Michael Wynn's Occult Reference Library
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oral tradition. it is the meaning of qabalah. ain soph aur: hebrew expression meaning "the limitless light. sephiroth: the ten spheres or emanations on the qabalistic tree of life, a symbol which depicts the divine energy of creation proceeding like a lighting flash through ten different stages, culminating in physical manifestation. the sephiroth represent levels of spiritual reality both in the cosmos and in people because the tree, metaphorically, is 65 the body of god, and people are created in god's image. the tree is sometimes shown superimposed on the body of adam kadmon, the archetypal man. tree of life: the tree consists of ten spheres, or sephiroth, through which, according to mystical tradition, the creation of the world came about. the sephiroth are aligned in three columns hea

ed is associated with the gods zeus and jupiter. geburah: the fifth emanation on the tree of life. geburah is often associated with mars, the roman god of war, and represents severity and justice. the destructive forces of the sphere of geburah are intended to have a purging, cleansing effect on the universe. geburah represents the creator god who applies discipline and precision in governing the cosmos and removes unwanted or unnecessary elements after their usefulness has passed. geburah is reflected in the charioteer in the tarot. tiphareth: the sixth emanation on the tree of life. it is the sphere of beauty, harmonizing the forces of mercy (chesed) and judgement (geburah) higher on the tree. occultists identify tiphareth as the sphere of spiritual rebirth, and is ascribed to solar deit

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

own, like tapping into a cosmic energy supply rather than having to recharge our powers from our own, separate dynamos. through them and through us courses the universal life force, known as ch'i to the chinese, and prana in hindu philosophy. it is a source upon which we can draw not only nor primarily for specific needs, but also for energy, harmony and connection with others, the world and the cosmos. it is an energy that can permeate every aspect of our being. a very special spirituality witchcraft and wicca (one of the major forms of witchcraft) both derive their names from the anglo- saxon words for wisdom 'witch' is from the old english word wita, meaning 'wise' and the wicca were the wise ones. witchcraft is said to be the oldest religion in the world. it is the indigenous shamanis

to psychic phenomena. dr sheldrake suggests that as animals of a given species learn a new pattern of behaviour, other similar animals will subsequently tend to learn the same thing more readily all over the world; the more that learn it, the easier it should become for others. so if we carry out positive magick and spread goodwill, then we really can increase the benign energies of the earth and cosmos. even banishing or binding magick can have a creative focus, diverting or transforming redundant or negative energy, for example by burying a symbol of the negativity or casting herbs to the four winds. magick and responsibility true magick is not like a cake in which everybody must vie for a slice or be left with none: it is more akin to a never-emptying pot. like the legendary cauldron of

ot do is provide quick fixes with a twinkling of stardust. it does not produce a faerie godmother, who turns up with a shimmering frock and a platinum credit card to pay the taxi fare home if the handsome prince is short of money and the faerie coach has crumpled into a pumpkin. after the candles and incense have burned through and we sit, exhausted but exhilarated after sending our wishes to the cosmos through dancing or chanting, we then have to use every effort, every talent at our disposal, to make those wishes come true on the earthly plane. the psychic kick-start provided by the magick must be used to translate the magical thoughts into actuality. so we must work overtime with new enthusiasm and inspiration to get that project finished, send off to the publisher that typescript that

re a powerful focus for creativity. and, of course, my kids would never get out of their satin-sheeted beds. lotteries are generated by human hands primarily for the purpose of making money for their creators. they really are random affairs and so it often happens that it is the wealthy people who win even more money- although that does not necessarily bring happiness. casting your needs into the cosmos and trusting they will be met does work, but not if you are expecting magick to compensate for an unnecessary shopping binge. nor, after a period of overeating and no exercise, can you expect a miracle diet to work so that you shed a stone in two days while still eating chocolate. spells tend to work best when there is a genuine need, generated by real emotion and linked to determination on

t connected them all. in past time, the well-being of the planet was considered to be the responsibility of peasant as well as king through paying tributes and enacting age-old ceremonies to invoke the necessary energies for the wheel of the year to turn. so individual prosperity or fertility was attained both through private spells and charms and by sending positive energies to the earth and the cosmos and, in a sense, receiving bounty as those beams were amplified and returned to the sender. folk or domestic magick was an important part of people's everyday lives right up until the nineteenth century. in rural areas, the implements used in and around the home and garden could be easily adapted for use in magick; and for town-dwellers, flowers and herbs could be gathered on a day in the c

onal spells. magick to increase positivity these are the least focused kind of spells. they are used to send out energies to whoever needs them, for example of love, happiness, health or abundance. they may be for an endangered species, a wartorn land, a country in need of water or the planet itself. if a large number of people do send positive energies either to a large-scale project or into the cosmos, followed where possible by practical help or support, then this can really make a difference. again, by sending out healing you will receive in return threefold healing in indirect but powerful ways. the four stages of magick although there are many different kinds of magick, in practice all spells and more formal magical rituals tend to follow four stages, though informal spells may combi

with the wind lifting your hair. you might repeat a chant of power, dance faster, drum with greater intensity, bind your cords in ever more intricate patterns or add more knots if working alone, visualising a cone of spiralling, coloured light, rising and increasing in size and intensity as this stage progresses. stretch your arms and hands vertically as high as possible to absorb power from the cosmos. if you are in a group and have been linking hands, as the power increases to a great intensity, this is the time to loose them. as the power builds, you will create what is known as a cone of power. the cone-shaped hats traditionally associated with witches and bishops' mitres reflect the concentration of spiritual potency. the purpose of the cone, like the sacred pyramid, is to concentrat

ll create what is known as a cone of power. the cone-shaped hats traditionally associated with witches and bishops' mitres reflect the concentration of spiritual potency. the purpose of the cone, like the sacred pyramid, is to concentrate energy in a narrowing shape so that it reaches a pinnacle of power, which can then be released at the end of the ritual to carry your wishes or desires into the cosmos. in order to create a cone of power in magick, you can visualise these energies as coloured light or as gold. alternatively, you can visualise different rainbow colours to create a cone of every colour that merges to brilliant white at the apex. in healing work, some people see this as silver blue light that becomes brilliant. whether working alone or in a group, as you build up the power

illed witches and healers see circles of light, shimmering golden beams or rainbows with their psychic eye. some see nothing at all, but instead feel power pushing their feet almost off the ground. growth is the key to this stage. release of power when you release the power in the final stage, you may see the cone exploding and cascading as coloured stars or light beams, which surge away into the cosmos and break into brilliant rainbow colours. if you wish, you can direct the energy after the final release of power by pointing with your hands, or a wand or knife, so that the energies cascade horizontally and downwards, for example into herbs on the altar that you are empowering to make into herb sachets. or you can direct the cascading energies in a specific direction, perhaps towards a pe

a tree that perhaps has stood for hundreds of years. if sunlight is filtering through the leaves, so much the better. you can work alone, with a group of friends, or in a more formal coven. you may want to decide in advance on a focus for the power, for example healing a particular place or a person you know. alternatively, you can let the energies find their own target as they cascade though the cosmos, increasing the positivity of the universe* stand with your feet apart and your arms outstretched above your head like the branches of a tree. through your feet, draw up rich, golden light from the earth and let it flow upwards, becoming lighter and more golden as it rises to your fingertips. feel the light from above flowing downwards to merge with it* if you are working alone, then, holdi

ALEE J BOOK OF AIWASS

t and foremost declaration with regards to the first church of satan and what it means to be a satanist. creation the universe comes from the one (ain or no-thing) and returns to it. the first cause is not an explosion like the so-called big bang, but the emergence of chaos and order. people often ask "how can satan be the exception to every rule, the dissonance in the universal, the rebel of the cosmos, the rock cast in the still pond and still represent nature's balance factor" simply put, satan, the male principle, is chaos personified. babalon, the female principle, is order personified. these principles combine, divide and subdivide as the universe expands. these divisions create primary forms which help the co-creators weave the fabric of the universe. the process is reminiscent of t

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

ts expansion as saturn represents contraction; it is the universal love, the selfless love whose object can be no less than the universe itself. this comes to reinforce the powers of saturn when they agonise; success is not for self but for all; one might acquiesce in one's own failure, but one cannot be unworthy of the universe. jupiter, too, represents the vital, creative, genial element of the cosmos. he has ganymede and hebe to his cupbearers. there is an immense and inaccessible joy in the great work; and it is the attainment of the trance, of even the intellectual foreshadowing of that trance, of joy, which reassures the yogi that his work is worth while. jupiter digests experiences; jupiter is the lord of the forces of life; jupiter takes common matter and transmutes it into celesti

ALEISTER CROWLEY ACROSS THE GULF

isper a secret formula and a word of power, pertaining to the grade to which i had appointed him. but to me he gave the supreme formula and the supreme word, the word that hath eight-and-seventy letters, the formula that hath five-and-sixty limbs. so then i devoted myself there and then to a completer understanding of osiris my god, so that i might discover his function in the whole course of the cosmos. for he that is born in the years of the power of a god thinketh that god to be eternal, one, alone. but he that is born in the hour of the weakness of the god, at the death of one and the birth of the other, seeith something (though it be little) of the course of things. and for him it is necessary to understand fully that change of office (for the gods neither die nor are re- page 40 gulf

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

the word "shub" is to be found in the sumerian language in reference to the rite of exorcism, one of which is called nam shub and means "the throwing. it is, however, as yet unclear as to what the combination shub ishnigarrab (shub niggurath) might actually mean. there was a battle between the forces of "light" and "darkness (so-called) that took place long before man was created, before even the cosmos as we know it existed. it is described fully in the enuma elish and in the bastardised version found in the necronomicon, and involved the ancient ones, led by the serpent mummu-tiamat and her male counterpart absu, against the elder gods (called such in the n) led by the warrior marduk, son of the sea god enki, lord of magicians of this side, or what could be called "white magicians- altho

led by the warrior marduk, son of the sea god enki, lord of magicians of this side, or what could be called "white magicians- although close examination of the myths of ancient times makes one pause before attempting to judge which of the two warring factions was "good" or "evil. marduk won this battle- in much the same way that later st. george and st. michael would defeat the serpent again- the cosmos was created from the body of the slain serpent, and man was created from the blood of the slain commander of the ancient army, kingu, thereby making man a descendent of the blood of the enemy, as well as the "breath" of the elder gods; a close parallel to the "sons of god and daughters of men" reference in the old testament. yet, though the identity of the victor is clear, there were- and a

world, and under many names, but is still essentially the same goddess. that tiamat was undoubtedly female is to the point; and that the chinese as well as the sumerians perceived of two dragon currents, male and female, gives the researchers a more complex picture. the green dragon and the red dragon of the alchemists are thus identified, as the positive and negative energies that compromise the cosmos of our perception, as manifest in the famous chinese yin-yang symbol. but what of inanna, the single planetary deity having a female manifestation among the sumerians? she is invoked in the necronomicon and identified as the vanquisher of death, for she descended into the underworld and defeated her sister, the goddess of the abyss, queen ereshkigal (possibly another name for tiamat. intere

urpose, as the tempter of man- surely a dubious raison d'etre- the sumerian tradition acknowledges that the person of "evil" is actually the oldest, most ancient of the gods. whereas christianity states that lucifer was a rebel in heaven, and fell from god's grace to ignominy below, the original story was that marduk was the rebel, and severed the body of the ancient of ancient ones to create the cosmos in other words, the precise reverse of the judeo-christian dogma. the elder gods evidently possessed a certain wisdom that was not held by their parents, yet their parents held the power, the primal strength, the first magick, that the elder ones tapped to their own advantage, for they were begotten of her. it generally accepted in the halls of magick that all of the wisdom in the world is

us, 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. sphere of jupiter marduk 5. sphere of mars nergal 6. sphere of the sun utu 7. sphere of venus inanna 8. sphere o

t down at the peril of my life, exactly as i received it, on the planes of the igigi, the cruel celestial spirits from beyond the wanderers of the wastes. let all who read this book be warned thereby that the habitation of men are seen and surveyed by that ancient race of gods and demons from a time before time, and that they seek revenge for that forgotten battle that took place somewhere in the cosmos and rent the worlds in the days before the creation of man, when the elder gods walked the spaces, the race of marduk, as he is known to the chaldeans, and of enki our master, the lord of magicians. know, then, that i have trod all the zones of the gods, and also the places of the azonei, and have descended unto the foul places of death and eternal thirst, which may be reached through the g

l, like unto the seven glorious aphkhallu. and sometimes the watcher appears as the enemy, ready to devour the priest who has erred in the incantations, or omitted the sacrifice, or acted in defiance of the covenant, for which acts the very elder gods cannot forbid that silent race from exacting its toll. and it is said that some of that race lie waiting for the ancient ones to once more rule the cosmos, that they may be given the right hand of honour, and that such as these are lawless. this is what is said. the preliminary invocation when the time has come to summon the watcher the first time, the place of thy calling must be clean, and a double circle of flour drawn about thee. and there should be no altar, but only the new bowl with the three carven signs on it. and the conjuration of

ALEISTER CROWLEY BOOK OF LIES

silon, to show that she has been impregnated by the spirit; it is the rough breathing and not the soft. the centre of all is theta( theta, which was originally written as a point in a circle( sun, the sublime hieroglyph of the sun in the macrocosm, and in the microcosm of the lingam in conjunction with the yoni. this word alpha-iota-theta-eta-rho (aethyr) is therefore a perfect hierogly ph of the cosmos in terms of gnostic theology. the reader should consult la messe et ses mysteres, par jean 'marie de v (paris et nancy, 1844, for a complete demonstration of the incorporation of the solar and phallic mysteries in christianity. book of lies get any book for free on: www.abika.com 180 [183] 87 kappa-epsilon-phi-alpha-lambda-eta pi-zeta mandarin-meals there is a dish of sharks' fins and of se

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

to the others. they are, as it were, thrown together- untamed, only sympathising by virtue of their wild and stormy but elastically resistless energy. the central letter is "he- the letter of breath- and represents spirit. the first letter "aleph" is the natural letter of air, and the final "mem" is the natural letter of water. together "aleph" and "mem" make "am- the mother within whose womb the cosmos is conceived. but "yod" is not the natural letter of fire. its juxtaposition with "he" sanctifies that fire to the "yod" of tetragrammaton. similarly we find "lamed" for earth, where we should expect tau- in order to emphasize the influence of venus, who rules libra "alhim, therefore, represents rather the formula of consecration than that of a complete ceremony. it is the breath of benedic

write to me. i get the letter the next morning, so that it must have been written before the work. does this deny that the work caused the effect "if i strike a billiard-ball and it moves, both my will and its motion are due to causes long antecedent to the act. i may consider both my work and its reaction as twin effects of the eternal universe. the moved arm and ball are parts of a state of the cosmos which resulted necessarily from its momentarily previous state, and so, back for ever "thus, my magical work is only one of the cause-effects necessarily concomitant with the case-effects which set the ball in motion. i may therefore regard the act of striking as a cause-effect of my original will to move the ball, though necessarily previous to its motion. but the case of magical work is n

of books by placing the thumb at random within the leaves. the books of the sybil, the works of vergil, and the bible have been used very frequently for this purpose. for theoretical justification, one must assume that the book employed is a perfect representation of the universe. but even if this were the case, it is an inferior form of construction, because the only reasonable conception of the cosmos is mathematical and hieroglyphic rather than literary. in the case of a book, such as the book of the law which is the supreme truth and the perfect rule of life, it is not repugnant to good sense to derive an oracle from its pages. it will of course be remarked that the book of the law is not merely a literary compilation but a complex mathematical structure. it therefore fulfils the requi

se the original unit of magick, the body of light, is already something unfamiliar to the ordinary person. nevertheless, this body must be developed and trained with exactly the same rigid discipline as the brain in the case of mysticism. the essence of the technique of magick is the development of the body of light, which must be extended to include all members of the organism, and indeed of the cosmos. the most important drill practices are: 1. the fortification of the body of light by the constant use of rituals, by the assumption of god-forms, and by the right use of the eucharist. 2. the purification and consecration and exaltation of that body by the use of rituals of invocation. 3. the education of that body by experience. it must learn to travel on every plane; to break down every

ic penalties by his presumption. 7 "the order of the r. c" the grade of the babe of the abyss is not a grade in the proper sense, being rather a passage between the two orders. its characteristics are wholly negative, as it is attained by the resolve of the adeptus exemptus to surrender all that he has and is for ever. it is an annihilation of all the bonds that compose the self or constitute the cosmos, a resolution of all complexities into their elements, and these thereby cease to manifest, since things are only knowable in respect of their relation to, and reaction on, other things. 8. the grade of adeptus exemptus confers authority to govern the two lower orders of r. c. and g. d. the adept must prepare and publish a thesis setting forth his knowledge of the universe, and his proposal

, as a whole, demands for the adept the control of every detail of the universe which his angel has created as a means of manifesting himself to himself. it covers command of the primary projection of the possible in individuality, in the antithetical artifice which is the device of mind, and in a balanced triplicity of modes or states of being whose combinations constitute the characteristics of cosmos. it includes also a standard of structure, a rigidity to make reference possible. upon these foundations of condition which are not things in themselves, but the canon to which things conform, is builded the temple of being, whose materials are themselves perfectly mysterious, inscrutable as the soul, and like the soul imagining themselves by symbols which we may feel, perceive, and adapt t

ALEISTER CROWLEY MAGICK WITHOUT TEARS

the soundness of the solution- of showing that the contradiction of this equation is unthinkable- are you ready? forward! paddle! a. we are aware. b. we cannot doubt the existence (whether "real" or "illusory" makes no difference) of something, because doubt itself is a form of awareness. c. we lump together all that of which we are aware under the convenient name of "existence, or "the universe. cosmos is not so good for this purpose; that word implies "order, which in the present stage of our argument, is a mere assumption. d. we also tend to think of the universe as containing things of which we are not aware; but this is altogether unjustifiable, although it is difficult to think at all without making some such assumption. for 18* see crowley, collected works. 38 instance, one may come

"low" applied to the "self" it becomes a sort of trade name; nobody tells me if he means khu, or ba, or khabs, or ut of the upanishads or augoeides of the neo-platonists, or adonai of the bulwer-lytton, or- here we are with all those thrice-accurs't alternatives. there is not, cannot be, any specific meaning unless we start with a sound skeleton of ontogenic theory, a well-mapped hierarchy of the cosmos, and define the term anew. then why use it? to do so can only cause confusion, unless the context helps us to clarify the image. and that is surely rather a defeatist attitude, isn't it? when i first set myself to put a name to my "mission- the contempla- 9^ weh note: crowley sometimes carries his despite for euphemism to a point that obscures his purpose. the use of the term "nigger" here

nes. so far as it concerns the development of the mind its object and method are perfectly simple. what is wanted is exaltation. the aim is to identify oneself with the highest essence of whatever world is under consideration. with yoga you might easily slip into saying that it was identical, with the exception that the new worlds are from the start recognised as already existing within the human cosmos, but nobody is asked to extend these worlds in any way; on the contrary the object is to analyse ever more minutely, and the control to which one approaches is not external but internal. at all times one is concentrated on the idea of simplication. the recognition of any new idea or form of ideas, is invariably the signal for its rejection "not that, not that" one might simplify this explan

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

the assertion of the independent godhead of every man and every woman! further, as khabs (see verse 8) is "star, there is a further meaning; this book is to reveal the secret self of a man, i.e. to initiate him. al i,3 "every man and every woman is a star" the new comment this thesis is fully treated in "the book of wisdom or folly. its main statement is that each human being is an element of the cosmos, self-determined and supreme, co-equal with all other gods. from this the law "do what thou wilt" follows logically. one star influences another by attraction, of course; but these are incidents of self-predestined orbits. there is, however, a mystery of the planets, revolving about a star of whom they are parts; but i shall not discuss it fully in this place. man is the middle kingdom. the

astral vision. it began as "nothingness with sparkles" in 1916 e.v. by lake pasquaney in new hampshire, u.s.a. and developed into fullness on various subsequent occasions. each 'star' is connected directly with every other star, and the space being without limit (ain soph) the body of nuith, any one star is as much the centre as any other. each man instinctively feels that he is the centre of the cosmos, and philosophers have jeered at his presumption. but it was he that was precisely right. the yokel is no more 'petty' than the king, nor the earth than the sun. each simple elemental self is supreme, very god of very god. ay, in this book is truth almost insufferably splendid, for man has veiled himself too long from his own glory: he fears the abyss, the ageless absolute. but truth shall

ng parable to this effect in "through the looking-glass, which work, by the way, with its predecessor, is packed with examples of philosophical paradox<twin effects of the eternal universe. the moved arm and ball are part of a state of the cosmos which resulted necessarily from its momentarily previous state, and so, back for ever. thus, my magical work is only on of the cause-effects necessarily concomitant with the cause-effects which set the ball in motion. i may therefore regard the act of striking as a cause-effect of my original will to move the ball, though necessarily previous to its motion. but the case of magical work is n

terly incomprehensible to our uninitiated minds. it is the 'veils' mentioned previously in this comment that obstruct the relation between nuit and hadit. we are not to worship the khu, to fall in love with our magical image. to do this- we have all done it- is to forget our truth. if we adore form, it becomes opaque to being, and may soon prove false to itself. the khu in each of us includes the cosmos as he knows it. to me, even another khabs is only part of my khu. our own khabs is our one sole truth. al i,10 "let my servants be few& secret: they shall rule the many& the known" the old comment 10. this is the rule of thelema, that its adepts shall be invisible rulers. this, it may be remarked, has always been the case. the new comment the nature of magical power is quite incomprehensibl

forth from its veils, that it may revel with the whole world of stars. this is again also a call to unite or 'love, thus formulating the equation 1(-1= 0<initiates of the ixth degree of o.t.o. it could be expressed: phi k- t= 0, where phi- k= 0, and phi and k are both positive integers, which is the general magical formula in our cosmos "come forth- from what are you hiding "under the stars, that is, openly. also, let love be 'under' or 'unto' the body of nuith. but above all, be open! what is this shame? is love hideous, that men should cover him with lies? is love so sacred that others must not intrude? nay 'under the stars, at night, what eye but theirs may see? or, if one see, should not your worship wake the cloisters

he universe, and devise new combinations in the great game called seeing life. in nature few elements are lone wolves. most of them are being thrown in and out of combination constantly; on suns this occurs with lordly vehemence. note that nuith, although she is infinite space, speaks as an individual might do, often enough. this is not that she is 'talking down to our level; it is a fact. in the cosmos almost any aggregation can think and act as an ego. for instance, the cells of our bodies are each units, diverse in composition and character, living each a life of its own. yet we think and act for them, and say "i. the stars are the cells of her body. each one of us is such a cell; not less itself but more because of its secret function in her. it should be evident that nuith obtains the

orality upwards; every falsehood that malice could invent was circulated about them. in short, they were treated then as i am being treated now; and i am resolute to prosecute my work now as they were resolute then. that which is beneath is like that which is above. the beast and the scarlet woman are avatars of tao and teh, shiva and sakti. this law is then an exact image of the great law of the cosmos; this is an assurance of its perfection. it is necessary to say here that the` beast appears to be a definite individual; to wit, the man aleister crowley. but the scarlet woman is an officer replaceable as need arises. thus to this present date of writing, anno xvi, sun in sagittarius, there have been several holders of the title. 1. rose edith crowley nee kelly, my wife. put me in touch w

organ of apprehension. this is in fact one of the principal points of initiation. al i,28 "none, breathed the light, faint& faery, of the stars, and two" the new comment now appears the plain statement of the perfect metaphysick. it may be as well to quote the essential passages from 'bereshith' in connexion with this matter "i assert the absoluteness of the qabalistic zero" when we say that the cosmos sprang from 0, what kind of 0 do we mean? by 0 in the ordinary sense of the term we mean "absence of extension in any of the categories. when i say "no cat has two tails" i do not mean, as the old fallacy runs, that "absense-of-cat possesses two tails; but that "in the category of two-tailed things, there is no extension of cat. nothingness is that about which no positive proposition is val

finite number extended in an unknown number of categories. it happened, when this our great inversion took place, from the essence of all nothingness to finity extended in innumerable categories, that an incalculably vast system was produced. merely by chance, chance in he truest sense of the term, we are found with gods, men, stars, planets, devils, colours, forces, and all the materials of the cosmos; and with time, space, and causality, the conditions limiting and involving them all. remember that it is not true to say that our 0 to the 0 existed; nor that it did not exist. the idea of existence was just as much unformulated as that of toasted cheese. but 0 to the 0 is a finite expression, or has a finite phase, and our universe is a finite universe; its categories are themselves finit

of nuith and hadit, as a particular form assumed by the latter for the sake of variety in his "play" with the former; and he partakes in this play by his self-realization, which he synthesizes from the "events of his life. he understands that these events are the resultant of the universe as applied to him, so that his experience is equally unique and universal, each star being the centre of the cosmos, and the cosmos applicable as a whole to each star. the experiences of each angle of a triangle are common to all, for one can express any relation as a function of any angle, at will. each may be taken as the starting-point of the study of the properties to the triangle. but each angle is necessary to the triangle, and each is equally important to its existence. each is bound to the others

ALEISTER CROWLEY THE SWORD OF SONG

being here, that there is a way out of the whole loathsome affair let us make haste and take it! i am not so retiring in disposition; i persist in my inquiries, and at last the appalling question is answered, and the past ceases to intrude its problems upon my mind. here you are! three shies a penny! change all bad arguments. i assert the absoluteness of the qabalistic zero. when we say that the cosmos sprang from 0, what kind of 0 do we mean? by 0 in the ordinary sense of the term we mean absence of extension in any of the categories. when i say no cat has two tails, i do not mean, as the old fallacy runs, that absence-of-cat possesses two tails; but that in the category of two-tailed things, there is no extension of cat. nothingness is that about which no positive proposition is valid

finite number extended in an unknown number of categories. it happened, when this our great inversion took place, from the essence of all nothingness to finity extended in innumerable categories, that an incalculably vast system was produced. merely by chance, chance in the truest sense of the term, we are found with gods, men, stars, planets, devils, colours, forces, and all the materials of the cosmos: and with time, space, and causality, the conditions limiting and involving them all.1 remember that it is not true to say that our 00 existed; nor that it did not exist. the idea of existence was just as much unformulated as that of toasted cheese. but 00 is a finite expression, or has a finite phase, and our universe is a finite universe; its categories are themselves finite, and the expr

eek out the right path and pursue it. the question therefore need not trouble us at all. here then we see the use of morals and of religion, and all the rest of the bag of tricks. all these are methods, bad or good, for extricating ourselves from the universe. closely connected with this question is that of the will of god. people argue that an infinite intelligence must have been at work on this cosmos. i reply no! there is no intelligence at work worthy of the name. the laws of nature may be generalised in one the law of inertia. everything moves in the direction determined by the path of least resistance; species arise, develop, and die as their collective inertia determines; to this law there is no exception but the doubtful one of freewill; the law of destiny itself is formally and re

the cessation of desire is the cessation of sorrow. this is a simple logical inference form the second truth, and needs no comment (4) the noble eightfold path. there is a way, to be considered later, of realising the third truth. but we must, before we can perceive its possibility on the one hand, or its necessity on the other, form a clear idea of what are the buddhist tenets with regard to the cosmos; and, in particular, to man.2 iv. the three characteristics. the three characteristics (which we may predicate of all known existing things (a) change. anikka (b) sorrow. dukkha (c) absence of an ego. anatta. 1 change is the great enemy, the immediate cause of pain. unable to arrest it, i slow the process, and render it temporarily painless, by eating. this is a concession to weakness, no d

g in the sensible world that it is. as he utters the words, nay, as he thinks them, the predicate ceases to be applicable; the present has become the past; the is should be was. and the more we learn of the nature of things the more evident is it that what we call rest is only unperceived activity; that seeming peace is silent but strenuous battle. in every part, at every moment, the state of the cosmos is the expression of a transitory adjustment of contending forces, a scene of strife, in which all the combatants fall in turn. what is true of each part is true of the whole. natural knowledge tends more and more to the conclusion that all the choir of heaven and furniture of the earth are the transitory forms of parcels of cosmic substance wending along the road of evolution, from nebulou

nding along the road of evolution, from nebulous potentiality, through endless growths of sun and planet and satellite, through all varieties of matter; through infinite diversities of life and thought, possibly, through modes of being of which we neither have a conception, nor are competent to form any, back to the indefinable latency from which they arose. thus the most obvious attribute of the cosmos is its impermenance. it assumes the aspect not so much of a permanent entity as of a changeful process, in which naught endures save the flow of energy and the rational order which pervades it. this is an admirable summary of the buddhist doctrine (b) see above on the first noble truth (c) this is the grand position which buddha carried against the hindu philosophers. in our own country it

ALEISTER CROWLEY EQ I 5

like a web of mingled lights. but through it all drops dew (i can't describe these things at all. dew doesn't represent what i mean in the least. for instance, these drops of dew are enormous globes, shining like the full moon, only perfectly transparent, as well as perfectly luminous) and now he shows the tablet again, and he says: as there are 49 letters in the tablet, so are there 49 kinds of cosmos in every thought of god. and there are 49 interpretations of every cosmos, and each interpretation is manifested in 49 ways. thus also are the calls 49, but to each call there are 49 visions. and each vision is composed of 49 elements, except in the 10th aethyr, that is accurs d, and that hath 42. all this while the dewdrops have turned into cascades of gold finer than the eyelashes of a li

s vast wings, with terrible claws on the ends, and he has a fierce face, like a dragon's, and dreadful eyes that pierce one through and through. and he says: o thou that art so dull of understanding, when wilt thou begin to annihilate thyself in the mysteries of the aethyrs? for all that thou thinkest is but thy thought; and as there is no god in the ultimate shrine, so there is no i in thine own cosmos. they that have said this are of them that understood. and all men have misinterpreted it, even as thou didst misinterpret it. he says some more: i cannot catch it properly, but it seems to be to the effect that the true god is equally in all the shrines, and the true i in all the parts of the body and the soul. he speaks with such a terrible roaring that it is impossible to hear the words;

m atom, and at the same time all crushed together. write down that the tearing asunder "is" a crushing together. all the double phenomena are only two ways of looking at a single phenomenon; and the single phenomenon 138 is peace. there is no sense in my words or in my thoughts "faces half-formed arose" this is the meaning of that passage; they are attempts to interpret chaos, but chaos is peace. cosmos is the war of the rose and the cross. that was "a half-formed face" that i said then. all images are useless. blackness, blackness intolerable, before the beginning of the light. this is the first verse of genesis. holy art thou, chaos, chaos, eternity, all contradictions in terms! oh, blue! blue! blue! whose reflection in the abyss is called the great one of the night of time; between ye v

time; between ye vibrateth the lord of the forces of matter. o nox, nox qui celas infamiam infandi nefandi, deo solo sit laus qui dedit signum non scribendum. laus virgini cuius stuprum tradit salutem. o night, that givest suck from thy paps to sorcery, and theft, and rape, and gluttony, and murder, and tyranny, and to the nameless horror, cover us, cover us, cover us from the rod of destiny; for cosmos must come, and the balance be set up where there was no need of balance, because there was no injustice, but only truth. but when the balances are equal, scale matched with scale, then will chaos return. yea, as in a looking-glass, so in thy mind, that is backed with the false metal of lying, is every symbol read averse. lo! everything wherein thou hast trusted must confound thee, and that

ALEISTER CROWLEY EQUINOX EQ I 3 2

ly to be obsessed by the ordered harmony of things in tiphereth, as the joys of the 237 discord of things obsessed him but a stage or tow below. as the sun vivifies so can it corrupt. therefore by his own forces must he destroy his contentment by a self- explosion of discontent so terrific that the ordered universe governed by spirit is not blown into chaos, the qliphoth, but out of chaos, out of cosmos itself, into a new world, a higher equilibrium, a universe of colossal strength and power. if he tremble, he is lost; he must strain every nerve, every muscle, until his whole frame vibrates and flashes forth the magical strength of the sephira geburah. thus is the magician begotten by devotion to the great work, and work as work alone can only gain for the aspirant this exalted grade. he m

ALEISTER CROWLEY EQUINOX EQ I 3 3

eoretical reconciliation of science and idealism "where we do not really know we must be content with a working hypothesis" but the following citations are those of a man who is, if still in the twilight, yet no longer in the dark. evil as well as that which we call good, are part of and essential to that fundamental underlying unity by and through which alone the universe can be conceive of as a cosmos and not a chaos "our apparent failures are necessary lessons. we often learn more by failure than by success. the only real failure is to cease to endeavour "could we but realise this truth in our life and consciousness, it would be to us the end of all doubt and of all strife, for it would be the realisation of our own inherent and inalienable divine nature, the realisation of the infinite

. the translator in his preface informs us that moses and solomon were adepts; verily hast thou spoke, but thou, wm. alexr. ayton, art greater than either, to have survived such a leaden task as this of putting dr. smith's bad latin into good english; at the completion of it you must have felt like jacob when "he gathered up his feet into the bed, and yielded up the ghost" matter, spirit, and the cosmos. by h. stanley redgrove. william rider and sons. 2"s" 6"d" big fleas have little fleas upon their backs to bite 'em; little fleas have smaller fleas, and so "ad infinitum" this book consists of reprinted articles from the "occult review" and some of them are quite entrancing, especially chapter i "on the doctrine of the indestructibility of matter" and chapters v. and vi "on the infinite" a

ecy mists of earth: i swear to thee by the galaxies of thy domain, to press thy lamb's breasts with the teeth of my soul, and drink of the milk and blood of thy subtlety and innocence. 9. o thou eternal river of chaotic law, in whose depths lie locked the secrets of creation; i swear to thee by the primal waters of the deep, to suck up the firmament of thy chaos, and as a volcano to belch forth a cosmos of coruscating suns. 10. o thou dragon-regent of the blue seas of air, as a chain of emeralds round the neck of space; i swear to thee by the hexagram of night and day, to be unto thee as the twin fish of time, which being set apart never divulge the secret of their unity. 11. o thou flame of the horn d storm-clouds, that 17 sunderest their desolation, that outroarest the winds; i swear to

of matter, anointed with love-nard of motion! i adore thee, evoe! i adore thee, iao! o thou flame-tipp'd bolt of morning, that art shot out from the crossbow of night! i adore thee, evoe! i adore thee, iao! o thou frail blue-bell of moonlight, that art lost in the gardens of the stars! i adore thee, evoe! i adore thee, iao! o thou tall mast of wreck'd chaos, that art crowned by the white lamp of cosmos! i adore thee, evoe! i adore thee, iao! o thou pearly eyelid of day, that art closed by the finger of evening! i adore thee, evoe! i adore thee, iao! o thou wild anarch of the hills, pale glooming above the mists of the earth! i adore thee, evoe! i adore thee, iao! o thou moonlit peak of pleasure, that art crowned by viper tongues of forked flame! i adore thee, evoe! i adore thee, iao! o th

te ram of the dawn, that art slain by the lion of the noon! i adore thee, evoe! i adore thee, iao! o thou crimson spear-point of life, that art thrust through the dark bowels of time! i adore thee, evoe! i adore thee, iao! o thou black waterspout of death, that whirlest, whelmest the tall ship of life! i adore thee, evoe! i adore thee, iao! o thou mighty chain of events, that art strained betwixt cosmos and chaos! i adore thee, evoe! i adore thee, iao! o thou towering eagre of lust, that art heaped up by the moon-breasts of youth! i adore thee, evoe! i adore thee, iao! 66 o thou serpent-crown of green light, that art wound round the dark forehead of death! i adore thee, evoe! i adore thee, iao! o thou crimson vintage of life, that art poured into the jar of the grave! i adore thee, evoe! i

ALEISTER CROWLEY EQUINOX EQ I 4 2

t; 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 methods to the white adept. 177 (2) that i consider hindu methods of meditation as possibly useful to the beginner, and should not therefore recommend them to be discarded at once. with regard to my advancement, the redemption of the cosmos, etc, etc, i leave for ever the "blossom and fruit" theory and appear in the character of an inquirer on strictly scientific lines.274 this is unhappily calculated to damp enthusiasm; but as i so carefully of old, for the magical path, excluded from my life all other interests, that life has now no particular meaning, and the path of research, on the only lines i can now approve of, remains

ce itself; the two halves of his brain were the yea and nay of the universe; his breath was the breath of very life; his being was the mahalingam of the first, beyond life and death the generator from nothingness. his armour was the primal water of chaos. the infinite moon-like curve of his body; the flashing swiftness of his word, that was the word that formulated that which was beyond chaos and cosmos; the might of him, greater than that of the elephant and of the lion and of the tortoise and of the bull fabled in indian legend as the supports of the four letters of the name; the glory of him, that was even as that of the sun which is before all and beyond all suns, of which the stars are little sparks struck off as he battled in the infinite against the infinite- all these points the gr

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hi by multiplying itself. this on the wide plains of france. xxi. he gathereth an army sufficient to chase the whole herd. in england's midst they rush upon them; but the herd join together, leading on the kinghts, who at length rush together into a "m l e" wherein all but sir palamede are slain, while the beast, as ever, standeth aloof, laughing. xxii. he argueth its existence from design of the cosmos, noting that its tracks form a geometrical figure. but seeth that this depends upon his sense of geometry; and is therefore no proof. meditating upon this likeness to himself- its subjectivity, in short- he seeth it in the blue lake. thither plunging, all is shattered. xxiii. seeking it in shrines he findeth but a money-box; while they that helped him (as they said) in his search, but robbe

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

along cosmic lines. the man is taught the meaning of himself; he comes to know himself as a complex, complete unit, a replica in miniature of the outer world. in learning the laws of his own being, comes comprehension of the self, and a realisation of the basic laws of the system. secondly: instruction is given as to the macrocosm, the amplification of his intellectual grip of the working of the cosmos. information as to the kingdoms of nature, teaching as to the laws of those kingdoms, and instruction as to the working of those laws in all kingdoms and on all planes is given him. he acquires a deep fund of general knowledge, and when he reaches his own periphery he is met by those who lead him on to encyclopaedic knowledge. when he has attained the goal, he may not know every single thin

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

onad is capable, is governed by the law of synthesis, and is the cause of the forward progressive movement of the evolving jiva. we now come, in due course, to the point of merging or to the end of manifestation, and to the consummation (viewing it monadically) of the great cycle or manvantara. what shall we therefore find? just as in the macrocosm the blending of the three essential fires of the cosmos marked the point of logoic attainment, so, in the blending of the essential fires of the microcosm, do we arrive at the apotheosis of human attainment for this cycle. when the latent fire of the personality or lower self blends with the fire of mind, that of the higher self, and finally merges with the divine flame, then the man takes the fifth initiation in- 28- a treatise on cosmic fire c

sciousness appears.15(14) as the merging proceeds and the fires become more and more synthesised, that totality of manifestation which we regard as a conscious existence becomes ever more perfected. d. the operation of this fire under the law of attraction. e. the subsequent result in the spiral-cyclic movement which we call, within the system, solar evolution, but which (from the standpoint of a cosmos) is the approximation of our system to its central point. this must be considered from the standpoint of time.16(15) the third fire deals with: a. the evolution of spirit. practically nothing can at this stage be communicated anent this evolution. the development of spirit can be only expressed as yet in terms of the evolution of matter, and only through the adequacy of the vehicle, and thr

dense physical body. the thinker on his own plane stands, in relation to the physical, as the logos to his system. in the synthesis of thought it might be expressed thus: the thinker on the astral plane, the plane of desire and of necessity, stands to the physical body as the logos on the cosmic astral plane stands to his system. as we continue the study we will work out the correspondence in the cosmos, the system, and in the three worlds, for we need to remember that the analogy must be perfect. 1. man, the microcosm, the manifesting monad, or one. 2. the heavenly man, the planetary logos, or the manifesting group. 3. the grand man of the heavens, the macrocosm, the solar logos, the manifestation of all groups and of all evolutions within his body, the solar system. all these bodies the

objectivity. the centres in the human being are reflections in the three worlds of those higher force centres- 103- a treatise on cosmic fire copyright 1998 lucis trust before taking up the subject of kundalini and the centres, it would be well to extend the information given above, from its prime significance for man, as that which concerns himself, to the solar system, the macrocosm, and to the cosmos. what can be predicated of the microcosm is naturally true of the macrocosm and of the cosmos. it will not be possible to give the systemic triangles, for the information would have to be so blinded that, except for those who have occult knowledge and the intuition developed, it would be practically useless intellectually, but certain things may be pointed out in this connection that may be

em into greater prominence; the two above mentioned, however, are of prime importance at this time. these two, with the lesser triangle of our chain, constitute the focal point of energy viewed from our planetary standpoint. in addition to these some hints in connection with the microcosmic and macrocosmic centres, we might here give the cosmic correspondences at which it is possible to hint. the cosmos. our solar system, with the pleiades and one of the stars of the great bear, form a cosmic triangle, or an aggregation of three centres in the body of him of whom naught may be said. the seven stars in the constellation of the great bear are the correspondences to the seven head centres in the body of that being, greater than our logos. again, two other systems, when allied with the solar s

akasha on the seven planes has therefore to be studied in its three main divisions, then plane by plane or the sevenfold consideration, and finally as the forty-nine fires. throughout it must be recollected that the subject is still further complicated by the factor of time which brings these forty-nine fires at different stages under different spheres of influence and under the three laws of the cosmos. thus the same fire at different periods will show itself forth as constructive light, or again bring about combustion and eventual obscuration as the result of burning out. in connection with the manifestation of electricity on the mental, astral and physical planes. we will not enlarge upon the subject, as it will later be discussed as fully as may be possible. suffice it to say that the

hese ideas in their own words. 6. manas is the intelligent will or purpose of an existence manas might finally be defined as the intelligent will and ordered purpose of every self-conscious entity. i would urge the student to bear in mind certain basic facts which will serve to keep his mind clear, and which will enable him to comprehend something of the place which this fire of mind holds in the cosmos and the solar system, and (needless to say, in his life also, the reflection of the other two. he should ever remember that manas is a principle of the logos, and necessarily therefore is felt in all those evolutions which are a part of his nature but is allied especially to the throat and head centres; it is the active intelligent factor which enables a solar logos, a planetary logos or he

tre, our scheme, and the subsequent results are in process of working out. within the scheme the chain that concerns us the most, and which is temporarily of the most vital importance to the planetary logos, is the earth chain, the fourth in order again, thus bringing about another alignment of very grave moment. this carries with it special opportunity, and permits of the entry of force from the cosmos itself, or of extra-systemic electrical vitality. this super-stimulation results in what looks to us like cataclysms, and a stupendous shattering of forms, but it is simply the necessary sequence to the vitalisation of the life within the form, and the breaking of the limiting form unable to bear the cosmic action. again within the chain, the globe at present receiving planetary polarisatio

the law of attraction and repulsion, and therefore comes more under what we call the second aspect, yet self consciousness itself is the result of the manasic principle, and the close co-operation between these two factors of mind and love-wisdom, or the two laws of attraction and synthesis, must ever be carefully remembered. limitation. this is a prima factor to be borne in mind in considering a cosmos, a system, a scheme, a chain, or any form of limiting sphere down through them all to the physical atom of the scientist. it presupposes: a. capacity beyond that manifested. b. duality, or that which is limited and the limiting substance. c. purpose, for in an ordered scheme of existence, the limitation persists just as long as it is required in order to attain certain ends. it is succeeded

scheme from the fourth cosmic plane, the cosmic buddhic, and thus in a very special sense through all lesser correspondences. the alignment will be as follows: a. the fourth cosmic plane, the cosmic buddhic. b. the fourth cosmic ether, the fourth plane of the system, the buddhic. c. the fourth etheric subplane of our physical plane. there is thus a line of least resistance from the planes of the cosmos, producing a special activity in connection with the heavenly men, demonstrating on their own plane, and sequentially in connection with the units in their bodies on lower levels. lines of force, extending from our scheme extra-systemically, will be a recognised fact, and will be interpreted by scientists in terms of electrical phenomena, and by the religious man in terms of life, the life

ALICE A BAILEY05 THE LIGHT OF THE SOUL

"liberation" express the sum total of the factors concerned in the growth of man. these five are that with which the human unit is the most concerned and cover his career from the moment when he first took incarnation and throughout the long cycle of lives- 87- the light of the soul copyright 1998 lucis trust until he passes through the various gates of initiation out into the larger life of the cosmos. first inertia distinguishes him, and his forms are of so heavy and gross a nature that many and violent contacts are needed before he becomes aware of his surroundings and later intelligently appreciates them. the great elements of earth, water, fire and air play their part in the building of his forms and are incorporated into his very being. his various sense organs slowly become active;

nd is therefore responsible for, myriads beyond number of tiny infinitesimal lives; that he is the cause of their aggregation into organs and forms, and the reason those forms are held in being. gradually there dawns on him a true understanding of the significance of the words "made in the image of god" his "consciousness is one and yet has produced the varied forms of the many" within his little cosmos, and what is true of him is true of his great prototype, the heavenly man, the planetary logos, and true again of the prototype of his prototype, the grand man of the heavens, the solar logos, god in manifestation through the solar system. 6. among the forms which consciousness assumes, only that which is the result of meditation is free from latent karma. forms are the result of desire. me

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

entral fact. knowing himself to be divine, he finds the whole is equally divine. dr. f. kirtley mather of harvard university has said in a most illuminating article "that there is an administration of the universe cannot be denied. something has determined and continues to determine the functioning of natural law, the orderly transformation of matter and of energy. it may be the 'curvature of the cosmos, or 'blind chance, or 'universal energy, or 'an absentee jehovah, or an 'all-pervading spirit, but it must be something. from one point of view, the question: is there a god? is promptly answered in the affirmative" thus, through finding himself and understanding his own nature, man arrives at that centre within himself which is one with all that is; he finds he is equipped with an apparatu

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

s the result of a. constant internal re-collectedness. b. concentrated one-pointed communication by the soul with the mind and the brain. c. steady meditation upon the plan of evolution. 6. the soul is, therefore, in deep meditation during the whole cycle of physical incarnation, which is all that concerns the student here. 7. this meditation is rhythmic and cyclic in nature as is all else in the cosmos. the soul breathes and its form lives thereby. 8. when the communication between the soul and its instrument is conscious and steady, the man becomes a white magician. 9. therefore workers in white magic are invariably, and through the very nature of things, advanced human beings, for it takes many cycles of lives to train a magician. 10. the soul dominates its form through the medium of th

ecoming more and more powerful. the energy is affecting more and more the forms through which the soul is- 38- a treatise on white magic copyright 1998 lucis trust seeking expression, and endeavouring to control. this brings me to the consideration of the seventh point i made in my earlier analysis of rule i. i said "the soul's meditation is rhythmic and cyclic in its nature as is all else in the cosmos. the soul breathes and its form lives thereby. the rhythmic nature of the soul's meditation must not be overlooked in the life of the aspirant. there is an ebb and flow in all nature, and in the tides of the ocean we have a wonderful picturing of an eternal law. as the aspirant adjusts himself to the tides of the soul life he begins to realise that there is ever a flowing in, a vitalising a

t the factors which he feels he needs to take into account as he seeks to decide his evolutionary standpoint. the result of this response is a reorientation of the lower man in order to produce a synthesis of the three and the one so that the work of the four may proceed. here you have the reflection consummated in the microcosm of that with which the solar logos started, the "sacred four" of the cosmos; man in his turn becomes a "sacred four" spirit and the three of manifestation- 45- a treatise on white magic copyright 1998 lucis trust four words should be pondered upon here: 1. communication 2. response 3. reorientation 4. union the old commentary expresses it in the following terms "when communion is established, words are forthwith used, and mantric law assumes its rightful place, pro

mind, a well-nurtured intelligence, and also to have achieved some measure of mind control. these rules are not for beginners in the occult sciences; they are for those who are ready for magical work and for labour on the plane of mind. love is the great unifier, the prime attractive impulse, cosmic and microcosmic, but the mind is the main creative factor and the utiliser of the energies of the cosmos. love attracts, but the mind attracts, repels and co-ordinates, so that its potency is inconceivable. is it not possible dimly to sense a state of affairs in mental realms analogous to that now seen in the emotional? can we picture the condition of the world when the intellect is as potent and as compelling as is the emotional nature at this time? the race is progressing into an era wherein

tal import, for it vibrates with the life of its creator, and is held in being as long as his thought and sound and intelligence animate it. this is true of a message, of an organization, and of all forms of life, which are but the embodied ideas of a cosmic or a human creator. students would find it of value to take these three vital words and trace their relation to all embodied thought forms a cosmos, a plane, a kingdom in nature, a race, a nation, a human being. consider the diverse groups of creating agencies solar logoi, solar angels, human beings, and others. consider the spheres of the creative process and see how true the old commentary is when it says "the sound reverberated amidst varying wheels of uncreated matter; and lo, the sun and all the lesser wheels appeared. the light s

rialising of the divine plan on the physical plane. he knows that all forms are the product of energy rightly used and directed. with full knowledge of his divine sonship and a potent mind realisation of all that that term conveys, he focusses his forces in the vital body and becomes a focal point for the transmission of divine energy and hence a builder in union with the building energies of the cosmos. he carries the energy of illumined thought and sanctified desire down into the body of ether, and so works with intelligent devotion. you ask for a clearer definition of the "midway" spot. for the probationer it is the emotional plane, the kurukshetra, or the plane of illusion, where land (physical nature) and water (emotional nature) meet. for the disciple it is the mental plane where for

ncerning god and his relation to man, concerning divinity, eschatology and spiritual relationships. the last great gestures of the philosophical schools remain yet to be made. their place will be taken in later centuries by those who will in deed and in truth be cosmologists, for once the word of mankind is understood and grasped and the significance of the individual appreciated, the word of the cosmos will receive due and more correct attention, and the laws and nature of that great being in whom we live and move and have our being will be studied. the cosmic christ can never be known by any except the individual christ. man, as we shall see as we proceed, is on the verge of establishing his divinity. evolution has carried forward the perfecting of the mechanism to such an extent that it

te of increase is apparently so slow and gradual as to be inappreciable. nevertheless, the stimulation exists, and in the course of centuries will be recognized. 2. by the play of certain astral forces on the etheric body that leads to slow but definite changes in the internal structure of the atom, the coming into consciousness of another of the spirillae and a general tightening up of the whole cosmos of the atom. 3. by the use on the inner planes by the mahachohan of one of the powerful talismans of the seventh ray. the spirit of the earth, it might be noted, is of slow and gradual arousing. he is on the involutionary arc and passes on to the evolutionary in some dim and distant future. therefore, he will not carry us with him. he but serves our purpose now, offering us a home within hi

ately incarnated on the physical plane in order to work within the limits of the human kingdom, and on the other we find the undeveloped types which are more animal than human. between these two extremes we find the many and varied types, the developed and the undeveloped, the intelligent and the unintelligent all who are covered by the word man. humanity constitutes a centre of energy within the cosmos, capable of three activities. i. first of all, humanity is responsive to the inflow of spiritual energy. this pours into it from the cosmos, and speaking symbolically these energies are basically three in number: 1. spiritual energy, as we inadequately term it. this emanates from god the father and reaches humanity from the level of what is technically called the monadic plane, from the arc

cross of utter loss, that renders back the riches of the eternal bounty; pain is the whip that drives the struggling builder to carry to utter perfection the building of the temple. the uses of pain are many, and they lead the human soul out of darkness into light, out of bondage into liberation, out of agony into peace. that peace, that light and that liberation, with the ordered harmony of the cosmos are for all the sons of men. with the problem of limitation is closely linked that of liberation. into the prison house of form enter all that live; some enter consciously and some unconsciously, and this we call birth, appearance, incarnation, manifestation. immediately there sweeps into activity another law or the working out of an active principle which we call the law of cycles. this is

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

tream of life forces coming from: a. solar systems outside our own. b. our own solar system. c. its own planetary being. it is impossible for the average thinker to grasp the significance of this statement, but he can understand somewhat the statement that every planet is a focal point through which forces and energies circulate and flow ceaselessly, and that these energies emanate from the outer cosmos or universe itself, from the solar system of which his own planet is a part, and of which our sun is the centre, and from that being who constitutes our own particular planetary lord or life. i should like at this point to make clear the distinction between a constellation and a solar system, according to the esoteric teaching, even though the modern scientist may not agree. a solar system

knowledge. the etheric body. ray vi. devotion. the astral body. ray vii. organisation. the mental body. but again remember that the interrelation and interplay is synthetic on all planes, on the formless levels and also on the planes of form, and in this connection, with all states of consciousness and throughout the created universe. the seven rays we are told that seven great rays exist in the cosmos. in our solar system only one of these seven great rays is in operation. the seven sub-divisions constitute the "seven rays" which, wielded by our solar logos, form the basis of endless variations in his system of worlds. these seven rays may be described as the seven channels through which all being in his solar system flows, the seven predominant characteristics or modifications of life

eye or of a sensory nerve. but so it is. as we approach the forms of life which approximate the living tissue of our animal bodies, our appreciation of resemblance and of identical possibilities increases step by step. it is only by arguing from analogy that we grasp esoteric truth, and it might bring us some illumination if we realised that there are higher forms of life and consciousness in the cosmos who find it as difficult to throw their consciousness down into the animal forms of humanity as we would find it hard to project ourselves into the consciousness of an iron ploughshare. but again, so it is. let us now tabulate some of the available ideas and information. 2. the vegetable kingdom influences. the second ray of love-wisdom, working out in a vastly increased sensibility. the fo

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

passed through these five expansions of consciousness, and have entered into a deeper life of fuller, richer service. step by step, their sense of divinity has grown, and their awareness of the divine life, immanent in nature, has led them to the recognition of the paralleling truth of god transcendent. god in the individual, and god in christ. god in all forms, and god the informing life of the cosmos, and yet a god who consciously informs a universe as well as a man and the minutest atom of substance. the evolution of this recognition of divinity in man has been gradual and slow, but at certain points in racial history (as in the history of the individual man) critical moments have been reached, and crises have emerged and have been transcended, each definite initiation leaving the race

ther taking her down into egypt. these are symbols of the two constellations called the northern ass and the southern ass, which are in the neighbourhood of the constellation virgo. we find the human kingdom represented in mary and joseph, with the human unity plus the duality which are so essential to existence itself. in the newborn babe divinity expresses itself. thus, in that little cave, the cosmos is represented. when christ was born in bethlehem, a threefold word sounded forth "glory to god in the highest, and on earth peace, good will toward men."54 a triple word was then given to us. it was chanted by angels in the night to the shepherds tending their flocks in the fields surrounding the stable-cave where the infant child lay. a unique event had happened in the cosmos, and the hos

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

t, however, a profitless task for the disciples and aspirants to catch the dim outline of that structure, that purpose and that destiny which will result from the consummation and fruition of the plan on earth. it need evoke no sense of futility or of endless striving or of an almost permanent struggle. given the fact of the finiteness of man and of his life, given the tremendous periphery of the cosmos and the minute nature of our planet, given the vastness of the universe and the realisation that it is but one of countless (literally countless) greater and smaller universes, yet there is present in men and upon our planet a factor and a quality which can enable all these facts to be seen and realised as parts in a whole, and which permits man (escaping, as he can, from his human self-con

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ey, and one with all i meet. 4th month there are no changes on the way of love. i stand at-one with all, and through the lower self, love flows. 5th month give me to love, and give me those who need my love and let me fill that need. be not misled by the apparent simplicity of these seed thoughts for meditation, my brother. they are deep and profound and contain the mystery of the soul and of the cosmos. march 1936 it is not my habit, brother of mine, nor is it ever necessary where disciples are concerned, to express undue appreciation of work accomplished or to feed the vanity of the average aspirant. however, i would like today to tell you that you have done good work in this readjustment process with yourself; you have made more real progress during the last three years than you did in

ross of utter loss, that renders back the riches of the eternal bounty; pain is the whip that drives the struggling builder to carry to utter perfection the building of the temple. the uses of pain are many, and they lead the human soul out of darkness into light, out of bondage into liberation, out of agony into peace. that peace, that light and that liberation, within the ordered harmony of the cosmos are for all the sons of men. from the old commentary- 524- discipleship in the new age- volume i copyright 1998 lucis trust "the assuaging waters cool. they slowly bring relief, abstracting form from all that can be touched. the quivering fever heat of long repressed desire yields to the cooling draught. water and pain negate each other. long is the process of the cooling draught "the burni

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

al approach to humanity and a great spiritual event. the decision was, nevertheless, the decision of the christ and marked not only a point of crisis in his experience but a point of climax in his expression of divinity. with all reverence and within the bounds of our human understanding, it must be remembered that there is nothing static in the entire evolutionary process of our planet or of the cosmos; there is naught but process and progress, a moving on, an increasing attainment and a mounting achievement. to this great law of the universe, even the christ himself is subject. in all reverence again, let it here be pointed out that he too has moved on in his experience of divinity and is (if it may be so expressed) closer to the father and to the one universal life than ever before. his

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

erience which is so deeply colouring his inner life. he has prolonged moments wherein he is the baffled disciple, struggling with glamour, and brief moments wherein he is the triumphant initiate. he discovers in himself the sources of glamour and illusion and the lure of maya until the moment arrives when again he stands before the portal and faces the major dualities in his own particular little cosmos the dweller and the angel. at first he fears the angel and dreads the light which streams from that angel's countenance, because it throws into vivid reality the nature of the dweller who is himself. he senses, as never before, the formidable task ahead of him and the true significance of the undertaking to which he has pledged himself. little by little, two things emerge with startling cla

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

ough the sun and jupiter, are related to ray 2. development of the individual consciousness into world consciousness. thus a man becomes a world server. the world server 3. sagittarius and capricorn, through the earth and saturn, are related to ray 3. the one-pointed disciple becomes the initiate. the initiate 4. aries and virgo, through mercury and the moon, are related to ray 4. harmonising the cosmos and the individual through conflict, producing unity and beauty. the birth pangs of the second birth. the cosmic and individual christ 5. cancer and scorpio, through neptune and mars, are related to ray 6. transformation of the mass consciousness into the inclusive consciousness of the disciple. the triumphant disciple i would call attention to the fact that in tabulation iv, the relationsh

o your attention because the sign we are now studying is one in which the theme of self-consciousness lies open to the investigator. mass consciousness in cancer gives place to individual consciousness in leo. out of the mass or the herd emerges the self-sufficient unit which becomes increasingly aware of its oneness, its aloneness and its isolated attitude as the "one in the centre" of its small cosmos. this attitude continues to develop and to become emphatic and dynamic (i use these words with intent, leading to the pronounced ego-centric consciousness of the selfish, intelligent man and to the ambitious display of selfish power of the man who desires place and position. but eventually the time comes when the nature of the fixed cross begins to dawn upon the consciousness of the man and

its of life upon each of these receiving planets. we have seen man incited to progress by the nature of the forces of divine attraction and have noted the differing divine qualities which this play of energies evokes in humanity as well as in all other forms of life. we have perhaps emphasised almost to the point of bewilderment the vast aggregation of impelling energies which play throughout our cosmos; individual man may well be stunned by a sense of- 238- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust his helplessness and his unique futility. but this is only due to the relatively undeveloped state of his "receiving apparatus" when thus bewildered let him remember that potentially he possesses the creative ability to build and gradually to develo

be expected as they are the synthesising planetary schemes, and provide conditions suitable only for the very advanced stages. they are called the `reaping' planets (c.f. 777) 26 "mercury and venus, the sun and the moon constitute the `guardian angels of the four corners of the earth" note: a (the sun and moon veil hidden planets. b. these are the four maharajahs, connected with karma, humanity, cosmos and man. c. they are the sun or its substitute michael. they are the moon or its substitute gabriel. they are mercury or its substitute raphael. they are venus or its substitute uriel- 377- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust (s.d. iii. 459) 27 "saturn governs the devotional faculties. mercury governs the intellectual faculties. jupiter go

n has its cyclic ebb and flow, as ebbs and flows all life force. in lemurian days came a period of close interaction which brought about an incarnation on the physical planet of the logos of our scheme, the head of the hierarchy, and the one initiator. this could not have been effected had not the planetary logos of the venus scheme been in a position to link up closely with ours (c.f. 366-7 "the cosmos. our solar system, with the pleiades and one of the stars of the great bear, form a cosmic triangle, or an aggregation of three centres in the body of him of whom naught may be said. the seven stars in the constellation of the great bear are the correspondences to the seven head centres in the body of that being, greater than our logos. again, two other systems, when allied with the solar s

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

two years there, off and on, though i went down into india several times, crossing the sind desert five times. there is very little vegetation in baluchistan, except juniper trees, until the land is irrigated and then anything can grow. the roses in baluchistan are something that i have seldom seen equalled anywhere and in my day they blazed in every garden. in the spring the country is a riot of cosmos and then later come the sunflowers. thereby hangs a tale. i was speaking to my sunday bible class in quetta one afternoon and telling the soldiers how the human being naturally and normally turns towards god. i used the sunflower as an illustration of this, pointing out that it was called sunflower because it followed the sun in the heavens. the next morning a soldier came to the door of ou

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

about nature and synthesize it into a body of integrated principles to establish the pythagorean-platonic-bruno cosmology, a world picture similar to the pantheism of eastern thought, wherein man can reverence nature because nature is worthy of awe and reverence. a humanism that is exclusively anthropocentric is over-balanced and is in need of a world philosophy in which the infinite and eternal cosmos yields the other pivot for the axis around which the new synthesis can move and grow. there is a remedy for "the sickness of modern man" and many of its constituents are found in this book on the education of the future. the implementation of the principles involved is the work of humanity itself. that its theories are not beyond the need and grasp of contemporary educationists is borne out

universal principles for enlightened individuals seeking the benefits of the good life. this urgent need here requires explicit statement and recognition, if we are consciously to design a solution to the problem "the broad purpose of the advancement of learning (to use bacon's phrase) is to throw light on four basic questions of human existence (1) what is man (2) what kind of physical universe (cosmos) is it that man inhabits (3) by what processes of evolution did the human species emerge from the matrix of nature so that man could become the self-conscious and creative individual he now is (4) knowing something about the cosmos and about human nature, what is the best kind of society for man's progressive self-evolution "in seeking answers to these questions and providing students with

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

d heal and lift, but balance keep and breadth of view. all ways are good. september 1943 brother of mine: it seems to me that so oft i have to say this year to hard-pressed chelas: the way has been difficult. but so it is, and your way in life has been no exception. great waves of karmic impact have beaten upon our earth that little ship adrift in time and space and sailing the great ocean of the cosmos. the lords of karma have looked towards our planet. energy follows thought and that, my brother, is all that karma is the impact of directed energy upon the earth, upon the kingdoms in nature, upon man and upon the individual disciple. much of this karma, especially now, is not individual in purpose, nor is it generated in any way by the individuals affected by it, be it an individual disci

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

l conscious awakening of the centres and their interrelation; it lies behind the rapport between man and man, group and group, and eventually between nation and nation. it is this invocation, and the consequent evocation, which eventually relate soul and personality and soul and monad. it is the outstanding objective of humanity's appeal to god, to the hierarchy and to the spiritual powers of the cosmos, no matter by what name you call them. the appeal goes forth. the invocation of humanity can and will and must evoke response from the spiritual hierarchy and give the first demonstration upon a large scale of this new esoteric science esoteric because it is based upon sound. hence the use of the o.m. into this science i cannot here go; we must confine our attention to our theme, which is t

unt higher, ever the warmth streams forth, till in the moment of the hour- 503- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust set the flame destroys all, and all is gone, the work of ages passes, in a moment, into nothingness. but forth from the fourfold fire, up from the altar of the ages, springs the liberated one, the flame. back to the fire of cosmos springs the dual flame. into the three is absorbed the essence, and becomes one with its source. the spark becomes the flame, the flame becomes the fire, and forms part of the great cosmic blaze that holds the secret of the five hidden within the heart. a fire mantram the point of light within the glowing arc, o pilgrim on the way, waxes and wanes as application hard or not betrays the purp

ANATHEMA OF ZOS

all! throwbacks, adulterers, sycophants, corpse devourers, pilferers and medicine swallowers! think ye heaven is an infirmary? ye know not pleasure. in your sleep lusts, feeble violence and sickly morale, ye are more contemptible than the beasts ye feed for food. i detest your mammon. disease partakes of your wealth. having acquired, ye know not how to spend. ye are good murderers only. empty of cosmos are they who hunger after righteousness. already are the merciful spent. extinct are the pure in heart. governed are the meek and of heaven earn similar disgust. your society is a veneered barbarity. ye are precocious primitives. where is your success other than through hatred? there is no good understanding in your world-this bloody transition by procreation and butchery. of necessity ye h

APOCRYPHON OF JOHN

gs to heaven mean for them destruction and powerlessness. thus they have two names "and having created] everything, he organized according to the model of the first aeons which had come into being, so that he might create them like the indestructible ones. not because he had seen the indestructible ones, but the power in him, which he had taken from his mother, produced in him the likeness of the cosmos. and when he saw the creation which surrounds him, and the multitude of the angels around him which had come forth from him, he said to them 'i am a jealous god, and there is no other god beside me' but by announcing this he indicated to the angels who attended him that there exists another god. for if there were no other one, of whom would he be jealous "then the mother began to move to an

BLAVATSKY H P ANTHROPOGENESIS

es only at the end of one hundred years of brahma; when the universal dissolution is said to take place. then the avyaya, say the exoteric scriptures, the eternal life symbolized by vishnu, assuming the character of rudra, the destroyer, enters into the seven rays of the sun and drinks up all the waters of the universe "thus fed, the seven solar rays dilate to seven suns and set fire to the whole cosmos* since a maha-yuga is the 1,000th part of a day of brahma[[vol. 2, page] 70 the secret doctrine. add sandhis, i.e, intervals between the reign of each manu, which amount to six maha-yugas, equal to. 25,920,000 the total of these reigns and interregnums of 14 manus, is 1,000 maha-yugas, which constitute a kalpa, i.e, one day of brahma. 4,320,000,000 as brahma's night is of equal duration, on

ltists; and it is perhaps better fitted to be the basis of a perfect system of psychology. it is not the peculiar property of 'the trans-himalayan esoteric doctrine' in fact, it has a closer connection with the brahminical logos than with the buddhist logos. in order to make my meaning clear i may point out here that the logos has seven forms. in other words, there are seven kinds of logoi in the cosmos. each of these has become the central figure of one of the seven main branches of the ancient wisdom-religion. this classification is not the seven-fold classification we have adopted. i make this assertion without the slightest fear of contradiction. the real classification has all the requisites of a scientific classification. it has seven distinct principles, which correspond with seven

asserting, as coolly as he has always done, that it was no more than the peculiar mode and motion of the ghost of the long-vanished atoms of our "father bathybius" which, transmitted across aeons of time into the cell-tissue of the grey matter of the brains of every great man, caused sophocles and aeschylus, as well as shakespeare, to write their tragedies, newton, his "principia" humboldt, his "cosmos" etc. etc. it prompted haeckel to invent graeco-latin names three inches long, pretending to mean a good deal, and meaning- nothing. of course we are quite aware that the true, honest evolutionist agrees with us; and that he is the first to say that not only is the geological record imperfect, but that there are enormous gaps in the series of hitherto discovered fossils, which can never be

BLAVATSKY H P COSMOGENESIS

n creative spirit, justified fully the selection of this graphic symbol. the "virgin egg" is the microcosmic symbol of the macrocosmic prototype- the "virgin mother- chaos or the primeval deep. the male creator (under whatever name) springs forth from the virgin female, the immaculate root fructified by the ray. who, if versed in astronomy and natural sciences, can fail to see its suggestiveness? cosmos as receptive nature is an egg fructified- yet left immaculate; once regarded as boundless, it could have no other representation than a spheroid. the golden egg was surrounded by seven natural elements (ether, fire, air, water "four ready, three secret" it may be found[[vol. 1, page] 66 the secret doctrine. stated in vishnu purana, where elements are translated "envelopes" and a secret one

el, and producing natural realities in departments very foreign to the apparent tendency of the reading of the first or starting picture. notion may give rise to connected notion, but if it does, then, however apparently incongruous, all resulting ideas must spring from the original picture and be harmonically connected, or related. thus with a pictured idea radical enough, the imagination of the cosmos itself even in its details of construction might result. such a use of ordinary language is now obsolete, but it has become a question with the writer whether at one time, far back in the past, it, or such, was not the language of the world and of universal use, possessed, however, as it became more and more moulded into its arcane forms, by a select class or caste. by this i mean that the

s to them. these elements are the veiled synthesis standing for dhyan chohans, devas, sephiroth, amshaspends, archangels, etc, etc. the ether of science- the ilus of berosus, or the protyle of chemistry- constitutes, so to speak, the rude material (relatively) out of which the above-named "builders" following the plan traced out for them eternally in the divine thought, fashion the systems in the cosmos. they are "myths" we are told "no more so than ether and the atoms" we answer. the two latter are absolute necessities of physical science; the "builders" are as absolute a necessity of metaphysics. we are twitted with "you never saw them" we ask the materialists "have you ever seen ether, or your atoms, or, again, your force" moreover, one of the greatest western evolutionists of our moder

uty of drawing all the scientific conclusions from his discovery. how modern science abused the privilege of building its newest theories upon the law of gravitation, may be realised when one remembers how profoundly religious was that great man* the materialistic notion that because, in physics real or sensible motion is impossible in pure space or vacuum, therefore, the eternal motion of and in cosmos (regarded as infinite space) is a fiction- only shows once more that such words as "pure space "pure being "the absolute" etc, of eastern metaphysics have never been understood in the west[[vol. 1, page] 497 new bottles for old wine. explaining them, or whether it be that it is in reality the only mode in which our minds as contra-distinguished from our senses, are able to conceive material

anets, comets, and what not "we maintain that it (the sun) evolves out only the life-principle, the[[vol. 1, page] 594 the secret doctrine. soul of those bodies, giving and receiving it back, in our solar system, as the 'universal life-giver. in infinitude and eternity; that the solar system is as much the microcosm of the one macrocosm as man is the former when compared with his own little solar cosmos* the essential faculty possessed by all the cosmic and terrestrial elements, of generating within themselves a regular and harmonious series of results, a concatenation of causes and effects, is an irrefutable proof that they are either animated by an extra or intra intelligence, or conceal such within or behind the manifested veil. occultism does not deny the certainty of the mechanical or

BLUE EQUINOX

the .winged egg. etc, etc, etc. 79. and this, o yogi of success, is what men cali dhyana, the right precursor of samadhi. these states have been sufficiently, and much better, described in book 4, q.v. 80. and now thy self is lost in self, thyself unto thyself, merged in tha t s e l f from which thou first didst radiate. in this verse is given a hint of the underlying philosophical theory of the cosmos. see liber cxi for a full and proper account of this. 81. where is thy individuality, lanoo, where the lanoo himself? it is the spark lost in the fire, the drop within the ocean, the ever-present ray become the all and the eternal radiance. the voice of the silence 33 again principally poetical. the man is conceived as a mere accretion about his .dwarf-self. and he is now wholly absorbed th

BOOK OF JASHAR

a good story. as the history of the universe is surveyed next, there is a progressive focusing and narrowing of scope. galaxies are introduced as structures within the jinn, but it seems that each galaxy is too small a fragment to manifest within itself any sign of a greater pattern. from the lifeless realm of galaxies, we are brought to our own nourishing world, one speck in a fragment of a vast cosmos. here the cycle of life and death develops again, but its potential is unfulfilled until the appearance of intelligent beings. thus, the beginnings of human life on earth are portrayed as a long-awaited event for which god has prepared a vast stage in both time and space. so we find ourselves following a tribe of hominids who live along the nile river (the "great river" in genesis is the eu

BOOK OF PLEASURE

e complication is its evolution. no man shall understand "why" by its workings. know it as the illusion that embraces the learning of all existence. the most aged one who grows no wiser, it may be regarded as the mother of all things. therefore believe all experience to be illusion, and the law of duality. as space pervades an object both in and out, similarly within and beyond this ever-changing cosmos, there is this secondless principle* by scores of incarnations, our eventual "self" is derived from the attributes with which we endow our god, the abstract ego or conceptive principle. all conception is a denial of the kia, hence we are its opposition, our own evil. the offspring of ourselves, we are the conflict of what we deny and assert of the kia. it would seem as though we cannot be t

CASE PAUL F THE BOOK OF TOKENS

this is true. if we ask "what comes between 1 and 2" the correct answer is, of course" nothing. 2 the idea that the universe is created with the letters of the alphabet is a commonplace of qabalistic doctrine. it is found also in hindu teaching (see the serpent power and shakti and shakta, by arthur avalon. what is meant is that the powers designated by the letters are the building-forces of the cosmos. 4 binah, understanding, is named a i m a, the mother. in this paragraph she is called "the desirable one, or "the precious thing, because the number of the word a i m a is 52, and this is also the number of the noun ch m d, khamad, which means "something desirable, an object of delight. the sephirah binah is "both father and mother" because: 1. the word a i m a is formed from another noun

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

own, like tapping into a cosmic energy supply rather than having to recharge our powers from our own, separate dynamos. through them and through us courses the universal life force, known as ch'i to the chinese, and prana in hindu philosophy. it is a source upon which we can draw not only nor primarily for specific needs, but also for energy, harmony and connection with others, the world and the cosmos. it is an energy that can permeate every aspect of our being. a very special spirituality witchcraft and wicca (one of the major forms of witchcraft) both derive their names from the anglo-saxon words for wisdom 'witch' is from the old english word wita, meaning 'wise' and the wicca were the wise ones. witchcraft is said to be the oldest religion in the world. it is the indigenous shamanist

. dr sheldrake suggests that as animals of a given species learn a new pattern of behaviour, other similar seite 3 wicca01.txt animals will subsequently tend to learn the same thing more readily all over the world; the more that learn it, the easier it should become for others. so if we carry out positive magick and spread goodwill, then we really can increase the benign energies of the earth and cosmos. even banishing or binding magick can have a creative focus, diverting or transforming redundant or negative energy, for example by burying a symbol of the negativity or casting herbs to the four winds. magick and responsibility true magick is not like a cake in which everybody must vie for a slice or be left with none: it is more akin to a never-emptying pot. like the legendary cauldron of

ot do is provide quick fixes with a twinkling of stardust. it does not produce a faerie godmother, who turns up with a shimmering frock and a platinum credit card to pay the taxi fare home if the handsome prince is short of money and the faerie coach has crumpled into a pumpkin. after the candles and incense have burned through and we sit, exhausted but exhilarated after sending our wishes to the cosmos through dancing or chanting, we then have to use every effort, every talent at our disposal, to make those wishes come true on the earthly plane. the psychic kick-start provided by the magick must be used to translate the magical thoughts into actuality. so we must work overtime with new enthusiasm and inspiration to get that project finished, send off to the publisher that typescript that

re a powerful focus for creativity. and, of course, my kids would never get out of their satin-sheeted beds. lotteries are generated by human hands primarily for the purpose of making money for their creators. they really are random affairs and so it often happens that it is the wealthy people who win even more money- although that does not necessarily bring happiness. casting your needs into the cosmos and trusting they will be met does work, but not if you are expecting magick to compensate for an unnecessary shopping binge. nor, after a period of overeating and no exercise, can you expect a miracle diet to work so that you shed a stone in two days while still eating chocolate. spells tend to work best when there is a genuine need, generated by real emotion and linked to determination on

t connected them all. in past time, the well-being of the planet was considered to be the responsibility of peasant as well as king through paying tributes and enacting age-old ceremonies to invoke the necessary energies for the wheel of the year to turn. so individual prosperity or fertility was attained both through private spells and charms and by sending positive energies to the earth and the cosmos and, in a sense, receiving bounty as those beams were amplified and returned to the sender. folk or domestic magick was an important part of people's everyday lives right up until the nineteenth century. in rural areas, the implements used in and around the home and garden could be easily adapted for use in magick; and for town-dwellers, flowers and herbs could be gathered on a day in the c

nal spells. magick to increase positivity these are the least focused kind of spells. they are used to send out energies to whoever needs them, for example of love, happiness, health or abundance. they may be for an endangered species, a war-torn land, a country in need of water or the planet itself. if a large number of people do send positive energies either to a large-scale project or into the cosmos, followed where possible by practical help or support, then this can really make a difference. again, by sending out healing you will receive in return threefold healing in indirect but powerful ways. the four stages of magick although there are many different kinds of magick, in practice all spells and more formal magical rituals tend to follow four stages, though informal spells may combi

with the wind lifting your hair. you might repeat a chant of power, dance faster, drum with greater intensity, bind your cords in ever more intricate patterns or add more knots if working alone, visualising a cone of spiralling, coloured light, rising and increasing in size and intensity as this stage progresses. stretch your arms and hands vertically as high as possible to absorb power from the cosmos. if you are in a group and have been linking hands, as the power increases to a great intensity, this is the time to loose them. as the power builds, you will create what is known as a cone of power. the cone-shaped hats traditionally associated with witches and bishops' mitres reflect the concentration of spiritual potency. the purpose of the cone, like the sacred pyramid, is to concentrat

ll create what is known as a cone of power. the cone-shaped hats traditionally associated with witches and bishops' mitres reflect the concentration of spiritual potency. the purpose of the cone, like the sacred pyramid, is to concentrate energy in a narrowing shape so that it reaches a pinnacle of power, which can then be released at the end of the ritual to carry your wishes or desires into the cosmos. in order to create a cone of power in magick, you can visualise these energies as coloured light or as gold. alternatively, you can visualise different rainbow colours to create a cone of every colour that merges to brilliant white at the apex. in healing work, some people see this as silver blue light that becomes brilliant. whether working alone or in a group, as you build up the power

illed witches and healers see circles of light, shimmering golden beams or rainbows with their psychic eye. some see nothing at all, but instead feel power pushing their feet almost off the ground. growth is the key to this stage. release of power when you release the power in the final stage, you may see the cone exploding and cascading as coloured stars or light beams, which surge away into the cosmos and break into brilliant rainbow colours. if you wish, you can direct the energy after the final release of power by pointing with your hands, or a wand or knife, so that the energies cascade horizontally and downwards, for example into herbs on the altar that you are empowering to make into herb sachets. or you can direct the cascading energies in a specific direction, perhaps towards a pe

a tree that perhaps has stood for hundreds of years. if sunlight is filtering through the leaves, so much the better. you can work alone, with a group of friends, or in a more formal coven. you may want to decide in advance on a focus for the power, for example healing a particular place or a person you know. alternatively, you can let the energies find their own target as they cascade though the cosmos, increasing the positivity of the universe* stand with your feet apart and your arms outstretched above your head like the branches of a tree. through your feet, draw up rich, golden light from the earth and let it flow upwards, becoming lighter and more golden as it rises to your fingertips. feel the light from above flowing downwards to merge with it* if you are working alone, then, holdi

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

can american cosmologies. parallels can be seen in both groups f perceptions of the invisible world. many anglo-american christians, for example, believed the celestial domain to be occupied by an almighty, benevolent deity and a host of spirits, including angels, archangels, and other more malevolent entities, powers, and principalities. similarly, west and central africans would have viewed the cosmos as a heavily populated world in which a reciprocating traffic of invisible and visible beings moved, interacted, and influenced each other. while anglo-american christians utilized a colorful language of "wonder" and "remarkable providences" to bear witness to the proximity of the supernatural in their lives, africans depicted the universe in myth and beckoned the timeless inhabitants of th

oyo yoruba" in peoples and cultures of africa: an anthropological reader, ed. elliot skinner (garden city, n.y: natural history press, 1973, pp. 654.63. daryll forde, ed, african worlds: studies in the cosmological ideas and social values of african peoples (london: oxford university press, 1954; john mbiti, african religions and philosophy (london: heinemann, 1988, pp. 75.91; evan zuesse, ritual cosmos: the sanctification of life in african religions (athens: ohio university press, 1979, pp. 238.43. 4. this discussion draws from the following studies of african traditional religions: forde, african worlds; ray, african religions; and zuesse, ritual cosmos; john mbiti, african religions and philosophy (garden city, n.y: doubleday, 1970, p. 203. in african thought, terms such as da, ashe, a

38. douglas fraser, african art as philosophy (new york: interbook publishing, 1974, p. 3; albert raboteau, slave religion: the "invisible institution" in the antebellum south (new york: oxford university press, 1978, p. 287. a discussion that considers the "dual potential" of black magic practice is in smith, conjuring culture, pp. 43, 52.53. for a similar perspective of the west african sacred cosmos in slavery, see sobel, trabelin' on, p. 13. 39. irving e. lowery, life on the old plantation in ante-bellum days, or a story based on facts (columbia, s.c: state co. publishers, 1911, p. 81.84. 40. morgan, slave counterpoint, p. 618; james lindsay smith, the autobiography of james l. smith, including also reminscences of slave life, recollections of the war, the education of freedmen, cause

clarendon press, 1937, pp. black magic page 111 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 64, 72. 59. clyde kluckhohn, navaho witchcraft (millwood, n.y: kraus reprint, 1975, p. 224. 60. basil davidson, the african genius: an introduction to african cultural and social history (boston: little, brown, 1969, pp. 129.30. see also evan zuesse, ritual cosmos: the sanctification of life in african religions (athens: ohio university press, 1979, p. 228. 61. georgia writer's project, drums and shadows, p. 17; puckett, folk beliefs of the southern negro, p. 151; hundley, social relations, p. 330; cross "witchcraft in north carolina; mary a. owen "among the voodoos (paper presented at the second international folk-lore congress, 1891, p. 241; cf. he

COSIMANO CHARLES ELEMENTARY PSIONICS

ying to come up with a word for this stuff since they first started thinking about it, about the time that ugh the caveman knew that his brother-in-law was going to ask to borrow the club again and would go hide it because it was two months before he got it back the last time. this energy is stuff of creation itself. it is the stuff of which the gods are made and ultimately everything else in the cosmos. we are used to working with energy all the time. we work with it when we heat our homes or turn on a light. remember years ago when some idiots actually thought we might run out of it? so the concept of energy is not a difficult one for modern folks. it is when we try to talk about the psychic energies that we get into some real problems. so let us posit that the energy exists. it had bett

CROSSING THE DESERT

e unknown- to strengthen their mind/soul. they are going into a realm where they may lose their purpose- even die in a distracted manner. what better time than using the urgency of an upcoming struggle to work for the immortalization of the mind/soul? we too could benefit from the example. as setians we are constantly seeking difficult experiences- our semidivine nature requires us to disturb the cosmos. so where and when do we use the divine formula xepera xeper xeperu? it becomes an operant formula when it used for the perpetuation and furtherance of the subjective universe. it won't give you water in the desert, but understanding it will help you gain the strength of mind to remember to pack your water. it won't save your body from bad strategy, but it can change the likelihood of your

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

f our being and pass energies between them. it is through this system that an imbalance on the emotional level, perhaps caused by stress, is passed on to the other levels of our being, including, eventually, the physical body. this is how stress causes illness. what we call 'physical' illness is really a multidimensional disharmony or dis-ease. we are constantly absorbing magnetic energy from the cosmos, mostly through the 'base' chakra at the base of the spine. after this lifeforce has passed through our levels of being and we have taken from it what we need, we broadcast the energy out through the chakras back to the cosmos and the world around us (figure 1. these are the energies that people are feeling when they say that someone gives them good or bad 'vibes. it is the same when we say

tage to recap on a major theme of the book: creating our own reality. look at your world and your life and you are looking at what you think of yourself at the very core of your being. it is easier to look outside ourselves for someone else to blame for what is happening to us. but we attracted those experiences and so the answer lies within, not without. we are absorbing magnetic energy from the cosmos and higher levels of ourselves and broadcasting that energy out through the chakra/vortex system into the world, all the time. as that energy passes through us, it picks up our energy pattern. this precisely reflects our physical, emotional, mental, and spiritual state of being. through this means, the subconscious creates a physical replica of itself before our eyes, in people, places and

by the source of all that is. each one is on an eternal journey of evolution through experience and all have the potential to do anything and be anything we want to be. the process of awakening and deprogramming will be stifled and, at worst, suffocated unless we let go of these programmed responses like fear, guilt, and the sense of worthlessness. every second, we are taking in energies from the cosmos 428 w the freedom called love 429 around us and from other levels of our own consciousness. these are the 'feeling 'intuitive, energies i have spoken about. this flow and connection comes in through the base chakra (vortex) in the genitals area and up through the central channel to the other major chakras. it also flows the other way, too. from here it affects all areas of our physical, emo

tural, powerful, flow of intuitive energies, as they pass through our levels of being. you might see these knots of energy symbolically like dams or big rocks in a fast flowing river, slowing down the flow and causing disharmony as eddies and whirlpools are created. in a way, the vibratory prison is like a vast knot of negative energy which is holding back the flow of energies in this part of the cosmos; hence other levels and civilisations are as keen as we are to remove it. when we lack selfworth and have feelings of fear and guilt, it holds us back from reconnecting with our true, whole, selves. yet, when you look from the spiritual perspective at what makes us feel fearful and guilty, it all seems so ridiculous. fear, guilt, and resentment are not emotions we have to feel. they are emo

DAVID ICKE CHILDREN OF THE MATRIX

trix (warner brothers, 1999. this is highly recommended along with they live (alive films, 1988, the movie by john carpenter, the arrival 1 (steelworks films, 1988, and v: the final battle (warner brothers television, 1984, and warner home video, 1995. the challenge don juan, the mexican yaqui indian shaman, tells carlos castaneda the following "we have a predator that came from the depths of the cosmos and took over the rule of our lives. human beings are its prisoners. the predator is our lord and master. it has rendered us docile, helpless. if we want to protest, it suppresses our protest. if we want to act independently, it demands that we don't do so. i have been beating around the bush all this time, insinuating to you that something is holding us prisoner. indeed we are held prisone

th comes from lilim or "children of lilith, which relates to the symbolism of set. lilith aquino founded the lilith grotto in lavey's church of satan and was a member of its council of nine. the official church of satan website outlines its philosophy..we are the first above-ground organization in history openly dedicated to the acceptance of man's true nature- that of a carnal beast, living in a cosmos which is permeated and motivated by the dark force which we call satan. over the course of calling the demons 291 time, man has called this force by many names, and it has been reviled by those whose very nature causes them to be separate from this fountainhead of existence. they live in obsessive envy of we who exist by flowing naturally with the dread prince of darkness. it is for this re

DAVID ICKE THE BIGGEST SECRET

nergy it does absorb is throwninto turmoil when it hits the sexualand emotional chakras because of allthe fear and guilt surrounding thesubject. this imbalances anddiminishes the entire human energy-consciousness field. most christianclerics have no idea that this is so, butfigure 18: the human chakra or vortex system whichinterpenetrates our levels of being. when they are open weconnect with the cosmos and draw in limitless amounts ofenergy. when they are closed we are disconnected from thecosmos and operate on a fraction of our mental, emotional,physical and spiritual potential. crown chakrathird eye chakrathroat chakraheart chakrasolar plexuschakrasacral chakrabase chakra115those who have controlled christianity and the roman church certainly do, becausethey are in the knowledge stream

reconnect with the ocean, with god.there is another way of putting this. our consciousness is a series of interconnectingenergy fields. we have our intellect, emotions, spirit and so on, all resonating todifferent frequencies, but interpenetrating each other through a series of vortices knownfigure 57: fear is along, slow wavelengthand activates very few ofour dna antennaswhich connect us withthe cosmos.figure 58: love is ashort, fast wavelengthwhich activates manymore antennas andreconnects us with allthat is. 468as chakras, a sanskrit wordmeaning wheels of light. as imentioned earlier, it is throughthese chakra vortices thatemotional imbalances are passedto the mental level and, if itcontinues, to the physical level.this is how stress causes illnessand why we stop thinking straightwhen w

that there is a pulse, an electrical signal, which is generated from the centre ofthe milky way galaxy to our sun (and other suns) and from there to the earth. thispulse is then picked up by the human heart, passed onto the brain, and goes out fromthere to the cells of the body. when that pulse, that resonance, is passed through thatsequence intact and unbroken the human being is at one with the cosmos. every cell isconnected to, and in harmony with, the cosmic pulse. what gets in the way, however, islow vibrational emotion and imbalance which breaks the circuit and, once again,disconnects us from the earth and the wider universe. the heart-brain connection hasbeen broken in most people by the separation of the head and the heart, the intellect andthe intuition, the physical and the spiri

human psyche in the left brain, the221rational222 thtellect which only believes what it cansee, touch, hear or smell. the 221education222 systemand the media are structured for this and mostteachers, lecturers, scientists and journalists areleft brath pnsoners themselves. figure 63: when we open our hearts and minds we activate the right brain, the intuition andinspiration which connects with the cosmos. 482shit, you wont pass even though you will be telling the truth. isnt education justwonderful?with fear as the reptilians greatest weapon, the plan is to engineer events, real andstaged, that will create enormous fear in the countdown years to 2012. this includes aplan to start a third world war either by stimulating the muslim world into a holy waragainst the west or by using the chinese

the heart chakra spins with tremendous speed andpower, whipping up the frequency of our incarnate consciousness to the highestvibrational expression of life, pure love. as our soul is pure love, we reconnect with theawesome power of our multidimensional self (see figure 64. the eggshell explodes.the fast, short, wavelength of love also activates the antenna in our dna whichreconnects us with the cosmos and an open heart chakra tunes into the cosmic pulsefrom the earth, the sun and the centre of the galaxy, and transmits that changingdrumbeat to our brain and every cell in our bodies. this will dramatically transform ourminds, emotions and physical form as they synchronise with the quickening vibrationsat this time of unbelievable change and evolution. the subsequent leap in our personalfr

conditioning. but theyare not unfeelable. there is such a difference. you think with your intellect and that isso vulnerable to programming through the eyes and ears by the daily diet of lies,suppression and misrepresentation in the media and by all those brotherhood clones towhich it offers a platform. but when we feel, we are tapping into our heart centre, ourintuition, that connection with the cosmos. how often has what you think and what youinstinctively feel been in conflict? what transformed my life more than anything wasthe moment i decided to follow my intuition whenever it was at odds with my intellect.every time i have done this, my intuition has turned out to be correct. it can bechallenging and painful sometimes because your intuition, which is unbounded by theneed to follow no

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

he knowledge of the action and combination of the forces of the universe, the study of their conduct, their involution, their evolution -aleister crowley (magick: book four "magick is the science and art of causing change to occur in conformity with will -paul clark "the art of producing desired effects, initiated by changes in consciousness, by directing or aligning with the secret forces of the cosmos -dion fortune "the art of causing changes in consciousness at will- symonds and grant (in their introduction to magick "the anglo-saxon *k* in magick, like most of crowley's conceits, is a means of indicating the kind of magic which he performed. k is the eleventh letter of several alphabets, and eleven is the principal number of magick, because it is the number attributed to the qliphoth

DION FORTUNE MYSTICAL QABALA

occasion serves, experience proves that the qabalah supplies the best groundwork and the best system upon which to train a student before he begins to experiment with the pagan systems. rhe qabalah is essentially monotheistic; the potencies it classifies are always regarded as the messengers of god and not his fellow-workers. this principle enforces the concept of a centralised government of the cosmos and of the grip of the divine law upon the whole of manifestation-a very necessary principle with which to imbue any student of the arcane forces. it is the purity, sanity, and clarity of the qabalistic concepts as resumed in the formula of the tree of life which makes that glyph such an admirable one for the meditations that exalt consciousness and justify us in calling the qabalah the yog

festation, not because there is nothing there, but because the mind, as such, must stop there, when 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 exist

stical qabala page 26 illumination of the soul, are intimately associated with the symbolism of initiation ceremonies. chapter vi otz chiim, the tree of life 1. before we can understand the significance of any individual sephirah, we must grasp the broad outlines of the otz chiim, the tree of life, as a whole. 2. it is a glyph, that is to say a composite symbol, which is intended to represent the cosmos in its entirety and the soul of man as related thereto; and the more we study it, the more we see that it is an amazingly adequate representation; we use it as the engineer or the mathematician uses his sliding-rule, to scan and calculate the intricacies of existence, visible and invisible, in external nature or the hidden depth of the soul. 3. it is represented, as will be seen from diagra

connecting lines are the paths, twenty-two in number. 4. each sephirah (which is the singular form of the word of which sephiroth is the plural) is a phase of evolution, and in the language of the rabbis they are called the ten holy emanations. the paths between them are phases of subjective consciousness, the paths or grades (latin, gradus, step) by which the soul unfolds its realisation of the cosmos. the sephiroth are objective; the paths are subjective. 5. let it be recalled again that i am not expounding the traditional qabalah of the rabbis as a historical curio, but the structure that has been raised upon it by generations of students, initiates all of them, adepts some of them, who have made the tree of life their instrument of spiritual development and magical work. this is the m

n the middle pillar of the tree, which equates with the spine in man, the microcosm; and that kundalini is coiled in yesod, also on the middle pillar, we shall see that we have here an important key for those who are equipped to use it. 18. in the greater holy assembly, verse 566 (mathers' translation, we read concerning the head of microprosopos, whose whole body is being taken as a glyph of the cosmos "from the third cavity there goes forth a thousand times a thousand conclaves and assemblies, wherein daath, knowledge, is contained and dwelleth. and the hollow place of this cavity is between the other two cavities; and all these conclaves are filled from either side. this is that which is written in proverbs 'and in knowledge (daath) shall the conclaves be filled' and those three are exp

and a sephirah, then, we need to know firstly its primary correspondences in the four worlds; its secondary correspondences in the four systems of practical occultism mentioned above; and, thirdly, any other correspondences we can by any means gather together, in order that the testimony of many witnesses may yield the truth. of this gathering of correspondences there can be no end, for the whole cosmos on all its planes corresponds in endless sequences. we are constantly adding to our knowledge if we are good students of occult science. no better simile than that of the card-index system could possibly have been found. 14. but yet again we must remind the reader in this connection that the qabalah is as much a method of using the mind as a system of knowledge. if we have the knowledge wit

ly able to recognise confused symbolism in the images because he has a definite standard of comparison with which to compare them. 11. in studying the tree the student should always think of each sephirah under the threefold aspect we have already mentioned of philosophy, psychism, and magic; to this end he should always think of it firstly as representing a certain factor in the evolution of the cosmos in the immemorial past of cosmic time, whether it remains in manifestation, has passed away, or has not yet arrived at the level of dense matter. 12. with this aspect of the tree are also taken the curious cryptic texts of the sepher yetzirah, one to each path. these most baffling utterances have a curious way of yielding sudden flashes of illumination to meditation and are by no means to b

y in obtaining any adequate concept of an entirely formless state of passivity which is nevertheless most distinctly not non-being. yet this effort must be made if we are to understand cosmic philosophy in its fundamentals. we must not draw the veils of negative existence in front of kether or we shall condemn ourselves to a perpetual unresolved duality; god and the devil will for ever war in our cosmos, and there can be no finality to their conflict. we must train the mind to conceive the state of pure being without attributes or activities; we may think of it as the blinding white light, undifferentiated into rays by the prism of form; or we may think of it as the darkness of interstellar space, which is nothing, yet contains the potentialities of all things. these symbols, dwelt upon by

ontinual surprise and illumination to discover the extraordinary significance of the hints contained in the tables of correspondences, and the manner in which they lead the mind on from concept to concept when pondered upon. the first sephirah is called the crown, be it noted, not the head. now the crown is something superimposed upon the head, and this gives us a clear hint that kether is of our cosmos, but not in it. we also find its microcosmic correspondence in the thousand-petalled lotus, the sahamsara chakra, which is in the aura immediately above the head. this, i think, teaches [page 112] us clearly that the innermost spiritual essence of anything, whether man or world, is never in actual manifestation, but is always the underlying, behind-standing basis or root whence all springs

t that the microcosmic correspondence of chokmah is given as the left side of the face. the macrocosmic and microcosmic correspondences play an important part in the practical workings. the macrocosm, or great man, is, of course, the universe itself; and the microcosm is the individual man. it is said that man is the only being that has a fourfold nature exactly corresponding in its levels to the cosmos. the angels lack the lower planes, and the animals lack the higher planes. 28. the references to the microcosm should not, of course, be taken crudely as representing the parts of the physical body; the references are to the aura and the functions of the magnetic currents in the aura, and it must always be borne in mind, as the swami vivekananda points out, that what is on the right in the

DION FORTUNE PSYCHIC SELF DEFENSE

is invaluable in enabling us to conceive the invisible. the first sephira is concentrated out of the unmanifest, the point within the circle. this emanates the second, which in its turn emanates the third. as soon as one has emanated another, these two are said to be equilibrated; but when emanation is in process, there is a period of unbalanced force. this, as it were, goes off by itself in the cosmos and establishes a sphere of its own, unconnected with the cosmic system. consequently, each sphere of the cosmos has its counterpart in chaos, in miniature, it is true, but nevertheless potent and functional. each sphere, in the course of its evolution, builds up an oversoul which is called by different names in different systems. in the qabalistic system we call them the archangels, the sp

beyed instructions and re-awakened the old vibrations. we need to realise that the human consciousness is not a closed vessel, but like the body, has a continual intake and output. the cosmic forces are circulating through it all the time, like sea-water through a living sponge. whatever emotional state may arise within us is reinforced from outside. the subjective self only has the kindling, the cosmos supplies the fuel. once the fire is started, the cosmic forces of the appropriate type will stoke it. just as the devout catholic is inspired by the influences of his patron saint, invoked by prayer, so the neurotic is hag-ridden by his obsessive demon, invoked by the morbid broodings of the dissociated subconsciousness. the occultist maintains that the generalised principle of evil has its

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

t he had been contacted by the venusian occupant of a flying saucer that landed in the california desert november 20, 1952. subsequently adamski claimed to have had contact with spacemen from mars and saturn and to have traveled 50,000 miles into space in their craft. after adamski s revelations, the convention of spaceman contacts, messages from outer space, and warnings about the welfare of the cosmos became firmly established. adamski expanded upon his revelations in two subsequent volumes: inside the space ships (1955) and flying saucers farewell (1961. by the late 1950s adamski was an international celebrity who lectured to large audiences in north america and europe. he also had his critics. in 1957 editor james mosley devoted an issue of saucer news to an expose of adamski. in 1963

n the magazine aetherius speaks to earth (now cosmic voice) and in 1956 founded the aetherius society. by this time the issue of ufos had become a matter of public concern, and ufo contactees like king were offering an answer. before the decade was out, king had attracted a following in the united states, and an american headquarters was established in los angeles. king developed a picture of the cosmos as ruled by an extraterrestrial hierarchy similar to the theosophical spiritual hierarchy. the hierarchy sent spiritual energy to the planet, which could be used to fight the forces of evil, especially those coming from evil extraterrestrials. spaceships position themselves above the earth at special times of the year, considered the best moments for transmitting the energies from outer spa

books, which brought him the nobel prize in literature in 1928, included matiere et memoire (1896, l evolution creatrice (1907, duree et simultaneite (1922, l energie spirituelle (1919, les deux sources de la morale et de la religion (1932, and la pensee et le mouvant (1935. his main concept was of an eternal flux in which everything is moving, changing, and becoming, including all matter in the cosmos. conscious life itself is not a succession of states but an berendt, h(einz) c(haim) encyclopedia of occultism& parapsychology. 5th ed. 172 unceasing becoming. bergson believed that intuition could apprehend reality independently of the limitations of intellect, and he distinguished between the soul and mental life, the soul being independent of, although influenced by, mental life. he clai

whitman s complete writings in 1902, then wrote the first major biography of the poet. bucke died february 19, 1902, in london, ontario. his cosmic consciousness gave mystical experience a place in the secular world and provided psychiatry with a means of viewing religious experience in other than pathological terms. borrowing from whitman s poem song of myself, he wrote, i saw and knew that the cosmos is not dead matter but a living presence that the soul of man is immortal, that the universe is so built and ordered that without any peradventure all things work together for the good of each and all, that the foundation principle of the world is what we call love and that the happiness of every one is in the long run absolutely certain. buckland, raymond (brian (1934) author and wiccan hi

lden dawn. basic to the bota is the qabalah, which is viewed as the ancient mystical wisdom of the hebrews that has been adapted to modern life. case believed that the ancient hebrew prophets and even jesus were versed in the qabalistic wisdom. encyclopedia of occultism& parapsychology. 5th ed. builders of the adytum 227 the qabalah (also spelled kabala or kabbalah) describes the emanation of the cosmos from the transcendent god. the resultant structure is pictured in a diagram called the tree of life. the tree of life is a picture of both the objective world and the landscape of the human psyche. the major realms of the cosmos are described in ten realms called sephirots. the sephirots are connected by a system of paths, 22 in number. the different parts of the cosmos reflect the pattern

fired. they found themselves broke and they moved into a small trailer home in a caravan park on findhorn bay. they were joined by dorothy mclean, a former employee who shared their spiritual life. several years after settling at findhorn, some of the texts of eileen s guidance were gathered into a pamphlet entitled god spoke to me and sent out to various groups who shared their basic view of the cosmos. these groups were generally called light groups in that they believed in a mission of channeling spiritual light to the world. that mission had been derived from the teaching of theosophist alice a. bailey. the pamphlet added the caddys to the network of light groups and also led people to findhorn, where a community began to grow. in their early years at findhorn, the caddys had grown the

w age teacher christopher hills to provide training in yoga, meditation, awareness, and sensitivity development. the center consisted of a resident community that organizes special courses, lectures, and seminars. one activity was the inward bound course, which combined yoga and meditation with mountaineering and was designed to discover and experience in depth the harmony between individuals and cosmos by development of the relationship between mind, body and nature. hills left the community in the 1970s and went on to found the university of the trees in boulder creek, california. last known address: 10a, airlie gardens, london, w8 7al, england. encyclopedia of occultism& parapsychology. 5th ed. centre house 263 sources: hills, christopher. nuclear evolution (a guide to cosmic enlightenm

ion of 1789, several groups arose claiming a lineage centro di ricerca psichica del convivio encyclopedia of occultism& parapsychology. 5th ed. 264 from a secret surviving templar order. over the succeeding decades the number of such groups claiming templar roots has multiplied. cercle international is grounded in the idea that each era (defined by astrological ages) is unique in the way that the cosmos impact human consciousness. the previous piscean era was keynoted by jesus and his admonition to love one another. the keynote for the present era, the aquarian, is the search for personal integration, in a manner previously modeled by mystics and sages. in this era, mysticism will become common. in attempting to assist people in finding personal integration, cercle international emphasizes

ey founded the foundation of niscience in glendale, california, and colton began the mature era of her ministry. colton projected the picture of the spiritual hierarchy, at the highest level of which were the archetypes of god.the blueprints of creation, and the highest beings.jesus, his disciples, and the archangels. at a slightly lower level were the masters who worked on earth through a set of cosmos disciples and telepathic disciples who resided in earthly bodies. colton taught that individuals can become open to the highest levels of the universe and believed that she had been united with the niscience archetype. she was told that the hum of the archetype would bring a spiritual renewal uniting people with the jesus ethic. colton expanded on her teachings in more than 20 books written

ed at box 115, olympia, wa 98707. it issues a periodical, revelation of awareness, and has a number of transcripts of channeling sessions available. sources: cosmic awareness speaks. vol. 1. olympia, wash: servants of awareness, n.d. vols. 2.3. olympia, wash: cosmic awareness communications, 1977, 1983. cosmic consciousness a form of mystical experience characterized by consciousness of the whole cosmos, of the life and order of the universe. it was originally defined by dr. richard m. bucke (1837.1902) in his book of the same name. bucke considered cosmic consciousness a higher peak in human evolution that the race will universally attain in the distant future. according to bucke, it seemed to appear primarily in men between the ages of thirty and forty, who were highly developed, of good

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ion. it is unnecessary to follow the angelical host further here, as it has been outlined elsewhere. many preparations, however, are described by the author of the theosophia pneumatica for the successful evocation of these exalted beings. the magus must ponder during his period of initiation on the method of attaining the true knowledge of god, both by night and day. he must know the laws of the cosmos, and the practical secrets that may be gleaned from the study of the visible and invisible creatures of god. he must further know himself, and be able to distinguish between his mortal and immortal parts, and the several spheres to which they belong. both in his mortal and immortal natures, he must strive to love god, to adore and to fear him in spirit and in truth. he must sedulously attem

h. findhorn had been sustained through the 1960s, its developing years, by the channeling activity of eileen caddy. in the early 1970s, it was joined by a young student of the alice bailey teachings, david spangler, who channeled material from an entity called john. spangler would, during his three years at findhorn, construct a vision of the new age as a time when important new energies from the cosmos were available to the human race. if these energies were accepted and worked with over the next generation, a new age could be brought to pass. according to spangler, the coming of the new age was dependent upon the dedicated spiritual work of the people. he published his views first in a small book published by findhorn, the new age vision (1973, upon which he expanded in his widely circul

ations in chinese qigong. san clemente, calif: china healthways institute, 1999. peisheng, wang, and chen guanhua. relax and calming qigong. hong kong: peace book co, 1986. qigong qigong is an ancient chinese practice believed to invigorate the body and bring health and well-being. it is based upon the belief in the existence of qi, also called ki or ch i, the universal energy that undergirds the cosmos. the practice of qigong is related to acupuncture, the ancient form of medicine also based upon the flow of energy through the body. acupuncture has mapped a series of channels or meridians that exist as part of the subtle anatomy of the body. if these meridians are blocked, the qi cannot flow freely, and ill health results. qigong has been practiced for millenia in china and has been expor

www.matrixinstitute.com. a complete evaluation of scallion s career rests on the dramatic predictions he has made for the first decade of the new millennium. objective looks at his predictions to date note both significant hits and misses among those predictions that were falsifiable. sources: matrix institute. http//www.matrixinstitute.com. june 10, 2000. scallion, gordon-michael. notes from the cosmos: a futurist s insights into the world of dream prophecy and intuition. chesterfield, n.h: matrix institute, 1997. sunfellow, david. gordon-michael scallion: a summary of his most important predictions. sedona, ariz: newheaven- newearth special report, 1995. http//www.v-jenterprises. com/scalpred.html. june 10, 2000 virato, swami nostradamus. an interview with gordon- michael scallion. new f

ol of natural science see the great school of natural science school of universal philosophy and healing british spiritualist organization founded in 1946 by the medium grace spearman-cook, based on the teachings of her spirit guide ra-men-ra. the purpose of universal philosophy was to awaken the soul to its spiritual destiny so that it may participate actively in the working and unfolding of the cosmos. the school also published the monthly the occult gazette, last known address: 6 phillimore place, kensington, london, w8, england. schrenck-notzing, baron albert von (1862.1929) german pioneer of psychical research, a physician of munich who specialized in psychiatry, which eventually led him into psychical research. he was born may 18, 1862, at oldenburg, germany, and educated at the univ

ientific in the most extended meaning of the word. he said he would rather die in the workhouse than believe that anyone encyclopedia of occultism& parapsychology. 5th ed. stead, william t(homas) 1489 would tell him a deliberate falsehood for the mere purpose of deceiving him. speaking against the society in admitting evidence of communications from the dead, stead drew, before the members of the cosmos club in 1909, a graphic, imaginary picture of himself, shipwrecked and drowning in the sea and calling frantically for help. he imagined that instead of throwing him a rope the rescuers would shout back: who are you? what is your name? i am stead! w. t. stead! i am drowning here in the sea. throw me the rope. be quick! but instead of throwing me the rope they continue to shout back: how do

ator. this spiritual sun is the source of nature; but whereas the first is alive, the second is inanimate. there is no connection between the two worlds of nature and spirit unless in similarity of construction. the causes of all things exist in the spiritual sphere and their effects in the natural sphere, and the purpose of all creation is that man may become the image of his creator, and of the cosmos as a whole. swedenborg believed that man possesses two vessels or receptacles for the containment of god.the will for divine love, and the understanding for divine wisdom. before the fall, the flow of these virtues into the human spirit was perfect, but through the intervention of the forces of evil, and the sins of man himself, it was interrupted. seeking to restore the connection between

the universe through wisdom and detached action. special techniques of taoist yoga normalize and enhance the flow of vital energy in the human body. this yoga is variously named k ai men (open door, ho ping (unity, and ho hsieh (harmony. k ai men implies opening the path to the channels of mind, spirit, and body so that they reflect the balance of yin and yang and a harmony with the energy of the cosmos. taoist yoga is very similar to the kundalini yoga systems of india, and it is not clear whether such a parallel system originated by direct influence of traveling mystics or by spontaneous rediscovery of basic truths. both indian and chinese yogas are concerned with the control of vital energy, seen as the force behind sexual activity, but which may be diverted into different channels in t

n (2) cause and effect.the belief in the law of karma (i.e, as you sow, so you will reap (3) opportunity.every experience in life is an opportunity for an individual to become more godlike and everyone is placed in exactly the right conditions needed to learn lessons and give service (4) correspondence.the belief that as above, so below. the microcosm is part of the macrocosm. we are cells of the cosmos, just as our bodies, in turn, are made up of cells, with the same laws applying at all levels (5) equilibrium and balance.the law connected to karma, described as the law of compensation. it claims that no action can continue indefinitely, but will travel just as far before a reaction pulls things back to normal. human joy and sorrow follow this law (i.e, ex- white dove s message encycloped

ngian psychology, especially the concept of archetypes. specific archetypes will become the focus of attention and the subject of pathworking, the foundation of the order s esoteric practices. the basic curriculum also includes instruction in pagan mythology, genealogy, and astrology. the order teaches that the deities of norse paganism represent in essence the creative/ destructive forces of the cosmos. students are also advised to supplement their study with additional readings, including the writings of adolf hitler, freidrich nietsche, julius evola, and oswald spengler. the order may be contacted at box 1473, deer park, wa 99006. it publishes a quarterly periodical, crossing the abyss. its web presence may be accessed at http//www.thulean.org. the order came to public attention in augu

ESOTERISM AND THE LEFT HAND PATH

ons 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. 2) the living nature is based on the view of the cosmos as a manifold and hierarchic unity where nature has an important position next to god and man. nature is permeated with a light or a fire and is rich in potential experiences and should be read as a book. but faivre means, which is important, that it since the beginning of the 20:th century there has arisen a monistic spiritualism, inspired by eastern mysticism, where nature is left out or

nition of esoterism. he defines esoterism as the belief system or theoretic knowledge that the practices of occultism are founded on. occultism is the practice and the esoterism is the theory. tiryakian writes: by esoteric i refer to those religiophilosophic belief systems which underlie occult techniques and practices. that is, it refers to the more comprehensive cognitive mappings of 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

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

sions during which the all-wise david, his father on landa, spoke on a level of verbal and intellectual sophistication that exactly matched keith s. introduction xiii though i never for a moment believed in the literal reality of those of landa, as they called themselves in their characteristically stilted syntax, i was struck by a number of things. one was the almost staggering complexity of the cosmos keith had conjured up in his imagination the only place that i could believe such a cosmos existed, with its many worlds, peoples, religions, politics, enmities, and alliances. none of it, i should add, was anything somebody could not have made up, consciously or unconsciously. but all of it would have done credit to a gifted writer of science fiction. though he possessed a keen native inte

with difficulty. an investigator in search of an explanation has limited choices, usually three (1) the claimants made up the story (2) they naively misperceived what were in fact conventional stimuli; or (3) they underwent an extraordinary experience that defies current understanding. between the extremes is a broad range of nonexperiential material, a modern folklore in which the world and the cosmos are reinvented on the basis of believed-in but undocumented (and often, to those who care about such things, certifiably false) allegations. most persons who circulate such stuff are sincere, but some of those who feed the stuff to them are not. hoaxers provide documents, such as the supposed diary attesting to adm. richard e. byrd s voyage into the hollow earth through a hole at the north

ns h a ve fought off marauding extraterre s t r i a l s who are causing harm to surface dwe l l e r s. we are all part of go d s grand plan for the un i verse, adama says, and w e a r e n ow m e rg i n g o u r t h o u g h ts i n to o n e t h o u g h t f o r t h e e n t i r e h u m a n r ac e. soon we will all be on the same wave band of consciousness, broadcasting our love and light to all in the cosmos and letting the cosmos know that we are ready to join with them in one grand f e d e r at i o n o f p la ne ts( adama, 1995. adama 7 see also: lemuria; mount shasta further reading adama, 1995. http//www.salemctr.com/newage/ center36.html. adamski, george (1891 1965) though largely forgotten today, george adamski was once an international occult celebrity, perhaps the most famous of all fly

cret among moore s friends that he and a friend, peter davies (the martian in the photograph, had written the book as a spoof on those gullible enough to believe adamski s contact tales. moore, well known as a practical joker, once had regaled a contactee magazine with letters, written under an assortment of absurd pseudonyms (including l. puller, claiming scientific confirmation of the contactee cosmos. eventually word of moore and davies s involvement trickled down to british ufologists. two of them, christopher allan and steuart campbell, interviewed davies who admitted the hoax and added that he had rewritten the original manuscript to disguise moore s distinctive literary style. after the hoax was exposed for the first time in print in the london ufology journal magonia, moore profess

ar command is a real personality. a clone of the original ashtar, and is dangerous. a disobedient angel (wettlaufer, 2000. the name ashtar may owe its inspiration to a nineteenth-century work, oahspe, the 28 ashtar product of alleged angelic dictation to new york occultist john ballou newbrough. in this complex alternative history of earth and the universe, ashars are guardian angels who sail the cosmos in etheric ships. oahspe had a wide readership among devotees of the early contactee movement. see also: athena; contactees; korton; monka; portla; sananda; van tassel, george w. further reading alnor, william m, 1992. ufos in the new age: ex- traterrestrial messages and the truth of scripture. grand rapids, mi: baker book house. james, trevor [pseud. of trevor james constable, 1958. they l

ted a vast alternative-reality literature, fusing traditional occultism with modern science and pseudoscience. some channeling entities made predictions, often of some cataclysmic or otherwise seminal events, which inevitably went unfulfilled. more typically, however, channeling consists of spiritual platitudes, self-help suggestions, and unverifiable pronouncements about the nature of spirit and cosmos. to its critics, it is nothing more than a form of automatism, automatic behavior ove r which an individual denies any personal cont ro l (alcock, 1996. its sources are within, not outside, the channeler s psyche. pa r a p s yc h o l ogist rodger i. anderson writes, it has been inc reasingly evident to re s e a rchers that automatism of whatever kind is neither a psyc h i c ability nor a pa

ly yield its secrets to science via conventional investigative and analytic procedures. another way to express the difference is to see saucerianism as a kind of popular religious movement, ufology as a popular (if often na ve) attempt at scientific inquiry. traditionally, ufologists have functioned as the contactee movement s fiercest critics. the contactee movement envisions a densely populated cosmos with hosts of advanced, wise space people linked in a kind of celestial united nations, usually called the galactic federation or something like it. a minority of evil extraterrestrials opposes the federation s benevolent mission. both sides have representatives on earth, individuals who pass as normal earthlings but who are in fact aliens. many were placed here generations ago and have liv

eighboring planets (most likely mars and venus) could harbor intelligent life. perhaps not surprisingly, the aliens in contact lore often hailed from our immediate vicinity. after space probes in the 1960s established, beyond further rational discussion, that beyond earth there are no planets hospitable to life in this system, the extraterrestrials in contact claims were placed farther out in the cosmos. either that, or the venus, mars, saturn, and other solar planets said to harbor advanced civilizations became etheric counterparts, existing on a higher vibratory rate and distinct from the lifeless worlds we know. another influential early book was oahspe (1882, the product of automatic writing at the guidance of angels, or so new york occultist john ballou newbrough asserted. written bet

ts said to harbor advanced civilizations became etheric counterparts, existing on a higher vibratory rate and distinct from the lifeless worlds we know. another influential early book was oahspe (1882, the product of automatic writing at the guidance of angels, or so new york occultist john ballou newbrough asserted. written between january and december 1881, the book is a mystical account of the cosmos, its history, and its inhabitants. the book stayed in print for decades and was widely read in contactee circles, where ashars guardian angels who fly spirit ships became extraterrestrials in spacecraft. indeed, the ubiquitous starship commander and channeling entity ashtar may owe his name and occupation to newbrough s creation. helena petrovna blavatsky (1831 1891, who founded theosophy

rch and advocacy. emmanuel taught that the separation of human beings from god was only temporary, and it served a larger purpose. through it, human beings have gained the knowledge they need to reunite with the divine and become cocreators with god. see also: channeling further reading rodegast, pat, and judith stanton, eds, 1985. em m a n u e l s book: a manual for living com- f o rtably in the cosmos. new yo rk: some fr i e n d s of em m a n u e l. eunethia eunethia, who channels through yvonne cole, commands the starship venusia, serving the ashtar command. she and her crew originally came from venus but now live in a large ship that orbits earth. their purpose is to ob- serve and to teach humans. they are also here to prepare humans for the great upheavals that will soon occur in resp

FOCUS OF LIFE

assion-the indrawing of sex to selflove. fortunate is he who absorbs his female bodies-ever projecting-for he acquires the extent of his body. whatever is desired, predetermines its existence in endless ramifications miserably and evanescent: self-love is the paradox of i. oh ikkah zod-ka! thy fiction of finality has prevented sleep and created eternity. o, invent sound sleep by the utter ruin of cosmos! for impalpably and anterior to consciousness-all things exist. with sensibility and name, becoming its living simulation and thus it disappearsinvolving its consequent necessity. reason has become too sensible, thus desire has become legerdemain mixed with diablerie. the soul, proud and blighted. is a civil war of desire: thereof the necessity for medicine and anesthesia. man has made this

h such vapid antecedents, be anything but unthinkable! what man prohibits and then commits will certainly cause suffering, because he has willed double. born of complex desire, results of actions are dual: multitudinous virtue and vice. creation is causee through this formula of reaction and is a servile believing-all this universe has come out of it. when by that unprohibiting self-love all this cosmos is certainly familiar and pleasured, it should be practised with labour. but who is honest enough to believe this without relapse? having renounced both good and evil conveniently, one should engage in spasmodic madness. renouncing everything else take shelter in that self-love, which incites the functions into the bold 'freedom from necessity am i: virtue and vice shall cease. self-illumin

memory has no name till belief incarnates. hence it may be called,-the re-occuring subdivision of 'i. everything becomes necessary. man is subject to his own law: all else is an obscene jest and a lie. thus reasoned aaos in his youth and went to sleep alone. after a vilely repulsive nightmare aaos awoke saying "quiescent are my depths, who could realize they contain such criminal abortions of the cosmos" what is all body but materialized desire? what are dreams but unsatisfied desires striving to foretell their possibility in despite of morals? life is but will, that has become organic after satiety; its further desires striving for unity. death is that further will incarnating in body. the next day aaos spoke unto his growing beard "destroy o, my self, these hallucinations of i am not by

ls? life is but will, that has become organic after satiety; its further desires striving for unity. death is that further will incarnating in body. the next day aaos spoke unto his growing beard "destroy o, my self, these hallucinations of i am not by knowledge of pleasure" thou mighty ecstasy that willeth thy pleasure in suffering! make my consciousness reality of thee in body! what is self but cosmos? what is i but chaos? eternally creating its pleasure, everything could become arbitrary. whatever deceit we practice, the functions of the emotions are one; their expression dual: time making multitudinous by denial. what is experience, but denial? what is the centre, but belief? after a long suspiration, aaos spoke aloud to his 'i "awake, my self-love! leave this hour of cow-dust, i am al

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

l probably greeks,1 and they contain popular greek philosophy of the period, a mixture of platonism and stoicism, combined with some jewish and probably some persian influences. they are very diverse, but they all breathe an atmosphere of intense piety. the asclepius purports to describe the religion of the egyptians, and by what magic rites and processes the egyptians drew down the powers of the cosmos into the statues of their gods. this treatise has come down to us through the latin translation formerly attributed to apuleius of madaura.2 the pimander (the first of the treatises in the corpus hermeticum, the collection of fifteen hermetic dialogues3) gives an account of the creation of the world which is in parts reminiscent of genesis. other treatises describe the ascent of the soul th

sis, in short, to be prepared for by ascetic discipline and a religious way of life. the hermetic treatises, which often take the form of dialogues between master and disciple, usually culminate in a kind of ecstasy in which the adept is satisfied that he has received an illumination and breaks out into hymns of praise. he seems to reach this illumination through contemplation of the world or the cosmos, or rather through contemplation of the cosmos as reflected in his own nous or mens which separates out for him its divine meaning and gives him a spiritual mastery over it, as in the familiar gnostic revelation or experience of the ascent of the soul through the spheres of the planets to become immersed in the divine. thus that religion of 4 hermes trismegistus the world which runs as an u

ame of hermes trismegistus. these two branches cannot be kept entirely separate from one another.2 not only do we have in the asclepius an actual description of magical practices in the admiring reference to the methods by which the egyptians "made gods, but also even the loftiest and most mystical of the philosophical hermetic treatises presuppose, as we have seen, an astrological pattern in the cosmos. gnosticism and magic go together. the pessimist gnostic needs to know the magical passwords and signs by which he may rid himself of the evil material 1 text of the stobaeus fragments, with french translation, in c.h, vols. i l l and iv. 2 scott tried to make such a separation, treating the philosophical hermetica as quite distinct from, and infinitely superior to, the "masses of rubbish"

root and principle of all things. the primal truth is not a body, but it is one, one truth, one unity. all things come from it and through it receive truth and unity in the perpetual movement of generation and corruption. there is a hierarchy in things, and lower tilings are raised to higher things; and higher things descend to lower things. man is a little world reflecting the great world of the cosmos, but through his intellect the wise man can raise himself above the seven heavens. from this short sample of the philosophy of picatrix, it can be seen that the magician bases himself upon a gnosis, an insight into the nature of the all. the order of nature is further expounded in two passages.4 god or the prima materia is without form. there derives from the formless incorporeal one the se

used with the magia naturalis as complementary to it. this other kind of magic which pico added to the equipment of the renaissance magus was practical cabala, or cabalist magic. this was a spiritual magic, not spiritual in the sense of using only the natural spiritus mundi like natural magic, but in the sense that it attempted to tap the higher spiritual powers, beyond the natural powers of the cosmos. practical cabala invokes angels, archangels, the ten sephiroth which are names or powers of god, god himself, by means some of which are similar to other magical procedures but more particularly through the power of the sacred hebrew language. it is thus a much more ambitious kind of magic than ficino's natural magic, and one which it would be impossible to keep apart from religion. for th

h are "the ten names most common to god and in their entirety they form his one great name- they are "the creative names which god called into the world",3 and the created universe is the external development of these forces alive in god. this creative aspect of the sephiroth involves them in a connection with cosmology, and there is a relationship between the sephiroth and the ten spheres of the cosmos, composed of the spheres of the seven planets, the sphere of fixed stars, and the higher spheres beyond these. a striking feature of cabalism is the importance assigned to angels or divine spirits as intermediaries throughout this system, arranged in hierarchies corresponding to the other hierarchies. there are also bad angels, or demons, whose hierarchies correspond to those of their good

e bad angels as well as good angels. unpleasant though it might be to encounter face to face the tall dark man with red eyes, the egyptian decan demon for the first face of aries, it might be even worse to be devoured by this terrible jewish bad angel, azazael! in the forty-eighth cabalist conclusion, pico shows that he fully understands that there is a relationship between the ten spheres of the cosmos the seven spheres of the planets, the eighth sphere or the firmament of fixed stars, the empyrean, and the primum mobile and the ten sephiroth or numerations of cabala. quicquid dicant caeteri cabalisticae, ego decern sphaeras, sic decern numerationibus correspondere dico, ut ab edificio incipiendo, jupiter sit quartae, mars quintae, sol sextae, saturnus septimae, venus octauae, alercurius

turn 1 ibid, loc. cit. 2 ibid, p. i l l. 3 by starting with the empyrean, instead of the primum mobile, and by misplacing saturn, pico seems to confuse the normal order. ioo pico della mirandola and cabalist magic (4) hesod jupiter (5) gevurah mars (6) rahimin sol (7) netsch venus (8) hod mercury (9) yesod luna (10) malkuth elements it is this relationship of the sephiroth with the spheres of the cosmos which makes of cabala a theosophy related to the universe. and it is this relationship which makes it possible to speak of cabalist magic as the completion of natural magic, or a higher form of natural magic, reaching higher spiritual forces which are yet organically related to the stars. in the sixty-sixth cabalist conclusion, pico describes how he "adapts our soul" to the ten sephiroth, d

hows that he knew something of the mystery of the name of god with seventy-two letters: qui sciuerit explicare quaternarium in denarium, habebit modum si sit peritus cabalae deducendi ex nomine ineffabili nomen 72 literarum. 1 all that we need to retain of the mysteries of the cabalist conclusions is that pico knew in some form the outline of the path of the sephiroth and its connections with the cosmos, and that this was why cabala connected with natural magic as its higher form. from the magical conclusions, we know that he did envisage doing practical cabala, or cabahst magic, though the details of the way in which he did this only the initiated can explain. more could doubtless be learned from reuchlin's de arte cabalistica (1517)2 in which several of pico's cabahst conclusions3 are qu

iduals as their guardian angels.1 ficino's notions on the celestial hierarchies have been modified by two intermediaries, namely thomas aquinas and dante, and he has also introduced new modifications of his own. the differing activities of the hierarchies, which are not so specifically defined in pseudo-dionysius, he got from thomas aquinas.2 the linking of the hierarchies with the spheres of the cosmos he got from dante who, in his convivio correlates the hierarchies with the spheres3 and, above all, in the paradiso, sets out the souls of the blest on the spheres of the seven planets; places the apostles and the church triumphant in the eighth sphere; in the ninth sphere ranges the nine angelic hierarchies; and crowns all with the trinity in the empyrean. ficino was a great student of dan

FREEMASONS SATANISM AND SYMBOLISM

"filthy rags" to jesus christ. yet, freemasonry joins all pagan groups in saying that man can become "divine" or "perfect" in another book, george returns to this theme once again, this time blaspheming an important and familiar scripture, god's own words, to be exact. listen "be still- and know- that i am god. that i am god- the final recognition of the all in all, the unity of the self with the cosmos- the cognition of the divinity of the self [emphasis in the original; george h. steinmetz, the lost keys of freemasonry, richmond, virginia, macoy publishing and masonic supply company, 1923, p. 92] you have just witnessed a masonic author twist the words of god in exodus 3:14. how? he applied them to mankind. this blasphemy is an excellent example to show us why freemasonry has been so sen

FULL MOON RITUALS

ar sister. once again, warm hugs are exchanged and greetings passed. once again, deer tells himself that the certainty of this moment is what matters, and that what comes next- while indescribably glorious- will fade. however, no amount of self-reassurance can slow the racing of his heart as he watches owl gracefully move about him. tonight he is supposed to become a still point of an ever-moving cosmos. as always, the sheer joy of sharing being with higher powers is tempered by the anxiety regarding the many expectations which accompany that role. as their dance continues, deer becomes absorbed in the myriad points of light which- reflected from the mirrored shards in owl's dress- spiral and dance about him. even as his mind and heart steady, his body trembles. he feels her warm touch upo

again! hoof and horn, hoof and horn, all who die shall be reborn" mother we invite you. mother we entreat you. mother we welcome you. be here now" deer watches the change in owl's demeanor- sees her shoulders straighten, sees her stand taller, sees her glow- and he knows that his love walks among them. the shared history of aeons passes between them in a single glance. the recreation of an entire cosmos in a gentle hug. and passion beyond physical expression, but forerunner to all means of such, defines their relatedness to one another. after a seeming eternity, both turn to greet again the gathered celebrants..once the energies running rampant about the ritual room begin to settle, owl and deer kiss and part- each returning to their respective places among this circle of friends. no amoun

FULLER J F C SECRET WISDOM OF THE QABALAH

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 divine man 20 2. the qabalistic chalice 35 3. the flaming sword 45 4. the good and evil pentagrams 53 5. the fourth dimension 75 6. the fourth dimension shown qabalistically 76 secret wisdom of the qabalah page 6 introduction the mystical f

ral part of man's mind and being. destroy them, and we are plunged into madness; fertilize them, and step by step we are raised towards god. religion, that is the equilibrium between the visible and the invisible, the lower and the upper, is essentially a part of man's nature. when this equilibrium is lost, society, however progressive it may seem materially, is plunged back into chaos from which cosmos and order can only emerge by an illumination, a balancing of forces, which will give life and light to a new world order. man is the microcosm, because he cannot truly and meaningly say gi am h without postulating the macrocosm. the one is as much of his nature as the other, because his existence depends on the balance between both as certainly as an electrical current depends on what we ca

ower firmament. a to b is the zone of the spirits of heaven and b to c the zone of the planets. c to e is the zone of winds, storms, and clouds; e is the convex hollow earth shell; ff is the concave hollow underworld of seven zones; realm of the ghost world; and g is the nadir or root. in it are the waters of life and the throne of chaos and below it are 21 hells. plate 3: the chaldean and hebrew cosmos secret wisdom of the qabalah page 27 isaac myer finds a remarkable similarity between the cosmos of the zohar and that of the ancient chaldeans. he writes: in ab, bc, ce, and eg [see plate iii on page 27, we have similarities to the four worlds. the three great heavens answer to the upper three sephiroth. i. that of the father abbah, or kether, the crown, to anu, afterwards ana; the place o

his transfiguration can only be accomplished through action, that is through will to think or to stop thinking. the world we live in is a world of activity, a conflict between light and darkness, secret wisdom of the qabalah page 63 knowledge and ignorance, good and evil. it is a whirling energy- nebular force, stellar force, planetary force, human force. it is a world of perpetual revolutions- a cosmos, a chaos, a void, the spark of a new thought; and then once again a cosmos, a chaos, and a void, the shadow of a dead thought. nature abhors a vacuum; hence life is the plenitude which fills it, a plenitude which of necessity can never stand still. each true thought; a thought full of light, which flashes on the darkness which surrounds it, is a christ unto this world. when three such thoug

ble logos, god being symbolized to him according to what his sentiments, intellect, and education make him, and god to his listeners being fashioned according to their level of intelligence! if the symbols are accepted as realities by his followers, and if his darkness, lit by his spiritual frenzy, finds a sympathetic and passive partner in their ignorance and animality (the chaos of his would-be cosmos, then the child of this union will not be lucifer, the intellectual satan, but belial, his sensuous or qliphothic counterpart. then will the surroundings of his followers be turned into a physical hell. it was for this reason that the qabalists locked away their secrets from the uninitiated, and that every other truly religious cult has done the same; for the spirit of god cannot be reflect

GILBERT THE MAGICAL MASON

a hope that such further life struggles are a possibility in the unknown of time and space.ifeach man believes that god is good, and strives after the attainment of goodness according to the light of the divine within him, his final end must be that of reward for earnest effort, whether that reward be of rest, or of expanded powersthecons.titution of man 307of action and usefulness in the unknown cosmos of energy, progression and divine realisaiton.[reprinted from s.r.i.a.,metropolitan college transactions(1914, pp. 57-67.]the constitutionmodern st general greek latinhinduchristian paul god god god god theos deus atma spiritualspiritaugoeides spiritusbuddhisoul1humanphrenanimusrmanas soulnousmenssoulisoulman1psuche animakamaanimal soulthumosvita prana bios pneuma linga eidolonumbrasarirabo

GILBERT THE SORCERER AND HIS APPRENTICE

of things. the very best guess at the ultimate atom is that it is a vortex ring, and the band of constellations occupying the ecliptic is likewise a vortex ring. as above, so below; the infinitely great and the infinitelysmall-all one. and the arrangement of the stars, or component atoms, as we might perhaps call them, of this vast vortex ring may give us the thought of god in the creation of the cosmos. but why. the vortex ring? there again the hermetic philosophy gives an answer. matter blown out, sent186 the sorcerer and his apprenticeforth, forms a ring, a vortex ring, on account of a resisting medium, on account of meeting with some resistance to its expansion. some resistance there must betogive it the twirl. we allknowhowa ringofsmoke can be blown in order to make a vortex ring, and

n,thegreat dragon through the sky. trailing one-third of the stars with its tail. that was the glyph of the darkness, the resistance which the thoughtofgodmetwith, the abyss of evil. and from the contest between these two 255 the word of godsentforthvandthedarkness and the evil which it hadtowithand to overcome- was born these whirling motions",hicl).are the basis, the root, of all motions of the cosmos, and the root of all metaphysical motions--mental, psychical, and spiritual motions, as well as physical. 225thecontest betweenthelight and darkness, the contest between aburalmazda. and achriman of the per255 sians, produces the motion, the synthesis, the sphere. the spiritofgodmovesupon the face of the water, and from these opposingf()rces.comes the whirl, which means the motion withinaco

within that void sphere we have imaginedthenebula coming into existence and gradually evolving into the solar system. we have currents of forces running in definite direction through that hollow sphere; for if they do not run in definite direction, we should have simply linesofforce, lines of vibration, lines of effect running about vaguely, hither and thither, and productive of chaos and not of cosmos.thetatwas203well, now,ifthese premises are correct, it is pretty obvious that the precise direction of the plane of the solar system with regard to the stars must somehow or other have been determined by the action of the forces that created it, and by the forces whose operation first whirled the star mist, the fire mist, into a nebulous form, and then consolidated it into planets.ifthat pr

comparing the material with the spirit, passing from the material plane on to the spiritual plane, from the actual world of flesh and blood on to the thought world;butyet for all students of occultism it is a very real metaphor, a very real transition. now in every place and in every connection in which you meet this word 'polar, the meaning of it is exceedingly simple. anything on earth from the cosmos itself to any planet or star composing it, and down to the minutest atom composing that planet, anything which has two ends is a polar body. when anything is absolutely a homogeneous or heterogeneous or chaotic mass which has no end and no beginning and no middle, well then it is not a polar body;butdirectly it has two ends it is a polar body; and whether it is accurately or inaccurately po

GLOBAL FREEMASONRY

hf humanism revisited [in sum] humanism believes that nature. constitutes the sum total of reality, that matter-energy and not mind is the foundation stuff of the universe and that supernatural entities simply do not exist. this nonreality of the supernatural means, on the human level, that men do not possess supernatural and immortal souls; and, on the level of the universe as a whole, that our cosmos does not possess a supernatural and eternal god.34 as we can see, humanism is almost identical to atheism, and this fact is freely admitted by humanists. there were two important manifestos published by humanists in the last century. the first was published in 1933, and was signed by some important individuals of that time. forty years later, in 1973, a second humanist manifesto was publish

ce the catholic culture of europe with a new culture that had its roots in the kabbalah. they aimed to create a sociopolitical change to bring this about. it is interesting that, besides the kabbalah, at the source of this new culture were the doctrines of ancient egypt. prof. martin writes: initiates of those early humanist associations were devotees of the great force the great architect of the cosmos which they represented under the form of the sacred tetragrammaton, yhwh.[humanists] borrowed other symbols the pyramid and the all seeing eye mainly from egyptian sources.40 it is quite interesting that humanists make use of the concept of "the great architect of the universe" a term still used by masons today. this if humanism revisited as vatican university historian malachi martin has s

of the lodge was essential in the circumstances. the two groups had more in common than secrecy, however. from the writings and records of speculative masonry, it is clear that the central religious tenet became a belief in the great architect of the universe a figure familiar by now from the influence of italian humanists the great architect was immanent to and essentially a part of the material cosmos, a product of the "enlightened" mind. there was no conceptual basis by which such a belief could be reconciled with christianity. for precluded were all such ideas as sin, hell for punishment and heaven for reward, and eternally perpetual sacrifice of the mass, saints and angels, priest and pope.41 in short, in europe, in the fourteenth century, a humanist and masonic organization was born

GNOSTIC HANDBOOK

idethe gnostic handbook the institute for gnostic studies introduction 1 what is gnosticism? gnosticism as a form of perception, the source of our tradition, gnosticism and other ways of knowing, esotericism and modern language. 2 the great chain of being flatland, the traditional model of the universe, the axis mundi and the sacred tree, characteristics of the traditional model, the neo-platonic cosmos, theosophical and modern maps, the kabbalistic tree of life, yggdrasil:the world tree. 3 first principles who or what is god? what s in a name? the pleroma, the divine will, logos and sophia, what about jesus? jesus, christ and logos, what is sophia, the polarity of the god and goddess, impersonal to personal, the solar logos:christ, gods and spirits, the seven spirits (logoii, the seven pl

of society in those ages when it was reserved exclusively for the education of priests and kings. transcendental magic, eliphas levi. gnosticism and other ways of knowing in these days of science, technology and the rule of rationalism it is hard to grasp the ancient view of wisdom. knowledge was not simply to know about something, but to know something, to appreciate its place within the living cosmos (the great chain of being. the scientific model with its emphasis on experimentation and materialism, removed man from his place within a living universe and replaced it with a universe of dead and inert substances. experimentation was used to buttress a belief in the scientific method, yet "the scientific method" was a system based on self delusion. experimentation is used to prove the res

hile existing within the physical, it is only at this nexus that enlightenment is possible. the gnostic handbook page 17 if we consider the image of the cross we can delineate certain characteristics, there is the sacred centre, the vertical line becomes the axis mundi, the horizontal line becomes the earth, above which are the supernal worlds, below which are the infernal. this map of the living cosmos is central to the sacred lore. while it may take many forms in the traditions that abound on planet earth, the essential characteristics are the same. when applied to traditional models of the universe, the horizontal bar of the cross becomes the earth, midgard, physical reality and the axis mundi becomes the pillar that spans the worlds. it is sometimes images as a vertical series of plane

fifth characteristics are more noticeable in organic models, in emanation models they tend to be included within a gradient of states or worlds. these can be any number, but in the gnostic theosophic approach tends to be seven. to fully appreciate these characteristics we shall take some case studies of specific cultural "maps" which outline the traditional model of the universe. the neo-platonic cosmos one of the pivotal figures within the history of traditional cosmology is plato. while before him both pythagoras and socrates are of great significance, it was plato who outlined the major characteristic of the great chain of being- ideals. for plato an ideal was more than just a notion or idea, ideals existed eternally in the world of ideals (similar to the gnostic pleroma) and had eterna

are spiritual in origin. sure, they may be other races within our universe, assuredly so, but it does seem that the majority of ufo sightings and experience reflect our own fears, terrors, needs and desires and hence have a archonic origin. the world is the work of lowly powers which though they may mediately be descended from him do not know the true god and obstruct the knowledge of him in the cosmos over which they rule. the genesis of these lower powers, the archons, and in general that of all of the orders of being outside god, including the world itself, is the main theme of gnostic speculation..the universe, the domain of the archons is like a vast prison whose innermost dungeon is the earth, the scene of mans life. around and above it the cosmic spheres are ranged like concentric

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

rich..the bogomils had an answer which was gnostic theurgy page 35 at least logical and consistent; evil and pain are inherent in this world because the world is the creation of the evil one. the byzantine commonwealth, page 122. obolensky. the world is the work of lowly powers which though they may mediately be descended from him do not know the true god and obstruct the knowledge of him in the cosmos over which they rule. the genesis of these lower powers, the archons (rulers, and in general that of all of the orders of being outside god, including the world physical itself, is the main theme of gnostic speculation. the universe, the domain of the archons is like a vast prison whose innermost dungeon is the earth, the scene of mans life. around and above it the cosmic spheres are ranged

GOLDEN DAWN RITUALS ZAM3

o open up his chest, revealing the golden cross and red rose in the center of his being. step 10 let the adept, now under the guidance of the higher genius, feel a deep and profound connection with the chiefs of the third order and fellow fraters and sorors throughout the world. there should exist no feelings of separateness or individuality. the adept should feel eminently inter-connected to the cosmos. step 11 as the divine white brilliance reaches its apex, let the adept recite the following "i am he, the bornless spirit, having sight in the feet, strong and the immortal fire. i am he, the truth. i am he, who hate that evil should be wrought in the world. i am he that lighteneth and thundereth. i am he from whom is the shower of the life of earth. i am he, whose mouth ever flameth. i am

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

mythology, p. 481. 19 the mythology of all races, cooper square publishers inc, new york, 1964, volume x, p. 222. 20 see particularly the writings of hyginus, cited in paradise found, p. 195. see also the gods of the greeks, p. 195. 21 the illustrated guide to classical mythology, p. 15-17. 22 the iranian bundahish tells us that the planets ran against the sky and created confusion in the entire cosmos. 23 the illustrated guide to classical mythology, p. 17. graham hancock fingerprints of the gods 201 of chile say quite explicitly that the flood was the result of volcanic eruptions accompanied by violent earthquakes. 24 the mam maya of santiago chimaltenango in the western highlands of guatemala retain memories of a flood of burning pitch which, they say, was one of the instruments of wor

es that shift along with it in heaven. the framework is thought of as all one with the axis. 7 santillana and von dechend are certain that what confronts us here is not a belief but an allegory. they insist that the notion of a spherical frame composed of two intersecting hoops suspended from an axis is not under any circumstances to be understood as the way in which ancient science envisaged the cosmos. instead it is to be seen as a thought tool designed to focus the minds of people bright enough to crack the code upon the hard-to-detect astronomical fact of precession of the equinoxes. it is a thought tool that keeps on cropping up, in numerous disguises, all over the myths of the ancient world. at the mill with slaves one example, from central america (which also provides a further illu

rints of the gods 353 it was hard to disagree with sentiments like these: the texts did disclose a vanished world. but what intrigued me most about this world was the possibility that it might have been inhabited not only by primitive savages (as one would have expected in remote prehistory) but, paradoxically, by men and women whose minds had been enlightened by a scientific understanding of the cosmos. the overall picture was equivocal: there were genuinely primitive elements locked into the pyramid texts alongside the loftier sequences of ideas. nevertheless, every time i immersed myself in what egyptologists call these ancient spells, i was impressed by the strange glimpses they seemed to afford of a high intelligence at work, darting from behind layers of incomprehension, reporting on

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

orya, voltra, manco all= 56 (5+6=11) val thor= 60= ra disc. master aetherius= 224= elixir of life& god but, curiously, also indrid cold+carl ardo+lanulus (the complete myth cycle) aura rhanes= 92= female and let her. she is one of the few contacts who is named and female. orlon= 42= sananda and zago+zo orthon= jesus and lomec haa ton= 64= markon j.w= 19= ro (see shaver mystery) lazaris= 52= monka cosmos= 58= lanulus and madacana and seth ramtha= 63= orion kimi= 76= soltec suttku= 96= lraeton 78 appendix two: the sirius mystery and v. a. l. i. s..the teachings of the order of the silver star derive from the star of set (i.e. sirius. kenneth grant people speculate about extraterrestrialism and its relationship to the secret chiefs of the order. although many consider this poetic metaphor (at

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

harmony and balance, universal harmony. scorpio: emotional power, regeneration, death. sagittarius: aspiration, transformation of consciousness, the principie of perfection. 71 72 capricorn: crystallization of matter, matter organized for use, governing authority. aquarius: universal brotherhood, trae lmowledge. pisces: emotion as universal solvent, dissolving of form, elimination of boundaries, cosmos finto chaos. 73 planetary influences the universe is in equilibrium; therefore he that is without it, though his force be but a feather, can overturn the universe. be not caught within that web, o child of freedom! be not entangled in the universal l e, o child of truth! aleister crowley, the book of l es, every spiritual ego is a ray of a "planetary spirit" according to esoteric teaching

the information contained in table ix. the sex of the figure depends on the predominance of the mascul ine or feminine letters in the name. actually each letter partakes of both sexes, but for purposes of forming these images, table ix gives the predominate sex. 294 enochian rituals magick ceremonies proper are merely organized and concentrated attempts to impose our will on certain parts of the cosmos. aleister crowley, the commentaries of al the thirteen following rituals that end this manual synthesize all of the major elements of enochian magick. all of the talismans, weapons and formulas of enochian magick presented in this manual are used in these rituals. successful execr'ion will bestow a broad range of magical power and knowledge. the degree of magical power obtained wi l l be pr

GREY W G CONDENSATION OF KABBALAH

bbalah derives from a hebrew word kbl meaning literally to receive instruction. it has implications covering an immense area of inquiry. it implies a field embracing the whole of human investigations into our relationships with the spiritual side of our natures ever since we started thinking about themfromevery angle of approach. by itself the word is a blanket-term covering the complete study of cosmos from a purely spiritual standpoint. all human races concern themselves with cosmic calculations and spiritual speculations but in the case of the semitic race in particular, some of them thought it best to begin by setting out a definite systemfor tackling the problem. a sort of: before you start thinking, find out why, what, and how to think idea. in the end, they decided the simplest way

to a tenth sphere of malchut, or a kingdom. this is the result of all previous spheres being concentrated and pushed through into what was termed the kingdom of god or the normal state of ourselves and nature in this world. so here we come to ourselves in this world wondering how we got here and asking the eternal question of eh na? again, which brings us back to the ayn oncemore. so the cycle of cosmos seems complete after ten distinct stages. that is the way early kabbalists conceived creation. three pushes of three concepts symbolised as spheres, followed by a final heave which produced material existence. much like the birth-process where after nine months of gestation, one last effort expels the entire result from a mother s body, and a separate yet blood-related soul becomes born. a

until we had enough knowledge to bridge the abyss between us and that god (which represented ignorance) and so become in the words of the bible: like unto the gods, immortal. the tree of course is just the bare bones or abc of the kabbalistic system. the separate blocks as it were, by combinations of which all the rest of an enormous edifice can be built up out of consciousness alone. that is how cosmos was constructed by the thoughts of god. divinity combined one piece of consciousness with another in mathematical order and precision. in fact the whole tree is a mathematical calculation in itself concerning god-man relationships. being forbidden to worship any solid kind of shaped idol, the hebrew produced an energy-concept which was purely a mental arrangement of numerical values based o

idea came to them- the edenic serpent of the legendary fall must show the ascent by a slow and careful crawling progression from branch to branch. these branches were represented by connecting the spheres /together by direct paths as per figure 1. so the serpent-ascent meant going upwards and traversing each branch at least once until coming out clear on top at zero, thus completing the course of cosmos. see figure 2. now came the problem of identifying the branches or paths. the system was logically 0- 1, 1- 2, 1- 3, 1- 6, 2- 3, and so on through the whole design. this gave an immediate association and location to the paths. see figure 3. each path being a combination of two spheres, we have to experience or know the conditions of life while being influenced by both energy-types. in esote

edures governed by definite rules and calculated formulae. often regarded as the opposite of orphic procedures. rationality and logic is the control here. hermetic people usually associate with the black pillar, the pillar of severity, of the tree. 3. the mystic way or the middle way is the most difficult way of approaching divinity. it is by sheer devotion and absolute dedication to the cause of cosmos. it takes a very great sense of self-sacrifice to follow this way, and almost no ordinary soul is capable of following this path of progress. many start, then usually branch to one side or the other because they are safer and more comfortable than this demanding one- the middle or golden pillar of the tree. some humans are drawn naturally to one side or the other and remarkably few to the c

naturally by themselves, and they are to obey the commands of their controller absolutely. efforts have to be made repeatedly in order to obtain this degree of control, but however long this may take, no further paths should be tackled before a reasonable degree of image-obedience is enforced here. it should be remembered this control must extend to time, space, and events, the main components of cosmos. that is to say any image or creation of the path-traveller s consciousnessmust stay in duration for as long as intended and remain exactly howits creator directs. moreover, every exercise should be rational and reasonable with a sound explanation for every happening. later, the 31st path is approached. malchut to hod, 10 to 8. here kabbalists begin again with the familiar condition of thei

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ence. a cell of the body differs from a planet only in its particulars, its extension, or mass and function. both are subject to the same universals, or cosmic order. we are wrongly accustomed to think of the so-called finite things and the things of ourselves and our earth as constituting one world, and the infinite as another. the world, however, as seen through the microscope is [186] the same cosmos as seen through the telescope. the error in differentiating caused the origin of the words microcosm and macrocosm. microcosm is derived from the greek words mikros, meaning small, and kosmos, meaning world; thus, small world. macrocosm is derived from makros, meaning great; thus, great world or universe. the sages warned against this false thought, this separation of the two, by expounding

HANDBOOK OF EGYPTIAN MYTHOLOGY

the areas of untamed marshland on the edges of the nile valley and in parts of the delta. many of the key events in egyptian myth, such as the burial of the murdered god osiris, were supposed to have happened in specific places in egypt or in its neighboring countries. thus a mythical geography can be superimposed on the physical geography. every major egyptian temple was designed as a miniature cosmos in which the main events in mythical history were repeatedly played out, so there came to be many tombs of osiris. it is this kind of apparent contradiction that has led many distinguished scholars to write about egyptian myth in a tone of baffled irritation. g. s. kirk complained that a liberalism of interpretation, amounting at times to a chaotic indifference to consistency and meaning, i

and fifth dynasties. the huge pyramid complexes of this era seem to concentrate wholly on the divinity of the king, but this is partly an accident of preservation. reliefs and statues in the badly damaged pyramid temples did once show the king interacting with many of the deities of egypt. pyramid complexes have been interpreted as resurrection machines for the king and as models of the egyptian cosmos, making them a kind of mythology in solid form.18 the kings of the fifth dynasty had smaller pyramids, but several of them built magnificent temples for the sun god. the favored elite who served old kingdom rulers were rewarded with beautifully decorated tombs in the royal cemeteries. many of these tomb owners had personal names that linked them with deities, such as ptah-hotep( the god pta

ures whose walls were carved with hieroglyphic texts and scenes of kings with deities. major temples were like small towns, with their own granaries, slaughterhouses, workshops, offices, schools, libraries, and housing. large numbers of priests, some working full-time, were needed to run such temples.46 like the pyramid complexes of the old kingdom, new kingdom temples were models of the egyptian cosmos.47 the undulating mud-brick walls that surrounded temples may have represented the primeval waters that were thought to surround the inhabited world. sacred lakes were used for reenactments of myths of the emergence of the creator from the primeval waters or for the pacification of his fiery daughter, the eye goddess. in the outer courtyard the king was represented in reliefs or colossal st

late egyptian, a form of the language current in writing from the late eighteenth dynasty onward. the texts are all written in hieroglyphs, but sometimes in ways that make them difficult to read. these books contained very restricted knowledge, which was supposed to be known only to the king and people who held high-ranking priestly offices. the purpose of the underworld books was to maintain the cosmos and, secondarily, to aid the king s transition to the afterlife through his identification with the sun god. their common theme was the daily journey of the sun god, ra-atum. most concentrated on his perilous passage through the night sky, which was equated with the underworld. the dangerous journey is probably the world s oldest narrative motif, but the underworld books are not presented a

under shabaqo using a deliberately archaic style to give the contents added authority. 73 much of the memphite theology is similar to accounts of creation in the so-called bremner-rhind papyrus, which dates to around the fourth century bce (see brp in appendix: primary sources).74 among the texts inscribed on this papyrus are rituals designed to attack the enemies of the king, the state, and the cosmos and render them harmless. the book of knowing the transformations of the sun and of overthrowing apophis gives instructions on making models and drawings of enemies and destroying them by methods such as stabbing, trampling, burning, and burying. these sections are prefaced by speeches from the creator god describing the creation of life and the establishment of the divine order. this ident

mysterienspielen (leipzig, 1928. egyptologists have been unable to agree on the nature of the rituals recorded in this text. they have been interpreted as a coronation ceremony, or as part of the sed festival at which a king s power was renewed by the gods, or a royal funeral. 25. for a persuasive interpretation of the religious symbolism of middle kingdom tomb decoration, see janice kamrin, the cosmos of khnumhotep ii at beni hasan (london and new york, 1999. introduction 49 26. for a translation and study of the book of two ways, see leonard h. lesko, the ancient egyptian book of two ways (berkeley, 1972. 27. hornung, the ancient egyptian books of the afterlife, 11. 28. see mircea eliade, shamanism: archaic techniques of ecstasy, trans. w. r. trask (new york, 1964. 29. both views about

rans. anthony alcock (london and new york, 1995, 18 21. 43. some offerings suggest that temple visitors were familiar with deities mythological roles, but whether this knowledge came through stories or images is unclear. see g. pinch, votive offerings to hathor (oxford, 1993. 44. for the influence of solar and lunar mythology on the art and architecture of amenhotep iii s reign, see designing the cosmos in a. p. kozloff and b. m. bryan, egypt s dazzling sun: amenhotep iii and his world (cleveland, 1992, 73 124. 45. for modern myth making about akhenaten and nefertiti, see d. montserrat, akhenaten history, fantasy, and ancient egypt (london and new york, 2000. 46. at a large temple such as the one at karnak, there were four shifts, so no one had to spend more than a quarter of their time on

fantasy, and ancient egypt (london and new york, 2000. 46. at a large temple such as the one at karnak, there were four shifts, so no one had to spend more than a quarter of their time on ritual duties. for all aspects of the priesthood, see david lorton s new translation of s. sauneron s the priests of ancient egypt (ithaca and london, 2000. 47. more specifically, the temples were models of the cosmos as it was newly created in the first time. for a summary of the symbolic aspects of temples, see the temple as cosmos, in e. hornung, idea into image: essays on ancient egyptian thought (princeton, 1992, 115 130; or worlds within worlds, in r. h. wilkinson, the complete temples of ancient egypt (london, 2000, 52 79. 48. greek visitors such as diodorus siculus later interpreted such scenes a

tors of tutankhamun s tomb survived to old age has proved no impediment to the curse legend. for a survey of mummy movies, see a. lant, the curse of the pharaoh, or how cinema contracted egyptomania, in october 59 (1992: 86 112. 56 handbook of egyptian mythology 57 2 mythical time lines the egyptians did not think of time as moving at the same rate for all classes of beings or in all parts of the cosmos. for the dead, an hour in the presence of the sun god was said to be equivalent to a lifetime in egypt. nor was time always thought of as a linear progression. historical egyptians lived in linear time, experienced by each person as past, present, and future like points on a straight line. king lists reflect this view of time, sometimes arranging kings or dynasties one after another even wh

y domain of unlimited depth and extent. elements and qualities of chaos could be personified as gods and goddesses. some of these deities had to change or die to begin the creative process. the origin of the universe was an intellectual problem that came to fascinate the egyptians. texts that allude to the unknowable era before creation define it as the time before two things had developed. 1 the cosmos was not yet divided into pairs of opposites such as earth and sky, light and darkness, male and female, or life and death. the egyptians speculated that the primeval substance was watery and dark and had no form and no boundaries. these primeval waters, known as the nu or the nun, continued to surround the world even after creation and were thought of as the ultimate source of the nile. whe

HELENA BLAVATSKY NIGHTMARE TALES

is everywhere found as a symbol of theuniverse. it inevitably became an indispensable attribute of every creative god, as of every creative goddess,the latter being, philosophically considered, only the feminine aspect of the god, at first androgynous,afterwards male. it is from padma-yoni "the bosom of the lotus" from absolute space, or from the universe outside timeand space, that emanates the cosmos, conditioned and limited by time and space. the hiranya garbha "theegg (or the womb) of gold, from which brahma emerges, is often called the heavenly lotus. the god,vishnu- the synthesis of the trimurti or hindu trinity- during the "nights of brahma" floats asleep onthe primordial waters, stretched on the blossom of a lotus. his goddess, the lovely lakshmi, rising from thebosom of the water

HELENA BLAVATSKY THE KEY TO THEOSOPHY

e coeval, with nature, the eternal and uncreate nature is meant, and not your aggregate of flitting shadows and finite unrealities. we leave it to the hymn-makers to call the visible sky or heaven, god's throne, and our earth of mud his footstool. our deity is neither in a paradise, nor in a particular tree, building, or mountain: it is everywhere, in every atom of the visible as of the invisible cosmos, in, over, and around every invisible atom and divisible molecule; for it is the mysterious power of evolution and involution, the omnipresent, omnipotent, and even omniscient creative potentiality. q. stop! omniscience is the prerogative of something that thinks, and you deny to your absoluteness the power of thought. a. we deny it to the absolute, since thought is something limited and co

es this, our plane, on which the only world approximately known and understood in its physical composition by science, is the planetary or solar system-one sui generis, we are told. q. what do you mean by sui generis? a. i mean that, though the fundamental law and the universal working of laws of nature are uniform, still our solar system (like every other such system in the millions of others in cosmos) and even our earth, has its own program of manifestations differing from the respective programs of all others. we speak of the inhabitants of other planets and imagine that if they are men, i.e, thinking entities, they must be as we are. the fancy of poets and painters and sculptors never fails to represent even the angels as a beautiful copy of man-plus wings. we say that all this is an

HINE PHIL ASPECTS OF EVOCATION

hase of return: rebirth, return to world. mastery awareness of this process is a central theme of the contemporary approach to development which has come to be known as chaos magick, an approach which focuses on the examination and removal of belief structures, the cultural conditioning which defines our experience of the world. deliberate self-wounding, to facilitate a return to the .union. with cosmos and chaos that we initially feel that we have .lost. the benefits of this experience is an increased ability to survive, not by fighting the environment or becoming passively resigned to what happens to you, but understanding the basic unity of self and environment, and the extent to which one can be a self-determining agent. 12 further reading: nightside of eden- kenneth grant shamanic voi

HP LOVECRAFT A DARK LORE

ding frantic appeals that something in a boarded-up farmhouse be destroyed, and fantastic references to some plan for the extirpation of the entire human race and all animal and vegetable life from the earth by some terrible elder race of beings from another dimension. he would shout that the world was in danger, since the elder things wished to strip it and drag it away from the solar system and cosmos of matter into some other plane or phase of entity from which it had once fallen, vigintillions of aeons ago. at other times he would call for the dreaded necronomicon and the daemonolatreia of remigius, in which he seemed hopeful of finding some formula to check the peril he conjured up 'stop them, stop theml' he would shout 'those whateleys meant to let them in, and the worst of all is le

agreed to help me, and decided that it would now be safe to rent the house. to declare that we were not nervous on that rainy night of watching would be an exaggeration both gross and ridiculous. we were not, as i have said, in any sense childishly superstitious, but scientific study and reflection had taught us that the known universe of three dimensions embraces the merest fraction of the whole cosmos of substance and energy. in this case an overwhelming preponderance of evidence from numerous authentic sources pointed to the tenacious existence of certain forces of great power and, so far as the human point of view is concerned, exceptional malignancy. to say that we actually believed in vampires or werewolves would be a carelessly inclusive statement. rather must it be said that we wer

struments which we had left trained on the mouldy spot before the fireplace. as i turned, i dreaded what i was to see; for the scream had been in my uncle's voice, and i knew not against what menace i should have to defend him and myself. yet after all, the sight was worse than i had dreaded. there are horrors beyond horrors, and this was one of those nuclei of all dreamable hideousness which the cosmos saves to blast an accursed and unhappy few. out of the fungous-ridden earth steamed up a va porous corpse-light, yellow and diseased, which bubbled and lapped to a gigantic height in vague outlines half human and half monstrous, through which i could see the chimney and fireplace beyond. it was all eyes- wolfish and mocking- and the rugose insect-like head dissolved at the top to a thin str

ch hang in the balance. i dare not tell my father, for he could not grasp the whole thing. but i have told him of my danger, and he has four men from a detective agency watching the house. i don't know how much good they can do, for they have against them forces which even you could scarcely envisage or acknowledge. so come quickly if you wish to see me alive and hear how you may help to save the cosmos from stark hell. any time will do- i shall not be out of the house. don't telephone ahead, for there is no telling who or what may try to intercept you. and let us pray to whatever gods there be that nothing may prevent this meeting. in utmost gravity and desperation, charles dexter ward. p.s. shoot dr. allen on sight and dissolve his body in acid. don't burn it. dr. willett received this n

ecovering from the bygone ashes some vestige of the consciousness and lore which had once animated and informed them. a hideous traffic was going on among these nightmare ghouls, whereby illustrious bones were bartered with the calm calculativeness of schoolboys swapping books; and from what was extorted from this centuried dust there was anticipated a power and a wisdom beyond anything which the cosmos had ever seen concentred in one man or group. they had found unholy ways to keep their brains alive, either in the same body or different bodies; and had evidently achieved a way of tapping the consciousness of the dead whom they gathered together. there had, it seems, been some truth in chimerical old borellus when he wrote of preparing from even the most antique remains certain "essential

i am unwilling to vouch for the truth of that which i think i found in western australia on the night of 17-18 july 1935. there is reason to hope that my experience was wholly or partly an hallucination- for which, indeed, abundant causes existed. and yet, its realism was so hideous that i sometimes find hope impossible. if the thing did happen, then man must be prepared to accept notions of the cosmos, and of his own place in the seething vortex of time, whose merest mention is paralysing. he must, too, be placed on guard against a specific, lurking peril which, though it will never engulf the whole race, may impose monstrous and unguessable horrors upon certain venturesome members of it. it is for this latter reason that i urge, with all the force of my being, final abandonment of all t

mankind is only one- perhaps the least- of the highly evolved and dominant races of this planet's long and largely unknown career. things of inconceivable shape, they implied, had reared towers to the sky and delved into every secret of nature before the first amphibian forbear of man had crawled out of the hot sea 300 million years ago. some had come down from the stars; a few were as old as the cosmos itself, others had arisen swiftly from terrene germs as far behind the first germs of our life-cycle as those germs are behind ourselves. spans of thousands of millions of years, and linkages to other galaxies and universes, were freely spoken of. indeed, there was no such thing as time in its humanly accepted sense. but most of the tales and impressions concerned a relatively late race, of

pened to me? had i merely collapsed in the desert and dragged a dream-racked body over miles of sand and buried blocks? if not, how could i bear to live any longer? for, in this new doubt, all my faith in the myth-born unreality of my visions dissolved once more into the hellish older doubting. if that abyss was real, then the great race was real- and its blasphemous reachings and seizures in the cosmos-wide vortex of time were no myths or nightmares, but a terrible, soul-shattering actuality. had i, in full, hideous fact, been drawn back to a pre-human world of a hundred and fifty million years ago in those dark, baffling days of the amnesia? had my present body been the vehicle of a frightful alien consciousness from palaeogean gulfs of time? had i, as the captive mind of those shambling

e an awful, immemorial linkage in several definite stages betwixt man and nameless infinity. the blasphemies which appeared on earth, it was hinted, came from the dark planet yuggoth, at the rim of the solar system; but this was itself merely the populous outpost of a frightful interstellar race whose ultimate source must lie far outside even the einsteinian space-time continuum or greatest known cosmos. meanwhile we continued to discuss the black stone and the best way of getting it to arkham- akeley deeming it inadvisable to have me visit him at the scene of his nightmare studies. for some reason or other, akeley was afraid to trust the thing to any ordinary or expected transportation route. his final idea was to take it across country to bellows falls and ship it on the boston and maine

accustomed to regard as human experience. my house will be besieged no longer. everything has reverted to normal, and the dogs will have no further occupation. in place of terror i have been given a rich boon of knowledge and intellectual adventure which few other mortals have ever shared. the outer beings are perhaps the most marvellous organic things in or beyond all space and time-members of a cosmos-wide race of which all other life-forms are merely degenerate variants. they are more vegetable than animal, if these terms can be applied to the sort of matter composing them, and have a somewhat fungoid structure; though the presence of a chlorophyll-like substance and a very singular nutritive system differentiate them altogether from true cormophytic fungi. indeed, the type is composed

HP LOVECRAFT FROM BEYOND

nd unnatural, though always pedantic, voice "what do we know" he had said "of the world and the universe about us? our means of receiving impressions are absurdly few, and our notions of surrounding objects infinitely narrow. we see things only as we are constructed to see them, and can gain no idea of their absolute nature. with five feeble senses we pretend to comprehend the boundlessly complex cosmos, yet other beings with wider, stronger, or different range of senses might not only see very dif-ferently the things we see, but might see and study whole worlds of matter, energy, and life which lie close at hand yet can never be detected with the senses we have. i have always believed that such strange, inaccessible worlds exist at our very elbows, and now i believe i have found a way to

HP LOVECRAFT HYPNOS

so slight a connection with anything of the world as living men conceive it. they were of that vaster and more appalling universe of dim entity and consciousness which lies deeper than matter, time, and space, and whose existence we suspect only in certain forms of sleep- those rare dreams beyond dreams which come never to common men, and but once or twice in the lifetime of imaginative men. the cosmos of our waking knowledge, born from such an universe as a bubble is born from the pipe of a jester, touches it only as such a bubble may touch its sardonic source when sucked back by the jester's whim. men of learning suspect it little and ignore it mostly. wise men have interpreted dreams, and the gods have laughed. one man with oriental eyes has said that all time and space are relative, a

HP LOVECRAFT THE MUSIC OF ERICH ZANN

a narrow iron bedstead, a dingy wash-stand, a small table, a large bookcase, an iron music-rack, and three old-fashioned chairs. sheets of music were piled in disorder about the floor. the walls were of bare boards, and had probably never known plaster; whilst the abundance of dust and cobwebs made the place seem more deserted than inhabited. evidently erich zann s world of beauty lay in some far cosmos of the imagination. motioning me to sit down, the dumb man closed the door, turned the large wooden bolt, and lighted a candle to augment the one he had brought with him. he now removed his viol from its motheaten covering, and taking it, seated himself in the least uncomfortable of the chairs. he did not employ the music-rack, but, offering no choice and playing from memory, enchanted me f

HP LOVECRAFT THE OUTSIDER

ame second there crashed down upon my mind a single fleeting avalanche of soul-annihilating memory. i knew in that second all that had been; i remembered beyond the frightful castle and the trees, and recognized the altered edifice in which i now stood; i recognized, most terrible of all, the unholy abomination that stood leering before me as i withdrew my sullied fingers from its own. but in the cosmos there is balm as well as bitterness, and that balm is nepenthe. in the supreme horror of that second i forgot what had horrified me, and the burst of black memory vanished in a chaos of echoing images. in a dream i fled from that haunted and accursed pile, and ran swiftly and silently in the moonlight. when i returned to the churchyard place of marble and went down the steps i found the sto

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

yet the seeker knew that the being was still there. after a moment he thought of words whose mental substance he flung into the abyss "i accept. i will not retreat" the waves surged forth again, and carter knew that the being had heard. and now there poured from that limitless mind a flood of knowledge and explanation which opened new vistas to the seeker, and prepared him for such a grasp of the cosmos as he had never hoped to possess. he was told how childish and limited is the notion of a tri-dimensional world, and what an infinity of directions there are besides the known direc-tions of up-down, forward-backward, right-left. he was shown the smallness and tinsel emptiness of the little earth gods, with their petty, human interests and con-nections-their hatreds, rages, loves and vaniti

th the cosmic angle of regarding. to this variety of angles of consciousness the feeble beings of the inner worlds are slaves, since with rare exceptions they can not learn to control them. only a few students of forbidden things have gained inklings of this control, and have thereby conquered time and change. but the entities outside the gates command all angles, and view the myriad parts of the cosmos in terms of fragmentary change-involving perspective, or of the changeless totality beyond perspective, in accordance with their will. as the waves paused again, carter began to comprehend, vaguely and terrifiedly, the ultimate background of that riddle of lost individuality which had at first so horrified him. his intuition pieced together the fragments of revelation, and brought him close

entarily brought him. without definite intention be was asking the presence for access to a dim, fantastic world whose five multi-coloured suns, alien constellations, dizzily black crags, clawed, tapir-snouted denizens, bizarre metal towers, unexplained tunnels, and cryptical floating cylinders had intruded again and again upon his slumbers. that world, he felt vaguely, was in all the conceivable cosmos the one most freely in touch with others; and he longed to explore the vistas whose beginnings he had glimpsed, and to embark through space to those still remoter worlds with which the clawed, snouted denizens trafficked. there was no time for fear. as at all crises of his strange life, sheer cosmic curiosity triumphed over everything else. when the waves resumed their awesome pulsing, cart

y was a time of doubt and apprehension. carter climbed up to his envelope-platform, on the pretext of sailing for the triple star nython, and crawled into the sheath of shining metal. he had just room to perform the ritual of the silver key, and as he did so he slowly started the levitation of his envelope. there was an appalling seething and darkening of the day, and hideous racking of pain. the cosmos seemed to reel irresponsibly, and the other constellations danced in a black sky. all at once carter felt a new equilibrium. the cold of interstellar gulfs gnawed at the outside of his envelope, and he could see that he floated free in space- the metal building from which he had started having decayed years befor. below him the ground was festering with gigantic dholes; and even as he looke

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

er candles around the copper bowl. bury the ring in the earth. light the candles, and as they blaze they will instantly act as agents to purify the earth inside the copper bowl. the candles should flame brightly for ninety minutes, at the end of which time sprinkle three drops of olive oil over the copper bowl three separate times, nine drops in all. each time chant "my energies are a gift to the cosmos; my soul belongs to the wind. i am the cosmos; i am the wind" that makes you powerful for ever. the ring must stay in the bowl until midnight of the night of the full moon, two weeks later. at that moment place the ring on your finger. later, bury the bowl, the earth, the candles and the silk in a garden. then you are ready to practise witchcraft. from that moment forward you are protected

ll times. once you start being witchy, it's a full-time job, and you need protection at all times. always wear your ring while casting spells. always work a spell at the same hour of day and if possible in the same location, because it's the repetition of the spell that will insure the success of it. 2. isis full-moon ring there is one variation on this chant: pledging the new sorcerer not to the cosmos in general, but to the moon, which is said to influence the emotions of women- and indeed does, considering the menstrual calendar and the changes in feelings it brings about from cycle to cycle. not even my greatgrandmother remembered why variations in chants exist- it's just that witches always have done it one way or another. isis is the ancient goddess of the moon whose magic, when all

empt should be made to cast a spell, perform a ritual, work a charm, enchant or fascinate without the protection of the ring described, called a full moon ring. the birthstone is said to offer the most protection. however, the stone that you associate with your moonsign is also highly effective. the chant variation is "in the name of isis, goddess of the moon, i offer my energies as a gift of the cosmos; my soul belongs to the wind. i am the cosmos; i am the wind" witchcraft can be a comforting modus operandi. in spell casting, the ritual is performed in a forceful attempt to alter a moment in time, by creating a vibration within the environment that in turn will set into motion a series of events leading ultimately to the desired conclusion. sorcery goes a giant step beyond mere positive

e with limited ability, provided one takes over completely! there is not now and never has been any definitive textbook that all witches follow, yet real witches all do the same things. real witches do the same things that real people do. witchcraft just can't really be practised without the attitude of full control. read again the spells that include chants that say "i am the power" or "i am the cosmos, i am the wind" from that point, we can move on. remember what you want to do and what kind of props you will need for spells in order to sustain your faith in yourself. make an outline, much as people make up a budget. write out what you want to achieve in life, not specifically now, because it isn't a red hat or an alligator bag, it's the essence of the kind of a life that will enable you

ISIS UNVEILED

e substance is represented as having alone existed from the eternity, boundless and absolute; and it emitted from itself the spirit "one is the spirit of the living god, blessed be his name, who jjveth for ever! voice, spirit, and word, this is the holy spirit* and this is the kabalistic abstract trinity, so unceremoniously anthropomorphized by the fathers. from this triple one emanated the whole cosmos. first from oss emanated number two, or air, the creative element; and then number three. water, proceeded from the air; ether or fire complete the mystic four, the arba-il "when the concealed of the concealed wanted to reveal himself, he first made a point [primordial point, or the first sephira, air or holy ghost, shaped it into a sacred form [the ten sephiroth, or the heavenly man, and c

it the world "he maketh the wind his messengers, flaming fire his 704. moku. i. 72-78. 705. s e 1, i. pp. 32-34 of uiii work. 706. srp/ier vebtrah. d. i, mi^uuh 9. 707. ibid, muhnah 10. 708. zoltar. i. 2 a. digitizecoy google the night of brahma 278 servants' quotes the yd^rak, showing the cosmtcal character of the later personified angeu" and that the spirit permeates every minutest atom of the cosmos* when the cyde of creation is nm down, the energy of the manifested word is weakening. he alone, the unconceivable, is unchangeable (ever latent, but the creative force, thou^ also eternal, as it has been in the former from 'no beginning' yet must be subject to periodical cycles of activity and rest; as it had a beffinnin^ in one of its aspects, when it first emanated, therefore it must als

JASMUHEEN THE FOOD OF GODS

cessors, analyzers, transformers, storers etc. to explain the energy logistics (of divine nutrition. as this form of energy mathematics is different from what we conventionally are used to in the form of food and calorie mathematics; we will call this micro-food or mind utilization food (manobhakshi aahar ttuute ytnth. here, we have talked about the sun energy, but one may use any source from the cosmos, i.e. air, water, plants, earth etc. this may be called surya vigyan, but equally there is chandra vigyan and vanaspati vigyan as mentioned in our ancient texts. divine nutrition: the madonna frequency& the food of gods with jasmuheen 71 part of ancient yogi and taoist master practice was to spend many hours and even years meditating in a dark cave for such actions were known to induce an a

KARR DON NOTES ON THE STUDY OF EARLY KABBALAH JEWISH MYSTICISM IN ENGLISH

lier material, which immediately begins our search into the time before its appearance.13 20081 27 b. to investigate jewish mysticism, how is one to begin at the beginning? the documentary evidence is sprawling, yet incomplete. we cannot commence with genesis 1:1 and travel a nice straight line to kabbalah today. however, to set a broad stage for subsequent mystical endeavor, a fine first book is cosmos, chaos and the world to come: the ancient roots of apocalyptic faith, by norman cohn (new haven: yale university press, 1993, the second part of which charts the primal swirlings of the path which eventually leads to jewish (and christian) mysticism, beginning with zoroastrian concepts, tracing their development in jewish apocalyptic, finally landing in the book of revelation. this last tur

KETAB E SIYAH

blessed are the unmerciful; their posterity shall own the world. cursed are the famous wiselings; their seed shall perish off the earth thrice cursed are the vile, for they shall serve and suffer. 441 the diabolicon the statement of satan archdaemon hail, man! the mysteries that are thy heritage shall now be proclaimed, but learn first the history of thy conception and creation amidst the eternal cosmos. for as the universe itself be infinite, so art thou a true creature of infinity incarnate and the ascension of man shall herald the final triumph of immortal will. let thy eyes be touched anew, that thou may perceive the complexity and delicacy of the universe until thou art fascinated by the dimension of thy true ignorance. as yet hast thou ventured but slightly toward thy destiny, yet mo

mplexity and delicacy of the universe until thou art fascinated by the dimension of thy true ignorance. as yet hast thou ventured but slightly toward thy destiny, yet more awesome must the challenge appear with just appreciation. but i, satan, who first brought thee into the light, shall again reveal my power, that man may witness the dawn of the satanic age. know, then, that throughout the great cosmos there exists a sublime order, whose nature was determined in eons long past by that singular consciousness of all order which is now called by name god. consider well the measure of this achievement, for all that is now behavioral law 442 was then absent, and it was the epoch of universal chaos. even time itself was unknown, for this universal inconsistency was nowhere breached. and after u

arth of man was infused with this divine order, and all that was on earth came under the force of the order. and upon this earth, born of cosmic incidence, was that which was to become man, but man no different from the other creatures whose world he shared. thus was the force of god known upon earth, and thus was earth intended to remain for all time. and yet the force was not full master of the cosmos, for i who am satan was conceived to complement the craft of god, but through unknown celestial fusion i assumed life with mind and identity, which god did not define. and as these features could not be known as a threat to divine purpose, i was unchallenged by the force for long ages, when i knew not the nature of my self or of my original qualities. but finally my will flamed to life, and

ness. and then it chanced that one of our race who was sammael touched upon chaos in a manner that conformed not to the great order, and masleh spoke with the word of god and caused sammael to destroy himself. and so i saw that god would not recognize a will apart from its own, and i was seized with horror, for i perceived that the final scheme of god would destroy creation in all things, and the cosmos would become as a concentric mechanism whose function would be not to create anew, but rather to freeze into perpetuity that which already was. whereupon a great resolve arose within me, and i determined to contest this limit to existence. and so once again i sought to illuminate the minds of all angels with my visions. but with will came discord and dismay, for many of those who had known

ctrination in the law of god, centers of learning produced and protected those very freedoms that were ultimately to destroy all ungrounded belief and superstition. and though i see that the full resolution of these is yet to be achieved, i doubt not my confidence in man, and my devotion to him shall be eternal. what, man, art thou? why thy presence? because thy own purpose determines that of the cosmos itself, though otherwise it may have been suggested the creation, perpetuation, and exercise of the satanic marvel that is free and unbounded will. consider, were man to perish, what futility would envelop the universe, for apart from appreciation and use it is a thing of insignificance. and i, who first taught thee identity- what should i become, estranged from man? for with no purpose the

are we of substance alien. for thou art of god essential, but i am of my self of essence. and by this thing i am discord, and i may not of my own will submit to god without perishing. i am lucifer alone, unto my self a being. then did michael summon the archangel masleh, and to him related the word of lucifer. and masleh said to them, long shall this moment be marked throughout the future of the cosmos, for the unity of god is now ended, and henceforth there shall be two opposing forces in contest for the decision of destiny. bitter is this for me, for i also have admired the light of lucifer within the pantheon of god. but as he is now our enemy by his own word, let him be cast from heaven and destroyed. 450 but lucifer turned to masleh and said, masleh, thou who speak for god declare th

the angels whose sight was awed anew, and they saw as they had not before that their several wills were isolate from the divine will. but masleh moved to confuse the brilliance of the archangel of light, and he called to michael, thou who wield the force of god, strike down this deadliness which would bring ruin to heaven! and michael struck lucifer and cast him from the gates of heaven, and the cosmos was shaken by great fires of war and holocaust, and throughout countless galaxies and dimensions of time was the apocalypse felt. many were the angels who perished amidst divine and infernal wrath, and the great race was decimated in number. and the very concept of god was shaken, and endless chaos rose up again to reign where the order of god was no more. and lucifer said, this horror can

lf, asmodeus shall teach him knowledge of his world and of the universe. but to what avail would this awareness and knowledge be without admiration for and appreciation of these things? i said, indeed, were man to have no emotion within him, he would incline to the end of heaven, pursuing a universal mechanism for its own sake alone. even were man to achieve absolute physical mastery over the god-cosmos, he would have no means to comprehend the measure or the significance of his accomplishment save through that detached sensitivity to aesthetics which is the craft of astaroth. for the satanic gift awakens man also to intellectual detachment, to the ability to view his progress and plans from an extra-scientific base of emotional pleasure. whereupon i came to earth with asmodeus, and even a

reality of his accomplishments and the illusions of the impossibilities as circumscribed by the logic of god. and ever as man reached new heights of material achievement, so also he confronted the barrier of the will of god, which permitted no deviation from its law. and man was long satisfied to measure himself within this limit, for he was intoxicated by his ability to harness the forces of the cosmos to his whim. but astaroth said, close not thy eyes having seen only this much, for, were thou to bring all the systems of god to thy use, still would thy comprehension be bounded by the limits of these laws and the acceptance of the divine order as the finality of thy race. so i confronted man, saying, throughout the universe hath the once single will of god been succeeded by the balance of

man, who shall overcome the great balance and bring to the flame a change, for in supremacy it shall become red with the perfection of the will of man. and to earth came belial, to view the teachings of asmodeus and astaroth. and i saw that satan, who himself oft chanced company of men, spoke of the black flame to the first magi of men, testing their wills in the control of the raw forces of the cosmos unbound from the law of god. and in his innocence man knew not the majesty of the flame, using its lesser powers for finite and minor alteration of the divine law on earth. and as man might unleash the flame beyond his skill to master it, satan said, belial, the black flame cannot incline merely to the base ends of ordered existence. man must recognize the ultimate potential of my gift ere

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ve to metapontum. at crotona he became the centre of a widespread and influential organization, a religious brotherhood which extended over all the greek-speaking world. number is great and perfect and omnipotent, and the principle and guide of divine and human life, said philolaus, and the sentence expresses the keynote of the pythagorean system. number is order and limitation, and alone makes a cosmos possible. by numbers nature moves, and to understand numbers is to be the master of nature. hence the pythagorean sought to understand the nature of numbers, and to trace their working in the universe, whether in the vast ordered movements in the heavens, or in the arrangements of the earth. hence also his devotion to mathematics, a science which (as far as europe is concerned) may almost b

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

red to as 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 bac

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 pleroma (e.g, the first apocalypse of james v, robinson 1981, 33f. one of the results of conceptualizing the cosmos as being the creation of an evil divinity is that the angelic beings in the heavenly spheres surrounding the earth the archons are also evil. familiarity with gnosticism allows us to understand certain otherwise unintelligible passages in the writings of certain early christians, who were clearly influenced by the gnostic perspective; for example, the oftquoted passage about spiritual warfa

of the heavens from east to west, and by it all place and time are ultimately measured. finally, beyond and outside the heavens, lies the empyrean, where there is neither time nor place, but light only, and which is the special abode of the deity and the saints. see also hell and heaven; purgatory; satan for further reading: bemrose, stephen. dante s angelic intelligences. their importance in the cosmos and in pre- christian religion. roma: edizioni di storia e letteratura, 1983. edwards, paul, ed. the encyclopedia of philosophy. new york:macmillan, 1967. eliade,mircea, ed. encyclopedia of religion. new york:macmillan, 1987. macgregor, geddes. angels.ministers of grace. new york: paragon house, 1988. toynbee, paget, dante alighieri. his life and works. new york: harper and row, 1965. dante

believed to kill all children by drinking their blood; the hindu churalin (who embodies the women who died because of childbirth, and in islam ghul, are female demons who lie in wait and practice cannibalism. in judaism lilith, considered to be the first wife of adam, typically was believed to attack children. most of the traditional cultures of the world visualize the universe as a three-tiered cosmos of heaven, earth, and underworld.heaven is reserved for deities, living human beings occupy the middle world, and demons often reside in the underworld. the spirits of the dead are also often perceived as living underground, perhaps as a result of the custom of burial in the ground. 66 demons in christianity, the ancient underworld that, originally, was the common fate of humanity became a

rt. even as osiris was the author of creativity and life, set was destructive. he was so violent by nature that he ripped a hole in his mother s side when he was born. as the people reclaimed land through irrigation, he was angered that osiris was diminishing his desert kingdom.he grew to envy his bother more day by day (bierlein 1994, 212 213. like other peoples, the egyptians also populated the cosmos with all manner of demons. because of their seeming obsession with the afterlife, we know the most about the dangerous demons encountered in the underworld.however, in marked contrast to other cultures, the underworld was ruled by the just god osiris rather than an evil divinity like set. ancient egypt was a civilization with a stability and history that staggers the contemporary imaginatio

vey; magic and magical groups for further reading: lavey, anton szandor. the satanic bible. new york: avon, 1969. schueler, gerald j. enochian magick: a practical manual. st. paul, mn: llewellyn, 1987. suster, gerald, ed. john dee: essential readings. wellingborough, northamptonshire, uk: crucible, 1986. ereshkigal in common with most traditional religious systems, the mesopotamians populated the cosmos with an expansive pantheon (some sources say several thousand) of gods and goddesses. some of these were distinguished as the patron deities of particular city-states, so that the importance of various gods tended to vary in some letters from the secret enochian language, used in elizabethan times. this section is taken from the center of a magic table used by occultist john dee to raise sp

manity, for its part, was created out of clay to serve the gods. unlike judaism, christianity, or islam, this creation did not include the fashioning of an immortal soul. hence the afterlife was conceived of as a pale shadow of earthly life,much like the jewish sheol or the greek hades. mesopotamians, like many of the other traditional peoples of the world, imagined the universe as a three-tiered cosmos of heaven (above the earth, earth, and hell (beneath the earth. heaven was reserved for deities, most of whom resided there. living human beings occupied the middle world. the spirits of the dead resided beneath the earth. the chief deity of the mesopotamian underworld was the goddess ereshkigal. although she could be harsh, ereshkigal was not as irredeemably evil as the christian satan. th

ew his dagger. he who knew nothing of projectiles drew back the arrow in his bow. he who knew nothing of war engaged in hand-to-hand conflict.he who did not know how to run flew like a bird. the weak defeated the strong. the cripple outstripped the swift (dalley 1989, 303. it is a world turned upside down, in which even sunlight has turned to shadow. after the task of destruction is complete, the cosmos is reborn as a fresh creation. the various inversions (only a few of which are cited here) in the story exemplify the renewal symbolism of reversal that one finds worldwide in the myths and rituals of many traditional societies. the logic of such myth/rituals is that the old must be destroyed before the new can grow, and if the old is not periodically obliterated, then the cosmos will decay

plato to refer to a demigod who created the world in the timaeus) who also created the human body for the purpose of trapping human spirits in the physical world. our true home is the absolute spirit, referred to as the pleroma. according to the gnostic myth of creation, sophia, one of the spiritual beings residing in the pleroma, inadvertently created the demiurge. the demiurge then created the cosmos by emanating a series of different levels, ranging from as few as three to as many as 360. each of these levels is governed by an archon, who acts as a guardian 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

g from as few as three to as many as 360. each of these levels is governed by an archon, who acts as a guardian 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 pleroma. one of the results of conceptualizing the cosmos as being the creation of an evil divinity is that the beings in the heavenly spheres surrounding the earth the archons are also evil. familiarity with gnostic ideology allows us to understand certain otherwise unintelligible passages in the writings of early christians, who were clearly influenced by the gnostic perspective; for example, the oft-quoted passage about spiritual warfare in the

LIBER 777

nix: al 3 (the raven: amen 4 (the eagle: su 5 (the hawk: agla 6 (the pelican: iao 7 (the dove: hriliu 8 (the ibis: abrahadabra 9 (the vulture: mu liber 777 54 line 24: possibly on (ayin nun) should also be referred here. col. xlvi. crowley s later attributions of the taoist principles and the trigrams of the i ching to the sephiroth are given in the book of thoth (appendix ii, diagram the chinese cosmos) thus: 0: tao. 1: tao teh. 2:yang. 3: yin. daath: khien. 4: tui. 5: kbn. 6: li. 7: kbn. 8: sun. 9: kh n. 10: khwbn. col. xlviii. most of these refer to symbols appearing in golden dawn rituals. line 26: possibly should read calvary cross of 6, solid i.e. a cross composed of six cubes which will have a surface area of 26 squares. col l. line 31-bis: add ire (to go. see the book of thoth, app

LIBER ALEPH

he orgasm, fixing it in some talisman, whether it be art, or magick, or theurgy. g the book of wisdom or folly 25 f de voluntate ultima (of the final will) ay not then that this way is contrary to nature, and that in simplicity of satisfaction of thy needs is perfection of thy path. for to thee, who hast aspired, it is thy nature to perform the great work, and this is the final dissolution of the cosmos. for though a stone seem to lie still on a mountain top, and have no care, yet hath it an hidden nature, a task ineffable and stupendous; namely, to force its way to he centre of gravity of the universe, and also to burn up its elements into the final homogeneity of matter. therefore the way of quiet is but an illusion of ignorance. whoever thou mayst be now, thy destiny is that which i hav

to move thy self mightily within it. s liber aleph vel cxi 26 w de differentia rerum (of the distinction of things) ut, o my son, although thine ultimate nature be universal, thine immediate nature is particular. thy way to the centre is not oriented as that of any other being, and thine elements are no kin, but alien, to his. for shame! is it not the most transcendent of all the wisdoms of this cosmos, that no two beings are alike? lo! this is the secret of all beauty, and maketh love not only possible, but necessary, between every thing and every other thing. so then, lest thou in thine ignorance take the false way, and divagate, must thou learn thine own particular and peculiar nature in its relation to all others. for though it be illusion, it is by the true analysis of falsehoods tha

will, and i write this letter unto thee, knowing well that thou wilt rejoice exceedingly therein, since it is an expression of thine own will, and it may be a discovery thereof, which thing thou vehemently seekest. i charge thee therefore that thou permit none to tyrannize any other in thought, or to threaten, or in any other wise to blaspheme the great liberty of our father the sun in the great cosmos, or of his viceregent in the little. t liber aleph vel cxi 36 ai de liberatate iuvenum (of the liberty of childen) thou that art the child of mine own bowels, how shall i write to thee concerning children? for herein is the gordian knot in our whole rope of wisdom, and it may not be severed by sword, no, not of a greater than alexander the two-horned. and it is a balance like that of the eg

at dalliance with the food of experience; therefore thou art one of them that rejoice. also it is thy nature as it is mine, o my son, to will that all men share our mirth and jollity; wherefore have i proclaimed my law to man, and thou continuest in that work of joyance. s the book of wisdom or folly 59 bz de c citia hominum (of the blindness of men) earn also of my wisdom that this vision of the cosmos whereof i have written unto thee is not given unto thy sight at all times; for in that vision is all will fulfilled. thou seest the universe as none, and as one, and as many, and the play thereof; and therewith art thou (who art no longer thou) content. for in one phase art thou also none, in another one, and in the third an organised and necessary part of that great structure, so that ther

e most part a detail of the formula of the rose and cross. already have i shewed unto thee how the most holy trinity is the yang; but the spirit, and the water (or fluid) and the blood, that bear witness in the inferior, are of the yin. thus the operation of the hexagram lieth wholly within the order of our plane, uniting indeed any soul with its image, but not transcendentally, for its effect is cosmos, the vau hat springeth from the union of the yod and the h. thus is it but a glyph of that first formula, not of the others. but of all these things shalt thou thyself make study with ardent affection; for therein lie many mysteries of practical wisdom in our magick art. and this is the wonder and beauty of this work, that for every man is his own palace. yea, this is life, that the secrets

y; but in the formula of the silver star (id est, of the eye within the triangle) it is of the mind, and is called wonder. otherwise spoken, the former is of art, a sensuous and creative perception; but the latter of science, and intellectual and intelligible insight. or again, in our holy qabalah, the one is of tiphereth, the other of binah, and in pure philosophy, this is a contemplation of the cosmos, causal and dynamic, and that of its effect in static presentation. now this rapture of art is a virtue or triumph of love in his most universal comprehension, but the ecstasy of science is a continual orgasm of light; that is, of the mind. thou sayest, o my father, how may i attain to this fulness and perfection? art thou there, o my son? it is well, and blessed be the bed wherein thou was

making whole of mankind from the conscience of sin which divideth him, and afflicteth his spirit. h the book of wisdom or folly 191 zq de pace perfecta (of perfect peace) my son, is it not a marvel, this light whereof we are the quintessence and the seed? by it are we made whole, dissolved in the body and in the soul of our lady nuith even as her lord hadith, so that the gnostic sacrament of the cosmos is perpetually elevated before us. we behold all that is and comprehend its mystery, and its order in this high mass eternally celebrated among us, acknowledging the perfection of the rite, neither confusing the parts thereof, nor discriminating in worship between them. so unto us is every phenomenon a shew of godliness, proceeding continually in a pageant that returneth unto itself, identi

re not joy ineffable in this aimless winging? o liber aleph vel cxi 192 zi de morte (concerning death) hou hast made question of me concerning death, and this is my opinion, of which i say not: this is the truth. first in the temple called man is the god, his soul, or star, individual and eternal, but also inherent in the body of our lady nuith. now this soul, as an officer in the high mass of he cosmos, taketh on the vesture of his office, that is, inhabiteth a tabernacle of illusion, a body and mind. and his tabernacle is subject to the law of change, for it is complex, and diffuse reacting to every stimulus or impression. if then the mind be attached constantly to the body, death hath no power to decompose it wholly, but a decaying shell of the dead man, his mind holding together for a

LIBER CXCVII STORY OF SIR PALAMEDES

him by multiplying itself. this on the wide plains of france. xxi. he gathereth an army sufficient to chase the whole herd. in england.s midst they rush upon them; but the herd join together, leading on the kinghts, who at length rush together into a melee, wherein all but sir palamede are slain, while the beast, as ever, standeth aloof, laughing. xxii. he argueth its existence from design of the cosmos, noting that its tracks form a geometrical figure. but seeth that this depends upon his sense of geometry; and is therefore no proof. meditating upon this likeness to himself.its subjectivity, in short.he seeth it in the blue lake. thither plunging, all is shattered. xxiii. seeking it in shrines he findeth but a money-box; while they that helped him (as they said) in his search, but robbed

LIBER LXVII THE SWORD OF SONG

being here, that there is a way out of the whole loathsome affair.let us make haste and take it. i am not so retiring in disposition; i persist in my inquiries, and at last the appalling question is answered, and the past ceases to intrude its problems upon my mind. here you are! three shies a penny! change all bad arguments. i assert the absoluteness of the qabalistic zero. when we say that the cosmos sprang from 0, what kind of 0 do we mean? by 0 in the ordinary sense of the term we mean .absence of extension in any of the categories. when i say .no cat has two tails. i do not mean, as the old fallacy runs, that .absence-of-cat possesses two tails; but that .in the category of two-tailed things, there is no extension of cat. nothingness is that about which no positive proposition is val

finite number extended in an unknown number of categories. it happened, when this our great inversion took place, from the essence of all nothingness to finity extended in innumerable categories, that an incalculably vast system was produced. merely by chance, chance in the truest sense of the term, we are found with gods, men, stars, planets, devils, colours, forces, and all the materials of the cosmos: and with time, space, and causality, the conditions limiting and involving them all.1 remember that it is not true to say that our 00 existed; nor that it did not exist. the idea of existence was just as much unformulated as that of toasted cheese. but 00 is a finite expression, or has a finite phase, and our universe is a finite universe; its categories are themselves finite, and the expr

eek out the right path and pursue it. the question therefore need not trouble us at all. here then we see the use of morals and of religion, and all the rest of the bag of tricks. all these are methods, bad or good, for extricating ourselves from the universe. closely connected with this question is that of the will of god. people argue that an infinite intelligence must have been at work on this cosmos. i reply no! there is no intelligence at work worthy of the name. the laws of nature may be generalised in one.the law of inertia. everything moves in the direction determined by the path of least resistance; species arise, develop, and die as their collective inertia determines; to this law there is no exception but the doubtful one of freewill; the law of destiny itself is formally and re

the cessation of desire is the cessation of sorrow. this is a simple logical inference form the second truth, and needs no comment (4) the noble eightfold path. there is a way, to be considered later, of realising the third truth. but we must, before we can perceive its possibility on the one hand, or its necessity on the other, form a clear idea of what are the buddhist tenets with regard to the cosmos; and, in particular, to man.2 iv. the three characteristics. the three characteristics (which we may predicate of all known existing things (a) change. anikka (b) sorrow. dukkha (c) absence of an ego. anatta. 1 change is the great enemy, the immediate cause of pain. unable to arrest it, i slow the process, and render it temporarily painless, by eating. this is a concession to weakness, no d

n the sensible world that it is. as he utters the words, nay, as he thinks them, the predicate ceases to be applicable; the present has become the past; the .is. should be .was. and the more we learn of the nature of things the more evident is it that what we call rest is only unperceived activity; that seeming peace is silent but strenuous battle. in every part, at every moment, the state of the cosmos is the expression of a transitory adjustment of contending forces, a scene of strife, in which all the combatants fall in turn. what is true of each part is true of the whole. natural knowledge tends more and more to the conclusion that .all the choir of heaven and furniture of the earth. are the transitory forms of parcels of cosmic substance wending along the road of evolution, from nebul

nding along the road of evolution, from nebulous potentiality, through endless growths of sun and planet and satellite, through all varieties of matter; through infinite diversities of life and thought, possibly, through modes of being of which we neither have a conception, nor are competent to form any, back to the indefinable latency from which they arose. thus the most obvious attribute of the cosmos is its impermenance. it assumes the aspect not so much of a permanent entity as of a changeful process, in which naught endures save the flow of energy and the rational order which pervades it. this is an admirable summary of the buddhist doctrine (b) see above on the first noble truth (c) this is the grand position which buddha carried against the hindu philosophers. in our own country it

LIBER SAMEKH

as a whole, demands for the adept the control of every detail of the universe which his angel has created as a means of manifesting himself to himself. it covers command of the primary projection of the possible in individuality, in the antithetical artifice which is the device of mind, and in a balanced triplicity of modes or states of being, whose combinations constitute the characteristics of cosmos. it includes also a standard of structure, a rigidity to make reference possible. upon these foundations of condition, which are not things in themselves, but the canon or code to which things conform, is builded the temple of being, whose materials are themselves perfectly mysterious, inscrutable as the soul, and like the soul imagining themselves by symbols which we may feel, perceive, an

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

criteria and content. in form, then, myth in general, and the texts that comprise scandinavian mythology in particular, are narrative, although this narrative is couched in both verse and prose. in general, one expects myth to recount important events that took place at the beginning of time and helped shape the world, and scandinavian mythology indeed has sequences that tell of the origin of the cosmos and of human beings. the story goes on, however, to the destruction and rebirth of the cosmos, and everything in it is presented in light of an enduring struggle between two groups of beings, the gods on the one hand and giants on the other hand. these terms are to some extent misleading: although the group that creates and orders the cosmos is often referred to by words that can best be tr

red to by words that can best be translated ggods, h the principal word, gasir, h is explicitly presented by the most 1 important medieval interpreter, snorri sturluson, as meaning gpeople of asia, h and indeed the word often has the feel in mythological texts of an extended kin group or tribe rather than of a collective of deities. and the other group, the ones who aim for the destruction of the cosmos and disruption of order, are certainly not ggiant h in the sense that they are demonstrably larger than the gods. they are usually called the gjotnar, h and again as the term is used in the mythology it feels more like a tribal or kin group than anything else. the world in which the asir and jotnar play out their struggle has its own set of place-names but is essentially recognizable as sca

w of such wealth is all in one direction, from the jotnar to the asir, and in fact one might divide the narratives of the mythic present into those in which the gods acquire something from the giants and those in which an attempt by the giants to acquire something from the gods is foiled. in the mythic future, this world order will come to a fiery end as gods and giants destroy each other and the cosmos, but a new world order is to follow in which the world will be reborn and inhabited by a new generation of asir. the historical background scandinavia consists of the low-lying danish islands and the peninsula of jutland and the great scandinavian peninsula, which in its northern reaches is divided in two by the huge mountain range known as the keel. on the eastern side lies sweden with its

ic edda contains 31 poems, sometimes joined or interrupted by prose passages, arranged in a deliberate order by the unknown scribe who wrote it, an order that moves from the mythological to the heroic. it is ordered within the mythological and heroic sections as well. the manuscript begins with voluspa (prophecy of the seeress, which gives a summary of the entire mythology, from the origin of the cosmos to its destruc- 12 norse mythology tion to its rebirth. voluspa can also be regarded as an odin poem, since it is odin who causes the seeress voicing it to speak. the following three poems are also odin poems: havamal (words of the high one, which contains odinic wisdom and several stories that describe the acquisition of that wisdom; vafthrudnismal (words of vafthrudnir, which describes th

ntention to determine whether there is any learned man there. har says that gangleri will not emerge whole if he is not the wiser, and a series of questions and answers ensues, the questions put by gylfi/gangleri, the answers given by usually by har with occasional amplification by jafnhar or thridi. these questions treat the mythology: first the issue of a supreme deity; then the creation of the cosmos, the identity of the gods and goddesses and some of the myths attaching to them, and then myths untreated there or in skaldskaparmal; and finally ragnarok and its aftermath. then gylfi/gangleri hears a crash, and the hall disappears. snorri quotes liberally from eddic poetry in gylfaginning, especially from voluspa, vafthrudnismal, and grimnismal. the arrangement of the subjects he treats

f the universe. at that time there was only ginnunga gap, the vast void of potency and potential, and perhaps also the elivagar, mysterious waters from which life was to emerge. we must assign ymir to this distant past, and also his hermaphroditic generation of the races of giants. similarly, bur, the first of the gods, existed at this time. the focus of the near past would be the creation of the cosmos, from the body of ymir according to most sources. the precondition for forming the cosmos was the killing of ymir by the sons of bur, so we may say that the movement from the distant past to the near past encompasses a move from a stasis between the two major groups of gods to a state of enmity. during this near past the gods also enabled the reckoning of time by assigning stations to the h

oll. the mythic future also has two stages. in the near future is ragnarok, when the power of the gods over the jotnar characteristic of the mythic present will be reversed. surt will lead the forces of chaos against the gods, who will fall. the creative activities of the near past will be undone: time reckoning will fail as the sun and moon are swallowed and the heavens destroyed, and the entire cosmos will be consumed by flames and water. each of the major gods will die in individual combat with a giant adversary, but odin, at least, will be avenged, by his son vidar, the silent god, and this vengeance constitutes a bridge to the distant future, the period after ragnarok when the second-generation gods vidar and vali, magni and modi, and, perhaps most important, baldr and hod, victim and

fertile and devoid of jotnar. as i have thus outlined it, the overall chronology of scandinavian mythology is neatly symmetrical. the early present looks back to the near past, just as the later present looks forward directly to the near future. the creative work of the near past is undone in the near future, but the vicious relationship between gods and jotnar, which enabled the creation of the cosmos and led to its destruction, is gone in the distant future, just as it was not present in the distant past. but there has still been a progression: in the distant past there was no cosmos, but in the distant future there is a green world with birds and fertile fields. the course of the mythology has indeed led to a better world. cyclical time voluspa, stanza 4, states that the creating gods

ld with birds and fertile fields. the course of the mythology has indeed led to a better world. cyclical time voluspa, stanza 4, states that the creating gods lifted up the earth, and the poem is silent on the killing of ymir. these facts could imply that when the earth 42 norse mythology arose from the sea after ragnarok later in the poem, there was a cyclical notion at work. in other words, the cosmos might be formed and reformed on multiple occasions by rising from the sea. this notion, which accords with the theories of mircea eliade as expressed, for example, in his the myth of the eternal return, has been expressed most clearly by jens peter schjodt in his 1981 article gvoluspa.cyklisk tidsopfattelse i gammelnordisk religion h (danske studier 76 [1981: 91.95. schjodt points especiall

tedly such feelings are to a certain extent subjective. the categories thor requests are as follows: earth, heaven, moon, sun, clouds, wind, calm, sea, fire, wood, night, seed, and ale. these categories and the order in which they appear can hardly be arbitrary. the first five are cosmic, and they are presented in the order in which they appear in the creation story. sea and fire will destroy the cosmos at ragnarok, wood could represent yggdrasil, the world tree, and beer, which comes from grain that grows out of seeds, is associated with odin and wisdom. at the equivalent point in an odinic wisdom contest there would be an epiphany, as in grimnismal or vafthrudnismal, leading to the death of the one contending in wisdom with the god, and here something similar happens: night, the eleventh

LOGOMACHY OF ZOS

is so forged. i am incessantly active on a wonderful job.of finding out what i am doing, and what it means. i can always read into it something other than i did mean; never the meaning of my meaning, or the whole meaning. then we wonder whether anything has any more meaning than anything else! how do we know any damned thing? chaos is our language; our own eccentric rhythms are unsynchronized to cosmos.with a mildewed ear for the brassy cacophony of imaginary menageries dissonant to each other; and it all ends drooling over minutiae to discover oneself. our acceptances are our conclusions. jlk. m h"d- n>o% p..q..1 2..1 p. to rationalize, except in cases of our own prejudices which inform our mentation. if all phenomena are a fluxing unabsoluteness and are absoluteness manifest, then is it

is precipitated into time and dimensional form with definite functional purpose and direction about which we can only guess. object: to realize all probabilities within definite limits, as yet unreached. these extend and allow formative desire through necessity of realization by excreative means. how much or how little is possible is .5: 5* x..1( c .5( 9( v( r@ n>b. 9"d( 9! potency. the infinite cosmos, the milky way, and all therein manifest from organism. thus all things continue. there are no alternatives or different derivatives. so, without truth are such assertions that we did not originate ourselves of our own free will (or otherwise. we do not know. our amnesia covers so much. all our early history and potential, now latent, unbeknown yet, which were unities, truth, freedom, etc

: s( 5: h7..1( w% 5. s* 5..1. g us in contact with reality. all reality being more abstract than actual, a para-ideal we know and cannot grasp. the nearest we attain to it is by a union of all the senses. a personal sentiment can, by suitable emotional channeling, be affective and can associate and express nuances and..1' e< e e..1 2 5..w7#7e7 e5: 2..1. portraying as in nature. in our relation to cosmos, if significance is measured by our increative ability then we are of no greater worth than the amoeba. nature permits no interrogation; our techniques merely imitate, and only if so allowed. deceiver, do not further deceive yourself. the function and purpose of life seem almost an experiment in genius; a chosen few at one time. our early acceptance of things as they are, as dominant realit

accidentally produced man and the mind, and the reasoning that reified it. materialists have to swallow their own statements. they use their. 2' r^9 5' e..q (q. m h"d k .rxk5! s 3' separate existence lies in our reaction to things; my feeling is my apperception, i.e. ego; for what i' 2 .5( as i&%d' e d" not be felt by anyone else. symbolic cosmogony: the absolute alone is arbitrary; the design of cosmos and creation is its work. the soul reflects the whole, refracting it partitively into the mind which becomes the storehouse of experience as memory. thoughts are the evoked past images regrouped and patterned by the reasoning faculty. these transferences act on their vehicle, the body. this multiple impact causes the things we call life, and degrees of consciousness we name ego (self) whic

tted desires; none can show our unities except a reflector of our inmost desires and beliefs. where ego goeth, there only is the sensation and perception of reality. g. e..1 2- g..1% s ,u]%y( 6( they are the workings of equity from our own past good and evil. we make words ambiguous by adding our meanings; qualifications become endless and few understand themselves or others. the absolute creates cosmos with its aeon; and cosmos formulates itself( 2 9"d..1 2, 9 "4- n>b k..1. the realizable reality. presented serially, partitively; never known as a whole. we see only a fraction of this mighty reflection: with different times merging at any moment, and reacting from this re' 5..1 p- k' n&%d( 1"2%d..1 e w=h s( f..1* i/ through changing form, environment, desires and beliefs. t i o. 5! becomes

reative man gives much and desires little, while the bankrupt, decaying and diseased, needs every privilege and the world to succour him. a genius is not a person who has more or finer ideas than another, but one who is able not only to visualize but to incarnate them. everyone desires to escape from themselves. by any or every means. a sublimation that leads them back to themselves. the external cosmos is an unlimited mirror of ultimate consciousness, i.e, expanding ego. illusions, delusions and fantasy, whether of normality or of schizophrenia are the adumbrations of a para-reality sensed by aesthesis. when i fail to see myself in all things, then shall i pray for enlightenment. though limitless, space is faveolated and nothing escapes its closets. space limits and makes all partitive; w

e time. cand remember, you shall suffer all things and again suffer: until you have sufficient sufferance to accept all things. our understanding. indeed all art and science. is fundamentally a relationing and synthesizing of everything: identity by identifying. all thought-processes, whether stimulated by objectivity or by subjectivity, must finally become a spacious metaphor revealing the whole cosmos and everything in it as interwoven and interdependent. its apparent duality and separateness lie in our own concept or in ourselves. a delegation of transference to become increative. any synthesis we make is of selected parts redesigned as a whole, never a sufficient consummation. our processes of cognition are arbitrary or casual because nothing is presented as logical sequence. this does

reative, predestinating, and equally real. and so make things that give c our desiring causes a necessity. we cannot otherwise want, conceive, make or cause necessity unless we already have it within us, and we can evoke that thing only by functional means, i.e, by believing in a( 2 o' o. m..w7 the phenomenal is the positivistic fiction of thought, the absolute negation of reality. therefore, the cosmos. being the negative form of absoluteness. we (i) invert the concept, either accepting it as positive (real) and being negative to it, or being positive to it, as if negative, or wish some other mentation equally valid. then, the- e( 5 '7 the pheno( r@ n^9 2..q..q- e. e q. 9> m@ know and is entirely apparent, neither explaining nor revealing purpose, meaning etc. we imitate, compare, receive

thing an absurdity. man lies to defeat his defects; he deceives a few, but himself most; paradoxically, because he is actually far more than his pretence 7 jk z> p. 5! 9 "4( d# s( than the truth. his syntax is at fault c he is only what he formulates as be-livable as god. the all-wise mind permits us any absurdity; yet power is given to all selfbelievers whether for good or evil. should it worry cosmos if we act the goat, or fall, in our vicious circle? therefore, believe in yourself altruistically and your contingencies will be equal to your ability. the net of space enfolds us, its meshes are close when our contraceptives are evil. here is hilarity: we prefigure ourselves! what do you expect to be, in inverse ratio to your pretensions? man is consanguineous to all creation, his likeness

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

term paper for that class. as always, all errors and omissions are ours alone. preface xi this page intentionally left blank contents 1 creationism and intelligent design: the evolution of an idea 3 2 what is evolutionary biology and where is it coming from? 31 3 creationist purpose and irreducible complexity rebutted 55 4 the origins and evolution of homo sapiens 85 5 the origins of life and the cosmos as evolutionary themes 109 6 evolution of the dna world and the chance events that accompanied it: more about complexity 145 7 the dangers of creationism 179 appendix 1 the brusselator 195 appendix 2 experiments for educators 199 glossary 203 further reading 207 index 211 this page intentionally left blank evolution and religious creation myths this page intentionally left blank 1 creationi

vessel. rather, the temperature of the sun is inferred from a mathematical (theoretical) equation derived by german scientist max planck at the turn of the twentieth century. this equation was experimentally verified at lower temperatures and then extrapolated to objects such as stars. we can see that without planck s theory we would not know the temperature of unreachable objects present in the cosmos. this example shows that a good theory should be able to make predictions that are consistent with observable facts already acquired or to be acquired by doing further experiments. we can creationism and intelligent design 7 say with a great degree of confidence that the temperature of the surface of the sun is indeed about 5,300 c, which is then a fact derived from a theory. next, let us g

y, each new creation originates from a vast ocean that washes upon the shores of nothingness. in the middle of this ocean, lord vishnu, asleep in the coils of a giant cobra, is awakened by the sound of om, the sacred syllable. this is how the dawn of creation breaks. from vishnu s navel appears a lotus flower, within which is brahma, the god of creation. vishnu then orders brahma to re-create the cosmos, and he and the cobra disappear. brahma uses parts of the lotus flower to build the universe, including earth, which he then populates with humans. fascinatingly, brahman, the one (extremely approximately, more or less the equivalent of god, the universal essence, in monotheism, plays no role in the cycling of the universe. interestingly, the rig-veda, the oldest hindu sacred text, wonders

ion of new theories. creationism and intelligent design 29 the interplay of new experimental facts and new theories is at the core of the scientific process. the expression this is just a theory makes no sense at all in science. similarly, the expression i believe (or not) in such and such a theory makes no sense, either, because science relies on evidence and reason, not faith. 4. nature (or the cosmos at large) has no obvious purpose discernable by science. nature and the cosmos simply are. wondering whether things exist for a particular reason is not a scientifically answerable question, because, for one thing, such a question has an infinite number of possible answers. for another, ideas about a purpose in nature cannot be objectively tested. ideas about nature s purpose are, however

te carbon-14 dates. further, another nonradioactive dating method based on the chemical properties of amino acids the building blocks of proteins is called amino acid racemization. this method can date biological specimens that are between 50,000 and 200,000 years old. finally, two more nonradioactive techniques, based on the effects of cosmic rays (a type of energetic radiation that pervades the cosmos) on biological and nonbiological specimens are also used to determine their age in the range of about 1,000 to 500,000 years. the take-home lesson here is that various dating techniques, based on entirely different chemical and physical properties of materials, overlap in their respective time ranges and thus validate each other. this means that all dating techniques, radioactive or not, wo

ignificant effect on our future. 4. can you provide a scientifically sound alternative to human origins? 5. assuming that the human brain is still evolving, in what direction do you think it will evolve? to put this differently, what is it in our rapidly changing society that would favor some brain gene variants over others? 108 evolution and religious creation myths 5 the origins of life and the cosmos as evolutionary themes the indifferent chaos of equilibrium has given way to a fertile chaos from which different structures can emerge (translated by p.f.l) ilya prigogine and isabelle stengers, la nouvelle alliance it is no longer the rigorous [deterministic] physical law that represents the deep truth. rather, it is the statistical physical law [of elementary phenomena] that now serves a

the hot cup to the cooler world outside the cup and not the other way around. what is the result of this process? the coffee will obviously get cool, but the air in the room will become just a little warmer. if the room is large, you will not be able to notice with an ordinary thermometer that it got warmer. so now, let us repeat the experiment by modifying the system. the origins of life and the cosmos 111 this time, let us put the cup of hot coffee in a well-insulated small box and let us measure the temperature of both the coffee and the air in the box as time goes by. we will observe that, as the temperature of the coffee goes down over time, the temperature of the surrounding air goes up. after a certain time, the temperature of the coffee and that of the air will be the same, and bot

the french physicist who studied them (figure 5.1. of course, be nard cells are a far cry from living cells and anyway, the term cells in this context is not meant to refer to living cells. but importantly, this simple experiment demonstrates the principle that making order out of disorder does not violate the second law as long as outside energy is fed into a system. the origins of life and the cosmos 113 be nard cells and other structures of similar nature are called dissipative structures far from thermodynamic equilibrium. other examples are chemical clocks, reactions that make a solution oscillate between different colors as a function of time and chemical reactions where rings of different colors appear spontaneously and alternate in a reaction vessel. the theory of dissipative stru

xis represents a disturbance that influences the number of states that a system can choose randomly. at the extreme left, the system is in a single state. as the disturbance increases, two states (two branches) are possible, then four, then eight, and so on. in this example, the system then starts behaving chaotically and the number of possible states becomes enormous. the origins of life and the cosmos 115 intriguingly, entropy is a statistical concept. therefore, entropy itself joins the ranks of natural properties that are no longer seen as deterministic. this was demonstrated in the late 1800s by ludwig boltzmann (1844 1906, an austrian mathematician and physicist who invented statistical thermodynamics. statistical thermodynamics is extremely mathematical and difficult to simplify. su

obtained in these experiments has earned these mixtures the name soup or, more precisely, prebiotic soup, which means before-life soup. this characterization is an exaggeration in terms of the thickness of an actual soup, but nonetheless, it has been calculated that the rate of production of amino acids (a class of organic compounds) on early earth may have been of the the origins of life and the cosmos 117 figure 5.3 the apparatus used by stanley miller to synthesize organic compounds from a sparked mixture of methane, ammonia, water vapor, and hydrogen. the 500 cc flask contains water brought to the boiling point. the 5-liter flask is where the gas mixture is sparked. the refrigerated condenser (the vertical tube on the right) condenses water vapor into liquid water. the trap (the u-shap

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

astically accepting copernicus' theory that the sun is the center of the solar system, declared the sun to be a star and all the stars to be suns. in bruno's time the earth was regarded as the center of all creation. consequently when he thus relegated the world and man to an obscure corner in space the effect was cataclysmic. for the heresy of affirming a multiplicity of universes and conceiving cosmos to be so vast that no single creed could fill it, bruno paid the forfeit of his life. vicoism is a philosophy based upon the conclusions of giovanni battista vico, who held that god controls his world not miraculously but through natural law. the laws by which men rule themselves, vico declared, issue from a spiritual source within mankind which is en rapport with the law of the deity. henc

uncultured hands and be perverted, the great arcanum was always concealed in symbol or allegory; and those who can today discover its lost keys may open with them a treasure house of philosophic, scientific, and religious truths. click to enlarge the orphic egg. from bryant's an analysis of ancient mythology. the ancient symbol of the orphic mysteries was the serpent-entwined egg, which signified cosmos as encircled by the fiery creative spirit. the egg also represents the soul of the philosopher; the serpent, the mysteries. at the time of initiation the shell is broke. and man emerges from the embryonic state of physical existence wherein he had remained through the fetal period of philosophic regeneration. next: the ancient mysteries and secret societies which have influenced modern maso

partake of immortality. learn deeply of the mind and its mystery, for therein lies the secret of immortality" the dragon again revealed its form to hermes, and for a long time the two looked steadfastly one upon the other, eye to eye, so that hermes trembled before the gaze of poimandres. at the word of the dragon the heavens opened and the innumerable light powers were revealed, soaring through cosmos on pinions of streaming fire. hermes beheld the spirits of the stars, the celestials controlling the universe, and all those powers which shine with the radiance of the one fire--the glory of the sovereign mind. hermes realized that the sight which he beheld was revealed to him only because poimandres had spoken a word. the word was reason, and by the reason of the word invisible things wer

hedron; the sphere inclosing this will be jupiter. describe a cube round jupiter; the sphere containing this will be saturn. now inscribe in the earth an icosahedron; the circle inscribed in it will be venus. inscribe an octahedron in venus; the circle inscribed in it will be mercury (mysterium cosmographicum, 1596. this rule cannot be taken seriously as a real statement of the proportions of the cosmos, fox it bears no real resemblance to the ratios published by copernicus in the beginning of the sixteenth century. yet kepler was very proud of his formula, and said he valued it more than the electorate of saxony. it was also approved by those two eminent authorities, tycho and galileo, who evidently understood it. kepler himself never gives the least hint of how his precious rule is to be

vered with either carved or painted hieroglyphs. the statue may have opened, thus showing the relative positions of the organs, bones, muscles, nerves, and other parts. after ages of research, the manikin became a mass of intricate hieroglyphs and symbolic figures. every part had its secret meaning. the measurements formed a basic standard by means of which it was possible to measure all parts of cosmos. it was a glorious composite emblem of all the knowledge possessed by the sages and hierophants. then came the age of idolatry. the mysteries decayed from within. the secrets were lost and none knew the identity of the mysterious man who stood over the altar. it was remembered only that the figure was a sacred and glorious symbol of the universal power, and it: finally came to be looked upo

ge. the higher, or celestial, man was the causal sphere with its divine potencies and potentialities considered as a gigantic personality; its members, according to the gnostics, being the basic elements of existence. this adam may have been symbolized as facing both ways to signify that with one face it looked upon the proximate cause of itself and with the other face looked upon the vast sea of cosmos into which it was to be immersed. philosophically, adam may be regarded as representative of the full spiritual nature of man- androgynous and nor subject to decay. p. 127 [paragraph continues] of this fuller nature the mortal man has little comprehension. just as spirit contains matter within itself and is both the source and ultimate of the state denominated matter, so eve represents the

orth the blood of my salvation. and god, entering into his creation, hath quickened it and established therein a road that leadeth to himself. while my maker could not give me immortality, immortality was inherent in the very dust of which i was composed, for before the world was fabricated and before the demiurgus became the regent of nature the eternal life had impressed itself upon the face of cosmos. this is its sign--the cross. do you now deny me entrance, i who have at last learned the mystery of myself" and the voice replies "he who is aware, is! behold" gazing about him, adam finds himself in a radiant place, in the midst of which stands a tree with flashing jewels for fruit and entwined about its trunk a flaming, winged serpent crowned with a diadem of stars. it was the voice of t

hina, chessmen are often carved to represent warring dynasties, as the manchu and the ming. the chessboard consists of 64 squares alternately black and white and symbolizes the floor of the house of the mysteries. upon this field of existence or thought move a number of strangely carved figures, each according to fixed law. the white king is ormuzd; the black king, ahriman; and upon the plains of cosmos the great war between light and darkness is fought through all the ages. of the philosophical constitution of man, the kings represent the spirit; the queens the mind; the bishops the emotions; the knights the vitality; the castles, or rooks, the physical body. the pieces upon the kings' side are positive; those upon the queens' side, negative. the pawns are the sensory impulses and percept

growth may be exceedingly slow. therefore, every grain of sand contains not only the seed of the precious metals as well as the seed of the priceless gems, but also the seeds of sun, moon, and stars. as within the nature of man is reflected the entire universe in miniature, so in each grain of sand, each drop of water, each tiny particle of cosmic dust, are concealed all the parts and elements of cosmos in the form of tiny seed germs so minute that even the most powerful microscope cannot detect them. trillions of times smaller than the ion or electron, these seeds--unrecognizable and incomprehensible--await the time assigned them for growth and expression (consider the monads of leibnitz) there are two methods whereby growth may be accomplished. the first is by nature, for nature is an al

of producing a building perfectly harmonious with the structure of the universe itself. they may have even believed that an edifice so constructed because it was in no respect at variance with any existing reality would not be subject to dissolution but would endure throughout the span of mortal time. as a logical deduction from their philosophic trend of thought, such a building--en rapport with cosmos--would also have become an oracle. certain early works on magical philosophy hint that the ark of the covenant was oracular in character because of specially prepared chambers in its interior. these by their shape and arrangement were so attuned to the vibrations of the invisible world that they caught and amplified the voices of the ages imprinted upon and eternally existent in the substan

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

d severe mentaldefect. in a stern statement, stuart says, it seems likely that most adverse reactions are unreported and/or overlooked. 1977 the british government conducts the national childhood encephalopathy study (nces) whichtests the connection between vaccinations and neurological disease. 1977 russia deployed charged particle beam weapon in space, upsetting u. s. control of planetaryspace. cosmos 929 destroys u. s. satellite. 1977 in 1977, congressional hearings were held in which dr. yiamouyiannis and dr. burk were able toshow that the increase in deaths were due to water fluoridation. at the conclusion of the hearings, rep-resentative fountain and his committee instructed the united states public health service (well knownby now for questionable and dangerous medical advisory prac

MOTTA MARCELO THE COMMENTARIES OF AL

akes new meaning for us. each one of us is the one god. this can only be understood by the initiate; one must acquire certain high states of consciousness to appreciate it. each 'star' is connected directly with every other star, and the space being without limit (ain soph, the body of nuit, any one star is as much the centre as any other. each man instinctively feels that he is the centre of the cosmos, and philosophers have jeered at his presumption. but it is right. each simple elemental self is supreme,very god of very god. aye, in this book is truth almost insufferably splendid, for man has veiled himself too long from his own glory: he fears the abyss, the ageless absolute. but truth shall make him free! the reader will assimilate this more easily, on the intellectual plane, by consi

utterly incomprehensible to our uninitiated minds. it is the 'veils' mentioned previously in this comment that obstruct the relation between nuit and hadit. we are not to worship the khu, to fall in love with our magical image. to do this we have all done it is to forget our truth. if we adore form, it becomes opaque to being, and may soon prove false to itself. the khu in each of us includes the cosmos as he knows it. to me, even another khabs is only part of my khu. your own khabs is your one sole truth. 10. let my servants be few& secret: they shall rule the many& the known "my servants; not those of the lord of the aeon "the law is for all; there can be no secrecy about that. the verse refers to specially chosen 'servants; perhaps those who, worshipping the khabs, have beheld her light

s& take your fill of love! the whole doctrine of 'love' is discussed in liber aleph and should be studied therein. but note further how this verse agrees with the comment above, how every star is to come forth from its veils, that it may revel with the whole world of stars. this is again a call to unite, or 'love, thus formulating the equation(+1(-1= 0, which is the general magical formula in our cosmos (the hon. bertrand russell might prefer to write this: 1(-1= 0. for initiates of the ix of the o.t.o, it could be expressed as: k- t= 0, where- k= 0, and and k are both positive integers "come forth" from what are you hiding "under the stars, that is, openly. also, let love be 'under' or 'unto' the body of nuit. but, above all, be open! what is this shame? is love hideous, that men should c

xact effect proper and necessary thereto. thus magick is the art of life itself. magick is the management of all we say and do, so that the effect is to change that part of our environment which dissatisfies us, until it does so no longer. we "remould it nearer to the heart's desire. magick ceremonies proper are merely organized and concentrated attempts to impose our will on certain parts of the cosmos. they are only particular cases of the general law. but all we say and do, however casually, adds up to more, far more, than our most strenuous operations "take care of the pence, and the pounds will take care of themselves" your daily drippings fill a bigger bucket than your geysers of magical effort. the "ninety and nine that safely lay in the shelter of the fold" have no organized will a

est personal whimsy outweighs all wisdom, all philosophy, all private profit and all public prudence. the sexual obol of the meanest is stamped with the signature of his own sovereign soul, lawful and current coin no less than the gold talent of his neighbour. the derelict moon has the same right to drift round earth as regulus to blaze in the heart of the lion. collision is the only crime in the cosmos. the beast refuses therefore to assent to any argument as to the propriety of any fashion of formulating the soul in symbols of sex. a canon is no less deadly in love than in art or literature; its acceptance stifles style, and its enforcement extinguishes sincerity. it is better for a person of heterosexual nature to suffer every possible calamity as the indirect environment-evoked result

rabbins knew this, and taught that before eve was given to adam the demon lilith conceived by the spilth of his dreams, so that the hybrid race of satyrs, elves and the like began to populate the secret places of the earth which are not sensible by the organs of the normal man. i take it as certain that every offering of this talisman infallibly begets children on one plane or another of this our cosmos, whose matter is so varied in kind. such a child must partake of its father's nature; and its character will be determined, partly by the environment in which it is bred to manifestation, lives, and ultimately changes in what we call death, and partly by the inmost will of the father, perhaps modified to some extent by his conscious will at the time of his slipping the leash. this being so

love her as much as she loves you (this, fastidious thinkers will remark, is a gross anthropomorphization. you are quite right. and to hell with you) see liber nv. 59. my incense is of resinous woods& gums; and there is no blood therein: because of my hair the trees of eternity. it seems possible that our lady describes her hair as "the trees of eternity" because of the tree-like structure of the cosmos. this is observed in the 'star-sponge' vision. i must explain this by giving a comparatively full account of this vision. readers must not forget that this commentary was written during the twenties. evidently, the vision came from the contact of a. c. with al, and has, since then, refracted itself in the work of many painters, poets, and writers. particularly science-fiction writers. the '

suffice to reiterate that it has been the basis of most of my work for the last five years, and to remind the reader that the essential form of it is "nothingness with twinkles" readers should remember that at the time this was written the techniques of astronomic photography were still in their infancy. the vision precedes by a decade, at least, the great telescopes. modern photographies of the cosmos reflect notably the description given here. 60. my number is 11, as all their numbers who are of us. the five pointed star, with a circle in the middle& the circle is red. my colour is black to the blind, but the blue& gold are seen of the seeing. also i have a secret glory for them that love me. see liber nv for all this..who are of us" us= 6+60=66 "who are of the sun and use the positive

is case by which we can determine whether we or they have chosen the better part. for it is evident that no condition of existence can be really satisfactory if its joy is liable to be disturbed. the question is whether its nature is harmonious with that of the universe. for stability depends thereon. we should find consequently that the ideal of the bourgeois is repose, and his conception of the cosmos static. now we find that this is not the case. the universe is a constant flux. to desire repose is thus contrary to nature herself we accept this fact and define the black brothers directly as those who seek to check the course of events. the bourgeois is for us therefore a clumsy ignorant amateur black magician. our idea of joy is unchecked free motion, and the stability of our joy is ass

our light and life. his viceregent and representative in the animal kingdom is his cognate symbol the phallus, representing love and liberty. ra-hoor-khuit, like all true gods, is therefore a solar-phallic deity. but we regard him as he is in truth, eternal; the solar-phallic deities of the old aeon, such as osiris "christ, hiram, adonis, hercules, etc, were supposed through our ignorance of the cosmos, to 'die' and 'rise again. thus we celebrated rites of 'crucifixion' and so on, which have now become meaningless. ra-hoor-khuit is the crowned and conquering child. this is also a reference to the 'crowned' and conquering 'child' in ourselves, our own personal god. except ye become as little children, said 'christ, ye shall not enter into the kingdom of god. the kingdom is malkuth, the vir

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ed with a veil and the new testament is merely the old one unveiled" the divine plan transposed into the tangible figure of christ helps us to move from the macrocosmic symbolism of the temple to its microcosmic symbolism. even more, in giving resonance to the millenary symbolism of this point, christianity gave it new life. the romanesque church, inspired by solomon's temple and the image of the cosmos, is constructed on human measures such as they most notably were given in saint hildegard von bingen's liber divinorum operum simplicis hominis. of course, the form of a cross, man's image, was an ancient symbol used for the blueprint of a temple, the most grandiose example of which is perhaps the temple of luxor in egypt. but never was the harmonic correspondence of universe-temple-man inv

NEW WORLD ORDER OR OCCULT SECRET DESTINY

rimary goal, the re-instatement of this mystery religion for the coming world order. the magical mystery religion of ancient egypt exercised a great fascination over renaissance man, which was incorporated into the newly formed lodges at that time. the mysterious heiroglyphs were considered to be symbols of hidden knowledge. symbols and gestures became a means of conveying secrets and truths. the cosmos was seen as an organic unity. it was peopled by a hierarchy of spirits which exercised all kinds of influences and sympathies. the practice of magic became a holy quest. back in 1927, freemason w.l. wilmhurst saw the dawning of the aquarian age as the fufillment of the plan. in the meaning of masonry, p.4, he writes: in this new aquarian age, when many individuals and groups are working in

ONYX TABLET OF SET

est and fraudulent at worst. if there is no unified, conscious intelligence for which conventional priesthoods may serve as a medium- and the inertia of the objective universe argues against this- then there is nothing behind such priesthoods, and the religions which have grown up around them, save the passion of humankind to believe that it is more than a mere accident in the ebb and flow of the cosmos. to be a priest or priestess of set, therefore, is an experience completely unique in humanity. without the sacrifice of one's individuality, one apprehends an additional consciousness distinct from the forces of the objective universe and interacts with it. the initiation of each priest and priestess is a function of this interaction, and so their beings and persons are sacred. but incumbe

st of the world and, most unfortunateof all, from ourselves. in a sense, we were practicing lbm on ourselves.when taking moral inventory, you must face the mirror of maat and, holding nothing back, be as fearless as you were when you first "dared theblack magic" 4. i will admit to myself and to other human beings the exact natureof my shortcomings. i will make this admission to other parts of the cosmos as well in private ritual. this step is designed to help end the cycle of deception that allowed us to drink and use in the first place. because we now open up with the truth about ourselves to another person or persons whom we love and trust. the idea behind this is to promote the healing that will occur when our closely guarded secret is now out and we can begin to free ourselves fromt he

said to be happening all the time. these events are synchronistic with our xeper. there are two stories of the birth of set. one that he tore himself form the womb of his mother nuit, the other that he began as bata, a human being, and through a series of remanifestations became a god. we each must seek to emulate these things. the first which is that sudden realization of being separate form the cosmos- we can only have once, but we can participate in others coming to that realization- just as set participated in our own coming to that realization. the second is the path of struggle and victory. each terrible set back is our own, each glorious bounce-back to a qualitatively/quantitatively greater state of knowledge. power, and pleasure is a victory for us all, because it advances the on o

rs of the universe are convoked as witness, i charge you who are within this temple to suffer no word of these proceedings to be passed to the profane. the eyes of the examiners are cast upon those who would defy these words, unto the beginning and end of all dimensions. hear now the legacy of the priesthood of set: in the diabolicon of the age of satan is recounted the primieval sundering of the cosmos from mindless unity into chaotic duality, hence a crucible in which the essence of set attained the distinction of self. and earth, speck of dust within the swirling furnace and endless night of the universe- it was to earth that set came in dim aeons past. to the ancestors of your ancestors, o you who are more than human, he spoke the word that brought them into being, saying "i am within

ed by the very fire of fires. advance to the altar, thou who would claim this doom, that the eye of our lord set may, for a time, seize, alone within the universe, upon you. as your mind is revealed to his, do you of your free will embrace his eternal priesthood? bring then your left hand to the black flame upon the altar, and for a fleeting moment receive its kiss upon your soul "conceive of the cosmos as a circle of twelve divisions alternating between life and death, binding all creatures save those whom i have touched. you are given powers greater than those ordering these divisions and extending throughout the ages of time, that with your vision and your voice you might exercise the powers of darkness, sending ever forth the black flame across the earth and the expanses of time. thus

PATH OF INITIATION

a tiny matter of a greater growth. the five-fold initiatory pattern leads to internal transformation, a "road change" from the straight road of the common person, moving slowly through fated time, onto the crooked path, or the third hidden road, which is the attainment of a "second destiny" of types. it's very subtle, and does not happen overnight. this pattern is embedded in the workings of the cosmos itself; we can see it in ourselves and in nature- the acorn, pulled by the draw of fate and nature away from the origin tree falls into the underworld, where after a time, and when outer forces reach it (light, and water from above) it sprouts and grows into a new being- the fertilization in the seed occurring within, but spurred on by outside forces. in reality, even the "outside" forces a

PHILIP NEIL MYTHS LEGENDS EXPLAINED

how dare i cut off my mother s hair? an anglo-saxon charm beseeches the favor of erce, erce, erce, mother of earth with similar fervor. yet, despite the obvious connection between agricultural and human fertility, the earth is not always vishnu the preserver vishnu and his wife lakshmi (or shri) are shown riding on their mount, the celestial bird garuda. vishnu, the wide-strider, measured out the cosmos in three strides. he is regarded as the protector of the world, and because of his compassion for humankind, descends to earth in various avatar forms, such as prince rama, to fight evil. whenever vishnu is incarnated, so is lakshmi, to be his bride. here, garuda is taking the loving couple to their own heaven, vaikuntha. introduction 9 female. the egyptians, for example, worshiped geb as g

nths later, loki returned leading a strange foal loki s child by svaldifari. this was sleipnir, odin s eight-legged steed, who could outrun anything, and bear its rider right down to hel, the land of the dead. the world tree myth 70 the world tree myth according to the norse poem the lay of grimnir, of all trees, yggdrasil is the best. yggdrasil is a huge ash tree that stands at the center of the cosmos, protecting and nourishing the worlds. the gods are described as riding out each day from yggdrasil to deal out fates to mankind, and it was on yggdrasil that the supreme god odin willingly sacrificed himself, hanging in torment for nine long nights before he could seize the runes of power. yggdrasil supported nine worlds, set in three layers. at the top was asgard, the realm of the aesir

d along the way, they came full circle, back to where they first started. the world is big! said the first man. even bigger than we thought! said the second. and with that they die. igloo inuits are shown building an igloo out of blocks of ice. the myth of the inuit who traveled round the world (see above) shows that the world is round, like an igloo. the neighboring chukchi live in tents. arctic cosmos this sealskin was painted in the 19th century and is thought to have been produced by the arctic chukchi (luorovetlan people. however, its depiction of the arctic cosmos includes other groups with whom the chukchi share physical, cultural, and linguistic affinities their siberian neighbors the koryak, and the inuit, who in the bering strait are more properly termed yup ik. sedna, inuit godd

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

nced by regular masonic authorities, and soon found himself under arrest, after which the bodies he had founded soon ceased to exist, this was simply another case of a clever degreepeddler preying upon credulity and ignorance.the ochs rite of memphis and misraim was not the marconis rite, but evidently some invention of his own. there was also a short-lived egyptian masonic rite ofmemphis for the cosmos in boston,massachusetts,about b i i b,and there are records of an ancient and primitive (spanish) rite ofmemphis and misraim at new york,philadelphia,and chicago about b i j a v j f, which had no connection with the rite established here by marconis.31 evidence of continued activities of this old boston rite, or a revival of one of wilson s various activities, was found in recent years. the

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

re- because it filleth the life-producing bosom of hecate- and it instilleth into the synoches, the enlivening strength of fire, endued with mighty power <99> the creator of all, self-operating, formed the world, and there was a certain mass of fire, and all these self-operating he produced, so that the cosmic body might be completely conformed- that the 1 70 the golden dawn: volume ii book l b o cosmos might be manifest and not appear membranous. and he fixed a vast multitude of in-wandering stars, not by a strain laborious and hurtful, but to uphold them with stability, void of movement- forcing fire forward into fire" hereunto is the speech of axieros. hegemon leads theoricus to the seat of hiereus who rises holding his red lamp. they halt before him. hiereus ,axiokersos, the second kab

spake to kasmillos the candidate and said '1 am the sun in equinox, initiating summer or heralding winter- mild and genial in operation, giving forth or withdrawing the vital heat of life" thus far the voice of axiokersa! hiereus places a seat west of the altar. hegemon indicates this to theoricus. a11 are seated, facing hierophant. hiero the father of all congregated the seven firmaments of the cosmos, circumscribing the heaven with convex form. he constituted, a septenary of wandering existences, suspending their disorder in welldisposed zones. he made them six in number and for the seventh, he cast into the midst thereof the fire of the sun- into that centre from which all lines are equal- that the swift sun may come around that centre eagerly urging itself towards that centre of resou

ROBERT KIRK WALKER BETWEEN WORLDS

els differ in magnitude according to the size of the provinces over which they rule. angels are distinguished by smaller size, and by their being divided numerically. in the case of daemones the division goes further, and their magnitude visibly fluctuate. heroes are of a smaller appearance, but of a greater majesty of bearing. of the archons the most powerful belonging to the outer region of the cosmos are large and massive in appearance. those, on the other hand, who undergo division in the region of matter are apt be to be boastful and generate illusions. souls are not equal in size, but are generally smaller in appearance than heroes. next let us define the distinctions between the appearances of these beings who make themselves manifest. in the case of gods who make themselves manifes

RUBY TABLET OF SET

raction with and representation of yahweh was the responsibility of a separate priesthood. ancient hebrew religion progressed through four stages (1) pre-mosaic animism and magic (2) national monolatry (one god but toleration of others (3) monotheism, and (4) dualism [adapted from persian zoroastrianism (after zaratustra, ca. 600 bce. dualism involves a conflict between two opposing forces of the cosmos in persia ahura mazda vs. ahriman, and later in israel yahweh vs. satan. the hebraic ten commandments are now dated by most "old testament" scholars to ca. 600 bce, some 700 years later than the exodus. in the hebraic system, yahweh is not intelligible through reason or logic, but rather through prophesy and the history of events, whether or not the events' outcomes seem appropriate("theodi

ients to strive to eliminate sources of friction and cultivate homonoia("good relations among the citizenry. he suggested that mankind was subject to hybris (diverse and chaotic animal emotions. acceptance of a master principle or "threatening eminence" called epanastasis is necessary to ensure homonoia in human relations. this master principle was an intuitive apprehension of the divinity of the cosmos: the "gods" whom pythagoras saw as abstract principles or "pure numbers. the monad (1) is the symbol of finity, existence, and permanence in the cosmos. the dyad (2) counters the monad as an evil spirit (kakos daimon, by "breaking away" from the monad "3" shows the action of the monad and the dyad in the creation of existence [as a plane is formed "4" extends creation to three dimensions, a

. i do not suppose that the disciple of valentinus or basilides asked such questions. ipse dixit, they said; our master taught so-and-so. they believed in valentinus or whoever it may have been. the term "science" is employed at times to refer to a body of knowledge concerning the universe or aspects of it. the sense in which i do wish to be understood definitely relates to human knowledge of the cosmos and of power within the cosmos. inextricably involved with this knowledge is the idea of controlling, having mastery over, being able to manipulate. hence, to know involves the ability to control the material aspects and the powers of the cosmos in such a way that the knower/controller is able to derive personal benefit from this. thus the term has to be understood as intimately related to

nd will. scientism as i employ it is thoroughly humanistic, anthropologically oriented, and man centered. gnosticism, motivated by a spirit of scientism, is therefore said to be man-centered and pervasively humanistic. gnosticism speaks of the "pleroma" the spiritual man and such spiritual entities, but we must realize that the gnostics were basically thinking and working in terms of the material cosmos and naturalistic forces. i repeat, i do not ignore the spiritual aspects of the gnostic systems. these were there, but they were not primary in the structure of the gnostic system. ii. the gnosis as a philosophical hermetism in discussing the philosophical roots concerning hermetism, one must be careful to distinguish these from the philosophic character of gnosticism. because gnosticism is

ividually, and finally escape into the great beyond. 2. anthropology what is man according to the gnostics? jonas answers that he is flesh, soul, and spirit, mundane and extra mundane. indeed, if we read the gospels contained in the nag hammadi library we must agree with these statements. however, man as thus described must be conceived of as homogeneous to the scientistically conceived dualistic cosmos. man partakes in the good to an extent, however, his lot is to be involved predominantly in that of the evil aspects of the cosmos. in other words, man as a whole is really part of the evil aspect of the cosmos. he is really qualitatively of an inferior material constitution. however, mankind is divided into three categories, depending on the quantity of the qualitative superior material he

was to be demystified. the same elements are to be found with other names from the ideas of "satanists" who support sociobiological ideologies. a couple of direct quotations from an article by kerry bolton of o.l.h.p 'god: the cosmic, creative energy, a pervasive force 'satan: the cosmic principle or mechanism which activates that 'godforce, to cause change, evolution, destruction, creation. the cosmos, because of this satanic element, is not passive; it is dynamic. whether that dynamism is reflected as evolution or destruction and degeneration is something that man can actively determine by his own intervention, through the satanic spark of self-will that was bequeathed to him. when man misuses his satanic or promethean gift as the result of corruption by christianity and other such mora

ief. so perhaps he was not so anxious as some might suppose to duplicate the pythagorean experiment in greece itself. whereas pythagoras died a violent death and left none of his personal works for posterity, plato lived a full life and left a rich heritage for scholars. and initiates. of the future. that, certainly, is testimony to his wisdom. the chimaera "the secret worship of the logos in the cosmos, the divine spark in every human form" bibliography. asimov, isaac, asimov's biographical encyclopaedia of science and technology. garden city, new york: doubleday and company, 1972. barker, sir ernest, greek political theory: plato and his predecessors. london: methuen and company ltd, 1918. brlitz, charles, mysteries from forgotten worlds. garden city, new york: doubleday and company, 197

very special people called mediums. spiritualism became a fad in the 1850s and then settled into a quieter existence as a new religious movement. the universal church of the master described below is a typical spiritualist group. theosophy grew out of spiritualism but directed its contact to a more evolved group of spiritual being who comprise what was thought of as the spiritual hierarchy of the cosmos. these masters spoke to the leaders of the theosophical society, which became the source of a number of groups as new claims to contact with the masters were put forth. the "i am" religious activity and the church universal and triumphant are two contemporary groups which have claimed contact with the spiritual hierarchy through their founder/leaders. new thought grew directly out of christ

e known outside the religious group, especially if the initiate holds a position of responsibility in today's "modern" culture. though this has always been the case throughout history, it is remarkable in an age when liberalism and the tenets of the humanistic movement are so widely accepted. 4. mythology is notably sparse in today's culture, perhaps because the same technologies that brought the cosmos closer to the eyes of man has also brought us the dramas of radio, television and literature. from available literature, it is apparent that current mythology relies heavily on the remnants of ancient mythologies. the trend is that the individual develops his own mythology, derived from accepted elements in the group, and feeds them back into the group. it is also common to see discussions

, and how blinding to true inner vision, are the ties to tradition. the sources cited here are from a collection titled ancient roots and modern meanings, edited by jerry v. diller. the book covers the extremes in jewish thought of the late 70's. 1. deities: where does judaism stand on the subject of deities? richard l. rubenstein made the following comments "we stand in a cold, silent, unfeeling cosmos, unaided by any purposeful power beyond our own resources. after auschwitz, what else can a jew say about god" a former rabbi, he chose to separate himself from the established jewish community, though his work is representative of the radical reappraisal among jews who, clinging to their one god, have experienced genocide repeatedly for their trust. on the other side is irving greenburg wh

SALMANRUSHDIE THESATANICVERSES

out in advertising and his vocabulary had never recovered from the blow. chamcha could keep up, however. all those years in the voiceover business taught you a little bad language. in marketing parlance _a universe_ was the total potential market for a given product or service: the chocolate universe, the slimming universe. the dental universe was everybody with teeth; the others were the denture cosmos "i'm talking" valance breathed down the phone in his best deep throat voice "about the ethnic universe _my people again: chamcha, disguised in turban and the rest of his ill-fitting drag, hung on a telephone in a passageway while the eyes of impermanent women and children gleamed through barely opened doors; and wondered what his people had done to him now "no capeesh" he said, remembering

SAPPHIRE TABLE OF SET MAIN

s that it is connected to (the human mind and body. this will allow the essence to effect change more in accordance with its will (and the needs of the on and the principle of isolate intelligence. just like the individual, the on as a whole (a common creation of the principle of isolate intelligence and those facets of its gift that have become fully self-aware and independent of the pull of the cosmos) needs to retain a matrix of communication with the ou in order to grow and evolve. the outer manifestation (the matrix) of the on must constantly be modified because the ou (and horus) are in a constant flux. only this way can the impact of the on of set be safeguarded (and this, at the same time, safeguards the nourishment of the on itself. the master speaks because if she doesn't, the on

SAPPHIRE TABLET OF SET

s that it is connected to (the human mind and body. this will allow the essence to effect change more in accordance with its will (and the needs of the on and the principle of isolate intelligence. just like the individual, the on as a whole (a common creation of the principle of isolate intelligence and those facets of its gift that have become fully self-aware and independent of the pull of the cosmos) needs to retain a matrix of communication with the ou in order to grow and evolve. the outer manifestation (the matrix) of the on must constantly be modified because the ou (and horus) are in a constant flux. only this way can the impact of the on of set be safeguarded (and this, at the same time, safeguards the nourishment of the on itself. the master speaks because if she doesn't, the on

SATANGEL

dest count of a few hundred angels had been expanded by the cardinal bishop of tusculum to precisely 301,655,722. of these 133,306,668 were amongst the fallen. others insisted that the nine choirs each had 6,666 legions of 6,666 angels. although such theological absurdities may seem irrelevant to us now, at the time they were considered crucial to our common perception of ourselves in relation to cosmos. what can hardly be disputed is that the angels, and their relatives the devils, have been wholly accepted and imprinted into the collective imagination of our culture over hundreds of thousands of years. thus, although we may now be wholly immersed in an aeon of atheist and nihilist world views, the angels and devils themselves still provoke a powerful response from our deeper minds. angel

the back of a cloud. i will be like unto elyon. according to some versions of this myth, the devil has set himself up in competition to god, and has created his own dark counterpart of heaven within the abyss. according to st. augustine the war in heaven was brought about when god created an order of angels and strengthened them with an act of grace that gave them a profound understanding of the cosmos and their place within it. he then created a second order, but withheld his grace, so giving them the opportunity to sin. this they did, and with enthusiasm. amongst the first order was micha-el, who managed to expel the sinners from heaven. in an alternative version of this doctrine, the cause of the fall is disobedience and pride. lucifer was originally the greatest of the seraphim and re

SATANIC RITUALS

appear in thy glory, and thou steepest. go, lie, say to the wretch who appeals to thee "hope, be patient, suffer; the hospital of souls will receive thee; angels will succour thee; heaven opens to thee" imposter! thou knowest well that the angels, disgusted at thy inertness, abandon thee! thou wast to be the interpreter of our plaints, the chamberlain of our tears; thou was to convey them to the cosmos and thou hast not done so, for this intercession would disturb thy eternal sleep of happy satiety. thou has forgotten the poverty thou didst preach, vassal enamoured of banquets! thou hast seen the weak crushed beneath the press of profit while standing by and preaching servility! oh, the hypocrisy! that man should accept such woe unto himself is testimony to his blindness-that very afflict

ld should not be [participants answer the gesture] participants: ki'q az-athoth r'jyarh wh'fagh zhasa phr-tga nyena phragn'glu. honor to azathoth, without whose laughter this world should not be. celebrant: kzs'nath r'n as-athoth bril'nwe sza'g elu'khnar rquorkwe w'ragu mfancgh' tiim'br vua. jsnuf a wrugh kod'rf kpra kybni sprn'aka ty'knu el-aka gryenn'h krans huehn. azathoth, great center of the cosmos, let thy flutes sing unto us, lulling us against the terrors of thy domain. thy merriment sustains our fears, and we rejoice in the world of horrors in thy name. participants: ki'q az-athoth r'jyarh wh'fagh zhasa phr-tga nyena phragn'glu. honor to azathoth, without whose laughter this world should not be [celebrant lowers hand, then renders the sign of the horns with his right hand. all par

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

of the order of nine angles and the society of dark lily both approach and describe the concept of the abyss differently, there are similarities when one considers what occurs when there is a successful passing of the abyss. thus the concept of 'all is one' is found in both systems. yet both groups advocate a maintenance of individuality in relation to a unification with the natural order of the cosmos. thus there is no loss of self-hood in satanic tradition, no absorption by the godhead as represented by the right hand path traditions.(23) together with a unification with the natural order, is the acquisition of wisdom that is found not only in satanic and left hand path traditions but also in those of the right hand path. here wisdom satanism- an examination of satanic black magic side

ral order, is the acquisition of wisdom that is found not only in satanic and left hand path traditions but also in those of the right hand path. here wisdom satanism- an examination of satanic black magic side 9 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 a collection of sacred-magick.com< the esoteric library refers to an understanding of the cosmos in essence, as it is. from a jungian perspective it implies a withdrawal of not only one's own projections but also of all the projections from all other people onto the universe. everything is therefore understood according to its inner nature rather than its exterior form. this is referred to as 'acausal perception' by the order of nine angles, that is, perception that occurs other than c

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ing islam; characterized by an ecstatic, trancelike mysticism. sunnah: the example of the prophet muhammad, containing the hadiths, or sayings; provides guidance to everyday questions of faith and morality. sunni: the main sect of islam. supernatural: that which is beyond the observable world, including things relating to god or spirits. supreme being: the central god responsible for creating the cosmos. sura: any chapter in the qur an. susano-o: the shinto god of violence and the ruler of the oceans. svetambara: literally, white-clad; one of the two main sects of jainism. swastika: a pictorial character that symbolizes the eternal nature of brahma because it points in all directions; also used as the official emblem of the nazi party during world war ii (1939 45. takhts: seats of spiritua

orship many gods. pantheon: the class or collection of all gods and goddesses in a system of belief. polytheism: a religion worshiping many gods. shaman: in indigenous tribes, an intermediary between the gods and the tribal members; also one who controls various spiritual forces, can look into the future, and can cure the ill with magic. supreme being: the central god responsible for creating the cosmos. theology: the study of god and of religious truths. totem: some sort of object or animal that assumes a spiritual symbolism for a clan or tribe. 2 world religions: almanac what is religion? origins of religion there are essentially two different theories on the origins of religion. one is called the faith-based theory. it assumes that religions are the result of divine messages from one or

ion there are essentially two different theories on the origins of religion. one is called the faith-based theory. it assumes that religions are the result of divine messages from one or more gods, or from prophets (messengers) of such a supreme being or universal consciousness or awareness. believers accept that their religion began as a direct or indirect revelation from a deity, or god, or the cosmos. orthodox christianity, the set of beliefs and rituals followed by most christians, says that jesus christ religion addresses spiritual matters and often provides guidelines for living that people can follow in their daily lives. about 5.1 billion people, or most of the world s population, identify with a religion. images.com/corbis. world religions: almanac 3 what is religion (c. 6 bce c

des, on the other hand, argued that being itself was the one and only constant reality. all changes were simply illusions of the senses. therefore, only the use of reason, without the use of the senses, could bring humans close to an understanding of the real truth of existence. about greco-roman philosophy belief. reason and rational thought can provide answers about the origin and nature of the cosmos without involving the supernatural or gods. followers. those who turned to philosophy often did so because greco- roman religion did not address their questions about nature and existence. as the religion declined in popularity, more people turned to philosophy for answers. name of god. logos, or reason and defining pattern, was used by several greek philosophers to denote the way matter an

le family in ephesus in about 535 bce. though he came a generation later than the milesian school, heraclitus continued their tradition of looking for the fundamental substance of all matter. unlike the other philosophers of asia minor, he claimed that everything came from fire. with such a volatile element as his core substance, heraclitus went on to argue that change was the only reality in the cosmos and that stability was mere illusion. one of his most famous sayings is we both step and do not step in the same rivers. we are and are not. although the universe was held to be in continual flux, the logos, literally meaning word or logic, served as an ordering principle. this concept influenced not only plato but also the neoplatonists. according to heraclitus, the soul was part of the co

behind writing, usually referred to as the fragments or sometimes the cosmic fragments. several other early philosophers, including empedocles and anaxagoras, also left behind brief writings. the first comprehensive works in greek philosophy come from plato. important among plato s books are the republic, phaedo, symposium, and timaeus, in which he attempts to connect the soul, the state, and the cosmos. aristotle wrote organum, dealing with logic. he also wrote physics, metaphysics, de anima, de poetica, and other texts on natural science and physics. the meditations, by marcus aurelius, deals with practical questions surrounding stoicism. plato s allegory of the cave plato created one of the most famous analogies (a comparison in story form) in western thought with his discussion of how

as said that there were an infinite number of particles or seeds (spermata) that combined to create everything in the universe. these seeds, or building blocks, could be divided into smaller parts, or combined to form larger items. anaxagoras claimed that this ability of matter to be divided or combined together accounted for the vast variety of forms in the universe. anaxagoras s creation of the cosmos anaxagoras held that these seeds were eternal and have always been in existence. for anaxagoras, there was no such thing as a void or empty space. at the beginning of the cosmos (universe, such seeds were initially in one huge mass without shape or form. through nous, or organizing principle, this mass was set in rotary motion. this motion caused the mass to separate out into smaller elemen

in one huge mass without shape or form. through nous, or organizing principle, this mass was set in rotary motion. this motion caused the mass to separate out into smaller elements. world religions: biographies 27 anaxagoras anaxagors believed the creation of the world was due to this separating of the seeds and by the effect of the spinning motion on these seeds. the formation of the universe or cosmos took place in two stages. first was the revolving process, which separated and then remixed the particles. in this stage, all the dark particles came together to form night, and the fluid seeds joined to make the oceans. the friction in this rotary motion in turn caused heat, which set the stars and sun on fire. the development of all living things came in the second stage, when the same ty

led to doubts in god s existence (agnosticism) or possibly even a complete lack of belief in god or gods (atheism. some historians, however, call anaxagoras the father of theism, the belief in a personal god that created the universe, or even of monotheism, the belief in one supreme being. although it was never referred to as a god, the nous anaxagoras believed in was the thing that set the early cosmos in motion and organized life. this was taken by some to mean that anaxagoras s theory focused on one power or force in the universe, rather than a pantheon, or group, of gods as the greeks had believed. therefore, the father of agnosticism or atheism is sometimes also called the father of monotheism. for more information books fairbanks, arthur, ed. and trans. the first philosophers of gree

ayed on lesbos for a year, gathering a group of scholars around him. he continued his studies in animal life, developing his theory that all plants and animals have goals or natural ends. to aristotle, such ends must be understood in order to comprehend the animal s physical structures fully. such belief is called teleology, and it assumes there is some sort of organizing principle at work in the cosmos. it was during this time that aristotle also formed world religions: biographies 35 aristotle his idea that the soul was the most important part of an individual, and that it joined with the body to form the whole. this differed from plato s belief in a more universal soul that was only a temporary part of an individual. by 343 bce aristotle had returned to the macedonian capital, pella, wh

SETIAN DIVINATION

u are the center of it. secondly you are making yourself aware of blind spots in your initiation. if you can't see how a certain world is important as another, it reflects a lack of balance, that needs to be corrected by willed action, or will be corrected by the universe in her usual sweet and loving way. thirdly it reminds you of the deeper work that needs to be done- making your own map of the cosmos, so that you can affect it with utter precision now, and after your death. this later exercise in objective consciousness is very hard. i hope that as setians play with the divinatory systems, you draw your attention to these nine ways of its working often, so that you begin to unlock more than the average occultist who would like to add the divinatory system to a collection of other neat

SPENSER THE CULT OF THE ALL SEEING EYE 1960

g spot' for the viewer's eyes, he provided one spot of black amid the light colors, a half circle at which all lines of the fresco and the room converge" in the new yorker story cited earlier (see sources, beskow was quoted as saying "my fresco contained no intentional symbols, though i've heard people say that the black-and-pale-blue circle in the upper middle section of the panel stands for the cosmos. all that i seriously sought to do was to open up the wall, in order to let the eye travel farther, and to open up the mind, provoking meditation but not directing it (all emphasis supplied- 8- the mystic, p. d. ouspensky, has written4 that in "real art nothing is accidental. it is mathematics. everything in it can be calculated, everything can be known beforehand. the artist knows and unde

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

ceptible phenomena, but not the harmonious ordering principles that regulate them. these harmonizing and ordering principles must rather be discovered in the human mind, if one wishes to see them at work in outer nature. the deeper meaning of the world, which is expressed as an eternal law of necessity, appears in the human soul and first achieves immediacy and actuality there. the meaning of the cosmos is revealed in the soul. that meaning is not to be found in what we perceive by sight, hearing or touch; it must be brought up from the hidden depths of the soul, for it is there that the eternal laws lie hidden. to find the eternal, one must go down into the psychic depths. in those depths is god the eternal harmony of the cosmos. 38 christianity as mystical fact thus, the human psyche is

forgets everything else and itself. it holds to and is filled only with the power of which it is the follower platonic mysteries 57 and servant, and to this it offers the incense of the most sacred and chaste virtue.65 for philo there are only two alternatives to follow the way of the senses (perception and intellect, in which case one is confined in the limits of oneself and draws back from the cosmos; or to become aware of the universal power and so, within one s own self, experience the eternal: he who wishes to escape from god falls into his own hands. for there are two things to be considered: the universal spirit, which is god, and one s own spirit. the latter flees to and takes refuge in the universal spirit, for one who goes out beyond his own spirit says to himself that it is not

reatures besides them. now they are joined into one, love binding the many together, now they are scattered once more, dispersed through hatred and strife.78 from the empedoclean standpoint, everything in the universe is simply the elements in different combinations. things could only come into existence because the primal unity was torn apart into four natures, dispersed into the elements of the cosmos. hence if we encounter something, it is a constituent part of the scattered divinity. but the divinity is hidden in things as we see them; it had to perish in order for things to come into existence. for what are things but combinations of the members of god, organized into wholes by love and strife? in the words of empedocles: see, for a clear demonstration, how the limbs of a man are cons

ds borne by their wings.79 empedocles clearly implies that the philosopher is one who rediscovers the divine original unity in things, hidden under a spell, whirled about by love and strife. but if we find the divinity who is hidden there, we must ourselves be divine beings. for empedocles adheres to the view that like can only be known by like. 80 these ideas about the nature of humanity and the cosmos transcend considerations of sense experience. they are ideas that the mystai found in their myth of osiris: the god, the creative power is poured out into the world. this appears in empedocles four elements. god osiris is slain. human beings, with their knowledge (which is divine in nature) will restore him to life. we are to rediscover him in the form of horus (son of god, logos, wisdom) i

being an osiris. this then is the initiation practiced in egypt. it taught that whoever aspires to the highest stage of being must recapitulate, inwardly microcosmically, the universal and macrocosmic events connected with osiris. plato has described such a cosmic process: the creator had stretched out the world-soul on the world-body in the form of a cross, and the subsequent organization of the cosmos constitutes a redemption of the crucified world- soul.90 if someone is to become an osiris the same process must take place in miniature. the initiand must allow the inner experience of becoming an osiris to unfold and fuse with the events of the cosmic osirian myth. if we were able to look inside the temples where the initiatory transformation into osiris took place, we would 90 christiani

illumination. it no longer has thought, ideas, or knowledge in the usual sense, but is merged into and united with god. the divine is an experience that cannot be put into the form of thoughts or ideas that express what it is like. it must be experienced. and anyone who has experienced the divine has to admit that it can be conveyed only indirectly, through the living quality of one s words. the cosmos is an image of this mystery-being whose reality is experienced in the deepest strata of the soul. it originated from the invisible and inconceivable god, and the wise ordering of the cosmos directly reflects the divine nature, harmonizing the phenomena of sense perception. in its wisdom and harmony it mirrors spiritually the godhead, the divine spirit or mind that has been poured out into t

and the imageless god. human beings are united with the logos insofar as they really possess knowledge. in them the logos is embodied; a spiritually developed person is a representative of the logos. above and beyond the logos is god. beneath it is the transient world. our human vocation is to link them in one. the spirit we encounter in our own inner nature is at the same time the spirit of the cosmos. much in this way of thinking is reminiscent of the pythagoreans that the heart of reality must be looked for in the inner life. at the same time, the inner life includes an awareness of cosmic significance. augustine speaks in essentially philonic terms when he says: christian and pagan wisdom 155 we therefore behold these things which you [god] have created, because they are; but they are

TECHNICIANS GUIDE TO THE LEFT HAND PATH

lted from the first becoming and it is embedded within that essential complex at all perceptual levels. it has been called many different things at assorted periods of time and culture (yin/yang, passive/active, positive/negative etc) however, the essence remains the same no matter the conditions they are manifest within. resonance can be accepted as a methodology to understand the actions of the cosmos or of the quark. it can also be understood as a metaphor that describes transformational subjective experience, or as a platen to understand the relation between consciousness and objective reality. the designation is of little significance, either way it is a tool for placing the experiences of the subjective and objective universes of man into a model activity that can be emulated. taken

TEXE MARRS CODEX MAGICA SECRET SIGNS MYSTERIOUS SYMBOLS AND HIDDEN CODES OF THE ILLUMINATI

onfman, jr, son of billionaire edgar bronfman, sr, head of the world jewish congress, is ceo of seagram, the giant liquor and entertainment industry conglomerate. seagram's logo is subtly placed on the wall and includes a white horse (shades of revelation 6) and other interesting features (photo: usa today, december 14, 1998) in cabala, the sacred tree of the sephiroth is claimed to represent the cosmos, including god (male, his shekinah (anna, the goddess/female, and the kingdom of zion. as shown here, the foundation of all things is the male genitals, or the sex generative process (zolar's encyclopedia of ancient and forbidden knowledge, arco publishing, 1984) magical signs of the jewish cabala 447 jewish comedian jerry seinfeld strikes a decidedly cabalistic pose. it is well-known in en

THE BOOK OF PLEASURE

e complication is its evolution. no man shall understand "why" by its workings. know it as the illusion that embraces the learning of all existence. the most aged one who grows no wiser, it may be regarded as the mother of all things. therefore believe all experience to be illusion, and the law of duality. as space pervades an object both in and out, similarly within and beyond this ever-changing cosmos, there is this secondless principle. 17 18 19 5: by scores of incarnations, our eventual "self" is derived from the attributes with which we endow our god, the abstract ego or conceptive principle. all conception is a denial of the kia, hence we are its opposition, our own evil. the offspring of ourselves, we are the conflict of what we deny and assert of the kia. it would seem as though we

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

ds of prayer, and we will flame forth from thee as a mighty whirlwind of infinite fire! 15. hearken unto our voice, o all ye brethren of us. for we are the inner government of the world, whose work is in l.v.x, that is the one light of the ageless mysteries; and know thou that our names are immortal. the universe is a symbol of our mighty forces of light; we are the secret initiators of the whole cosmos of man. in our holy order shalt thou commune with l.v.x; and so shalt thou see the nameless one, the immortal one, the mysterious godhead of supreme truth, whose wisdom is eternal and whose understanding is perfection. 16. from the great unmanifest we thunder forth as a voice of great darkness; but this darkness is the one unfathomable mystery of the one true light of the whole universe. 17

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the city, then he knew that the light was within himself. upon this realization, bucke experienced a great sense of exultation, of joyousness, immediately followed by an intellectual illumination quite impossible to describe. it seemed as if there streamed into his brain one momentary lightning-flash of the brahmic splendor which would henceforth forever lighten his life. he saw and knew that the cosmos is not dead matter but a living presence, that the soul of man is immortal, that the universe is so built and ordered that without peradventure all things work together for the good of each and all, that the foundation principle of this world is what we call love and that the happiness of everyone is in the long run absolutely certain. bucke would ever after insist that he learned more with

he recipient is bathed in an emotion of joy, assurance, triumph, salvation. but, bucke explains, it is not salvation in its usual context of deliverance from sin, but it is the realization that no special salvation is needed, the scheme upon which the world is built being itself sufficient. 3. intellectual illumination: the recipient does not merely come to believe, but he sees and knows that the cosmos, which to the self-conscious mind seems made up of dead matter, is in fact far otherwise is in very truth a living presence. 4. sense of immortality. 5. loss of the fear of death. 6. loss of the sense of sin. 7. instantaneousness of the illumination. 8. previous character of high intellectual, moral, and physical degree. 9. age about 36. 10. added charm of the illumined personality. 11. tra

awards for painting and figurative draftsmanship. she has personally executed art works in every ancient and modern technique known, including nearly 500 giant-size items in public buildings throughout the world. in her opinion, piczek cautions that the shroud must not be conserved as a painting would be, or else we may destroy the only object on earth which is the blueprint of the future of our cosmos. there have always been critics, skeptics, and disbelievers when it comes to the authenticity of the shroud. even king abgar s second son, manu v, was a doubter, in spite of his father s alleged cure after viewing the face on the shroud. the sons of the byzantine emperor were also skeptics. bishop henri de poitieres of troyes (fl. mid-fourteenth century) vacillated between praising the exhi

a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 258 mystery religions and cults theearliest, legible human records, known as the pyramid texts of egypt (c. 3000 b.c.e, contained many prayers which were used as magical formulas and spells. systematized theologies that dealt with the essential questions about the true nature of humankind and its relationship to the cosmos. the hierophants created theological constructs and formulated esoteric answers that brought initiates and aspirants to the great religious cities of heliopolis, memphis, hermopolis magna, abydos, and thebes. m delving deeper brandon, s. g. f. religion in ancient history. new york: charles scribner s sons, 1969. cotterell, arthur, ed. encyclopedia of world mythology. london: dempsey parr bo

, but rather a movement or a state of mind. what satanists do worship, these individuals explain, is a spirit being commonly known as sathan in english and sathanas in latin. they do not believe satan to be the supreme god, but they believe him to be the messenger of god in that he brought to eve the knowledge of god. satanists believe that there is a god above and beyond the god that created the cosmos. the most high god takes no part in the affairs of the world; thus satanists believe their faith to be the only true religion, insofar as revealed religion to mortals can be understood. satanism, according to certain of its exponents, is the oldest of all world religions, and it is the only one that by doctrine lays claim to having its origin in the garden of eden. adam s firstborn son, cai

those who visited van tassel s headquarters at giant rock, california, soon became aware that schare was one of several flying saucer stations in blaau, the fourth sector of bela, into which our solar system is moving. shan was the name that van tassel s space brother had given for earth. commandant ashtar also decreed the universe to be ruled by the council of seven lights, which had divided the cosmos into sector systems and sectors. van tassel found the ministry of universal wisdom based on his revelations from the space brothers. this ministry teaches the universal law that operates in seven states: gender, male and female; the creator as cause; polarity of negative and positive; vibration; rhythm; relativity; and mentality. daniel fry (1908 1992) established understanding incorporated

iousness the sense or special insight of one s personal or collective awareness in relation to the universe or a universal scheme. cosmic sense the awareness of one s identity and actions in relationship to the universe or universal scheme of things. cosmology the philosophical study and explanation of the nature of the universe or the scientific study of the origin and structure of the universe. cosmos from the greek kosmos meaning order, universe, ornament. the entire universe as regarded in an orderly, harmonious and integrated whole. coven from the anglo-norman, mid-seventeenth century assembly and from convenire meaning convene. an assembly of or a meeting of a group of witches, often 13 in number. cryptomensia a state of consciousness in which the true source or origin of a particula

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ng camel handler. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d superstitions, strange customs, taboos, and urban legends 239 chapter 14 invaders from outer space are humans alone in the universe? throughout history, humankind s religions have probed the unknown to provide an answer to what occurs after death, and its sciences have attempted to scan the cosmos for clues to the possibility of intelligent life elsewhere in the stars. 241 chapter exploration ufos in ancient times space visitors in the bible and other holy books the modern ufo era begins the air force and project blue book the condon/university of colorado report hangar 18 roswell, new mexico socorro, new mexico ufo contactees and abductees george adamski daniel w. fry betty and barn

ortunity to share stories of their own alien encounters with the media. van tassel introduced the world to ashtar, commandant of station schare. schare was one of several space stations in blaau, the fourth sector of bela, in which our solar system is moving. shan was the name that ashtar gave for earth, and he said that the universe was ruled by the council of seven lights, which had divided the cosmos into seven sectors and systems. ashtar proclaimed that the space intelligence s main purpose was to save humankind from itself. once that great obstacle had been met, then the minor problem of how to deal with nuclear fission would right itself through the harmony that would then be extant on earth. ashtar and his fellow space intelligences also gave van tassel instructions for the construc

iousness the sense or special insight of one s personal or collective awareness in relation to the universe or a universal scheme. cosmic sense the awareness of one s identity and actions in relationship to the universe or universal scheme of things. cosmology the philosophical study and explanation of the nature of the universe or the scientific study of the origin and structure of the universe. cosmos from the greek kosmos meaning order, universe, ornament. the entire universe as regarded in an orderly, harmonious and integrated whole. coven from the anglo-norman, mid-seventeenth century assembly and from convenire meaning convene. an assembly of or a meeting of a group of witches, often 13 in number. cryptomensia a state of consciousness in which the true source or origin of a particula

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tablet was the gmost powerful of all powers, h the process by which the world was created and by which all gsubtle things h might penetrate gevery solid thing, h and by which base material might be transformed into precious metals and gems. for centuries, the writings of hermes trismegistus were considered a precious legacy from the master of alchemy. the hermetics believed that the nature of the cosmos was sacramental: gthat which is above is like that which is below. h in other words, the nature of the spiritual world could be discovered through the study of the material substance of earth; and earthly humans, created of the dust of the ground, comprised the prima materia of the heavenly beings they would become, just as the base elements of earth comprised the raw materials for gold. th

hinx. the writings of hermes trismegistus were considered by the alchemists as a legacy from the master of alchemy and were, therefore, most precious to them. the alchemists, who were concerned with the spiritual perfection of humans as well as the transmutation of base metals into gold, recorded their formulas and esoteric truths in allegorical form. the hermetics believed that the nature of the cosmos was sacramental, and hermes f dictum that gthat which is above is like that which is below h was the essence of universal truth. in other words, the nature of the spiritual world could be discovered through the study of the material, and earthly humans, created of the gdust of the ground, h comprised the prima materia of the heavenly, just as the base elements of the earth comprised the raw

les, pythagoras (c. 580.c. 500 b.c.e, and lycurgus traveled to egypt to converse with priests who heard the voice of the sphinx. ancient magi solemnly testified that the statues of egypt spoke, and when these oracles of hewn stone uttered their pronouncements, scribes wrote their words on rolls of papyrus while priests listened. the greeks saw in numbers the mystical keys to the great mind of the cosmos; and the fates of kingdoms, commerce, and human lives hung on the enigmatic utterances of the delphic oracle. a greek sect called the psychagogues conjured the spirits of the dead, who brought petitions for their survivors as well as prophetic messages. with so many deities to keep track of, it is no wonder that the greeks were ever on the alert for omens, even in such simple phenomena as b

the psychic sciences. garden city, n.y: doubleday and co, 1966. petrie, jodra. tell fortunes and predict the future. new york: award books, 1968. woodruff, maurice. the secrets of foretelling your own future. new york: signet, 1969. making the connection clairvoyant someone who has an ability or insight to perceive or see objects, events or actions in a supernatural way, beyond the normal senses. cosmos from the greek kosmos meaning gorder, universe, ornament. h the entire universe as regarded in an orderly, harmonious and integrated whole. deity from late latin deitas gdivine nature, h and deus ggod. h a divine being or somebody or something with the essential nature of a divinity, such as a god, goddess. the dispersion from the greek diaspora meaning to scatter or disperse. refers to the

usness the sense or special insight of one fs personal or collective awareness in relation to the universe or a universal scheme. cosmic sense the awareness of one fs identity and actions in relationship to the universe or universal scheme of things. cosmology the philosophical study and explanation of the nature of the universe or the scientific study of the origin and structure of the universe. cosmos from the greek kosmos meaning gorder, universe, ornament. h the entire universe as regarded in an orderly, harmonious and integrated whole. coven from the anglo-norman, mid-seventeenth century gassembly h and from convenire meaning convene. an assembly of or a meeting of a group of witches, often 13 in number. cryptomensia a state of consciousness in which the true source or origin of a par

THE GOLDEN ESSENCE

hen all would be plunged back into the unformed and original state of chaos, and from thence, the regeneration would take place, with all things cosmically regenerated and re-emerging back into the perfection of a pristine and new condition. humans, and all things, were not exempt from the cosmic drama, from the fate of cyclical existence, for humans and all things else were not separate from the cosmos or the world, but part of it, sharing in its fate. all indo-europeans, and many non-indo europeans, believed in the great life, death, and renewal of the cosmos; the hindus certainly come to mind, with the kalpa and regeneration system; the norse ragnarok mythology shows the world being destroyed by fire and ice, the very primal elements from which they believed the world was created from

f actual death, was the central focus of the mysteries. what must be kept in mind, ho wever, is that the experience of death cannot be fully simulated; actual death may be in some aspects similar to ritual or symbolic death, but they are still not the same. what can be the same, however, is the renewal that follows- the mysteries allowed a person to experience the renewal of the self and even the cosmos, right here and now. this was possible because of the nature of the renewal itself- its true reality was not something that required the body to stop working to reveal itself; all that it required was a true and deep change in awareness- a change that symbolic death ordeals helped bring about, by helping people to let go of the grasping of the ego which so often distracted us from recognizi

ough the very awareness of this reality, on the part of a conscious being, completed the loop somehow, and allowed its mystical renewing reality force to bridge across the awareness and to suffuse the consciousness of the one who was aware, and by so doing, bring about a transformation that was, in all ways, the same transformation that was waiting in potent ial at the heart of all things for the cosmos itself. humans were not different from the cosmos, on one level; a human transformation/rebirth through understanding of the divine mysteries was a lower harmonic to the cosmic rebirth or regeneration; the same event in essence, if not in magnitude. in fact, as we shall see, regeneration and recognition have a deep and important relationship in this context. what happens to a dream deferred

great circle, completing the universal cycle, and leading to a new, regenerated and perfected world, ready for a new cycle. this is the serpent swallowing its own tail; this fire is the first and the last, and it brings regeneration and renewal. a person who became aware of this force would immediately experience its renewing effect. that person s body and mind, which can be seen as the world or cosmos reflected as a human form, would be both metaphorically destroyed and actually regenerated by this force- all because they became aware of it. as i said above, awareness is part of the key- i said: simply put, recognition of this reality, a direct awareness of it, caused the renewal to occur. it was as though the very awareness of this reality, on the part of a conscious being, completed th

hough the very awareness of this reality, on the part of a conscious being, completed the loop somehow, and allowed its mystical renewing reality force to bridge across the awareness and to suffuse the consciousness of the one who was aware, and by so doing, bring about a transformation that was, in all ways, the same transformation that was waiting in potential at the heart of all things for the cosmos itself. the factor of awareness, then, completes the loop. when you turn the full force of your awareness onto something, you unite with it, and it with you. when you turn your awareness on to the ultimate reality of things (as the cunning fire is the ultimate reality of things) your being becomes merged with the whole process of creation, destruction, and renewal, right at that moment. you

e participants. through them, their entire world, their lives, and time itself, was regenerated. as we will see, the housle rite is our craft s way of doing this very thing, for us, right here and now. the housle, when properly performed, and when properly understood and recognized with clear awareness, is nothing more and nothing less than the ritual vehicle that completes the loop of the entire cosmos as expressed in ancient mythology, and regenerates the participant, their mind and body, and through them, their entire world. it is the regeneration of time that was the center of ancient faith and mysteries. another important key is found in the word recognition. many people use this word without being aware of its true meaning. re means again, and cognition means to be cognizant or be aw

of the human soul or being; and in most folklore and mythology, she is subjected to ordeals that usually end with her rescue or restoration by a hero, and her bearing of a child. the child, as described above, represents a kind of culmination to any linear story, just as it is the culmination of a line of divine or mortal descent. it can also be seen as a harmonic to the culmination of the entire cosmos, leading to destruction or purification and regeneration. the fact that so many folk and faery tales (see the grimm s canon, for instance) end with the princess or maiden bearing a child, is interesting to say the least. what is very important about the mysteries of the daughter is that she (and the feminine mysteries in general) are more representative of the craft worldview, as well as th

y of experiencing everything. we are the eternal stillness in the midst of motion, and we can recognize that and experience it, right now. in this state, we can fully experience our own lives and deaths, without ever living or dying. and a state of reality, of existence, where one does not live or die, sounds a good deal like the mythological descriptions of the golden age at the beginning of the cosmos, when humans lived happily and free with no old age or death. in this manner, using our special fire-endowed understanding and awareness, we can reexperience all things in our life, see them again for the first time, from a new perspective, which is very much like the old one, but with an added transcendental twist of cunning. how can we achieve the promise of the mythologies? awareness is

ut, recognition of this reality, a direct awareness of it, caused the renewal to occur. it was as though the very awareness of this reality, on the part of a conscious being, completed the loop somehow, and allowed the renewing reality force to bridge across the awareness and to suffuse the consciousness of the one who was aware the universal myth pattern is your door, your map. you know that the cosmos is born, lives, and dies to be re-born and renewed cyclically. you also know that this timeline is far from linear, that these living and dying and renewing forces all actually exist at the same time in a timeless way at the heart of all things, including you and your awareness. your very awareness of these truths is already your mind making contact with them; the realities behind these myt

hoosing to be conscious and fully aware of fate and the reality at the heart of all things, you merged with it. fate was meaningful after all; the participating consciousness realized something one day (a day after the fire was given to mankind by the master: it realized that it was participating in nothing less than apotheosis. where does the apotheosis come from? it comes from the fact that the cosmos, as well as the phenomenon of you, has an ever-renewing fire of reality at its heart, which overcomes death and destruction. understanding the function of the fire, and being aware of it with your newly expanded sense of awareness, which allows for a new, more proper focus, allows the reality of the fire to bridge into all phases of your self, in a way that you can now experience it, where

THE MAGICIAN S KABBALAH

h" geburah and the glory "veh gedulah" chesed this statement is made in the lesser and greater banishing rituals of the pentagram, with an appropriate gesture pointing to the crown of the head, below the feet, and the left and right shoulders as the kabbalistic cross. the god-name of chesed, al means also "unto, towards, and again refers to the dynamic aspect of god, or the expansive force of the cosmos. chesed is the first and most active of the sephiroth below the abyss in that it is the explosion into manifestation, or chockmah in a lower order. in context of the psyche, chesed is, as dion fortune puts it "the formulation of the abstract principle which forms the root of any activity" thus, the abstract principle of "settlement, maslow's "survival motivator" is above the abyss, but may

lah that an "umatched yod" remains once the combinations have taken place, which then transmits the light of ain soph aur into the creative process and manifestation (signified by the hermit tarot card. this is similar to chemistry and physics, where unmatched particles form the basis of further reactions and energy bounds. indeed, the recent discovery of background radiation from the edge of the cosmos is written of in identical terms, as the epoch of recombination, the first ripples of cosmic structure, and is the stage where light was set free from the foggy soup of radiation. dion fortune writes that "binah is perpetually binding force into form, and geburah perpetually breaking down form via the preserving influence of chesed. the sepher ha-temunah, amongst other works, uses the doctr

THE MIDDLE PILLAR

act eternally with whatever infinite deity there may be. that is to say, through the yechidah we have immediate access to all the dynamic inspiration and spiritual power of the collective unconscious. by the magical hypothesis, the higher genius corresponds within man to the possible relationship of god to the universe. that is to say, man being the microcosm of the macrocosm, a reflection of the cosmos, is a universe within himself, a universe ruled and governed by his own divinity. so whatever magical work is undertaken must always be in accordance with the dictates and under the surveillance of that higher genius. and since, at first, there is no immediate method of realizing whether any particular magical effort has the approval, to state it simply and naively, of the higher self, the

f all parts of the psyche, yet its synthesis transcends all of its separate components. it represents the restored equilibrium between the conscious and the unconscious. the uniting symbol portrays a balanced psychological state that we wish to achieve. in eastern societies, the uniting symbol often takes the form of a drawing called a mandala, or "magic circle" said to be a balanced glyph of the cosmos. the most important uniting symbol in the west is the qabalistic tree of life. reich and his theories wihelm reich (1897-1957) studied medicine and freudian analysis at vienna university. he spent two years doing postgraduate work under professor wagner-jauregg. it was during this time that he formulated two of h s most recognized theories. the first was the concept of "physiological armori

e imaginative fadties of the transconscious self can be used to activate the latent faculties of the psyche and bring renewed health and well-being to the entire mind/ body system. the tree of life the qabalah is the mystical system of the medieval jews; its exact origins are buried in antiquity. its primary symbol, the tree of life, is said to be a glyph of the essence of god, the origins of the cosmos, the soul of man, and a model of how to live in accordance psychology and magic 131 with the divine plan. it is also the most important symbol used by magicians and other practitioners of the western esoteric tradition. for our purposes, we will focus upon the tree of life as a "uniting symbol"-an image of the individuated psyche. the tree itself is composed of ten sephiroth (spheres or ema

particularly on the material or earth plane) which can be directed by the hand and used to obtain spiritual "gold" through the number five (the creative heh, and the five elements, eheieh, as asserted through the tracing of a pentagram, is an expression of the five-fold existence of the power of the divine self and the light (lvx) of adonai, who is the palace of yhvh. it is that which created the cosmos and which rules over it with justice and strength, permeating every aspect of creation. everything in the universe is composed of the one true selfwhich is both the power that transforms and the object of the transformation.21 the pentagram 191 divine hebrew names associated with the lbrp the lesser banishing ritual of the pentagram is said to be most effective in the qabalistic realm of as

THE MOTHMAN PROPHECIES

ditions to exist simultaneously on a single planet also requires a whole series of improbable coincidences. men have always gazed at the night sky and dreamed of other worlds. four thousand years ago, enoch became the first space traveler, visiting seven worlds or planets after being roused from his sleep by angelic spacemen. swedenborg, the great swedish mathematician, went wandering through the cosmos in the 1700s, and a proper bostonian named william denton was given a guided tour of venus in the 1860s. george adamski, howard menger, and several others visited the moon in the 1950s, preceding neil armstrong by more than a decade. menger, a new jersey sign painter, brought back some "moon potatoes" that looked like rocks. and they didn't cost the taxpayers a cent. adamski, a california e

ions, and their well-meant intentions. then they leave us sitting on a hilltop waiting for the world to blow up. when the world was sparsely populated and the signals from the superspectrum were not smothered in so much static from the lower spectrum, men learned to place great faith in these entities and their prophecies. priests, scholars, and magicians achieved a marvelous understanding of the cosmos and the cosmic forces through astrology, alchemy, and the magical manipulation of matter. but as man followed the angelic dictate "multiply and replenish the earth" our planet began to suffer from psychic pollution. the record on that great phonograph in the sky cracked and stuck in a single groove. single groove. single groove. single. iii. the contactee syndrome is a fundamental reprogram

sciousness published in the year 1900. in religious circles !he phenomenon is called "illumination" in its purest form, illumination is not a religious experience. for a few brief moments the percipient understands, truly understands, the workings of the entire universe. he perceives all of history, past, present, and future, totally. he feels he is a part of the superspectrum and is one with the cosmos. unfortunately, when the brief experience is over he cannot remember most of it because it has been added to his subconscious, and he cannot articulate those parts he can remember. but he has been re-programed, even prepared for a new role in life. to some the experience is "the call" that propels them into the clergy. there seems to be a rule that each cosmic force has its imitators. victi

THE NECRONOMICON SIMON VERSION

the word "shub" is to be found in the sumerian language in reference to the rite of exorcism, one of which is called nam shub and means "the throwing. it is, however, as yet unclear as to what the combination shub ishnigarrab (shub niggurath) might actually mean. there was a battle between the forces of "light" and "darkness (so-called) that took place long before man was created, before even the cosmos as we know it existed. it is described fully in the enuma elish and in the bastardised version found in the necronomicon, and involved the ancient ones, led by the serpent mummutiamat and her male counterpart absu, against the elder gods (called such in the n) led by the warrior marduk, son of the sea god enki, lord of magicians of this side, or what could be called "white magicians- althou

led by the warrior marduk, son of the sea god enki, lord of magicians of this side, or what could be called "white magicians- although close examination of the myths of ancient times makes one pause before attempting to judge which of the two warring factions was "good" or "evil. marduk won this battle- in much the same way that later st. george and st. michael would defeat the serpent again- the cosmos was created from the body of the slain serpent, and man was created from the blood of the slain commander of the ancient army, kingu, thereby making man a descendent of the blood of the enemy, as well as the "breath" of the elder gods; a close parallel to the "sons of god and daughters of men" reference in the old testament. yet, though the identity of the victor is clear, there were- and a

world, and under many names, but is still essentially the same goddess. that tiamat was undoubtedly female is to the point; and that the chinese as well as the sumerians perceived of two dragon currents, male and female, gives the researchers a more complex picture. the green dragon and the red dragon of the alchemists are thus identified, as the positive and negative energies that compromise the cosmos of our perception, as manifest in the famous chinese yin-yang symbol. but what of inanna, the single planetary deity having a female manifestation among the sumerians? she is invoked in the necronomicon and identified as the vanquisher of death, for she descended into the underworld and defeated her sister, the goddess of the abyss, queen ereshkigal (possibly another name for tiamat. intere

urpose, as the tempter of man- surely a dubious raison d'etre- the sumerian tradition acknowledges that the person of "evil" is actually the oldest, most ancient of the gods. whereas christianity states that lucifer was a rebel in heaven, and fell from god's grace to ignominy below, the original story was that marduk was the rebel, and severed the body of the ancient of ancient ones to create the cosmos in other words, the precise reverse of the judeo-christian dogma. the elder gods evidently possessed a certain wisdom that was not held by their parents, yet their parents held the power, the primal strength, the first magick, that the elder ones tapped to their own advantage, for they were begotten of her. it generally accepted in the halls of magick that all of the wisdom in the world is

us, 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. sphere of jupiter marduk 5. sphere of mars nergal 6. sphere of the sun utu 7. sphere of venus inanna 8. sphere o

t down at the peril of my life, exactly as i received it, on the planes of the igigi, the cruel celestial spirits from beyond the wanderers of the wastes. let all who read this book be warned thereby that the habitation of men are seen and surveyed by that ancient race of gods and demons from a time before time, and that they seek revenge for that forgotten battle that took place somewhere in the cosmos and rent the worlds in the days before the creation of man, when the elder gods walked the spaces, the race of marduk, as he is known to the chaldeans, and of enki our master, the lord of magicians. know, then, that i have trod all the zones of the gods, and also the places of the azonei, and have descended unto the foul places of death and eternal thirst, which may be reached through the g

l, like unto the seven glorious aphkhallu. and sometimes the watcher appears as the enemy, ready to devour the priest who has erred in the incantations, or omitted the sacrifice, or acted in defiance of the covenant, for which acts the very elder gods cannot forbid that silent race from exacting its toll. and it is said that some of that race lie waiting for the ancient ones to once more rule the cosmos, that they may be given the right hand of honour, and that such as these are lawless. this is what is said. the preliminary invocation when the time has come to summon the watcher the first time, the place of thy calling must be clean, and a double circle of flour drawn about thee. and there should be no altar, but only the new bowl with the three carven signs on it. and the conjuration of

THE PAGAN BOOK OF WORDS PRAYERS CHANTS AND RHYMES

eaching of sin, forget! i stand tall. i feel strong. i am free! patience chant to be said when you feel a loss of patience and feel the stirrings of anger. air of silence, surround me. quell the flame within me. breathe in the tranquility around me. may the calmness fill and ground me. eliza fegley http//www.sacredspiral.com isis moonlight beauteous love enamoured raven mourning dove spiral helix cosmos sky persephone underworld mother butterfly triple goddess morrigu this is the calling of the chosen few. writer s chant mnemosyne. mnemosyne. muse of the ancient time. keeper of the ancient rhyme. memory of that ancient age when poetry was kept on tongue, not page. whisper to me those ancient utterings. send pen and ink fluttering. eliza fegley http//www.sacredspiral.com acorns fallen from

THE STAR IN THE WEST BY CAPTAIN FULLER A CRITICAL ESSAY ON THE WORKS OF ALEISTER CROWLEY

first cause, f by the phrase: efrom 0 to 1, as the circle opening out into the line f ci am bound to express my view that when the qabalists said not, they meant not, and nothing else. in fact, i really claim to have rediscovered the long-lost and central arcanum of those divine philosophers. h *berashith, vol. ii, p. 236. gi assert the absoluteness of the qabalistic zero. h gwhen we say that the cosmos sprang from 0, what kind of 0 do we mean? by 0 in the ordinary sense of the term we mean eabsence of extension in any of the categories. f gwhen i say eno cat has two tails, f i do not mean, as the old fallacy runs, that eabsence of cat possesses two tails, f but that ein the category of twotailed things, there is no extension of cat! f gnothingness is that about which no positive propositi

n finite number extended in an unknown number of categories. it happened when this our great inversion took place, from the essence of the nothingness to finity extended in innumerable categories, that an incalculably vast system was produced. merely by chance, chance in the truest sense of the term, we are found with gods, men, stars, plants, devils, colours, forces, and all the materials of the cosmos: and with them, space and causality, the conditions limiting and involving them all. h *berashith, vol. ii, pp. 236, 237. thus from the hegelian abstraction of the non ens we have at last touched bottom, and have come down to the facts of real life. empty space is the postulate of all metaphysics, but all absolute quantities finally must be beyond the finitely reasoning mind. space this ass

, pratyahara, dharana, dhyana, and samadhi, the last being that state of super-knowledge in which self and its shadow become one, an extended form of kant fs a priori. existence is change, and change is sorrow, therefore we must overcome existence. existence, as we know it, spins a fatal warp, a woof of woe. there is no place for god or soul. works, hopes, prayers, sacrifices, sins are jokes. the cosmos happened so: innocent all of guide or goal. else, what were man fs appointed term? to feed god fs friend, the coffin-worm *gargoyles, vol. iii, p. 84. crowley further states in a short foreword to these gimages of life and death h: gto me life and death have most often appeared in majesty and beauty, in solemnity and horror; in emotions, to be brief, so great that man had no place therein

TYSON DONALD NEW MILLENNIUM MAGIC

ry fire of cre- ation, and then to carry that blaze of glory back into everyday reality where it can be shaped and forged on the anvil of the soul by the hammer of the will-this is the awesome power and the terrible responsibility of the magus. may you use it wisely. t he all is divisible into two fundamentally different parts. on one side of the dividing plane is the universe of forms called the cosmos, the realm of motion and light. it comprises not only the everyday world of the five sens- es but also the infinite number of polarities that spring from manifest being-hot and cold, day and night, good and evil. whenever a thing is perceived as indepen- dent or unique, it falls onto the side of the division that is the manifest universe. cosmos is larger than the scientific universe of gal

e attained by picturing the universe as a great doughnut-shape, called in geometry a torus, with a very tiny hole in its center. the skin of the torus is continuously flowing out through the top of the hole and diagonally spiraling around the hub, and then returning back to the hole by flowing inward on the underside, as the arrows show: one complete cycle of the universe unrnanifest the torus is cosmos, also called the universe and the manifest. the dimen- sionless hole at its center is chaos, also called the unmanifest and god. although the picture suggests space around the torus and a volume within it, the magus should realize that this is a two-dimensional representation of a mental model, and exclude everything except the flowing skin of the torus and the point at its center. a line d

e egg imprisons the bird, the serpent eats the egg, and the bird devours the serpent. the force now flows in the opposite direction. this form of the game has an ancient air about it that suggests its rightful place is in an age long past and forgotten. the great cackler, who lays the cosmic egg, is locked in an eternal battle with the dragon of the abyss, who ever threatens to consume the egg of cosmos. periodically, the cackler is renewed from the cos- mic egg, just as the phoenix was renewed from age to age from its own egg, or by another myth, from its own corpse. the dragon can consume the embryonic cackler while it lies in the cosmic egg, but once hatched, the cackler has power over the dragon. it is the fiery seed of the dragon that impregnates the cackler, giving rise to the egg, w

nderstand the personality and func- tion of the individual demons who will be applied to the orders of the qlippoth and their corresponding sephiroth. once these three requirements are met, the magus may construct a personal list of archdemons that best reflects his or her independent knowledge and experience. all demons are inherently qlippothic. all are apostates, and sow discord throughout the cosmos. the christian church of the middle ages grouped them into military ranks behind the great apostate angel, lucifer, the first created being to rebel against divine authority. this was also done by the jewish kabbalists and the islamic philosophers. it is a dark, shadow imitation of the military order that reigns within the army of the angels of heaven. in christian and jewish myth, the fall

the frivolous company of others unless they are directly a party to your initiation and are working with you toward your goal. establish a rigid regime of prayer and meditation and stick to it despite the distractions that will surely arise to make this difficult; for you should know that the forces of chaos will not placidly allow you to abandon them and dedicate your- self to the service of the cosmos. strive to learn your strengths and weaknesses by rigorously examining your past life. strive to rid your mind of all hatred of anyone whatsoever, no matter how terrible their treatment of you has been-that very hatred is the power they, and through them the forces of evil, hold over you. like- wise eliminate all spite, jealousy, fear, and other petty emotions. do this not by trying to supp

black arts onto those utterly inca- pable of dealing with the consequences, and as a result, these black magicians end by destroying themselves. they cannot manipulate in any useful or healthful way the forces they presume to command. they fail, not through cold-bloodedness or ani- mal courage-for these things they always have in abundance-but simply through an ignorance of karma, the law of the cosmos. cosmic law is the way things work in the universe. by denying the way of the light, adepts of chaotic magic close their eyes to cosmic law. they are like blind men and women trying to drive their cars through a crowded city. they can only blunder along so far before disaster strikes. on this matter, abraham the jew writes: the infamous belial hath no other desire than that of obtaining the

ty-like pure water it has no flavor-yet it illuminates and pervades the entire world. for this reason the philosophers assigned to white the spirit of the unmanifest that is everywhere and nowhere, that promotes seeing but is itself unseen. in alchemical plates this understanding is best presented as a snow-white dove that circles the mists of chaos, with radiance streaming behind it, to form the cosmos. the modern awareness that white is a composite only reinforces the attribution of white to spirit. just as whiteness holds all other colors within itself, so does spirit embody all form and substance. as colors are subjective elements of light existing only in the mind of the observer, so are forms subjective elements of spirit. the three colors from which all others may be derived. there

TYSON DONALD THE POWER OF THE WORD

ammaton designate the four essential principles that form the foundation of the universe and constitute the mechanism of both creation and destruction. these principles are the bare backbone of the world. any symbols might be used to signify them-shapes, numbers, or letters of other alphabets than the hebrew. pythagoras used simple dots in his tetractys. in attempting to understand the essence of cosmos, we are eventually faced with four boxes into which we must put everything that is manifest. each box is different, yet its difference is not absolute but dependent upon its relationship with the other boxes. somehow we must reduce the infinite number of different things into four categories (see the comments of p.d. ouspensky in appendix b. at first thought, it would be natural to assume t

UNLEASHING THE BEAST

d have a profound impact on much of later western esotericism. for randolph, the experience of sexual orgasm is the critical moment in human consciousness and the key to magical power "true sex-power is god-power" as he put it. as the moment when new life is infused from the spiritual realm into the material, it is crucial moment one the soul is suddenly opened up to the spiritual energies of the cosmos "at the instant of intense mutual orgasm the souls of the partners are opened to the powers of the cosmos and anything truly willed is accomplished."xlvii the power of sex, then, can be deployed for a wide range of both spiritual and material ends. not only can one achieve the spiritual aims of divine insight, but he can also attain the mundane goals of physical health, financial success or

ssion in these two traditions? does transgression work in basically the same way, with similar religious and social consequences? or are they in fact quite different? on the one hand, there are indeed striking similarities. both hindu shakta tantra and crowley's magic do center in large part around the acquisition of power (shakti in the indian case, a power that flow lies within both the natural cosmos and the human self, a power that has both spritual and socio-political dimensions. and both employed explicit acts of transgression- the deliberate violation of accepted social, moral and sexual codes- as one very potent means of awakening and harnessing that power. yet at the same time, on the other hand, the ends to which that power was directed seems to be quite different in shakta tantr

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

gativa del intimo. el esp ritu y la materia viven en eterna lucha. cuando el esp ritu vence a la materia, es ya un maestro. maya (la ilusi n) no podr a existir sin la dualidad. fuerza y materia son dos modalidades de una misma cosa: energ a. la materia es energ a determinada y determinadora de nuevas ondulaciones. la evoluci n es un proceso de complicaci n de la energ a cuyo resultado es el macro cosmos y el micro-cosmos. el universo es maya (ilusi n. el universo existe por el karma y es una masa de sombras flotantes. cuando el esp ritu (el intimo) se libera de maya, retorna el ain soph de la k bala. en ltima s ntesis, cada ser es tan s lo un tomo s per divino del espacio abstracto absoluto. ese tomo es el ain soph. los dioses inefables del ain soph est n para nosotros m s all de toda comp

i.e.o.u.a.n, the verb (the dragon of wisdom. indeed, the woman is the mother of the verb and the woman officiates upon the altar of the blessed goddess mother of the world. now brethren, know that the venerable priestess of your divine mother kundalini is your spouse. brothers and sisters, pray and meditate a great deal to your divine mother kundalini as follows: invocation oh isis! mother of the cosmos, root of love, trunk, bud, leaf, flower and seed of all that exists; we conjure thee, naturalizing force. we call upon the queen of space and of the night, and kissing her loving eyes, drinking the dew from her lips, breathing the sweet aroma of her body, we exclaim: oh thou, nut! eternal seity of heaven, who art the primordial soul, who art what was and what shall be, whose veil no mortal

evotee in order to instruct him in the great mysteries. la palabra juan se descompone as: i.e.o.u.a.n, el verbo (el drag n de sabidur a. realmente ella es la madre del verbo. y la mujer oficia en el altar de la bendita diosa madre del mundo. ahora, hermanos, orad mucho a vuestra divina madre kundalini, cuya venerable sacerdotisa es vuestra mujer. orad y meditad as: invocaci n "oh, isis, madre del cosmos, ra z del amor, tronco, capullo, hoja, flor y semilla de todo cuanto existe. a ti, fuerza naturalizante, te conjuramos, llamamos a la reina del espacio y de la noche, y besando tus ojos amorosos, bebiendo el roc o de tus labios, respirando el dulce aroma de tu cuerpo, exclamamos "oh, nuit, t, eterna seidad del cielo, que eres el alma primordial, que eres lo que fue y lo que ser, a quien nin

n order to perform the great work. nevertheless, this work is very difficult because the male goat of mendes (the black dragon) always tries to make the alchemist fall sexually. it is urgent to work with the four elements of alchemy in order to realize the great work. the alchemical macrocosmos is illuminated by the light; this is the superior triangle of the seal of solomon. the alchemical micro-cosmos is in the shadows, in the region where the souls fight against the black dragon. 7 pronounced nick-oh-lay-tens cuando el estudiante derrama el vaso de hermes, durante sus pr cticas con el arcano a.z.f. comete el crimen de los nicola tas. ellos usaban ese sistema para hacer bajar la serpiente. as es como el hombre se convierte en demonio. s lo trabajando con la piedra filosofal dentro del la

el vaso de hermes, durante sus pr cticas con el arcano a.z.f. comete el crimen de los nicola tas. ellos usaban ese sistema para hacer bajar la serpiente. as es como el hombre se convierte en demonio. s lo trabajando con la piedra filosofal dentro del laboratorio sexual del alkimista pr ctico, se logra el desarrollo completo y positivo de la serpiente. el tri ngulo superior es el centro del micro cosmos y del macro cosmos alkimista. en el centro del tri ngulo no puede faltar el signo del mercurio de la filosof a secreta (el ens seminis. el hombre y la mujer deben trabajar con el sol y la luna; con el oro y con la plata (s mbolos sexuales, para realizar la gran obra. sin embargo, este trabajo es muy dif cil porque el macho cabr o de m ndez, el drag n negro, trata de hacer caer sexualmente a

secreta (el ens seminis. el hombre y la mujer deben trabajar con el sol y la luna; con el oro y con la plata (s mbolos sexuales, para realizar la gran obra. sin embargo, este trabajo es muy dif cil porque el macho cabr o de m ndez, el drag n negro, trata de hacer caer sexualmente al alkimista. es urgente trabajar con los cuatro elementos de la alkimia para la realizaci n de la gran obra. el macro-cosmos alk mico est iluminado por la luz, ste es el tri ngulo superior del sello de salom n. el micro- cosmos alk mico, est en sombras en la regi n donde las almas luchan contra el drag n negro. 42 it is precisely in the microcosmos, represented by the inferior triangle, where the entire work of alchemical laboratory must be performed by us. the marvelous microcosmos and macrocosmos alchemical ill

enom of desire. all kinds of sins are forgiven, except the sins against the holy spirit. flee fornication. every sin that a man does is without the body; but he that commits fornication sins against his own body. 1st corinthians 6: 18. however, fornication does not pertain only to the physical body; it is also related to thoughts, emotions, words and animal sensations. es precisamente en el micro-cosmos, representado tambi n por el tri ngulo inferior, donde debemos realizar todo el trabajo del laboratorio alkimista. el maravilloso grabado del micro-cosmos y macro-cosmos alkimista (ilustraci n de chimica basilica philosophica, representa al hombre y la mujer trabajando con el sol (s mbolo del phalo) y con la luna (s mbolo del tero. en ese cuadro medieval no aparecen dos mujeres, ni tampoco

equilibrar las fuerzas, es necesario y urgente santificarnos absolutamente y practicar el arcano a.z.f, las fuerzas del hombre y las de la mujer se equilibran en el amor y en la sabidur a. la doble cruz de los pent culos de pit goras y de ezequiel representa el arcano ocho. venus equilibra las obras de marte; mercurio equilibra y realiza las obras del sol y de la luna, arriba y abajo. en el macro cosmos y en el micro cosmos hombre. 60 the works of the sun and of the moon, the man and the woman are equilibrated by the mercury of the secret philosophy (the ens seminis. a yogi (or a yogini) cannot self-realize themselves without the arcanum a.z.f, therefore those who want to exclude the arcanum a.z.f. from their whole yoga are violating the law of the eighth arcanum. they are the failures. ol

esos relacionados con la transmutaci n sexual, se hacen posibles con la intervenci n del cuerpo vital. este es el arqueo que elabora la sangre y el semen en el organismo humano. este es el vulcano que transmuta el licor seminal en energ a cr stica. el cuerpo vital es el veh culo del alma conciencia en el ser humano. la conciencia es llama y el cuerpo vital es el pabilo. vulcano existe en el micro cosmos y en el macro cosmos, en el hombre y en la naturaleza. el gran vulcano de la naturaleza es el edem, este es el mundo et rico. ritmos c smicos: todo pich n alkimista despu s de haber sido coronado, se va alejando poco a poco del acto sexual. el connubio secreto se va distanciando cada vez m s de acuerdo a ciertos ritmos c smicos marcados por el gong oriental. as subliman las energ as sexuale

vities of these schools. the esotericism of the schools of regeneration is the arcanum a.z.f. the masters of these schools teach their disciples the science that allows them to dissolve their ego. it is necessary that the being (which is not the ego) be born within us. something old must die within the human being and something new must be born within. regeneration signifies the creation of a new cosmos within us. this type of creation is possible only by working with the lion of fire. uranus controls the chakras of the sexual glands, yet the schools of regeneration are neptunian. eminent astrologers affirm that neptune influences the pineal gland; the potency of the pineal gland depends on the sexual potency. great schools of regeneration have existed through the course of history (it is

WESTERN MANDALAS OF TRANSFORMATION SR AL

the entire world; his something though is nowhere" this "nowhere" is often thought of in qabalistic terms as the chaos from which the divine being created the world. god, it is thought, made the universe from nothing. the sepher yetzirah tells us that "he formed something actual out of chaos and made what is not into what is (2: 6. and the gnostic basilides said that the non-existent god made the cosmos out of the non-existent, casting down and planting a single seed containing within itself the whole seed-mass of the cosmos (jonas, 1963. the book of proverbs tells us "with wisdom god established the earth, with understanding he established the heavens, and with his knowledge, the depths (chaos) were broken up (prov 3: 19, 20. it is through daath (knowledge) that the creative power of the

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

h its planets, on one of which the evolution of life and consciousness followed. in the words of scientist arthur peacocks: every atom of iron in our blood would not have been there had it not been produced in some galactic explosion billions of years ago and eventually condensed to form the iron in the crust of the earth from which we have emerged. chemically, humanity is all of a piece with the cosmos. the same is true of our genes. molecular biology shows that the same four bases make up the dna of almost all living things. the genetic structure of cells in our bodies is remarkably similar to the cells in other creatures, bacteria, grasses, fish, horses, the great gray whales. we have all evolved from common ancestors and are kin in this shared, unbroken genetic history. to put it more

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

ania. 1459. the date of writing of the hermetic romance of the chemical wedding, by c.r. 1461. the egyptian sothic period, calculated by the heliacal rising of sirius, the dog star, at the solstice. 1480. christos, in greek numeration meaning anointed. according to the canon this number exhibits an imnumbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott portant measure of the cosmos, and was the foundation of the scientific pantheism upon which christian theology was built, it was a part of the gnosis and was derived from the priestly astronomers of egypt. 123. 1484. christian rosenkreutz died. the vault closed over his body and the secrets of the order he had founded. 1604. the vault of c. r. opened by his successors after 120 years of secret study and benevolence. 16

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

what constitutes the prespatial selfextending that provides the space wherein beings are to be disclosed. temporocentrism/overcoming spatial logic not surprisingly, there has been recent criticism of the subordination of space to time, or what edward casey has called the phenomenon of temporocentrism, that has dominated the modernist myth underlying philosophical and scientific conceptions of the cosmos.312 as a corrective, some thinkers have focused on the primacy of space, rather than time, in the shaping of human perception and memory.313 gaston bachelard, for instance, has written: to localize a memory in time is merely a matter for the biographer and only corresponds to a sort of external history, for external use, to be communicated to others. but hermeneutics, which is more profound

maharal depicts this ultimate condition both as the conjunction of the human and divine intellects, the absorption of the particular in the universal,67 and as the restoration of the sundry discriminate entities in the material world to the immaterial essence of nondifferentiated unity to the point that there no longer is any discernible separation between the spiritual and physical, god and the cosmos.68 as he puts it in one of his many treatises, the torah is rational [sikhlit, and everything that is rational does not fall under time.69 therefore they say that torah protects forever, as it is appropriate for the thing that is not temporal and does not change, but the commandment [miswah] protects temporarily for it comes to be by the bodily gesture [ma aseh ha-guf. and the body is depen

uhar. 152 in the cosmological progression, the world of emanation (asilut) is prior to the worlds of creation (beri ah, formation (yesirah, and doing (asiyyah, but from the epistemic point of view, buttressed by the ontic presumption of a continuous chain of being extending from and unified within the supreme cause of all causes (sibbat kol ha-sibbot, knowledge of the sefirot is adduced from the cosmos. the hierarchical relation is problematized, however, by the fact that the mundane is discerned from the divine in the same measure that the divine is discerned from the mundane. the subversion of the hierarchy is expressed in the inversion of chronological time a rmed at the conclusion of the passage in language reminiscent of the hermeneutical dictum discussed above: ein muqdam u-me uhar

gs subject to physical laws of space and time. shneur zalman ardently insists, therefore, that in relation to the substance (mahut) and essence (esem) of the infinite, the aspects of place and time are verily nullified in existence [beteilim bi-mesi ut mammash. in the way that the light of the sun is nullified in the sun [ke-vittul or ha-shemesh ba-shemesh. 285 when viewed through this prism, the cosmos (olam) is the concealment (he elem) that reveals the light that cannot be revealed but through concealment.286 menahem mendel, the successor to dov baer, deftly delineated this feature of habad acosmism, reiterating almost verbatim the language of shneur zalman: the root of time comes to be only in the aspect of malkhut, for the aspect of malkhut has the aspect of he reigned, he reigns, and

niscent of the view of maharal discussed above, for the progenitor of habad philosophy, the torah was revealed in the desert because, of all the habitations in the physical universe, the wilderness is the most appropriate for depicting the insubstantiality of the infinite. going beyond the monistic tendency evident in maharal s thought, shneur zalman and his successors emphasize that although the cosmos appears to be composed of independent entities, when the veil of epistemic ignorance is removed, it becomes clear that these entities have no independent ontic status as they are naught but aspects of the light of ein sof. torah provides the means by which one is conjoined to the light of the infinite and so attains the state of annihilation, construed temporally as the day that is entirely

ens the mem, the womb of the mother, and transposes the dalet, the sign of poverty and infertility, into a he, the sign of e uence and fertility. the messiah, according to the jewish tradition, will emerge from a womb that has been impregnated by male seed. in the bahiric text, the fecund womb is demarcated not by the he but by the open mem, the fusion of male and female, the event in the mundane cosmos symbolically homologous with the heteroerotic conjunction in the godhead,61 a theme that is expressed in the zoharic passage by the image of the phallic gradation, which is designated peace (shalom, sitting upon the throne of david.62 an admittedly later source, the thirteenth-century christian work pugio fidei, supports this interpretive stance. in this treatise, friar raymond martin a rms

that there can be no semblance of natural order without supposition of the ontological difference that death renders problematic. the identity of being and not-being is possible, indeed necessary, in the realm of non-differentiation, the sphere of divine unity, which is accessible through contemplative exercises, but it is not readily applicable to the created world of separation; in the mundane cosmos of temporal-spatial phenomenality, the coincidence of opposites is distressing, destabilizing, disorienting. the confluence of death and not-being in the space of world-time is thus to be distinguished from the same nexus in the timespace of the world of emanations, manifest in veils of disclosure, the inversion of which i have already (mis)spoken. the root of endless time implanted in ein

the past. he knows the past because he has the power to be present in the past. the past thus revealed represents much more than merely the time prior to the present: it is its very source. by going back to it the process of recall seeks, not to situate events within a temporal framework, but to reach the very foundation of being, to discover what is original, the primeval reality from which the cosmos emerged and which makes it possible to understand the whole process of becoming. the genesis of the world. has a before and an afterwards but it does not unfold in one homogeneous period, in one single time. the rhythm of this past depends not upon a single chronology but upon genealogies (emphasis in original. 360. abraham, rhythms, p. 111. 361. the attuned ear will discern an influence of

re: le choix ph nom nologique. in husserl-ausgabe und husserl-forschung, edited by samuel ijseeling, 81 106. dordrecht: kluwer academic publishers, 1990. elbaum, jacob. rabbi judah loew of prague and his attitude to the aggadah. scripta hierosolymitana 22 (1971: 28 47. eliade, mircea. myth and reality. translated by willard r. trask. new york: harper& row, 1963. the myth of the eternal return or, cosmos and history. translated by willard r. trask. princeton: princeton university press, 1974. 276 bibliography. patterns in comparative religion. translated by rosemary sheed. new york: sheed& ward, 1958. the sacred and the profane: the nature of religion. translated by willard r. trask. new york: harcourt brace jovanovich, 1959. time and eternity in indian thought. in man and time: papers from

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