's summum bonum. abraham von franckenberg- theophrastia valentiniana, a comparison of the teachings of paracelsus and the 2nd century gnostic, valentinus. 1629 o.t. apocrypha removed from protestant bible. 1630 poem: muses threnodie written by henry adamson, m.a. of perth; firs

COSIMANO CHARLES ELEMENTARY PSIONICS

tals! psionics 101 hit the streets in january of 1987, almost 7 years after i typed the first pages. so you see what i mean about time lag! but time has not been kind to the book. many of the techniques and ideas of that first edition are hopelessly dated and frankly, it no longer reflects my view of the world very much. i am no longer a young man and with the darkening of my eye there has been a correspondent darkening of my vision. the cheerful prankster with just a touch of amorality has been replaced by an international terrorist (at least according to some folks) and i m certain that those who were shocked by my little drill joke now look upon my work with maximal disfavor. once jokingly called darth vader by my friends, i have become the emperor, an old, little man who longs for his

nd avoid a terrible mess on the carpet. so how do you do this? this involves a procedure that is simplicity itself to do but is absolutely impossible to explain why it works to anyone's satisfaction. look at the rate for uncle eustace's twitch. each knob is calibrated between 0 and 10. take the number of each and subtract it from 10. doing this will give you 5.5, 6.8 and 7.5. set each dial to the corresponding numbers and you will have set what is called a "balancing rate" which is the setting that balances the condition as it manifests in the etheric body before it hits the physical. now all you need to do is leave the machine and let it work. after some time the twitch will leave of its own accord. now don't ask my why this works. i don't know and i really don't think anyone else does ei

hip between this field and everything that goes on in the body be it chemical activity in the cells to electrical activity in the brain. in a sense, this field can be said to be the same as the girder system in a skyscraper. the field exists first and then the body is just sort of hung on it. the analogy sucketh, of course, but it's the best we can do. anyway, any change in this field will have a corresponding change in the physical person. now, even if you grant that, how can a photograph, or the person's signature influence the person. i'm afraid that to explain this, modern science is useless, as good as it is. and when people try to fit it to a conventional scientific model they usually end up making up weird terms and muddying things even more than they are. and when they try to add i

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

radise. he heard inexpressible things, things that man is not permitted to tell" 2 corinthians 12: 2-4 again, this is paralleled by many of today's accounts of extraterrestrial abductees who have told of being taken into other dimensions of reality by ets, sometimes in their body, sometimes out of it. st paul and the prophet called enoch speak of seeing many heavens when they were 'taken up; this corresponds with the stories in the vedas, the ancient holy books of india which were written in the original sanskrit language. these describe seven higher planes and seven lower planes around this planet. some people still talk of being in 'seventh heaven' when something wonderful happens to them. one of these 'planes' is our third dimension and just above us vibrationally is the level which has

eone's thoughts and view of themselves, you are creating that person's reality and, as a result, their physical experience. more than that, people will generally pass onto their children large chunks of their own views and beliefs, thus manipulating- often with the best of intentions- how the children view themselves and their potential. this affects the children's sense of self and creates their corresponding physical reality. in short, once you can manipulate the thoughts of one generation, it gets easier to impose your will on future generations because you now have the programmed parents and 'leaders' unknowingly working on your behalf. you will see throughout the story revealed in this book how the foundation of the global manipulation is the manipulation of the individual human mind

99% who are genuinely working for that organisation out of compassion for the plight of the world's peoples. intriguingly, the red cross symbol is also that of the knights templar, the flag of england, and the symbol which columbus flew on his ships while 'discovering' the 'new world' on behalf of the templars. the red cross was formed during the elite-engineered franco- prussian war in 1870 via correspondence in our old friend, the london times. at the same time that these elite bankers were creating organisations to support the bolsheviks, they were also funding and setting up anti-bolshevik organisations. 72 .and the truth shall set you free otto kahn and members of the morgan guaranty trust formed a group called united americans, which circulated anti-communist and anti-jewish propaga

ish politicians to accept it. the balfour declaration was a terrible blow to the arabs who had, under the leadership and promises of the englishman, t.e. lawrence('lawrence of arabia, fought on britain's behalf against the turks and they played a crucial role in winning the war. the arabs were promised full post-war sovereignty and independence for their support and this was confirmed in official correspondence. lawrence, a close friend of winston churchill (comm 300, knew full well that he was lying to the arabs he was leading. some years later lawrence said "i risked the fraud on my conviction that arab help was necessary to our cheap and speedy victory in the east, and that better we win and break our word, than lose .the arab inspiration was our main tool for winning the eastern war. s

remains hidden from most of the world while secretly plotting our collective fate. master races 135 sources 1 jewish chronicle (april 7th 1995) 2 major alojzy dziurski, freedom fighter (j.a. dewar, portland, victoria, 1983) 3 noam chomsky, world orders, old and new (pluto press, london, 1994) p205-206 4 ibid p205-206 5 world orders, old and new, p258-260. here, he was quoting yossi torpshtein, a correspondent for ha'aretz, and other witnesses. 6 "establishment fakes rabin's history, the spotlight (november 20th 1995) pi 7 ibid 8 ibid 9 for the documented evidence of lansky's central role in the funding and gun running of the jewish terrorist groups and the state of israel, i recommend michael collins piper's superb expose, final judgement. the missing link in the jfk assassination conspir

DAVID ICKE CHILDREN OF THE MATRIX

e told in europe and the middle and near east. their astonishment came from their belief that these cultures on different sides of the world had never met before. but they had. they were part of the global atlantean/lemurian empire and later the near-global empire of sumer. the leaders of the european explorers like columbus knew the truth, however, because of their secret society background. the corresponding stories and customs on both sides of the atlantic included the virgin birth, crucifixion, circumcision, and the great flood. the similarities were so striking, the christian priests sought to keep this knowledge quiet for fear of undermining their "unique" religion. the key central american deity, quetzalcoatl, was "jesus" under another name long before the christian religion waded a

he reptilian anunnaki. the very name, iran, another part of the sumer empire, comes from the word airy-ana or air-an, which means land of the aryas or aryans.25 there is still a race of white, often blue-eyed, people in kurdistan. the sumerian-phoenicians arrive in britain and ireland the phoenicians (sumerian empire) had landed in the british isles by at least 3000bc (figure 12 overleaf).26 this corresponds with the period when, it is claimed, the great stone circles like stonehenge and avebury were built with the same astonishing precision that you find with the giza pyramids and other breathtaking structures across the sumerian and former atlantean-lemurian empire. whoever designed stonehenge must have had a very advanced knowledge of mathematics and astronomy. geoffrey of monmouth, the

phoenician origin of britons, scots, and anglo saxons 27 see the chapter, the goddess and the king, pp 411 to 469 28 the return of the serpents of wisdom, p 256 29 more background on the aeneas legend can be found at http//ccat.sas.upenn.edu/ awiesner/vergil/comm2/legend/legend.html 30 http//encarta.msn.com/index/conciseindex/00/000f6000.htm?z=1&pg=2&br=1 31 phillip eugene de rothschild, personal correspondence with the author 32 the sirius mystery, pp 140 to 142 chapter 6 the unholy alliance anyone who thinks they know it all is just confirming they do not. david icke emuria and atlantis was a time of widespread extraterrestrial and interdimensional activity on the planet and many earth races were seeded in that period of hundreds of thousands of years. this was the source of the incredib

ed, houses to become desolate; stalls to become desolate, the sheepfolds to be emptied. sumer's rivers make it flow with water that is bitter; its cultivated fields grow weeds, its pastures grow withering plants."29 even the gods had to evacuate these lands, we are told, and all the sumerian cities were affected in the same way at the same time. just as the nuclear devastation in the indus valley corresponds with the time period of this poisonous "evil wind" in sumer, so it also corresponds with the timescale that saw the violent demise of the biblical sodom and gomorrah. many sources point to these cities being located in what is now the southern end of the dead sea in israel where unnatural levels of radioactivity persist to this day. they call this "lot's sea" after the biblical charact

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 pre-publication manuscript. the book is now in print and can be obtained thro

DAVID ICKE THE BIGGEST SECRET

r the cataclysm, the white martianswho had settled on earth were stranded here without their technology and with theirhome planet devastated. these white martians, he says, became the white peoples of theearth. fascinatingly, some scientists claim that when white people are immersed in16sensory deprivation tanks for long periods, their circadian rhythm has a frequency of 24hours 40 minutes, which corresponds not to the rotational period of the earth, but ofmars!32 this is not the case with non-white races who are in tune with the earthsrotation. desborough believes that these white martians were the highly advanced raceof the ancient world known as the phoenicians or aryans and they began the longprocess of returning to their former technological power after the upheavals whichdestroyed th

ngly accuratemathematical and astronomical systems, and their measurement of time, were inheritedfrom much older cultures and ultimately from the extraterrestrials. we have alreadyseen that mexican president miguel de la madrid claimed that the mayans wereinterbred with the reptilians, the iguana race as he put it.maurice cotterell was fascinated to realise that the mayan cycles of humanevolution corresponded remarkably with his sunspot cycles of magnetic emissions.even over thousands of years, they were incredibly close. this is perfectlyexplainable. everything is energy. life is the interaction of magnetic vibrational fields.change the magnetism and you change the nature of the energy field. change theenergy field and you change the nature of mental, emotional, spiritual and physicallife

h are energy in different forms. the other planets do this as they circlethe sun and affect the magnetic field of the earth: we call this astrology. cotterellbelieves that we are effected by these fields most powerfully at the time we areconceived rather than the time we are born, a point which has much validity. i feel thatboth powerfully affect us. his research established that sunspot activity correspondswith the human fertility cycles and with the emergence and demise of greatcivilisations and empires. scientists have also discovered that humans have an internalclock which is in sync with the sun. in short, the suns effect on human life isfundamental and far beyond its obvious contribution of warmth and light. the56extraterrestrials knew this in these ancient times and the sun was view

rect reptilianinvasion in the americas way back. the evidence of an advanced race who knew theamericas existed, comes with centuries-old maps like the hadji ahmed portolan map,compiled in 1519, which depicts the north american continent with a wide causewayconnecting alaska and siberia. there is also an accurate drawing of an ice-freeantarctica.the arrival of the aryan phoenicians in britain also corresponds with thebuilding of the great stone circles and observatories like stonehenge and avebury inwiltshire, although some researchers say they were built much earlier. theadvanced phoenicians-sumerians, who had a highly developed knowledge ofastronomy, astrology, sacred geometry, mathematics and the earths magnetic force64line network known as the global energy grid, had all the knowledge n

koker, had died within 24 hours of each other on march6 7.8 but it gets even stranger because these three, it emerges, were not the authors atall.9 someone, it is thought, had used the names of these three dead men as the authors toadd more mystery to the tale. there were 13 days between the three deaths and the depositof the document at the library. the 13 page document included short prose poemscorresponding to each sign of the zodiac and it listed 13 signs. it called the extra one,ophiuchus (the serpent holder, which it placed between scorpio and sagittarius. themost important number to the templars was 13 and this will become more and morerelevant as the story unfolds. i have long believed there were originally 13 signs to thezodiac. the text of le serpent rouge, which appears to menti

DAVIDSON DAN SHAPE POWER

energetic structure. the geometric principles of shape power as described in this book are these two dimensional forms functioning as aetheric or subtle energy waveguides. shape power geometries are routinely used in the protective rings of ceremonial magic, the construction of amulets and talismans as well as the sigils (signatures) of various demonic or angelic entities. these patterns produce correspondences (resonances) to establish a contact with the desired entity or influence. by stimulating such a shape power geometry, you literally evoke or call forth the influence, just like making a phonecall. there is a story about a group of experimenters who etched the sigil of the elemental spirit of wind onto a printed circuit board. the board was subjected to a high density fluctuating ma

patent based on the theory that the pyramid acts as a micowave resonator. by having pyramids in an array, perhaps they begin to act as microwave waveguides or a macro level resonator to draw in more aetheric force. they certainly have a larger cross section to trap energy. 6.5 summary of crystals as shape power collectors aetheric energy effects from single crystals has been examined and shown to correspond to the expected effects from singular geometrical structures, multiplied by the number of motifs repeated throughout the crystal. the combining of crystals into a lattice structure shows that the crystal lattice acts as a container of aetheric force. as such, the energy of the crystal can be used for healing and other practices. this is another area in which we have to do a great deal m

for the positron, proton, and anti-proton. the proton is related in size by the proton mass to the electron mass ratio of 1836.15. the proton is 1836.15 times more massive than the electron so its magnetic moment, radius, rotation, and current are similarly affected. appendix b summarizes part of the nuclides of the atomic structure as based on the torroidal particle theory. it is seen that this corresponds perfectly with known electron- and proton-measured values. 8.3 atomic structure atomic structure builds according to the rules of geometry and the polarity of atomic particles. 4,7,8 polarities are the result of aetheric flows into and out of matter where the flow directions produce the magnetic poles. john ernst worrel keely was the first sub-atomic physicist as he characterized the n

DEMONIC BIBLE

to me in part by my unholy guardian demon, the spirit azael, and also in part by astaroth, asmodeus, moloch, and beelzebub. this book includes many of the formulas given in the demonic bible but is not the entire demonic bible, the unholy book being thousands of pages in length in its entirety. when originally revealed to me by the spirit azael, this work included only the crossing of four gates, corresponding with the four "princes of hell, and an extraneous book dealing with the invocation of the dead. i performed the rituals and experienced the "crossing of the gates" within extremely vivid and symbolic dreams. since then the spirits have revealed additional rituals to me. this book has been a work in progress. it has evolved over the last fifteen years as i have progressed along the da

he candles. 27. high priest and high priestess leave the ritual chamber. concerning the gods the demonic bible adopts the classical names which various cultures have given to the dark god or dark goddess through history. it should be understood by the practitioner that these names are used as symbolic archetypes for the powers invoked and that the rituals are performed in a particular order which corresponds with other magical systems. the names invoked do not necessarily represent unique beings. a careful study of the names for the dark lord will reveal that most are simply titles or designations much as a ruler may be called king, lord, emperor, your highness, your honor, etc. satan is a title which means literally adversary. lucifer is latin for light bearer. in hebrew, belial means wic

ly paralleled the sacred magic of abramelin the mage by invoking the four crown princes of hell (satan, lucifer, belial, and leviatan) to cross the gates of hell and then invoking the eight sub- princes of hell (astarot, magot, belzebud, asmodee, paimon, amoymon, oriens, and ariton) to open the locks of the abyss. i later came to believe that there were nine locks (not eight) and that these locks corresponded with nine lords of the abyss. i declared the nine lords of the abyss to be paimon, amaymon, asmodeus, belzebub, astaroth, oriens, magot, moloch, and dagon. as you may note, i changed the list slightly and adopted the more common spelling for several of the names. i retained the name leviatan (instead of leviathan, as one of the four crown princes of hell for a particular reason which

s source for the four crown princes of hell, i realized that it was in fact leviatan not leviathan. i vowed not to make the mistake again and have never refered to leviatan as leviathan since that day. since the first edition of the demonic bible was released, i have come to believe that the invocation of the eight sub-princes has a place in the formula of the book after the opening of the gates corresponding to the four crown princes of hell and before the rituals to open the nine locks of the abyss. there is perhaps some redundancy in this, since some of the demons are listed as both sub-princes of hell and as lords of the abyss, but the invocation of the eight sub-princes uses the classical names for these demons rather than the common names used today. it seems to me now that there ar

princes of hell and before the rituals to open the nine locks of the abyss. there is perhaps some redundancy in this, since some of the demons are listed as both sub-princes of hell and as lords of the abyss, but the invocation of the eight sub-princes uses the classical names for these demons rather than the common names used today. it seems to me now that there are actually twelve gates of hell corresponding with the 4 crown princes and 8 sub-princes of hell. the first 4 gates are elemental gates (fire, air, earth, and water) and the other 8 are angular gates (south, south-east, east, north-east, north, north-west, west, and south-west) the 9 locks of the abyss may be seen to represent angles above the earth from the southern horizon to the northern horizon at increments of 20 degrees (m

DIABOLUS

he will and works of the magician his or herself. the evil eye itself holds a precedence and importance within the practice of yatuk-dinoih, there are specific demons of the evil eye. this may be considered in the context of powerful consciousness, the will in consistent motion; thus therein a part of the adversary. consider also the nature of the other demons, savar, who is the leader and may be corresponded to the hebrew belial, the angel of lucifer, as well as taromat who is a demon of disobedience, thus antinomian in purpose and practice. in the context of the presented essay, the reader or practitioner of magick may by this find the associations to the grimoires of the luciferian path1 and how this form of practice manifests from mythological and historical sources. another question m

painted mostly egyptian styled images, as can been seen in the rare manuscript the book of tahuti 4, in which pace presents a powerful alternate study and design of the tarot. charles pace painted murals in boleskine house, crowley s former residence where the abramelin workings were conducted and the goetia was edited. in the late 60- s. anton lavey, the founder of the church of satan was a long correspondent with pace, who both shared similar ideas in certain areas. it is suggested by charles pace in the book of tahuti 5 that anubis was the bastard son of sethan and aset (isis. it is obvious that pace considered himself a messanger rather than an author of any system. this is noted by his attribution of hamar at (magical name) as associated with the page card in the tarot. set s son anpu

y yavisht and destroyed in physical form. the manichaean myths of creation were rich in their lore of the underworld. according to mary boyce18 who wrote on the manichaean myths, hell was divided into five kingdoms. in details on the underworld she also wrote- hell is divided into five kingdoms, each of the substance of one of the five dark elements. thse are sometimes given the same names as the corresponding light elements (i.e. standing air also for dark air) or sometimes the exact opposite (i.e. darkness for light .the five infernal kingdoms are inhabited by five kinds of devils, two-legged, four-legged, winged, swimmings and crawling. each kind is divided into two sexes, and lives in perpetual lust and strife. the devil, or prince of darkness, king over all, combines in himself featur

of envy. the third one is kalila-oumbri. the fourth one is yabel. the fifth one is adonaiou, who is called sabaoth. the sixth one is cain, whom the generations of men call the sun. the seventh is abel. the eighth is abrisene. the ninth is yobel. the tenth is armoupieel. the eleventh is melceir-adonein. the twelfth is belias, it is he who is over the depth of hades. and he placed seven kings- each corresponding to the firmaments of heaven- over the seven heavens, and five over the depth of the abyss, that they may reign. and he shared his fire with them, but he did not send forth from the power of the light which he had taken from his mother, for he is ignorant darkness. the apocryphon of john it must be considered that darkness cannot be considered complete ignorance that it is where the r

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

b. gardner (q.v.)and alex sanders (q.v) serve as the guides for their followers. b.o.t.a; builders of the adytum: an american mystical/magickal order/organization still in existence to this day, founded by paul foster case. paul foster case was a member of the hermetic order of the golden dawn [g.d (q.v. the b.o.t.a. was the first organization to present a deck of tarot (q.v) cards with the g.d. correspondences of hebrew letters to each major arcana (q.v) card. breaks: refers to interruptions in concentration. aleister crowley (q.v) gave techniques to develop concentration and overcome these breaks. many occultists feel that his techniques are too severe, and have modified them to modern usage, while retaining the same goals and results. b'riah: pronounced "b'ree-yah, it is the second of

or without appropriate symbols, charged or consecrated toward a specific end. usually, in the form of an amulet (q.v) or a talisman (q.v. chela: the eastern term for a student of spiritual and occult matters who learns mainly by imitating the guru, or teacher. chesed: in hebrew "mercy. pronounced "heh-sehd. the fourth (4th) sephirah (q.v) on the tree of life (q.v. chiah: our true will, in hebrew. corresponds to the second sephirah on the tree of life (q.v. chiron: the newest planet of the terran solar system to be discovered (1977 c.e, lying between the orbits of saturn (q.v) and uranus (q.v. in astrology (q.v, the planet named after the most noble of the centaurs who served as a philosopher, healer, and astrologer to the greek gods. attributed as being the second in command of the zodiac

ed by dr. j. b. rhine, generally used to indicate a variety of different phenomena. the gain of awareness without using the physical senses. denning and phillips state, the pure esp, such as the gain of awareness directly form the subject matter, not taking it by telepathy form one mind to another. generally speaking, we view telepathy as one form of esp. esp is the functioning astral senses that correspond to our physical senses. they are all psychic in nature. these include but are not limited to: clairvoyance (q.v) as astral sight; clairaudience (q.v) as astral hearing; telepathy (q.v) as astral speech; psychometry (q.v) as one form of astral touch; empathy (q.v) as another form of astral touch; telekinisis (q.v) as one form of projecting astral force; and psychonisis (q.v) as another f

h (q.v) and the sepher yetzirah (q.v. kabalah, literal: interprets the codes found in hebrew words, especially words found in the torah (q.v) and other mystical books. methods include: gematria (q.v, notarikon (q.v, and temurah (q.v kabalah, practical: refers to kabalistic methods of making talismans (q.v) and amulets (q.v. kabalah, unwritten: that part of the kabalah which deals with the correspondences of the tree of life (q.v. kalakakra: a tantrik magick circle. see tantra. karezza: a male technique for delaying orgasm. it is said by the oriental mystics, to have beneficial effects to both members of a loving couple. karma: sanskrit for "action" it is the law of cause and effect extended to its widest possible this law states that you get back what you give out. a very important

parenting, environment, security, babyhood, public opinion, the public, masses, women. luria, isaac: famous jewish kabbalist. his prayers form part of standard jewish prayer books to this day. one of his major interests was said to be in reincarnation and the doctrine of the transmigration of souls- m- macrocosm: the greater world, or universe. distinguished from the microcosm (q.v, with which it corresponds. magick [magic: definitions of this term vary widely. 1) the art of causing change in the manifest world through the unmanifest. 2) the science and art of causing change (in reality or in consciousness) to occur in conformity with will using means not currently understood by traditional western science. the use of the "k" at the end of the word was introduced by aleister crowley (q.v)

DION FORTUNE CEREMONIAL MAGIC UNVEILED

books: the garden of pomegranates and the tree of life. the garden of pomegranates, oddly enough, deals with the tree of life, the famous glyph of the cabbalists, which is used as a card index system in which are filed all ideas concerning man and the universe according to certain well understood systems of association, and which by means of the pattern of its arrangement, is used to discover the correspondences and relationships between them. the cabbala is increasingly being recognised as the basis of western occultism. anyone who wants to appreciate esoteric philosophy as taught in that system, and more especially anyone who wants to make practical use of it, whether in magic or meditation, needs a working knowledge of the tree of life. information on this decidedly recondite subject ha

w scholars among their ranks, but are all dependent on translations; even macgregor mathers and wynn westcott did not translate from the original hebrew but from latin versions, and they have saddled the western schools with some tiresome errors of transliteration and pronunciation. mr. regardie gives a classification of the tree and the constitution of man according to the cabbalists, and of the correspondences between them, which is much more lucid and illuminating even than that given in mcgregor mathers' admirable introductory essay to the qabalah unveiled, for he gives the correspondences in terms of modern psychology as well as of metaphysics and the psychic states. the sections of the book, however, which will be of chief interest to students of the occult, and which will cause bitt

an that given in mcgregor mathers' admirable introductory essay to the qabalah unveiled, for he gives the correspondences in terms of modern psychology as well as of metaphysics and the psychic states. the sections of the book, however, which will be of chief interest to students of the occult, and which will cause bitter heartburnings in certain quarters, are his chapters on the attributions and correspondences of the ten holy sephiroth and the twenty-two paths between them. these attributions have been among the special preserves of certain occult schools; but mr. regardie gives them, even to the jealously guarded secret of the correct attribution of the tarot trumps. there will certainly be heartburnings! mr. regardie does not specifically state his authorities, but it is unquestionably

dawn" is alleged to owe its origin to the discovery by mathers of a set of mysterious cipher manuscripts; these manuscripts exist, for i have talked with trustworthy persons who have seen them; but as they were in cipher, they were not able to bear testimony concerning their contents. in these manuscripts mathers is supposed to have found the outline of the "golden dawn" rituals and the system of correspondences which is the key to its teaching, including the correct attribution of the tarot trumps on the tree of life, which enables them to be linked lip with the astrological signs, a secret that students have iong sought to discover. it is this system which crowley uses in his equinox, 777, book four, and his recently published magick; which regardie uses in both his books, and which i am

e accurate. he himself does not acknowledge his sources in his recently published magick, but in his equinox, now out of print, he expressly declares that he is making public the "golden damn" system as commanded by the secret chiefs. regardie himself acknowledges his indebtedness to the published works of mathers, wynn westcott and crowley; but as mathers and wynn westcott never put any of these correspondences into their published works, and regardie could not have been in direct touch with the g. d. or he would have known it was not defunct, i conclude he has drawn his information from crowley's "a.a, which is simply the g. d. system under another name or so it appears to me to be from what its founder says about it. thus i think we may claim to have traced out this system of correspond

DION FORTUNE MYSTICAL QABALA

erent cultures and developed a characteristic technique in each. the modern initiate works a synthetic system, sometimes using an egyptian, a greek, or even a druidic method, for different methods are best suited for different purposes and conditions. in all cases, however, the operation he designs is strictly related to the paths of the tree of which he is master. if he possesses the grade which corresponds to the sephirah netzach, he can work with the manifestation of the force of that aspect of the [page 12] mystical qabala page 11 godhead (distinguished by the qabalists by the name of tetragrammaton elohim) in whatever system he may select. in the egyptian system it will be the isis of nature; in the greek, aphrodite; in the nordic, freya; in the druidic, keridwen. in other words, he p

ic representation of the raw material of the divine consciousness and of the processes whereby the universe came into being. 15. but the tree applies not only to the macrocosm but to the microcosm which, as all occultists realise, is a replica in miniature. it is for this reason that divination is possible. that little-understood and much-maligned art has for its philosophical basis the system of correspondences represented by symbols. the correspondences between the soul of man and the universe are not arbitrary, but arise out of developmental identities. certain aspects of consciousness were developed in response to certain phases of evolution, and therefore embody the same principles; consequently they react to the same influences. a man's soul is like a lagoon connected with the sea by

the mss. of macgregor mathers' order of the golden dawn, which crowley published upon his own authority. all three are different. concerning the system mr waite gives, he himself says "there is another method known to initiates" there is reason to suppose that this is the method used by mathers. papus disagrees with both these writers in his method, but as his system does violence to many of the correspondences when placed upon the tree, the final test of all systems, and as the mathers-crowley system fits admirably, i think we may justly conclude that the latter is the correct traditional order, and i propose to adhere to it in these pages. 13. the qabalists further placed upon the paths of the tree the signs of the zodiac, the planets, and the elements. now there are twelve signs, seven

-three symbols in all. how are these to be fitted on to the twenty-two paths? herein is another "blind" but the solution is simple. upon the physical plane [page 24] we are ourselves in the element of earth, therefore that symbol does not appear upon the paths which lead into the unseen. remove this, and we are left with twenty-two symbols, which fit accurately and, correctly placed, are found to correspond perfectly with the tarot trumps, each elucidating the other in the most remarkabl& fashion, and giving the keys to esoteric astrology and tarot divination. 14. the essence of each path is to be found in the fact that it connects two of the sephiroth, and we can only understand its significance by taking into account the nature of the linked spheres upon the tree. but a sephirab cannot b

en the human mind has been brought to its highest stage of development, and consciousness can detach itself and, as it were, stand upon its own shoulders, we may be abie to penetrate the veils of negative existence, as they are called. but for all practical purposes we can understand the nature of the cosmos if we are content to accept the veils as philosophical conventions, and realise that they correspond to human limitations, not to cosmic conditions. the origin of things is inexplicable in terms of our philosophy. however far we push our inquiries back into origins in the world of manifestation, we find a preceding existence. it is only when we are content to draw the veil of negative existence across the path which leads back to beginnings that we get a background against which a firs

DION FORTUNE PSYCHIC SELF DEFENSE

means of radiation, and unless recharged periodically, will finally weaken and die out. the whole question of the making, charging, recharging, or destruction of these artificial elementals is an important one in practical occultism. the artificial elemental is constructed by forming a clear- cut image in the imagination of the creature it is intended to create, ensouling it with something of the corresponding aspect of one's own being, and then invoking into it the appropriate natural force. this method can be used for good as well as evil, and "guardian angels" are formed in this way. it is said that dying women, anxious concerning the welfare of their children, frequently form them unconsciously. i myself once had an exceedingly nasty experience in which i formulated a were-wolf acciden

ing like her late husband. next a curious thing ensued. her husband had died of an inflammatory spinal lesion which caused no pain at the site of the trouble, but intense pain in the nerves that issued from the spine at that point, so that the pain was referred to a particular distribution in the hands and arms, more upon one side than the other. this lady developed a severe neuritis that exactly corresponded in its distribution to her late husband's symptoms. 29 of 103 another illustrative case is that of miss e, whose fiance was killed during the war. she says in a letter written to the person whom she consulted with regard to her problem "i was able to rise above the loss and separation at the time, but six months later i suffered nervous breakdown, from this time i have been troubled w

utter a word. a little prompting soon started her off, however, but she had experienced a nasty attack of stage fright, and it shook her nerve. from the psychic point of view, the explanation was not far to seek. she was standing in the mental atmosphere created by a series of girls who had gone on to that platform for an examination upon which a good deal depended for them, and who had all been correspondingly nervous. she herself, being sensitive, had been affected by this atmosphere, which induced in her a similar mental state by means of which is called "sympathetic induction" a phenomenon well known in electricity and in acoustics, but equally valid in psychology. no doubt the unfortunate examinees themselves were infecting each other. it may well be that the "microphone panic" so we

ngs that had been going on in her flat, and she made enquiries concerning the history of the square in which this block of modern mansions had been built. she learnt that it was the site of an old madhouse of sinister reputation. the form that she and her maid had seen was probably that of some unfortunate patient of suicidal tendencies who had succeeded in giving effect to his impulses on a spot corresponding to the situation of her room. the terrific emotional forces generated by his brooding and last desperate act were photographed on the atmosphere, as it were, and suggested to her mind thoughts of self-destruction just as the ill-temper or depression of a companion will induce a similar mood in ourselves without any word spoken. another example within the sphere of my experience, alth

nnot live in the element of water. the explanation of the curious power, both of fascination and destruction, which is exercised by non-humans may lie in the fact that they belong to one element only, whereas in man all four are combined. any elemental contact is stimulating to us, because elemental beings pour forth in abundance the vitality of their own particular sphere, and this vitalises the corresponding element in ourselves. but if a four-element creature is drawn into the sphere of a single element he is poisoned by an overdose of the one element in which he finds himself, and starved of the other three. it is for this reason that mortals in the fairy kingdom are always said to be enchanted or asleep. they are never living normally in full possession of their faculties. an equally

DONALDTYSON CORONZON

sexual desire is intended by the angel. however, man's pure essence was perfect, and continues to be perfect. the garden of eden is described in metaphorical terms, as a "garden of felicity" having been induced to sin by coronzon in a manner not described by gabriel, man is driven into the "earth which was covered with brambles" part of the curse of this expulsion, not explicitly mentioned in the corresponding section of the book of genesis, is the loss of the holy language of the angels. the revelation of gabriel that man spoke this angelic language in the garden explains how, as described in genesis, adam was able to accurately name all the beasts and birds, and through the magic power of their true names, to command them. perhaps the greatest consequence of the deceit of coronzon that r

enly of the atus (see the book of thoth, but of the 22 cells of the qliphoth and the tunnels of set beneath the paths, he did not write. the present book therefore completes the work he left unfinished (ibid. set is the egyptian god of evil and darkness, one of whose forms is that of a great serpent. he is therefore another name of the death dragon, coronzon. below is a table of qliphothic sigils corresponding to the 22 hebrew letters, the 22 tarot trumps, and the 22 channels on the tree of the sephiroth. it was presented by crowley as part of his liber ccxxxi, and published in the equinox, volume 1, issue 7. this table and its qliphothic spirits provides the structure for part two of kenneth grant's nightside of eden. it was reproduced by grant on page 138 of that work above the title "th

DONALDTYSON NOMICON

arts and sciences. the legend of the fall of atlantis is in harmony with lovecraft's mythos as well, as are the more modern enochian communications of the elizabethan magician dr. john dee. the other day while i was reading the magic arts in celtic britain by lewis spence (first published in london by rider in 1945, i happened across this passage, which has bearing on the general topic of mythic correspondences with lovecraft's great old ones "but i must not close this chapter without some more particular reference to the nature of the darksome spirits who populated the submarine localities of which i have spoken. as i have said, these were the fomorians. the word implies 'dwellers under the sea, and they are perhaps best described as the gods of an ancient discredited pantheon, who were

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

by three arabic words which mean "divine "sacred or set apart" and "holy" respectively. by a quotation from the stele of canopus he shows that in ptolemaic times it meant "holy" or "sacred" when applied to the animals of the gods. mr. renouf[4] says that "the notion expressed by nutar as a noun, and nutra as an adjective or verb, must be sought in the coptic, which in the translation of the bible corresponds to the greek words greek du'namis, i?sxu's, i?sxuro's, i?sxupo'w 'power 'force 'strong 'fortify 'protect"[5] and he goes on to show that the word neter means "strong" or "mighty" m. maspero, however, thinks that the coptic nomti has nothing in common with meter, the egyptian word for god, and that the passages quoted by mr. renouf in support of his theory can be otherwise explained.[6]

od07.htm (10 of 10 [8/10/2001 11:23:38 am] sacred texts egypt index previous next the abode of the blessed. the egyptian heaven. the gods of the egyptians dwelt in a heaven with their ka's, and khu's, and shadows, and there they received the blessed dead to dwell with them. this heaven was situated in the sky, which the egyptians believed to be like an iron ceiling, either flat or vaulted, and to correspond in extent and shape with the earth beneath it. this ceiling was rectangular, and was supported at each corner by a pillar; in this idea, we have, as m. maspero has observed, a survival of the roof-tree of very primitive nations. at a very early date the four pillars were identified with "the four ancient khu's who dwell in the hair of horus"[1] who are also said to be "the four gods who

s with which the later egyptians peopled certain parts of the tuat, wherein the night sun pursued his course, and where the souls of the dead dwelt; for this we must turn to the composition entitled the" book of what is in the tuat" several copies of which have come down to us inscribed upon tombs, coffins, and papyri of the xviiith and following dynasties. the tuat was divided into twelve parts, corresponding to the twelve hours of the night; and this book professed to afford to the deceased the means whereby he might pass through them successfully. in one of these divisions, which was under the rule of the god seker, the entrance was guarded by a serpent on four legs with a human head, and within were a serpent with three heads, scorpions,[5] vipers, and winged monsters of terrifying asp

natural religion, london, 1889, p. 184; and e. b. tylor, primitive culture, vol. ii, p. 340. whether the egyptians regarded the sacrifice of bulls, geese, etc, at the tomb as expiatory offerings, can hardly yet be decided] p. cxxxix certain formulae were directed to be repeated four times: a direction which takes us back to the time when the egyptians first divided the world into four parts, each corresponding to one of the four pillars which held up the sky, that is to say, to one of the four cardinal points, east, south, west, and north, presided over by a special god. the deceased sought to obtain the assistance of each of the four gods of the cardinal points, and to have the right to roam about in his district; hence the formula was repeated four times. originally four animals or four

pi, tuamautef, and qebhsennuf--stand in the corners of the four adjoining compartments. in each of the two upper and outer compartments is the human-headed bird emblematic of the soul, standing on a pylon, the one on the right being turned to the west or setting sun, the other on the left facing the east or rising sun. in the right lower compartment stands the figure of the perfected soul; in the corresponding compartment on the left is a ushabti figure. text [chapter cli [isis saith "i have come to be a protector unto thee. i waft (2) unto thee air for thy nostrils, and the north wind, which cometh forth from the god tmu, unto thy nose (3- 1 have made whole thy lungs. i have made thee (4) to be like unto a god. thine enemies have fallen beneath thy feet (5, 6) thou hast been made victorio

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

nsions and wonderful equilibrium of certain somnambulists a revelation of these hidden forces of nature. but we live in an age in which men have not the courage to confess the miracles they witness; and if anyone says "i have seen or have done myself the things which i relate" he will be told "either you are making sport of us or you are sick" it is better to keep silence and act. the metals that correspond to the four elementary forms are gold and silver for air; mercury for water; iron and copper for fire; and lead for earth. talismans are prepared from them, having relation to the forces which they represent, and to the effects proposed to be obtained. divination by the four elementary forms named aeromancy, hydromancy, pyromancy, and geomancy, is made in diverse ways, which all depend

ELLIS LOW TWELVE 1907

s shapely legs, folded his arms and fixed his attention upon the master. some time later, the lodge was called to refreshment and officers and brethren mingled on the floor. i may add at this point for the benefit of those who are not masons, that "refreshment" in a lodge means a time when all business is suspended, generally while candidates are being prepared in the anteroom for some degree. it corresponds to recess in school, and does not imply that anything in the nature of feasting or eating is going on. the occasion gave a chance for the master, wardens and such brothers as chose to gather around the stranger and chat with him. i was in the little knot. the master was the first to speak "brother jennings, what lodge do you hail from" he smiled significantly "don't feel apprehensive w

instances during the sioux outbreak in minnesota, in 1862. i know of an american officer who passed entirely through the line of hostiles armed with a masonic pass given him by one of the chiefs, who knew of his being a member of the same order with himself "do you have lodge buildings among the chippewas" asked the master "no; we always meet on the summit of a high hill, with rows of sentinels, corresponding to our three degrees. it happens now and then that a curious warrior tries to reach the lodge. he may succeed in passing the entered apprentice line, but is sure to be discovered by the fellow craft sentinels. and" added brother jennings, with a significant smile "he never makes a second attempt to tread on forbidden ground "why not "for the reason that he is invariably put to death

ery of the sabre which the captain had been compelled to surrender when his horse was killed and he stood in imminent danger of death. under date of march 24, 1902, robert l. baber wrote from rock island, va, to captain bliss, asking for his photograph in return for the three sabre wounds he had inflicted on his head in that lively scrimmage nearly forty years before. he got the photo and further correspondence followed. as proof of the truth of the account given of captain bliss's notable exploit, we quote from some of these letters. mr. baber, writing april 29, 1902, said "i was highly gratified to learn of the man who gave me a lively time 161 such an awful drubbing, but proud to know that it did not seriously injure me: it only gave me six weeks' furlough. you say that three of the men

ceding year, 58,177. membership in 2906, 2,129,001; gain over the preceding year of 66,576. these grand lodges are in full affiliation with the english grand lodge, of which the duke of connaught is grand master, and the grand lodges of ireland, scotland, cuba, peru, south australia, new south wales, victoria, and also with the masons of germany and austria. they are not in affiliation and do not correspond with the masons under the jurisdiction of the grand orient of france; they, however, affiliate with and recognize masons under the jurisdiction of the supreme council. freemasonry is under the ban of the church in spain, italy, and other catholic countries, and the membership is small and scattered *2905 report. grand lodges no. members, x906 grand secretaries grand lodges no. members

EMPERORS NEW RELIGION CHURCH OF SATAN

of existence it is surprising to conclude that rituals that actualize the ideology still have that little weight. this topic is discussed further in section 1.4, lacking rituals. a complete analysis of the church of satan s rituals is beyond the scope of this article, but compared with rituals known from other religions the church of satan s rituals are considerably shallow: there is only limited correspondence between the church of satan s ideology and what the rituals actualize; the rituals do not meet common needs; and they are based on terse research, not in-depth refinements and studies. the church of satan s magic consists of substitute actions for goals that the participant cannot readily attain in real life. in keeping with the notion of living here and now, magic in the satanic bi

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

en strangled. the true state of affairs leaked out, and agrippa was forced to flee for his life. these fabrications of the popular imagination were probably encouraged rather than suppressed by agrippa, who loved to surround his comparatively harmless pursuits of alchemy and astrology with an air of mystery calculated to inspire awe and terror in the minds of the ignorant. it is known that he had correspondents in all parts of the world, and that from their letters he gleaned the knowledge which he was popularly believed to obtain from his familiars. encyclopedia of occultism& parapsychology. 5th ed. agrippa von nettesheim, henry cornelius 17 sources: agrippa, henry. three books of occult philosophy. london: chthonois books, n.d. agrippa von nettesheim, h. c. philosophy of natural magic. n

adept the beginner has small chance of achieving the grand arcanum. the transcendental view of alchemy, however, rapidly gained ground through the nineteenth century. among its exponents was a. e. waite, who argued, the gold of the philosopher is not a metal, on the other hand, man is a being who possesses within himself the seeds of a perfection which he has never realized, and that he therefore corresponds to those metals which the hermetic theory supposes to be capable of development. it has been constantly advanced that the conversion of lead into gold was only the assumed object of alchemy, and that it was in reality in search of a process for developing the latent possibilities in the subject man. at the same time, it must be admitted that the cryptic character of alchemical language

hat he might lay himself open through his magical opinions to the rigors of the law. meanwhile, several records of alleged transmutations of base metals into gold have survived. these were reportedly achieved by nicholas flamel, van helmont, martini, richthausen, and sethon. in nearly every case the transmuting element was said to be a mysterious powder or the philosophers stone. modern alchemy a correspondent writing to the british newspaper liverpool post in its saturday, november 28, 1907, edition gave an interesting description of a veritable egyptian alchemist whom he had encountered in cairo not long before: i was not slow in seizing an opportunity of making the acquaintance of the real alchemist living in cairo, which the winds of chance had blown in my direction. he received me in

posed to have taken place on november 1, when all fires, save those of the druids, were extinguished, from whose altars the holy fire had to be purchased by the householders for a certain price. the festival is still known in ireland as samhein, or la samon, i.e, the feast of the sun, while in scotland, it has been given the name of hallowe en. all hallow s eve, as observed in the church of rome, corresponds with the feralia of the ancient romans, when they sacrificed in honor of the dead, offered up prayers for them, and made oblations to them. in ancient times, this festival was celebrated on february 21, but the roman church transferred it to november 1. it was originally designed to give rest and peace to the souls of the departed. in some parts of scotland, it is still customary for y

ing, and rich in proportion. if the stalks are stunted, crooked, and have little or no earth at their roots, the future spouses will be found lacking in good looks and fortune. the stem s taste (sweet or sour) indicates the temper of the future partner. the stalks are afterward placed above the doors of the respective houses, and the christian names of those persons who first pass underneath will correspond with those of the future husbands or wives. eating the apple at the glass: provide yourself with an apple, and, as the clock strikes twelve, go alone into a room where there is a looking glass. cut the apple into small pieces, throw one piece over your left shoulder, and advancing to the mirror without looking back, eat the remainder, combing your hair carefully all the time before the

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

e favorite methods employed in the middle ages. in magical rites, numbers played a great part. the power of the number three is found in the magic triangle, in the three prongs of the trident and fork, and in the three-fold repetition of names in conjurations. seven was also of great influence, the seven days of the week each representing the period most suitable for certain evocations, and these corresponding to the seven magical works (1) works of light and riches (2) works of divination and mystery (3) works of skill, science, and eloquence (4) works of wrath and chastisement (5) works of love (6) works of ambition and intrigue; and (7) works of malediction and death (see also numerology) sources: agrippa, henry cornelius. the philosophy of natural magic. london, 1651. reprint, new hyde

ing stunt, he can safely fall back upon a trick that has been the favorite of press agents the world over in all ages. maskelyne, nevertheless, did not absolutely discredit the paranormal, as revealed by a letter he wrote to the daily telegraph in 1881: it may surprise some of your readers to learn that i am a believer in apparitions. several similar occurrences to those described by many of your correspondents have taken place in my own family, and in the families of near friends and relations. in the pall mall gazette of april 20, 1885, maskelyne acknowledges the phenomenon of table turning as genuine. he declared that faraday s explanation was insufficient and some psychic or nerve force was responsible for the result. at the encyclopedia of occultism& parapsychology. 5th ed. magicians

d by correctly uttering the sounds that represent the ideal reality. these mantras were discovered by ancient sages skilled in the knowledge of the mantra shastra scripture and taught to initiates. the universe is called jagat (that which moves, because everything exists by a combination of forces and movement, and every movement generates vibration and has its own sound. these subtle sounds have correspondences in the baser sounds of speech and music, and so everything in the universe has an exact relationship. everything has its natural name, the sound produced by the action of the moving forces from which it is constructed. thus, anyone who is able to utter the natural name of anything with creative force can bring into being the thing which has that name. the most well-known mantra is

erved that the shock of sudden light was proportional to the duration of the light and not to its intensity. a magnesium flash would hurt the medium less than the rays of a pocket lamp. if the ectoplasm had solidified, the danger of injuring the medium was less, but a danger nevertheless. reportedly, the medium could suffer if the phantom was hurt, but the injury did not necessarily appear on the corresponding part of the medium s body. a phantom hand could be pierced through with a knife and the medium might shriek with pain, yet his hands would bear no trace of the wound. f. l. willis had an experience of this kind in his mediumship. however, seance-room atrocities seldom went beyond spirit grabbing. when florence marryat was conducted into the cabinet by the materialized spirit of mary

derstand a similar happening in england. ninia, a child spirit control, was asked for a piece of her abundant clothing. she complied, but unwillingly. after the seance d esperance found a hole in her new dress. katie brink, the spirit of the medium elizabeth j. compton, cut a piece of her dress for richard cross of montreal, but on the condition that he would buy a new dress for the medium, for a corresponding hole would appear on her skirt. the cut piece was fine, gossamer-like material. the medium s dress was black alpaca, and much coarser. the cut piece fit the hole in the medium s dress. william stainton moses was once given a piece of spirit drapery sweetened by spirit musk. he sent it to the wife of his friend stanhope speer. the scent on the letter was fresh and pungent 17 years aft

ESOTERISM AND THE LEFT HAND PATH

is derived from eso which means inside and ter which leads one to the word opposition. the diffuse etymology of the word have made it elastic and open but faivre believes that six criteria should be fulfilled if one in a fruitful way is to be able to discuss something specifically esoteric (to distinguish it from non esoteric initiations, of which four are primary. the criterias listed are 1) the correspondences, 2) the living nature, 3) conceptions and intermediation. 4) the experience of transmutation, and 5) accordances and 6) transference. 1) the correspondences are the thought of hidden connections between the visible and invisible parts of the universe, in accordance with the hermetic motto as above so below. there are connections between minerals, the human body and the planets etc

ors to unite them. 6) transference. the knowledge can or must be transferred from teacher to student according to a given pattern, often through initiations. the conditions of this second birth is that a) the teachings are respected and not questioned, since one wishes to be a part of this tradition, and b) that the initiation is supervised by a teacher or master. faivre s definition of esoterism corresponds to the draconian philosophy of dragon rouge. correspondences are the basis of ritual magic and for the practice of the left hand path. the first of the five elementary draconian principles is: all is one. this is an alchemical formula which in alchemistical symbols can be found next to ouroborossymbols: pictures of dragons or serpents biting their tails. the formula is in greek en to p

s can be found next to ouroborossymbols: pictures of dragons or serpents biting their tails. the formula is in greek en to pan and is pivotal in alchemistic and hermetic philosophy. in the system of the left hand path this formula is interpreted as the divine fire is found in man as a reflection of the divine force outside us. in draconian terms this is called the outer and the inner dragon. this corresponds to the tantric thought of brahman/parakundalini which exists inside man as the atman/shaktikundalini. it also corresponds to the luciferian light or the promethean flame which can turn men into gods if it is found inside. man and his soul corresponds to principles in the universe outside us. in draconian philosophy the thought about the living nature is important since this philosophy

heories in new age, dragon rouge does not believe that man is already godlike and simply has to recognize this. we must use the dark forces to and the qliphotic principles to break down and build up ourselves again, until we have the ability to give birth to ourselves as gods. we are transmuted from being creations of the past to becoming creators of the future. the two latter criterias of faivre corresponds to a certain degree to the philosophy of dragon rouge. there are principles in different dark traditions that corresponds to each other and which makes eclectic studies fruitful. oden, shiva, hermes and lucifer can be compared and one can find corresponding aspects. the last criteria of faivre about initiation and transference has a more individualistic and dynamic expression in dragon

nature and cosmos, the epistemological and ontological reflections of ultimate reality, which mappings constitute a a stock of knowledge that provides the ground for occult procedures faivre accepted tiryakians use of the terms, but have pointed out that they include certain limitations since there are practical sides of esoterism and theoretic side of occultism. magi refers to a practice and can correspond to the term occultism as defined by teryakian. when the term magic begun to be defined scientifically the magic was often viewed as a pseudo science or a pre-science. the two first writers who defined the term magic and were to gain any influence were edward burnett taylor and james frazer. both writers viewed magic as a false and primitive science. frazer divided the so called sympathe

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ators and o b s e rvers disputed these conclusions, pointing to methodological and logical pro b l e m s in the experiment, and subsequent efforts by other re s e a rchers to replicate it failed. on e later study indicated that nearly one-third of abductees consciously re m e m b e red their experiences; their testimony, folklorist t h o m a s e. bu l l a rd concluded, was indistinguishable f rom corresponding accounts emerging under hypnotic re g ression. still, hypnosis and its vagaries would play a large and continuing ro l e in the controversy surrounding the abduction p h e n o m e n o n. in the late 1970s budd hopkins, a new york city artist and sculptor, working with psychologist and hypnotist aphrodite clamar, began to investigate the abduction reports. through hopkins s work new d

n a very few words. datelined aurora, forty-five miles northwest of dallas, it related that a mysterious airship had crashed into a local windmill at 6 a.m. two days earlier. on colliding, it went to pieces with a terrific ex- 34 aura rhanes plosion, scattering debris over several acres of ground, wrecking the windmill and tower and destroying [windmill owner judge j. s. proctor s] flower garden, correspondent s. e. haydon wrote. haydon went on to report that citizens who rushed to the scene found the body of a badly disfigured being whom one observer identified as a martian. the story concluded with the news that the funeral would occur the next day. the story appeared in the midst of a wave of what today would be called ufo sightings, which had begun in northern california in november 18

sponsors lectures and a lending library. further reading biographical sketch of william allen lepar, n.d. h t t p/ w w w. s o l a r p re s s. c o m/ a b o u t/ b i o- b i l l. htm curry in a published letter to author and ufo abductee whitley strieber, an anonymous man recounts an otherworldly encounter he experienced at the age of eight, while living on an indian reservation in south dakota. the correspondent said he found himself inexplicably outside the house in the middle of the night, where he saw a smiling man who was somehow different, with larger than normal eyes and a small amount of hair on his head. instinctively, the boy knew the stranger s name was curry, though later in life he learned that curry is actually a sort of spice from india. the stranger led the boy to an odd-looki

led the boy to an odd-looking black car. inside it was a man who looked to be twenty years old or so. the man resembled curry, and somehow the boy understood that he was to comfort him because the man was frightened. the car ascended and flew rapidly to a remote location where there was a curry 75 crossroads. a ship or shuttle then took the boy and his charge apparently into space, but strieber s correspondent had no memory of anything except being dropped off and seeing curry again. now curry was wearing a hood that covered everything but his eyes. this was only the first of a number of paranormal encounters the correspondent would have over the years, though this one, apparently, was his last with curry. he refers to them as dreams, or experiences, depending on how you want to look at it

southern california (williamson, 1953. williamson s friend george adamski insisted that the u.s. government and space people regularly spoke with one another. he would even claim that in 1962 he boarded an alien spaceship at an air force base on his way to a conference on saturn. in 1956, england s flying saucer review published startling revelations by a contributor identified only as a special correspondent. the correspondent asserted that a highly placed american official had confided to him that ufos were known to contain friendly space visitors who were trying to find a way to breathe earth s atmosphere before landing and declaring themselves. the magazine revealed nine years later that its unnamed informant was one rolf alexander, m.d, and that the official was the late general and

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

e version of the same universal teachings. like every other mystical tradition, the mystical qabalah presents a worldview that is ultimately rooted in a negatively existent mysterious unknown about which nothing can be said, a one without a second. 7' 8: h" 2: 2 2:e 8% and, like every other mystical tradition, the mystical qabalah contains three seemingly contradictory operative perspectives that correspond to three levels of awareness. vedantic philosophy calls these three levels of awareness dualistic (dvaita, qualified non-dualistic (vasishtadvaita, and unqualified non-dualistic (advaita).8 within the context of the mystical qabalah, the dualistic level of awareness sees the lord hvhy and his/her creation (i.e. matter and spirit) as separate. it is also called the fall of adam. this is

o be irrefutably delivered by the hand of god. like all traditional religions that center primarily upon a conventional, dualistic understanding of scriptures, the principal intention of the majority of religious jews is to cultivate purity and righteousness for the redemption of their souls and to secure a place in heaven in the company of the righteous. from a qabalistic perspective, this would correspond to ascending the tree via the column of the right way of the angels of elohim) to become like angels and gain access to the lower heavens. while many contemporary religious students of the jewish kabbalah make pretense to mystical aspirations, it has become more of an intellectual exercise than the active pursuit of mystical awakening for most of them. the small minority who do aspire t

ialized and abstract terminology used to describe its mystical worldview. the challenge is further exacerbated by the fact that there are equivalent words for sufi terminology in persian, arabic, and turkish. the sufis have their own version of the tree of life, names for the four worlds, terms for the various bodies or shells, and terms for states (hal) and stations of consciousness (maqam) that correspond closely to those in the mystical qabalah. the name for the divine presence dwelling among embodied souls in the worlds of matter, for instance, is called shekhinah in the qabalah and sakinat in sufism. it is also used in the qur an (surah 2:249) in the same context as it is found in torah shmoth 24:22, when referring to the divine presence residing between the kerubim over the ark of th

kric tree. on page 12 of the introduction to tantra shastra, sir john woodroffe says: kundalini means coiled. hence, kundalini, whose form is that of a coiled serpent, means that which is coiled. she is the luminous vital energy (jivashakti) which manifests as prana [ed. same as qi in chinese, and ruach in hebrew. she sleeps in the muladhara chakra [sefirah kingdom, and has three and a half coils corresponding in number with the three and half bindus (knots. when, after closing the ears, the sound of her hissing is not heard, then death approaches. 38 both the chakric tree (see figure 1.3) and the qabalistic tree of life (see figure 3.5 on page 89) have three structural channels. the central channel on the chakric tree is called the shushumna. the central channel on the qabalistic tree is

on the work of the chariot used as the basis for its translation. based upon astronomical information in the book itself, the work of the chariot translator attributed authorship of the sefer yetzirah to master abraham in the nineteenth century bce. an adjunctive note to the translation points out that the procession of the equinoxes acts as an unforgeable clock, allowing us to determine that the correspondence of the constellations given in the sixth chapter to the twelve hebrew months (with no variations in the six texts considered) occurred during the time of abraham, circa 4000 years ago. allowing for 4' 8: h" 2: 2 2:e 8% an optimal variation of plus or minus 800 years ago, it is still not anywhere within the range of medieval times. a check on the data logs of the old chaldeans, egypt

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

xviii; i i, pp. 259, 276-7. 3 lactantius, de ira dei, xi; fletcher's translation, ii, p. 23. 4 lactantius, div. inst, iv, vi; fletcher's translation, i, p. 220. lactantius is quoting from asclepius, 8 (c.h, ii, p. 304. 7 hermes trismegistus the perfect word, or sermo perfectus, is a correct translation of the original greek title of the asclepius,1 and the passage which lactantius quotes in greek corresponds roughly to a passage in our latin translation. thus the asclepius, the work which contains the weird description of how the egyptians fabricated their idols and the lament for the egyptian religion, becomes sanctified because it contains a prophecy concerning the son of god. it was not only in the asclepius that the hermetic writers used the expression "son of god. at the beginning of

ately with the reigning platonic philosophy, which rehabilitated his asclepius, condemned by augustine as containing bad demonic magic. the extraordinarily lofty position' pletho firmly believed in the extreme antiquity of these oracles (see masai, op. cit, pp. 136, 137, 375, etc) which are for him the early fount of zoroastrian wisdom the streams from which eventually reached plato. this exactly corresponds to ficino's attitude to the hermetica. it was not difficult for ficino to mingle the waters of these two pristine founts, since they were roughly contemporaneous and similar in their atmosphere. speaking of the hermetica, nock says "comme les oracles chaldaiques, ouvrage du temps de marc-aurele, ils nous revelent une maniere de penser, ou plutot une maniere d'user de la pensee, analogu

body the condition of mortality, being under destiny and the slave of the armature of the spheres "now, says pimander "i will reveal to you a mystery which has been hidden until now. nature being united to man in love produced an amazing prodigy. man, as i said, had in him the nature of the assembly of the seven, composed of fire and breath. nature from her union with man brought forth seven men corresponding to the natures of the seven governors, being both male and female and rising up towards the sky" the generation of the seven first men was made in the following fashion. female was the earth, water the generative element; the fire brought things to maturity, and from ether nature received the vital breath, and she produced the bodies with the form of man. as for man, from life and fi

pius. ficino and his friends would be able to recognise in the picatrix many of the ideas and philosophico-religious sentiments expressed by the wonderful author of pimander, the egyptian moses and the prophet of christianity, and yet here this philosophy is in a context of practical magic, how to make talismans, how to draw down the influences of the stars by establishing the chains of links and correspondencies with the upper world. the latin translation of picatrix1 is shorter than the arabic text; in the proem it is stated that the work has been translated from arabic into spanish by order of alfonso the wise, but this spanish translation has not survived. the latin picatrix was certainly circulating a good deal in the italian renaissance.2 there was a copy of picatrix in pico della mi

this text-book of magic is 1 of this latin translation there is as yet no edition. but it is the latin translation which was used in the renaissance, not the arabic original, and, since it differs somewhat from the arabic original, it must be used by students of renaissance writers. the manuscript of the latin picatrix which i have used is sloanc, 1305. though a seventeenth-century manuscript, it corresponds closely to earlier manuscripts (see thorndike, ii, p. 822) and it has the advantage of being written in a clear and legible hand. 1 e. garin, medioevo e rinascimento, florence, 1954, pp. 175 ff; cultura, pp. 159 ff. 3 p. kibre, the library of pico della mirandola, new york, 1936, p. 263; cf. garin, cultura, p. 159. 4 see ludovico lazzarelli "testi scelti, ed. m. brini, in test, utnan

FRATER ELIJAH ANGELS OF CHAOS

skill and movement. with stagnant rites and stuffy old corpses in robes, the modern rave is a prime example of the temple of our lady. i/13a: a infinite cardinal number is a concept of set theory, expressing how many members are in an infinite set. the least infinite cardinal number is 0 (aleph-null. two sets have the same cardinal number if the elements of both sets can be put into a one-to-one correspondence. two implies construction from 1, and a reverse ascension. i/13b: what happens to mind when paradox, feeds in on itself to an infinite degree? i/14a: a prophecy. the spiraling inwards is an allusion to initiation. the word time, causes laughter. i/14b: grendel talks of the quaklephant, and the power of knowledge. the first leap of the abyss is the most frightening, but without any d

FRATER TENEBROUS CULTS OF CTHULHU

in the cave by 1914, he had submitted a series of articles to the united amateur press association and to local newspapers, ranging in content from astronomy and philosophy, to his early stories of the occult and the supernatural. also at this time, he began the epistolary communications which were to become one of the main pleasures of his life (at one time, lovecraft had over a hundred regular correspondents, and in fact, his extant letters considerably outweigh his fiction- one estimate puts the total number of letters written by lovecraft at over 100,000) however, it was not until 1917 that lovecraft seriously considered writing in earnest. the family had been forced to leave the house in angell street due to financial difficulties, and lovecraft soon discovered that he was incapable

spital, where she died in may, 1921 after a protracted illness. lovecraft s short story, dagon, written in 1917, was published by weird tales in october, 1923, flue year of the magazine s appearance. in the same year, he made his first trip to new york to visit with the poet samuel loveman, and also to meet with sonia h. greene, a fellow member of the amateur press association. lovecraft had been corresponding with sonia, a woman several years his elder, since 1921, and had also worked on revisions of some of her own writings. following their meeting, their friendship deepened and they were married on march 3, 1924. this new life proved too much for lovecraft, however, and they separated after only two years. lovecraft found the urban metropolis of new york unbearable, and his feelings of

etimes they are described as purely supernatural, while at other times they appear as extraterrestrials with concrete physical existence and sometimes, a particular deity may be referred to in both ways within the same text. by comparing the references to each of these deities in the mythos stories, it is possible to reconstruct their inter-relationship in terms of a hierarchy, and to examine the correspondences between lovecraft s imaginary pantheon and those of pre-existing religious and mythological systems. basically, the gods of the cthulhu mythos fall into two groups, the great old ones and the elder gods, though of the latter, only nodens is mentioned by name. between ultimate chaos and the physical world stand yog-sothoth and azathoth, who share dominion over the lesser deities, pr

sociated with the practise of satanism, though the worship of the horned god had pre-dated christianity by at least a thousand years. in 1919, aleister crowley published a poem entitled a hymn to pan, in which he evoked this current of sexual energy as it pertains to ceremonial magic, and which he often incorporated into his own magical workings. the exclamation, io pan, which concludes the poem, corresponds to the cry of ai! shub-niggurath, which occurs in several of lovecraft s stories in relation to the worship of the goat-god. this similarity raises the question of lovecraft s familiarity with crowley s work he could have seen a copy of the equinox, the volume of collected essays in which-the hymn to pan first appeared, in the widener library at harvard, which obtained a copy in decemb

ith an avatar of nyarlathotep via a magical object known as the shining trapezohedron. the name, starry wisdom, recalls that of crowley s argentum astrum, or order of the silver star, founded in 1907. the silver star represents sirius, from which emanates the magical cultent represented on earth by the entity, aiwaz. another contemporary of lovecraft s whose writings contain many similarities and correspondences is helena petrovna blavatsky, the famous occultist and theosophist and author of the secret doctrine, this vast work is in fact an expanded commentary on the book of dzyan, itself a fragmentary extract from the mani koumbourm, the sacred writings of the dzugarians, an ancient race which inhabited the mountain regions of northern tibet. these texts tell of how the earth was once pos

FRATER U D PRACTICAL SIGIL MAGIC

ian press, 1972 ff. 6. this term, which was coined by the author of this study, describes a certain type of magic which is based on subjective empiricism, or individual experiences without prior postulates. the opposite is dogmatic magic, which demands a fair amount of faith from its practitioners, austin osman spare and his theory of sigils/ 13 such as belief in the hierarchy of astral entities, correspondences, gnostic dualism, etc we are not saying here that these concepts cannot be found at all in pragmatic magic but merely that they are only considered as possible models of explanation amongst others of equal value. the pragmatic magician is perfectly free to abandon them if s/he achieves the desired success without their help. s/he is, therefore, independent of so-called grevelations

cquired a complete overview of your magical work to date. this might sound a bit trivial, but if you take a look at your list after three or four years of practice, working it through systematically, you will be surprised how much inside information it actually contains. this will beat many a meditation session! you should also meditate frequently upon the following: do most of your sigils really correspond to what you want from life and magic (have a look at the frequency with which you use them by keeping a tally) do you notice any imbalance? which terms/ aims appear least frequently? what shoul according to your personal philosophy, be emphasized, at least theoretically? what is missing? which emotions have you avoided and why? thus, you can kill two birds ith one stone by combining pra

finally, i would like to mention that present ex- working with atavistic nostalgia/ 93 ar to be so to us, but, of course for experi experience has shown that sigils created with the pic-torial method as well as the alphabet of desire do better in atavistic nostalgia than other glyphs. the reason for this might be that these methods are somewhat more gpristine h (at least they appe, this may only correspond to subjective structures. nevertheless, i urgently advise experimenting with the alphabet of desire in this field because here its abilities can be developed to the fullest and because its energy seems to be best adapted to this line of magic. working with a structured alphabet provides us with the additional advantage that our experience may gain more stability and, in some cases, more

ge masonic traditions along with sex magic. aleister crowley became a member and later head of the order. he revamped it to match his magical a themselves o.t.o. have sprung up in ten sephiroth.in cabbalism (and neo-platonism, the universe is seen as being created through a series of emanations from the godhead. in the cabbalah these are k al development, a key to astral travel, and a way to make correspondences for magic. thelemic concept.the system of magic pro-pounded and advanced by aleister crowley. timothy leary fs and robert anton wilson fs cir-cuits.just as we have evolved, so has the gcircuitry of our brains. h we have eight circuits, and each can be opened by various means. reaching a higher level allows a person greater personal and magical power, as well as greater awareness of

FREEMASON BLUEBOOK

"that undiscovered country, from whose bourne no traveler returns" corn, wine and oil. second section masonry is considered under two denominations: operative and speculative. operative masonry. by operative masonry we allude to a proper application of the useful rules of architecture, whence a structure will derive figure, strength and beauty, and from which will result a due proportion and just correspondence in all its parts. it furnishes us with dwellings, and convenient shelters from the vicissitudes and inclemencies of the seasons; and while it displays the effects of human wisdom, as well in the choice as in the arrangement of the sundry materials of which an edifice is composed, it demonstrates that a fund of science and industry is implanted in man, for the best, most salutary and

nd opens to the right and left, when the grand master passes through and ascends the master's platform, and the other grand officers pass to the righl of the master. the master receives the grand master according to ancient usage, with the private grand honors of masonry, and resigns to him the chair and the gavel, whereupon each other grand officer assumes his appropriate station in place of the corresponding officer of the lodge, and the brethren are seated. when the grand master has finished the business for which the visit was made, or at his pleasure, he resigns the chair to the master, whereupon the other grand officers resign their respective stations to the proper officers of the lodge and repair to the east and take seats on the right of the master. if the grand lodge retires befo

ation of grand officers. a grand master may be installed by a present or past grand master of the same or another jurisdiction: if it is not practicable to have the ceremony performed by one of that rank, the senior past master present may act himself, or call to the chair some past grand officer to act under his direction. in some jurisdictions, at the installation of a grand master, a ceremony, corresponding to the "past master's degree" and called the "past grand master's degree" is required. it is, however, a recent invention, and never has been practiced in this or our mother grand lodge. when the grand master has been installed, he installs the other grand officers himself, or, if he sees fit, causes them to be installed by another, who acts merely as the mouthpiece of the grand mast

r as may be required of you; or, if the grand master is absent, to preside in his stead: in case of his death or removal from the state, you succeed to his powers, duties and responsibilities. your office, therefore, is one of great dignity and much importance, and carries with it a heavy responsibility. the honor that has been conferred on you and the trust that has been reposed in you, demand a corresponding fidelity to the interests of those whose kindness and confidence you are indebted for your official elevation. let the book of constitutions be your constant study, that you may be the better enabled to preserve inviolate the laws and ancient landmarks of the order, and to assist the m.w. grand master with your counsel; and that you may be prepared to exercise the functions of his of

an that of any other officer. brought by his official position more immediately into communication with the whole body of the fraternity, it is requisite that he should possess ability, skill, and maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (75 of 76 [11/22/1999 11:51:56 am] industry, to meet the various demands upon him. placed in a position where he holds almost constant correspondence with our masonic brethren of every state and country, upon him devolves, in a large degree, the good name and credit of the masonic family of this state. the fraternity should enable him to maintain it; he should strive that itbe maintained. courtesy and patience are to be elements in his manners and character. vigilance and fidelity must also be necessary qualities. our constitutio

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

d by the lunar god of generation, jehovah, through his ambassador, the angel gabriel, is esoterically the first point of cancer. this is the cardinal sign of the watery triplicity, and is ruled by the moon. there conception takes place; but were the form built of water and its concretions alone, it could never come to birth, so four months later when the fetus has reached the stage of development corresponding to the second sign of the watery triplicity, scorpio, the eighth sign, which corresponds to the house of death, samael, the dauntless ambassador of the lucifer spirits, invades the watery domain of the lunar hierarchy and introduces the fiery spark of the spirit into the inert form, to leaven, quicken and mould it into an expression of itself. there the silver cord which has grown fr

mbustion may be present but that until the match is applied the materials remain unconsumed. those who have studied the laws of combustion know also that a forced draft carries with it great quantities of oxygen which is necessary to obtain heat from fuel containing much mineral. the reason for this condition lies in the fact that minerals, being the lowest in the scale of evolution, vibrate at a correspondingly slower rate than the plant, animal or man. it requires a maximum effort to raise their vibrations to such a pitch that combustion may liberate their spiritual essence, and oxygen is the accelerator in this process. were the same amount of oxygen supplied to good vegetable fuel, which naturally vibrates at a higher rate than mineral, the furnace would be in danger of destruction bec

FREEMASONS SATANISM AND SYMBOLISM

nist) confirms that hexagrams are used to call forth demons to place spells and curses on the intended victim. the word "hex" comes from this practice. the hexagram is also a symbol of the sex act and reproduction. masonic author, albert g. mackey provides us with the occult explanation in his book, the symbolism of freemasonry [p. 195, 1869 a.d] the triangle pointing downward "is a female symbol corresponding to the 'yoni' and the upward pointing triangle is the male, the 'lingam. when the two triangles are interlaced, it represents the union of the active and passive forces in nature; it represents the male and female elements [also explained in did you know? vignettes in masonry from the royal arch mason magazine, missouri lodge of research, 1965, p. 132, wes cook, editor] if this has n

, and the yoni, the male and female emblems of when he states "the phallus, or lin generation, are found in the triangle and the tau [clymer, the mysteries of osiris or ancient egyptian initiation, quakertown, pa, the philosophical publishing company, 1951, p. 131] masonic author, albert mackey, tells us of the sexual connotation of this hexagram "the triangle pointing downward is a female symbol corresponding to the yoni and the upward pointing triangle is the male, the lingam. when the two triangles are interlaced, it represents the union of the active and passive forces in nature; it represents the male and female elements [mackey, the symbolism of freemasonry, 1869, p. 195, 219, 361; also albert pike, morals and dogma, 1871, p. 13; also wes cook, editor, did you know? vignettes in maso

FULLER J F C SECRET WISDOM OF THE QABALAH

isdom of the qabalah page 4 chapter vi 61 the source of mystic power 61 the essence of the qabalah. 61 the mysticism of modern science. 63 the laboratory of satan. 66 the mystical ordeal. 68 the fourth dimension. 69 chapter vii 72 the anatomy of illuminism 72 llluminism. 72 illuminism and revolution. 73 the fourth-dimensional state. 74 the great omission. 79 the mystic way. 81 hebrew alphabet and correspondences 83 glossary of hebrew words and names 84 secret wisdom of the qabalah page 5 list of illustrations plates plate i the caduceus of hermes 18 the winged wand of egypt 19 ii the tree of life 25 iii the chaldean and hebrew cosmos 27 iv the four planes of the tree of life. 31 the three pillars of the tree of life. 33 v the zodiac 2 vii the brazen serpent 44 diagrams diagram 1. the divin

ained in the lower world is also found in the upper [in prototype. the lower and upper reciprocally act upon each other. h 27 or as is written in the sepher shephathal: all that which is on the earth is also found above [in perfect prototype, and there is not anything so insignificant in the world that does not depend upon another above: in such a manner, that if the lower moves itself the higher corresponding to it moves towards it. as to the number, therefore, of the different species of creatures, which are enumerated below, the same number is to be found in the upper roots. 28 this doctrine of interdependence runs through the new testament. christ says: take heed that ye despise not one of these little ones; for i say unto you, that in heaven their angels do always behold the face of m

arallels the ain soph, endless, to man's comprehension no- thing. this unknown ideal deity held the highest place in the chaldean mythology. under these were the seven planets in their seven orbits, or spheres; the probable germ of the idea of the sephiroth, or media between the highest and lowest worlds. 12 historically interesting as these general origins are, philosophically the most important correspondences are those connected with the sephirah 'hokmah; for in many places in the old testament and in the new, especially in the works of st. paul and st. john, is wisdom described as the creative power. the book of genesis opens with the words gin the beginning h, which in hebrew are rendered by the word b'raishith, which by many qabalists is spelt be'raishith, which means gthrough wisdom

the qabalah page 28 that is as pure existence. it is neither positive nor negative, but, and though sexless it is androgenous. though the primordial point of light, it is nevertheless the circumference of all things, the centre of which is nowhere because it is in no-thing; containing all the potency of tetragrammaton (yhvh, it is simultaneously past, present, and future. in the letter od, which corresponds to it, is enclosed the imminence of the ten sephiroth. frequently it is called the ancient of the ancients, the ancient, or the ancient of days. for instance, in the book of daniel we read: i beheld till the thrones were cast down, and the ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his

members of the letter aleph, the first letter of the mystical creative alphabet. we are also told in the zohar that when the first man was created, god ggathered the dust from all the four sides of the world. and spread upon her a soul of life from the holiness above h; 13 that this soul was the neshamah, which, like the mystery above, comprised three degrees- nephesh, rua h, neshamah. the third corresponds to the briatic world, the second to the yetziratic, and the first to the assiatic, the body of man being the mystical and magical merkabah. it is also to be noted, that the neshamah has three divisions, the highest is the ye hee-dah, the middle the 'hay-yah, the last and third the neshamah, properly to say. they manifest themselves in the ma'hshabah thought, tzelem phantom of the image

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

r and patience would be required in securing these facts, i decided to publish the first part of the work, withholding for the time being that portion of it pertaining especially to the development of the god-idea. as mankind construct their own gods, or as the prevailing ideas of the unknowable reflect the inner consciousness of human beings, a trustworthy history of the growth of religions must correspond to the processes involved in the mental, moral, and social development of the individual and the nation. by means of data brought forward in these later times relative to the growth of the god-idea, it is observed that an independent chain of evidence has been produced in support of the facts recently set forth bearing upon the development of the two diverging lines of sexual demarcatio

which originated in and have been transmitted through the female; but after the decline of woman's power, all human institutions, customs, forms, and habits of thought are seen to reflect the egoistic qualities acquired by the male. nowhere is the influence of sex more plainly manifested than in the formulation of religious conceptions and creeds. with the rise of male power and dominion, and the corresponding repression of the natural female instincts, the principles which originally constituted the god-idea gradually gave place to a deity better suited to the peculiar bias which had been given to the male organism. an anthropomorphic god like that of the jews--a god whose chief attributes are power and virile might--could have had its origin only under a system of masculine rule. religio

during an earlier age of human existence, not only were the reproductive powers throughout nature, and especially in human beings and in animals, venerated as the creator, but we shall find also that the prevailing ideas relative to the importance of either sex in the office of reproduction decided the sex of this universal creative force. we shall observe also that the ideas of a god have always corresponded with the current opinions regarding the importance of either sex in human society. in other words, so long as female power and influence were in the ascendency, the creative force was regarded as embodying the principles of the female nature; later, however, when woman's power waned, and the supremacy of man was gained, the god-idea began gradually to assume the male characters and at

everywhere observed. it is thought by various writers that the worship of the black virgin and child found its way to italy from egypt. the change noted in the growth of the religious idea by which the male principle assumes the more important position in the deity may, by a close investigation of the facts at hand, be easily traced, and, as has before been expressed, this change will be found to correspond with that which in an earlier age of the world took place in the relative positions of the sexes. in all the earliest representations of the deity, the fact is observed that within the mother element is contained the divinity adored, while the male appears as a child and dependent on the ministrations of the female for existence and support. gradually, however, as the importance of man

the art which we thought we had discovered was really known 6000 years ago" the same writer states that a plow constructed on the modern plan was also found "it was not of steel but of iron, and it had the same shape, the same form of point and bend of mold board as we have now" it is reported that the dark continent possesses means of communication entirely unknown to europe. upon this subject a correspondent to the new york tribune writes "when khartoum fell in 1885 i was in egypt, and i well remember that the arabs settled in the neighborhood of the pyramids knew all about it, as well as about gen. gordon's death, days and days before the news reached cairo by telegraph from the soudanese frontier. yet khartoum is thousands of miles distant from cairo and the telegraph wires from the fr

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ingeverything that related to his mother's family, and all the letters he had received from yeats.andyet there remain so many of his papers that no biographer could justly ask for more; by chance (aided, asilike to think, by diligence i was led first to his diaries and then to the larger bulk of his papers: personal, commercial, and esoteric. from other sourcesi obtained copiesof his forty years' correspondence with arthur machen, and of his equally prolificcorrespondence with his american friend, harold voorhis.withthe aid of the late geoffrey watkins i traced many of thosewhohadknownwaite in his later life and recorded their memories and impressions of him. all of which has taken far longer than itoughtto have done, and many of thosewhohelped mewheni began my pursuit of this multi-10a. e

undertaken by my son, nicholas, and mr timothy d'arch-smith gave me the benefit of his expert opinion over the question of waite's early predilections. over the matter of waite's personal lifeihavebeen greatly helped byarthurmachen'schildren-mrsjanet pollock andmrhilarymachen-andby mr godfrey brangham,mrroger dobson, mr michaelgoth,and mr christopher watkins, all ofwhomsupplied mewitha wealth of correspondence between waite and machen;andbymr a. b. collins, miss marjorie debenham,mrc. j. forestier-walker, mrs madge strevens, and mr colin summerford,whohave each provided invaluable information on waite'stwomarriages and on his later life. for the story of waite's involvementwiththe goldendawnandwiththe fellowship of the rosy cross i am greatly indebtedtomrwarwick gould, the revddrroma king

owley's referencesto waite were found for mebymrclive harper and mr martin starr,while i could not havecharted waite's masonic career without the constant help and encouragement of mrjohnhamill, the librarian of the united grand lodge of england.ihave been similarly helped by the staff of the british library (referencedivision) and of the library of the warburg institute. i must also thankthemany correspondentswhohave provided mewithsuggestions, clues, and obscure titbits of information during the time of my quest.butabove all my thanks are due to ellic howe, lewis richter, and the revd kevin tingay: three friends and colleagueswhofor the past fifteen years have aided and abetted me far beyond the call ofdutyin my pursuit of waite and all his works.lowethema debt that cannot easily be repa

of charles f. waite, who was duly delivered of a child. captain and mrs waite were boarders in the house of mrs sarah webb, washington street, city of brooklyn. this testimony calls for a certain interpretation.drmason was probably called in at the end of the month in question, but my actual birth date wasoct.2nd.so, seventy-nine years later, waite described hisownbirthto his inquisitive american correspondent, haroldvoorhis-whosubsequently identified the boarding-house and sent waite a descriptionofthe site:206 washington street (which was onthecorner of concord and washington streets) in brooklyn is now covered by the approach for the brooklyn bridge. it is two blocks from thebrooklyn end of the bridge itself. the even number. side of washington street now has not a single building on it

eofthenationalmagazine'seditor-whohad at least thegoodgrace to print waite's ironic letterofprotest on behalfof'thechurch[ofl267whichwithpride andjoyi am myselfamember':butas poperymustbeabolished (mrharding[the editor] uses no conditional terms) to save protestantism,thislaw will have to bebroughtinto force, all the millionsofexisting catholicsmustbeexterminated.this is the logical outcomeofyour correspondent's words. militaryinquisitorsandtherabid rabble of an infuriated populacemustburstintoquiet english homes, and drag their inmates to the dungeon andthegibbet.thepriest must-betornfrom the altar_'thechurchofromeifoundwould.suit'25 and, for the sake of the next generation, thewhiterobesofthe acolytes, whose pure boy-faces gleam at the altarthroughclouds of incense,mustbe stainedwithbloo

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

und the orderofthe alchemical rose, she passed from among them, and when they would have followed was nowhere to be seen.'2disappearance, however, was not sufficient for westcott, and once anna sprengel had servedherpurpose and written him her five letters' he killed her off.herdeath, on 20july 1890,was duly reported by another german adept, who added the information that other chiefs objected to corresponding with westcott. he was now free to carry on the order without interference from his nominal and non-existent superiors in germany. as his co-chiefs of temple no.3 (number 1 was sapiens dominabitur astris' fictitious licht, liebe, leben temple, and number2the equally fictitious hermanubis templeofthe unknown englishmen who held the cipher manuscript before woodford's alleged discovery

atres and sorores of the g.d. will accordingly warn the unwary and uninitiated that no such persons hold any warrant from us, nor possess our ancient and secret knowledge. givencreation31forth from the m[ountain] a[biegnos] of sapiens dominabitur astris. deo duce comite ferro. non omnis moriar. vincit omnia veritas.published by order oftheabove:sapere aude: cancellar255 ius in londinense" further correspondence between david lund of the 'dew and the light, the nameless dupe (who may have been t.h.pattinson of the golden dawn, and westcott himself merely exchanged abuse about their various orders.thedupe said of the keighley adepts that: theyprofesstoteachstudentsof theoccultthefollowingsubjects,viz;-1st,alchemy;and,thephilosophyof'life;jrd,thedivineart ofastrology;4th,the herbsand theirval

efused to consider closure, suggesting in a letter toaaion4.iflorence f arr that the existing officerswere welcometo resign. in the same letter he dropped a bombshell; referring towestcott255whomhe feared would form a schismaticorder-hesaid: he hasneverbeenatanytimeeither inpersonalor inwrittencommunicationwiththe secretchiefsofthe order,hehavingeitherhimselfforgedorprocuredto.beforgedtheprofessedcorrespondencebetweenhimandthem,and mytonguehavingbeen tied alltheseyearsbyapreviousoathofsecrecytohim,demandedbyhim,fromme,beforeshowingmewhat hehad eitherdone orcausedtobedoneorboth.youmustcomprehendfromwhatlittleisayhere,theextremegravityofsuch amatter,andagainiaskyou,bothfor hissakeandthat ofthe order,not toforcemeto gofartherintothesubject.iagainreiteratethateveryatomof theknowledgeofthe orde

passioned plea fell upondeafears and, as we have seen, yeats resigned as imperator. later he took the magical side against waite and his company in1903and became a memberofthe stella matutina, remaining active until the1920s.but however deeply impressed with magic, yeats never let it overcome his humanity and he remained sensitive to the viewsofothers, keeping his friendship with mina mathers and corresponding amicably with waite and his faction. mostofhis fellow magicians tended to be much less amiable. in the preface toavisionyeats refers, without naming him, to the artist w.t.horton who 'was my close friend, and had he lived i would have asked him to accept the dedicationofa book i could not expect him to approve'.theapproval would have been lacking because horton had come to dislike ma

so active in martinism, which had a quite compati255 ble philosophy founded on the ideas of louis claude de saint255 martin, and it is difficult to see why the occult ideas of papus (gerard encausse) should have been acceptable to horton while those of mathers were not. later in his life he was involved with yet another obscure society and sought advice about it from a. e. waite; in the surviving correspondence the name does not appear although it is clear, from the context, that the society was of a highly mystical nature. horton died in1919at the age of55,reconciled to the catholic church but unreconciled either to yeats or to his golden dawn. yeats remained alive to horton's reproaches, writing of him in1925:'i remember the mystical painter horton, whose work had little of his personal

GILBERT THE MAGICAL MASON

who it is that persecutes me- someone musttalk."the someone was almost certainly mathers, who wastowound westcott even more deeply in 1900 when he announced to florence farr and other members of the second order that westcott 'has never beenat any timeeither in personal or in written communication with the secret chiefs of the order, he havingeitherhimselfforgedorprocuredto beforgedthe professed correspondence between him and them'.6westcott himself consistently refused either to affirm or deny the accusation, and remained surprisingly loyal to mathers after the 'rebellion' of 1900. the true history of the anna sprengelletters will probably never be known,butthere is nointroduction9doubt at all as to their spurious nature and virtually none that westcott was their author. he played only a

ver be known,butthere is nointroduction9doubt at all as to their spurious nature and virtually none that westcott was their author. he played only a very minor role in the later alarms and diversions of the golden dawn and concerned himself increa255 singly with the affairs of the s.r.i.a, of which he had been supreme magus since 1892. his dealings with mathers had taught him caution, and when he corresponded with theodor reuss over the setting-up of a berlin college of the s.r.i.a. in 1902 he declined to work reuss' rosicrucian rite 'because it trespasses so much [on the 18th degree of the ancient and accepted rite- i should be sent to coventry in london'.7he further advised reuss not to permit 'any branch of either society [to] admit a mr macgregor mathers alias the count of glenstrae of

e further advised reuss not to permit 'any branch of either society [to] admit a mr macgregor mathers alias the count of glenstrae of paris" there was to be no more impropriety, whether of a literary or any other kind in westcott's life. in 1918 he retired from his professional life and went to live with his daughter and son-in-law at durban, south africa, where he continued with his studies, his correspondence and his writing uptothe time of his death, in july 1925. unlike his ancient predecessors he seemstohave failed in his rosicrucian duty to 'select a proper person to succeed him- no one since has equalled westcott's literary output on the curious subjects that he made his own. whatever his motives were for sustaining the fiction of anna sprengel, there is no doubt that westcott belie

and shin.thenagain by two horizontal lines we92themagical masonmay form three groups and consider these sephiroth to become types ofthethreedivisions of man'snature,the intellectual, moral,andsensuous (neglecting malkuth the material body)thusconnectingthekabalah with mental and moral philosophyandethics. by three lines again we consider a single groupofthe sephirothtobe divisible intofourplanes, corresponding to thefourplanesuponeach of which i have already said youmustconceive the wholetensephiroth to be immanent.byaseries of six lines we group them into seven planes referable to the worldsofthe sevenplanetarypowers, thus connecting the kabalah with astrology. to each sephira are alloted a special titleofthedeity,an especial archangel,andan army of angels; connecting the kabalah with tal

alkuth is the peremptory reason for the existence of kether.thelaw of creation proves the existence of a law-giving creator.112themagical masonthekingdom proves the existence of a king, of whom we can only comprehend and affirm the works.'confessumem.etdecoreminduistiamictusluminesicutvestimento.'netsach, hod, and j esod, are the three angles of the reversed triangle in the seal of solomon, which correspond to the three angles of the erect triangle, that refer to kether, chokmah, and binah: and between these two triangles as a mediatorial mirage or reflection we find chesed, geburah, and tiphereth. kether is the crown of wisdom, intelligence, and mercy. chokmah is the wisdom of the crown, and the intelligence of mercy; and so on of the others. thus is the decad entire, referred to each uni

GILBERT THE SORCERER AND HIS APPRENTICE

arrange. 32.themethod of forming the tree of life with the cards of the tarot pack is as follows. the four aces are placed on thethe azoth lecture35throne of kether, the remaining small cardsofeach number on the successivesephiroth down to the four tens on malkuth, the twos on chokmah, threes on binah, etc. the 22 trumps are then arranged upon the 22 paths according to the letters with which they correspond. the king and queen are placed beside chokmah and binah and then the knight and knave beside tiphereth and malkuth respectively. 33. thus the tarot trumps receive the. meaning of the equilibrium of the sephiroth which they connect. 34. there is a hieroglyphic form of writing hebrew words. by using the symbols to which the letters correspond in the yetziratic attribution. 35. this is the

hical keys.\1.the juggler or magician.before a table covered with the appliances of his art stands the figure of a juggler, one hand upraised holding a wand (in some packs, a cup, the other pointing downwards. he wears a cap of maintenance like that of the kings, whose wide brim forms a sort of aureole round his head. his body and arms form the shape of the hebrew letter aleph, to which this card corresponds. he symboliseswill. 2. the high prestess, or female pope.a woman crowned with a high mitre or tiara (her head encircled by a veil, a stole (or a solar cross) upon her breast, and the book of science open in her hand. she representsscience, wisdom,orknowledge.3.the empress.a winged and crowned woman seated upon a throne, having in one hand a sceptre bearing a globe surmounted by a cross

ucian ritualofthe relation. between chess and tarotattri\>ution spirit water fire air earthtarotace queen king- knight prince- king princess- knavethemodern game of chess is derived from the scheme which follows: whence its name chess from chequers, and like the tarot originals the chess pieces wereancientlysmall figures of egyptian gods, representing the divine forces in nature. the chess pieces correspondtothe tarot aces and honours thus: chess king queen knightbishop or foolrookor castle pawns=the potency of the ace combined with each of the other forces; i.e, the servant (executant) or viceroy of that force.thepawns can only move one square at a time and not two as in modern chess. the moves of the other pieces excepting the queen, are the same as those of modern chess.themove of the q

serve any good purpose to do so. in the absence of evidence as to the intention of the original designer they must remain as merely the speculations of individual writers. but there is much to be said for the idea of eliphaz levi that they were to be referred to the hebrew alphabet. students of the qabala, who are familiar with the symbology of the hebrew letters, have often been struck with the correspondence of some of the atus with some of the letters. there can be no doubt that these cards are hierog255 lyphics of some kind, though the meaning seems to be in dispute;butwhether they represent a series, such as the history of the soul, or cosmical evolution, or the grades of training of an initiate, or a synthesis ofallof these and possibly others, there seems no positive evidence,buta

sies 'tinker trash' she said 'not a hundred words of romani among the lot.'this,however, may well have been the prejudiceofa different tribe. i was interested to find that what she told me of the tarot was well known to another friend of mine, the late mrs florence farr emery, who herself claimed romani descent, and had a great store of strange learning. she it was who first pointed out to me the correspondence of the interpretations of the pip cards with the pythagorean system, greatly to my delight, for the meanings usually ascribedtothe cards had seemed merely empiric, and founded on no system, as indeed are the meanings ascribed to cards by the ordinary type of fortune-teller today. more doubtful were mrs emery's sugges255 tions of egyptian correspondences. she was a diligent student o

GILBERT R A CHAOS OUT OF ORDER THE RISE AND FALL OF THE SWEDENBORGIAN RITE

eas, and of swedenborgian theology in general is beyond the scope of this paper but certain aspects must be noted in order to make sence of the swedenborgian rite. for swedenborg the physical world is the result of spiritual causes, and the laws of nature are reflections of spiritual laws; thus objects and even the material world are images of their spiritual counterparts. this is his doctrine of correspondences. from this derives the other notion that concerns us: the idea behind the literal, historical meaning of the scriptures is an inner, spiritual sense which sense is drawn out for all to see in swedenborg s expository works. and it was a fascination with those expository works that led to the first creation of a masonic rite of swedenborg. the first rite of swedenborg if any of the m

eat masonic mogul of the 33, last week at the masonic publishers rooms. he speaks highly of the work, and begs to receive the degrees of the swedenborg rite. i have promised to give him them in may next. our nabobs all speak highly of the rite, so far as they know it. beswick may have met pike (if the whole episode was not pure fantasy) but nothing came of the meeting and there is no trace of any correspondence between pike and beswick, nor of any swedenborgian rite rituals, in the archives of the supreme council of the ancient& accepted rite (sj) at washington. the other nabobs were presumably those named in an undated memorandum sent to a canadian mason, george c. longley our present grand secretary of blue masonry, of n.y. state, took the degrees by dispensation. so did robert macoy, da

the reformed egyptian rite from 28[28] lt. col. w. j. b. mcleod moore (1810 1890) was provincial grand prior of canada in the masonic order of knights templar, becoming grand master of the sovereign grand priory of canada on its formation in 1884; thomas douglas harington was the first sovereign grand commander of the supreme council 33 of the ancient& accepted rite for canada; the first recorded correspondence was, however, between beswick and longley 29[29] voorhis, op. cit, p. 226 30[30] the kneph, vol. 3, no. 1, january 1883 their respective sovereign sanctuaries for great britain and ireland more specifically, from their sovereign grand master, john yarker31[31. charters for these bodies were granted by yarker, much in the manner of a schoolboy swapping cigarette cards, in exchange fo

ereign sanctuaries for great britain and ireland more specifically, from their sovereign grand master, john yarker31[31. charters for these bodies were granted by yarker, much in the manner of a schoolboy swapping cigarette cards, in exchange for something he did not possess: a charter for the swedenborgian rite. the charter sent to yarker was dated 1 july 1876, but he had clearly been engaged in correspondence for some months before then; probably he had become aware of the rite s existence in canada as a consequence of his involvement with the antient and primitive rite, which was by the 1870s, primarily american (the sovereign sanctuary for great britain and ireland had been constituted on 8th october 1872; it remained on generally good terms with its american parent. the swedenborg rit

new jersey, is that they had been quite unaware of beswick when he was creating and, in theory, working the rite in the 1870s. with papus under his belt, and with his journal, l initiation, now an official organ of the rite, westcott began to look to the other major european country: germany. his gaze fell on a degree-monger in the same class as yarker: theodor reuss40[40. after some preliminary correspondence, and doubts on the part of yarker, who hesitates to issue written authority for 6 lodges, because, he does not want to have half 40[40] for reuss, see e. howe 8r h. moller, theodor reuss and irregular freemasonry in germany 1900 1923, in aqc 91, 1978 the german masonic world condemning him as well as half the english who condemn him for the a& p. rite'41[41] a charter was issued by

GILBERT R A THE MASONIC CAREER OF A

een granted full access, comprise his private diaries from 1909 to 1942, an extended diary for 1902-1903, the minute books of his rosicrucian order, working notes and proofs of many of his published books, and a long series of bound volumes of his periodical contributions, reviews and masonic ephemera. waite was also a prolific letter-writer, and i have been fortunate in being able to examine his correspondence with the late bro. harold van buren voorhis of new jersey, with the 1[1] the secret tradition in freemasonry (rider, 1937. the prospectus is a 4 pp. quarto sheet, written by waite although not so attributed. late bro. w. r. semken (supreme magus, 1956-69 of the societas rosicruciana in anglia, and his official correspondence with the independent great priory of helvetia. but, while

chiefs of the third luciferian order, and including john yarker, who is also correctly described as head of the rite of memphis and misraim. by this time, and with such allegations, the controversy over diana vaughan had spread to england, where waite took a leading role in the counter-attacks upon this suppositious lady freemason. a series of detailed rebuttals of her claims was published in the correspondence columns of the spiritualist journal light29[29, and waite then analysed the whole of the literature about the palladium in his book devil-worship in france30[30, demonstrating conclusively the fictitious nature of the whole affair- and this a year before jogand-pages admitted that it had been a hoax designed to embarrass the french anti-masons. 27[27] there are twelve in all, the mo

y or to make it public in what manner soever. 1 have read with great interest and have carefully transcribed the ms. containing the first two books of the ritual, and 1 return it herewith. i shall look forward to the receipt of the third. i trust that i shall prove useful, as i shall certainly endeavour to be active, in the diffusion of the order among occult students who are not masons'40[40. no correspondence with 'papus' survives from this period and it is not possible to determine whether or not waite applied for a charter but, in an address to the international congress (of spiritualists) in 1898 'papus' referred to the progress of his order, which had added two new martinist 'formations' in england during 189741[41. one of these may well have involved waite, although in 1902 he broke

did use it on one occasion much later when he wished to use a pseudonym-'doctor of hermetic science- to hide his connection with an anthology of the writings of andrew jackson davis, an early american spiritualist47[47. the first copy of the book on saint-martin sent to 'papus' had almost certainly been forwarded to edouard blitz, the head of the martinist order in america, who became a frequent correspondent of waite and who encouraged him to become a freemason. waite refers to blitz in his autobiography as one 'who had been long and intimately acquainted with the occult schools of paris, but was a mason under an orthodox obedience, probably in the united states'48[48] and adds 'i cannot remember whether i was already a mason 43[43] ibid, p. 73 44[44] ibid, p. 459 45[45] letter from wait

arch, with at least a few others of our own dedications, to whom symbolism spoke a language and ritual opened a realm of grace'51[51, gives a wrong emphasis for those few freemasons who were 'of our own dedications' were already within the confines of the golden dawn. the most probable reason for waite's seeking admission to freemasonry at this time is a growing awareness on his part, through his correspondence with blitz, that only by passing through the craft degrees and the holy royal arch would he be able to enter those higher degrees whose rites he so eagerly desired. to this end he sought the help of palmer-thomas, who 'offered high encouragement; and when the time came he prepared our way and was duly present as a guest when blackden and i were at length made masons at runymede lodg

GLOBAL FREEMASONRY

he israelites with racial superiority, in emulation of the racial feelings widespread among pagan peoples (or, in the words of the qur'an "fanatical rage) there is a tendency in the old testament to present god as a national deity that he is god of the isrealites only. however, god is the lord and god of the universe and of all human beings. this notion of national religion, in the old testament, corresponds to tendencies of paganism, in which every tribe worships its own god. in some books of the old testament (for example, joshua) commandments are given to commit horrible violence against non-jewish peoples. mass murder is commanded, with no regard for women, children or the elderly. this merciless savagery is totally against god's justice, and recalls the barbarism of pagan cultures, wh

n comes from quantum physics if an electron in a person's brain were to be exchanged with an electron in a brick, then the state of the system would be exactly the same state as it was before, not merely indistinguishable from it! the same holds for protons and for any other kind of particle, and for whole atoms, molecules, etc. if the entire material content of a person were to be exchanged with corresponding particles in the bricks of his house then, in a strong sense, nothing would have happened whatsoever.87 penrose clearly says that, even if all human atoms were exchanged with brick atoms, the qualities that make a human being conscious would ddd materialism revisited remain completely the same. or we could think of it conversely. if we exchanged the particles of the atoms in the brai

GNOSTIC CATECHISM

een granted full access, comprise his private diaries from 1909 to 1942, an extended diary for 1902-1903, the minute books of his rosicrucian order, working notes and proofs of many of his published books, and a long series of bound volumes of his periodical contributions, reviews and masonic ephemera. waite was also a prolific letter-writer, and i have been fortunate in being able to examine his correspondence with the late bro. harold van buren voorhis of new jersey, with the 1[1] the secret tradition in freemasonry (rider, 1937. the prospectus is a 4 pp. quarto sheet, written by waite although not so attributed. late bro. w. r. semken (supreme magus, 1956-69 of the societas rosicruciana in anglia, and his official correspondence with the independent great priory of helvetia. but, while

chiefs of the third luciferian order, and including john yarker, who is also correctly described as head of the rite of memphis and misraim. by this time, and with such allegations, the controversy over diana vaughan had spread to england, where waite took a leading role in the counter-attacks upon this suppositious lady freemason. a series of detailed rebuttals of her claims was published in the correspondence columns of the spiritualist journal light29[29, and waite then analysed the whole of the literature about the palladium in his book devil-worship in france30[30, demonstrating conclusively the fictitious nature of the whole affair- and this a year before jogand-pages admitted that it had been a hoax designed to embarrass the french anti-masons. 27[27] there are twelve in all, the mo

y or to make it public in what manner soever. 1 have read with great interest and have carefully transcribed the ms. containing the first two books of the ritual, and 1 return it herewith. i shall look forward to the receipt of the third. i trust that i shall prove useful, as i shall certainly endeavour to be active, in the diffusion of the order among occult students who are not masons'40[40. no correspondence with 'papus' survives from this period and it is not possible to determine whether or not waite applied for a charter but, in an address to the international congress (of spiritualists) in 1898 'papus' referred to the progress of his order, which had added two new martinist 'formations' in england during 189741[41. one of these may well have involved waite, although in 1902 he broke

did use it on one occasion much later when he wished to use a pseudonym-'doctor of hermetic science- to hide his connection with an anthology of the writings of andrew jackson davis, an early american spiritualist47[47. the first copy of the book on saint-martin sent to 'papus' had almost certainly been forwarded to edouard blitz, the head of the martinist order in america, who became a frequent correspondent of waite and who encouraged him to become a freemason. waite refers to blitz in his autobiography as one 'who had been long and intimately acquainted with the occult schools of paris, but was a mason under an orthodox obedience, probably in the united states'48[48] and adds 'i cannot remember whether i was already a mason 43[43] ibid, p. 73 44[44] ibid, p. 459 45[45] letter from wait

arch, with at least a few others of our own dedications, to whom symbolism spoke a language and ritual opened a realm of grace'51[51, gives a wrong emphasis for those few freemasons who were 'of our own dedications' were already within the confines of the golden dawn. the most probable reason for waite's seeking admission to freemasonry at this time is a growing awareness on his part, through his correspondence with blitz, that only by passing through the craft degrees and the holy royal arch would he be able to enter those higher degrees whose rites he so eagerly desired. to this end he sought the help of palmer-thomas, who 'offered high encouragement; and when the time came he prepared our way and was duly present as a guest when blackden and i were at length made masons at runymede lodg

GNOSTIC HANDBOOK

ase of the human being, this extension is in no very confined to the corporeal part of the individuality, but includes all its modalities, of which the corporeal state is properly only one. the vertical direction represents the hierarchy, likewise and a fortiori indefinite, of the multiple states, each of which, when similarly considered in its integrality, is one of those groups of possibilities corresponding to one of the" worlds" or degrees, which are included in the total synthesis of" universal man. in this cruciform representation, the horizontal expansion therefore corresponds to the indefinitude of possible modalities of one and the same state of the being, regarded integrally, and the vertical super-imposition to the indefinite series of states of the total being. symbolism of the

ics. the underworld is subsumed within the astral plane which is heindel s desire plane. the seven planes according to the rosicrucian cosmo-conception (heindel) divine plane. plane of virgin spirits. plane of divine spirit. plane of life spirit. plane of thought. desire plane. physical world. the gnostic handbook page 20 while this model may be useful, especially in the creation of resonances or correspondences between phenomena (for example, relating seven planes to the seven bodies of man, seven colours and rays etc. it can also be counter traditional and reductionist. the tendency is to use the seven planes in a standard "scientific" chart and ignore the more organic view that was held of the planes in early theosophy. in the next chapter we will examine this in more detail and conside

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ve that it is of great value to see the way in which philosophical, scientific and psychological research has validated much of what has been known for centuries within the gnostic schools. but this, of course, has it limits. while modern psychology and science may agree with us that there are altered states of being, even perhaps other dimensions, it is only the gnostic who realises that through correspondence the altered state can be used as a gateway to explore the world outside. certainly it is also only the gnostic who undertakes the adventure to get there. by using the master keys provided in the gnostic and esoteric traditions and correlating these with modern research, the institute for gnostic studies can offer you techniques and theories which will change the way you experience y

rmative. buddhism attempts to transcend life and cellular manifestations and to arrive at the white light of the void, the unitary atomic-electronic flash beyond form. while on the emotion level leary describes the religious imagery as middle class catholicism and devil oriented fundamentalism which are based on the arousal of emotion and fear. in connection with each state leary gives a range of correspondences. to give you some idea of his system we have included a selection of same. following each level is given the directing intelligence, communication structure, science, religion and religious metaphor (fig 5) gnostic theurgy page 31 level. directing. communication science. religious intelligence. structure. metaphor. atomic. atomic. electron. physics. buddhism nucleus white light cel

include the mother, rebirth, spirit and the trickster. the importance of archetypes is that they are part of rational mind personal unconscious collective unconscious deeper and deeper levels of collective unconscious fig 14 gnostic theurgy page 62 a symbolic language which can be used in spiritual practises to explore and rectify the unconscious. they also provide the reasoning behind our use of correspondences. an obvious question that arises is what is the value of all these correlations? what does it matter that certain planes connect to certain bodily states and to certain postures or sounds? the relevance is that if all these things are somehow connected, if they some how vibrate at a certain tone. then perhaps through the use of related symbols and archetypes each can be transformed

belief takes on a certain life of its own and becomes what is known as an eggregore. eggregores are, by rights, not necessarily engramic. there are also positive eggregores of organisations, groups and associations. however, since man is by nature a fallen creature, eggregores tend to end up out of control and become unwieldy, forming little vortexes of energy in the collective unconscious and by correspondence, on the astral worlds. some of the more unusual eggregores are those which are religious in nature. many gods are artificial and created out of fear and insecurity, such gods and deities are real in a psychological sense, but since they lack connection to the light world, they tend to work in destructive and neurotic ways. the degeneration of god-images in judaism and christianity c

ional mind. nepesch. physical body. cellular consciousness. guph (these correlations are from a lower octave of interpretation. on the higher levels the mediator self and self are way beyond the mind. fig 18 fig 19 gnostic theurgy page 72 alien land. however, as the self awakens, the gnostic will then truly know his home and begin to experience genuine spiritual growth and development. the law of correspondence by now you should have a sound working knowledge of the foundation stones of gnostic psychology. the next thing we should provide is a series of correlation charts. this way you can link what we have discussed about the mind with materials on the seven planes, worlds and later the kabbalistic tree of life. at first all these correlations may seem a bit contrived, but they are for a

GOETIA LUCIFERIAN

tin spare called these sacred letters as the alphabet of desire, a sigillized form of the subconscious and symbols which represent the higher articulation of the self. the luciferian will which is self-immolated unto perfection. the wand should be cut, painted and decorated with the specific sigils from ones alphabet and done so in the noon tide sun, sacred to shaitan, the djinn of fire. the wand corresponds also to the phallus, the solar vessel which spills forth the elixir of the sun. the pentacle of tetragrammaton the symbol of strength and conceptual imagery of the pentacle of solomon, the magus who bound the djinn of this book. the pentacle may be worn as a method of encircling 25 the self in the mask of purity, thus remaining a symbol of the mind in unity with the will. often in evoc

GOLDEN DAWN RITUALS A

econd order eucharist 5. ritual i 6. ritual 5 7. the bornless ritual 8. bornless middle pillar 9. invocation of thoth 10. invocation of isis 11. jupiter talisman ritual 12. ritual of spiritual alchemy 13. equinox ceremony 14. requiem ceremony 15. sol talisman ritual 1. admission index (general orders [a] 2. obligation (to be committed to memory with understanding of each section of the oath as it corresponds to the sephiroth on the tree of life [j] 3. the complete analysis of the keyword lecture and ritual. 4. the pentagram ritual (commit to memory [b] 5. lesser ritual of the hexagram (commit to memory [c] 6. s.i.r.h./s.b.r.h (commit to memory [c1] 7. the secret wisdom of the lesser world or microcosm [u] 1. secret wisdom of the microcosm 2. evil persona 3. task of the adeptus minor 4. of

tion of rah ynda end of second stage. the adept must now pass examination on [c] and [e. tarot [n [n1 [p [o [q [r [f] 21. tarot description of 78 cards (symbology and meaning [n] 22. major arcana series [n1] 23. tarot: tabular view of dominion of symbols of book t in the celestial heavens, and operation and rules of the tree of life as projected in a solid sphere [p] 7 24. tarot: the astronomical correspondences [o] 25. tarot: method of divination (opening of the key [q] 26. tarot: tabulated rules [r] the adept must now pass an examination on. concourse of forces [t [x [s [h [y] 27. forty-eight enochian calls [t] 28. attributions of the enochian tablets- n.o.m- official attributions [s] 29. document- not given out- history of r.r. et a.c [l] 30. key of governance of combinations of the squ

GOLDEN DAWN RITUALS C C1

of the hexagram are the sickles of l. the three sephiroth of the divine supernals are attributed and written above: rtk, hmkj, hnyb, also written is tud. in the center of the top point is the letter a, the first letter from the name atyrara. the right uppermost arm is blue. this arm is attributed to dsj and is represented by the kingly scepter of k. in the center of the right upper arm is r which corresponds unto the second letter of the name atyrara. the left uppermost arm is scarlet. this arm is attributed to hrwbg and is represented by the sword and spear of f. in the center of the left upper arm is the letter a which corresponds unto the third letter of the name atyrara. the center of the hexagram is represented by the hexagon. it is to be colored a golden yellow and is represented by

d by the sword and spear of f. in the center of the left upper arm is the letter a which corresponds unto the third letter of the name atyrara. the center of the hexagram is represented by the hexagon. it is to be colored a golden yellow and is represented by the bow and shaft of the greek god apollo. the center portion of the hexagram is attributed unto trapt. in the center is the letter r which corresponds unto the fourth letter of the name atyrara. the right lower point is green. this arm is attributed to jxn and is represented by the girdle of venus. in the center of the right lower arm of the hexagram is the letter y, the fifth letter of the name atyrara. the left lower point is orange. this arm is attributed unto dwh and is represented by the caduceus of hermes. in the center of the

ce in the center of the hexagram the planet that rules the zodiacal force desired and the sign of the zodiac beneath the planetary sign. 2. if the desired force is not sufficient, trace also the invoking pentagram of the sign. 3. when invoking a planet, vibrate the divine name of the sephira which rules the planet, the seven lettered name atyrara, and also the particular letter of that name which corresponds to that specific planet. illustrations: a a l r r" a a? r r a i y! t t- a a 5 4. when invoking a planetary force, find the quarter of the heavens that the planet is situated at the time. 21 5. always consecrate and guard your place of working by using the b.r.h. 6. after performing the b.r.h, then perform the l.i.r.h, tracing the four forms for the specific angle of the planet that is

GOLDEN DAWN RITUALS G

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

GOLDEN DAWN RITUALS SADD

ephirotic crosses consist of 10 squares. each square is referred to one of the sephiroth on the tree of life. the sephirotic cross represents the sephiroth modified by the letter of the lesser angle. rtk in the a lesser angle is rtk of w. in the d lesser angle it be rtk of y, etc. kerubic squares: in the kerubic ranks thou shall note that the outside square is always attributed to the letter that corresponds to the element of the lesser angle. how they are read: a names read right to left in upper two quarters; in lower two quarters read c from left to right. b names read left to right in upper two quarters; in lower two quarters read a from right to left. note: each square has a double attribution to the tetragrammaton. thus for example, column w rank y does not coincide in nature with co

wer, is attributed to hrwbg. title of card: lord of the hosts of the mighty. hrwbg represents strength and fiery power. a and tarot key 19, the sun, is attributed to trapt. title of card: lord of the fire of the world. even as trapt is the heart and center of the sun of life. the four squares that remain haveth no planetary or astrological attributions. the 10 squares of the sephirotic cross also correspond to the aces and small cards of the suites represented by the elements of the lesser angle. thus, cups to the lesser angle of c, wands to the lesser angle of d, etc. 20 1 3 5 6 4 2 7 8 9 10 numbering system of sephirotic cross k y f a c b planetary attributions of sephirotic cross (note: l is not included) as shown the servient portion (each suare) is ruled by a letter governing the rank

of the tablet, while no. 4 showeth the elemental color of the lesser angle. servient squares: triangle no. 1 element of the great tablet with astrological attributions. triangle no. 2 elemental emblem of letter ruling the column with the tarot trump. triangle no. 3 elemental emblem of the lesser angle with geomantic figure. triangle no. 4 elemental emblem of letter ruling rank with hebrew letter corresponding to the tarot trump to be found in triangle no. 2. note: thou shalt paint these pyramids in the flashing colors. thus, even in the servient square, the spiritual force of that square is attracted, allowing for maximum potency of the nature of that square. tablet of union 26 triangle no. 1 element of the vertical column (m in the 1st column) triangle no. 2 m. triangle no. 3 element of

GOLDEN DAWN RITUALS SCONTINUED

of the tablet, while no. 4 showeth the elemental color of the lesser angle. servient squares: triangle no. 1 element of the great tablet with astrological attributions. triangle no. 2 elemental emblem of letter ruling the column with the tarot trump. triangle no. 3 elemental emblem of the lesser angle with geomantic figure. triangle no. 4 elemental emblem of letter ruling rank with hebrew letter corresponding to the tarot trump to be found in triangle no. 2. note: thou shalt paint these pyramids in the flashing colors. thus, even in the servient square, the spiritual force of that square is attracted, allowing for maximum potency of the nature of that square. tablet of union triangle no. 1 element of column (m in the 1st column) triangle no. 2 m. triangle no. 3 below triangle no. 4 m. bel

GOLDEN DAWN RITUALS T

sibsi butmona arise! move! and appear before the covenant of his mouth ds surzas tia baltan. odo cicle which he hath sworn unto us in his justice. open the mysteries of qaa od ozozma plapli iadnamad. your creation and make us partakers of the undefiled knowledge. notes on the calls the adept should be aware that the first call in reality is a silent call, or in actuality no cal at all, in that it corresponds to the godhead. notice that there are 19 calls, one of which is beyond our comprehension. 1+ 9= 10 (1. even in the calls we see clearly the formular of a.r.a.i.t.a. the first call which corresponds to the divine is in actuality numbered 0 to us but (1) unto the third order. thus, sublimely, this call can only be delivered in silence by the higher genius and is implied in all the other

GOLDEN DAWN RITUALS T3

t sibsi butmona arise! move! and appear before the covenant of his mouth 25 ds surzas tia baltan. odo cicle which he hath sworn unto us in his justice. open the mysteries of qaa od ozozma plapli iadnamad. your creation and make us partakers of the undefiled knowledge. notes on the calls the adept should be aware that the first call in reality is a silent call, or rather no call at all, in that it corresponds to the godhead. notice that there are 19 calls, one of which is beyond our comprehension. 1+ 9= 10 (1. even in the calls we see clearly the formulae of a.r.a.r.i.t.a. the first call which corresponds to the divine is in actuality numbered 0 to us but 1 unto the third order. thus, sublimely, this call can only be delivered in silence by the higher genius and is implied in all the other

GOLDEN DAWN RITUALS U3

is that, in thy occult working, thou art advised to invoke the divine and angelic names, so that thy lower will may willingly receive the influx of the higher will, which is also the lower genius behind which are the allpotent forces. this, therefore, is the magical manner of operation of the initiate when "skrying" in the spirit vision. through his own arcane wisdom, he knows the disposition and correspondences of the forces of the macrocosmos. selecting not many, but one symbol, and that balanced and with its correlatives, then sendeth he a thought-ray from his spiritual consciousness, illuminated by his higher will, directly unto the part of his sphere of sensation which is consonant with the symbol employed. there, as in a mirror, doth he perceive its properties as reflected from the m

nfinite abyss of the heavens. thence can he follow the ray of reflection therefrom, and while concentrating his united consciousness at that point of his sphere of sensation, can receive the direct reflection of the ray from the macrocosmos. thus, receiving the direct ray as then reflected into his thought, he can unite himself with the ray of his thought so as to make one continuous ray from the corresponding point of the macrocosmos unto the center of his consciousness. if, instead of concentrating at that actual point of the sphere of sensation he shall retain the thought-ray only touching the sphere of sensation at that point, he shall, it is true, perceive the reflection of the macrocosmic ray answering to that symbol in the sphere of his consciousness. but he shall receive this refle

GOLDEN DAWN RITUALS U4

ourselves up to the illuminated divine within us. at the same time, the higher genius shall descend, thus, bringing about our highest potential and true angelic and divine naturee u4 skrying in the spirit vision g.h. frater d.d.c.f. r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the symbol, place, direction or plane being known whereon it is desired to act, a thought ray is sent unto the corresponding part of the sphere of sensation, and thence by drawing a basis of action from the refined astral light of the sphere of sensation of the nephesch, the thought ray is sent like an arrow from a bow right through the circumference of the sphere of sensation directly into the place desired. arriving here a sphere of astral light is formed by the agency of the lower will, illuminated by t

GOLDEN DAWN RITUALS U7

e and the paths in the masculine or king scale. it is the key of the forces which lie in tcq, the bow. treasure it in thy heart and mark it well, seeing that therein is the key of nature. meditate on it and reveal it not unto the profane, for many and great are its mysteries. the colors differ according to the world or aspect of the great names they represent. there are four scales of color which correspond to the four kabbalistic worlds. they are: scales worlds tarot suits tetragrammaton elements king twlyxa wands y (yod) d (fire) queen hayrb cups h (he) c (water) prince hryxy swords w (vau) a (air) princess hycu pentacles h (he) b (earth) king scale queen scale prince scale princess scale 1. uncolored brilliance white brilliance white brilliance white rayed golden 2. pure soft blue grey

GOLDEN DAWN RITUALS Z1

s a zodiacal sign it is referred to m, the container of rain. the egyptian name of the sign k is phritithi. note "thou shalt not confound the kerubim with their signs of the zodiac, notwithstanding that the latter be under the presidency of the former, seeing that the kerub representeth a far more sublime potency, yet acting by a harmonious sympathy through the particular sign allotted unto their correspondence" the kerub of o has the face and form of a lion with large and clashing wings. he formulates behind the throne of the dadouchos and he is a power of the great goddess tharpesh or tarpheshest, the latter syllable being nearly pasht. the action of the lion kerub is through the flaming o of e of which the egyptian name is labo-ae. the kerub of n has the face and form of a great eagle w

lence and mystery, whose name is the word of this grade of neophyte. he is the younger brother of horus, hoor-po-kratt-l st. 5. the stations of isis and nephthys are respectively at the places of the pillars in jxn and dwh, and these great goddesses are not otherwise shown in the grade, save in connection with the praemonstrator and imperator, as operating through the hierophant, seeing that isis corresponds to the pillar of mercy and nephthys to that of severity. therefore, the positions of the pillars or obelisks are but, as it were, the places of their feet. the station of aroueris: the invisible station of aroueris (horus the elder) is beside the hierophant as though representing the power of osiris to the outer order. for while the hierophant is an adeptus, he is shown only as lord of

it downwards through his body past dwsy, not resting there, but taking his physical life for a material basis, and sends it on into his feet. there he shall again momentarily formulate the name- then, bringing it rushing upwards into the lungs, then shall he breathe it forth strongly, while vibrating that divine name. he will send his breath steadily forward into the universe so as to awaken the corresponding forces of the name in the outer world. standing with his arms out in the form of a cross, when the breath has been imaginatively sent to the feet and back, bring the arms forward in the sign of the enterer, while vibrating the name out into the universe. on completing this, make the sign of silence and remain still, contemplating the force you have invoked. this is the secret traditi

GOLDEN DAWN RITUALS Z2

or differentiated in the process of the ceremony. announcement aloud of the object of the working; naming the spirit or spirits, which it is desired to evoke. this is pronounced standing in the center of the circle and turning towards the quarter from which the spirit will come. g. the name and sigil of the spirit, wrapped in a black cloth or covering is now placed within the circle at the point corresponding to the west, thus, representing the candidate. the consecration of baptism by n and o of the sigil then takes place, and the proclamation in a loud, firm voice of the spirit (or spirits) to be evoked. h. the veiled sigil is now to be placed at the foot of the altar. the magician then calls aloud the name of the spirit, summoning him to appear, stating for what purpose the spirit is e

e divination. d. the subject of the divination. e. the preparation of all things necessary and the right understanding of the process so as to formulate a connecting link between the process employed and the macrocosm. f. the invocation of the higher; and arrangement of the scheme of divination and initiation of the forces thereof. g. the first entry into the matter. first assertion of limits and correspondences; beginning of the working. h. the actual and careful formulation of the question demanded, and consideration of all its correspondences and their classifications. i. announcement aloud that all the correspondences taken are correct and perfect. the diviner places his hand upon the instrument of divination. standing at the east of the altar, he prepares to invoke the forces required

GOLDEN DAWN RITUALS Z3

ion, the four pillars in the sphere of sensation of the candidate. this does not imply that they were not naturally there before, but in the natural man, the symbols are unbalanced in strength, some being weaker and some stronger. the effect of the ceremony is to strengthen the weak, to purify the strong, and so begin to equilibriate them. at the same time this creates a link between them and the corresponding forces of the macrocosm. this being done, the hierophant commands the removal of the rope which has hitherto been purposely retained, symbolically to restrain the actions of the natural man, whose temptation is towards the evil persona. the four pillars being thus firmly established, the candidate is invested with the badge of the white triangle of the three supernals formulating in

, or the sign of defence or protection. it may be performed with any finger of either hand, but 11 it is most protective when the left forefinger is used, the n of dsj, for the fingers of the right hand represent more violent action,and those of the left more watery action (if you do not have a convenient implement, a sigil or a pentagram may be traced with any finger of any hand according to the correspondence required) it may here be remarked that the so-called christian sign of benediction, consisting of the thumb and first two fingers only, projected, is the affirmation of osiris, isis and nephthys- or spirit, d and n. with regard to taking on mentally the forms of the gods, it may here be noted that the process is of great assistance and use in all magical working, whether of invocati

ry cross of the rivers to ally it with the symbolism of trapt and of the sephiroth. then the hierophant, dadouchos, hiereus, and stolistes formulate a circle enclosing the symbol, which is again sealed by the hegemon. then the officers, being careful to follow the course of the sun, deposit in turn, their insignia upon the altar, taking therefrom instead the mystical symbols of the body of osiris corresponding to their cardinal points. the hegemon takes the lamp of kerux. the kerux then circumambulates, halting at the cardinal points and facing them, representing the course of the sun through the zodiac in order to attract the solar ray. under the control of its superior, the light of osiris, and the adorations are performed at the stations of the kerubim to mark the limits of the circle

operation, rather than a continuous and graduated ceremony to build up the same. consequently also, it is well to use the password then in being as an adjunct to the other names employed in magical ceremonies as bringing into operation the link with the solar light. notes on the opening exordium of z the great tho-oth is the highest aspect of the hermes of the most ancient egyptian mysteries, and corresponds almost to the great angel wrffm. it is the archangel of rtk in the briatic world. the mercury of the romans must not be confused with this great hermes* the doctrines of gnosticism and of valentinus approached those of the pure qabalah. in them we find speech and silence. across the abyss of silence comes the primal speech. the divine ones here referred to are the aeons in the atziluth

of time referred to are those corruscations of the divine light which are above rtk of twlyxa. in such supernal realms, the [ws ya, though negative to us, is there intensely positive. thence came forth the gods, the voice, the aeons, and the name. the egyptian gods are generally most differentiated by their crowns: amen-ra, by the high feathers, mo-ooth (maut) has the same headdress as horus. she corresponds to \yhla amya. the high hermes-tho-oth has the same headdress as amoun kneph, the sacred spirit. remember that tho-oth, truth, has two aspects- the higher and the lower. the higher is absolute,.and the lower is suitable to human comprehension. to tell the higher form of a truth to one who cannot understand it is to lie to him because, though correctly formulated, it will not be correct

GOLDEN DAWN RITUALS ZAM2

s to be a partaker of our riches against the will of god that he shall soon lose his life in seeking us, than attain happiness by finding inanalysis of the keyword r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the analysis of the keyword is first introduced to the new adeptus minor in the adeptus minor initiation. the chief adept says "the keyword is i.n.r.i. which is inscribed with its correspondences upon this complete symbol of the rose and cross which i bear upon my breast. these letters have been occasionally used as initials of the following sentences: jesus nazarenus rex judecorum, whence it symbolizes the grand word of this grade which is hwchy or the hebrew name of jesus, formed of the holy letter c, representing the \yhla jwr, placed within the center of the name hwhy

GOLDEN DAWN RITUALS ZAM5

great waters of creation. o depth, o inscrutable depth, which exalteth unto the height. lead thou us unto the true light through liberty, through love so that one day we may be found worthy to know thee, to unite with thy spirit in the silence for the attainment of thy understanding. amen" part 5 step 1 hold the lotus wand by the b band. continue to visualize all four of the previous spheres and corresponding superimposed kerubic symbols. now bring the divine light down from above and formulate a brilliant sphere of indigo light around your feet and ankles. remember that indigo appears almost as black to the naked eye. superimpose the kerubic sign of b in the flashing color of pale yellow on top of the ball of brilliant indigo. step 2 6 vibrate ynda and the angelic names layrwa and ]alrwp

GOLDEN DAWN RITUALS ZAM8

b. the square is another lineal figure that is generally understood to represent equation and stability. within the symbol of the square is included the idea of surface and superficial measurement. the square refers to the quaternary of all things and to the tetrad of the holy name hwhy which operates through the four elements. the square is attributed to dsj, the fourth sephira. it would equally correspond to the planet k. it is also a fitting representative of the four elements that will eventually take on manifestation. the next figure is the pentangle. this refers to the sephira of hrwbg and the planet mars. the pentangle can be traced in two different ways. when it is reflected from every second point, it is called the pentagon, which is referred to hrwbg and f. the same figure, when

GOLDEN CHAIN AND THE LONELY ROAD

the principal initiation ritual, although it must be stated that some traditional lineages, such as the black boar and the serpent-cross, do utilise graded structures. in the case of the black boar lineage, for example, a three degree system is operated, broadly based upon the apprentice, journeyman, and master grades of freemasonry and medieval craftsmans' guilds. in this system the first degree corresponds to the dedication rite; the second degree marks a mid-way stage- suitable if someone does not possess the requisite ability to receive the full empowerment; and the third degree corresponds to the final rite of initiation. although it may be affirmed that in the cultus sabbati there are no additional grades of attainment that apply to all individuals, it must paradoxically be stated th

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

he azimuth position of sunrise and sunset from century to century.4 by establishing the solar alignments of certain key structures that now looked out of true, he convincingly demonstrated that the obliquity of the ecliptic at the time of the building of the kalasasaya had been 23 8 48. when that angle was plotted on the graph drawn up by the international conference of ephemerids it was found to correspond to a date of 15,000 bc.5 of course, not a single orthodox historian or archaeologist was prepared to accept such an early origin for tiahuanaco preferring, as noted in chapter eight, to agree on the safe estimate of ad 500. during the years 1927-30, however, several scientists from other disciplines checked carefully posnansky s astronomic-archaeological investigations. these scientists

cause, the elders say: in it there will be a movement of the earth and from this we shall all perish. 12 and when will this catastrophe strike? soon, according to the aztec priests. they believed that the fifth sun was already very old and approaching the end of its cycle (hence the wrinkles on the face of tonatiuh. ancient meso-american traditions dated the birth of this epoch to a remote period corresponding to the fourth millennium bc of the christian calendar.13 the method of calculating its end, however, had been forgotten by the time of aztecs.14 in the absence of this essential information, human sacrifices were apparently carried out in the hope that the impending catastrophe might be postponed. indeed, the aztecs came to regard themselves as a chosen people; they were convinced th

torical dogmatists of that period, i remembered, had held tenaciously to the view that the civilization of the mayas was the oldest in central america. one could be precise about this, they argued, because the mayan dot-and-bar calendrical system (which had recently been decoded) made possible accurate dating of huge numbers of ceremonial inscriptions. the earliest date ever found on a mayan site corresponded to ad 228 of the christian calendar.5 it therefore came as quite a jolt to the academic status quo when stirling unearthed a stela at tres zapotes which bore an earlier date. written in the familiar bar-and-dot calendrical code used by the maya, it corresponded to 3 september 32 bc.6 what was shocking about this was that tres zapotes was not a maya site not in any way at all. it was e

r more advanced civilization? consider the crowning jewel of maya calendrics, the so-called long count. this system of calculating dates also expressed beliefs about the past notably, the widely held belief that time operated in great cycles which witnessed recurrent creations and destructions of the world. according to the maya, the current great cycle began in darkness on 4 ahau 8 cumku, a date corresponding to 13 august 3114 bc in our own calendar.23 as we have seen, it was also believed that the cycle will come 18 the maya, p. 176. 19 the rise and fall of maya civilization, p. 170; mysteries of the mexican pyramids, p. 290. 20 the rise and fall of maya civilization, p. 170. 21 ibid, 170-1. 22 ibid, 169. 23 breaking the maya code, p. 275. graham hancock fingerprints of the gods 163 to a

point) appears to move across the sky from east to west. 2 roughly every thirty days, as the spinning earth journeys along its orbital path around the sun, the sun itself slowly appears to pass through one after another of the twelve zodiacal constellations (which are also fixed points, and again it appears to be moving in an eastwest direction. on any particular day of the year, in other words (corresponding on our diagram to any point we care to choose around the inner concentric circle marking the earth s orbit, it is obvious that the sun will lie between an observer on the earth and one of the twelve zodiacal constellations. on that day what the observer will see, so long as he or she is up and about well before dawn, is the sun rising in the east in the portion of the sky occupied by

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

mally merged in a grand lodge that included speculative masons; these individuals mostly aristocrats of wealth and power were not skilled at the building arts and had no direct connection, in most cases, with the rich lore of rosicrucian and masonic legend. they settled on a system of three initiatory degrees, the entered apprentice, fellow craft and master mason. this tri-fold system does indeed correspond to the communication of the formal guild secrets of operative, or practical masonry, but has little of the metaphysical meaning and a distinct feel of incompleteness. later a so-called royal arch degree, which attempted to deal with many questions unanswered in the craft degrees, became popular with masons. the royal arch came to include the communication of a secret cipher, cleverly bu

cal meaning and a distinct feel of incompleteness. later a so-called royal arch degree, which attempted to deal with many questions unanswered in the craft degrees, became popular with masons. the royal arch came to include the communication of a secret cipher, cleverly built upon angles and dots and directly translatable into english. this would seem to suggest a late date for the cipher, but it corresponds to the key to the much older aiq bakir, the hebrew qabala of the nine chambers, and is an obvious english adaptation of a much older cipher. in its present form it decodes easily and has been so often exposed in the last 150 years that its value as a cipher is actually now greatly diminished. the golden dawn cipher documents are considerably more complex. they were probably drawn up in

onsciously reincarnating buddha. the peculiarity of lam being the prototype of the current abduction type has been noted by ufologists, but without the key they can only remark of the coincidence. does this mean that orthon is jesus, or lam is god? hardly. the cipher, as becomes apparent to the diligent researcher, only uses the name or key-word for those in the know to examine and find a curious correspondence, pointing the way to whatever the essence of the encounter is. the clues in the adamski case would have yielded to the initiate of these runes, for example, that the yamski reincarnation episode was bound to happen immediately upon adamski s death. this leads to the well-known scientific prerequisite the ability to predict the results of an experiment. for example, truman bethurum s

documents apparently inspired by aleister crowley can also be profitably employed in a similar way. likewise, this cipher is apparently only the latest in a long series of codes spanning human history and employed by the ufonauts and illuminati of all ages and nations. therefore, the earlier decoding techniques of the qabalists, as well as certain reasonable analogies (as with crowley s table of correspondences of a qabalistic nature called 777, and not a little detective work will put you quickly on the trail of the cipher of the ufonauts. that will put you, very rapidly, on the trail of the ufonauts themselves. 34 allen h. greenfield from the equinox volume vii, no. 1. 35 5 secret cipher of the ufonauts decoded aleister crowley..was instrumental in merging the occult knowkdge of the ori

rectly from contactee lore and 44 allen h. greenfield magical mythos, are startling. examine, for example, ric williamson s mark iii. mark= 43= ra hoor. iii= 69= caliph. keep in mind that, as williamson used it, the iii was almost certainly a kind of title. but the use of i s has a special thelemic use, as a delineation of a 22-year period. iii in this mode is the year 66 of the new aeon, that is corresponding to the year 1970 of the vulgar era. when karl germer died in 1962, he left the office of outer head of the oto vacant. major grady mcmurtry, acting upon his emergency authority, eventually took on the role of acting oho, taking the title caliph. his first public act was the publication, in 1970, of the thoth tarot cards. iii e.n= 1970 e.v (e.n. or era novis or new aeon; e.v. or era v

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

major magical weapons 56 figure 4. typical circle for conducting enochian magick 62 figure 5. sample talisman for the magical formula of iliatai 94 figure 6. enochian rose for sigils of the watchtower deities 96 figure 7. tracing the pentagram 97 figure 8. a talisman for vovin 263 figure 9.layout for enochian tarot 291 list of tables: table 1. symbols of the cosmic elements 20 table ii. alphabet correspondences 25 table iii. four systems of enochian gematria 26 table w. the thirty aethyrs 139 table v.aiq bkr and the aethyrs 143 table vl aethyrs and magical grades 149 table vii. the sexual currents of the aethyrs 156 table viii.formulas of enochian magick 174 table ix. telesmatic attributions of the letters 293 appendices: appendix a. the watchtowers. 367 appendix b. watchtower deities. 39

is located a ring-passnot. this effectively prohibits passage of a lower cosmic element frito a higher sphere. earth can not pass finto water, nor air finto fire. these are outlined in figure 2. you must take care not to confuse the cosmic element earth with physical earth. nor is the cosmic element water the familiar h20 of physical chemistry. western occultism uses these terms because of their correspondences. cosmic water is somewhat like physical water. for example, it is reflective, and expressive. both can be easily molded into any desired shape. but the similarities can only be stretched so far. the golden dawn taught the qabalistic doctrine of four worlds or planes as follows: 1. atziluth, the divine world of archetypal ideas. 2. briah, the creative world of the archangels. 3. yet

o the enochian earth, water, air, and fire tablets. you must always remember that the earth tabeet refers to the etheric plane rather than to our physical world. in the same way, the hebrew qabalah equates the lowest sephira, malkuth, with our planet earth. the lowest of the enochian aethyrs, however, is just aboye (i.e, less dense than) the earth and thus does not precisely equate wi th malkuth. correspondences between the enochian system and the hebrew qabalah have impressive similarities, but the enochian aethyrs are not identical with the qabalistic sephiroth. 15 figure 1.our world according to enochian magick. 16 figure 2.the lower five cosmic planes. 17 man according to enochian magick "a man is what he maketh himself within the limits fixed by his inherited destiny; he is a pan of m

affect not only what he calleth himself, butalso the whole universe" aleister crowley, liberlibrae the enochian magical system views man as a microcosm of the macrocosmic world. as the physical earth is the lowest of a series of expressions, so your physical body is but the lowest of a graduated series. this view accords well with both eastern and western occultism. you have a body or vehicle to correspond with each cosmic plane. immediately aboye or behind the physical body is the etheric body. next, is the astral body followed by the mental and spiritual bodies. the physical body is the vehicle through which you view and interact with the physical cosmic plane. the astral body is the vehicle through which you view and interact with the astral cosmic plane whose symbolic cosmic element i

ociated with it.when letters are combined to forro magical words of power, the individual letter meanings combine to indicate the overall formula of the word or narre. in addition, the gematric value of individual letters combines (sums) to form a gematric value for the word or name. a study of words, names, phrases and even entire sentences with equal gematric values will reveal the existence of correspondences or relationships that are often otherwise hidden or occult. table ii contains a summary of the characteristics ascribed to the enochian letters by crowley. table iii shows four possible gematria schemes with the enochian alphabet.the aurum solis values were determined from the experiences of that occult organization as described in the magical philosophy, book v: mysteria magica by

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

ddess of egypt, as one of the denizens of hell. fortunately, however, the hierarchies of forces attributed to the qabalistic tree of life by the hermetic order of the golden dawn provide a perfect vehicle for magical evocation. these hierarchies descend through all four of the qabalistic worlds and onward into the realm of the averse forces. unto aziluth, the highest of the four qabalistic worlds corresponds a divine name attributed unto each sephirothic, zodiacal, planetary, and elemental force. likewise, unto briah, the next descending world, corresponds the name of an archangel, and unto yetzirah, the name of an angel or choir of angels presiding over each of the forces. unto assiah, the lowest qabalistic world corresponds a name for the sphere of the operation of each force, and in the

ibuted unto each sephirothic, zodiacal, planetary, and elemental force. likewise, unto briah, the next descending world, corresponds the name of an archangel, and unto yetzirah, the name of an angel or choir of angels presiding over each of the forces. unto assiah, the lowest qabalistic world corresponds a name for the sphere of the operation of each force, and in the infernal realm beyond assiah corresponds the name of an averse force. thus we find in the tree of life 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

y considering light as a particle. we may thus gain new insight into the nature of demons by considering the averse forces as subjective forces within the psyche of the magician. these complexes exist beyond the threshold of consciousness, beyond the light of reason so to speak, in the darkness of the psyche. in qabalistic terms, the four worlds of aziluth, briah, yetzirah, and assiah, with their corresponding gods, archangels, and angels are forces of light. they exist in the light of consciousness. the averse forces, qlippoth, spirits, and demons are unconscious forces, which exist in the dark realm beyond our conscious awareness. indeed, the demons are but the "shadows of the gods" a lotus flower opens gracefully in the light, but its root grows in the dark slime beneath the water. each

ippoth, spirits, and demons are unconscious forces, which exist in the dark realm beyond our conscious awareness. indeed, the demons are but the "shadows of the gods" a lotus flower opens gracefully in the light, but its root grows in the dark slime beneath the water. each of the forces attributed the tree of life may be likened to a lotus flower. the divine names, archangels, angels, and spheres corresponding to each force are like the petals of the lotus, bathing in the light of consciousness. the corresponding qlippoth, spirits, and demons are the root of the lotus growing in the dark slime. the gods, archangels, and angels are rational or conscious forces. the averse forces comprise the dark, non-rational, frequently repressed, instinctual, and emotive counterparts of the same. these d

each magical force without the aid of a magical order. this chapter includes only one ritual, however. the solitary practitioner, if he or she has performed each of the preceding rituals in this book, should have no problem in adapting the following ritual to work, in turn, with each of the averse forces, by employing the hierarchies given within each of the invocation rituals, together with the corresponding names and sigils from the infernal hierarchies listed in appendix ii "magical correspondences" these precautions are necessary to attempt to avoid the catastrophe that would doubtlessly ensue, should the casual reader skip the rest of the work and attempt to begin directly with magical evocation. it remains to clarify how to perform magical evocation in safety. the averse forces are

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

arinen, the smith-god of the finns, reminds us of hephfestus and volundr, but makes a deeper impression than either; he fashioned a wife for himself out of gold (conf. p. 570 n. to the lapps, sarakka means creatress, from saret to create, a goddess of fortune. all finnish nations use yumala as a general name for the xxxll peefaoe. supreme being in the sense of our god or the slavic bogh, to which corresponds the swed. lapp, yupmel, norw. lapp, ibmel; but the syrian have also yen (gen. yenlon, the permians en, the votiaks inmar^ the tchei'emiss yumn. along the northern edge of europe and over the ural into northern asia extends this widespread group of nations of the finn kind, their languages and myths shewing everywhere a common character. the votiaks, like the slavs and germans, hold the

on of nature's forces with liv preface. subjective impressions bodily and mental, the promptings of language teach him to connect. how came zio to unite in himself the ideas of sky and war? the gothic veihan meant pugnare, vaihjo pugna^ veihs sacer, veiha sacerdos (p. 68, the ohg. wig pugna and mars (p. 203; the hallowed, the holy was at the same time the bright, the beaming. to the gothic hveits corresponds the skr. svetas (albus, to this the slav, svety, sviatyi (sanctus, and svet, swiat, svetlo signify mundus, coelum, lux. but again svetovit, swantowit, is ares and bellum, and the parallelism of wuotan, donar, zio to radigast, perun, svetovit stands unquestionable: the god of victory shines in the battle. to the indians suryas denotes the sun, light, day, and he resembles zio; when sury

becomes here, when thrown up by the bride of heaven, the foundation of human science. conf. aelian's yar. hist. 13, 22. song-eaiser? inspiration. 905 in the noun wus itself, or was first developed in tlie derived adj (which seems nearer the truth, as wo 5 in some passages of cod. exon. 118, 4. 125, 31. 156, 8 means only a loud sound, clamor, without any reference to song) j it is plain that to it corresponds the on. osr (also masc, which denotes as well poiima as ingenium, facundia. in the former sense its agreement with the lat. oda, gr. a>8i (contr. from aots, is purely accidental, as the difference of gender sufficiently shews. it is remarkable that at the creation of askr and embla, ssem. 3^ hoenir is said to have imparted to them the lacking 6s, which on p. 561 i translated' reason: p

angr, fornm. sog. 3, 200: o^inu is styled' drariga drottinn' yngl. saga cap. 7, and a gravemound draugahus, seem. 169. the word is lost in sweden and denmark, but lives in the norweg. drou, droug (hallager 20. it seems to be of one root with ohg. gltroc, mhg. getroc, delusive apparition, phantom, used of elvish and fiendish beings (p. 464; but our verb triegen, ohgr. triokan troc (fallere) has no corresponding driuga in the northern languages^ the edda uses the analogous svik (fallacia, fraus) likewise in the sense of a ghostly jugglei-y, saem. 166. 167. and that is also the meaning of the terms glsciii and scinlelh quoted p. 482; they can refer to spectres as well as to woodsprites (see suppl. the glosses yield a number of old words for the lat. larva. to begin with the earliest, the flor

ringing them money and corn; a fiery man, a will o' wisp (superst. i, 611, and the will o' wisp was called dulgr, foe, fiend (p. 91g: all this throws no light on the origin of the word. a l, saxon and westphalian name already touched upon p. 52 in, is dros, de dros in der lielle, dross; people swear' bi'm dros/ and curse mat di de dros sla' brem. wtb. 1, 257. the hg. drus, truos, drils appears to correspond, but is only used impersonally of pestilence, ch. xxxvi. there is a host of provincialisms besides, and i can neither quote nor explain them all: in switzerland they say kujmi, kiieni, staid. 2, 142, perhaps the bold, reckless one; in ravensberg district kramherend (conf. brem. wtb. under krambeer, krambeker, hramherend (from bram, broom, genista, hanax, etc; the m. nethl. harlebaen, ha

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ming frequent alliances with men, affording clear evidence that ancient fiction does not favour steep contrasts: the very earliest giants have sense and judgment ascribed to them (see suppl. on one side we see giants forming a close tie of brotherhood or servile dependence with human heroes, on the other side shading off into the type of schrats and woodsprites. there is a number of ancient terms corresponding in sense to our present word riese (giant. 2 1 not a trace of the finer features of gods is to be seen in the titans. mullet s proleg. 373. 2 some are mere circumlocutions (a counterpart to those quoted on p 450) der groze man, er. 5330. der michel man, er. 5475. der michel knabe, iw. 5056. 518 ezan, eoten. 519 the oldest and most comprehensive term in norse is idtunn, pi. iotnar (no

ahsen als ein hiune. 1 in ohg. writings i do not find the word in this sense at all. but mhg. has also a hiune (gen. hiunen) signifying, without any reference to bodily size, a hun garian, in the nibelunge a subject of etzel or attila (1110, 4. 1123,4. 1271,3. 1824,3. 1829,1. 1831,1. 1832, 1, which in lat. writings of the mid. ages is called hunnus, more exactly hunus, chunus. to this hiune would correspond an ohg. hunio; i have only met with the strong form hun, pi. hunt, gen. hunio, huneo,3 with which many names of places are com pounded, e.g. huniofeld, a little town in fulda bishopric, now hiinfeld; also names of men, hunolt, hunperht (humprecht, hunrat, althim, folchun, etc. the as. huna cyning (beda 1, 13) requires a sing. hun; but to the on. nom. pi. hunar there is said to belong a

ated into gothic it would be giugi or giugja; i trace it to the root giugan, and connect it with the words quoted in my gramm. 2, 50 no. 536 (see suppl. our riese is the ohg. risi (0. iv. 12, 61) or riso (n. ps. 32, 16, mhg. rise, mlg. rese (en. 7096, on. risi (the elder edda has it only in grottas. 12, swed. rese, dan. rise, m. nethl. rese, rose (huyd. op st. 3, 33. 306, now reus. to these would correspond a gothic vrisa, as may be gathered from the os. form wriso which i confidently infer from the adj. wrisiuc giganteus, hel. 42, 5. the anglo-saxons seem to have had no analogous ivrisa, as they confine themselves to j?yrs, gigant [and ent. the root of vrisa is unknown to me; it cannot belong to reisan surgere, therefore the ohg. riso does not mean elatus, superbus, excelsus.3 again, lubb

, we are at length prepared to go into the views of ancient times on cosmogony. and here i am the more entitled to take the norse ideas for a groundwork, as indications are not wanting of their having equally prevailed among the other teutonic races. before the creation of heaven and earth, there was an immense chasm called gap (hiatus, gaping, or by way of emphasis gap ginnunga (chasm of chasms, corresponding in sense to the greek p^tto. 1 for, as %ao? means both abyss and darkness, so ginnunga- gap seems also to denote the world of mist, out of whose bosom all things rose. how the covering and concealing hel was likewise conceived of as nifl-hep with yawning gaping jaws, has been shewn above, pp. 312-314. yet this void of space had two extremities opposed to one another, muspell (fire) t

an older ms. of the emsig code, the code itself being of the 14th cent. 1 this pound of grace conies in so oddly, that i venture to guess an omission between the words, of perhaps a line, which described the 8th material. the two accounts that follow next, after naming eight material ingredients, bring in the holy breath or spirit as something additional, to which this gift of grace would fairly correspond. another as. version, given in suppl, from the saturn and solomon (thorpe s anal. p. 95, ed. kemble p. 180, is worth comparing: here foldan pund becomes flcesc, fyres pund hod, windes p. ceffung, wolcnes p. moffes un- btafjelfaestnes, gyfe p. fat and gepang, blostmena p. edgena missenlicnist, deawes p. swat, sealtes p. tearas. here gyfe is right in the middle of the sentence: can it be

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ear feast and the other the outdoor fete. a the new year feast will occur about the 21st of each march, the exact date being proclaimed by a pronunziamento issued by the imperator every february. it is to celebrate the new rosicrucian year which begins on the minute when the sign of "aries" rises on the horizon on that day in march when the "sun" just enters the sign of "aries (the year 1916 a.d. corresponds to the rosicrucian year of 3269, which began on march 21, 1916, at 1:06 a.m. eastern time. such new year celebrations shall be held in the temples of all lodges and attended by the council, officers, and members of the lodge and such especially invited guests or visiting members of the order whose presence the master desires for reasons good and sufficient unto himself. there shall be

members of the grand lodge of amorc in the worldwide jurisdiction (the americas, australasia, europe, africa, and asia) are sanctum members; that is, they are individuals who have affiliated with the order as members of the grand lodge and receive their membership privileges directly from the grand lodge. historically, sanctum membership (formerly known as national membership) meant membership by correspondence only. at the national convention of the rosicrucian order, amorc, held in the summer of 1917 at pittsburgh, pennsylvania, it was voted to establish what was then termed a national lodge for the purpose of providing correspondence instruction to those who could not attend temple lodges. these correspondence lectures (monographs) originally composed three degrees and covered a period

ormed by the neophyte in his own home. these rituals illustrate and demonstrate some of the important rosicrucian teachings. the monographs are constantly being improved, amended, and extended, and members receive additional instruction in accordance with their personal requirements, advancement, and psychic development. the monographs are not made in quantities for use for several years, as with correspondence courses, but made only in such groups of classification as will meet the special needs of the various grades of standing of the members. the instructions, therefore, are practically personal and direct, and, when coupled with the advice and instruction sent separately from the lessons in letters, form a very personal system of instruction. for six weeks the new members receive perso

the member studies these preliminary instructions and tries certain experiments of a fundamental nature which are highly illuminating and intensely interesting, and reports to the class masters at the grand lodge his comments, results of the experiments, and understanding of the points involved. in this way for six weeks the new member and an officer of the organization are in intimate contact by correspondence and in psychic contact through the rosicrucian methods. at the end of the sixth week, if the member is properly prepared, he is admitted into the first atrium of the neophyte studies and is given other confidential instructions. the introductory lessons are not elementary, but preliminary to the higher temple degree monographs, and provide the means by which the neophytes can qualif

twenty years. they came into amorc because they had not found the light they sought. occupations nine percent are professionals; 8% are educators; 35% are in the trades and arts requiring a skilled education; 20% are in technical and managerial positions; 10% call themselves housewives; 4% are retired from business; 6% are students [57] some interesting questions officially answered to save much correspondence, and at the same time give our members official answers to questions which are often asked, in order that they may be prepared to answer similar questions asked by friends or acquaintances, we publish the following taken from the records of our daily correspondence: ques. what is represented by the letters a. m. o. r. c? ans. it is the abbreviation of the name, ancient and mystical

HAMIL THE ROSICRUCIAN SEER

nowledge of occult literature (although davies states that hockley knew no other language than english) and the resultant ability to detect when an author was summarizing or merely plagiarizing a little known writer's work, as in his dismissive comments to irwin on madame blavatsky'sisisurrveiled.except with regard to freemasonry, he does not appear to have been a joinerofgroups or societies, his corresponding membership of the theosophicalsocietybeing an 'honour' from col. olcott in 1877.theletters also show a marked concern with his own and other's health, andtheproblems of regularly removing from onesetofrooms to another accompanied by his large library. why he should have had to move so often has not been discovered.aninsomniac,heconstantly suffered from headaches and eyestrain, probab

ccountants; miss valerie vaughan, librarian, national portrait gallery; mr timothyd'arch-smith; and the secretaries of the various masonic groups to which hockley belonged.march1985j.m.hamillcontentspagepreface9chapter1introduction1 12secret writing:themagical manuscripts of frederick hockleyr. a.gilbert263 hockley's letters to the irwins 34 4 extracts concerning hockley from the mackenzie- irwin correspondence905 hockley's evidence to the london dialectical society 96 6theburton episode1007 crystaliomancy, or the art of invocating spirits by the crystal1028 excerpts from the crystal mss1099published material129iraising the devil129iievenings with the indwellers of the world of spirits132iiicorrespondence with robert owen 145 iv contributions to the zoist 184contributionsto the zoist221exc

y indebted to the hitherto occult but ever existent law of nature which we now term animal magnetism.mrsandby has sufficiently shewn there 'is no reason to question either the good faith of m. cahagnet or the credibility of his witnesses' and 'that the work is written in an earnest and truth-loving spirit' this opinion i readily adopt, as, after a careful reading, i do not perceive in the work or correspondence anythingnew.'thereis no new thing under the sun' and scarcely a statement but to which a parallel can be readily produced. in any treatise upon ghosts, the oft-repeated,butmuch to be esteemed, advice of mrs glass, as to cooking a hare, occurs on the very threshold as a startling difficulty; for in these dark ages a (notthe)sensible majority of the public require, upon this subject

nd the magician made him seat himself under a window,theonlyonethat had notbeendarkened,and poured out a table-spoonful ofsomeblackliquidinto theboy'srighthand,and bade him hold the hand steady, and keep his eye fixed upon the surface of the liquid("here" the doctor says, as with the magic mirrors of old "is the medium used to embody the idea, which has been conveyed by the operator to persons in correspond255 ence; the angle of direction from the boy's mind, must beinaccordance with the angle from the person in correspondence) and then resuming his old station by the brazier, sung out for several minutes on end "what do you see? allahbismillah255what do you see" all the while the smoke curled up faster and faster; presently the lad said "bismillah, i see ahorse-ahorseman-isee twohorsemen

rhapsodies of the above learned and reverend gentle255 man, may feel desirousofinvestigating those occult laws of nature which, in spite of the poet, yet 'lie hid in night' i have been induced, upon a perusal of gamma's article in the last number but one ofthezoist,to offer the following notes upon the subject, trusting they may prove the germ of a more full and able essay by one of your learned correspondents. it would trespass too much upon your space to attempt to elucidate the origin and various modes of divination by the crystal, of the antiquity and wide-spread belief in which there exist innumerable testimonies, sacred and profane; from the divine responses by the urim and thummim, men255 tioned in the old testament" to josephus, who in his history declares it to be more than200yea

HANDBOOK OF EGYPTIAN MYTHOLOGY

f praise for the newly crowned horus. royal rituals and funerary texts that are structured by episodes from the osiris myth have a different focus. before or during his own coronation, horus is represented as carrying out a series of rituals for his father, osiris, including the opening of the mouth and the raising of a symbolic pillar (see djed pillar in deities, themes, and concepts. these acts correspond with stages in the royal funerary ritual performed by the heir of the deceased king to ensure that king s survival in the afterlife. these rites validated the royal succession by confirming osiris in his new role as king of the dead and horus in his role as king of the living. in these contexts, osiris is represented as too weak or passive to achieve the transformation to ruler of the u

heliopolis; towns that are known to have been important in the early history of egypt. with these kings, and with a series of kings of lesser status known as the followers of horus, myth blends imperceptibly into history. period of rule by kings summary: dynasties of gods and demigods were succeeded by dynasties of human kings who acted as intermediaries between humanity and the gods. this period corresponds with the time span of pharaonic history. gods and goddesses mainly communicated with people through temple rituals, oracles, or dreams, though deities might still be encountered beyond the boundaries of the black land. most humans could only enter the divine realm by dying, but stories were told of priest-magicians who had the power to pass between the worlds of the living and the dead

HEAVEN HELL

represented p. 94 an empty courtyard, or hall, or compound of a house, and the fourth probably describes the circular form of some divisions. now since the tuat was traversed by the sun-god during the hours of the night, the egyptians regarded each of these divisions as the equivalent of an hour, and hence it came that the sections of the books of the tuat were often called "hours" the first hour corresponding to the first division, and so on up to the twelfth hour. it will, however, be urged that during the summer in egypt the night is not twelve hours long, but the answer to this objection is that the first division is in reality only the ante-chamber of the tuat, and the twelfth the ante-chamber of the sky of this world, into which the sun-god enters to begin the new day. the divisions

ord of annu, i.e, the four great tuats which comprised all the great abodes of the dead of all egypt. now to enter this group of tuats it was necessary to pass through a forecourt or antechamber, which for purposes of convenience has been called a division of the tuat, and before afu-ra can emerge from the last of the group of tuats into the light of a new day, he must pass through a region which corresponds to the forecourt of the tuats, and serves actually as a forecourt of the world of light. in the forecourt of the tuats the darkness became deeper and deeper the further it was penetrated, but in the forecourt of the world of light the darkness becomes less and less dense as the day is approached. considered from this point of view, the four tuats only contain ten divisions, or hours, w

sponds to the forecourt of the tuats, and serves actually as a forecourt of the world of light. in the forecourt of the tuats the darkness became deeper and deeper the further it was penetrated, but in the forecourt of the world of light the darkness becomes less and less dense as the day is approached. considered from this point of view, the four tuats only contain ten divisions, or hours, which corresponded roughly with the ten gates of the kingdom of osiris, as set forth in many copies of the p. 180 [paragraph continues] theban recension of the book of the dead. strictly speaking, the addition of a forecourt to the world of light was unnecessary, but as the theban priests had added one at the beginning of the four tuats, symmetry demanded that there should be another supplementary regio

HEKAS

of the sabbatic tradition are to be found in the middle east, most notably within the tribes which preserve pagan forms of ancient gnostic beliefs and practices. within this concurrence there is a secret design of teaching which will in time unfold, revealing here but a fragment of it's effect in disseminating knowledge- techniques of specific form and function- through the identification between correspondent symbols that transcends cultural division and permits the timely vessel of environment to serve as the silent host of power. further evidence may be seen in the practices of the sect known as the revellers and in the persian magical sect known as the maskarae (from whence the word 'mask, both of whom are descended from sufic lineages and whose connections to practices classed as belo

HELENA BLAVATSKY NIGHTMARE TALES

me toeurope. twice, during a period of nine years, had i crossed the ocean with the sole object of seeing andpressing these dear ones to my heart. i had no other business in the west; and having performed this pleasantduty, i returned each time to japan to work and toil for them. for their sake i remained a bachelor, that thewealth i might acquire should go undivided to them alone. we had always corresponded as regularly as the long transit of the then very irregular service of themail-boats would permit. but suddenly there came a break in my letters from home. for nearly a year ireceived no intelligence; and day by day, i became more restless, more apprehensive of some greatmisfortune. vainly i looked for a letter, a simple message; and my efforts to account for so unusual a silencewere

great queen of heaven, afford you comfort andprotection" we parted, and since then i have led the life of an anchorite, in constant solitude and study. though stilloccasionally afflicted, i do not regret the years i have passed under the instruction of the yamabooshis, butfeel gratified for the knowledge received. of the priest tamoora hideyeri i think always with sincereaffection and respect. i corresponded regularly with him to the day of his death; an event which, with all its tome painful details, i had the unthanked-for privilege of witnessing across the seas, at the very hour in whichit occurred. the luminous shieldwe were a small and select party of lighthearted travellers. we had arrived at constantinople a week beforefrom greece, and had devoted fourteen hours a day ever since to

HELENA BLAVATSKY THE KEY TO THEOSOPHY

key to theosophy- hp blavatsky.txt theosophy dates from the third century of our era, and began with ammonius saccas and his disciples, also called analogeticists, who started the eclectic theosophical system. as explained by professor wilder, they were called so because of their practice of interpreting all sacred legends and narratives, myths and mysteries, by a rule or principle of analogy and correspondence: so that events which were related as having occurred in the external world were regarded as expressing operations and experiences of the human soul. they were also denominated neo-platonists. though theosophy, or the eclectic theosophical system, is generally attributed to the third century, yet, if diogenes la rtius is to be credited, its origin is much earlier, as he attributed t

y- hp blavatsky.txt mr. huxley, the author of the word, should have connected his great intellect with "the soul divested of reason" which dies? is it the exaggerated humility of the modern materialist? pythagoras described the soul as a self-moving unit (monad) composed of three elements, the nous (spirit, the phren (mind, and the thumos (life, breath or the nephesh of the cabalists) which three correspond to our" atma-buddhi (higher spirit-soul, to manas (the ego, and to kamarupa in conjunction with the lower reflection of manas. that which the ancient greek philosophers termed soul, in general, we call spirit, or spiritual soul, buddhi, as the vehicle of atma (the agathon, or plato's supreme deity. the fact that pythagoras and others state that phren and thumos are shared by us with the

oul) passion; of which the one is the beginning or principle of pleasure and pain, and the other of virtue and vice. of these three parts conjoined and compacted together, the earth has given the body, the moon the soul, and the sun the understanding to the generation of man. this last sentence is purely allegorical, and will be comprehended only by those who are versed in the esoteric science of correspondences and know which planet is related to every principle. plutarch divides the latter into three groups, and makes of the body a compound of physical frame, astral shadow, and breath, or the triple lower part, which "from earth was taken and to earth returns; of the middle principle and the instinctual soul, the page 48 the key to theosophy- hp blavatsky.txt second part, derived from an

justice of all the suffering that has overtaken him. q. does this happen to everyone? a. without any exception. very good and holy men see, we are taught, not only the life they are leaving, but even several preceding lives in which were produced the causes that made them what they were in the life just closing. they recognize the law of karma in all its majesty and justice. q. is there anything corresponding to this before rebirth? a. there is. as the man at the moment of death has a retrospective insight into the life he has led, so, at the moment he is reborn onto earth, the ego, awaking from the state of devachan, has a prospective vision of the life which awaits him, and realizes all the causes that have led to it. he realizes them and sees futurity, because it is between devachan an

may indeed perceive this higher self through their finer senses from time to time. but so are those, who limit the term higher self to the universal divine principle "justified" in misunderstanding him. for, when we read, without being prepared for this shifting of metaphysical terms, that while fully manifesting on the physical plane the higher self still remains a conscious spiritual ego on the corresponding plane of nature. we are apt to see in the "higher self" of this sentence, atma, and in the spiritual ego, manas, or rather buddhi-manas, and forthwith to criticize the whole thing as incorrect. to avoid henceforth such misapprehensions, i propose to translate literally from the occult eastern terms their equivalents in english, and offer these for future use [the self and the egos] t

HINE PHIL ASPECTS OF EVOCATION

d in healing& general protection workings. servitor design sequence 1. define general intent the first step in designing a servitor is to decide the general sphere of influence into which your intention falls, such as healing, protection, binding, harmony, luck, divination, mood enhancement, success in, and so forth. defining your general intent will assist you if you wish to use symbols& magical correspondences in creating your servitor. for example, if you were interested in creating a servitor to act within the sphere of healing, then you could assemble any associations, symbols, emotions, memories, etc which you relate to the concept of healing. by consulting a book of magical correspondences such as .777, you could build up chains of correspondences- planetary figures, scents, colours

HINE P OVEN READY CHAOS

, and the increasing number of westernised shamanic paths that are proliferating nowadays. as far as most magical systems go, before you can start to wave your wand around or bounce up and down on your head til you reach enlightenment, you have to spend a good deal of time reading up on the beliefs associated with the system, learning its do s and don ts, committing to memory lists of symbols and correspondences, how to talk to your fellow magi, and in 8 phil hine some extreme cases, how to dress, walk, and chew gum at the same time. how does this come about? well magic, like some of the great religious messages is essentially simple, but is prey to the process whereby simple ideas become extremely complicated beliefs which can lead you further and further away from doing any magic at all

me flat again, sometimes doing a normal pentagram over them just for good measure. they seem to work well when used in a 29 oven-ready chaos free-form style of working, but not when used with trad systems, such as the lesser key of solomon (the entities in there are strictly conservative in how they like being evoked, i find. if you try out the spiral pentagrams by the way, i d love some feedback/correspondence on the subject. with all magical techniques& rituals, it is important to distinguish between process and content. one of the first messages of the chaos current is that whilst content is to some extent arbitary, the underlying processes upon which rituals are based is the important bit. the discordian opening ritual for example, is a variant upon the theme of centering (or banishing

HOMSI

er walsh escape attempts- stan cohen& laurie taylor chaos- james gleick ssotbme- ramsay dukes azoetia- andrew d. chumbley stealing the fire from heaven- stephen mace by the same author: prime chaos available from chaos international publications bm sorcery, london wc1n 3xx, uk. price $20 including post& why and waste hundreds of dollars on on bogus 'astral' initiations and ridiculously overpriced correspondence courses? the hermetic order of the morning star presently doing business as the esoteric order of the golden dawn, originally known as the eternal golden dawn (then the hermetic order of the golden dawn international, has for years been milking vast sums of money from innocent individuals from remote areas who were seeking traditional initiation in the golden dawn. what many of thes

, has for years been milking vast sums of money from innocent individuals from remote areas who were seeking traditional initiation in the golden dawn. what many of these individuals actually received (some of whom ended up paying thousands of dollars over the years) was frequently little more than non-traditional and highly questionable 'astral' initiations, together with continuing lessons in a correspondence course consisting almost exclusively of pre-published golden dawn materials available elsewhere for a mere fraction of the price. even worse, of these individuals, many of those who reached the homsi/eogd inner circle discovered a dark truth which shattered forever their idealistic dreams. as a public service, a former member of the inner circle of homsi/eogd and one of the original

rse consisting almost exclusively of pre-published golden dawn materials available elsewhere for a mere fraction of the price. even worse, of these individuals, many of those who reached the homsi/eogd inner circle discovered a dark truth which shattered forever their idealistic dreams. as a public service, a former member of the inner circle of homsi/eogd and one of the original compilers of its correspondence course, graciously made the original version of the homsi/eogd (then egd correspondence course available for free to download over the internet. it is the sincere wish of many former members of homsi/eogd that the internet publication and free distribution of this material will prevent the tragedy which happened to them at the hands of homsi/eogd from happening to others. download t

ade the original version of the homsi/eogd (then egd correspondence course available for free to download over the internet. it is the sincere wish of many former members of homsi/eogd that the internet publication and free distribution of this material will prevent the tragedy which happened to them at the hands of homsi/eogd from happening to others. download the homsi/eogd (formerly egd/hogdi) correspondence course free here! 0=0 1=10 2=9 3=8 4=7 5=6 original compiler stated: i would like to emphasize that this is homsi/hogdi materials, and that i am one of the original compilers. and published the following opinion from his attorney regarding the copyright status of the egd correspondence course: copyright notice to whom it may concern: while i do not present myself as an expert in cop

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

the alchemist of the golden dawn management, which meant that he did not have much use for mrs annie besant and her colleagues. according to the same source 'he has been a journalist, and whilst that journal was under the editorship of miss mabel collins. he contributed a series of articles to the lady. he was at one time offered, but declined, the city editorship of vanity fair and was a regular correspondent to lucifer' gardner's masonic career was brief. he was initiated in montefiore lodge no. 1017 (whose membership was almost entirely jewish) in october 1886 (aet. 29) but resigned in june 1889, three months after he began to correspond with ayton. it is possible that freemasonry did not satisfy his desire for further knowledge of 'the hidden mysteries of nature and science- the phrase

see a. h. nethercott, the first five lives ofannie besant (1961, p. 330. mabel collins was the author of light on the path (1885, which was widely read in theosophical circles. there were many reprints, including a russian translation (geneva, 1925. 15 latter remained supreme magus of the societas rosicruciana in anglia until he went to live in durban, south africa, in 1920. indeed, he was still corresponding with gardner in 192 4 a year before his death on 30 june 192 5' gardner's early connection with the soc. ros. remains obs ure- for example, why he joined the bristol college on 12 april 1894 rather than the london metropolitan college. according to the latter's transactions for 1897-8, on 13 january 1898 'v[ery "yv[orshipful] frederick leigh gardner, having placed at the disposal of

ue free on application. prices moderate "author, 14 marlborough road, gunnersbury, london, w' judging by the local chiswick directories he probably died in 1930. introduction 16 the alchemist of the golden dawn luckily gardner was an inveterate hoarder and preserved the letters he received from ayton, westcott, macgregor mathers and other members of the g.d. unfortunately his theosophical society correspondence, which must have been extensive, did not reach the ultimate destination of his g.d. papers, namely the late mr gerald yorke, a patrician gloucestershire landowner whom i first came to know well during the 1960s. yorke acquired them after gardner's death from the late michael houghton (i.e, hurwitz) during the 1930s. houghton was the founder and proprietor of the atlantis bookshop, t

-1923 appeared in 1972 (to be reissued by the aquarian press. when i began to work on the g.d. problem in 1970 there was only one possible point of departure, namely f. l. gardner's papers, which gerald yorke had purchased from houghton. republished as astrology and the third reich (aquarian press, 1984. 17 apart from ayton's letters, which form the substance of this book, they included a mass of correspondence relating to gardner's membership of the g.d (1892-7) and his enduring relationship with dr william wynn westcott. gerald yorke, that most generous of mortals, kindly lent me the complete colle tion. the story of the. g.d.'s early years( 1887-9 2) remained totally obscure until i unexpectedly discovered an important cache of papers for which the occultists had been vainly searching f

ngs. waite mentioned too that irwin 'was a zealous and amiable mason, with a passion forrites and an ambition to add to their number. for irwin's career (military, masonic and pseudo-masonic) see my 'fringe masonry in england, 187 -85' in a rs quatuor coronatorum, vol. 85 for 1972. ayton's letter reached the library of the united grand lodge of england, together with about 150 others from various correspondents, a year after irwin's death. i used them extensively for theaqc article mentioned above. the one which follows deals with various topics mentioned in a letter ayton had recently received from irwin. my dear sir [i.e, f. g. irwin, of bristol, i am very glad to have a letter from you. my time certainly is fully occupied, especially since the discovery that burgoyne, was an alias for t

HP LOVECRAFT A DARK LORE

giously far-flung body of inquires amongst nearly all the friends whom he could question without impertinence, asking for nightly reports of their dreams, and the dates of any notable visions for some time past. the reception of his request seems to have varied; but he must, at the very least, have received more responses than any ordinary man could have handled without a secretary. this original correspondence was not preserved, but his notes formed a thorough and really significant digest. average people in society and business- new england's traditional "salt of the earth- gave an almost completely negative result, though scattered cases of uneasy but formless nocturnal impressions appear here and there, always between march 23 and and april 2- the period of young wilcox's delirium. sci

on suggest fugitive glimpses of strange landscapes, and in one case there is mentioned a dread of something abnormal. it was from the artists and poets that the pertinent answers came, and i know that panic would have broken loose had they been able to compare notes. as it was, lacking their original letters, i half suspected the compiler of having asked leading questions, or of having edited the correspondence in corroboration of what he had latently resolved to see. that is why i continued to feel that wilcox, somehow cognizant of the old data which my uncle had possessed, had been imposing on the veteran scientist. these responses from esthetes told disturbing tale. from february 28 to april 2 a large proportion of them had dreamed very bizarre things, the intensity of the dreams being

ruth when he said that it was wholly secret. the authorities at tulane university could shed no light upon either cult or image, and now the detective had come to the highest authorities in the country and met with no more than the greenland tale of professor webb. the feverish interest aroused at the meeting by legrasse's tale, corroborated as it was by the statuette, is echoed in the subsequent correspondence of those who attended; although scant mention occurs in the formal publications of the society. caution is the first care of those accustomed to face occasional charlatanry and imposture. legrasse for some time lent the image to professor webb, but at the latter's death it was returned to him and remains in his possession, where i viewed it not long ago. it is truly a terrible thing

to excitement or exposure. cable advices from dunedin report that the alert was well known there as an island trader, and bore an evil reputation along the waterfront, it was owned by a curious group of half-castes whose frequent meetings and night trips to the woods attracted no little curiosity; and it had set sail in great haste just after the storm and earth tremors of march 1st. our auckland correspondent gives the emma and her crew an excellent reputation, and johansen is described as a sober and worthy man. the admiralty will institute an inquiry on the whole matter beginning tomorrow, at which every effort will be made to induce johansen to speak more freely than he has done hitherto. this was all, together with the picture of the hellish image; but what a train of ideas it started

when the final throaty rattle came. dr houghton drew shrunken lids over the glazing grey eyes as the tumult of birds faded imperceptibly to silence. lavinia sobbed, but wilbur only chuckled whilst the hill noises rumbled faintly 'they didn't git him' he muttered in his heavy bass voice. wilbur was by this time a scholar of really tremendous erudition in his one-sided way, and was quietly known by correspondence to many librarians in distant places where rare and forbidden books of old days are kept. he was more and more hated and dreaded around dunwich because of certain youthful disappearances which suspicion laid vaguely at his door; but was always able to silence inquiry through fear or through use of that fund of old-time gold which still, as in his grandfather's time, went forth regul

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

reddish tubes tapering from three inches diameter at base to one at tip. orifices at tips. all these parts infinitely tough and leathery, but extremely flexible. four-foot arms with paddles undoubtedly used for locomotion of some sort, marine or otherwise. when moved, display suggestions of exaggerated muscularity. as found, all these pro jections tightly folded over pseudoneck and end of torso, corresponding to projections at other end "cannot yet assign positively to animal or vegetable kingdom, but odds now favor animal. probably represents incredibly advanced evolution of radiata without loss of certain primitive features. echinoderm resemblances unmistakable despite local contradictory evidences "wing structure puzzles in view of probable marine habitat, but may have use in water nav

loudy asian mountaintops so subtly and strangely painted by roerich. there was indeed something hauntingly roerich-like about this whole unearthly continent of mountainous mystery. i had felt it in october when we first caught sight of victoria land, and i felt it afresh now. i felt, too, another wave of uneasy consciousness of archaean mythical resemblances; of how disturbingly this lethal realm corresponded to the evilly famed plateau of leng in the primal writings. mythologists have placed leng in central asia; but the racial memory of man- or of his predecessors- is long, and it may well be that certain tales have come down from lands and mountains and temples of horror earlier than asia and earlier than any human world we know. a few daring mystics have hinted at a pre-pleistocene ori

nd drifting, and sending certain detached parts northward, uphold in a striking way the theories of continental drift lately advanced by taylor, wegener, and joly. with the upheaval of new land in the south pacific tremendous events began. some of the marine cities were hopelessly shattered, yet that was not the worst misfortune. another race- a land race of beings shaped like octopi and probably corresponding to fabulous prehuman spawn of cthulhu- soon began filtering down from cosmic infinity and precipitated a -monstrous war which for a time drove the old ones wholly back to the sea- a colossal blow in view of the increasing land settlements. later peace was made, and the new lands were given to the cthulhu spawn whilst the old ones held the sea and the older lands. new land cities were

. it appeared that we were coming to the vast circular place, and that our distance from the upper air could not be very great. the corridor ended in an arch surprisingly low for these megalithic ruins, but we could see much through it even before we emerged. beyond there stretched a prodigious round space- fully two hundred feet in diameter- strewn with debris and containing many choked archways corresponding to the one we were about to cross. the walls were- in available spaces- boldly sculptured into a spiral band of heroic proportions; and displayed, despite the destructive weathering caused by the openness of the spot, an artistic splendor far beyond anything we had encountered before. the littered floor was quite heavily glaciated, and we fancied that the true bottom lay at a conside

HP LOVECRAFT BEYOND THE WALL OF SLEEP

denizen of the catskill mountain region; one of those strange, repellent scions of a primitive colonial peasant stock whose isolation for nearly three centuries in the hilly fastnesses of a little-traveled countryside has caused them to sink to a kind of barbaric degeneracy, rather than advance with their more fortunately placed brethren of the thickly settled districts. among these odd folk, who correspond exactly to the decadent element of "white trash" in the south, law and morals are non-existent; and their general mental status is probably below that of any other section of native american people. joe slater, who came to the institution in the vigilant custody of four state policemen, and who was described as a highly dangerous character, certainly presented no evidence of his perilou

HP LOVECRAFT HERBERT WEST REANIMATOR

imported workmen, and contained a huge incinerator for the quiet and complete disposal of such bodies, or fragments and synthetic mockeries of bodies, as might remain from the morbid experiments and unhallowed amusements of the owner. during the excavation of this cellar the workmen had struck some exceedingly ancient masonry; undoubtedly connected with the old burying-ground, yet far too deep to correspond with any known sepulchre therein. after a number of calculations west decided that it represented some secret chamber beneath the tomb of the averills, where the last interment had been made in 1768. i was with him when he studied the nitrous, dripping walls laid bare by the spades and mattocks of the men, and was prepared for the gruesome thrill which would attend the uncovering of cen

HP LOVECRAFT HYPNOS

it would be nearly overhead. in the autumn it would be in the northwest. in winter it would be in the east, but mostly if in the small hours of morning. midwinter evenings seemed least dreadful to him. only after two years did i connect this fear with anything in particular; but then i began to see that he must be looking at a special spot on the celestial vault whose position at different times corresponded to the direction of his glance-a spot roughly marked by the constellation corona borealis. we now had a studio in london, never separating, but never discussing the days when we had sought to plumb the mysteries of the unreal world. we were aged and weak from our drugs, dissipations, and nervous overstrain, and the thinning hair and beard of my friend had become snow-white. our freedo

HP LOVECRAFT THE BEAST IN THE CAVE

have responded. i was petrified, rooted to the spot. i doubted if my right arm would allow me to hurl its missile at the oncoming thing when the crucial moment should arrive. now the steady pat, pat, of the steps was close at hand; now very close. i could hear the laboured breathing of the animal, and terror-struck as i was, i realised that it must have come from a considerable distance, and was correspondingly fatigued. suddenly the spell broke. my right hand, guided by my ever trustworthy sense of hearing, threw with full force the sharp-angled bit of limestone which it contained, toward that point in the darkness from which emanated the breathing and pattering, and, wonderful to relate, it nearly reached its goal, for i heard the thing jump landing at a distance away, where it seemed t

HP LOVECRAFT THE CALL OF CTHULHU

ly far-flung body of inquiries amongst nearly all the friends whom he could question without impertinence, asking for nightly reports of their dreams, and the dates of any notable visions for some time past. the reception of his request seems to have been varied; but he must at the very least, have received more responses than any ordinary man could have handled without a secretary. this original correspondence was not preserved but his notes formed a thorough and really significant digest. average people in society and business- new england's traditional 'salt of the earth- gave an almost completely negative result, though scattered cases of uneasy but formless nocturnal impressions appear here and there, always between 23 march and 2 april- the period of young wilcox's delirium. scientif

on suggest fugitive glimpses of strange landscapes, and in one case there is mentioned a dread of something abnormal. it was from the artists and poets that the pertinent answers came, and i know that panic would have broken loose had they been able to compare notes. as it was, lacking their original letters, i half suspected the compiler of having asked leading questions, or of having edited the correspondence in corroboration of what he had latently resolved to see. that is why i continued to feel that wilcox, somehow cognizant of old data which my uncle had possessed, had been imposing on the veteran scientist. these responses from aesthetes told a disturbing tale. from 28 february to 2 april a large proportion of the dreams being immeasurable the stronger during the period of the sculp

ruth when he said that it was wholly secret. the authorities at tulane university could shed no light upon either cult or image, and now the detective had come to the highest authorities in the country and met with no more than the greenland tale of professor webb. the feverish interest aroused at the meeting by legrasse's tale, corroborated as it was by the statuette, is echoed in the subsequent correspondence of those who attended; although scant mention occurs in the formal publication of the society. caution is the first care of those accustomed to face occasional charlatanry and imposture. legrasse for some time lent the image to professor webb, but at the latter's death it was returned to him and remains in his possession, where i viewed it not long ago. it is truly a terrible thing

e to excitement or exposure. cable advices from dunedin report that the alert was well known there as an island trader, and bore an evil reputation along the waterfront. it was owned by a curious group of half-castes whose frequent meetings and night trips to the woods attracted no little curiosity; and it had set sail in great haste just after the storm and earth tremors of 1 march. our auckland correspondent gives the emma and her crew an excellent reputation, and johansen is described as a sober and worthy man. the admiralty will institute an inquiry on the whole matter, beginning tomorrow, at which every effort will be made to induce johansen to speak more freely than he has done hitherto. this was all, together with the picture of the hellish image; but what a train of ideas it starte

HP LOVECRAFT THE LURKING FEAR

ilar martense eyes. no longer could he share the peculiarities and prejudices of the martenses, while the very mountain thunderstorms failed to intoxicate him as they had before. instead, his surroundings depressed him; and he frequently wrote to a friend in albany of plans to leave the paternal roof. in the spring of 1763 jonathan gifford, the albany friend of jan martense, became worried by his correspondent's silence; especially in view of the conditions and quarrels at the martense mansion. determined to visit jan in person, he went into the mountains on horseback. his diary states that he reached tempest mountain on september 20, finding the mansion in great decrepitude. the sullen, odd-eyed martenses, whose unclean animal aspect shocked him, told him in broken gutterals that jan was

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

other october day in 1883 when he had stayed in the snake den as a small boy. when he came out that night, they argued, he had somehow made the whole trip to 1928 and back; for did he not thereafter know of things which were to happen later? and yet he had never spoken of anything to happen after 1928. one student- an elderly eccentric of providence, rhode island, who had enjoyed a long and close correspondence with carter- had a still more elaborate theory, and believed that carter had not only returned to boyhood, but achieved a further liberation, roving at will through the prismatic vistas of boyhood dream. after a strange vision this man published a tale of carter's vanishing in which he hinted that the lost one now reigned as king on the opal throne of ilek-vad, that fabulous town of

- lean, with a dark, bearded, singularly immobile face of very regular contour, bound with the turban of a high-caste brahman and having night-black, burning, almost irisless eyes which seemed to gaze out from a vast distance behind the features. he had announced himself as the swami chandraputra, an adept from benares, with important information to give; and both de marigny and phillips- who had corresponded with him- had been quick to recognize the genuineness of his mystical pretensions. his speech had an oddly forced, hollow, metallic quality, as if the use of english taxed his vocal apparatus; yet his language was as easy, correct and idiomatic as any native anglo-saxon's. in general attire he was the normal european civilian, but his loose clothes sat peculiarly badly on him, while h

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

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

that type of personality. the world is full of loneliness, and sadness resulting from mixed-up lives. i can become very moved with the idea of sadness in people, but i can't always do anything about it. letters come to me by the hundreds, usually right after i have made a broadcast appearance. they tend to either ask for advice, information on how to cast spells, or, in some cases, just friendly correspondence. the friendly ones sadden me: their reaching out towards a total stranger touches me. it must mean they have no one else to turn to. as i exhibit a psychic ability on television shows and on two-way radio, people assume that i want to be a fortune teller! i do know things in advance, and i could be a fortune teller, but not every psychic is involved in fortune telling. there are peo

INITIATION INTO HERMETICS

balance by it. it is the origin and the purity of all thoughts and intentions, it is the causal world wherein the whole creation in subsisting on, beginning from the highest spheres down to the lowest ones. it is the quintessence of the alchemists; it is all in all. 8. karma an immutable law, which has its aspect just in the akasa principle, is the law of cause and effect. each cause sets free a corresponding effect. this law works everywhere as the most sublime rule. consequently every deed proceeds from a cause or is followed by any result. therefore we should not only accept karma as a rule for our good actions, as the oriental philosophy puts it, but its signification reaches farther and is a very deep one. instinctively all men have the feeling that something good can bring good resu

bring the body back to its normal function and complete recovery. all the curing methods known up to this day have been based on this fundament. i desist from particularizing such methods, as most of them are generally known. the natural therapy employs thermic effects such as bathing, poultices, herbs, massages, etc. the allopathist utilizes concentrated medicines, which are causing the effects corresponding to the elements and destined to repair health. the homoeopathist brings to life the contrasting element according to the device similia similibus curantur to achieve the balance of all that is in danger in conformity with the polarity laws. the electro-homoeopathist by use of his remedies, influences the electrical and magnetical fluids directly to balance the disorderly elements, ac

know all about the material world by means of the elements and their polarities. it is needless to mention that on our planet, there are fire, water, air and earth, a fact absolutely clear to each reasonably thinking person. notwithstanding, it will be very useful, if the adept becomes acquainted with the cause and effect of the four elements and knows how to use them correctly, according to the corresponding analogies on the other planes. how it is possible to contact higher planes through knowing the grossly material elements, will be reserved to a further chapter dealing with the practical use of magic. at the moment, it is important to know that of our earth the working of elements in the subtlest form is evolving off in exactly the same manner as in the human body. by drawing analogi

id is the connecting link between the body and soul. the fiery principle causes in the soul what is constructive, the principle of water causes the animating, the principle of air is balancing, and the earth principle causes what is thriving, compound and preserving in the soul. the astral body is performing exactly the same functions as the material body. man has been fitted with the five senses corresponding to the five elements, of which the astral body or the soul, with the help of the bodily senses, makes use to receive perceptions of the physical world. our immortal spirit realizes this receiving and operating of the five senses through the astral and the material body. why this spirit is immortal will be explained in a later chapter. without any activity of the spirit in the soul, t

. in accordance with the predominant elements, we distinguish the choleric, the sanguine, the melancholic, and the phlegmatic temper. the choleric temper is due to the element of air, the sanguine temper is due to the element of air, the melancholic temper is born from the water element, and the phlegmatic one is ascribed to the earthy element. the strength and vibration of the respective element corresponds in the various properties to the strength, vigor, and expansion of the respective fluid vibrations. each of these four elements, which determine man s temper, in the active form, owns the good properties, and in its passive form, the contrary or bad qualities. it would be too prolix to inform here about the effects of the elements, and it is better for the incipient adept to find out h

ISIS UNVEILED

d not replace the christian orthodoiqr by something more tan^ble. it is one of the moat un- deniable facts of psychology, that the average man can as little exist out of a religious element of some kind, as a fish out of the water. the voice of truth "a voice stronger than the voice of mighty thun- derings" speaks to the inner man in the nineteenth century of the christian era, as it spoke in the corresponding century b. c. it is a useless and unprofitable task to offer to humanity the choice between a future life and annihilation. the only chance that remains for those friends of human progress who seek to establish for the good of man- kind a faith, henceforth stripped entirely of superstition and dogmatic fetters, is to address them in the words of joshua "choose you this day whom ye wi

'wine' in commemoration of the 'fall into generation' as the symbol of the 'seed "i am the true vine, and my father is the husbandman" says jesus, alluding to the secret knowledge that could be imparted by him "i will drink no more of the fruit of the vine, until that day that i drink it new in the kingdom of god" the festival of the eleusinian mysteries began in the month of boe- dromion, which corresponds with the month of september, the time of grape-gathering, and lasted from the 15th to the 22nd of the month, mveti days* the hebrew festival of the feast of tabernacles b^an on the 15th and ended on the 22nd of the month of ethanim, which dunlap shows as derived from adonim, adonia, attenim, ethanim* and this feast is named in exodus (xxiii, 16) the feast of ingatkaritm "all the men of

saturn, jupiter-bel, and bel or baal-chom are the chaldaean trini- ty" the babylonian bel was regarded in the triune aspect of belitan, zeus-belua [the mediator] and baal-chom who is apollo cbomaeus "this was the triune aspect of the 'highest god' who is, according to berosus, either el [the hebrew, bel, belitan, mithra, or zeroana, and has the name t^p 'the father* the brahmft, vishnu, and siva" corresponding to power, wisdom, and justice, which answer in their turn to spirit, matter, time, and the past, present, and future, can be found 89. w. d. whitney: orienlal and liofuimtie studitt, p. 98. 90. jacoliiot aoeaa to h ve very logic&lly demonitnud the kbsurd contrttdictiodi cf ?ome philologuts, uithr^loguta, and (menulut, in i gard to their akiaj^ md smtfo-maiub'"hicie ii not, perfaapa

raculous wax taper is yet seen at airas, the chief city of artois; and at every new calamity threat- ening her beloved church the 'blessed lady' appears personally and lights it with her own fair hands, in view of a whole' biologized' con- gregation. his sort of 'miracle' says e. worsley, wrought by the roman catholic church "being most certain and never doubted of by any" neither has the private correspondence with which the most 'gracious lady' honors her friends been doubted. there are two precious mianves from her in the archives of the church. the first pur- ports to be a letter in answer to one addressed to her by ignatius. she confirms all things learned by her correspondent from "her friend" digitizecoy google a lbttbr pboh haby tibgin s3 meaning the apoaue jolm. she bids him hold

"the maker of all. sitting upon a cherub* unless he identifies him with shekhinah, whose usual place was among the charoubs of the mercy seat. we also know that the cherubim and seraphim are titles of the 'old serpent (the ortbodox devil) the seraphs being the burning or fiery serpents, in kabalistic symbolism. the ten emanations of adam kadmon, called the sephi- roth, have all emblems and titles corresponding to each. so for instance the last two are victory, or yehovah-tze'baoth, whose symbol is the right column of solomon, the pillar jachin; while qlokt is the left pillar, or boaz, and its name is 'the old serpent' and also 'seraphim and cherubim* the 'son of man' is an appellation which could not be assumed by any one but a kabalist. as shown above, in the old testamxru it is used by b

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

ymbols as already described. first of all, however, take the small plastic cup or tumbler employed to shake the dice, and invert it near the top of form no. 1. trace a circle with your pen or pencil around the circumference of the cup, touching the paper. remove the cup, and you will find you have drawn a near perfect circle. now very carefully mark on the circumference of this circle five points corresponding to the points of the pentagram. you can either work this out mathematically, or with the aid of a compass or else the presiding genius 45 guess as best as you can. this circle marked by five points will ensure that while tracing the invoking earth pentagram, there will be no clumsy groping that might result in the drawing of a malformed geometrical figure. while drawing this figure f

JASMUHEEN THE FOOD OF GODS

rfect health on all levels or achieve a younger appearance despite our age. as many metaphysicians are aware, the three most powerful energies that our body generates are: 1. the procreative energy for the establishment of new life, an energy that is generated and increased through our sexual arousal and union. 2. the spiritual energy that is generated when our sixth and seventh senses. and their corresponding pituitary and pineal glands. have been activated and our crown and brow charkas are open, tuned and strong. and thirdly we have 3. our love energy as generated through our heart charka (see purity of heart. point 9 of this chapter) when these energies combine and circulate through the body, via metaphysical techniques including the taoist energy tools that mantak teaches, they can be

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

f the.man's appetite be that empty way; and, when he has obtained it, crying out, lo, this is also vanity! dr. edmund dickenson, physician to king charles the second, a professed seeker of the hermetic knowledge, produced a book entitled, de quinta essentia philosophorum, which was printed at oxford in 1686, and a second time in 1705. there was a third edition of it printed in germany in 1721. in correspondence with a french adept, the latter explains the reasons why the brothers of the rosy cross concealed themselves. as to the universal medicine, 34 the rosicrucians. elixir vitce, or potable form of the preternatural menstruum, he positively asserts that it is in the hands of the illuminated, but that, by the time they discover it, they have ceased to desire its uses, being far above the

way subjoined: crust allos. crystal is a hard, transparent, colourless stone, composed of simple plates, giving fire with steel, not fermenting with acid menstrua, calcining in a strong fire, of a regular angular figure, supposed by some to be formed of dew coagulated with nitre. amber is a solidified resinous gum, and is commonly full of electricity. it was supposed, in the hands of those gifted correspondingly, to abound with the means of magic. in this respect it resembles the thyrsus or pinecone, which was always carried in processions bacchanalian or otherwise in connection with the mysteries. we can consider the name of the palace, or fortress, or royal house in grenada, in spain, in this respect following. the word alhambra, or al-hambra, means the red. in arabia this means the plac

vibration of 699 millions of millions in a second to produce it; while the cord that produces the high c must vibrate 516 times per second. 2 1 3 4 5 6 7 fig. 32. fig. 32a. 144 the rosicrucians. heat, in its effect upon nature, produces colours and sounds. the world s temperature declines one degree at the height of 100 feet from the earth. there is a difference of one degree in the temperature, corresponding to each 1000 feet, at the elevation of 30,000 feet. colouration is effected, at the surface of the earth, to the same amount in one minute that takes half an hour over three miles high, in the full rays of the sun. the dissemination of light in the atmosphere is wholly due to the aqueous vapour in it. the spectrum is gained from the sun. in the air opposite to it, there is no spectru

be met with in ancient art. in stosch s vast collection, winckelmann was unable to find a single indubitable example. it is of brown agate, with transverse shades, and is an etruscan intaglio or gnostic gem. the gnostics, p. 238, makes a reference to this figure. chaldaic angels. 205 later in our book (figs. 191, 300, 301) we give a figure of the chnuphis serpent raising himself aloft. over, and corresponding to the rays of his crown, are the seven vowels, the elements of his name. the usual triple s.s.s. and bar, and the name cnoubic are the reverse of this gnostic gem. it is a beautiful intaglio on a pale plasma of the finest quality, extremely convex, as it has been found on examination. in the ophic planetary group (origen in celsum, vi. 25) michael is figured as a lion, suriel as a b

5. bayetix cathedral, normandy, circa 1220. fig. 96. st. paul s cathedral. in old representations of the cathedral church of notre dame at paris, the symbols of the masculine divinity such as the sun and some others are placed over the right hand 220 the rosicrucians. or masculine western tower, flanking the galilee, or great western porch; thus unmistakably hinting its meaning. fig. 97. over the corresponding left hand, or female tower, are placed the crescent horns of the moon, and some other indi- fig. 98. waltham, essex (one of the eleanor crosses. fig. 99. ancient cross, langherne, cornwall. fig. 102. memorial stones. cations, announcing its dedication to the female deified principle. crosses and minarets. 221 in all christian churches particularly in protestant churches, where they f

JESSUP MK THE CASE FOR THE UFO

tual degree. in the academic business, usually the thesis is the thing that comes 4 last, and is the final step in the awarding of the doctorate degree. sometimes these doctoral candidates are deferentially called doctor by their associates, though it cannot be used officially by them. this would seem to be the case of jessup, who was often addressed as dr. jessup, but who never used the title in correspondence, nor on the covers or title pages of his four books. very likely jessup was never actually awarded the degree. apparently, his thesis consisted of a report on his research program which (again according to the book jacket) resulted in several thousand discoveries of physical double-stars which are now catalogued in the memoirs of the royal astronomical society of london. the short b

printed in 1965 and 1967. the book contained a chapter about the annotated edition and reproduced the preface with annotations, though not in facsimile. the preface was provided by riley crabb of the borderland sciences research associates foundation, inc. our interest continued, though we had never seen an actual copy of the annotated edition, and often doubted that it really existed. one of our correspondents claimed to possess the complete volume in photocopy form and sent us second generation copies of a few pages to prove his point. brad steiger provided miniature reproductions of three actual pages to illustrate an article "fantastic key to the flying saucer mystery" in saga magazine, november, 1967. he noted that the reproductions were from a microfilm copy owned by stephen yankee

o possible item, however disreputable from the point of view of classical science, should be overlooked. the annotated copy, addressed to admiral n. furth, chief, office of naval research, washington 25, d.c, came in a manila envelope postmarked seminole, texas, 1955. written across the face of the envelope in ink was "happy easter" in july or august of that year the book appeared in the incoming correspondence of major darrell l. ritter, u.s.m.c. aeronautical project office in onr. when captain sidney sherby reported aboard at onr he obtained the book from major ritter. captain sherby and commander george w. hoover, special projects officer, onr indicated direct interest in some of the material therein. varo mfg. co, garland, texas, offered to re-publish the book together with all notatio

aterial. miss michael ann dunn has undertaken the task of rewriting this book including all notes, interjections, underscoring, and etc. by form, position, color, and footnotes as much of the meaning and relationships of the original annotated copy is retained as possible. no attempt has been made, with ultra violet light or other methods, to read material which has been crossed out by one of the correspondents. it appears that these notes were written by three persons. the use of three distinct colors of ink- blue, blue-violet, and blue-green- and the difference in handwriting lead to this conclusion. hereafter they will be referred to as mr. a, mr. b, and jemi. it is assumed that the third person was jemi because of the direct use of "jemi" in salutations and references to that name by m

tchily included and researched. if it is but a fraction as prolific as that of the "comet years" there is, indeed, a wealth of ufo lore awaiting some research. it is to be doubted if there is as much in later years, because it became increasingly unfashionable to publish such information. it is barely possible that the editorial offices of some scientific publications may retain some of their old correspondence, and, if so, readers who have enough interest and access to those files might reap a rich reward from a bit of browsing. search of observers' notebooks and observatory files might also bear fruit, and the old files of daily and weekly papers, especially where there are professional observatories or active amateur clubs, might disgorge some valuable information. i welcome reports of

K AMBER THE BASICS OF MAGICK

gick is a medieval system of symbolism (in a modern context, any cosmological system will work from cabala to star wars. we usually use the medieval one in magick because it is convenient and traditional, and because it seems to fit our thought processes well. what really matters is that the model of the magician be understood and programmed, and thus that the model and the cosmological system do correspond. review questions 1) contrast subjective with objective. 2) what is a 'model? 3) explain the task of the magician. book list eric berne, games people play. fritjof capra, the tao of physics. carlos castaneda, the fire from within. arthur koestler, the roots of coincidence. john c. lilly, simulations of god. alan watts, the book (on the taboo against knowing who you are* magick 3- the fo

e from within. arthur koestler, the roots of coincidence. john c. lilly, simulations of god. alan watts, the book (on the taboo against knowing who you are* magick 3- the four worlds* the ancients described man as mind, body, and soul. psychologists of the twentieth century added the subconscious to that deffinition. this produces a four-fold classification. the universe is also divided into four corresponding parts('worlds, as shown below: world body quality= spiritual world spiritual body (soul or kia) intuition mental world mental body (conscious mind) rational thought astral world astral body (subconscious) emotions physical world physical body physical senses the astral body (subconscious) is the intermediary for intuition, magical and psychic phenomena, and is the 'psychic link' to t

l' besides. and sometimes astral and mental are each divided into two parts (upper and lower. the 'causal body' is the upper 'mental. microcosm and macrocosm we have been describing 'traditonal' occult philosophy here, and certainly an important part of the tradition is the idea (and terms) microcosm and macrocosm. the greater universe, known as the *macrocosm, includes everything that exists. it corresponds with the *microcosm, or tiny universe, ie. man- who is thought of as a miniature replica of the macrocosm (whole universe. this basic magical relationship is demonstrated in the bible (genesis 1.27, where god is the macrocosm; and in the writing of trismegistus("as above so below. since man is in the image of god (universe) it follows that god is in the image of man (in other words, ma

dle of it; water: a triangle pointing down; earth: a triangle pointing down and with a horizontal line through the middle of it) colors of the elements are- earth: brown and green; water: blue; fire: red; air: yellow..the eastern tattvic system uses different symbols and colors. the elements are often used in magick ritual. magick sees relationships between things. these relationships are called 'correspondences. although magical correspondences are not literally equal to one another, you can think of them that way (such as gold equals sun. tables of these relationships, called 'correspondence tables, are available (an important one is crowley's '777. thus one thing or symbol can be used to suggest another. this is important in magick, for the magician may surround himself with as many app

dences. although magical correspondences are not literally equal to one another, you can think of them that way (such as gold equals sun. tables of these relationships, called 'correspondence tables, are available (an important one is crowley's '777. thus one thing or symbol can be used to suggest another. this is important in magick, for the magician may surround himself with as many appropriate correspondences as he can to vividly affect the senses; thus making his magical contact with the inner planes more lucid. the magical elements have correspondences with the tarrot cards as the four suits. the four quarters (directions of the universe as used in magick ritual) and the archangels also correspond with these same elements- element suit quarter archangel= earth pentacles north uriel wa

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

ing from the author. reviewers may quote brief passages. 20073 2 most versions of sy have six chapters containing brief, even laconic, statements, similar in tone to the hekhalot texts of early chariot mysticism. it was from the first chapter of sy that kabbalah derived the term sefirot and the notion of these as metaphysical stages of creation. the remaining chapters of sy tell of the powers and correspondences of the twenty-two hebrew letters. in 1971, gruenwald noted, although sefer yezira is one of the most frequently published works of jewish esoteric lore, there is no authoritative text available to those who want to study the book. to make a long story short, there are at least three main recensions of the book, and except for one recension (the so-called saadian recension) all the

full of bizarre renderings. papus gives the three sefarim (sy 1:1) as number, numbering, and numbered. he uses e to represent the hebrew letter aleph in one place, only to use it to represent heh in another. he renders heh-qoph as och, and for yod-heh-vav-heh he puts yoah, then ioah, and later ieve. to the usual six chapters of sy, papus saw fit to add a seventh, consisting of a redundant list of correspondences, an account of the derivatives of the letters, and a general resume. papus follows sy with not only the thirty-two paths of wisdom but also the fifty gates of understanding. the fifty gates is a hierarchic list of features of the universe; papus version is derived from athanasius kircher s oedipus agyptiacus (3 volumes, rome: 1652-5. papus section on sy concludes with an essay, the

t seven* it is puzzling that, out of all the possible translations, david meltzer chose mordell s quirky rendering to represent sy in the secret garden. alas, this is not the only doubtful aspect of this well-circulated anthology. see below, the second) note on page 8. 20073 7 stenring, knut. the book of formation (sepher yetzirah) by rabbi akiba ben joseph including the 32 paths of wisdom, their correspondences with the hebrew alphabet and the tarot symbols, with an introduction by arthur edward waite. philadelphia: david mckay co, 1923; reprinted new york: ktav publishing house, 1970. stenring refers to his own work as a word-for-word translation from the hebrew. he used a number of sy texts to construct his version. those parts of the text which stenring considered genuine are printed i

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

in european culture. much from the babylonian beliefs about constellations and planets have reached our days. planets had an important place in babylonian astral religion, they were observed as much for calendrical as astrological purposes, and the qualities of the planetary gods were carried on to greek and rome. the following started out as an attempt to compose a list of planets together with corresponding gods who lend their names and qualities to the planets. though it was easy to find such a list about greece and rome, texts concerning mesopotamia included miscellaneous facts subdivided into general categories only (e.g. pannekoek 1961. the reasons of this vagueness later became evident with the compiling of such a table starting to look like sisyphean work. as we aim to systematise

from the period when semites had not yet accustomed enough to using the sumerian-invented cuneiform script for their own language, so sumerian was used for writing. it is possible that some sumerograms concerning stars have never been pronounced in sumerian, but only in akkadian. later on, the symbols remained in use because of their shortness: e.g. the sumerian name for the scales is rin2, which corresponds to akkadian zi-ba-nh-tu(m, so it can be written as a sumerogram with one sign instead of four signs for akkadian. as another matter, the interpretation of such different names can be difficult, but in this case it seems that in both languages, in the first place scales were meant, as sumerian gi.rin2 and akkadian gi rinnu both mean primarily the most ordinary scales. an epithet of the

eudo-sci10 entists, it must have been very hard to adjust it for use by akkadians. the difficulties can be seen in the heavy use of sumerograms. sumerian signs which were pronounced in akkadian, making the structure (and reading) of the originally mostly phonetic (and mostly syllabic) script much more difficult and, by parts, ideogrammatic. also, although already in sumerian different signs could correspond to the same phonetic value (and vice versa, akkadian tradition added several new values. and last, but not least, throughout the approximately two millennia of akkadian use, many new gsumerian h compounds were included into cuneiform script, several of them reconstructed by semites in times when there were no native speakers of sumerian any more. so the same sign can in akkadian denote

i tar, by all the gods in [the cities of] assur, niniveh, kalah, arbela, kakzu, harran, by all the gods of assyria, by all the gods in babylon, borsippa, nippur, by the gods of sumer, all of them, by the gods of the lands, all of them; by the gods of heaven and earth (lindsay 1971: 42) planets are named first to stress their importance. a closer look reveals also that the god of a planet and its corresponding god are named separately in the list. first of all, this is valid about i.tar, but such splitting can be seen in case of four other planets with the exception of the moon and the sun. quite often, planet names tend to have the determinative of gods (kugler 1907: 62. thus we can suppose that except in the case of the moon and the sun we have to be much more careful about drawing stric

s, and mercury, but sometimes also mars, saturn, or even the constellation of scales. although theoretically it is possible to collect all planet names and gods related to them, their reading and interpretation have changed quite a lot in time (kugler 1907: 293; gossmann 1950; borger 1981; rochberg 1998: 28.29. sometimes, instead of naming the sun, the moon, and venus, a number as a symbol of the corresponding god is 17 used together with the determinative of the god (e.g. the sun is marked by d20) as has been pointed out by simo parpola fs new model of the assyrian tree of life (parpola 1998: 285, 289. all planets together can be met mainly in astrological texts and there they are arranged in order of their beneficial influence. the original arrangement. the moon, the sun, jupiter, venus

KNOWLEDGE LECTURE FIVE

of the planet venus until he realises the universal love which would express itself in perfect service to all mankind and which embraces nature both visible and invisible. let him identify himself with the powers of fire, consecrating himself wholly until the burnt sacrifice is consummated and the christ is conceived by the spirit. let him meditate upon the triplicity of fire- its attributes and correspondences. meditation number six let the aspirant meditate upon the cross in its various forms and aspects as shown in the admission badges throughout the grades. let him consider the necessity and prevalence of sacrifice throughout nature and religion. let him realise the saying of the master, whosoever shall save his life shall lose it, and whosoever shall lose his life shall save it. exce

KNOWLEDGE LECTURE FOUR

re symbolized by the upper part of the caduceus. the symbol of mercury on the tree of life it embraces all the sephiroth but kether. the horns spring from daath (knowledge) which is not, properly speaking, a sephirah, but rather a conjunction of chokmah and binah. meditation number four let the practicus meditate upon the symbols of the rhomboid and the vesica. let him seek out their meanings and correspondences. let him contemplate the symbol mercury and the number 8. let him now learn to control his emotions, on no account giving way to anger, hatred and jealousy, but to turn the force he hitherto expended in these directions towards the attainment of perfection, that the malarial marsh of his nature may become a clear and limpid lake, reflecting the divine nature truly and without disto

way to anger, hatred and jealousy, but to turn the force he hitherto expended in these directions towards the attainment of perfection, that the malarial marsh of his nature may become a clear and limpid lake, reflecting the divine nature truly and without distortion. let him identify himself with the powers of water, considering the water triplicity in all its aspects, with its attributions and correspondenc a cross each letter represents a number and also has a meaning. five letters have a different shape when written at the end of a word (remember, hebrew is read right to left. mem is the only final with an oblong shape. kaph, nun, pe, and tzaddi have tails that come below the line when written as finals. hebrew letters are holy symbols. they should be carefully drawn, and square. v. t

KNOWLEDGE LECTURE TWO

cloud. left kerub. sandalphon. the second meditation let the zelator meditate on a straight line. let him take a ruler or pencil and by moving it a distance equal to its length, outline a square. having done this, let him, after quieting his mind with the rhythmic breathing taught in the first meditation, mentally formulate a cube, and endeavour to discover the significance of this figure and its correspondences. let him meditate upon minerals and crystals, choosing especially a crystal of salt, and entering into it, actually feel himself of crystalline formation. looking out on the universe from this standpoint, let him identify himself with the earth spirits in love and sympathy, recalling as far as he can their prayer as said in the closing of the zelator grade. let him meditate upon th

LAITMAN M BASIC CONCEPTS IN KABBALAH

b a l a h 21 this person can practically operate various forms of matter, even before they manifest in matter, as if observing our illusions from aside! just as with any other teaching, kabbalah uses certain terminology and symbols to describe objects and actions: a spiritual force, a world, or a sefira is called by the name of the worldly object it controls. since every material object or force corresponds to the spiritual object or force that controls it, an utterly precise conformity is created between the name taken from the corporeal world and its spiritual root, its source. therefore, only a kabbalist, who clearly knows the correspondence between spiritual forces and material objects, can assign names to spiritual objects. only one who has attained the spiritual level of an object c

ing that which already exists and that which will manifest in the future. matter in its diverse manifestations (minerals, plants, human beings, colors, sounds, etc) is simply differing amounts of the will to receive pleasure. the light emanated by the creator vitalizes and fulfills such matter. originally, both the desire to enjoy called a vessel and the desire to bring enjoyment called the light corresponded with each other in magnitude. that is, the vessel (the will to enjoy) received maximum pleasure. however, as the desire diminished, both the vessel and the light that filled it gradually contracted and kept moving away from the creator until they reached the lowest level, where the will to enjoy finally materialized. the only difference between the upper world and ours lies in the fac

loped our whole vocabulary from being in this world, and thus, if we want to use mundane words to name spiritual phenomena, such words are inadequate. it is difficult to find words that explain the experience of spirituality to someone who has never felt it. although we may want to describe a spiritual object, we have only corporeal words to name it. if even a single concept does not find precise correspondence in words, the correct meaning of the entire science will be ruined. thus, the problem of relating to the spiritual world without the appropriate words or language to describe it remains unsolved. every object and action in our world originates from a corresponding one in the spiritual world. therefore, kabbalists have found a reliable way to convey information and knowledge to one a

m of relating to the spiritual world without the appropriate words or language to describe it remains unsolved. every object and action in our world originates from a corresponding one in the spiritual world. therefore, kabbalists have found a reliable way to convey information and knowledge to one another. they use the names of objects and actions (branches) in our material world to describe the corresponding objects and actions (roots) in the spiritual world. this language was developed by people who attained the spiritual worlds while still living in our world, and accurately knew these correspondences. hence, kabbalists aptly named it the language of the branches. from this we can understand the odd names that we find in kabbalistic books, the descriptions of actions that we perceive a

iritual worlds while still living in our world, and accurately knew these correspondences. hence, kabbalists aptly named it the language of the branches. from this we can understand the odd names that we find in kabbalistic books, the descriptions of actions that we perceive as odd stories or children s fairytales. nevertheless, this language is very accurate because there is a precise and unique correspondence between each root and its branch. t h e l a n g ua g e o f k a b b a l a h 51 it is no wonder that there is such a correspondence, as the creators of the language of the branches simultaneously existed in both the spiritual and the physical worlds. this is why it is impossible to replace even a single word, and however absurd it may seem, the branch should exactly correspond to the

LAITMAN M FROM CHAOS TO HARMONY

the three lines. in fact, man s evolution toward equilibrium with the inclusive nature unfolds along the right, left, and middle line. there are many degrees to this path, and in each degree one gains egoism from the left line, and acquires altruistic balancing force (to correct the ego) from the right line. our task is to coalesce the two lines in the middle, meaning use the ego altruistically. corresponding to those lines is a system intended to sustain them, like a rind that guards the fruit within it. for this reason, the system is named, the klipot (shells, peels) system. its task is to guarantee the functioning of the lines. the consequences of the work of the forces of the right and the left in the human society are islam and christianity, respectively. israel s role 181 the left a

LAITMAN M KABBALAH REVEALED

t s within us, written in our reshimot like data on a hard-drive. this data will be read and executed regardless of whether or not we are aware of it, but we can read and execute the data much more quickly and enjoyably if we read it with the right software xthe wisdom of kabbalah. as above, so below if we draw a parallel between the earthly phases of the four basic phases of light, the still era corresponds to the root phase, the vegetative era corresponds to phase one, the animate era to phase two, the speaking era to phase three, and the spiritual era to phase four. planet earth s scorching youth lasted several billions of years. as it cooled, vegetative life appeared, reigning on the planet for many more millions of years. but just as the vegetative level on the spiritual pyramid is mu

rower than the still level, the physical vegetative period was shorter than earth s inanimate period. after the completion of the vegetative phase came the animate period. as with the previous two degrees, the animate era was much shorter than the vegetative era, matching the proportion between the vegetative and the animate degrees on the spiritual pyramid. our universe 79 the human phase, which corresponds to the speaking level of the spiritual pyramid, has only been around for the past forty thousand years or so. when humanity completes its evolution of the fourth (and last) phase, evolution will be complete and humanity will reunite with the creator. the fourth phase began some five thousand years ago, when the point in the heart first appeared. as in the spiritual world, the name of t

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

spiritual worlds. those who can leave aside reason and opinions, and follow the ways of writers of authentic books of wisdom, will be able to bond unconsciously with the spiritual. it is because we do not see or feel the creator in our world that we cannot selfishly surrender our consciousness to him. the thoughts of teachers or masters can penetrate their students and induce faith in them. this corresponds with the teacher s spiritual ahap: auzen (ear, hotem (nose, peh (mouth, representing the vessels of reception, coming down a plea for help- 89- to the ge (galgalta ve einayim, representing the vessels of bestowal of the level below (i.e, the student s level. rising to the level of the master s ahap means bonding with the master s wisdom and thoughts. likewise, if students delve into th

bsolute agreement with what the lips are saying. only if we work with the entire body will we receive a response from it, signifying that not a single organ desires to rid itself of egoism or to ask the creator for help in this endeavor. only then will we be able to direct a sincere prayer to the creator, asking for redemption from our spiritual exile. we must strive to make the reason for an act correspond to the actual mechanical act of carrying out the creator s will. just as the body acts as a robot, carrying out the creator s will without understanding the reason for it, or without seeing any immediate benefit from it, so must the reason for observing hiswill be "because such is thewill of the creator" there is an easy way to check the motivation behind an individual s act. if it is "

ct contrary to their reason can exist above the line. these individuals reject earthly reason, even if it gives them an opportunity to know and to see everything. they prefer to proceed with their eyes closed, by means of faith, and to pursue the spiritual (altruism instead of egoism. every spiritual level is defined by the measure of altruism present within it. we occupy the spiritual level that corresponds to our spiritual qualities. those of us who are above the line are able to perceive the creator. the higher above the line we are, the stronger the ability to perceive. higher or lower positioning is determined by the screen within each of us. this screen reflects the direct egoistic pleasure that can be derived from the light of the creator. the light above the line is called "torah"

contact with the sensory organs can an object produce in us related sensations of pleasure. any act, either spiritual or physical, consists of both a thought and an action that embodies the thought. the thought of the creator is to bestow pleasure on his creations. consequently, he awards us pleasure. this act is called "giving for the sake of giving" it is called a simple act because its purpose corresponds to its direction. the creation was generated to be egoistic in nature, meaning that we have no other goal but to attain pleasure. we can either engage in receiving or in giving as part of the pursuit of what we desire, but our ultimate goal always remains to receive, even if we also give something physically to another. if the act is characterized by the same direction as the goal, tha

add up to a sufficient quantity to form the vessel (kli) or the garment (levush) needed to receive the light of the creator our spiritual souls. the way of kabbalah- 153- 14 revelation and concealment there is nothing else in the world except the light (the creator) and that which was created by the light (the person, who remains inside this light. a person can perceive this light when there is a correspondence between the qualities of the human being and those of the creator. if the qualities do not correspond, then the person will be unable to perceive the light the creator. at first, we are placed in the conditions of an explicit and complete domain of egoism, known as "our world" only by means of our own efforts can we gradually bring up and cultivate within ourselves such a desire and

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

undaries of our five senses the rules that affect our world, create everything within it, govern the unfolding of every event, and lead it to the purpose desired by the creator. thus, clearly a tzadik is a kabbalist, one who discovers the upper world, the world of forces, the level at which plans concerning this world are made, and from which they come down to operate it. the nature of the tzadik corresponds to the level the individual tzadik has reached. kabbalah explains that all that we feel in reality adheres to the principle of equivalence of form, the congruence principle. in each of our five senses, we perceive a certain span of reality. for example, our sense of hearing enables us to hear a certain range of frequencies, and our eyes can see a finite range of colors. if we had addit

cal suffering. we seemingly have everything today, yet we feel that something is missing, and that sensation of absence is the greatest degree of suffering. to advance, to exit the boundaries of this world and begin to search for something higher, we must suffer. we must feel sufpa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 68 fering at the deepest level so that we can demand the correspondingly highest state. that sublime state of being that stands vis -vis this world is the spiritual world; hence the suffering, too, must be spiritual, not physical. in spiritual suffering, one does not suffer from absence of mundane fulfillments. while mundane fulfillments exist, they do not provide a sensation of livelihood, or even a sensation of being alive. those who specifically regr

rmation stored in the memory, this desire operates our senses toward what is momentarily desired. the evolution pa r t i i i: p e r c e p t i o n o f r e a l i t y 150 of the desire for pleasure throughout the generations eventually leads to a desire for something unknown called the point in the heart. today, this desire is awakening in many of us. the problem with this desire is that there is no corresponding data that relates to it in our memory. even the senses cannot locate a source of satisfaction for this new craving. when that desire arises in us, we stand helpless because there is nothing in the world around us that can satisfy it. but when this desire arises, it makes our lives prior to its appearance seem repellent. the point in the heart is the beginning of an entirely new senso

is exceptional, as we all have our predispositions about life. we all have habits with which we start our day, whether they are physical exercise or a visit to a therapist. whether we plan our day consciously or unconsciously, the fact remains that our picture of reality is entirely determined by the reshimo within us. this reshimo situates us in this picture and creates all the decisions in it. correspondingly, our conscious efforts to choose what will happen are a product of the unfolding reshimo, and nothing more. t h e r e s h i m o 167 t h e m e m o r y all of the pictures that make up our lives are connected to one another. thus, evoking a certain reshimo often reminds us of past experiences. we do not manage our memories, nor can we draw anything from them or forget others. the res

LAITMAN M THE KABBALAH EXPERIENCE

we can t h e k a b b a l a h e x p e r i e n c e 10 control the system of the worlds and determine how to conduct our daily lives, which makes this wisdom necessary for everyone. until the year 1995, i was busy opening many kabbalah classes throughout israel and around the world. as a result, i was presented with an ever-growing number of questions, until i could no longer answer them by ordinary correspondence. therefore, i decided to set up an internet site and supply the answers to those requesting them, along with more general knowledge of man and his existence in the world. the web site quickly developed and expanded, and today over a million people from all corners of the world visit it every month. they download information about the method of kabbalah and the way to conduct their l

linked by threads, so that from each of the upper forces is a consequence that extends to our world, the corporeal object that relates to it, and the thread by which the lower object is manipulated. therefore, in order to explain the structure of the upper world, kabbalists have chosen to name the upper forces by names and appellations from our world. thus the upper object gets its name from the corresponding object in the corporeal world. this language is called the language of the branches, where the upper power is the root, and the physical object is the branch. if i want to describe what happens in the spiritual world, i speak in terms of this world, and you would think i am talking about this world. but in fact, i mean to speak only of what happens in the spiritual world. this is pre

y mathematical text to answer it? without understanding what happens in the spiritual worlds, you cannot understand what happens in our own, or answer the question, what is the meaning of my life? k a b b a l i s t i c m e a n i n g o f m i t z vo t q: in your last book, you wrote about mitzvot (commandments. it's very difficult to observe something without any understanding of its meaning or the corresponding laws in the upper world. where can i find materials on the kabbalistic meaning of mitzvot? a: read the answer to the question "can i change the world? the meaning of mitzvot is that when you observe them in their true sense, not by your hand and legs, but with the aim directed toward the creator, then you can grasp him in this desire, become equal with him, and merge with him. this w

o, we bring him as great a pleasure as he brings us. you re right. if one has nothing to correct, one cannot rise. if one altered the aim on the new desires from for me to for the creator, only then can one ascend. the ascent is the receiving of a new egoistic desire and its correction. it is the alteration of the intent from for me (shells) to for the creator (holiness. the measure of the ascent corresponds to the intensity of the corrected desire. once a person has been given a desire with the intent for himself and has corrected it to an aim for the creator, that person rises to a higher spiritual degree. the old desire, however, is replaced with an even greater new desire with the intent for himself, and again the intent must be corrected. that is how we progress. s p i r i t ua l wo r

l very quickly return to the level of the previous life and continue from there. there is never a repetition, only new corrections and additions to the previous life. t h e k a b b a l a h e x p e r i e n c e 270 a p h y s i c a l b o dy a n d a s p i r i t ua l b o dy q: what is the connection between our body and the spiritual bodies? a: anything that happens to the physical bodies in our world corresponds with what happens to the spiritual bodies in the spiritual world, or in spiritual desires. outside the corporeal world there are only desires called forces, bodies, souls, partzufim, etc. a spiritual body is a desire with an aim for the creator. it thus turns out that to the ordinary person in our world with a corporeal body, there is no spiritual body. but a spiritual body, that inten

LAITMAN M THE PATH OF KABBALAH

s to perceive. so where is the self? there is no self. the self is the work of nature, created by the creator. the self clothes us, yet everything we do is actually his doing. the question, who am i? can only exist outside the creator. we are different from the creator only in wanting to resemble him and to attain his degree. the will to receive is essentially the desire of us creatures to enjoy, corresponding to the abundance and pleasure that come from the creator. we feel that will to receive and the creator wants us to enjoy it. if we feel an abstract will to receive, it is not a creature, it is nature, god. if one works according to nature s guidance, one is like a beast that hasn t even a spark of a godly soul. only if our will to receive is clothed with an intention that monitors it

ot a real soul. when we begin to work on our spiritual side, the point gradually expands and grows. however, it remains dark because we feel a greater and greater desire for something, hence the darkness. when this point finally grows to the right size, we acquire a screen to surround it, the aim to give, and the light enters this point. the light sorts the desires in the point to five parts that correspond to the attributes of the light: keter, hochma, bina, zeir anpin, and malchut. thus, one acquires a soul. the smallest desire is in keter and the greatest is in malchut. the attribute of reception is smaller in keter and hochma than in the other desires; therefore, keter and hochma are considered giving desires. when one is in that state it is called katnut (smallness, infancy. if we in

of impregnation, the evolution of the embryo, and labor, as well as the infancy and growth of the spiritual partzufim, we can understand the processes that occur in our world and their origins. the state following infancy is the state of gadlut (adulthood. the partzuf receives mochin (light of wisdom) in its vessels of bina in the ahp (awzen, hotem, peh) of coarseness 2, 3, and 4. they are filled correspondingly with the lights of neshama, haya, and yechida. pa r t o n e: t h e b e g i n n i n g 19 we needn t do anything, just stay out of the way and let the creator do his work in us, regardless of what he does. we mustn t exit the boundaries of the creator s governance under any circumstances. if we can do that, then we have attained a state called the spiritual embryo. in a state of infa

on (ahp) from the worlds of bya to the world of atzilut. we first raise the ahp from the world of beria, which is the ahp with the least amount of egoism. after that we raise the ahp from the world of yetzira, which are more egoistic, and finally we raise the ahp from the world of assiya, the most egoistic of all vessels. we don t actually correct the vessels/desires, only connect them with their corresponding ge, and combine them with the altruistic desires. after every correction we receive more light. the correction is called an ascent. there is an ascent from each of the places of the worlds of beria, yetzira, and assiya. the ahp that rise to the world of atzilut are not real desires to receive (vessels of reception, they are not our self, our stony heart. we are incapable of correctin

and all 125 degrees. when we are in the world of assiya with our root coarseness, our soul evolves through a number of degrees like a fetus in its mother s womb (bina. the conception lasts nine months, the same time it takes for a woman to give birth in our world. the birth of the soul is the transition from root to first degree coarseness, from the world of assiya to the world of yetzira, which corresponds to the birth of a baby in our world. in the world of beria, the soul undergoes a two-year phase of suckling, during which the soul evolves and receives light that gradually increases its screen. t h e pa t h o f k a b b a l a h 34 but in the world of beria, the soul is still in a state of katnut (meaning it only has vessels of ge. beyond the world of atzilut begins the gradual process

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

the nature of will-power than of meditation, the object of the whole effort being to erect over and around the lodge a magnificent and radiant thought-form of perfect proportions, specially constructed to receive and transmit in the most effective way the divine force which was called down by their act of devotion. if any member fs thought was ineffectual, the mighty temple-like thought-form was correspondingly defective in one part; but the master of the lodge was usually a clairvoyant priest or priestess who could see where the defect lay, and so could keep his lodge strictly up to the mark. thus these lodges also shared in the same great work of force-distribution, though on a smaller scale than the three grand lodges which were specially entrusted with that task. 74. without some purp

ribed among the ornaments of the lodge. the correct shape for this is a double square- that is to say, a rectangle having a length double its breadth- and the lodge may be thought of as a double cube standing on this floor. considered as the entire room, the lodge is a temple of humanity, and as such it may be taken to symbolize a man lying upon his back. in this position the three great supports correspond to important centres in the human body. the column of the r.w.m. is in the place of the head or brain; that of the w.s.w, corresponds to the generative organs, symbols of strength and virility, and also to the solar plexus, the great ganglionic centre of the sympathetic system; and that of the w.j.w. corresponds to the heart, anciently regarded as the seat of the affections. 98. orienta

he pedestal of the r. w. m. in some lodges the altar is a little east of the centre of the floor, and in others it stands in the middle of the floor. 106. on the altar, or close to it, or hanging above it in the middle of the eastern square, there is in co-masonic lodges a small light burning, usually enclosed in ruby-coloured glass. this light symbolizes the reflection of deity in matter, and it corresponds exactly to the light in catholic churches which burns always before the altar on which the host is reserved. 107. figure 2. 108. 109. mackey, in his lexicon of freemasonry, speaks of the altar as: 110. the place where the sacred offerings were presented to god. after the erection of the tabernacle, altars were of two kinds, altars of sacrifice and altars of incense. the altar of masonr

to establish h, and signifies ggod will establish his house in israel, h while boaz is compounded of b, which means gin h and oaz, gstrength h, the whole signifying gin strength shall it be established h. mackey thinks that the pillars should be within the porch (which in reality they were not, at its very entrance; and on each side of the gate. it will be seen how exactly the meanings given here correspond with those of the egyptian names of the same pillars. 160. we find various descriptions of these columns given in the christian scriptures. the references are 1 kings, vii, 15; 2 kings, xxv, 17; 2 chron. iii, 15 and iv, 12; jer. lii, 21 and ezek. xl, 49. a description is also given by the jewish historian josephus, and another may be found in mackey fs lexicon of freemasonry. these acco

e tried before this ancient artificer was satisfied, and he adopted various ingenious methods to attain his object. he was anxious to make the whole chapiter and all its decorations as nearly as possible in one casting, and with the primitive appliances at his command this gave him an immensity of trouble. his lilies may perhaps be considered as somewhat conventional; at least they do not exactly correspond to any varieties with which i happen to be acquainted. they were on the whole more like the lotus than like an ordinary lily; but on the other hand the leaves were by no means lotus leaves. 176. to the ordinary worshipper in the temple all this rather complicated ornamentation was merely decorative, but to the initiate it was full of esoteric significance. first, these two pillars were

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

m of occult symbols enshrining the secrets of the invisible worlds; it has also a sacramental aspect which is of the utmost beauty and value not only to its initiates but to the world at large. the performance of the ritual of each degree is intended to call down spiritual power, first to assist the bro. upon whom the degree is conferred to awaken within himself that aspect of consciousness which corresponds to the symbolism of the degree, as far as it can be awakened; secondly to aid in the evolution of the members present; and thirdly and most important of all, to pour out a flood of spiritual power intended to uplift, strengthen and encourage all members of the craft. 38. some years ago i undertook an investigation into the hidden side of the sacraments of the catholic church, and publi

o have their part to play in the future, as in the past, and they have therefore been preserved and transmitted to us in the present day. 43. the form and the life 44. in all cases we must realize that the form of the degrees of masonry and their life are two very different things, although of course in a perfect system, as in that of the ancient mysteries at the height of their glory, they would correspond perfectly. masonry is yet in a transitional stage, and is but emerging from the ignorance of the dark ages. the rites of memphis and mizraim are an example of this discrepancy. these colossal systems of 96 and 90 respectively are a mass of arti-ficially-manufactured ceremonies, of but little value to a masonic student except as a record of high-grade masonic invention in france at the e

bsennuf, whose head was that of a hawk(*sir e. a. wallis budge, the nile, p. 267, egyptian ideas of the future life, p. 107) 76. the truth underlying these strange deities is of the deepest interest when examined by the inner sight, for these four are the same as the four devarajas of india- the kings of the elements, earth, air, fire and water, who likewise preside over the cardinal points. they correspond also with the cherubim described by ezekiel, and with the four beasts of the revelation. s. john says of them: 77. and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind. and the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. and the

as symbolized in the ritual. 109. the degrees of the mysteries 110. the mysteries of egypt were, as ever, divided into two main sections, the lesser and the greater. the lesser mysteries are typified to some extent by what we now know as the first degree of craft masonry, while the greater mysteries were analogous to what we now call the second and third degrees. beyond these there was a ceremony corresponding to the degree of i.m, in which the succession of powers was guarded and transmitted from age to age; and still further in reserve there were the yet greater spiritual powers that are indicated, and even given to some extent, in the higher degrees of the ancient and accepted scottish rite. behind the whole system of masonic initiation was (and is) the white lodge itself, conferring th

r, by which all possible evil could be vanquished. a course of instruction along these lines was given to those candidates whom the priests deemed suitable, so that at the end of their training they were thoroughly versed in the knowledge of the astral world, and able to wield its powers freely in waking consciousness. 133. the mysteries of serapis 134. the second degree of the egyptian mysteries corresponded somewhat closely with our degree of f.c; these were termed the greater mysteries or in later days the mysteries of serapis. apuleius gives us practically nothing in the way of description beyond the bare fact that he had passed the degree. the instruction in the greater mysteries was carried further and deeper as regards science and philosophy; a more advanced course of intellectual t

LEMEGETON

r the latter the manuscripts are clearly dependent on robert turner's translation; i have therefore used his 1657 edition as the primary source. variants from other manuscripts are noted in square brackets. also in square brackets are the folio numbers from sl. 3825. i have resisted the temptation to modernise the language. the parts of the lemegeton are as follows: goetia the first book, goetia, corresponds closely with the catalog of demons published by john wier (or johann wierus) as pseudomonarchia daemonum in his 1563 de praestigiis daemonum. in wier's text there are no demonic seals, and the demons are invoked by a simple conjuration, not the elaborate ritual found in the lemegeton. theurgia goetia this text has close parallels with book one of trithemius' steganographia. although th

. for example, these four seals are found in steg. i. chapter xi, dealing with usiel and his subordinates: compare these with the following seals found in the lemegeton in the section dealing with the eleventh spirit, usiel, and his subordinates (adan, ansoel, magni and abariel: it should be noted that trithemius' conjurations are actually his examples of hidden writing('steganography, and do not correspond with the conjurations found in theugia goetia. steganographia was written in 1500, but was not published until 1608. it was, however, widely circulated in manuscript form. ars paulina the spirits in part 1 of this book coincide exactly with those found in trithemius' steganographia, book 2. according to thorndike [5, the "the pauline art" was purported to have been discovered by the apo

LETTER FROM A LUCIFEREAN

s are deceiving) he is the beautiful angel of hostility. say" on my right. belial" 6) throw your arms in the air with furious abandon! say" about me flames the pentagram of lucifer. prince of darkness" 7) wrap your arms around yourself in an embrace. say "within me burns the black flame of sr letter from a luciferean by rex monday since my last epistle to chaos international, i have received some correspondence from some readers who have sought further elucidation on the nature of my satanic philosophy. one question in particular, i found somewhat amusing was that of "do you follow a genuine [my italics] satanic tradition" this is a good starting point for discussion. what is a genuine satanic tradition? it seems to me, from my observation of the contemporary occult milieu, that a good man

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

s the pleroma, to which we should seek to return. according to the gnostic myth of creation, sophia, one of the spiritual beings (one of the aeons) residing in the pleroma inadvertently creates another entity often called yaldabaoth who creates our familiar world (e.g, the apocryphon of john 2, in robinson 1981, 9f. this creation involves the emanation of the seven levels of the classical cosmos, corresponding to seven planetary spheres of the ptolemaic astronomical scheme. the archons are the rulers who govern each of these levels, and who act as guardians preventing the sparks of light (i.e, the divine essence of individual human beings) from returning to the pleroma. part of the knowledge imparted to the gnostics is information on how to bypass these archons on their journey back to the

ure, the pentagram is inverted to perfectly accommodate the head of the goat its horns, representing duality, thrust upwards in defiance; the other three points inverted, or the trinity denied. the hebraic figures around the outer circle of the symbol which stem from the magical teachings of the kabala, spell out leviathan, the serpent of the watery abyss, and identified with satan. these figures correspond to the five points of the inverted star (136) peter h. gilmore see also church of satan; lavey, anton for further reading: bessy,maurice. a pictorial history of magic and the supernatural. london: spring books, 1964. first published as histoire en 1000 images de la magie. paris: editions du pont royal, 1961. howard,michael. the occult conspiracy. london: rider, 1989. lavey, anton szando

the ultimate aim of buddhism is, rather, nirvana, meaning release from the ongoing cycle of death and rebirth (reincarnation, referred to as samsara in buddhism and hinduism. and this is a goal with which divinities are unable to be of aid. similarly, while buddhism contains an elaborate mythology about hells and demons, there is no figure with the stature of satan. the closest being in buddhism corresponding with the western devil is mara. mara s job in the cosmic scheme is to prevent individuals from achieving nirvana. the best-known story involving mara is the tale of his attempt to prevent the buddha from achieving enlightenment. the story goes that, as gautama was on the brink of nirvana, mara became dismayed: at this point the god mara, exclaiming, prince siddhartha [the future budd

ary. the prisoner, a convicted bank robber named albert kenneth bankston, claimed to know of a violent, conspiratorial group that was conducting cattle mutilations along with other illegal activities, from drugdealing to murder. not long afterward jerome clark, a minnesota-based writer researching the mutilation scare spoke with doyen, who passed on bankston s revelations. the writer entered into correspondence with bankston. bankston stated that, if he was transferred to a minnesota jail where his safety could be insured, he would tell the whole story. around the same time late 1974 j. allen hynek, northwestern university astronomer and former ufo consultant to the u.s. air force s project blue book, was curious about a possible connection between ufos and mutilations. seeking the service

on vs. science conflict. the editor concluded by soliciting other original children s narratives from website visitors. see also demons for further reading: ask grandma gynna. http//www.demonolatry.com/parenting/gynna. htm. bedtime stories. http//www.demonolatry.com/parenting/stories. htm. satanic parenting. http//www.swampwitch.com/isabal/parent.html. china the chinese have demons, but no figure corresponding to a western satan.nevertheless, there is a significant body of belief and practice associated with such evil spirits, referred to as kuei in chinese. fear of demons is significant enough to support professional exorcists who drive the spirits out of spaces as well as out of people. as described in v. r. burkhardt s chinese creeds and customs, exorcisms of dwellings involve elaborate

LIBER O

ill be treated of the expansion and contraction of consciousness; progress by slaying the chakkrams; progress by slaying the pairs of opposites; the methods of sabhapaty swami, etc, etc) ii. 1. the student must first obtain a thorough knowledge of book 777, especially of the columns printed elsewhere in this book. when these are committed to memory, he will begin to understand the nature of these correspondences (see illustrations in "the temple of solomon the king" in equinox no. 2. cross references are given) 2. if we take an example, the use of the tables will become clear. let us suppose that you wish to obtain knowledge of some obscure science. in column xlv note 1, line 12, you will find "knowledge of sciences" by now looking up line 12 in the other columns, you will find that the pl

spondences (see illustrations in "the temple of solomon the king" in equinox no. 2. cross references are given) 2. if we take an example, the use of the tables will become clear. let us suppose that you wish to obtain knowledge of some obscure science. in column xlv note 1, line 12, you will find "knowledge of sciences" by now looking up line 12 in the other columns, you will find that the planet corresponding is mercury, its number eight, its lineal figures the octagon and octagram. the god who rules that planet thoth, or in hebrew symbolism tetragrammaton adonai and elohim tzabaoth, its archangel raphael, its choir of angels beni elohim, its intelligence tiriel, its spirit taphtatharath, its colours orange (for mercury is the sphere of the sephira hod, 8) yellow, purple, grey and indigo

tly suggest that idea. thus, in the ritual quoted, if his glance fall upon the lights, their number suggests mercury; he smells the perfumes, and again mercury is brought to his mind. in other words the whole magical apparatus and ritual is a complex system of mnemonics (the importance of these lies principally in the fact that particular sets of images that the student may meet in his wanderings correspond to particular lineal figures, divine names, etc. and are controlled by them. as to the possibility of producing results external to the mind of the seer (objective in the ordinary common sense acceptation of the term) we are here silent) 6. there are three important practices connected with all forms of ceremonial (and the two methods which later we shall describe. these are (1) assumpt

e the- hexagram of the planet which *2-*1 rules the sign you require (777, col. xxxviii) but draw\ the astrological sigil of the- sign, instead of that of the 1 *1 planet *2 2# for caput and cauda draconis use the lunar hexagram, with the sigil of cauda draconis or caput draconis. to banish, reverse the hexagram. in all cases use a conjuration first with ararita, and next with the name of the god corresponding to the planet or sign you are dealing with. the hexagrams pertaining to the planets are as in plate on preceding page. 2. these rituals should be practised until the figures drawn appear in flame, in flame so near to physical flame that it would perhaps be visible to the eyes of a bystander, were one present. it is alleged that some persons have attained the power of actually kindlin

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irits by ceremonial masturbation on talismans as god first did. to be done peri ton broton tais abrotais erotos "o thou who hast formulated thy father and made fertile thy mother" 1. great adepts babalon- nuit. 2. isis- venus- aphrodite- astarte. 3. artemis- vesta- maria. 4. nymphs. in all cases death to be entrance into copulation, begetting yourself on them for new incarnation. woman adepts use corresponding male goou: liber 777 vel p rolegomena s y m b o l i c a ad s y s t e m am sceptico-mystic vi explicand fundamentum hieroglyphicum sanctissimorum scient summ v a\a\ publication in class b i 777 the following is an attempt to systematise alike the data of mysticism and the results of comparative religion. the sceptic will applaud our labours, for that the very catholicity of the symbol

LIBER 777

claim, may that of which we have partaken sustain us in the search for the quintessence, the stone of the wise, the summum bonus, true wisdom, and perfect happiness. so mote it be! v the tree of life col. xii. this arrangement is the basis of the whole system of this book. besides the 10 numbers and the 22 letters, it is divisible into 3 columns, 4 planes, 7 planes, 7 palaces, etc. etc.8 table of correspondences table i 2 i. key scale. ii* hebrew names of numbers and letters. iii. english of col. ii. iv* consciousness of the adept. v* god-names in assiah. 0 wa [ws ya rwa [ws ya ain ain soph ain soph aur nothing no limit limitless l.v.x. 1* rtk kether crown* awh hyha 2* hmkj chokmah wisdom hy 3* hnyb binah understanding \yhla hwhy 4* dsj chesed mercy la 5* hrwbg geburah strength rwbg \yhla

heklah 5 \ydam madim sphere of mars (3) bjlwg golachab 6 cmc shemesh sphere of sol (4) wryrgt thagiriron 7 hgn nogah sphere ofvenus (5) qrz bru a arab zaraq 8 kbwk kokab sphere of mercury (6) lams samael 9 hnbl levanah sphere of luna (7) laymg gamaliel 1010 twdwsy \lj cholem yesodoth sphere of the elements (7) tylyl lilith 11 jwr ruach air [elements. see col. lxviii] 12 [planets follow sephiroth, corresponding] mercury [planets follow sephiroth] 13. luna. 14. venus. 15 hlt teleh aries b* wryryub ba airiron 16 rwc shar taurus e wrymyda adimiron 17 \ynwat teonim gemini wrymillx tzalalimiron 18 frs sarton cancer c wryrjyc shichiriron 19 hyra ari leo b wrybhlc shalehbiron 20 hlwtb betulah virgo e wryrpx tzaphiriron 21. jupiter. 22 \ynzam moznaim libra d wryrybu a abiriron 23 \ym maim water. 24

n 21. jupiter. 22 \ynzam moznaim libra d wryrybu a abiriron 23 \ym maim water. 24 brqu akrab scorpio c wrytcjn necheshthiron 25 tcq qesheth sagittarius b wrycjn necheshiron 26 ydg gedi capricorn e wrygdgd dagdagiron 27. mars. 28 yld deli aquarius d wrymyhb bahimiron 29 \ygd dagim pisces c wrymycn nashimiron 30. sol. 31 ca ash fire. 32. saturn. 32 bis ra aretz earth. 31 bis ta ath spirit. table of correspondences 4 ix. the sword and the serpent x. mystic numbers of the sephiroth xi* elements (with their planetary rulers. xii* the tree of life. 0. 0. 1 1 root of d 1st plane, middle pillar 2 3 root of b 2nd plane, right pillar 3 6 root of c 2nd plane, left pillar 4 10 c 3rd plane, right pillar 5 15 b 3rd plane, left pillar 6 21 d 4th plane, middle pillar 7 28 b 5th plane, right pillar 8 36 c

ting i. the house of god scarlet 28 natural i. the star violet 29 corporeal i. the moon crimson (ultra violet) 30 collecting i. the sun orange 31 perpetual i. the angel or last judgement [wands] kings or knights. glowing orange scarlet 32 administrative i. the universe indigo 32 bis. empresses [coins] citrine, russet, olive, and black (quartered) 31 bis. all 22 trumps white, merging grey table of correspondences 6 xvi* the queen scale of colour (h. xvii* the emperor scale of colour (v. xviii* the empress scale of colour. 0. 1 white brilliance white brilliance white flecked gold 2 grey blue pearl grey, like mother-of pearl white, flecked red, blue, and yellow 3 black dark brown grey flecked pink 4 blue deep purple deep azure flecked yellow 5 scarlet red bright scarlet red flecked black 6 ye

menqu khenti-khas the right nostril 28 ahepi, aroueris nuit the lords of kereba the reins 29 khephra (as scarab in tarot trump) anubi 30 ra and many others ra hathor the right eye 31 thoum-aesh-neith, mau, kabeshunt, horus, tarpesheth. mau [serqet the teeth] as 6. 32 sebek, mako see note* apu-t the right ear 32 bis satem, ahapshi, nephthys, ameshet \yyj \yla the bones. as 16 31 bis asar. table of correspondences 8 xxii. small selection of hindu deities. xxiii* the forty buddhist meditations. 0 aum nothing and neither p nor p' f space f consciousness f 1 parabrahm (or any other whom one wishes to please[[shiva, brahma] indifference s 2 shiva, vishnu (as buddha avatars, akasa (as matter, lingam joy s 3 bhavani (all forms of sakti, prana (as force, yoni compassion s 4 indra, brahma friendline

LIBER ALEPH

for that wisdom is the expression, or rather symbol and hieroglyph, of the true adjustment of thy being to its environment. now, then, this environment being eroded by time, this wisdom is no more perfect, for it is not absolute, but standeth in relation to the universe. so then a part thereof may become useless, and atrophy as (i will instance this case) man.s wit of smell; and the bodily organ corresponding degeneratheth therewith. but this is an effect of much time, so that in thy hell thou art like to find elements vain, or foolish, or contrary to thy present weal. yet, o my son, this hidden wisdom is not thy true will, but only the levers (i may say so) thereof. notwithstanding, here lieth therein a faculty of balance, whereby it is able to judge whether any element in itself is pres

e is a path to separate and to join them, the reference thereof being aleph, that is one indeed, but also an hundred and eleven in his full orthography; to signify the most holy trinity, and by metathesis it is thick darkness, and sudden death. this is also the number of aum, which is amoun, and the root-sound of omne, or, in greek, pan, and it is a number of the sun. yet is the atu of thoth that correspondeth thereunto marked with zero, and its name is mat, whereof i have spoken formerly, and its image is the fool. o my son, gather thou all these limbs together in one body, and breathe upon it with thy spirit, that it may live; then do thou embrace it with lust of they manhood, and go in unto it, and know it; so shall ye be one flesh. now at last in the reinforcement and ecstasy of this c

LIBER ASTARTE

e not purged of material thought. let it be remembered that in the nature of the love itself is danger. the lust of the satyr for the nymph is indeed of the same nature as the affinity of quicklime for water on the one hand, and of the love of ab for ama on the other; so also is the triad osiris, isis, horus like that of a horse, mare, foal, and of red, blue, purple. and this is the foundation of correspondences. but it were false to say .horus is a foal. or .horus is purple. one may say .horus resembles a foal in this respect, that astarte vel liber berylli 12 he is the offspring of two complementary beings. 33. further of this matter. so also many have said truly that all is one, and falsely that since earth is that one, and ocean is that one, therefore earth is ocean. unto him good is i

no human love may in any way attain to more than to forthshadow a little part thereof. 1 [fallacy of failing to distinguish between different senses of .to be. coupled with non distributio medii. t.s] 2 [this is the concluding line of the famous passage in cap. 42 of the egyptian book of coming forth by day (book of the dead) where various parts of the body of the deceased are identified with the corresponding members of various gods. the version quoted by crowley here matches word-for-word budge.s translation from the papyrus of nu as printed in the 1899 kegan paul, trench, trubner& co. edition of the book of the dead. t.s] 3 [this quote has been conformed to the text of liber 61 (as printed in equinox iii (9. in the equinox publication of liber 175 crowley misquoted it .so therefore perf

must for the time believe in his particular deity. but let him (1) consider that this belief is only a weapon in his hands (2) affirm sufficiently that his deity is but an emanation or reflection or eidolon of a being beyond him, as was said in paragraph 2. for if he fail herein, since man cannot remain permanently in samadhi, the memorized image in his mind will be degraded, and replaced by the corresponding demon, to his utter ruin. therefore, after success, let him not delight overmuch in his deity, but rather busy himself with his other work, not permitting that which is but a step to become a goal. as it is written also .liber 185 .remember that. philosophy is the equilibrium of him that is in the house of. love..1 44. concerning secrecy, and the rites of blood. during this practice

LIBER CHANOKH

right to left. but the order of the decans in each sign is reverse, and thus the planets which fill the right-hand side of the pyramids go in the first two cases downwards, and in the third from left to right. the upper sides of the pyramids are all attributed to the element of spirit, the lower sides to the element of the tablet. each square is also referred to the small card of the tarot which corresponds to the decan (see 77712. liber lxxxiv 13 2. calvary crosses. each has 10 squares. the upper sides of the pyramids are uniformly given to spirit, the lower sides to the sephiroth, in the order shewn.13 the left-hand sides are attributed to the element of the tablet, the right-hand sides to the sub-element of the lesser angle.14 3. kerubic squares. the upper sides pertain to the element

s. the upper sides of the pyramids are uniformly given to spirit, the lower sides to the sephiroth, in the order shewn.13 the left-hand sides are attributed to the element of the tablet, the right-hand sides to the sub-element of the lesser angle.14 3. kerubic squares. the upper sides pertain to the element of the tablet, the lower sides to the sub-element. right- and left-hand sides in this case correspond, according to a somewhat complex rule which it is unnecessary to give here.15 the attributions to the court cards of the tarot naturally follow.16 4. lesser squares. the upper side of each pyramid is governed by the kerub standing on the file above it. the lower side is governed by the kerub also, but in order descending as the are from right to left above [see angle of air of water; th

se angels claimed to be those which conversed with the .patriarch enoch. of jewish fable.19] enochian a a alphabet b b c c, k d d e e f f g g h h i i, y l l m m n n o o p p q q r r s s t t u u, v, w x x z z plate ix. liber lxxxiv 15 v the thirty thyrs or aires and their divisions and angels are as follows [we omit for the present consideration of the parts of the earth to which they are stated to correspond, and the question of the attributions to the cardinal points and the tribes of israel. these are duly tabulated in dee.s .liber scienti, auxilii, et victori terrestris. name of aire. names of governors20 numbers of servitors in all 1. lil. 1. occodon21 7209 2. pascomb 2360 3. valgars 5362 14931 2. arn. 4. doagnis 3636 5. pacasna 2362 6. dialiva22 8962 15960 3. zom. 7. samapha 4440 8. vi

his findings. some researchers (e.g. laycock, 1978) are of the opinion that the material recorded in logaeth may be a glossolalia. it appears that some unacknowledged work in the compilation of the published parts of chanokh was done by james windram, crowley.s south african lieutenant; and that crowley later attempted to palm off the work of writing the continuation onto him, but without result. correspondence relating to this was recently (2003) published in the o.t.o. internal magazine the magical link. the first part of chanokh was reprinted as the symbolic representation of the universe by unicorn press of seattle in the 1970s. both published parts were included in the compilation gems from the equinox edited by f.i. regardie, the plates vilely reproduced and the number of the work er

n from the servient squares of the lesser angle of fire. as crowley gives no examples it is not clear which system he intended. 11: the following is all derived from golden dawn teaching rather than the dee manuscripts. 12: columns cxxxiii to cxxxvi. 13: more precisely, each square is referred to the sephirah modified by the element of the lesser angle; or to that sephirah in the qabalistic world corresponding (thus fire. atziluth, water. briah, etc. regardie gives the positions of binah through to geburah differently; zalewski (1990) gives the same reading as chanokh, stating this arrangement appears in westcott.s notanda to the g.d. enochian papers. 14: in addition the upper six are referred to the planets according to the scheme in 777 col. cxxiv .the heavenly hexagram. and to the tarot

LIBER CLXV A MASTER OF THE TEMPLE

t guidance of frater o.m. this event must not be supposed to reflect in any way on frater p.a. for whom he always felt and will feel great love and respect; the circumstances leading up to this change were outside the sphere of influence of fra v.i.o. and the more difficult to judge owing to his isolation in canada. with this brief allusion to the change in his occult affairs, we may pass on to a corresponding change in his material surroundings, for the equinox 158 although he continued with his usual office work, he lived during the best part of this year under canvas in a small tent by the sea shore, necessitating some miles of walking every day, and throwing him a good deal more in touch with nature than formerly; also the addition of a little stranger to his family had a marked effect

LIBER COLLEGII SANCTI

udents were given a list of books and told to go away and study them for three months, then had to pass an examination (open book) before they could be admitted as a probationer. two past papers, from 1913 and 1945 respectively, may be found in equinox iv (1) and remembering aleister crowley by kenneth grant (another one, similar in format but different in specifics to the 1913 paper, survives in correspondence between c.s. jones and frank bennett. the reading list comprised. the equinox, up to the present number. raja yoga by swami vivekananda. the shiva sanhita or hathayoga pradipika. the spiritual guide of molinos. the book of the sacred magic of abramelin the mage [not in the list in book 4 part i& ii. levi fs dogme et rituel, or waite fs english translation thereof. the mathers-crowle

this has been changed on the basis that the general rule of the outer order grades, as far as can be ascertained from other references in gliber clxxxv h and elsewhere, was that the person supervising any given aspirant was, or at least in that instance functioned as, a member of the grade immediately above; i.e, practici supervising zelatores, philosophi supervising practici, etc. similarly the corresponding section in the task of a practicus had gto his practicus h and that for the philosophus had gto his philosophus h; these have been amended on the same basis. the task of a philosophus. g. the meditations given in liber v. h this work has not been definitely identified. because of the dates involved it cannot be gliber v vel reguli. h in gliber viarum via h is a reference to gliber v

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

the proof is fatally flawed. cogitatur depends on est; and there fs no avoiding it. iii shall we get on any better if we investigate this est.something is.existence is.hyha rca hyha? what is existence? the question is so fundamental that it finds no answer. the most profound meditation only leads to an exasperating sense of impotence. there is, it seems, no simple rational idea in the mind which corresponds to the word. it is easy of course to drown the question in definitions, leading us to further complexity.but gexistence is the gift of divine providence, h gexistence is the opposite of non-existence, h do not help us much! the plain existence is existence of the hebrews goes further. it is the most sceptical of statements, in spite of its form. existence is just existence, and there f

LIBER DCCCLX JOHN ST

ance. 8.00-8.20. breakfast. hatha-yog..a pear and two gaufrettes. 8.53. have been meditating in hanged man position. thought dull and wandering; yet once .the conception of the glowing fire. seen as a planet (perhaps mars. just enough to destroy the concentration; then it went out, dammit! 1 [see the edition of the goetia edited by crowley and mathers. t.s] liber dccclx 16 10.40. have attended to correspondence and other business and drunk a citron presse. the voice of the n.di began to resound. 10.50. have done .bornless one. in .sana. good; yet i am filled with utter despair at the hopelessness of the task. especially do i get the buddhist feeling, not only that .sana is intensely painful, but that all conceivable positions of the body are so. 11.00. still sitting; quite sceptical; stick

pathetically, i think) devotes his youthful immortality to trying to .drink the air through the crow-bill. in the hope of curing a consumption of the lungs which he probably never had and which was in any case cured by his former effort! 9.40. have been practising a number of these mudras and .sanas. concerning the vi.uddhi-cakra which is .of brilliant gold or smoke colour and has sixteen petals corresponding to the sixteen vowel sounds. one might make a good mantra of the english vowel sounds, or the hebrew .curiouser and curiouser. the yogis identify the varana liber dccclx 40 (ganges) with the id.-n.di, the asi) with the pingal.n. di, and benares with the space between them. like my identification of my throat with the gate of the cimetiere du montparnasse. well, it requires very consi

same time far more delicate (p.s..doubt has arisen about this perfume, as to whether there was not a commonplace cause. on the balance of the evidence, carefully considered, one would pronounce for the mystic theory) one should add a curious omen. on sitting down for the great struggle (11.14) john st. john found a nail upon the floor, at his feet. now a nail is vau in hebrew, and the tarot trump corresponding to vau is the hierophant or initiator.whereby is o. m. greatly comforted. so poor a thing hath he become! even as a little child groping feebly for the breast of its mother, so gropeth thy little child after thee, o thou self-glittering one! 12.55. he hath read through days viii. and ix. he is too tired to understand what he reads. he will, despite of all, do a little pr.n.y.ma, and

LIBER DCCCXI ENERGIZED ENTHUSIASM

ved stately to each other and embraced, in the act unloosing the heavy golden robes which they wore. these fell, twin lakes of gold. i now saw her dressed in a garment of white watered silk, lined through-out (as it appeared later) with ermine. the high priest's vestment was an elaborate embroidery of 20 liber dcccxi every colour, harmonized by exquisite yet robust art. he wore also a breastplate corresponding to the canopy; a sculptured gbeast h at each corner in gold, while the twelve signs of the zodiac were symbolized by the stones of the breast-plate. the bell tinkled yet again, and the herald again sounded his trumpet. the celebrants moved hand in hand down the nave while the organ thundered forth its solemn harmonies. all the knights and dames rose and gave the secret sign of the ro

r author credit, though internal evidence clearly identified the author as crowley. it was subsequently declared to be liber dcccxi= iaw) a a, class c (it is not listed in the 1913 gsyllabus h but this may have been an editorial error since no other liber 811 is listed there, and 811 appears in the list explaining why numbers have been given to works; the classification is mentioned in crowley fs correspondence with c.s. jones, and the work is cited as liber 811 in the blue equinox. it was also said to be an eadumbration f of liber iao (xvii, an unpublished (believed lost) class d text which supposedly describes meditation-practices based on the three eenthusiasms f discussed above. the four kinds of eenthusiasm f or edivine madness f (the first being poetic inspiration from the nine muses

LIBER GRADUUM MONTIS ABIEGNI

r powers of the sphinx. practical. four tests are set.4 further, he builds up the magic pentacle.5 finally he passes ritual cxx,6 which constitutes him a zelator. 3. the zelator. his duties are laid down in paper c, class d. he receives liber ccxx, xxvii, and dcccxiii. examinations in posture and control of breath (see equinox vol. i no. 1. practical. further, he is given two meditation-practices corresponding to the two rituals dclxxi and cxx.7 (examination is only in the knowledge of, and some little practical acquaintance with, these meditations. the complete results, if attained, would confer a much higher grade) further, he forges the magic sword. no ritual admits to the grade of practicus, which is conferred by authority when the task of the zelator is accomplished. liber xiii 4 4. t

LIBER HHH

, which adds to 17. even leaving aside the purported liber iao, there is evidence in other crowley mss. that he referred the letters of iao to the .three enthusiasms. as i= iacchus (dionysus, a= aphrodite, o `orus (as a cognate of apollo: a permissable fudge since the aspirate is not a letter in greek. 7 this whole section parallels .liber pyramidos. fairly closely and is the .meditation practice corresponding to ritual dclxxi. mentioned in liber xiii. the versified solo version of liber 671 which has been published is adequate for the purposes of exploring the parallels, although one suspects the meditation-practice will be more effective for one who has gone through the ritual ceremonially and imprinted the revelant symbols. 8 approx .corpse-position. the .corpse. and .dying buddha .sana

hich was printed at the start of equinox i (7, and also in the 1994 and 1997 weiser .blue brick. edition of magick. 9 this possibly refers to something communicated in the zelator initiation (see note below. 10 iaida or .the highest. is a name or title of god appearing in the angelic keys of dee and kelly. see casaubon (ed, a true and faithful relation. 11 this section is the .meditation practice corresponding to ritual cxx. referred to in liber xiii. unfortunately the published (after a fashion) version of liber 120, the ritual of passing through the tuat, appears to be an early draft differing in a number of respects from the one on which this practice is based. in any case, it is based on egyptian texts describing the nightly journey of the sun through twelve divisions of the underworld

LIBER ISRAFEL

listeners disperse unto their homes; yea, they disperse unto their homes. 5 [this section is a slight adaptation of the ggeneral exordium h which opens the golden dawn z1 paper. t.s [this ritual is an adaptation by crowley of an invocation of thoth put together by allan bennett from golden dawn material, egyptian texts and miscellaneous sources, a few only of which are noted. the earlier version (corresponding to points 5-13 only of the present text) was published in equinox i (3) as part of bennett fs ritual for the evocation to visible appearance of taphthartharath the spirit of mercury. text (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 14.06.200. liber liberi vel lapidis lazvli advmbratio kabbala agyptiorvm svb figvra vii bei

LIBER LLL PARADIGMAT PIRATE

r so many years. about the author joshua siddhartha wetzel (born october 9th, 1970) has been involved with magic and occult practices for 17 years and chaos magic for the last 14. he enjoys his job as a computer consultant, is married and has two cats. he currently resides in milwaukee, wisconsin usa and is working on his next book. the author welcomes wellarticulated feedback and will answer all correspondence. he can be reached at geistlos@wi.rr.com. dedication (to the illuminates of thanateros) foreword a new book in an established current begs for context. the published side of the chaos current has evolved in some fairly distinct phases in the last 27 years. in 1978 peter carroll fs liber null set down in a practically-usable form a simple and powerful approach to doing successful sor

LIBER LVII

s spoken of as ypna ryoz, zauir anpin, the lesser contenance, or microprosopus, by way of antithesis to macroprosopus, or the vast countance, which is one of the names of kether, the first sephira. the six sephiroth of which zauir anpin is composed, are then called his six members. he is also called ]lm, melekh, the king. the number 7. the seventh sephira is jxn, netzach, or firmness and victory, corresponding to the divine name twabx hwhy, ihvh tzabaoth, the lord of armies, and the angelic names \yhla, elohim, gods, and \ycycrt, tarshishim, the brilliant ones (daniel x, 6. the number 8. thence proceeded the feminine passive potency dwh, hod, splendour, answering to the divine name twabx \yhla, elohim tzabaoth, the gods of armies, and among the angels to \yhla ynb, beni elohim, the sons of

r of mildness, consisting of the first, sixths, ninth, and tenth emanations. in their totality and unity the ten sephiroth represent the archetypal man, wmdq \da, adam qadmon, the protogonos. in looking at the sephiroth constituting the first triad, it is evident that they represent the intellect; and hence this triad is called the intellectual world, lkcwm \lwo, olahm mevshekal. the second triad corresponds to the moral world cgrwm \lwo, olahm morgash. the third represents power and stability, and is therefore called the material world, obfwmh \lwo, olahm ha-mevetbau. these three aspects are called the faces, ypna, anpin. thus is the tree of life \yyj o, otz chaiim21 formed; the first triad being placed above, the second and third below, in such a manner that the three masculine sephiroth

rr von rosenroth.s .kabbala denudata. and study for themselves.26 it should not prove easy; frater p, after years of study, confessed .i cannot get much out of von rosenroth; and we may add that only the best minds are likely to obtain more than an academic knowledge of a system which we suspect von rosenroth himself never understood in any deeper sense. as a book of reference to the hierarchical correspondences of the qabalah, of course 777 stands alone and unrivalled. the graphic qabalah has already been fully illustrated in this treatise. see illustrations 2, 12, 16, 17, 18, 19, 21, 22, 24, 27, 28, 29, 33, 34, 35, 38, 39, 40, 41, 43, 45, 46, 47, 48, 50, 51, 61, 63, 64, 65, 66, 71, 72, 73, 74, 75, 76, 77, 78, 79, 82.27 by far the best and most concise account of the method of the qabalah

ter; w is b, the bull, or energy-motion; and r is the sun, or organised and moving system of orbs. the three letters of rwa thus repeat the three ideas. the nature of rwa is this analysed, under the figure of the ten numbers and the 22 letters which together compose what the rosicrucians have diagrammatised under the name of minutum mundum. it will be noticed that every number and letter has its .correspondence. in ideas of every sort; so that any given object can be analysed in terms of the 32. if i see a blue star, i should regard it as a manifestation of chesed, water, the moon, salt the alchemical principle, sagittarius or what not, in respect of its blueness.one would have to decide which from other data.and refer it to the xviith key of the taro in respect of its starriness. the use

irit. the methods of discovering dogma from sacred words are also numerous and important: i may mention (a) the doctrine of sympathies: drawn from the total numeration of a word, when identical with, or a multiple or submultiple of, or a metathesis of, that of another word (b) the method of finding the least number of a word, by adding (and readding) the digits of its total number, and taking the corresponding key of the taro as a key to the meaning of the word (c) the method of analogies drawn from the shape of the letters (d) the method of deductions drawn from the meanings and correspondence of the letters (e) the method of acrostics drawn from the letters. this mode is only valid for adepts of the highest grades, and then under quite exceptional and rare conditions (f) the method of tr

LIBER LXVII THE SWORD OF SONG

en 118= change, a ferment, strength. also= before he was 120, the mystic age of a rosicrucian. 2 her-shell= herschell, or uranus, the planet which was ascending (in leo) at crowley.s birth. 3 vau and gimel, the hierophant and high-priestess in the tarot. hence .from his castle of ug. means .from his initiation. we cannot in future do more than indicate the allusions. 4 the kerubim. 5 see table of correspondences [a table of correspondences was intended to appear as an appendix to the first volume of crowley.s collected works. it is not in the 1970s reprint from which i am working, and may not have been in the original. see 777 instead. t.s] 6 the 22nd key of the tarot. the other tarot symbols can be traced by any one who possesses, and to some degree understands, a pack of the cards. the o

w the suggler mocks him and cries .four fool.s bargains hast thou made, and thou art fit to go forth and meet a fool4 for thy mate. but our father counted thrice seven and cried .one for the fool. seeing 1 3, the number of g. 2, the number of the card g. 2 the equality of three and eight is attributed to binah, a high grade of theurgic attainment. 3 scil. juggler, the 1st key. the magical weapons correspond to the kerubim. 4 the key marked 0 and applied to aleph, 1. dona virginis. puella urget sophiam sodalibus. the sophic suggler. ambrosii magi hortis rosarum 83 the serpent should be his at last .none for the fool. they laughed back.nay, even his maiden queen. for she would not any should know thereof. yet all were right, both he and they. but truth ran quickly about; for that was the hou

ery reluctantly, a protest against the idea of professer rhys davids (if i have understood him aright) that nirvana is the mental state resulting from the continuous practice of all the virtues and methods of thought characteristic of buddhism. no; nirvana is a state belonging to a different plane, to a higher dimension than anything we can at present conceive of. it has perhaps its analogies and correspondences on the normal planes, and so shall we find of the steps as well as of the goal. even the simple first step, which every true buddhist has taken, sammaditthi, is a very different thing from the point of view of an arahat. the buddha stated expressly that none but an arahat could really comprehend the dhamma. science and buddhism 115 and so for all the eight stages; as regards their

LIBER LXXVIII

es. with very evil cards it means arrogance, display, vanity. 20. final decision, judgment, sentence, determination of a matter without appeal, on its plane. 21. the matter itself. synthesis, world, kingdom. usually denotes actual subject of question, and therefore depends entirely on accompanying cards [this table is very unsatisfactory. each card must be most carefully meditated, taking all its correspondences, and a clear idea formed] princes and queens shew almost always actual men and women connected with the matter. but the kings (knights) sometime represent coming or going of a matter, according as they face. the princesses shew opinions, thoughts, ideas, either in harmony with or opposed to, the subject. a description of the cards of the taro 51 a majority of wands. energy, opposit

(knights. swiftness, rapidity. 3. unexpected meetings. knights, in general, shew news. 4 queens. authority, influence. 3 queens. powerful friends. 4 princes. meetings with the great. 3 princes. rank and honour. 4 princesses. new ideas or plans. 3 princesses. society of the young. 4 tens. anxiety, responsibility. 3 tens. buying and selling (commerce. 4 nines. added responsibilities. 3 nines. much correspondence. 4 eights. much news. 3 eights. much journeying. 4 sevens. disappointments. 3 sevens. treaties and compacts. 4 sixes. pleasure. 3 sixes. gain, success. 4 fives. order, regularity. 52 liber lxxviii 3 fives. quarrels, fights. 4 fours. rest, peace. 3 fours. industry. 4 threes. resolution, determination. 3 threes. deceit. 4 twos. conferences, conversations. 3 twos. reorganization, recom

t, however, been completely conformed to the description in the text: adding the names of the trumps to the circle would make an unreadable mess of it; and the taurus sign and pentacle would have to be made disproportionately small to fit in the earth space where the arms of the tau join. the writing in theban script at the top reads hru not hua and should be read left to right (the theban script corresponds to the latin alphabet, not the hebrew. the bulk of this text is either quoted verbatim or abstracted from mss. gn, h gq h and gr h of the r.r. et a.c, probably compiled or written by s.l. gmacgregor h mathers. remarks in square brackets embedded in the text are presumably by crowley. the tarot papers go h and gp, h a rather abstruse astrologico-qabalistic treatise concerning the projec

LIBER O

lunam (in another book will it be treated of the expansion and contraction of consciousness; progress by slaying the cakkrams; progress by slaying the pairs of opposites; the methods of sabhapaty sw.mi &c &c.2) ii 1. the student must first obtain a thorough knowledge of book 777, especially of columns i.,clxxxii.3 when these are committed to memory, he will begin to understand the nature of these correspondences (see illustrations .the temple of solomon the king. in equinox i (2. crossreferences are given) 2. if we take an example the use of the table will become clear. let us suppose that you wish to obtain knowledge of some obscure science. in column xlv, line 12, you will find .knowledge of sciences. by now looking up line 12 in the other columns, you will find that the planet correspon

the ritual quoted, if his glance fall upon the lights, their number suggests mercury; he smells the perfumes, and again mercury is brought to his mind. in other words, the whole magical apparatus and ritual is a complex system of mnemonics [the importance of these lies principally in the fact that particular sets of images that the student may meet in his wanderings liber o vel manvs et sagitta 4 correspond to particular lineal figures, divine names &c, and are controlled by them. as to possibility of producing results external to the mind of the seer (objective, in the ordinary common-sense acceptation of the term) we are here silent] 6. there are three important practices connected with all forms of ceremonial (and the two methods which later we shall describe. these are (1) assumption o

in the centre of your hexagram. for the zodiac use the hexagram of the planet which rules the sign you require(.777. col. cxxxviii; but draw the astrological sigil of the sign instead of that of the planet. for caput and cauda draconis use the lunar hexagram, with the sigil of< or. to banish reverse the hexagram. in all cases use a conjuration first with ararita, and next with the name of the god corresponding to the planet or sign you are dealing with.13 the hexagrams pertaining to the planets are as in [figure above].14 invoking 1 2 1 2 1 2 1 2 1 2 1 2 2,11 3,10 4,9 6,7 5,8 banishing 1 2 1 1 2 2 1 2 1 2 1 2 2,11 5,8 6,7 4,9 3,10 liber o vel manvs et sagitta 12 2. these rituals should be practised until the figures drawn appear in flame, in flame so near to physical flame that it would pe

sign of the 5 =6 grade. rather than the portal signs should be used with the spirit pentagrams. this probably refers to the sign of osiris slain but i am not totally sure about this. the g.d. also taught a .supreme ritual of the pentagram. the routine for which in each quarter runs as follows: make appropriate spirit pentagram while vibrating the tablet of union name (exarp, bitom, hcoma, nanta) corresponding to the quarter; trace wheel of spirit symbol in centre while vibrating ahih (actives) or agla (passives; give spirit sign; trace elemental pentagram while vibrating the 12-letter name from the appropriate elemental tablet (oro ibah aozpi, etc. see liber chanokh; trace kerubic symbol while vibrating the hebrew name; give elemental sign. 12 the hexagrams shown in this part are all the

ah aozpi, etc. see liber chanokh; trace kerubic symbol while vibrating the hebrew name; give elemental sign. 12 the hexagrams shown in this part are all the invoking form. to make the banishing forms, trace the triangles in the same order and starting from the same point, but trace each triangle in the opposite direction. 13 see 777, col. v. generally for the planets use the name for the sephirah corresponding, and for the signs, the name of the sephirah corresponding to the ruling planet. in the version taught in the golden dawn, the letters of ararita were attributed to the points of the hexagram in .lightning flash. order (a to saturn, r to jupiter, a to mars, etc) and the particular letter was to be vibrated along with the other names. 14 the print editions read. as in plate on precedi

LIBER RV VEL SPIRITUS

owever, harmless.1) in this manner the practice is to be raised from the physical to the spiritual plane, even as the words ruh, ruach, pneuma, spiritus, geist, ghost, and indeed words of almost all languages, have been raised from their physical meaning of wind, air, breath, or movement, to the spiritual plane (rv is the old root meaning yoni, and hence wheel (fr. roue, lat. rota, wheel, and the corresponding semitic root means .to go. similarly spirit is connected with .spiral..ed) 17. let the zelator attach no credit to any statements that may have been made throughout the course of this instruction, and reflect that even the counsel which we have given as suitable to the average case may be entirely unsuitable to his own. 1 [leaving aside the danger of accidentally swallowing one.s ton

LIBER SAMEKH

to enter into conscious communication with his angel, on the ground that that angel has himself taught him the secret magick by which he may make the proper link. gmosheh h is mh, the formation, in jechidah, chiah, neschamah, ruach .the sephiroth from kether to yesod.since 45 is s1. 9 which sh, 300, is s1.24, which superadds to these nine an extra fifteen numbers (see in liber d the meanings and correspondences of 9, 15, 24, 45, 300, 345).15 45 is moreover adm, man. gmosheh h is thus the name of man as a god-concealing form. but in the ritual let the adept replace this gmosheh h by his own motto as adeptus minor. for gishrael h let him prefer his own magical race, according to the obligations of his oaths to our holy order!16 (the beast 666 himself used gankh-f-n-khonsu h and gkhem h in t

gunas, the three forms* of being. the athyr is the gakasa h, the gspirit, h the athyr of physics, which is the framework on which all forms are founded; it receives, records and transmits all impulses without itself suffering mutation thereby. the gearth h is the sphere wherein the operation of these gfundamental h and athyric forces appears to perception. gunder the earth h is the world of* they correspond to the sulphur, mercury, and salt of alchemy; to sattvas, rajas, and tamas in the hindu system; and are rather modes of action than actual qualities even when conceived as latent. they are the apparatus of communication between the planes; as such, they are conventions. there is no absolute validity in any means of mental apprehension; but unless we make these spirits of the firmament s

very form of expression possible to existence, whether it be a gspell h (idea) or a gscourge h (act) of ggod, h that is, of himself. the adept must accept every gspirit, h every gspell, h every gscourge, h as part of his environment, and make them all gsubject to h himself; that is, liber samekh svb figvra dccc 18 consider them as contributory causes of himsef. they have made him what he is. they correspond exactly to his own faculties. they are all.ultimately.of equal importance. the fact that he is what he is proves that each item is equilibrated. the impact of each new impression affects the entire system in due measure. he must therefore realize that every event is subject to him. it occurs because he had need of it. iron rusts because the molecules demand oxygen for the satisfaction o

e attributed h. waite, book of ceremonial magic] point ii 19 section e he goes to the north to invoke earth; flowers of green flame flash forth from his his weapon. as practice makes the adept perfect in this work, it becomes automatic to attach all these complicated ideas and intentions to their correlated words and acts. when this is attained, he may go deeper into the formula by amplifying its correspondences. thus, he make invoke water in the manner of water, extending his will with majestic and irresistable motion, midnful of its impulse gravitation, yet with a suave and tranquil appearance of weakness. again, he may apply the formula of water to its peculiar purpose as it surges back into his sphere, using it with conscious skill for the cleansing and calming of the receptive and emo

e not so pitifully dangerous to himself and others. he also tends to take his new-found gtruths of illlumination h for the entire body of truth, and insists that they must be as valid and vital for all men as they happen to be for himself.35 it is wise to keep silence about those things gunlawful to utter h which one may have heard gin the seventh heaven. h36 this may not apply to the sixth* this corresponds to the emotional and metaphysical fog which is characteristic of the emergence of thought from homogeneity. the clear and concise differentiation of ideas marks the adult mind. point iii 35 the adept must keep himself in hand, however tempted to make a new heaven and a new earth in the next few days by trumpeting his triumphs. he must give time a chance to redress his balance, sore sha

LIBER V VEL REGULI

7 .no doubt this is all implied in the ritual which i started to write, but it hardly suitable as part of the patter. damn the man that isolated cocaine (ac diary, july 1921, quoted in the editor.s introduction to the 1994 .blue brick. edition of magick, p. lxiii. 8 a name sometimes used for tarot trump xx, more usually called .judgement. or .the last judgement. attributed to c in the golden dawn correspondences. in crowley.s thoth deck it is called the aon. 9 tarot trump xi (viii in some packs, attributed to f in the golden dawn correspondences. in crowley.s thoth deck it is called lust. 10 an allusion to the opening of the .siphra dtzenioutha. or .book of concealment. a kabbalistic text translated by mathers from the latin of von rosenroth.s kabbala denudata and published in the kabbalah

y.s .sun and moon conjoined. glyph, the foreshortened phallus which becomes the basis for the .mark of the beast. figure. 12 the mtp printing altered this to. sacred and worthy of honour as such. the editor of the blue brick argues that this, along with the omission of the figures of the pentagrams, was due to gerald yorke (frater v.i) who did uncredited editorial work on the first edition and in correspondence with crowley had argued for removing or toning down hostile and sarcastic references to christianity. 13 the printed edition (and indeed the syracuse ts, according to an editorial note in the blue brick) had .aleph-zero. the reference is to the infinite set of cardinal numbers, the smallest infinite set, more usually pronounced .aleph-null. a set is said to have a0 members if its me

rgued for removing or toning down hostile and sarcastic references to christianity. 13 the printed edition (and indeed the syracuse ts, according to an editorial note in the blue brick) had .aleph-zero. the reference is to the infinite set of cardinal numbers, the smallest infinite set, more usually pronounced .aleph-null. a set is said to have a0 members if its members can be put into one to one correspondence with the set of natural numbers (0, 1, 2, 3. hence there are as many signed integers (which includes negative numbers) as natural numbers, and as many rational numbers (i.e, numbers which can be written as fractions, one integer divided by another) as natural numbers. georg cantor, who introduced the aleph notation for in