Michael Wynn's Occult Reference Library
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1 10 INITIATION CEREMONY

are the outer petals of the rose; while within are the four archangels ruling over the four quarters, and the kerubic emblems of the lion, man, bull and eagle. around the great central lamp which is an image of the sun, is the great mother of heaven, symbolized by the letter heh, the first of the single letters, and by its number 5, the pentagram, malkah the bride, ruling in her kingdom malkuth, crowned with a crown of twelve stars. these twelve circles further represent the 12 foundations of the holy city of the apocalypse while in christian symbolism the sun and the twelve signs are referred to christ and his twelve apostles. heg: leads neophyte to hiereus and then returns to his place and is seated. hiereus: leads neophyte to the south, and says: hiereus: on the southern side of the ho

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

he feast^ was held there and then in the assembly, on other occasions each person might doubtless take' they say the cimbri had this custom, that their women marching with them were accompanied by priestess-proplietesses, gray-haired, wliite-robed, with a linen scarf buckled over the shoulder, wearing a brazen girdle, and bare-footed; these met the prisoners in the camp, sword in hand, and having crowned them, led them to a brass hasin as large as 30 amphorsb (180 gals; and they had a ladder, which the priestess mounted, and standing over the basin, cut the throat of each as he was handed up. with the blood that gushed into the basin, they made a prophecy^ the trolds too, a kind of elves, have a wpiper kettle in the norw. saga, faye 11; the christians long believed in a saturni dolium, and

3 8 INITIATION CEREMONY

ore you upon the altar is the 20th key of the tarot, which symbolically resumes the ideas. to the uninitiated eye it apparently represents the last judgement, with an angel blowing a trumpet and the dead rising from the tombs. but its meaning is far more occult and recondite than this, for it is a glyph of the powers of fire. the angel encircled by a rainbow whence leap coruscation s of fire, and crowned with the sun, represents michael, the great archangel, the ruler of solar fire. the serpents which leap in the rainbow are symbols of the fiery seraphim. the trumpet represents the influence of the spirit descending from binah, while the banner with the cross refers to the four rivers of paradise and the letters of the holy name. he also is axieros, the first of the samothracian kabiri, as

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

is the hot mineral springs that have for at least 10,000 years poured from the ground in bath, in south-west england. from celtic times, perhaps even earlier, the springs became a formal centre of healing. sulis became sulis minerva under the roman occupation and she maintained her role as a healing deity. the significance of the sacred springs continued and edgar, the first king of england, was crowned there in ad 973. in medieval times, the springs were still a focus for healing pilgrimages and in the seventeenth and eighteenth centuries bath became a fashionable resort where the wealthy would come to socialise and take the waters. sulis is potent for all healing water rituals. because curse tablets as well as offerings have been retrieved from the waters, she is also associated with ju

ABRAMELIN1

to form a league with the latter against france, so as to recover the ancient kingdom of arles. the death of his brother, wenceslaus, in 1409, rendered him master of boheinia, at the moment when the revolt of the hussites was at its height. he commenced a war of extermination against them, but was defeated by ziska in 1420, and a war of fifteen years' duration ensued. in 1431 whilst he was being crowned king of abramelin the mage 35 of italy at milan, his troops experienced such severe defeats that he was forced to concede advantageous terms to the rebels. but dissensions arose among them, and sigismond profited by this to completely crush them at length and make bohemia submit. he reigned twenty-seven years as emperor of germany, eighteen years as king of bohemia, and fifty-one years as

ADEPTUS MINOR INITIATION

scending white brilliance from beyond rtk, differentiated into various shades and colors, darkening more and more as they near twklm" 29 mountain of abiegnus chief (indicates diagram of mountain "this is the symbolic mountain of god in the center of the universe, the sacred rosicrucian mountain of initiation, the mystic mountain of abiegnus. below and around it are darkness and silence, and it is crowned with the light ineffable. at its base is the wall of enclosure and secrecy, whose sole gateway, invisible to the profane, is formed of the two pillars of hermes. the ascent of the mountain is by the spiral path of the serpent of wisdom. stumbling on betwteen the pillars is a blindfolded figure, representing the neophyte, whose ignorance and worthlessness while only in that grade is shown b

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

and drink his absinthe as a stirrup-cup; for in the right conception of this life as an ordeal of chivalry lies the foundation of every perfection of philosophy "whatsoever ye do, whether ye eat or drink, do all to the glory of god" applies with singular force to the absintheur. so may he come victorious from the battle of life to be received with tender kisses by some green-robed archangel, and crowned with mystic vervain in the emerald gateway of the golden city of god. vii. and now the cafe is beginning to fill up. this little room with its dark green woodwork, its boarded ceiling, its sanded floor, its old pictures, its whole air of sympathy with time, is beginning to exert its magic spell. here comes a curious child, short and sturdy, with a long blonde pigtail, with a jolly little o

ALEISTER CROWLEY ACROSS THE GULF

this, and appeared in her glittering veil upon the steps of her temple. there she stood, and called them one by one; and she lifted but the eye-piece of her veil and looked into their eyes; and dead they fell before her as if smitten of the lightning. but those priests who were friendly to me and loyal to the goddess took that virgin courtesan, and led her in triumph through the city, veiled and crowned as is befitting. now after some days he that guarded the sacred goat of khem died, and they appointed her in his place. and she was the first woman that was thus honoured since the days of the evil queen in the eighteenth dynasty, of her that wearied of men at an age when other women have not known them, that gave herself to gods and beasts. but now they took me to the pool of liquid silve

n the gardens of the temple. also the wine was spring water only, but so consecrated by the holy priestesses that one glass was more intoxicating that a whole skin of common wine. yet this intoxication was a pure delight, an enthusiasm wholly divine; and it gave strength, and did away with sleep, and left no sorrow. last, as the first gray glow of hormakhu paled the deep indigo of the night, they crowned and clothed me with white lotus flowers, and took me joyously back into the temple, there to celebrate the matin ritual of awakening the veiled one. thus, and not otherwise, i became priestess of that holy goddess, and for a little while my life passed calm as the unruffled mirror itself. it was from the veiled one herself that came the breath of change. on this wise. in the seventh equino

ore i lay peacefully entranced, and abode in amennti. there i confronted the devouring god, and there was my heart weighed and found perfect; there the two-and-forty judges bade me pass through the pylons they guarded; there i spoke with the seven, and with the nine, and with the thirty-three; and at the end i came out into the abode of the holy hathor, unto her mystical mountain, and being there crowned and garlanded i rejoiced exceedingly, coming out through the gate of the east, the beautiful gate, unto the land of khemi, and the city of thebai, and the temple that had been the temple of the veiled one. there i rejoined my body, making the magical links in the prescribed manner, and rose up and did adoration to the osiris by the fourfold sign. therefore the light of osiris began to dawn

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

an amulet, a protective shield, that guards its own from the machinations of evil. extraterrestrial or primevally elemental, alien beings or subconscious repressions, they are powerless against us if we consider deeply the message of this book, and take the seeming ranting of the arab at face value for what they are: a warning, a weapon, and a wisdom. with these three we enter the new age of the crowned and conquering child, horus, not in a slouch towards bethlehem, but born within us at the moment we conquer the lurking fear in our own souls. new york, n.y. december, 1979 "our work is therefore historically authentic; the rediscovery of the sumerian tradition- aleister crowley introduction in the mid- 1920's, roughly two blocks from where the warlock shop once stood, in brooklyn heights

an amulet, a protective shield, that guards its own from the machinations of evil. extraterrestrial or primevally elemental, alien beings or subconscious repressions, they are powerless against us if we consider deeply the message of this book, and take the seeming ranting of the arab at face value for what they are: a warning, a weapon, and a wisdom. with these three we enter the new age of the crowned and conquering child, horus, not in a slouch towards bethlehem, but born within us at the moment we conquer the lurking fear in our own souls. new york, n.y. december, 1979 prefatory notes the present manuscript was delivered into the hands of the editor by a priest who had managed to get ordained through uncanonical methods which have been entertainingly described in the several books and

and do battle against these sons of iniquity the murderous offspring who have destroyed a god. hubur arose, she who fashioneth all things, and possessor of magick like unto our master. she added matchless weapons to the arsenals of the ancient ones, she bore monster-serpents sharp of tooth, long of fang, she filled their bodies with venom for blood roaring dragons she has clothed with terror has crowned them with halos, making them as gods, so that he who beholds them shall perish and, that, with their bodies reared up none might turn them back. she summoned the viper, the dragon, and the winged bull, the great lion, the mad-god, and the scorpion-man. mighty rabid demons, feathered-serpents, the horse-man, bearing weapons that spare no fearless in battle, charmed with the spells of ancien

ALEISTER CROWLEY LIBER 777

tet, sahu sthula sharira avigga cxx. magical images of the sephiroth. cxxi* the grades of the order. cxxii. the ten plagues of egypt. 0. 08=0. 1 ancient bearded king seen in profile 10 =18 ipsissimus death of first-born 2 almost any male image shows some aspect of chokmah. 9 =28 magus locusts 3 almost any female image shows some aspect of binah 8 =38 magister templi 3rd order darkness 4 a mighty crowned and enthroned king 7 =48 adeptus exemptus hail and fire 5 a mighty warrior in his chariot, armed and crowned 6 =58 adeptus major boils 6 a majestic king, a child, a crucified god 5 =68 adeptus minor 2nd order murrain 7 a beautiful naked woman 4 =78 philosophus flies 8 an hermaphrodite 3 =88 practicus lice 9 a beautiful naked man, very strong 2 =98 theoricus frogs 10 a young woman crowned a

f the decans (succedent. 15 a tall, dark, restless man, with keen flamecoloured eyes, bearing a sword. a green-clad woman, with one left bare from the ankle to the knee. 16 a woman with long and beautiful hair, clad in flame-coloured robes a man of like figure (to the ascendant, with cloven hoofs like an ox. 17 a beautiful woman with her two horses an eagle-headed man, with a bow and arrow. wears crowned steel helmet. 18 a man with distorted face and hards, a horse s body, white feet, and a girdle of leaves a beautiful woman wreathed with myrtle. she holds a lyre and sings of love and gladness. 19 a man in sordid raiment, with him a nobleman on horseback, accompanied by bears and dogs a man crowned with a white myrtle wreath, holding a bow 20 a virgin clad in linen, with an apple or pomegr

probably a centaur or archer. 19 13! talb beleth rider on pale horse, with many musicians [flaming and poisonous breath] 20 16$ rpaz zepar a soldier in red apparel and armour. 22 19$ cwlac sallos solider with ducal crown riding a crocodile. 24 22% cwpy ipos angel with lion s head, goose s feet, horse s tail. 25 25% and# lwblsalg glasya-labolas a dog with a gryphon s wings. 26 28$ tyrb berith gold-crowned soldier in red on a red horse. bad breath. 28 31# carwp foras a strong man in human shape. 29 34% rwprwp furfur (1) hart with fiery tail (2) angel. clvii. goetic demons of decans by day (succedent. clviii. magical images of col. clvii. 15 2$ raga agares old man, riding a crocodile and carrying a goshawk. 16 5# bram marbas great lion. 17 8$ cwfbrb barbatos accompanied by 4 noble kings and g

ath bad. 28 32! yadmsa asmoday 3 heads (bull, man, ram, snake s tail, goose s feet. rides, with lance and banner, on a dragon. 29 35= cwjrm marchosias wolf with a gryphon s wings and serpent s tail. breathes flames. clix. goetic demons of decans by day (cadent. clx. magical images of col. clix. 15 3& wgacw vassago like agares. 16 6$ rplaw valefor lion with ass s head, bellowing 17 9! wmyap paimon crowned king on dromedary, accompanied by many musicians. 18 12& yrfyc sitri leapard s head and gryphon s wings. 19 15$ cwgyla eligos a knight with a lance and banner, with a serpent. 20 18$ ytab bathin a strong man with a serpent s tail, on a pale horse. 22 21% and# aram marax human-faced bull. 24 24= rbn naberius a black crane with a sore throat he flutters. 25 27% and= wwnyr ronove a monster [p

r 200! lakim michael 19 31 c 300 b. 20 32 t 400' layck cassiel 21 32 bis t 400 e. 31 bis c 300 a. table vi (continued) 32 clxxx. title of tarot trumps. clxxxi. correct design of tarot trumps. 11 the spirit of aiqhr. a bearded ancient seen in profile* 12 the magus of power. a fair youth with winged helment and heels, equipped as a magician, displays his art* 13 the priestess of the silver star. a crowned priestess sits before the veil of isis between the pillars of seth* 14 the daughter of the mighty ones. crowned with stars, a winged goddess stands upon the moon* 15 the son of the morning, chief among the mighty. a flame-clad god bearing equivalent symbols* 16 the magus of the eternal. between the pillars sits an ancient* 17 the children of the voice: the oracle of the mighty gods. a prop

resses. line 12. his attitude suggests the shape of the swastika or thunderbolt, the message of god. line 13. she is reading intently in an open book. line 14. she bears a sceptre and a shield, whereon is figured a dove as a symbol of the male and female forces. line 15. his attitude suggests f, and he is seated upon the cubic stone, whose sides show the green lion and white eagle. line 16. he is crowned, sceptred, and blessing all in a threefold manner. four living creatures adore him, the whole suggesting a pentagram by its shape. line 17. he is inspired by apollo to prophesy concerning things sacred and progane: represented by a boy with his bow and two women, a priestess and an harlot. line 18. he drives furiously a chariot drawn by two sphinxes. as levi drew it. line 19. before him go

. as levi drew it. line 19. before him goeth upright the royal ur us serpent. line 21 [h, f, and g, or sattva, rajas, and tamas. line 23. from a gallows shaped like the letter d hangs by one foot a young fair man. his other leg forms a cross with the suspending one. his arms, clasped behind his head, form an upright b, and this radiates light. his mouth is resolutely closed. line 25. a winged and crowned goddess, with flashing golden belt, stands, and pours from her right hand the flame of a torch upon an eagle, while in her left hand she pours water from an horn upon a lion. between her feet a moon-shaped cauldron of silver smokes with perfume. line 26. levi s baphomet is sound commentary on this mystery, but should not be found in the text. line 27. human figures thrown thence suggest th

ALEISTER CROWLEY LIBER CHANOKH

saith the lord: whose long continuance shall be as bucklers to the stooping dragon, and like unto the harvest of a widow. how many are there which remain in the glory of the earth, which are, and shall not see death until the house fall and the dragon sink? come away! for the thunders (of increase)8 have spoke. come away! for the crowns of the temple and the robe of him that is, was, and shall be crowned are divided! come forth! appear! to the terror of the earth, and to our comfort, and [to the comfort] of such as are prepared. the angle of e of d in the tablet of d. the princess of the rushing winds, the lotus of the palace of air. the ninth key micaoli beranusaji perejela napeta ialapore, das barinu efafaje pe vaunupeho olani od obezoda, soba-ca upaahe cahisa tatanu od tarananu balie, a

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

rtion" the god is again invoked, but as if by himself, as if it were the utterance of the will of the god that he should manifest in the magician. at the conclusion of this, the original object of the invocation is stated. thus, in the invocation of thoth which is to be found in the rite of mercury (equinox i, vi) and in liber lxiv, the first part begins with the words "majesty of godhead, wisdom-crowned tahuti, thee, thee i invoke. oh thou of the ibis head, thee, thee i invoke; and so on. at the conclusion of this a mental image of the god, infinitely vast and infinitely splendid, should be perceived, in just the same sense as a man might see the sun. the second part begins with the words "behold! i am yesterday, today, and the brother of tomorrow" the magician should imagine that he is h

and the 5 degree= 6square ceremony of the g. d. described in equinox i, iii. a ceremonial selfinitiation may be constructed with advantage on this formula. the essence of it consists in robing yourself as a king, then stripping and slaying yourself, and rising from that death to the knowledge and conversation of the holy guardian angel<horus, the crowned and conquering child, remains valid for those who have not yet assimilated the point of view of the law of thelema. but see appendix, liber samekh. compare also "the book of the spirit of the living gods- where there is a ritual given "in extenso" on slightly different lines: equinox i, iii, pages 269-272. there is an etymological identity between tetragrammaton and "i a o, but the magical

of horus. for the correspondence in the following note, see liber 777. the principal points are these: 31: atu :no: hebrew :no.:correspondence: other :of :of (tarot trump :atu: letters :let: in nature: correspondences :ter: the hiero: v :vau (a nail: 6 :taurus (an :the sun. the son in tephant (osi: english v: earthy sign: tragrammaton (see cap. ris throned: w, or vo: ruled by: iii. the pentagram& crowned: wel between: venus; the: which shows spirit with wand: o and u: moon exalt: master& reconciler of: ma'ajab and: ed therein: the four elements: ma'aruf: but male: four wor: liberty,i.e.:the hexagram which unshippers; the: free will: god and man. the consfour ele: sciousness or ruach. ments :parzival as the child in: his widowed mother's: care: horus, son of: isis and the slain: osiris :par

: master& reconciler of: ma'ajab and: ed therein: the four elements: ma'aruf: but male: four wor: liberty,i.e.:the hexagram which unshippers; the: free will: god and man. the consfour ele: sciousness or ruach. ments :parzival as the child in: his widowed mother's: care: horus, son of: isis and the slain: osiris :parzival as king: priest in montsalvat: performing the mir: acle of redemption: horus crowned and: conquering, taking the: place of his father :christ-bacchus in hea: ven-olympus saving the: world: the hermit :ix :yod (a hand: 10:virgo (an :the root of the alphabet (hermes: english i: earthy sign: the spermatozoon. the with lamp: or y: ruled by: youth setting out on wings: mercury: his adventures after wand: exalted: receiving the wand. cloak, and: therein: parzival in the desert s

r daily practice. one last word on this subject. there is a magical operation of maximum importance: the initiation of a new aeon. when it becomes necessary to utter a word, the whole planet must be bathed in blood. before man is ready to accept the law of thelema, the great war must be fought. this bloody sacrifice is the critical point of the world- 96 ceremony of the proclamation of horus, the crowned and conquering child, as lord of the aeon<summer of 1911 e.v, just three years before its fulfilment> this whole matter is prophesied in the book of the law itself; let the student take note, and enter the ranks of the host of the sun. ii there is another sacrifice with regard to which the adepts have always maintained the most profound secrecy. it

and caused a catastrophe to civilization. at this hour, the master therion is concealed, collecting his forces for a final blow. when the book of the law and its comment is published, with the forces of his whole will in perfect obedience to the instructions which have up to now been misunderstood or neglected, the result will be incalculably effective. the event will establish the kingdom of the crowned and conquering child over the whole earth, and all men shall bow to the law, which is "love under will. this is an extreme case; but there is one law only to govern the small as the great. the same laws describe and measure the motions of the ant and the stars. their light is no swifter than that of a spark. in every operation of magick the link must be properly made. the first requisite i

t insisted on using an incorrect formula of mechanics as the basis of an experiment> they must acknowledge the authority of the beast 666 and of the scarlet woman as 240 in the book it is defined, and accept their will<"their will- not, of course, their wishes as individual human beings, but their will as officers of the new aeon> as concentrating the will of our whole order. they must accept the crowned and conquering child as the lord of the aeon, and exert themselves to establish his reign upon earth. they must acknowledge that "the word of the law is gr:theta-epsilon-lambda-eta-mu- alpha" and that "love is the law, love under will" each member must make it his main work to discover for himself his own true will, and to do it, and do nothing else<
when the action of the fever excited the group of cells where they were recorded> our praeter-human intelligence 256 must convey a truth not known to any human mind, past or present. yet this truth must be verifiable. there is but one document in the world which presents evidence that fully satisfies these conditions. this is liber al vel legis the book of the law. of this new aeon of horus, the crowned and conquering child, the aeon whose logos is the beast 666, whose name in the outer order was frater perdurabo. the nature of the proof of the separate existence of praeterhuman intelligence, independent of bodily form, is extremely complicated. its main divisions may be briefly enumerated. 257 aiwaz, the name of the intelligence in question, proves (a) his power to pre-arrange events unc

is great love that he beareth to me, yea, verily, he led me to the abyss; he bade me fling away all that i had and all that i was; and he forsook me in that hour. but when i came beyond the abyss, to be reborn within the womb of babalon, then came he unto me abiding in my virgin heart, its lord and lover! also he made me a magus, speaking through his law, the word of the new aeon, the aeon of the crowned and conquering child<equinox, vol. i "the temple of solomon the king, liber 418, liber aleph, john st. john, the urn, and book 4, part iv> thus he fulfilled my will to bring full freedom to the race of men. yea, he wrought also in me a work of wonder beyond this, but in this matter i am sworn to hold my peace. 301 appendix v a few of the principal

:absinthe, rue: 28 :man or eagle (cherub of air:(olive) cocoanut: peacock: 29 :fish, dolphin, crayfish :unicellular organisms, opium: beetle: 30 :lion, sparrowhawk :sunflower, laurel, heliotrope :31 :lion (cherub of fire :red poppy, hibiscus, nettle: 32 :crocodile :ash, cypress, hellebore, yew: nightshade :32 bis :bull (cherub of earth :oak, ivy :31 bis :sphinx (if sworded and :almond in flower: crowned: weh note: lines 11, 16, 28& 32 bis corrected as to element; original had typos of fire, air, fire and water respectively. 313& 314 table i: xl: xli :key scale: precious stones: magical weapons: 0: 1 :diamond :swastika or fylfat cross: crown: 2 :star ruby, turquoise :lingam, the inner robe of: glory: 3 :star sapphire, pearl :yoni, the outer robe of: concealment: 4 :amethyst, sapphire :the

come unto me in the beginning; for if ye take but one step in this path, ye must arrive inevitably at the end thereof. 20. this path is beyond life and death; it is also beyond love, but that ye know not, for ye know not love. 21. and the end thereof is known not even unto our lady, nor to the beast whereon she rideth, nor unto the virgin her daughter, nor unto chaos her lawful lord; but unto the crowned child is it known? it is not known if it be known. 22. therefore unto hadit and unto nuit be the glory in the end and the beginning; yea, in the end and the beginning. 431 liber a'ash vel capricorni pneumatici sub figura ccclxx. 0. gnarled oak of god! in thy branches is the lightning nested! above thee hangs the eyeless hawk. 1. thou art blasted and black! supremely solitary in that heath

ALEISTER CROWLEY MAGICK WITHOUT TEARS

es not produce a gertrud ederle. thank god, the modern girl magic without tears get any book for free on: www.abika.com 238 has cast off at least one of her fetters- the ceinture de chast t! perhaps we have now relaxed enough; we see that the "holy man" is not such a fool as he looks; and we may get on with our excursions into the "morality" of the law of the new aeon, which is the aeon of horus, crowned and conquering child: and "the word of the law is thelema this word in greek caps" 3. so much of the book of the law deals directly or indirectly with morals that to quote relevant passages would be merely bewildering. not that this state of mind fails to result from the first, second, third and ninety-third perusals "when duty bellows loud 'thou must' the youth replies 'pike's peak or bus

ALEISTER CROWLEY MEDITATION

order to give light to that which is without. for these lights are only apparently hostile to intrusion; they serve to illuminate the circle and the names of god, and so to bring the first and outmost symbols of initiation within the view of the profane. these candles stand upon pentagrams, which symbolize geburah, severity, and give protection; but also represent the microcosm, the four elements crowned by spirit, the will of man perfected in its aspiration to the higher. they are placed outside the circle to attract the hostile forces, to give them the first inkling of the great work, which they too must some day perform. 59 diagram on this page: a double cubic altar with universal sigil on top, sigils of the 4 enochian elemental kings around sides in top half and enochian watch towers (

ALEISTER CROWLEY TAO TEH KING

nanda, solicitor general of ceylon and an eminent writer upon and teacher of yoga from the orthodox shaivite standpoint, and bhikkhu ananda metteya, the great english adept, who was one of my earliest instructors in magick and joined the sangha in burma in 1902, gave me my first groundings in mystical theory and practice. i spent some months of 1901 in kandy, ceylon, with the latter until success crowned my work. i also studied all varieties of asiatic philosophy, especially with regard to the practical question of spiritual development, the sufi doctrines, the upanishads, the sankhya, vedanta, the bagavad gita and purana, the dhammapada, and many other classics, together with numerous writings on the tantra and yoga of such men as patanjali, vivekananda, etc. etc. not a few of these teach

ALEISTER CROWLEY THE HEART OF THE MASTER

must be shadows cast by some star, a sun, upon sun-lifted vapours- that all these diverse the heart of the master get any book for free on: www.abika.com 5 shapes of madness are but distortions of one form upon the mountain-crest, a solitary shadow- the shadow of a man! lux i stood erect. i found myself unhurt. i turned. i lifted up mine eyes. behold! the hill! the apex of the colossal pyramid is crowned by a stern silent figure, cut in sharp silhouette against the orb of the sun. i cried aloud: hail unto thee, o star that art the sun, star that mountest the height of the heavens! but my heart answered me, mysteriously, yet so that it availed me to understand it "he riseth not nor sets! he goeth shining on his way, and before him the earth reeleth in the rhythm of her bacchanal dance" then

n the midst of his brows is a black diamond in a circlet of ruby and emerald, set in pure mother-of-pearl, so that it seems the eye of some unknown, some unknowable god. this eye has no lid. but his two human eyes are still half-closed, as if in worship or in wonder of rapture. his arms are folded on his breast: upon his corslet is the golden image of the sun. in his right hand is a rod of amber, crowned with a ruby; in his left an amethyst lotus with a sapphire corolla. lo! from his eyes flow tears of mingled sorrow and joy, of the heart of the master get any book for free on: www.abika.com 6 joy that burns up sorrow, and with these tears he smites the barren rock beneath his feet. it melts like wax at the touch; roses spring up and twine about his limbs. around him are four living creatu

time was ripe, appeared the brethren of the formula of osiris, whose word is i a o; so that men worshipped man, thinking him subject to death, and his victory dependent upon resurrection. even so conceived they of the sun as slain and reborn with every day, and every year. now, this great formula being fulfilled, and turned into abomination, this lion came forth to proclaim the aeon of horus, the crowned and conquering child, who dieth not, nor is reborn, the heart of the master get any book for free on: www.abika.com 18 but goeth radiant ever upon his way. even so goeth the sun: for as it is now known that night is but the shadow of the earth, so death is but the shadow of the body, that veileth his light from its bearer. of this prophet the word is thelema (spelled in greek letters) many

ALEISTER CROWLEY THE LAW OF LIBERTY

efore: dress ye all in fine apparel; eat rich foods and drink sweet wines, and wines that foam! also, take your fill and will of love as ye will, when, where, and with whom ye will! but always unto me" this is the only point to bear in mind, that every act must the law of liberty get any book for free on: www.abika.com 3 be a ritual, an act of workship, a sacrament. live as the kings and princes, crowned and uncrowned, of this world, have always lived, as masters always live; but let it not be self-indulgence; make your self-indulgence your religion. when you drink and dance and take delight, you are not being "immoral" you are not "risking your immortal soul; you are fulfilling the precepts of our holy religion- provided only that you remember to regard your actions in this light. do not

ALEISTER CROWLEY THE LOST CONTINENT

g the image and setting it in a suitable shrine, closed the ceremony by the command "to work" and adding force to the same by their example. the education of the children was another important matter in which their ideas were wholly opposed to our own. it ceased altogether at the age of puberty, which was sometimes as early as six, never later than fourteen. were it so delayed, the delinquent was crowned in mockery with a square black cap, sometimes tasselated, and sent among the serviles to instruct them in religion and similar branches of learning, and never permitted to return to atlas. the ignorance and superstition of the plains was thus kept at a proper height. the method of education was indeed singular. certain atlanteans who made it their study would place the various articles in

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ierophant. hoor- see cap. iii- is the initiator. the new comment this verse declares that the old formula of magick- the osiris-adonis-jesus-marsyas-dionysus-attis-etcetera formula of the dying god- is no longer efficacious. it rested on the ignorant belief that the sun died every day, and every year, and that its resurrection was a miracle. the formula of the new aeon recognizes horus, the child crowned and conquering, as god. we are all members of the body of god, the sun; and about our system is the ocean of space. this formula is then to be based upon these facts. our "evil "error "darkness "illusion, whatever one chooses to call it, is simply a phenomenon of accidental and temporary separateness. if you are "walking in darkness, do not try to make the sun rise by self-sacrifice, but w

ions with himself. it is evidently "a foolish word" for hadit to say "come unto me" as did nuit naturally enough, meaning "fulfil thy possibilities" for who can "come unto" motion itself, who draw near unto that which is in very truth his innermost identity? al ii,8 "who worshipped heru-pa-kraath have worshipped me; ill, for i am the worshipper" the old comment 8. he is symbolized by harpocrates, crowned child upon the lotus whose shadow is called silence. yet his silence is the act of adoration; not the dumb callousness of heaven toward man, but the supreme ritual, the silence of supreme orgasm, the stilling of all voices in the perfect rapture. the new comment harpocrates is also the dwarf-soul, the secret self of every man, the serpent with the lion's head. now hadit knows nuit by virtu

who has mastered his work, dies to school, reincarnates in cap& gown, triumphs in the trips, dies to the cloisters, and is reborn to the world. note that the atu "death" in the tarot refers to scorpio. this sign is threefold: the scorpion that kills itself with its own poison, when its environment (the ring of fire) becomes intolerable; the serpent that renews itself by shedding its skin, that is crowned and hooded, that moves by undulations like light, and gives man wisdom at the price of toil suffering and mortality; and the eagle that soars, its lidless eyes bent boldly upon the sun "death" is, to the initiate, as inn by the wayside; its marks a stage accomplished; it offers refreshment, repose, and advice as to his plans for the morrow. but in this verse the main point is that death is

stage accomplished; it offers refreshment, repose, and advice as to his plans for the morrow. but in this verse the main point is that death is the 'crown' of all. the crown is kether, the unity "love under will" having been applied to all nuith-possibilities of all khu-energies of any hadit-central-star, that star has exhausted itself perfectly, completed one stage of its course. it is therefore crowned by death; and, being wholly itself, lives again by attracting its equal and opposite counterpart, with whom 'love under will' is the fulfilment of the law, in a sublimer sphere. but there are no rules until one finds them: a man leaving ireland for the sahara does well to discard such 'indispensable' and 'proper' things as a waterproof and a blackthorn for a turban and a dagger. the 'moral

. 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 &c, 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 of malkuth, the virgin bride, and the child is the dwarf-self, the phallic consciousness, which is the true life of man, beyond his 'veils' of incarnation. we hav

god, fertilized our doctrine. by the dove- or bull, swan &c. the doctrine of the regenerate incorruptible body. another sacrifice love is the magical crucifixion &c, as shall stain formula: sex as the key to the magical the tomb life "the tomb- the formula. death as temple of love the key to life "the tomb- the coffin or grave. another king horus (ra-hoor-khuit) the osiris (jesus &c) shall reign crowned child. the dying king (see fraser) and blessing no blessing= semen blessing= blood. longer be poured to the hawk-headed mystical lord. it may be presumptuous to predict any details concerning the next aeon after this. al iii,35 "the half of the word of heru-ra-ha, called hoor-pa-kraat and ra-hoor-khut" 35. note heru-ra-ha= 418. the new comment heru-ra-ha combines the ideas of horus (cf. al

onfounded in his thought, although in thy mind arise not the least thought of him. and they shall be brought into subjection unto thee, and serve thee, though thou willest it not. and it shall be unto them a grace and a sacrament, and ye shall all sit down together at the supernal banquet, and ye shall feast upon the honey of the gods, and be drunk upon the dew of immortality- for i am horus, the crowned and conquering child, whom thou knewest not! al iii,43 "let the scarlet woman beware! if pity and compassion and tenderness visit her heart; if she leave my work to toy with old sweetnesses; then shall my vengeance be known. i will slay me her child: i will alienate her heart: i will cast her out from men: as a shrinking and despised harlot shall she crawl through dusk wet streets, and die

d lances of lust we ride at the charge, with our allies, the whores whom we love and acclaim, free friends by our sides in the battle of life? the book of the law is the charter of woman; the word thelema has opened the lock of her "girdle of chastity" your sphinx of stone has come to life; to know, to will, to dare and to keep silence. yes, i, the beast, my scarlet whore bestriding me, naked and crowned, drunk on her golden cup of fornication, boasting herself my bedfellow, have trodden her in the market place, and roared this word that every woman is a star. and with that word is uttered woman's freedom; the fools and fribbles and flirts have heard my voice. the fox in woman hath heard the lion in man; fear, fainting, flabbiness, frivolity, falsehood- these are no more the mode. in vain

parks of the intimate fire" beyond the one, how shall he pass on? what is this one, which is in every place the centre of all? indeed the logic-girders of our souls need lightening, if we would win to freedom of such truth as this! now in the 'stones of precious water' the light leapt clear indeed, but they were not themselves that light. this sphere of the one is indeed ra-hoor-khuit; is not our crowned and conquering child the source of light? nay, he is finite form of unity, child of two married infinities; and in this last ordeal the aspirant must go beyond even his star, finding therein the core thereof hadit, and losing it also in the body of nuith. here is no path that he may tread, for all is equally everywhere; nor is there any sphere to attain, for measure is now no more. there a

ALEISTER CROWLEY THE QABALAH

ty which comprises all the sephiroth, and that it consists of the crown, the king, and the queen (in some senses this is the christian trinity of father, son and holy spirit, which in their highest divine nature are symbolized by the first three sephiroth, kether, chokmah, and binah) it is the trinity which created the world, or, in qabalistic language, the universe was born from the union of the crowned king and queen. but according to the qabalah, before the complete form of the heavenly man (the ten sephiroth) was produced, there were certain primordial worlds created, but these could not subsist, as the equilibrium of balance was not yet perfect, and they were convulsed by the unbalanced force, and destroyed.22 these primordial worlds are called the kings of ancient time and the kings

part, q.v. 671. arut the law, aurt the gate, rota the lady of the path of daleth, ator the wheel. also [la, tld, wn, dwy, adonai (see 65) spelt in full. this important number marks the identity of the augoeides with the way itself( i am the way, the truth, and the life) and shows the taro as a key; and that the law itself it nothing else than this. for this reason the outer college of the a\a\ is crowned by this knowledge and conversation of the holy guardian angel. this number too is that of the ritual of neophyte. see liber xiii. 741. ctma, the four letters of the elements. ma, counting the as 700, the supreme name of the concealed one. the dogma is that the highest is but the four elements; that there is nothing beyond these, beyond tetragrammaton. this dogma is most admirably portrayed

dept, who, knowing god, says there is no god, meaning, god is zero, as qabalistically he is. he holds atheism as a philosophical speculation as good as any other, and perhaps less likely to mislead mankind and do other practical damage as any other. him you may know by his equanimity, enthusiasm, and devotion. i again refer to liber 41861 for an explanation of this mystery. the nine religions are crowned by the ring of adepts whose password is there is no god, so inflected that even the magister when received among them had not wisdom to interpret it. 1. mr daw, k.c: m lud, i respectfully submit that there is no such creature as a peacock. 2. oedipus at colonus: alas! there is no sun! i, even i, have looked and found it not. 3. dixit stultus in corde suo: ain elohim. 62 there is a fourth k

ALEISTER CROWLEY THE SWORD OF SONG

be overcome,1 in another sense associates are possible and desirable. one third of humanity are buddhists; add men of science and we form an absolute majority; among buddhists a very large proportion have deliberately gone out from social life of any kind to tread these paths of research. is the way very hard? is the brain tired? the results slow to come? others are working, failing, struggling, crowned here and there with rare garlands of success. success for ourselves, success for others; is it not compassion that binds us closer than all earthly ties? ay, in joy and in sorrow, in weakness and in strength, do i take my refuge in the sangha. xiii conclusion let me give a rapid resum of what we have gone through (a) we have stripped science and buddhism of their accidental garments, and a

ALEISTER CROWLEY EQ I 1

e tongue extends in red as well. there are black accents about the edges of the mane and below the chin. at the lower left, framed by the serpent to left and below, is an assyrian winged bull, flank view and facing right. the fore quarters stand on a silver sphere, while the hind quarters stand on a gold cube in parallel projection with the full face to the lower left. the assyrian king's head is crowned and bearded as usual and colored in orange and and gold over yellow. there are two silver horns issuing from the back of the head and angling upward just above and past the temples- the horns are bull-like otherwise, and are only slightly curved. the wings form a bundle, more tucked under the back of the hair like a newspaper under an elbow than naturally rooted. these wings show only on t

e yet comprehend the mysterium of our art, therefore imposed he upon himself the painful sevenfold regimen. for without the bell of electrum magicum of paracelsus how should the adept even give warning to the powers of the work of his entry thereunto? yet our brother, being of stout heart- for he had been a soldier in many distant lands- began right cheerfully. his head that was hoary with eld he crowned with five petals of white lotus, as if to signify the purity of his body, and went forth into that place where is no field, nor any furrow therein; and there he sowed a scroll that had two and twenty seeds diverse "he slayeth sir abjad the saracen" nor for all his care and labour could he gather therefrom more than seven plants, that shone in the blackness; and 89 each plant beareth a sing

nt of eden, and round thine ankles chatter the rubies and garnets of hell. hearken, o lilith! o sorceress of the blood of life! my lips are for those who suckle not good, and my kisses for those who cherish not evil. and my kingdom is for the children of light who trample under foot the garment of shame, and rend from their loins the sackcloth of modesty. when two shall be one, then shalt thou be crowned with a crown neither of gold nor of silver, nor yet of precious stones; but as with a crown of fire fashioned in the light of god's glory. yea! when my sword falleth, then that which is without shall be like unto that which is within; then tears shall be as kisses, and kisses as tears; then all shall be leavened and made whole, and thou shalt find in thine hand a sceptre, neither of lilies

ced all into the silken meshes of her web, wherein she hath spun the fair cities of the world, where sorrow sits tongueless and laughter abideth not; and tilled the fertile plains, where innocence is but as the unopened book of joy. yet it is she also who hath led armies into battle; it is she who hath brought frail vessels 199 safely across the greedy ocean; it is she who hath enthroned priests, crowned kings, and set the sword in the hand of the warrior; and it is she who hath helped the weary slave to guide his plough through the heavy soil, and the miner to rob the yellow gold from the bowels of the earth. everywhere will you find her dancing down empires, and weaving the destiny of nations. she never sleeps, she never slumbers, she never rests; ever wakeful, day and night, her eyes gl

her by the storm" then she caught me up in the web of her subtleties and breathed into my nostrils the breath of time; and bore me 201 to the abyss, where all is as the darkness of doubt, and there she strangled me with the hemp and the silk of the abominations and arrogance of mine understanding. and the second head is as the head of a young woman veiled with a veil as clear as rock crystal, and crowned with a crown fashioned in the shape of a double cube around which is woven a wreath of lilies and ivy. and her countenance is as that of desolation yet majestic as an empress of earth, who possessing all things yet cannot find a helpmeet worthy to possess her; and her eyes are as opals of light; and her tongue as an arrow of flame. and on beholding her i cried in a loud voice saying "o pri

e winds the manacles of despair. this is the hour of the second birth, when from the womb of the excess of misery is born the child of the nothingness of joy "solv" for all must be melted in the crucible of affliction, all must be refined in the furnace of woe, and then on the anvil of strength must it be beaten out into a blade of gleaming joy "coagula" weep and gnash your teeth, and sorrow sits crowned and exultant; therefore rise and gird on the armour of utter desolation! slay anger, strangle sorrow, and drown despair; then a joy shall be born which is beyond love or hope, endurable, incorruptible. come heaven, come hell! once the balances are adjusted, then shall the night pass away, and desire and sorrow vanish as a dream with the breath of the morning. the war of the freedom of soul

or it is the breath of the temple of god. then shalt thou step into the king's palace, o warrior! and a voice more musical than the flute of ivory and the psaltery of gold, clear as a bell of mingled metals in the night, shall call unto thee, and thou shalt follow it to the throne which is as a perfect cube of 221 flaming gold set in a sea of whiteness; and then shalt thou be unrobed of sleep and crowned with the silence of the king- the silence of song, of thought, and of reason, that unthinkable silence of the throne. 222 the white watch-tower chaos and ancient night have engulfed me; i am blind. i crouch on the tower of uttermost silence awaiting the coming of the armies of the dawn. o whence do i come, where am i, o whither do i go? for i sit maddened by the terrors of a great darkness

ALEISTER CROWLEY EQ I 5

which comprises all the sephiroth, and that it consists of the crown, the king, and the queen (in some senses this is the christian trinity of father, son, and holy spirit, which in their highest divine nature are symbolised by the first three sephiroth, kether, chokmah, and binah) it is the trinity which created the world; or, in qabalistical language, the universe was born from the union of the crowned king and queen. but according to the qabalah, before the complete form of the heavenly man (the ten sephiroth) was produced, there were certain primordial world created, but these could not subsist, as the equilibrium of balance was not yet perfect, and they were convulsed by the unbalanced force and destroyed. these primordial worlds are called the "kings of ancient time" and the "kings o

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

ept, who, knowing god, says "there is no god" meaning "god is zero" as qabalistically he is. he holds atheism as a philosophical speculation as good as any other, and perhaps less likely to mislead mankind and do other practical damage than any other. him you may know by his equanimity, enthusiasm, and devotion. i again refer to liber 418 for an explanation of this mystery. the nine religions are crowned by the ring of adepts whose password is "there is no god" so inflected that even the magister when received among them had not wisdom toe interpret it. 1. mr daw, k.c: m'lud, i respectfully submit that there is no such creature as a peacock. 2. oedipus at colonus: alas! there is no sun! i, even i, have looked and found it not. 3. dixit sultus in corde suo "ain elohim" there is a fourth kin

g upon his knees. so let the adept sit smiling through all that may befall him; then those that hate him shall wonder at his strength; in the end they shall worship him. and he, an he speak, shall by speaking save; an he yet keep silence, shall by keeping silence, bless. amen. aleister crowley. the message of thuba mleen i far beyond utnar v hi, far beyond the hills of hap, sits the great emperor crowned with diamond, twitching the rosary in his lap- 144 the rosary whose every bead well-conned with sleek unblinking bliss was once the eyeball of an unborn child of his. ii he drank the smell of living blood, that hissed on flame-white steel. he tittered while his mother's limbs were kissed by the fish-hooks on the wheel that shredded soul and shape, more fine than mist is torn by the bleak w

ALEISTER CROWLEY EQ I 5

lly of the great goddess2. olaho viruden mahorela zodireda! on pireda exentaser; arba pire gah gaha gahal gahalana vo abra na gaha velucorsapax. 2 in the light of the cry of loe, this passage seems to mean precisely the opposite of its apparent meaning. and the voice of the aeon cried: return, return, return! the time sickeneth, and the space gapeth, and the voice of him that is, was and shall be crowned rattles in the throat of the mighty dragon of eld. thou canst not pass by me, except thou have the mystery of the word of the abyss. now the angel putteth back the sapphire stone into his breast; and i spake unto him and said, i will fight with thee and overcome thee, except thou expound unto me the word of the abyss. now he makes as if to fight with me (it is very horrible, all the tentac

ine eye! i am he that swalloweth up death and victory. i have slain the crown d goat, and drunk up the great sea. like the ash of dried leaves the worlds are blown before me. thou hast passed by me, and thou hast not known me. woe unto thee, that i have not devoured thee altogether! on my head is the crown, 419 rays far-darting. and my body is the body of the snake, and my soul is the soul of the crowned child. though an angel in white robes leadeth me, who shall ride upon me but the woman of abominations? who is the beast? am not i one more than he? in 22 his hand is a sword that is a book. in his hand is a spear that is a cup of fornication. upon his mouth is set the great and terrible seal. and he hath the secret of v. his ten horns spring from five points, and his eight heads are as th

thy fear is known; thine ignorance is known; thy weakness is known; but thou art nothing in this matter. shall the grain which is cast into the earth by the hand of the sower debate within itself, saying, am i oats or barley? bond-slave of the curse, we give nothing, we take all. be thou content. that which thou art, thou art. be content. and now the lion passeth over through the aethyr with the crowned beast upon his back, and the tail of the lion goes on instead of stopping, and on each hair of the tail is something or other- sometimes a little house, sometimes a planet, at other times a town. then there is a great plain with soldiers fighting upon it, and an enormously high mountain carved into a thousand temples, and more houses and fields and trees, and great cities with wonderful bu

him, and above that, a purple veil, and above that, a golden veil, 30 so that now the whole stone is like a thick mat of woven gold wires; and there come forth, one from each side of the stone, two women, and grasp each other by both hands, and kiss, and melt into one another; and melt away.3 and now the veils open again, the gold parts, and the purple parts, and the silver parts, and there is a crowned eagle, also like the assyrian eagles. and he cries: all my strength and stability are turned to the use of flight. for though my wings are of fine gold, yet my heart is the heart of a scorpion. glory unto thee, who being born in a stable didst make thee mirth of the filth thereof, who didst suck in iniquity from the breast of thy mother the harlot; who didst flood with iniquity the bodies

enty. you can never understand why, except in this vision. and now the table recedes from me. far, far it goes, streaming with light. and there are two black angels bending over me, covering me with their wings, shutting me up into the darkness; and i am lying in the pastos of our father christian rosenkreutz, beneath the table in the vault of seven sides. and i hear these words: the voice of the crowned child, the speech of the babe that is hidden in the egg of blue (before me is the flaming rosy cross) i have opened mine eye, and the universe is dissolved before me, for force is mine upper eye-lid and matter is my lower eye-lid. i gaze into the seven spaces, and there is naught. the rest of it comes without words; and then again: i have gone forth to war, and i have slain him that sat up

d, the speech of the babe that is hidden in the egg of blue (before me is the flaming rosy cross) i have opened mine eye, and the universe is dissolved before me, for force is mine upper eye-lid and matter is my lower eye-lid. i gaze into the seven spaces, and there is naught. the rest of it comes without words; and then again: i have gone forth to war, and i have slain him that sat upon the sea, crowned with the winds. i put forth my power and he was broken. i withdrew my power and he was ground into fine dust. rejoice with me, o ye sons of the morning; stand with me upon the throne of lotus; gather yourselves up unto me, and we shall play together in the fields of light. i have passed into the kingdom of the west after my father. behold! where are now the darkness and the terror and the

g, cold and brutal: osiris was a black god!6 and the aethyr claps its hands, greater than the peal of a thousand mighty thunders. i am back. bou-saada "november" 30, 1909 10-11.45 p.m. the cry of the 18th aethyr, which is called zen a voice comes before any vision: accursed are they who enter herein if they have nails, for they shall be pierced therewith; or if they have thorns, for they shall be crowned withal; or if they have whips, for with whips they shall be scourged: or if they bear wine, for their wine shall be turned to bitterness; or if they have a spear, for with a spear shall they be pierced unto the heart. and the nails are desires, of which 51 there are three; the desire of light, the desire of life, the desire of love. 6 the doctrine implied is that one must not be the child

mystery of the camel that is ten days in the desert, and is not athirst, because he hath within him that water which is the dew distilled from the the night of nuit. triple is the cord of silver, that it may be not loosed; and three score and half a score and three is the number of the name of my name, for that the ineffable wisdom, that also is of the sphere of the stars, informeth me. thus am i crowned with the triangle that is about the eye, and therefore is my number three. and in me there is no 59 imperfection, because through me descendeth the influence of taro. and that is also the number of aiwass the mighty angel, the minister of silence. and even as the shew-stone burneth thy forehead with its intolerable flame, so he who hath known me, though but from afar, is marked out and cho

ce. and then three times a note is struck upon a bell, which sounds like my holy tibetan bell, that is made of electrum magicum. i am happily returned unto the earth. bou-saada "december" 2, 1909. 12.15- 2 a.m. the cry of the 16th aethyr, which is called lea there are faint and flickering images in a misty landscape, all very transient. but the general impression is of moonrise at midnight, and a crowned virgin riding upon a bull. 60 and they come up into the surface of the stone. and she is singing a chant of praise: glory unto him that hath taken upon himself the image of toil. for by his labour is my labour accomplished. for i, being a woman, lust ever to mate myself with some beast. and this is the salvation of the world, that always i am deceived by some god, and that my child is the

l he make stars. and in the battle of the python and the sphinx shall the glory be to the sphinx, but the victory to the python. now the veil of darkness is formed of a very great number of exceedingly fine black veils, and one tears them off one at a time. and the voice says, there is no light or knowledge or beauty or stability in the kingdom of the grave, whither 71 thou goest. and the worm is crowned. all that thou wast hath he eaten up, and all that thou art is his pasture until to-morrow. and all that thou shalt be is nothing. thou who wouldst enter the domain of the great one of the night of time, this burden must thou take up. deepen not a superficies. but i go on tearing down the veil that i may behold the vision of uti, and hear the voice thererof. and there is a voice: he hath d

ss storm in the night that wrappeth the world about with desolation. chaos is my name, and thick darkness. know thou that the darkness of the earth is ruddy, and the darkness of the air is grey, but the darkness of the soul is utter blackness. the egg of the spirit is a basilisk egg, and the gates of the understanding are fifty, that is the sign of the scorpion. the pillars about the neophyte are crowned with flame, and the vault of the adepts is lighted by the rose. and in the abyss is the eye of the hawk. but upon the great sea shall the master of the temple find neither star nor moon. and i was about to answer him "the light is within me" but before i could frame the words, he answered me with the great word that is the key of the abyss. and he said: thou hast entered the night; dost th

was not found one worthy to wield the arrow. and of them that worshipped there was not found one worthy to behold the arrow. yet the star that thou sawest was but the barb of the arrow, and thou hadst not the wit to grasp the shaft, or the purity to divine the plumes. now therefore is he blessed that is born under the sign of the arrow, and blessed is he that hath the sigil 131 of the head of the crowned lion and the body of the snake and the arrow therewith. yet do thou distinguish between the upward and the downward arrows, for the upward arrow is straitened in its flight, and it is shot by a firm hand, for jesod is jod tetragrammaton, and jod is a hand, but the downward arrow is shot by the topmost point of the jod; and that jod is the hermit, and it is the minute point that is not exte

anst not believe how marvelous is this vision of the arrow. and it could never be shut out, except the lords of vision troubled the waters of the pool, the mind of the seer. but they send forth a wind that is a cloud of angels, and they beat the water with their feet, and little waves splash up- they are memories. for the seer hath no head; it is expanded into the universe, a vast and silent sea, crowned with the stars of night. yet in the very midst thereof is the arrow. little images of things that were, are the foam upon the waves. and there is a contest between the vision and the memories. i prayed unto the lords of vision, saying: o my lords, take not away this wonder from my sight. and they said: it must needs be. rejoice therefore if thou hast been permitted to behold, even for a mo

ALEISTER CROWLEY EQUINOX EQ I 2 2

of_ tarot_ 10 averse_ seats for altar sephiroth_ practicus/ lamp/ lamp_ hiereus hegemon_ chalice (o/ lamp_ sephiroth water sephiroth_ in banner seven tablet hb:heh hb:vau hb:heh hb:yod of west palaces of water_ diagram 26. arrangement of the temple for the 31st path in the 3= 8 ritual. he then explains to the theoricus the twentieth key of the tarot. it is a glyph of the powers of fire. the angel crowned with the sun is michael, the ruler of solar fire. the serpents which leap in the rainbow are symbols of the fiery seraphim. the trumpet represents the influence of the spirit descending upon binah; and the banner with the cross refers to the four rivers of paradise. michael is also axieros; the left-hand 271 figure samael, the ruler of volcanic fire- he is also axiokersos; the right-hand f

r yetzirah" and other sources. the same is true of the particular method of division of this tree into the trees of life and the knowledge of good and evil "diagram 33. the garden of eden" this figure can be divided into three units, one atop the other. at the top is a large ring-circle. it contains a depiction of the sun with the name hb:aleph hb:bet hb:yod hb:aleph inside. there is a winged and crowned woman mostly depicted above the sun, with wings extending far beyond the larger ring. five stars are above the points of her crown, her hands appear to either side of the sun, and her lower gown and feet rest on a crescent moon (horns upward. to the left of her right hand is hb:mem-final hb:yod hb:heh hb:lamed hb:aleph. to the right of her left hand is hb:heh hb:vau hb:heh hb:yod. written

moon (horns upward. to the left of her right hand is hb:mem-final hb:yod hb:heh hb:lamed hb:aleph. to the right of her left hand is hb:heh hb:vau hb:heh hb:yod. written on the crescent below her is "the supernal eden" flames are seen about the crescent, and these extend downward over the upper arm of the central unit of the figure. at the bottom of the figure is a seven-headed serpent, the heads crowned and the body curled in a circle to define the unit. the tail extends off and downward to the lower left. each head is on one of the seven circles of a miniature of diagram #27. the central portion is a calvary cross with upper arm disappearing behind the top unit of the figure. the lower arm does not quite touch the bottom unit of the figure. near the ends of the cross arms are two large v

llars have four tendrils each extending out like an "x" with three leaves at the end of each. there are three circles on the lower arm. the top has hb:taw hb:resh hb:aleph hb:peh hb:taw. the middle has hb:dalet hb:vau hb:samekh hb:yod. the bottom has hb:taw hb:vau hb:koph hb:lamed hb:mem. the top and middle circles have the same tendrils found on the circles on the pillars, the bottom does not. a crowned male semi-nude has his head on the top circle and his feet on the middle- his arms are extended cruciform and the feet are one-behind-the-other. he wears a loin girdle or cloth. a fully nude woman stands in the lower circle, and her crowned head touches the bottom of the middle circle. her arms are posed as though to hold up a ceiling level with her crown. to the left of the male on the lo

so does his form unite the earth in his hairy and bestial aspect, and the air in his bat-like wings. the whole would be an evil symbol were it not for the pentagram of light above his head which regulates and guides his movements. the figure of pan is then explained, after which the hierophant inductor shows the philosophus the 14th key of the tarot. the more ancient form shows us a female figure crowned with a crown of five rays symbolising the five principles of nature, the concealed spirit and the four elements of earth, air, fire and water. about her head is a halo of light. on her breast is the sun of tiphereth. the five-rayed crown further alludes to the five sephiroth of kether, chokmah, binah, chesed and geburah. chained to her waist are a lion and an eagle, between which is a larg

the second, fra. i. a. leads us as far as da th, the head of the old serpent, the knower of good and of evil. 325 the ladder "i will arise and go unto my father" malkuth dark, dark, all dark! i cower, i cringe. only above me is a citron tinge as if some echo of red, gold, and blue chimed on the night and let its shadow through. yet i who am thus prisoned and exiled am the right heir of glory, the crowned child. i match my might against my fate's. i gird myself to reach the ultimate shores, i arm myself the war to win- lift up your heads, o mighty gates! be ye lift up, ye everlasting doors! 42 the whole theory and practice of raja yoga is the awakening of a power named the kundalini, which is coiled up in what is called the sacral plexus, and then forcing this awakened power up a canal call

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ed his silence. the two others were more suitable for my purpose. one was a strongly built fellow, with a certain air of intelligence 369 about him; but he was yet too besotted with fear or moral distress to be made the recipient of my plans. so i had only one expedient left to me, and turned all my faculties towards the last of my companions. he is not young by any means. his temples are already crowned with the grey silver of at least fifty years and his nose with the carmine of many gallons. but his remarkable acuteness renders him extremely valuable. when i opened my mind to him he simply lifted his eyes at me with a shrewd look and smiled gently with the smile of the wise. i told him the story of the meeting with my kidnapper; and explained to him the operation i had to go through bef

ALEISTER CROWLEY EQUINOX EQ I 2

r fragrance of her whole being with its dominant, unshamed appeal. she lay with arms outstretched, as if awaiting the visitation of some god. some ghastly god, for sure? for where she lay, the gilded lily with geranium lips, was, as it were, a flower of night. it was a small square room, black from edge to edge. a dull dead black that gave back no light from the two solemn candlesticks of silver, crowned with long guttering tapers, which gave the only relief in all that world of night. these stood at the head of her strange couch. it was a huge coffin, lidless, with hinged sides, whereon she lay. she had losened the girths and lowered the sides, to stretch herself at ease. six black ropes of silk hung from the ceiling with their hooks, which could be attached to rings on the 187 sides of t

e may attain the supreme trance. iv. the result i. trance is defined as the ek-stasis of one particular tract of the brain, caused by meditation on the idea corresponding to it. ii. let the student therefore beware lest in that idea be any trace of imperfection. it should be pure, balanced, calm, complete, fitted in every way to dominate the mind, as it will. even as in the choice of a king to be crowned. 198 iii. so will the decrees of this king be just and wise as he was just and wise before he was made king. the life and work of the mystic will reflect (though dimly) the supreme guiding force of the mystic, the highest trance to which he has attained. yoga and magic i. yoga is the art of uniting the mind to a single idea. it has four methods. gnana-yoga. union by knowledge. raja-yoga. u

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forces of mercury by solomon's seal "magus of fire" mighty magus of art, all thy commands shall be obeyed, and all thy desires shall be accomplished [he does it.15 [the magus now advances to the centre of the circle, by the magical cauldron, wherein is the milk becoming heated, turns himself towards the fire of the spirit, and recites "the invocation to the higher" majesty of the godhead, wisdom-crowned thoth, lord of the gates of the universe: thee! thee we invoke! thou that manifesteth in thy symbolic form as an ibis-headed one: thee, thee we invoke! thou, who holdest in thy hand the magic wand of double power: thee, thee we invoke! thou who bearest in thy left hand the rose and cross of light and life: thee, thee we invoke! thou whose 176 head is of green, whose nemys is of night sky

le and invisible god! i call thee from the azure throne! i raise my voice in the abyss of water! i raise my soul to contemplate thy face! amoun! come unto me! hear me! appear in splendour unto these who worship at thy feet! for who am i before thy face? what is man, that thou art mindful of him; or the son of man that thou visitest him! thou hast made him a little lower than the elohim_ thou hast crowned him with glory and honour! amoun! hear me! come unto me! in myself i am nothing_ in thee i am all self! dwell thou in me, and bring me to that self which is in thee! amoun! o my father! my father! the chariots of ishrael, and the horsemen thereof [all bow in adoration. standing in the sign of osiris slain, say] i am the abi-agnus, the slain lamb in thy mountain, o lord most high! i am the

in sleei (sigma lambda eta iota) is my rule, and in death is my dominion! mine are the eagles that watch in the eye of horus! mine is the bark of darkness, and my power is in the setting sun! i am the lord of amenta! toum maal is my name! hail unto thee! hail unto thee! o mine eagle of the glowing west! toumathph [vibrate by the formulae of the middle pillar and of the mystic circumambulation] o crowned with darkness! mother-bird of the holy ones! o golden-headed soul of sleep! o firm, enduring shoulders! o body of blue and golden feathers! o darkening feet, as of the skies of night! o mighty power of claws and beak, invincible, divine! o great and glistening wings! 194 ride hither on the storm! 18 in part ii. q.f.d.r. will imagine herself as a blue eagle between two mighty pillars. white

h [the ceremony enterer is the sphere of sensation. the hierophant is the augoeides. the officers are the divine sephiroth invoked. the enterer is the natural man [first let the symbols in the sphere of sensation be equilibrated. this is the opening of the hall of truth] 198 "the first invocation" come forth unto me, thou that art my true self: my light: my soul! come forth unto me: thou that art crowned with glory: that art the changeless: the un-nameable: the immortal godhead, whose place is in the unknown: and whose dwelling is the abode of the undying gods. heart of my soul; self- shining flame, glory of light, thee i invoke. come forth unto me, my lord: to me, who am thy vain reflection in the mighty sea of matter! hear thou, angel and lord! hear thou in the habitations of eternity; c

en the mighty pillars of that gate: at my right hand the pillar of fire, and at my left the pillar of cloud: open unto me o gate of the god with the motionless heart: i am come forth by the t'eser gate: i advance over the paths that i know, i know: and my face is set towards the land of the maat [again formulating the augoeides] come forth, come forth, my god, my king: come unto me, thou that art crowned with starlight: thou that shinest amongst the lords of truth: whose place is in the abode of the spirits of heaven [when thou shalt again see the glorious one thou shalt salute with enterer; pass between the pillars and circumambulate thrice: reverently saluting the east betimes. now halt by the light, facing it, and exalt thy mind unto its glory, imagine it as encompassing thee and enteri

apocalypse. further, 120 equals the number of the ten sephiroth multiplied by that of the zodiac, whose key is the working of the spirit and the four elements, typified in the wand which i bear. 4 for a further account of these see "the elemental calls of dr. dee" in sloane mss, british museum. illustration on page 211 described and aproximated "diagram 64. the lotus wand" the top of the wand is crowned by a stylized half-open lotus flower (see regardie's "the golden dawn" for a detailed description) beneath this is a white segment on the shaft. at the bottom of the shaft is a black segment to the very end. between the white and black segments are twelve bands. these bands are paralleled to the left by a column of zodiacal symbols and to the right by hebrew letters thusly: lotus flower ha

, underneath the figure. these arcs are truncated without closure in an imaginary line just above the bole of the lower lamp. the lower half of the figure contains a large calvary cross. a large crown of five hollow triangular points hovers above the top arm. a diagonal scroll crosses from left and up to right on this arm, with "i.n.r.i" inside. there is a small figure of the crucified and thorn- crowned christ on the cross, corpus occupying only the lower arm and the two side arms, with substantial extension of cross beyond the figure. the head is in the center intersection, canted slightly downward to the left. coiling about and below the base arm is the serpent of seven heads, one horn each, mouths open and tongue drooping. the lower coil is complexly looped. two heads are in space, nea

intersection taw, below intersection capricorn, bottom hay [this explanation being finished, the "chief adept" leads the aspirant to the diagram of the mystic titles and grades, and says] this is the symbolic mountain of god in the centre of the universe, the sacred rosicrucian mountain of initiation, the mystic mountain of the caverns, even the mountain of abiegnus [this diagram shows a mountain crowned with light, and surrounded with darkness. at its base is the wall of secrecy, whose sole gate is formed by the two pillars of hermes. the ascent of the mountain is made by the serpent of wisdom. the explanation of this diagram being concluded, the "second" and "third "adepts" remove the altar, and the "chief adept" completes the third point by instructing the aspirant in the mystic symboli

dy isis""the invocation""of" 68 see "liber o" the equinox, vol. i. no. 2. 69 see "liber o" the equinox, vol. 1, no. 2. 70 see the lesser key of solomon: the goetia "isis" and i beheld a great wonder in heaven: a woman clothed with the sun: and the moon was at her feet: and on her head was the diadem of the twelve stars. hear me, our lady isis, hear and save. o thou, queen of love and mercy! thou, crowned with the throne! thou, horn d as the moon! thou, whose countenance is mild and glowing, even as grass refreshed by rain! hear me, our lady isis, hear and save! o thou, who art in mater manifest! thou bride and queen as thou art mother and daughter of the crucified! o thou, who art the lady of the earth! hear me, our lady isis, hear and save! o thou, our lady of the amber skin! lady of love

untenance is mild and glowing, even as grass refreshed by rain! hear me, our lady isis, hear and save! o thou, who art in mater manifest! thou bride and queen as thou art mother and daughter of the crucified! o thou, who art the lady of the earth! hear me, our lady isis, hear and save! o thou, our lady of the amber skin! lady of love and victory! bright gate of glory through the darkling skies! o crowned with light and life and love! head me, our lady isis, hear and save! by thy sacred flower, the lotus of eternal life and beauty; by thy love and mercy; by my desire toward thee; in the name of aeshoori; hear me, our lady isis, hear and save! open thy bosom to thy child! stretch wide thy arms and strain me to thy breast! let my lips touch thy lips ineffable! hear me, our lady isis, hear and

ALEISTER CROWLEY EQUINOX EQ I 3 3

phs of the air, and the black burrowings of the gnomes of the earth. i know thee! o thou master of the ways of life, in the palm of whose hand 20 all the arts lie bounden as a smoke-cloud betwixt the lips of the mountain. 10. o thou sovran lord of primaeval baresarkers, who huntest with dawn the dappled deer of twilight, and whose engines of war are blood-crested comets. i know thee! o thou flame-crowned self-luminous one, the lash of whose whip gathered the ancient worlds, and looseth the blood from the virgin clouds of heaven. 11. o thou sovran moonstone of pearly loveliness, from out whose many eyes flash the fire-clouds of life, and whose breath enkindleth the byss and the abyss. i know thee! o thou fountain-head of fierce aethyr, in the pupil of whose brightness all things lie crouche

e thee, iao! o thou concubine 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

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e holy spirit in! o thou that chafest at thy bars, invoke nuit beneath her stars with a pure heart (her incense burned 47 of gums and woods, in gold inurned, and let the serpent flame therein a little, and thy soul shall win to lie within her bosom. lo! thou wouldst give all_ and she cries: no! take all, and take me! gather spice and virgins and great pearls of price! worship me in a single robe, crowned richly! girdle of the globe, i love thee! pale and purple, veiled, voluptuous, swan silver-sailed, i love thee. i am drunkness of the inmost sense; my soul's caress is toward thee! let my priestess stand bare and rejoicing, softly fanned by smooth-lipped acolytes, upon mine iridescent altar-stone, and in her love-chaunt swooningly say evermore: to me! to me! i am the azure-lidded daughter

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own etiquette["enter" charley. come along, charley boy, and show me how the new engine works! 231 never mind that old frump of a duchess, mrs. ossory- perhaps mr. todd may call["goes out with" charley. mrs. ossory. i do hope he meant it. but he's such a terrible man for pulling legs, as they call it- i can't think where euphemia picks up all her slang- if that plain, quiet man should really be a crowned king! oh! how i would frown at her! ah! ah! somebody coming["enter" thomas. thomas. mr. todd["enter" todd. mrs. ossory. oh, my dear mr. todd, i am so glad to see you! i'm in such distress! you will help me, won't you [todd "bows, smiles, and whispers in her ear. she smiles all over "todd "offers his arm. she goes out on it, giggling and wriggling with "pleasure. enter" euphemia. euphemia

ALEISTER CROWLEY EQUINOX EQ I 4 3

ea his traces laid, where many a wavelet on the glass his prowess knows. but deep and deep his futile feet in fury pass, 27 until one billow curls to leap, and flings him breathless on the shore half drowned. o fool! his god's asleep, his armour in illusion's war it self illusion, all his might and courage vain. yet ardours pour through every artery. the knight scales the himalaya's frozen sides, crowned with illimitable light, and there in constant war abides, smiting the spangles of the snow; smiting until the vernal tides of earth leap high; the steady flow of sunlight splits the icy walls: they slide, they hurl the knight below. sir palamede the mighty falls into an hollow where there dwelt a bearded crew of monachals asleep in various visions spelt by mystic symbols unto men. but when

at hand. how warm a throb from venus stirs the pulses of her worshippers! nor shall the tuscan god be found reluctant from the altar-stone: his perfume shall delight the ground, his presence to his hold be known in darkling grove and glimmering shrine- o ply the kiss and pour the wine! sir palamede is fairly come into a place of glowing bowers, where all the voice of time is dumb: before an altar crowned with flowers he seeth a satyr fondly dote and languish on a swan-soft goat. then he in mid-caress desires the ear of strong sir palamede. 40 "we burn" qouth he "no futile fires, nor play upon an idle reed, nor penance vain, nor fatuous prayers- the gods are ours, and we are theirs" sir palamedes plucks the pipe the satyr tends, and blows a trill so soft and warm, so red and ripe, that echo

m the slain babe's throat; his chant rolls in a magick moan; his head bows to the crown d goat. his wand makes curves and spires in air; the smoke of incense curls and quivers; his eyes fix in a glass-cold stare: the land of egypt rocks and shivers "lo! by thy gods, o god, i vow to burn the authentic bones and blood of curst osiris even now to the dark nile's upsurging flood! i cast thee down, oh crowned and throned! to black amennti's void profane. until mine anger be atoned thou shalt not ever rise again" 73 with firm red lips and square black beard, osiris in his strength appeared. he made the sign that saveth men on palamede the saracen 'hath hushed his conjuration grim: the curse comes back to sleep with him 'hath fallen himself to that profane whence none might ever rise again. dread

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s own flesh with iron chains, which failed to overcome the moral urtication, as had the repeated physical purgings of his early years. narcissus, in a corner, pale and smiling, urged him to renewed efforts; spirits, both incubi and succubae, thrusting themselves upon him, ate him away. but all these dreams gradually faded out. lionel had become a translucid set of bones, with two big eyes heavily crowned. the time of his knowledge had come. xv the devil i trust i said nothing that could lead the reader into the belief that the cottage was a lonely spot. men and women lived in its almost immediate neighbourhood. among others, sir anthony lawthon and his daughters. i propose that we concern ourselves solely with the eldest of these, mary lawthon. i hardly know how to describe her. she was a

last of maat in ra-hoor-khut and in hoor-pa-kraat! twins they shall rise; being twins they are one, the lord of the sword and the son of the sun! silence, coeval colleague of the voice, the plumes of amoun- rejoice! lo! i rejoice. i heal the sanguine scar of slain asar. i was the past, nature the mother. he was the present, man my brother. look to the future, the child- oh paean the child that is crowned in the lion-aeon! the sea-dawns surge an billow and break beneath the scourge of the star and the snake. to my lord i have borne in my womb deep-vaulted this babe for ever exalted! aleister crowley 40 the temple of solomon the king iv. the hermit with the seventh stage in the mystical progress of frater p. we arrive at a sudden and definite turning-poinjt. during the last two years he had

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orate, twining in lovesome curls the spoil of mate and mate. o dionysys, hear! be close, be quick, be near, whispering enchanted words in every curving ear! o dionysys, start as the apollonian dart! bury thy horned head in every bleeding heart! 1st maenad. he is here! he is here! autonoe. tigers, appear! agave. to the clap of my hand and the whish of my wand, obey! autonoe. i have found a chariot crowned with ivy and vine, and the laurel divine, and the clustering smell 38 of the sage asphodel, and the daedal flower of the cretan bower; dittany's force, and larksupur's love, and blossoms of gorse around and above. agave. the tiger and panther are there at my cry. ho, girls! span there their sides! ist maenad. here am i. 2nd maenad. and i! we are ready. agave. strong now and steady! ist mae

. hail, lord of the eagle and the serpent! bro. mars. amen. i appoint you to lead the army. sor. scorpio. let us carry the holy symbols with sacred song and dance round the altar of mars["the song< is sung as all march round five times deosil before" 50 mars "in procession headed by" scorpio, aries, capricornus] strike, strike the louder chord! draw, draw the flaming sword! crowned child and conquering lord! horus, avenger["all resume stations" brother aries, let us invoke the master of the battle. bro. aries["advances and kneels to" mars. mighty and terrible one, we beseech thee to lead us in the battle. here, by thy symbols, thy spear, the sword, and the drum, we pray thee to strengthen our arms and to defend our hearts. for we are thy chosen warriors, o thou maste

lows between thy mounting breasts, too magically fair. draw me, o draw me to a dreaming death! send out thine opiate breath, and lull me to the everlasting sleep, that, closing from the kisses of disdain to ecstasy of pain, i may sob out my life into their dangerous deep. who cometh from the mountain as a tower stalwart and set against the fiery foes! who, breathing as a jasmine-laden bower? who, crowned and lissome as a living rose? sharp thorns in thee are set; in me, in me beget the dolorous despair of this desire. thy body sways and swings above the tide of things, laps me as ocean, wraps me round as fire! ye elemental sorceries of song, surge, strenuous and strong, seeking dead dreams, the secret of the shrine; so that she drain my life and being up as from a golden cup, to mingle in

ral-insect still may tremble with love for me, and call me queen and wife; the shy plant of the water may dissemble 76 its love beneath the fronds; reply to strife with strife, and all its tiny being crumble under my rough and warrior husband-kiss, whose pain shall burn, and alter, and be bliss! i am: no word beside that solemn one reigns in sound's kingdom to express my station, who, clothed and crowned with suns beyond the sun, bear on the mighty breast of foam thalassian, bear on my bosom, jutting plenilune, maiden, the fadeless rose of the creation! the whole flower-life of earth and sky and sea from me was born, and shall return to me! i am: for men and beings passionate, for mine own self calm as the river-cleaving lotus-borne lord of silence: i create or discreate, both in my bosom

ith quietude! fix thy sharp lightnings in my night! my spirit free! mix with my breath and life and name thy mood and self of thee [sor. gemini "plays accordingly<gemini. master, be it thy pleasure to perform the invocation of mercury["all" probationers "rise and join the four others in front of the altar] mercury["leaves throne] majesty of the godhead, wisdom-crowned thoth, lord of the gates of the universe: thee, thee we invoke! o thou of the ibis head: thee, thee we invoke! thou who wieldest the wand of double power: thee, thee we invoke! thou who bearest in thy left hand the rose and cross of light and life: thee, thee we invoke! o thou whose head is as an emerald, and thy nemyss 101 as the night sky- blue! thou whose skin is of flaming orange, as t

o thou meteor car, for my fire is exalted in thee! lighten the darkness and herald the daylight, and waken the sea! flame, o flame! crown her, o crown her with stars as with flowers for a virginal gaud! crown her, o crown her with light and the flame of the down-rushing sword! crown her, o crown her with love for maiden and mother and wife! hail unto isis! hail! for she is the lady of life! isis crowned! cancer. in vain thou invokest our lady of the moon! taurus. bear the cup of libation! cancer. 333-333-333. pan. must every star that saves the night gleam fearfully afar, give no man love, but only light, or cease to be a star? nay, there's no man since time began through the ages until now, but won the goal of his set soul, a star upon his brow! oh! though no star serene as thou shine in

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14. and this: 15. sulphur, salt, and mercury: which is master of the three? salt is lady of the sea; lord of air is mercury. now by god's grace here is salt fixed beneath the violet vault. now by god's love purge it through with our right hermetic dew. now by god wherein we trust be our sophic salt combust. then at last the eye shall see three in one and one in three, sulphur, salt, and mercury, crowned by heavenly alchemy! 14 to the one who sent the seven glory in the highest heaven! to the seven who are the ten glory on the earth, amen! 16. and of the difficulties of this practice and of the results that reward it, let these things be discovered by the right ingenium of the practicus. 15 liber tzaddi vel hamvs hermeticvs svb figvra xc 17 a. a. publication in class a. imprimatur: n. fra

ye come unto me in the beginning; for if ye take but one step in this path, ye must arrive inevitably at the end thereof. 20. this path is beyond life and death; it is also beyond love; but that ye know not, for ye know not love. 21. and the end thereof is known not even unto our lady or to the beast whereon she rideth; nor unto the virgin her daughter nor unto chaos her lawful lord; but unto the crowned child is it known? it is not known if it be known. 22. therefore unto hadit and unto nuit be the glory in the end and the beginning; yea, in the end and the beginning. 27 liber resh vel helios svb figvra cc 29 a. a. publication in class d. imprimatur: n. fra a. a. liber resh vel helios. svb figvra cc 0. these are the adorations to be performed by all aspirants to the a. a. 1. let him greet

ng two dark clouds; next a pale crescent, heavy and slow, yet silvered; next, as if it had dropped from the stars, an unicorn galloped past us and was gone ere we could fix it; next a tall lighthouse upon the water "here" said the dark man my comrade "is a pleasant place for refreshment before we turn to the further journey" as he spoke, although no sun was visible, a mighty rainbow appeared, and crowned the tower. i cried out joyfully "the bow of promise" but they answered nothing. and at that i understood that they had travelled further already, and were but returned for an hour to succour me who had no boat. seven days then we remained in the tower, eating and drinking. also in my sleep i had many marvellous dreams, of greater sustenance than sleep itself. and there was given unto me by

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

sacrifice themselves which all these sons of god manifest. it is therefore wise and timely to remember that "these events are reproduced in the lives of the various solar gods, and antiquity teems with illustrations of them. isis of egypt, like mary of bethlehem, was our immaculate lady, star of the sea, queen of heaven, mother of god. we see her, in pictures, standing on the crescent moon, star-crowned, she nurses her child horus, and the cross appears on the back of the seat in which he sits on his mother's knee. the virgo of the zodiac is represented in ancient drawings as a woman suckling a child the type of all future madonnas with their divine babes, showing the origin of the symbol. devaki is likewise figured with the divine krishna in her arms, as is mylitta, or istar, of babylon

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

humanity and work self-sacrificingly for the general good, the men and women of good will (working each in his own place, city and nation) and the quiet work of the units of service cooperating with all the above. this is a simple programme but of such a practical potency that, if you once worked it out and made the needed sustained effort, in 1942 there would be no question but that success had crowned your efforts. the coming of god is the coming or emerging fifth kingdom in nature whose citizens always bring beauty into the world, thus glorifying that intelligence to whom we give the name of "god" for want of a better term; whose citizens are distinguished by the quality of good will which must, in the long run, bring the right kind of peace, but not pacifism, on earth. it is a program

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ous- 496- discipleship in the new age- volume i copyright 1998 lucis trust mistakes and three real successes in connection with your life activity exterior and interior. will you make a study of these, discovering first of all what they are and learning from them? look life in the face, my brother, and be ready to recognise and admit error; be equally ready, however, to perceive where success has crowned your effort and glorified your way; learn also to look for your failures where the outside world may see only success or some kind of achievement. your sense of values is sound, but needs shifting on to a higher arc of the spiral. your gifts of understanding and of psychological intuition are exceedingly good, but need further use. the claims of your personality life, that may perhaps brin

ALICE BAILEY THE LABOURS OF HERCULES

, the huntress of the heavens, the daughter of the sun, also claimed it and there was a quarrel as to ownership. hercules accepted the charge of eurystheus and set out to capture the gentle hind. he was a whole year hunting it, going from one forest to another, just catching sight of it and then again losing [84] it. month after month went by, and he never could catch and hold it. success at last crowned his efforts and he seized the doe, flung it- 50- the labours of hercules over his shoulder "held it close to his heart, and carried it to the sacred temple at mykenae, where he laid it down before the altar, in the holy place. then he stood back, pleased with his success. this is one of the shortest of the stories but though we are told very little, this labor, when considered thoughtfully

BLAVATSKY H P ANTHROPOGENESIS

ge as one day. when this psychological or hypnotic state ends, the muni curses bitterly the creature who seduced him, thus disturbing his devotions "depart, begone" he cries "vile bundle of illusions. and pramlocha, terrified, flies away, wiping the perspiration from her body with the leaves of the trees as she passes through the air. she went from tree to tree, and as, with the dusky shoots that crowned their summits, she dried her limbs, the child she had conceived by the rishi came forth from the pores of her skin in drops of perspiration. the trees received the living dews; and the winds collected them into one mass "this" said soma (the moon "i matured by my rays; and gradually it increased in size, till the exhalation that had rested on the tree tops became the lovely girl named mari

life" or lives, rather "according to the qabbalah, the soul sparks contained in adam (rishoun, went into three principal classes corresponding to his three sons, viz: hesed, habel, ge-boor-ah, qai-yin and ra'hmin seth. these three were divided into 70 species, called: the principal roots of the human race (p. 422 "said rabbi jehudah 'how many garments (of the incorporeal man) are these which are crowned (from the day man was 'created? said r. el'eazar 'the mountains of the world (the great men of the generation) are in discussion upon it, but there are three: one to clothe in that garment the rua'h spirit, which is in the garden (of eden) on earth: one which is more precious than all, in which the neshamah is clothed in that bundle of life, between the angels of the kings: and one outside

paring the events and conceiving them for those born under his generative influence; the latter putting them into action (see maspero's definitions. under theogonic permutations ammon becomes horus, hor-ammon, and mout(h)-isis is seen suckling him in a statuette of the saitic period (abydos) in his turn, in this transformed triad, khonsoo becomes thot-lunus "he who operates salvation" his brow is crowned with the head of an ibis decorated with the lunar disc and the diadem called io-tef. now all these symbols are certainly found reflected in (some believe them identical with) the yave, or jehovah of the bible. this will be[[vol. 2, page] 465 the "four-faced" brahma. made plain to any one who reads "the source of measures" or "hebrew egyptian mystery" and understands the undeniable, clear

cline; take another of four units long, and lean it upon this one, from an opposite incline, making the top unit of the four in length the corner or apex of a triangle. this is the display of the candlestick. now take away the line of three units in length and cross it on the one of four units in length, and the cross form results. the same idea is conveyed in the six days of the week in genesis, crowned by the seventh, which was used by itself as a base of circular measure (p. 51[[vol. 2, page] 582 the secret doctrine. the phallic element into religion, the more spiritually-minded nations had made of the cross (as 3, 4= 7, their most sacred divine symbol. in fact, circle, cross, and seven- the latter being made a base of circular measurement- are the first primordial symbols. pythagoras

nations, which, along with others, he has denied. it is that doctrine alone which can trace the kinship of all human religious speculations or even so-called revelations, and it is this teaching which infuses the spirit of life into the lay figures on the mounts of meru, olympus, walhalla, or sinai. if mr. gladstone were a younger man, his admirers might hope that his scholastic studies would be crowned by the discovery of this underlying truth. as it is, he but wastes the golden hours of his declining years in futile disputations with that giant free-thinker, col. ingersoll, each fighting with the weapons of exoteric temper, drawn from the arsenals of ignorant literalism. these two great controversialists are equally blind to the true esoteric meaning of the texts which they hurl at each

BLAVATSKY H P COSMOGENESIS

hort, one revolution of the "wheel (our planetary chain, which is composed of seven globes (or seven separate "wheels" in another sense this time. when evolution has run downward into matter, from planet a to planet g, or z, as the western students call it, it is one round. in the middle of the fourth revolution, which is our present "round "evolution has reached its acme of physical development, crowned its work with the perfect physical man, and, from this point, begins its work spirit-ward" all this needs little repetition, as it is well explained in "esoteric buddhism" that which was hardly touched upon, and of which the little that was said has misled many, is the origin of man, and it is upon this that a little more light may now be thrown, just enough to make the stanza more compreh

s century, by discovering the chief key to ancient hebrew symbology, interwoven strongly with metrology, one of the keys to the once universal mystery language. mr. ralston skinner, of cincinnati, the author of "the hebrew-egyptian mystery and the source of measures" has our thanks. a mystic and a kabalist by nature, he has laboured for many years in this direction, and his efforts were certainly crowned with great success. in his own words "the writer is quite certain that there was an ancient language which modernly and up to this time appears to have been lost, the vestiges of which, however, abundantly exist. the author discovered that this (integral ratio in numbers of diameter to circumference of a circle) geometrical ratio was the very ancient, and probably the divine origin of line

d from the goddess noo (primordial water, thou the great favourite of thy father ra; father of fathers, king of duration, master in the eternity. who, as soon as these issued from thy mother's bosom, gathered all the crowns and attached the uraeus (serpent or naja* on thy head; multiform god, whose name is unknown and who has many names in towns and provinces" coming out from the primordial water crowned with the uraeus, which is the serpent emblem of cosmic fire, and himself the seventh over the six primary gods issued from father-mother, nou and nout (the sky, who can osiris be, but the chief prajapati, the chief sephiroth, the chief amshaspend-ormazd! that this latter solar and cosmic god stood, in the beginning of religious evolution, in the same position as the archangel "whose name w

ordial cosmic matter (first manifestation; then the androgyne result, the dual male and female abstract force, personified (second stage; this separates itself finally, in the third, into seven forces, called the creative powers by all the ancient religions, and the[[footnote(s* this egyptian word naja reminds one a good deal of the indian naga, the serpent-god. brahma and siva and vishnu are all crowned with, and connected with nagas- a sign of their cyclic and cosmic character[[vol. 1, page] 438 the secret doctrine "virtues of god" by the christians. the later explanation and metaphysical abstract qualifications have never prevented the roman and greek churches from worshipping these "virtues" under the personifications and distinct names of the seven archangels. in the book of druschim

fect; as the reciter or reader produces, by simply chanting them, a secret causation which results in immediate effects. kwan-shi-yin is avalokiteshwara, and both are forms of the seventh universal principle; while in its highest metaphysical character this deity is the synthetic aggregation of all the planetary spirits, dhyani chohans. he is the "selfmanifested" in short, the "son of the father" crowned with seven dragons, above his statue there appears the inscription pu-tsi- k'iun-ling "the universal saviour of all living beings" of course the name given in the archaic volume of the stanzas is quite different, but kwan-yin is a perfect equivalent. in a temple of pu'to, the sacred island of the buddhists in china, kwan-shi-yin is represented floating on a black aquatic bird (kala-hansa

BLUE EQUINOX

rains groups by way of progressive initiation. the equinox publishes all instructions and pronouncements of the a.a. and o.t.o. it also publishes such poetry, drama, fiction, and essays, as are sympathetic to this programme, so far as space permits. the equinox is so called, firstly because it is the comment upon the word of the new on, qelhma, which was given at the equinox of the gods, when the crowned and conquering child, horus, took the place of the dying god, osiris (the equinox marks a period of a fresh influx of force from our father the sun) secondly, in accordance with this, publication takes place at the equinoxes of spring and autumn of each year. the rule of the a.a. is to alternate 5 years of silence with 5 years of speech. hence publication has been from 1909-1914, an v-ix;

.sin. should cut us off from .grace. by no means .be goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines and wines that foam! also, take your fill and will of love as ye will, when, where and with whom ye will! but always unto me. this is the only point to bear in mind, that every act must be a ritual, an act of worship, a sacrament. live as the kings and princes, crowned and uncrowned, of this world, have always lived, as masters always live; but let it not be selfindulgence; make your self-indulgence your religion. when you drink and dance and take delight, you are not being .immoral. you are not .risking your immortal soul; you are fulfilling the precepts of our holy religion. provided only that you remember to regard your actions in this light. do not l

e and the poppy-prankt isle, with tangled roots embanked, where seven sister poplars stood like the seven spirits of god. soft as silence in mine ear, the drone and rustle of the weir told in bass the treble tale of the embowered nightingale. higher, on the patient river, velvet lights without a quiver echoed through their hush d rimes the garden s glow beneath the limes. then the sombre village, crowned by the castellated ground where, in cerements of sable, one square tower and one great gable stood, the melancholy wraith of a false and fallen faith over all, supine, enthralling, the young moon, her faint edge falling to the dead verge of her setting, saintly swam, her silver fretting all the leaves with light. afar the equinox 188 toward the zenith stood a star, as of all worthiness and

main points of my thesis. we need to extend to the whole of society the peculiar feeling which obtains in our most successful institutions, such as the services, the universities, the clubs. heaven and hell are states of mind; and if the devil be really proud, his hell can hurt him little. it is this, then, that i desire to emphasize: those who accept the new law, the law of the on of horus, the crowned and conquering child who replaces in our theogony the suffering and despairing victim of destiny, the law of thelema, which is do what thou wilt, those who accept it (i say) feel themselves immediately to be kings and queens. liber clxi 231 .every man and every woman is a star. is the first statement of the book of the law. in the pamphlet .the law of liberty, this theme is embroidered wit

BOOK T

ous- fierce- sudden- impetuous. if ill dignified, he is evil-minded- cruel- bigoted- brutal. he rules the celestial heavens from above the twentieth degree of scorpio to the first two decans of sagittarius: and this includes a part of the constellation hercules (hercules is always represented with a club) fire of fire king of the salamanders. vi. the queen of the thrones of flame queen of wands a crowned queen with long red-golden hair, seated upon a throne, with steady flames beneath. she wears a corslet and buskins of scale-mail, which latter her robe discloses. her arms are almost bare. on cuirass and buskins are leopard's heads winged, and the same symbol surmounteth her crown. at her side is a couchant leopard on which her hands rest. she bears a long wand with a very heavy conical he

l/gd/book-t.html 13/10/2002 graceful, poetic, venusian, indolent, but enthusiastic if roused. ill dignified, he is sensual, idle and untruthful. he rules the heavens from above 20 degree of aquarius to 20 degree of pisces, thus including the greater part of pegasus. fire of water king of undines and nymphs. x. the queen of the thrones of the waters queen of cups a very beautiful fair woman like a crowned queen, seated upon a throne, beneath which is flowing water wherein lotuses are seen. her general dress is similar to that of the queen of wands, but upon her crown, cuirass and buskins is seen an ibis with opened wings, and beside her is the same bird, whereon her hand rests. she holds a cup, wherefrom a crayfish issues. her face is dreamy. she holds a lotus in the hand upon the ibis. she

yet courageous if roused. when ill dignified she is selfish and luxurious. she rules a quadrant of the heavens around kether. earth of water book t page 7 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 princess and empress of the nymphs or undines throne of the ace of cups. xiii. the lord of the winds and the breezes; he king of the spirits of air knight of swords a winged warrior with crowned winged helmet, mounted upon a brown steed. his general equipment is as that of the knight of wands, but he wears as a crest a winged six-pointed star, similar to those represented on the heads of castor and pollux the dioscuri, the twins gemini (a part of which constellation is included in his rule. he holds a drawn sword with the sigil of his scale upon its pommel. beneath his horse's fee

fierce, delicate, courageous, skilful, but inclined to domineer. also to overvalue small things, unless well dignified. if ill dignified, deceitful, tyrannical and crafty. rules from 20 degree taurus to 20 degree gemini. fire of air king of the sylphs and sylphides. xiv. the queen of the thrones of air queen of swords a graceful woman with wavy, curling hair, like a queen seated upon a throne and crowned. beneath the throne are grey cumulus clouds. her general attire is as that of the queen of wands, but she wears as a crest a winged child's head. a drawn sword in one hand, and in the other a large, bearded, newly severed head of a man. intensely perceptive, keen observation, subtle, quick and confident: often persevering, accurate in superficial things, graceful, fond of dancing and balan

m, strength, acuteness; subtlety in material things: grace and dexterity. if ill dignified, she is frivolous and cunning. she rules a quadrant of the heavens around kether. earth of air princess and empress of the sylphs and sylphides. throne of the ace of wands. xvii. the lord of the wide and fertile land; the king of the spirits of earth knight of pentacles a dark winged warrior with winged and crowned helmet: mounted on a light brown horse. equipment as the knight of wands. the winged head of a stag or antelope as a crest. beneath the horse's feet is fertile land with ripened corn. in one hand he bears a sceptre surmounted by a hexagram: in the other a pentacle like that of the zelator adeptus minor. unless very well dignified he is heavy, dull, and material. laborious, clever, and pati

BOOK OF PLEASURE

lease people because they feel the identification, and the means of locating them (karmas. the symbolism of crowning a man king, is that he, resembling the book of pleasure (self love) get any book for free on: www.abika.com 33 god (on earth, has reached the lowest strata of his sub-consciousness (those one-cell organisms if you like, which predominate as governing his functions (of course, those crowned kings are never such, they symbolise the "hope" not the reality) hence the floral nature of and precious stones in design of the crown relate to first principles. he is king who has reached the dual principle in its simplicity, the first experience which is all experience. he has no need of crowns and kingdoms. by sigils and the acquirement of vacuity, any past incarnation, experience, etc

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

is the hot mineral springs that have for at least 10,000 years poured from the ground in bath, in south-west england. from celtic times, perhaps even earlier, the springs became a formal centre of healing. sulis became sulis minerva under the roman occupation and she maintained her role as a healing deity. the significance of the sacred springs continued and edgar, the first king of england, was crowned there in ad 973. in medieval times, the springs were still a focus for healing pilgrimages and in the seventeenth and eighteenth centuries bath became a fashionable resort where the wealthy would come to socialise and take the waters. sulis is potent for all healing water rituals. because curse tablets as well as offerings have been retrieved from the waters, she is also associated with ju

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

g; but towards the west it had a great arch like a porch, wherein in a circle stood three glorious royal thrones, yet the middlemost was somewhat higher than the rest. now in each throne sat two persons. in the first sat a very ancient king with a grey beard, yet his consort was extraordinarily fair and young. in the third throne sat a black king of middle age, and by him a dainty old matron, not crowned, but covered with a veil. but in the middle sat the two young persons, and though they had likewise wreaths of laurel upon their heads, yet over them hung a large and costly crown. now although they were not at this time so fair as i had before imagined to myself, yet so it was to be. behind them on a round form sat for the most part ancient men, yet none of them had any sword or other wea

or such a high grace. whereupon they began to sing to the praise of god, of the king, and the young lady, and so for the time being departed. for sport, in the meantime, the four beasts of daniel, as he saw them in the vision and as he described them at length, were brought in, all of which had its certain signification. in the fourth act the young lady was again restored to her lost kingdom, and crowned, and for a while, in this array, conducted about the place with extraordinary joy. after this many and various ambassadors presented themselves, not only to wish her prosperity, but also to behold her glory. yet it was not for long that she preserved her integrity, but soon began again to look wantonly about her, and to wink at the ambassadors and lords; in this she truly acted her part to

DAVID ICKE THE BIGGEST SECRET

cade what you find is very darkindeed. the windsors are the highest profile reptilian family on the planet and theyoperate at the heart of the global manipulation. they are still gofers of a kind and notat the very top of the pyramid, but they are close to those who are.the very coronation of the british monarch reveals the true background to thewindsors and their predecessors. when the queen was crowned elizabeth ii on june2nd 1953, all the regalia of the ceremony, the crowns, sceptres, gowns, orb andbracelets, were taken from the tower of london and kept overnight in the jerusalemchamber at westminster abbey. this chamber is where the scholars met to translate theking james authorised version of the bible under the overall supervision of sirfrancis bacon and robert fludd, the grand maste

nant with david in the oldtestament.8 the lord almighty was formerly el shaddai or ishkur, the son of marduk,who is claimed to have been the son of the anunnaki scientist, enki, the guy who,according to the sumerian texts as translated by zecharia sitchin, was the one whocreated the human-anunnaki hybrids with ninkharsag. the windsors are of abrotherhood-black nobility bloodline and the queen was crowned in a brotherhoodceremony inside a brotherhood temple. this will make sense of what you are about toread.370the windsor bloodelizabeth alexandra mary windsor, or queen elizabeth ii, is, like all the royal familiesof europe, is the bloodline of that pivotal figure in the takeover of britain, william iii,prince of orange, the man who signed into existence the bank of england. she is alsoblood

DEMONIC BIBLE

n righteousness sayth the lord whose long continuance shall be as bucklers to the stooping dragons and like unto the harvest of a widow. how many are there which remain in the glory of the earth which are and shall not see death until this house fall and the dragon sink? come away, for the thunders have spoken. come away, for the crowns of the temple and the coat of him that is, was, and shall be crowned are divided. come appear to the terror of the earth and to our comfort and of such as are prepared (lavey) the midday of the first is as the third indulgence made of hyacinthine pillars, in whom the elders are become strong, which i have prepared for mine own justice, saith satan, whose long continuance shall be as bucklers to leviathan. how many are there which remain in the glory of the

yacinthine pillars, in whom the elders are become strong, which i have prepared for mine own justice, saith satan, whose long continuance shall be as bucklers to leviathan. how many are there which remain in the glory of the earth, which are, and shall not see death until the house falls and the dragon doth sink? rejoice, for the crowns of the temple and the robe of him that is, was, and shall be crowned are no longer divided! come forth, appear, to the terror of the earth, and to the comfort of such as are prepared! the ninth key anton lavey writes: the ninth enochian key warns of the use of substances, devices or pharmaceuticals which might lead to the delusion and subsequent enslavement of the master. a protection against false values (enochian) micaoli beranusaji perejela napeta ialapo

DIABOLUS

a personification of the lands of death, stony land and the desert wastes. set s direction was also often consider south as well, and his opposing side of the north. in later times, as previously mentioned, ahriman has been long associated with not only the north but also the south, making reference to his powers over both scorching heat and cold. the head of ramses ii has been shown being dually crowned by both set and horus indicating power and knowledge. one reference of which set makes comment is in the crowning i will give thee all life, and strength and health, thus although considered often a devil and a most feared god, this power could be used in a positive aspect as well. set was also friendly to the shades of the dead as well, set was said to purify and horus strengthen. the bac

; may it wait for daylight in vain and not see the first days of the dawn. leviathan is considered to being connected with azhdeha, the dragon, the very home of tiamat and some suggesting also set (who is known in lore to take the form of serpents, also connected to tiamat, the chaos dragon of the akko-sumerians. in the book of the sacred magic of abra-melin the mage, leviathan is one of the four crowned princes of hell, spell from the hebraic root of lvithn. he is called the crooked or piercing serpent or dragon. leviathan is a chief daemon along with lucifer, satan and belial. anton lavey attributed leviathan to the direction of west, associated with water. understanding leviathan provides a more significant challenge than any other daemon. rahab itself is a fallen spirit of timeless exi

DION FORTUNE MYSTICAL QABALA

n the symbolism of the qabalah, are represented by male and female figures and are the supernal father and mother, or in mystical qabala page 56 more philosophical language, the positive and negative principles of the universe, the yin and the yang, of which maleness and femaleness are but specialised aspects. 23. chesed (jupiter) and geburah (mars) are both represented in qabalistic symbolism as crowned figures, the former a lawgiver upon his throne, and the latter a warrior king in his chariot. these are the constructive and destructive principles respectively. it is interesting to note that binah, the supernal mother, is also saturn, the solidifier, who connects through his sickle with death with his scythe, and time with his hour-glass. in binah we find the root of form. it is said of

impossible to understand any unit on the tree save by reference to those other units with which it interacts and equilibrates. chokmah without binab, and binab without chokmah, are incomprehensible, for the pair are the functional unit, and not either of them separately. chapter xviii chesed, the fourth sephirah title: chesed, mercy (hebrew spelling: cheth, samech, daleth) magical image: a mighty crowned and throned king. situation on the tree: in the centre of the pillar of mercy. yetziratic text: the fourth path is called the cohesive or receptive intelligence because it contains all the holy powers, and from it emanate all the mystical qabala page 109 spiritual virtues with the most exalted essences. they emanate one from another by virtue of the primordial emanation, the highest crown

world gets interpreted as the coming of a world teacher. ii 20. as we come down the tree into those spheres more within the range of our comprehension than thethree supernals, we find the symbols associated with each sephirah becoming more and more eloquent as they speak to our experience instead of causing us to reason by analogy. 21. the magical image representing chesed is a mighty throned and crowned king; throned because he is seated in stability in a kingdom at peace, not going forth in his chariot to war, as is suggested by the magical image of geburah. the additional titles of chesed-majesty, love-bear out this concept of the benignant king, the father of his people; and the situation of chesed in the centre of the pillar of mercy further bears out the idea of stability and ordered

fication in each sphere. 36. the titles assigned to geburah of strength, justice, severity, and fear speak for themselves and indicate the dual aspects of this sephirah. now that we are coming down the tree into the planes of form we see more and more clearly that every sephirah is twosided, and that its overplus tends to unbalanced force. 37. the magical image of a mighty warrior in his chariot, crowned and armed, indicates the dynamic nature of the geburah-force. the mundane chakra of the fiery mars expresses even more fully the same idea. 38. the spiritual experience that is conveyed by initiation into the sphere of geburah is the vision of power. it is only when a man has received this that be becomes an adeptus major. the right handling of power is one of the greatest tests that can b

ent upon which the great archangel treads is primitive force, the phallic serpent of the freudians; and this glyph teaches us that it is the restrictive "prudence" of hod which "shortens" primitive force and prevents it from overflowing its boundaries. the fall, be it remembered, is represented on the tree by the great serpent with seven heads which overpasses the bounds set for it and raises its crowned heads even unto daath. it is very interesting to observe the manner in which the symbols weave in and out of each other, and reinforce and interpret each other's significance and yield their fruits to qabalistic contemplation. 34. the order of angels functioning in hod are the beni elohim, the sons of the gods. again we have the concept of the "god of hosts" or armies. one of the most impo

no material happiness because there is no peace of the nerves. on its negative side, however, are to be found the depths of despair and cruelty; but with the earth-contacts firm under our feet there comes material gain because we are adequate to deal with the material plane. chapter xxv malkuth title: malkuth, the kingdom (hebrew spelling: mem, lamed, kaph, vau, tau) magical image: a young woman, crowned and throned. situation on the tree: at the base of the pillar of equilibrium. yetziratic text: the tenth path is called the resplendent intelligence because it is exalted above every head and sits upon the throne of binah. it illuminates the splendours of all the lights, and causes an influence to emanate from the prince of countenances, the angel of kether. titles given to malkuth: the ga

the king is the title of microprosopos, who consists of the six central sephiroth, excluding the three supernals. we may regard malkuth, or the material sphere, as the sphere of manifestation of these six central sephiroth, which themselves are emanated by the three supernals. everything then, ends in malkuth, even as everything begins in kether. 75. the magical image of malkuth is a young woman, crowned and veiled; this is the isis of nature, her face veiled to show that the spiritual forces are hidden within the outer form. this idea is also present in the symbolism of binah, which is summed up in the concept of "the outer robe of concealment" malkuth, as is clearly set forth in the yetziratic text, is binah upon a lower arc. 76. now binah is called the dark sterile mother, and malkuth i

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

and chipiez, histoire de l'art, l' gypte, p. 821, no. 550] p. 246 text [chapter xv (1 [1] a hymn of praise to ra when he riseth in the eastern part of heaven. behold osiris ani the scribe who recordeth the holy offerings of all the gods (2) who saith "homage to thee, o thou who hast come as khepera,[2] khepera, the creator of the gods. thou risest, thou shinest (3) making bright thy mother [nut, crowned king of the gods [thy] mother nut doeth homage unto thee with both her hands (4) the land of manu[4] receiveth thee with content, and the goddess maat[5] embraceth thee at the two seasons. may he give splendour, and power, and triumph, and (5) a coming-forth [i.e, resurrection] as a living soul to see horus of the two horizons[6] to the [1. the numbers in parentheses indicate the lines of

. xiv. ii. naville, todtenbuch, bd. i, pl. xv; iii. british museum papyrus no. 9901 and iv. british museum papyrus no. 10,471. i (1) a hymn of praise to ra when he riseth in the eastern part of heaven. behold osiris, qenna the merchant (2) who saith "homage to thee, in thy rising thou tmu in thy crowns of beauty. thou risest, thou risest, thou ra shinest (3) thou shinest, at dawn of day. thou art crowned like unto the king of the gods, and the goddess shuti doeth homage unto thee (4) the company of the gods praise thee from the double-dwelling. thou goest forth over the upper air and thy heart is filled with gladness (5) the sektet boat draweth onward as [ra] cometh to the haven in the atet boat with fair winds. ra rejoiceth, ra rejoiceth (6) thy father is nu, thy mother is nut, and thou a

wned like unto the king of the gods, and the goddess shuti doeth homage unto thee (4) the company of the gods praise thee from the double-dwelling. thou goest forth over the upper air and thy heart is filled with gladness (5) the sektet boat draweth onward as [ra] cometh to the haven in the atet boat with fair winds. ra rejoiceth, ra rejoiceth (6) thy father is nu, thy mother is nut, and thou art crowned as ra-harmachis. thy sacred boat advanceth in peace. thy foe hath been cast down and his (7) head hath been cut off; the heart of the lady of life rejoiceth in that the enemy of her lord hath been overthrown. the mariners of ra have content of heart and annu rejoiceth (8) the merchant qenna saith "i have come to thee, o lord of the gods, tmu-harmachis, who passest over the earth (9) i know

f the world and the inhabitants (16) thereof [the company] of the gods and qenna the merchant, triumphant, adore thee" iii (1, 2) a hymn of praise to ra when he riseth in the eastern part of heaven (3) behold osiris hunefer, triumphant, who saith "homage to thee, o thou who art ra when thou (4) risest and tmu when thou settest. thou risest, thou risest; thou shinest (5) thou shinest, thou who art crowned king of the p. 251 gods. thou art the lord of heaven [thou art] the lord of earth [thou art] the creator of those who dwell in the heights (6) and of those who dwell in the depths [thou art] the one god who came into (7) being in the beginning of time. thou didst create the earth (8) thou didst fashion man, thou didst make the watery abyss of the sky, thou didst form hapi [the nile, and th

e beasts of the field, thou hast created the heavens and the earth. worshipped be thou whom the goddess maat embraceth at morn and at eve. thou dost travel across the (11) sky with heart swelling with joy; the lake of testes is at peace. the fiend nak hath fallen and his two arms are cut off. the sektet boat receiveth fair winds, and the heart of him that is in his shrine rejoiceth. thou (12) art crowned with a heavenly form, the only one, provided [with all things. ra cometh forth from nu in triumph. o thou mighty youth, thou everlasting son, self-begotten, who didst give thyself birth (13) o thou mighty one, of myriad forms and aspects, king of the world, prince of annu, lord of eternity and ruler of the everlasting, the company of the gods rejoice when thou risest and when thou sailest

(harmachis, the mighty man-child, the heir of eternity, self-begotten and self-born, king of earth, prince of the netherworld, governor of the mountains of aukert (i.e, the netherworld, thou dost rise in the horizon of heaven and sheddest upon the world beams of emerald light; thou art born from the p. 252 water, thou art sprung from nu, who fostereth thee and ordereth thy members. o thou who art crowned king of the gods, god of life, lord of love, all the nations live when thou dost shine. the goddess nut doeth homage unto thee, and the goddess maat embraceth thee at all times. they who are in thy following sing unto thee with joy and bow down to the earth when they meet thee, the god of heaven, the lord of earth, the king of right and truth, the god of eternity, the everlasting ruler, th

ologie, p. 210. 2 osiris, the night sun, was the son of ra, and the father and son of horus. he is always represented as a mummy holding in his hands the sceptre# crook# and flail. see lanzone, dizionario, p. 690 ff; wiedemann, religion, p. 123 ff; brugsch, religion und mythologie, p. 611 ff] p. 254 in the mountain of amenta be content, for thy son horus is stablished upon thy throne (4) thou art crowned lord of tattu[1] and ruler in abtu.[2] through thee the world waxeth green (5) in triumph before the might of neb-er-tcher.[3] he leadeth in his train that which is and that which is not yet, in his name (6) ta-her-seta-nef;[4] he toweth along the earth in triumph in his name seker.[6] he is (7) exceeding mighty and most terrible in his name osiris. he endureth for ever and for ever in his

d the god apuat hath nursed me. i have hidden (3) myself with you, o ye stars that never set. my brow is like unto that of ra; my face is open (4) my heart is upon its throne; i utter words, and i know; in very truth, i am ra himself. i am not treated with scorn (5) and violence is not done unto me. thy father, the son of nut, liveth for thee. i am thy first-born (6) and i see thy mysteries. i am crowned like unto the king of the gods, and i shall not die a second time in the underworld" vignette: the mummy of ani embraced by anubis, the god of the dead. text [chapter xlv (i) the chapter of not corrupting in the underworld. saith osiris ani "o thou who art without motion like unto osiris! o thou who art without motion like unto osiris (2) o thou whose [1. i.e, hermopolis. 2. for an account

ack to the door of the tomb, upon which is the disk of the rayed sun. illustrations] p. 319 text [chapter xci (i) the chapter of not letting the soul of a man be captive in the underworld. saith osiris ani "hail thou who art exalted, thou who art adored (2) thou mighty one of souls, thou ram (or soul, possessor of terrible power, who dost put fear of thee into the hearts of the gods, thou who art crowned upon thy mighty throne! it is he who maketh the path for the khu and for (3) the soul of osiris ani. i am furnished [with that which i need, i am a khu furnished [with that which i need, i have made my way unto the place wherein are ra and hathor" rubric: if this chapter be known, ani shall become like unto a shining being fully equipped in the underworld. he shall not be stopped at any do

one, shining from the moon! grant that this osiris ani may come forth among the multitudes which are round about thee (3) let him be established as a dweller among the shining ones; and let the underworld be opened unto him. and behold osiris (4) osiris ani shall come forth by day to do his will upon earth among the living" vignette: ani, standing with both hands raised in adoration before a ram crowned with plumes and disk; in front of the ram is a table, upon which are a libation vase and a lotus flower. text [chapter ix (1) the chapter of coming forth by day, having passed through the tomb. saith osiris ani "hail soul, thou mighty one of strength (2) verily i am here, i have come, i behold thee. i have passed through the underworld, i have seen [my] father (3) osiris, i have scattered

(5) sing hymns of praise unto thee, and the stars which never set glorify thee as thou (6) sinkest in the horizon of manu, o thou who art beautiful in the two parts of heaven, thou lord who livest and art established, o my lord! homage to thee, o thou who art ra when thou risest, and tmu (7) when thou settest in beauty. thou risest and shinest upon the back of thy mother [the sky, o thou who art crowned king (8) of the gods. nut doth homage unto thee, and everlasting and never-changing order embraceth thee at morn and at eve. thou stridest over the heaven, being glad of heart, and the lake (9) testes is at peace. the fiend hath fallen to the ground; his arms and his hands have been hewn off, and the knife hath severed the joints of his body. ra hath a fair wind (10; the sektet boat goeth

thou settest thyself before thy handiwork[1] in the likeness of ra;[1] thou risest in plate xx. http//www.sacred-texts.com/egy/ebod/ebod27.htm (1 of 2 [8/10/2001 11:28:29 am] the horizon [1. there is a play on the words# and] p. 326 osiris, the scribe ani, triumphant, declareth his (25) praise of thee when thou shinest, and when thou risest at dawn he crieth in his joy at thy birth (26 "thou art crowned with the majesty of thy beauties; thou mouldest thy limbs as thou dost advance, and thou bringest them forth without birth-pangs in the form of ra (27, as thou dost climb up into the upper air. grant thou that i may come unto the heaven which is everlasting, and unto the mountain [where dwell] thy favoured ones (28) may i be joined unto those shining beings, holy and perfect, who are in th

aris papyrus quoted by naville (todtenbuch, bd. i, bl. 89, ll. 43-48 "thou art exalted upon thy throne, o osiris. thou hearest joyful things, o osiris. thy, strength is vigorous, o osiris. thy head is bound to thy body, o osiris. thy brow is made firm, o osiris. thy heart is joyful. o be thou pleased to establish gladness for thy servants. thou art stablished as a bull of amenta. thy son horus is crowned king upon thy throne; all life is with him. unto thy son are given millions of years, and the fear of him shall endure for untold ages. the company of the gods shall fear him. unto thy son is given. of the company of the gods; he changeth not his word. horus is the food and the altar. i go to unite myself unto [my] father; and deliverance cometh from [my] father, from [my] brother, and fro

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tune) and the cabiri at berytus, but not till circumcision, the sacrifice of human beings, and the portrayal of the gods had been introduced. he describes the cabiri as husbandmen and fishermen, which leads to the presumption that the people who worshiped those ancient gods were at length called by their name. the method of initiation unto the cult was as follows: the candidate for initiation was crowned with a garland of olive, and wore a purple band round his loins. thus attired, and prepared by secret ceremonies (probably mesmeric, he was seated on a throne brilliantly lighted, and the other initiates then danced round him in hieroglyphic measures. it may be imagined that solemnities of this nature would easily degenerate into orgies of the most immoral tendency, as the ancient faith an

ypt. standing at the fountainhead is aleister crowley (1875.1947, whose use of egyptian themes date to the first decade of the twentieth century. when in cairo, he found several magical items of special interest, including the stele of revealing. he received a revelation contained in the small booklet the book of the law, the reception of which initiated a new era of horus (an egyptian deity, the crowned and conquering child. he then later integrated egyptian themes into all his magical work. a typical magical ritual with an egyptian theme was published by david conway in his book, magic: an occult primer (1972. although crowley utilized egyptian themes extensively, he never attempted to build a modern egyptian religion. that task was initiated by the church of the eternal source, founded

the college and temple are held confidential for participants only, though it is in line with the teachings of crowley that are available in his many writings. crowley claimed that in 1904 he received, through a process similar to what is now called channeling, the book of the law, from a praeternatural intelligence named aiwass. the book announced a new era for humankind, the aeon of horus, the crowned and conquering child (of isis and osiris. the revelation called upon people to follow their true will (thelema, and to allow their passions to be conformed to their will. magic is the instrument for finding one s true will and the magical life; living in conformation to that true will (destiny) follows. the temple and college may be contacted at p.o. box 415, oroville, ca 95965. in 1998 th

prayer. musical instruments and drugs were employed to bring about altered states of consciousness, influencing both mind and body. compsla s last known address was through the department of anthropology, columbia university, new york, ny 10027. compass brothers between the years 1400 and 1790, a guild of this name met twice a year at lubeck. their badge was a compass and sector suspended from a crowned letter c, over which was a radiated triangular plate. in 1485 they adopted chains composed of these emblems united by eagles tails. they appear to have been a magical or kabalistic society. compsla see comparative psychophysiological study of living adepts project compton, elizabeth j (1829) a washerwoman of havanah, new york, and mother of nine children who in 1875, at age 45, was discove

arrior, or of an old man with a hawk in his hand riding upon a crocodile. a human figure would arise having the wings of a griffin or sporting three heads, two of them like those of a toad and one like a cat s; or displaying huge teeth and horns and armed with a sword; or exhibiting a dog s teeth and a large raven s head; or mounted upon a pale horse and exhibiting a serpent s tail; or gloriously crowned and riding upon a dromedary; or presenting the face of a lion; or bestriding a bear while grasping a viper. other forms were those of a goodly knight, or of one who bore lance, ensigns, and even a scepter, or of a soldier, either riding on a black horse and surrounded by a flame of fire, or wearing a duke s crown and mounted on a crocodile. hundreds of such varied shapes were assumed by de

disappeared from before their eyes and from information rapped out by the table they were found in the next room beneath the undisturbed, compacted soil in a flower pot. the wanderings of these studs amazed the circle. once they were found in a locked japanese box on a high shelf; another time they dropped from the ceiling into the cup of a guest at coffee time. an experiment in clairvoyance was crowned with remarkable success. reed s eyes were covered by a mr. f. in the dark and she described an incident in his life that occurred 12 years earlier. she recognized him in the vision. her interest was now thoroughly aroused. she spoke of the shadow people to friends, and though the idea that she was a medium was at first repugnant to her, she agreed to play the part. it was suggested that sh

egypt rose with the discovery and excavation of the tomb of tutankhamun (d. ca. 1352 b.c.e) by lord carnarvon and howard carter (see also tutankhamun curse) modern egyptian magical practice was largely initiated by aleister crowley who in 1904 in cairo received a supposedly channeled book, the book of the law. he later proclaimed its reception as the beginning of a new era, the aeon of horus, the crowned and conquering child. since that time, ritual magicians have been poring over the western translations of egyptian texts to ferret out their modern implications. the church of eternal source, headquartered in burbank, california, is one prominent revivalist egyptian magic religion, founded in the 1960s. the rosicrucian society has constructed an elaborate museum, the rosicrucian egyptian m

fellowship of ma-ion secret magic order founded by frater achad (charles stansfeld jones, a close associate and magical child of magician aleister crowley. the order was based on interpretations of the kabalistic tree of life and the book of the law, the thelemic magic text channeled by crowley. the book of the law announces the new aeon of horus, the egyptian deity referred to by crowley as the crowned and conquering child. jones announced the coming of the ma-ion or aeon of maat, the egyptian goddess of truth and justice. the ma-ion was to succeed the aeon of horus, an idea that proved unacceptable to most thelemic magicians. the fellowship as such no longer exists, but its impetus has been carried on by contemporary maatian magic groups such as the ordo adeptorum invisiblum. sources: a

over a weak one. gallagher, christina (1953) brigid christina gallagher, a contemporary visionary in ireland, has reported a series of apparitions of the virgin mary. gallagher was born on june 4, 1953, in the town of calladashan, county mayo, and grew up to marry and settle into the life of a housewife and mother of two children. she had her initial vision in 1985 when she saw the head of jesus crowned with thorns. she was to see a number of visions over the next few years that included various heavenly personages and scenes. then in 1988, while visiting relatives in dublin, the virgin mary appeared to her. she held a clear glass sphere in her hand and invited gallagher under her mantle. she made the sign of the cross and left. another person present at the time saw nothing. back in coun

d went, as were many organs, each carried by six men. de rais was intent on having all the priests of his chapel wear the mitre; he sent many embassies to rome to obtain this privilege, but without success. he maintained a choir of 25 young children of both sexes, who were instructed in singing by the best masters of the day. he also had comedians, morris dancers, and jugglers, and every hour was crowned with some sensual gratification or voluptuous pleasure. in 1420 lord de rais wedded catherine, the heiress of the noble house of thouars. the wedding afforded him a fresh occasion to display his passion for luxurious pomp. he gave splendid banquets and participated in chivalric tournaments. history or legend? from this point on it is difficult to separate fact from popular tradition. the f

presence of the unseen powers. here the priestess, the pythia, so named after the serpent pytho whom apollo slew, was seated on a tripod placed above the gaseous vapors rising from the chasm. intoxicated to a state of frenzy, her mouth foaming, wild torrents of words fell from her lips. these words were shaped into coherence and meaning by the attendant priests and given to the waiting questioner crowned with laurel, the symbol of sleep and dreams, who stood before the altar. priests and priestesses were also crowned with these leaves, which were sacred to apollo and burned as incense. before the pythias chamber hung a falling screen of laurel branches, while at the festival of the septerion every ninth year a bower of laurel was erected in the forecourt of the temple. one writer has left

5th ed. 664 rape of persephone, the sorrow of the mother, her complaints before zeus, and the final reconciliation. women played a great part in this, the reason being that as they themselves produce, so by sympathetic magic their influence was conveyed to the corn, as when crying aloud for rain they looked upward to the skies, then down to the earth with cries of conceive! these priestesses were crowned with poppies and corn, symbolical attributes of the deity they implored. divination besides the priests and priestesses attached to the different temples, there was an order of men called interpreters, whose business was divining the future by various means such as the flight of birds and entrails of victims. these men often accompanied the armies in order to predict the success or failure

him 50,000 francs for a single seance. home refused. a book, privately printed in france, recorded the strange experiences of the high society with home s mediumship. earlier, in italy, home had been introduced to the king of naples. the german emperor and the queen of holland soon joined the ranks of the curious who were besieging home with requests for seances. while enjoying the benevolence of crowned heads and the highest members of the aristocracy, home had to wage a desperate struggle against the scandalmongers. fantastic stories began to circulate as soon as he left paris, and while he was regaining his shattered health in italy it was even rumored that he was in the prison of mazas. in rome during the spring of 1858 home was introduced to count koucheleff-besborodka and his wife. s

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and mrs. s. saw a shell in the middle of the table. then mentor came and imperator. after he left light was movement (paranormal) encyclopedia of occultism& parapsychology. 5th ed. 1062 called for and in the centre of the table was a cameo and a quantity of debris of shell. noises had been heard as of picking, and i saw a hand. the shell is more clearly cut than the first, and shows a head laurel-crowned. it is polished inside and shows plain marks of the graving tool. according to a letter from moses unpublished correspondence (light, may, 1902, owasso, one of henry slade s controls, extracted, without actual pain, a bad tooth of his suffering medium. a reader of light related in the following issue a similar incident, in the presence of several witnesses, in the history of the medium mis

azine reaching to the ground, with the two seals of the earth drawn correctly upon virgin parchment, and affixed to the breast of his outer vestment. around his waist is tied a broad consecrated girdle, with the names ya, ya,.aie, aaie,.elibra. elchim,.sadai,.pah adonai,.tuo robore,.cinctus sum. upon the magician s shoes must be written tetragrammaton, with crosses around it; upon his head a high-crowned cap of sable silk, and in his hand a holy bible, printed or written in pure hebrew. thus attired, and standing within the charmed circle, the magician repeats the awful form of exorcism, and presently the infernal spirits make strange and frightful noises, howlings, tremblings, flashes, and most dreadful shrieks and yells before they become visible. their first appearance is generally in t

ay create a perfect image. the chafing-dish containing the sacred fire should be in the centre of the oratory, and the altar of perfumes hard by. the operator must turn towards the east to pray, and the west to invoke; he must be either alone or assisted by two persons preserving the strictest silence; he must wear the magical vestments, which we have described in the seventh chapter, and must be crowned with vervain and gold. he should bathe before the operation, and all his under garments must be of the most intact and scrupulous cleanliness. the ceremony should begin with a prayer suited to the genius of the spirit about to be invoked and one which would be approved by himself if he still lived. for example, it would be impossible to evoke voltaire by reciting prayers in the style of st

iol. the name rosicrucian is derived from rosa (a rose) and crux (a cross; the general symbol of the supposed order was a rose placed on the center of a cross. in a rosicrucian book of the nineteenth century, there is a symbol of a red cross-marked heart in the center of an open rose, which the writer arthur e. waite believed to be a development of the monogram of martin luther, which was a cross-crowned heart rising from the center of an open rose. history of the brotherhood little was known concerning the rosicrucians before the publication of waite s work the real history of the rosicrucians in 1887 (later revised and enlarged as the brotherhood of the rosy cross, 1924. waite s writing on the rosicrucians laid the groundwork for serious study of the subject. prior to that, a great deal

the temple was finally dissolved and abolished, and its memory branded with disgrace. some of the knights were said to have remained together and formed secret societies. the result, however, was much the same everywhere. convicted of heresy, sorcery, and many other abominations, many of the wretched templars were punished with death by fire, imprisonment, and their goods reverted to the various crowned heads of europe. nearly all of these nobles followed the greedy example of philip of france. jacques de molay, the grand master, was brought out onto a scaffold erected in front of notre dame in paris and asked to repeat his confession and receive a sentence of perpetual imprisonment. he flared into sudden anger and recanted all he had said, protesting his innocence; he was sentenced to bu

such distinguished individuals as prof. glen w. schaefer, prof. joscelyn godwin, and pir vilayat inayat khan. these conferences provided a nexus of early new age networks. as the new age developed trevelyan authored a number of books reflecting on the growing vision and offering the movement his mature insights. he died february 7, 1996. sources: tarne, ingham. a little lower than the angels. and crowned with glory. meditation 3, no. 4 (fall 1988: 24.28. trevelyan, george. the active eye in architecture. n.p, 1977. operation redemption. wellingborough, northamptionshire, england: turnstone press, 1981. a vision of the aquarian age. london: stillpoint, 1984. trevelyan, george, and edward marchett. twelve seats at the round table. jersey: neville spearman, 1976. trevisan, bernard of (1406.14

it was also strewn on the altars of jupiter, and water containing vervain was also sprinkled in houses to cast out evil spirits. among the druids particularly it was employed in connection with many forms of superstition. they gathered it at daybreak, before the sun had risen. later sorcerers followed the same usage, and demonologists believed that in order to evoke demons it was necessary to be crowned with vervain. during the crusades it was believed that when the nails were driven into the hands of christ, vervain sprang upon calvary. the old herbalists recommended vervain to ease childbirth, and for jaundice, dropsy, gout, worms, stomach complaints, wound healing, ulcers and piles. native americans used vervain to cure menstrual disorders. vestigia (organization) founded in 1976, with

and out of the cloud came a voice. the sentence of death was based on admission of her monitary voices. she heard them first at thirteen years of age. they came mainly when she was awake, but also roused her sometimes from sleep. they were not always intelligible. she believed in them implicitly. the predictions of the voices were mainly fulfilled: the siege of orleans was raised, charles vii was crowned at rheims and joan was wounded, all as foretold. the preacher george fox stated in his journal: when my troubles and torments were great, when all my hopes in men were gone so that i had nothing outwardly to help me, nor could i tell what to do, then, o then, i heard a voice which said: there is one, even jesus christ, that can speak to thy condition. when i heard it my heart did leap for

FAUST

both time and leisure in such strife one poses and only leads the patient rabble by their noses. anaxagoras quickly with myrmidons the hill is teeming, they occupy the clefts; and now come streaming pygmies and ants and fingerlings and other active little things. to homunculus. after the great you never have aspired but hermit-like have lived retired; if you can wont yourself to sovereignty, then crowned as king i ll have you be. homunculus what says my thales? thales that i won t advise. with little people little deeds arise; among the great, the little man grows great. see there! the cranes, the swarthy cloud, they menace the excited crowd and they would menace thus the king. with beaks sharp-pointed, talons fierce, the little ones they tear and pierce; already doom comes thundering. her

ensive? speak! archbishop with what a bitter pang i find that in this hour your consecrated head s in league with satan s power. true- as it seems- you re on the throne, secured by right, but woe! in the lord god s, in father pope s despite. which when the pontiff learns, swift judgment he ll deliver, his holy bolt will crush your sinful realm forever. he has not yet forgot- the day that you were crowned, a solemn time- you had the sorcerer unbound. and from your crown, where christian honour hung suspended, the ray of pardon first on that damned head descended. but smite your breast, and straightway from your wicked gain give back a moderate mite unto the holy fane; that broad and hilly space where your tent stood erected, where by an evil spirits -league you were protected, where to the

on hall, the costly objects, one and all. when this rich sight he comes to see and reckons all more narrowly, a niggard he ll not be at least; he ll give the fleet feast after feast. tomorrow come the gay birds here; for them i shall provide good cheer. the cargo is taken away. mephistopheles [to faust. with gloomy gaze, with brow austere, of your supreme good luck you hear. high wisdom has been crowned. tis done, the shore and ocean are at one. now from the shore, for their swift trips, the willing ocean takes the ships. so say what s true: from this high place your arm doth all the world embrace. here it began: here once there stood the first rude shanty made of wood. a little ditch was dug away where busy oars now toss their spray. your will, your people s industry, have won the prize

blessed boys, freed from the stress of earth, circling, united! they taste the joys of spring in their new birth, therein delighted. let him at once begin perfected joy to win, with these united! the blessed boys. glad we re receiving now him as a chrysalis, thereby achieving now pledge of angelic bliss. loosen all earthly flakes that cling around him; fair and great now he wakes, divine life has crowned him. doctor marianus [in the highest, purest cell. here is the outlook free, the soul uplifting. women i yonder see, heavenward drifting, and glorious, midway seen, star-crowned, yet tender, heaven s own lofty queen! it is her splendour. enraptured. highest mistress of the world, let me, of thy pleasure, see thy mystery unfurled in the vaulted azure. look with grace on what doth move human

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

the form of a man standing on a dragon, clothed in black and holding in his right hand a sickle and in his left a spear" two images of jupiter "the form of a man sitting on an eagle, clothed in a garment, with eagles beneath his feet "the form of a man with a lion's face and bird's feet, below them a dragon with seven heads, holding an arrow in his right hand" an image of mars "the form of a man, crowned, holding a raised sword in his right hand" an image of sol "the form of a king sitting on a throne, with a crown on his head and beneath his feet the figure (magic character) of the sun" 1 picatrix, lib. ii, cap. 12 (sloane 1305, ff. 52 recto ff. 2 the planet images are listed in lib. ii, cap. 10 (sloane 1305, ff. 43 recto ff. 52 hermes trismegistus and magic an image of venus "the form of

am elevatus& in eius capite pannum lineum lutosum& in eius manu falcem tenentis: forma hominis senex erecti, suas manus super caput ipsius erigentes& in eis piscem tenentis: forma hominis super draconem erecti, in dextra manu falcem tenentis, in sinistra hastam habentis& nigris pannis induti.3) for a long and happy life, says ficino, you may make on a white, clear, stone an image of jupiter as "a crowned man on an eagle or a dragon, clad in a yellow garment (homo sedens super aquilam uel draconem coronatus. croceam induto uestem.a) there is a very similar image of jupiter in picatrix' de vita coelitus comparanda, 18 (ficino, p. 556. 2 ficino, pp. 556-7. 3 picatrix, lib. ii, cap. 10; sloane, 1305, f. 43 verso. 4 ficino, p. 557. 70 ficino's natural magic (forma hominis super aquilam. omnia s

om ficino's close disciple and imitator, francesco da diacetto in which this comes out most clearly.1 diacceto describes how one who wishes to acquire "solarian gifts, should robe himself in a mantle of solarian colour, such as gold, and conduct a rite, involving burning of incense made from solar plants, before an altar on which is an image of the sun, for example "an image of the sun enthroned, crowned, and wearing a saffron cloak, likewise a raven and the figure of the sun" this is the solar talisman in the de vita coelitus comparanda which we thought might be derived from picatrix.2 then, anointed with unguents made from solar materials he is to sing an orphic hymn to the sun, invoking him as the divine henad, as the mind, and as the soul. this is the neoplatonic triad under which the

ges of the thirty-six decan demons. first of all he explains the general principles of the making of talismans imprinted with celestial images. we need not go into this again and a few examples from his image-lists will suffice. one image of saturn is "a man with a stag's head, camel's feet, on a throne or on a dragon, with a sickle in the right hand, an arrow in the left."4 an image of sol is "a crowned king on a throne, a crow at his bosom, a globe under his feet, robed in yellow".5 an image of venus is "a girl with loose hair wearing long white robes, holding in the right hand a branch of laurel or an apple or a bunch of flowers, in the left hand a comb."6 the saturn image correctly made on a talisman gives long life; the sol image gives success in all undertakings and is good against f

nnocuous wisdom, noted in the best academies of europe, an approved and honourably received philosopher, a stranger nowhere save amongst the barbarous and ignoble, the waker of sleeping souls, tamer of presumptuous and recalcitrant ignorance, proclaimer of a general philanthropy, who does not choose out the italian more than the briton, the male more than the female, the mitred head more than the crowned head, the man in the toga more than the armed man, the cowled man more than the man without a cowl, but him who is the more peaceable-minded, the more civilised, the more loyal, the more useful; who regards not the anointed head, the forehead signed with the cross, the washed hands, the circumcised penis, but (where the man may be known by his face) the culture of the mind and soul. who is

al power from them, or to recover their magical power. the curious mixture of classical and barbarous or talismanic forms is strangely apparent in this selection from the venus images: a girl rising from the foam of the sea, who on reaching dry land wipes off the humour of the sea with her palms. the hours place garments on that naked girl and crown her head with flowers. a less familiar image, a crowned man of august presence most gentle of aspect, riding on a camel, dressed in a garment the colour of all flowers, leading with his right hand a naked girl, moving in a grave and venerable manner. from the west with a benignant zephyr comes an assembly? curia) of omniform beauty.1 the first two images here might be something like botticelli's "birth of venus; the third, with its crowned man

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

the gods in whom were contained all the elements of the deity. among the representations of the god-idea which are to be observed on the monuments and in the temples of egypt appear triads, each of which is composed of a woman stationed between a male figure and that of a child. she is depicted as the light of the sun, or wisdom, while the male is manifested as the heat of the orb of day. she is crowned and always bears the male symbol of life- the crux-ansata. later, it is observed that the worship of light has in a measure given place to the adoration of heat, in other words light is no longer adored as essence of the deity, heat or passion having become the most important element in creative power. after the ancient worship of the virgin and child had become somewhat changed or modifie

nce belonged to the queen of heaven, the celestial mother. the representation of the god amun or amun-ra, which superseded the triune deity, kneph, sate, and anouk at thebes, and from which in assyria doubtless proceeded the trinity, amun, bel-nimrod, and hea, is supposed to be identical with the greek zeus, which means the sun. this god is represented by a female figure seated on a throne. it is crowned with two long feathers, and in the right hand is observed the cross, the emblem of life. manetho, the celebrated egyptian historian, declares that the name of this god signifies "concealed" there can be little doubt that the titles of the ancient deity--the destroyer or regenerator, or, in other words, those of the god of life which embraced the idea of the moving force throughout nature

missioned by jove to execute "a snare for gods and man" moulded the beauteous form of woman. this is a worthy example of the contempt and scorn shown by the greeks for women during the later period of their career as a nation. that such contempt was a later development is shown in the fact that woman was originally the gift of pallas athene, or wisdom. when she first appeared on the scene she was crowned by the gods, in fact she was the first object honored with a crown. concerning the conceptions regarding women as held at an earlier age, and those which came to prevail after she had become "the cause of evil in the world" we have the following from tertullian "if there was a pandora, whom hesiod mentions as the first woman, hers was the first head the graces crowned, for she received gif

the ancient monumental shrines of the british isles were in a better state of preservation, and before bigotry and religious hatred had been aroused against them, more minute observations of their character and of all the details surrounding them could not have been made; yet, notwithstanding the late date at which these investigations were begun, it is believed that a fair amount of success has crowned the efforts which have been put forth to unravel the mysteries bound up in them. when we remember that every detail connected with the sacred monuments of the ancients was full of significance that their religious ideas were all portrayed by means of symbols which appeared in connection with their sacred edifices--the extent to which a thorough understanding of these details would assist i

countries professing a high stage of civilization and culture. of their religious observances, those which had doubtless been inherited from an older civilization, prescott, quoting from torquemada and sahagun, says "many of their ceremonies were of a light and cheerful complexion, consisting of the national songs and dances, in which both sexes joined. processions were made of women and children crowned with garlands and bearing offerings of fruits, the ripened maize, or the sweet incense of copal and other odoriferous gums, while the altars of the deity were stained with no blood save that of animals. these were the peaceful rites derived from their toltec predecessors"[166 [166] see conquest of mexico, book i, chap. iii, p. 74. prior to the days of montezuma, the aztec priests had engra

man's power to create, existence on the earth continues. although the sun dies in winter, in spring it revives again to quicken and enliven nature and make all things new. there is much evidence to show that a dying figure on a cross was no new conception at the advent of christianity. crishna, whose history as we have seen is almost identical with that of christ, and ballaji, from whom the thorn-crowned figures of jesus have doubtless been copied, are illustrations of this mythical figure of a crucified savior in india. it seems altogether probable from the facts at hand that the romans worshipped a cross with a dying figure of a man upon it. minucius felix, a christian father, in defense of his religion, has the following passage "you certainly, who worship wooden gods, are the most like

moore of this god represents him in the shape of a romish crucifix, but although there is a nail hole in his foot he is not transfixed to a wooden cross. instead of a crown of thorns a parthian coronet encircles his head. as all the avatars of crishna are represented with coronets, this fact has caused several writers to observe that the effigies of ballaji have furnished the copies for the thorn-crowned jesus. through the ignorance of the early christians who in the second century adopted the religion of crishna, the true significance of this coronet was not understood, hence the thorns upon the head of christ. in referring to the effigy of a crucified savior found in ireland the author of the round towers says that it was not intended for our savior for the reason that it wore the irania

GILBERT THE MAGICAL MASON

crown, the last the kingdom; kether and malkuth. the kingdom suggests the crown, the universe proves the exist255 ence of god, the eye below is illuminated by the eye above, the son suggests the father, the equilibrated scale of a balance suggests the existence of its fellow; humanity points out its creator. kether, the crown! but where is the crown unless on the kingdom, which is malkuth: god is crowned by his works, he is revealed in human thought. thus that which is above, is like that which is below. kether is in malkuth, and the idea of kether is the malkuth of human intelligence. god creates the soul of man, and the human soul evolves the existence of god.parturit homo deum.infinite justice equilibrated by infinite goodness, and infinite goodness sustained and inspired by justice, fo

ife the same; principle was observed, no occupation was chosen, no wifewas,selected and no business entered upon until the auspices had; been consulted .theaugurs wore a special dress calledtrabea,and carriedajicurved wand, thelituus.thetheomanteia these were a special class of diviners, often old men, whowere!fwilling to offer sacrifices and deliver prophecies in any place( and at any time. they crowned themselves with laurel,and'threw themselves into an hysterical frenzy. three varieties are'jmentioned-thosepossessed bydaimonesor spirits; those) inspired by the gods; and those who fell into trances and oq] recovery related strange accounts of what they had seen or; heard. such performers would now be called spiritualisticf mediums,.the ancients commonly believed that aged men indying:cou

assed on the name became associated with legendsofareal stone and was connected with the histories of seth, enoch, jacob, david, solomon and his first temple, and then with zerubbabel and the second temple at jerusalem. the medieval rabbis declared that this sacred stone was transported to spain, was thence carriedtoireland, placed in the cathedral of cashel, and upon it the kings of munster were crowned; it was there called lia fail, or fatal stone, and then on to scotland in 513, where it was used as a coronation stone for fergus, a royal prince, and for later kings of scotland, crowned at scone. our english king, edward the first brought it to london in 1297, and this is the stone now preserved in westminster abbey upon which our kings and queens are crowned; its sizeis small and said t

f jacob, and the sacred stone of the temple at jerusalem;butunbelievers declare that the west255 minster coronation stone is of the sandstone formation of the west coast of scotland and was quarried there.itis to be seen under the coronation chair in the chapel of edward the confessor. england has also another coronation stone at kingston-on-thames; upon this stone several of the saxon kings were crowned.theirish believe that they have still a royal stone embedded on the summit of the hill of tara in county meath, and this is sometimes called lia fail or the stone of destiny. tara was the capital and palace of the early kings of ireland, and a notable seat of learning.aidjewish legends narrate marvellous stores ofthe'stone of foundation; these are to be found in thetoledothjeshu,and in the

ives an account of these mysteries. some mythologists find a relation between the kabeiri- the great ones- and the greek kronos (saturn) with his sons. others relate them to the hebrew noah, or to the phoenician sydyk; and again to the hebrew patriarch shem.thesecret rites commemorated a narrative that axieros, axiokersos and axiokersa had murdered kasmillos. the novice, after due ceremonial, was crowned and invested with an olive branch, and then sacred dances were performed. the special priests were called korybantes. macrobius tells us that these festivals were performed at the vernal equinox, and that the symbolism referred to the sun in autumn and spring-time. the learned faber has a large volume on the kabeiri. herodotus tells us that cambyses, king of persia, unlawfully entered the

GILBERT THE SORCERER AND HIS APPRENTICE

ner as to form a figure 8, and represents the one as being the reflection of theother,asthe universe is thatofthe divine idea. the four aces stand out by themselves from the restofthepack, each forming, as it were, the key of its respective suit. the ace of sceptres recalls the club of -hercules;itis surrounded by eight detached leaves,whose shape recalls that of the hebrew letter yod, ori,and is crowned with the symbol of the triad represented by the three lopped branches; itisthesymbol of almighty strength within the cube of the universe, which latter is shown by the eightle bateleur..thejuggler or magician. alephlap th e high priestess, orfemale b thapesse..p e ope. l'imperatrice l'imperatricetheempress. l'imperatore..l'empereur..theemperor. il papa le papethehierophant or pope. gli ama

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

she representsscience, wisdom,orknowledge.3.the empress.a winged and crowned woman seated upon a throne, having in one hand a sceptre bearing a globe surmounted by a cross, while she rests the other upon a shield with an eagle blazoned therein on whose breast is the cross. she is the symbol ofaction,the result of the union of science and will.58 the sorcererand his apprentice4. the emperor.he is crowned (and leaning against a throne, his legs form a cross, and besidehim,beneath his left hand,ifa shield blazoned with an eagle. in his right hand hebearsasceptre similar to that of the empress. hisbodyand arms form a triangle, of which his head is the apex, so that the whole figure represents a triangle above a cross. he represents:realisation.5.the hierophant or pope.he is crowned with the p

sents the. qabalistical microprosopus between binah..225225and malkuth(seemykabbalah unveiled),while the figure. above shows the influence descending from kether. itisusually considered to meanproofortrial;but i am inclined to suggestwise dispositionas its signification. 7.the chariot.this is a most complicated and important symbol, which has been restored by eliphas levi.itrepresents a conqueror crowned and bearing a sceptre, riding in a cubical chariot, surmounted by four columns and a canopy, and drawn by two horses, one of which looks straight forward, while the other turns his head towards him (two wheels are shown in the complete single-headed figure) it representstriumph,andvictoryof justice and judgment.8. justice.a woman crowned and seated on a throne (between two columns, holding

ghts).onthe ascending side is an animal ascending, and on the descending side is a sort of monkey descending; both forms are bound to the wheel. above it is the form of an angel (or a sphinx in some) holding a sword in one hand and a crown in the other. this very complicated symbol ismuchdisfigured, and has been well restored by levi.itsymbolisesfortune,good or bad.ii.strength or fortitude.awoman crowned with crown and cap of maintenance, who calmly, and without effort, closes the jaws of a furious lion. she representsstrength. 12. the hanged man.this extraordinary symbol is almost unintelligible in the double-headed cards. properly, it repre255 sents a man hung head downwards from a sort of gibbet by one foot (his hands areboundbehind his back in such a manner that his body forms a triang

e explanation of the twenty-two hieroglyphics of the tarot form part of the initiatory ceremonies of the egyptian mysteries of crata repoa. the symbols of three of the twenty-two trumps of the tarot were thus restored by eliphas levi.7. the chariot.a cubical chariot with four columns, surmounted by an azure and star-decked canopy. within the chariot and between the four columns stands a conqueror crowned with a circlet, from which rise and shine three pentagrams of gold. on his cuirass are three right angles; and on his shoulders the urim and thummim symbolised by the two crescents of the moon in increase and decrease. in his hand is a sceptre surmounted by a globe, a square, and a triangle. his attitude is proud and tranquil. to the chariot is attached a double sphinx, or rather two sphin

anation the appropriateness of the serpent in the design of the two of pentacles is manifest. whether mrs lee's explanations were common to the gipsy tribes, or merely a system of her own, i cannot say. she seemed to regard it as very private, and only shown to me as a special mark of favour.thelast time i saw mrs lee was some twenty years ago at yetholm, when the son of the late queen esther was crowned gipsy king. mrs lee was very contemptuous of the yetholm gipsies 'tinker trash' she said 'not a hundred words of romani among the lot.'this,however, may well have been the prejudiceofa different tribe. i was interested to find that what she told me of the tarot was well known to another friend of mine, the late mrs florence farr emery, who herself claimed romani descent, and had a great st

GOETIA LUCIFERIAN

. while this may continue to be an aspect of lesser or low black magic, the magic of theurgy (high sorcery) has not been a connection in detail explored until now. theurgy is high magick, or high sorcery. it is the development of the self in light and aimed at bettering ones being on numerous levels. light may refer to the perception of being, as lucifer who is the lord of the sun and the emerald crowned initiator of magick. theurgy would be the path of invoking the genius or guardian angel of the self. this operation has been dealt with in length in the works of abramelin, aleister crowley s liber samekh and equally brilliant writings by jake stratton-kent and charles gonzales. the preliminary invocation as it was published in crowley s 1904 edition, was developed from the london papyrus

reveals astral grimoires that is methods of initiation which may be found by inspiration via the astral plane. this spirit, who rules 30 legions is an angelick ruler of the witchcraft by nature one comes into being by the communication with animals (body language, posture ect) and the ways of astral shape shifting via dream. 40 i paimon paimon is an angel-daimon of lucifer, whom appears as a man crowned upon a camel. this spirit is a familiar of musick, thus by invoking paimon one may work through an avenue of self-initiation through creating musick. paimon is a powerful angelick king of the witchcraft, whom has 200 legions of spirits half are the orders of angels, the others being potentates. paimon appears with two spirit/djinn label and ablim who are referred to as kings. paimon is per

s a witchcraft familiar of wort cunning and herbalism, whom knows the use of precious stones. bathin is also a spirit of astral projection, causing in dreaming states the consciousness to project to other countries and lands. he rules over 30 legions of spirits. s sallos 45 sallos/saleos is a might duke as well, who appears in the form of a soldier of medieval times riding on a crocodile, whom is crowned. sallos is a spirit of lust and desire, whom one may project to bring on with another and create a flowing inspiration to achieve the union with another. he governs 30 legions of spirits as well. t purson purson is a great king who appears in the black mirror as a man with a lion s face, who carries a serpent/viper in his hand and rides upon a bear. purson is a spirit of divination as well

than unto the devil s name are ye reborn, burning effigy of the noon tide sun, spirit of blackened light, who is both beast and angel, aligned with the rise of man and woman those who walk the thorn-way path. i charge thee with protecting this book, coil as a serpent around the heart of thee text, that as a grimoire scribed in the blood of the moon. satan, adversarial djinn who dwells in the sun, crowned in the emerald which reflects the noble flame, who resides in the heart of midnight, shadowed and ashen beneath the waters of the moon i charge thee with protecting of this book the mind of the serpent shall open the gates within. by beast we go forth 76 77 the goetia was illustrated by- elda isela ford the sigils given are the manuscript sigils by the assumed original author of the manusc

GOLDEN DAWN RITUALS ENOCHALL

paradiz: is a house of virgins. i ta: is as. i vmd: is called. i za zaz: have framed: ia i don: of the all-powerful. ia ial: conclude us. iaaasd: calling angel of fire angle of water tablet. iaba: subservient angel of fire angle of earth tablet, also known as ianba. iabes: god/ lord/ supreme life. iada: god. iad baltoh: the god of righteousness. iad oi as momar: of him that is, was, and shall be crowned. iad: god/ the god/ the lord/ of him. iadnah: the ark of knowledge/ knowledge/ divine knowledge. iadnamad: knowledge/ the undefiled knowledge. 29 iadoiasmomar: him that is was and shall be crowned. iadpil: him/ to him/ a title of god "he that lives" iahl: subservient angel of water angle of earth tablet, also known as iamhl. iaiad: of the highest. iaiadix: honor. iaial/ ia ial: include/ co

on of earth angle of air tablet, counterpart of the angel ocnm. mocn: subservient angel of earth angle of air tablet. moi: cacodemon of earth angle of water tablet. molap: man/ men. molpand: governor of the first division of the aethyr ich (31. molvi: surge(s. mom caosgo: moss of the earth. mom: cacodemon of water angle of earth tablet/ moss. momao: crown/ the crown (n (cf. momar. momar: shall be crowned. 38 monasci: the great name/ name (cf. omaoas. monons: heart/ the heart. monons olora gnay: the heart of man doth his thoughts. moooah: repent/ regret. mop: cacodemon of air angle of fire tablet. mor: three lettered holy name of god, ruling the element of earth. moreorgran/ morvorgran: angel who appeared to dee and kelley. mospleh: horn/ the horns. mot: cacodemon of fire angle of air table

GOLDEN DAWN RITUALS T

which remain in busd caosgo ds chis od ip uran teloch cacrg the glory of the earth, which are, and shall not see death until oi salman loncho od vovina carbaf niiso this house fall, and the dragon sink? come away! bagle avavago gohon niiso bagle momao for the thunders have spoken! come away! for the crown of the siaion od mabza iad o i as momar temple and the robe of him that is was and shall be crowned poilp niis zamran ciaofi caosgo are divided. come! appear unto the terror of the earth od bliors od corsi ta abramig. and unto our comfort and of such as are prepared. lof m the ninth key micaolz bransg prgel napea ialpor a mighty guard of fire with two-edged swords flaming, ds brin efafafe p vonpho olani od obza which have vials eight of wrath for two times and a half, sobol vpaah chis ta

GOLDEN DAWN RITUALS T3

which remain in busd caosgo ds chis od ip uran teloch cacrg the glory of the earth, which are, and shall not see death until oi salman loncho od vovina carbaf niiso this house fall, and the dragon sink? come away! bagle avavago gohon niiso bagle momao for the thunders have spoken! come away! for the crown of the siaion od mabza iad o i as momar temple and the robe of him that is was and shall be crowned poilp niis zamran ciaofi caosgo are divided. come! appear unto the terror of the earth od bliors od corsi ta abramig. and unto our comfort and of such as are prepared. lof m the ninth key micaolz bransg prgel napea ialpor a mighty guard of fire with two-edged swords flaming, ds brin efafafe p vonpho olani od obza which have vials eight of wrath for two times and a half, sobol vpaah chis ta

GOLDEN DAWN RITUALS Z1

d flower and a green stem. her simple red tunic reaches to the feet and she stands on black. 22 sentinel: anubis of the west. his form is the same as that of kerux, but his nemyss, ornaments and dress are black and white. he has a lion s tail and carries a black phoenix wand and ankh. he stands on black. the three chiefs imperator: nephthys nephthys has a face and body of translucent gold. she is crowned with a cap over a vulture red headdress of black and white. her collar and ornaments are black and white, and she wears a black robe to the feet. it is bordered in black and white. she carries a blue ankh and a lotus wand with a green flower and a blue stem. she stands on black and white pavement. praemonstrator: isis isis has a face and body of translucent gold. she is crowned with a thro

GOLDEN DAWN RITUALS ZAM10

ive therein the holy mysteries of the lord of silence enthroned upon his lotus, hoorpokratist" step 24 when it is wished to banish the shroud, make very forcibly the qabalistic cross to bring down the light, and then perform the analysis of the keyword, invoking the divine white brilliance. say" in the name of \yhla hwhy, i invoke thee, who art clothed with the a, who standest upon the 5, and art crowned with the crown of twelve stars. aima elohim, shekinah, who art darkness illuminated by the light divine, send me thine archangel layqpx, and thy legions of \ylara, the mighty angels of the sphere of yatbc, that i may disintegrate and scatter this shroud of darkness and of mystery, for its work is ended for the hour. i conjure thee, o shroud of darkness and of mystery, which has well served

GOLDEN DAWN RITUALS ZAM21

rse (chief adept moves to the west of the altar of the universe) 6 invocation to the higher chief adept "procol oh procol, este profani. barlasti ompala. in the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. i invoke tahuti, the lord of wisdom and of utterance; the god that cometh forth from the veil. oh thou, majesty of the godhead, wisdom-crowned tahuti, lord of the gates of the universe, thee, thee i invoke. oh thou of the ibis head, thee, thee i invoke. thou who wieldest the wand of double power, thee, thee i invoke. thou who bearest in thy left hand the rose and cross of light and life, thee, thee i invoke. thou whose head is as an emerald, and thy nemyss as the night sky blue, thee, thee i invoke. thou whose skin is a flaming o

GOLDEN DAWN RITUALS ZAM22

extension. as the light hidden in the darkness can manifest there from, so shall thou become irresistible. step 10 pause, and then invoke ra as follows, utilizing the ra god form as well: o thou, the giver of life and of warmth to all; thou who upon thy boat did sail over the heavens illuminating all of creation, thee, thee do i invoke. o thou whose eyes burn as hot as solar o, and whose head is crowned with the disk of scarlet and the serpent of gold, thee, thee do i invoke! o thou, lord of the radiant light and the creator of rays, thee, thee do i invoke. o thou majesty! thou whose glory is so brilliant that none can resist thy dazzling beauty, thee, thee do i invoke and call forth from thy throne in the sky! step 11 assume the god form of ra. say: 12 thou art the flame that causeth thi

GOLDEN DAWN RITUALS ZAM7

ymbols did he record them: for betwixt the light and the darkness did he stand. the god form of thoth 3 "procol oh procol, este profani. barlasti ompala. in the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. i invoke tehuti, the lord of wisdom and of utterance; the god that cometh forth from the veil. oh thou, majesty of the godhead, wisdom-crowned tehuti, lord of the gates of the universe, thee, thee i invoke. oh, thou of the ibis head, thee, thee i invoke. thou who wieldest the wand of double power, thee, thee i invoke. thou who bearest in thy left hand the rose and cross of light and life, thee, thee i invoke. thou whose head is as an emerald, and thy nemyss as the night sky blue, thee, thee i invoke. thou whose skin is a flaming

GREY W G CONDENSATION OF KABBALAH

our work will be fulfilled and everything put into proper proportions again. in order to enhance the notion of spheres for visually oriented people, non-semitic scholars of kabbalah invented personifications to go with each sphere which seemed suitable to the nature of each. from top to bottom, these are: 0 ayn sof aur. no visible image. 1 keter, crown or summit. a bearded head of an ancient and crowned king seen in right profile. this was because it is said: he is all right. in him there is no left hand path. 2 chochmah, wisdom. a wise looking elder holding a book of the law. 3 binah, understanding. a throned matriarch, expressing comprehension. 4 chesed, mercy. a cheerfully benevolent uncrowned but throned king. 5 gevurah, severity. an armed warrior, usually in a chariot. 6 tiferet, bea

ok of the law. 3 binah, understanding. a throned matriarch, expressing comprehension. 4 chesed, mercy. a cheerfully benevolent uncrowned but throned king. 5 gevurah, severity. an armed warrior, usually in a chariot. 6 tiferet, beauty. three related figures which are really the same divine king at different stages. first a young naked child (incarnation, second a crucified body (sacrifice, third a crowned and robed priest-king (transformation. the birth, death and resurrection of sacred kings. 7 netzach, victory. a beautiful young woman with a palm branch. 8 hod, glory. an hermaphrodite with the grace of both sexes. 9 yesod, foundation. a naked and virile man. 10 malchut, the kingdom. a young female representing nature clothed as a bride, because nature was regarded as the proper mate of ma

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

the finn, mammelainen: femina maligna, matrix serpentis, divitiarum subterranearum gustos/ here at last the hoard is assigned to a female snake; in teutonic and also slavic tales on the contrary it is characteristic of the fierce fiendish dragon (m) to guard treasure, and the adder or unke (f) plays more the part of a friendly homesprite: as the one is a man transformed, so the other appears as a crowned maiden with a serpent s tail (deut. sag. no. 13, or as a fay. but she can no more dispense with her golden crown than the dragon with his guardianship of gold; and the boh. zmek is at once dragon and adder. a story of the adder-ifing is in bechstenr s franken p. 290 (see suppl. amidst all these points of connexion, the being worshipped by the lombards must remain a matter of doubt; we have

ck runa 2, 67; in schonen( fore somma i by) cuts a neater statelier figure than the miserable array of mendicant children, and is in truth a highly poetic and impressive spectacle. these mayday sports are mentioned more than once in old swedish and danish chronicles, town regulations and records. lords and kings not seldom took a part in them, they were a great and general national entertainment. crowned with flowers, the majgrefve fared with a powerful escort over highway and thorp; banquet and round-dance followed. in denmark the jaunting began on walburgis day (may 1, and was called at ride som mer i bye, 3 riding s. into the land: the young men ride in front, then the may-grave (floriger) with two garlands, one on each shoulder, the rest with only one; songs are sung in the town, all t

lead him round to all the houses; at the same time the girls go round with their may-bride, who is completely covered with ribbons, her bridal band hanging to the ground behind; she wears a large nosegay on her head, and keeps on singing her ditties till some gift is handed to her. other villages have horse-races on whitmonday for a wreath which is hung out. whoever snatches it down both times is crowned, and led in triumph to the village as may-jdng. a work composed in the 13th cent, by aegidius aureae vallis religiosus reports the netherland custom of electing a whitsun queen in the time of bp. albero of liittich (d. 1155: sacerdotes ceteraeque ecclesiasticae personae cum universo populo, in solemnitatibus paschae et pentecostes, aliquam ex sacerdotum concubinis, purpuratam ac diademate

HAMIL THE ROSICRUCIAN SEER

874 to benjamin cox of weston-super-mare, hisfidusachatesinmatters masonic and occult, stated that he had in fact met with the fratres lucis in paris and that fifteen years earlier there had been only twenty-seven members in the whole world; he added that 'all members were bound to keep [their] immediate chiefs postedofall [their] movements. surprisingly, or perhaps not so, this links in with the crowned angel's comments to hockley when questioned about freemasonry; presumablythesociety in france, referred to therein, was the fratres lucis. how often,ifever, the fratreslucismet is not known.ithasallthe apperanceofbeing another order, organized by irwin and mackenzie. which existed in great detail on paper, wasintroduction21academy at marylebone to hockley.thathockley knew the worksofsibley

three or more weeks there each year. he came into contact with local freemasons and on 27 september 1870 was elected a joining16therosicrucianseer freemasons.theanswer is possibly to be found in an extract copied by irwin from hockley's 'crystalmsno.7'.irwin simply copied the answers received from thecrownedangelbutit is easy to construct the probable questions. hockley appears to have asked the crowned angel's opinon as to his becoming a freemason.theanswers are, to say the least, surprising 'i have a greatobjectionto your being afellowof a fm lodge unless you could at once become a member of that sacredsocietyof which the fathers are at jerusalem'[why)'it is not onlyfollybut wickedness in joining asocietywho do no possible good but a great deal of harm [what is the sacredsociety)'they a

appears to have met with most success when using young girls, particularly one emma louisa leigh. he came into contact with her in the early 1850s in croydon where she lived with her father, edwin waveuleigh, a retired excise officer, at 195 cherry orchard lane! she was about thirteen years old when hockley metherand died in 1858 at the age of twenty.12itwas through her that hockley received the crowned angel'smagnum()jjus,metaphysicaland spiritualphilos()jjhy;or theamneaionwith andinfluenceouermaterialbodies-byspirits.hockley approached crystal or mirror scrying with an almost religious awe. indeed his experiments were to have a profound effect on his own religious beliefs, turning him from a unitarian to a trinitarian christian with a firm belief in the mystery of the virgin birth. befo

r spirit guide was required. once the spirit's message had been received, a special discharge was to be given three times, again invoking christ and his angels, followed by prayersofthanks. despite all the care taken to avoid calling up evil spirits, they occasionally came through andhadto be speedily discharged(videhis report 'raising the devil, p.129).again, despite all the care taken, even the crowned angel wasnotabove giving hockley the required ceremonial for calling up very dubious spirits. as hockley took down verbatim what his speculatrix reported seeing, what is remarkable is the quality and depthofinformation received. it seems unlikely that a teenage girl with, presumably, an average victorian female's education, could have invented the religious and philosophical information ho

d co, but their ultimate fate is not known.thefateofhis books and manuscripts is also a mystery. a. e. waite" was in error when he stated that irwin bought hockley's library.muchofit, in fact, was boughtbygeorge redway, who issued a special catalogue compiled for him by arthur machen (see p.26).9some items turn up in redway's catalogueofthe library of waltermoseley.l"including the manuscriptofthe crowned angel'smagnumopus.neither catalogue, however, contains anything like the 1,000 volumes hockley claimed to have had in 1869, or even a small partofhis own manuscripts.ofthe thirty or more notebooks in which he recorded his scrying experiments few can be traced in addition to the extracts copied by irwin in thei870s. hockley was given his first crystal in 1824 and by the time helntroduaion13

earth.as the editors of the main spiritualist journals were all known to him it is surprising that he did not contribute more to them. surprisingly he published no books..theirwin letters infer that he was preparing a history of the grand stewards' lodge and definitely state that he was preparing for publication an edited version of the philosophical revelations of his principal spirit guide, the crowned angel of the seventh sphere. neither work appeared in print. in1864,at the relatively late age of fifty-six, he was initiated into freemasonry. this gave him an additional point of contact with irwin, to whom he had first been recommended by the everitts on spiritualist matters.theletters resulting from the introduction are the main source of information on hockley. they reveal him as a ki

y duty to let the public know what benefit i have received from mr moreton's mesmerising, although i was much ridiculed at first; but, i thank god, mr moreton continued, and now the people can see that his labour was not in vain 'your humble servant,'g.east.'mr laurence moreton has thus the happiness of seeing his gratuitous and untiring devotion to his patient during the long period of two years crowned with signalsuccess-nothaving,mr east toldme,missedoneevening'smanipulationfor a year and ahalf-andwithout any of the clap-trap marvels of mesmerism tocontributionsto the zoist219followingevening*'a small red spot was then observed below the knee, which gradually became larger and very painful, and about the middle of january ulcerated, discharging very freely.mrmoreton was here assisted by

erepossible, they shall deceive the very elect.'matthew,ch.24,v.24.actuated by an earnest desire that those who seek the truth for its own sake, and not for gain, might, so far as my belief extends, be guarded against error, i beg to send you the following result of my inquiries relative to the theorems contained in the pamphlet published by yourselves. tuesday, r zth september, 1854. invoked the crowned angel.thecrystal veiled, and the crowned angel appeared. isaid:-ihave just perused an american work, pub- lished by a society of believers in spirit manifestations at st louis, ohio, containing a statement of their having challenged the rev. n.c.rice, d.o, to publicly discuss two sets of propositions,-the first containing the doctrines as generally accepted by protestant and other dissenti

to see the triumph of your long cherished hopes for the amelioration of society. i beg to remain, sir, your most obedient servant, robert owen, esq.fred.hockleycroydon 18january 1854sir,i have now the pleasure of replying to your favour of the1 ith december, and beg to refer you to my minutes for the cause of my not having answered it before. tuesday, 13th december,1853.-incommunication with the crowned angel through the mirror, isaid:-1.-1have written to robert owen; and he in return thanks me for the information;buthe still expresses his firm belief that his spiritual communicants are the spirits of those deceased friends whom they represent themselves to be.e.a.-iam gratified to know that you have done all you146therosicrucianseeryour interviews with the duke of kent, franklin, and oth

hemselves to be.e.a.-iam gratified to know that you have done all you146therosicrucianseeryour interviews with the duke of kent, franklin, and others, i have been informed that you were misled as to their identity, and i beg to submit to your notice the following questions and the responses obtained by me in reference to your investigations. on the 26th july, 1853, while in communication with the crowned angel, the spirit who the most frequently appears in the mirror, isaid:-i.-robertowen the philanthropist has writen to the queen that he has been in communication with her deceased father the duke of kent, who states that he is in the 4thcircie,-lsthat so? c.a.-itis-,thelate-,whose spirit is now upon earth, which communicates with him.2.-thespirit stated he was in the 4th circle and was ve

ofmanupontheearth.appearing in seven parts between 1853 and 1855, the first five parts dealt with owen's life and public speeches. part vi had the subtitle 'with an appendix containing a record of spiritual communications' and includes hockley's letters to owen and a lengthy letter from hockley to p. e. bland and the members of the harmonial society of st louis, ohio.theletters say much about the crowned angel's, and hockley's, religious views.]croydon 8 december1853sir,from the perusal of yourquarterlyreviewi have been induced to address you upon'thespiritual communications' mentioned in thatwork,-asubject in which, for nearly thirty years, i have taken great interest, and i trust this willbedeemed an apology for my presuming to offer any advice to one whose experience upon other subjects

e lord christos, for he was the truth. so help me god. amen. and if it be on sunday you may say: i pray by all the powers written on this paper that the angel of the sun, michael, may have power to assist me in seeing things of my desire on otherdays-saythe name of the correct angel.[the third excerpt shows hockley's interest in alchemy and is followed by a longer series of extracts outlining the crowned angel's ideas on religion; the church of england; the spiritual development of man; the nature of good and evil, sin and punishment; the development and numbersofangels; and the duties of a guardian spirit. these are followed by an extended allegory on the nature of good and evil.thesequence of the capt. anderson extracts is curious. from the letterstoirwin it would appear that they had al

moseley of buijduas park. he had been initiated into freemasonry in apollo university lodge no. 357, oxford, when a student at trinity college, but although remaining a member for the remainder of his life he was not an active freemason. he appears to have been more interested in practical magic. on his death his collection was bought by redway and included a number of hockley mss, including the crowned angel'smagnumopus.2see letter2.3 richard monckton milnes, rst baron houghton (1809-85, politician, dilettante writer, and literary editor. collector of books and mss and founder of philobiblon society, whosetransactionshe edited. 4 see note2of letter 35. 5 mackenzie had published hockley's papereveningswithindwel255lersof the spiritworldintherosicrucianwithout permission.78 therosicrucians

HANDBOOK OF EGYPTIAN MYTHOLOGY

a temple for the god onuris-shu that led to his defeat when the persians invaded again.80 this time the persians seem to have punished the egyptians by destroying some important temples. the second period of persian rule was brief because the persian empire was soon under attack from the greeks, led by the young king of macedonia, alexander the great. alexander liberated egypt in 332 bce and was crowned king in the temple of ptah at memphis. during his stay in egypt, he declared himself a living god and founded the city of alexandria on the mediterranean coast. after alexander s death, one of his generals, a macedonian called ptolemy, made himself ruler and then king of egypt. the ptolemy family were to rule egypt for around 300 years. alexandria and memphis under the ptolemies, the count

ver learned the egyptian language, but they were conscious that they were ruling a multicultural society and that they needed the support of influential egyptians. as a symbol of cultural fusion, the ptolemies established the cult of a new god, serapis, who combined features of the egyptian deities apis and osiris with aspects of greek deities such as zeus and dionysus. many of the ptolemies were crowned in the temple of ptah at memphis, and they often contributed to the cost of religious ceremonies in the ancient capital. ptolemaic kings and queens were happy to identify themselves with egyptian deities and to rule in their names. they encouraged the egyptians to worship them as divine rulers. the memphis decree of king ptolemy v (205 180 bce) ordered the setting up of egyptian-style stat

be punished or executed. this is his fate in most temple texts of the first millennium bce. at edfu, the triumph of horus over seth was celebrated with the cutting up of a hippopotamus the final act in the sequence of mutilations that began with the dismemberment of osiris (see figure 32. hymns and literary accounts of the horus and seth conflict usually end with a chorus of praise for the newly crowned horus. royal rituals and funerary texts that are structured by episodes from the osiris myth have a different focus. before or during his own coronation, horus is represented as carrying out a series of rituals for his father, osiris, including the opening of the mouth and the raising of a symbolic pillar (see djed pillar in deities, themes, and concepts. these acts correspond with stages

l had become a kind of national mascot. when an apis bull died, he was mourned as if he were osiris himself and given an extravagant funeral. priests searched egypt for a calf with the right markings to be recognized as the new apis. the mother of the chosen calf was given a name (such as the one of bastet) and honored as a manifestation of deities, themes, and concepts 105 isis. the new bull was crowned at full moon by the high priest of ptah. then he and his mother were installed in palatial quarters in the grounds of the temple of ptah. the actions of the apis bull were carefully watched because they were believed to predict the future. the apis bull came to be closely linked to the myth of the repeated death and regeneration of osiris. diodorus siculus was told that when osiris died, h

od rising out of the nun. like some other ram gods, he could be regarded as a manifestation of osiris. the coffin texts refer to heryshef as lord of blood and butchery. he is shown on ivory wands among the fearsome deities who can act as magical protectors. during the first millennium bce, heryshef was revered as a cosmic deity whose eyes were the sun and the moon. in one text, osiris-heryshef is crowned king at herakleopolis. he sits on the throne of ra to receive the homage of all the other deities. even his rival, seth, bows down to him, though it makes his nose bleed with rage. osiris- heryshef falls ill because he cannot control the power of the headdress of ra, and his head swells painfully. ra cures him by letting out the pus and blood, and this is said to be the origin of the famou

paint a dazzling picture of the one of dappled plumage who opened his eyes to dispel darkness and chaos. deities, themes, and concepts 143 like other primeval deities, the celestial falcon coalesced with the creator sun god. he then became ra-horakhty (ra-horus of the double horizon) who triumphed over his enemies to rise in the east. the union of these two powers could be symbolized by a falcon crowned with a sun disk or a sun disk with falcon s wings. when a king appeared to his subjects, it was compared with the glorious rising of horemakhet (horus in the horizon. the two lords, horus and seth, were either named as brothers or as nephew and uncle. many theories have been advanced to explain the origins of their combat, from memories of an ancient civil war to observations of storms or

and a disk (the full moon. the egyptian equivalent of the man in the moon was a great white baboon. the moon was also thought of as the left eye of horus, the heavenly falcon. the complex mythology of the moon centered on its dramatic monthly cycle of decline and renewal. as a god of the new moon khonsu could be shown as a child, whereas as god of the full moon he appeared as a falcon-headed man crowned with a lunar disk: a sun that shines at night. as a god who punished the wicked, khonsu acted like a lunar equivalent of the merciless eye of ra. khonsu and thoth 166 handbook of egyptian mythology were both divine reckoners who decided the length of a person s life span. thoth was said to have invented the lunar calendar, which fixed the date of temple festivals. one myth relates how thot

was the chief god of the egyptian capital, memphis. he was usually shown as a bearded man wearing an artisan s skullcap and an enveloping cloak or shroud. as he who is beautiful of face, ptah had skin of celestial blue. his scepter combined the djed symbol of stability with the was symbol of dominion and the ankh symbol of life. he bestowed these three qualities on egyptian kings, who were often crowned in his temple at memphis. ptah s consort was the solar lioness sekhmet. their son was nefertem, the god of the primeval lotus. ptah was also credited with siring imhotep, a historical figure who was deified as god of medicine and learning. the apis bull, the most important sacred animal in egypt, was the earthly messenger and visible ba (soul or manifestation) of ptah. a mansion of ptah is

HELENA BLAVATSKY NIGHTMARE TALES

e instincts of thewarrior of old awaken in the soul-ego. it leaves its dreamland amid the blossoms of life and causes its egoof clay to draw the soldier's blade, assuring him it is in defence of his country. prompting each other to action, they defeat the enemy and cover themselves with glory and pride. they makethe haughty foe bite the dust at their feet in supreme humiliation. for this they are crowned by history withthe unfading laurels of valour, which are those of success. they make a footstool of the fallen enemy andtransform their sire's little kingdom into a great empire. satisfied they could achieve no more for the present,they return to seclusion and to the dreamland of their sweet home. for three lustra more the soul-ego sits at its usual post, beaming out of its windows on the

pon the couch of pain. the hour for the fulfilment of nature's law has struck atlast. the old sire is no more; the younger man is henceforth a monarch. voiceless and helpless, he isnevertheless a potentate, the autocratic master of millions of subjects. cruel fate has erected a throne for himover an open grave, and beckons him to glory and to power. devoured by suffering, he finds himselfsuddenly crowned. the wasted form is snatched from its warm nest amid the palm groves and the roses; it iswhirled from balmy south to the frozen north, where waters harden into crystal groves and "waves on wavesin solid mountains rise; whither he now speeds to reign and- speeds to die. nightmare talesix17 xonward, onward rushes the black, fire-vomiting monster, devised by man to partially conquer space and

HP LOVECRAFT A DARK LORE

great cthulhu and his hordes, hidden in green slimy vaults and sending out at last, after cycles incalculable, the thoughts that spread fear to the dreams of the sensitive and called imperiously to the faithfull to come on a pilgrimage of liberation and restoration. all this johansen did not suspect, but god knows he soon saw enough! i suppose that only a single mountain-top, the hideous monolith-crowned citadel whereon great cthulhu was buried, actually emerged from the waters. when i think of the extent of all that may be brooding down there i almost wish to kill myself forthwith. johansen and his men were awed by the cosmic majesty of this dripping babylon of elder daemons, and must have guessed without guidance that it was nothing of this or of any sane planet. awe at the unbelievable

n things, with which it would be better to have nothing to do. when a rise in the road brings the mountains in view above the deep woods, the feeling of strange uneasiness is increased. the summits are too rounded and symmetrical to give a sense of comfort and naturalness, and sometimes the sky silhouettes with especial clearness the queer circles of tall stone pillars with which most of them are crowned. gorges and ravines of problematical depth intersect the way, and the crude wooden bridges always seem of dubious safety. when the road dips again there are stretches of marshland that one instinctively dislikes, and indeed almost fears at evening when unseen whippoorwills chatter and the fireflies come out in abnormal profusion to dance to the raucous, creepily insistent rhythms of stride

n whippoorwills chatter and the fireflies come out in abnormal profusion to dance to the raucous, creepily insistent rhythms of stridently piping bull-frogs. the thin, shining line of the miskatonic's upper reaches has an oddly serpent-like suggestion as it winds close to the feet of the domed hills among which it rises. as the hills draw nearer, one heeds their wooded sides more than their stone-crowned tops. those sides loom up so darkly and precipitously that one wishes they would keep their distance, but there is no road by which to escape them. across a covered bridge one sees a small village huddled between the stream and the vertical slope of round mountain, and wonders at the cluster of rotting gambrel roofs bespeaking an earlier architectural period than that of the neighbouring r

consumed in surveying the ruins just round the bend. it was the frye incident all over again, and nothing dead or living was found in either of the collapsed shells which had been the bishop house and barn. no one cared to remain there amidst the stench and tarry stickiness, but all turned instinctively to the line of horrible prints leading on towards the wrecked whateley farmhouse and the altar-crowned slopes of sentinel hill. as the men passed the site of wilbur whateley's abode they shuddered visibly, and seemed again to mix hesitancy with their zeal. it was no joke tracking down something as big as a house that one could not see, but that had all the vicious malevolence of a daemon. opposite the base of sentinel hill the tracks left the road, and there was a fresh bending and matting

vale of pnath, and the feaster from the stars- and painted seven canvases; studies of nameless, unhuman monsters, and profoundly alien, non-terrestrial landscapes. at sunset he would often sit at his desk and gaze dreamily off at the outspread west- the dark towers of memorial hall just below, the georgian court-house belfry, the lofty pinnacles of the downtown section, and that shimmering, spire-crowned mound in the distance whose unknown streets and labyrinthine gables so potently provoked his fancy. from his few local aquaintances he learned that the far-off slope was a vast italian quarter, though most of the houses were remnant of older yankee and irish days. now and then he would train his field-glasses on that spectral, unreachable world beyond the curling smoke; picking out individ

nd even now only infrequent troopers patrol it. the fear, however, is an old tradition throughout the neighboring villages; since it is a prime topic in the simple discourse of the poor mongrels who sometimes leave their valleys to trade handwoven baskets for such primitive necessities as they cannot shoot, raise, or make. the lurking fear dwelt in the shunned and deserted martense mansion, which crowned the high but gradual eminence whose liability to frequent thunderstorms gave it the name of tempest mountain. for over a hundred years the antique, grove-circled stone house had been the subject of stories incredibly wild and monstrously hideous; stories of a silent colossal creeping death which stalked abroad in summer. with whimpering insistence the squatters told tales of a demon which

ks where the bay and sound steamers still touched, and returning northward at this lower level past the steep-roofed 1816 warehouses and the broad square at the great bridge, where the 1773 market house still stands firm on its ancient arches. in that square he would pause to drink in the bewildering beauty of the old town as it rises on its eastward bluff, decked with its two georgian spires and crowned by the vast new christian science dome as london is crowned by st. paul's. he like mostly to reach this point in the late afternoon, when the slanting sunlight touches the market house and the ancient hill roofs and belfries with gold, and throws magic around the dreaming wharves where providence indiamen used to ride at anchor. after a long look he would grow almost dizzy with a poet's lo

bserved some factory buildings on the edge of the grassy bluff or part way down. the water far below was very abundant, and i could see two vigorous sets of falls upstream on my right and at least one downstream on my left. from this point the noise was quite deafening. then we rolled into the large semicircular square across the river and drew up on the right-hand side in front of a tall, cupola crowned building with remnants of yellow paint and with a half-effaced sign proclaiming it to be the gilman house. i was glad to get out of that bus, and at once proceeded to check my valise in the shabby hotel lobby. there was only one person in sight- an elderly man without what i had come to call the "innsmouth look- and i decided not to ask him any of the questions which bothered me; rememberi

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

f slightly warmer air, and perhaps even a suspicion of vapor proceeded; and we wondered what living entities other than penguins the limitless void below, and the contiguous honeycombings of the land and the titan mountains, might conceal. we wondered, too, whether the trace of mountaintop smoke at first suspected by poor lake, as well as the odd haze we had ourselves perceived around the rampart-crowned peak, might not be caused by the tortuous-channeled rising of some such vapor from the unfathomed regions of earth s core. entering the tunnel, we saw that its outline was- at least at the start- about fifteen feet each way- sides, floor, and arched roof composed of the usual megalithic masonry. the sides were sparsely decorated with cartouches of conventional designs in a late, decadent s

HP LOVECRAFT HYPNOS

and point with ecstasy at the thing which the shining shaft of light left cold, petrified, and unvocal. it is all that remains of my friend; the friend who led me on to madness and wreckage; a godlike head of such marble as only old hellas could yield, young with the youth that is outside time, and with beauteous bearded face, curved, smiling lips, olympian brow, and dense locks waving and poppy-crowned. they say that that haunting memory-face is modeled from my own, as it was at twenty-five; but upon the marble base is carven a single name in the letters of attica-hypnos. 1998-1999 william johns last modified: 12/18/1999 18:444:nyarlathotep by h.p. lovecraft written early dec 1920 published november 1920 in the united amateur, vol. 20, no. 2, p. 19-21. nyarlathotep. the crawling chaos. i

HP LOVECRAFT POETRY AND THE GODS

cyene or the sky-inhabiting atlantides, beloved of aphrodite and blessed of pallas, thou hast indeed discovered the secret of the gods, which lieth in beauty and song. 0 prophetess more lovely than the sybil of cumae when apollo first knew her, thou has truly spoken of the new age, for even now on maenalus, pan sighs and stretches in his sleep, wishful to wake and behold about him the little rose-crowned fauns and the antique satyrs. in thy yearning hast thou divined what no mortal, saving only a few whom the world rejects, remembereth: that the gods were never dead, but only sleeping the sleep and dreaming the dreams of gods in lotos-filled hesperian gardens beyond the golden sunset. and now draweth nigh the time of their awakening, when coldness and ugliness shall perish, and zeus sit on

sent to tell men that pan had passed not away, but only slept; for it is in poetry that gods speak to men. then spake the thunderer "0 daughter for, being one of my endless line, thou art indeed my daughter behold upon ivory thrones of honour the august messengers gods have sent down that in the words and writing of men there may be still some traces of divine beauty. other bards have men justly crowned with enduring laurels, but these hath apollo crowned, and these have i set in places apart, as mortals who have spoken the language of the gods. long have we dreamed in lotosgardens beyond the west, and spoken only through our dreams; but the time approaches when our voices shall not be silent. it is a time of awakening and change. once more hath phaeton ridden low, searing the fields and

HP LOVECRAFT THE CALL OF CTHULHU

great cthulhu and his hordes, hidden in green slimy vaults and sending out at last, after cycles incalculable, the thoughts that spread fear to the dreams of the sensitive and called imperiously to the faithful to come on a pilgrimage of liberation and restoration. all this johansen did not suspect, but god knows he soon saw enough! i suppose that only a single mountain-top, the hideous monolith-crowned citadel whereon great cthulhu was buried, actually emerged from the waters. when i think of the extent of all that may be brooding down there i almost wish to kill myself forthwith. johansen and his men were awed by the cosmic majesty of this dripping babylon of elder daemons, and must have guessed without guidance that it was nothing of this or any sane planet. awe at the unbelievable siz

HP LOVECRAFT THE CATS OF ULTHAR

arms toward the sun and prayed in a tongue no villager could understand; though indeed the villagers did not try very hard to understand, since their attention was mostly taken up by the sky and the odd shapes the clouds were assuming. it was very peculiar, but as the little boy uttered his petition there seemed to form overhead the shadowy, nebulous figures of exotic things; of hybrid creatures crowned with horn-flanked disks. nature is full of such illusions to impress the imaginative. that night the wanderers left ulthar, and were never seen again. and the householders were troubled when they noticed that in all the village there was not a cat to be found. from each hearth the familiar cat had vanished; cats large and small, black, grey, striped, yellow and white. old kranon, the burgo

HP LOVECRAFT THE CRAWLING CHAOS

t among them shalt thou dwell. as i listened, enchanted, i suddenly became aware of a change in my surroundings. the palm tree, so lately overshadowing my exhausted form, was now some distance to my left and considerably below me. i was obviously floating in the atmosphere; companioned not only by the strange child and the radiant pair, but by a constantly increasing throng of half-luminous, vine-crowned youths and maidens with wind-blown hair and joyful countenance. we slowly ascended together, as if borne on a fragrant breeze which blew not from the earth but from the golden nebulae, and the child whispered in my ear that i must look always upward to the pathways of light, and never backward to the sphere i had just left. the youths and maidens now chanted mellifluous choriambics to the

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

hrines and temples where one might rest or pray to small gods. each year there was celebrated in sarnath the feast of the destroying of lb, at which time wine, song, dancing, and merriment of every kind abounded. great honors were then paid to the shades of those who had annihilated the odd ancient beings, and the memory of those beings and of their elder gods was derided by dancers and lutanists crowned with roses from the gardens of zokkar. and the kings would look out over the lake and curse the bones of the dead that lay beneath it. at first the high-priests liked not these festivals, for there had descended amongst them queer tales of how the sea-green eikon had vanished, and how taran-ish had died from fear and left a warning. and they said that from their high tower they sometimes s

HP LOVECRAFT THE LURKING FEAR

d even now only infrequent troopers patrol it. the fear, however, is an old tradition throughout the neighboring villages; since it is a prime topic in the simple discourse of the poor mongrels who sometimes leave their valleys to trade handwoven baskets for such primitive necessities as they, cannot shoot, raise, or make. the lurking fear dwelt in the shunned and deserted martense mansion, which crowned the high but gradual eminence whose liability to frequent thunderstorms gave it the name of tempest mountain. for over a hundred years the antique, grove-circled stone house had been the subject of stories incredibly wild and monstrously hideous; stories of a silent colossal creeping death which stalked abroad in summer. with whimpering insistence the squatters told tales of a demon which

HP LOVECRAFT THE QUEST OF IRANON

n as i viewed it. i did not shriek or move, but merely shut my eyes. a moment later came the titanic thunderbolt of thunderbolts; blasting that accursed house of unutterable secrets and bringing the oblivion which alone saved my mind. 1998-1999 william johns last modified: 12/18/1999 18:44 sthe quest of iranon a short story by h.p.lovecraft into the granite city of teloth wandered the youth, vine-crowned, his yellow hair glistening with myrrh and his purple robe torn with briers of the mountain sidrak that lies across the antique bridge of stone. the men of teloth are dark and stern, and dwell in square houses, and with frowns they asked the stranger whence he had come and what were his name and fortune. so the youth answered "i am iranon, and come from aira, a far city that i recall only

n in the sun, but grey and dismal. and the men of oonai were pale with revelling, and dull with wine, and unlike the radient men of aira. but because the people had thrown him blossoms and acclaimed his sings iranon stayed on, and with him romnod, who liked the revelry of the town and wore in his dark hair roses and myrtle. often at night iranon sang to the revellers, but he was always as before, crowned only in the vine of the mountains and remembering the marble streets of aira and the hyaline nithra. in the frescoed halls of the monarch did he sing, upon a crystal dais raised over a floor that was a mirror, and as he sang, he brought pictures to his hearers till the floor seemed to reflect old, beautiful, and half-remembered things instead of the wine-reddened feasters who pelted him wi

there ever a marble city of aira, or those who could delight in strange songs, save in the dreams of mine old playmate iranon who is gone" and in the twilight, as the stars came out one by one and the moon cast on the marsh a radiance like that which a child sees quivering on the floor as he is rocked to sleep at evening, there walked into the lethal quicksands a very old man in tattered purple, crowned wiht whithered vine-leaves and gazing ahead as if upon the golden domes of a fair city where dreams are understood. that night something of youth and beauty died in the elder worbethe shadow over innsmouth by h.p. lovecraft i during the winter of 1927-28 officials of the federal government made a strange and secret investigation of certain conditions in the ancient massachusetts seaport of

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

bserved some factory buildings on the edge of the grassy bluff or part way down. the water far below was very abundant, and i could see two vigorous sets of falls upstream on my right and at least one downstream on my left. from this point the noise was quite deafening. then we rolled into the large semicircular square across the river and drew up on the right-hand side in front of a tall, cupola crowned building with remnants of yellow paint and with a half-effaced sign proclaiming it to be the gilman house. i was glad to get out of that bus, and at once proceeded to check my valise in the shabby hotel lobby. there was only one person in sight- an elderly man without what i had come to call the "innsmouth look- and i decided not to ask him any of the questions which bothered me; rememberi

HP LOVECRAFT THE TOMB

and dampness of generations. excavated back into the hillside, the structure is visible only at the entrance. the door, a ponderous and forbidding slab of stone, hangs upon rusted iron hinges, and is fastened ajar in a queerly sinister way by means of heavy iron chains and padlocks, according to a gruesome fashion of half a century ago. the abode of the race whose scions are here inurned had once crowned the declivity which holds the tomb, but had long since fallen victim to the flames which sprang up from a stroke of lightning. of the midnight storm which destroyed this gloomy mansion, the older inhabitants of the region sometimes speak in hushed and uneasy voices; alluding to what they call `divine wrath' in a manner that in later years vaguely increased the always strong fascination whi

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

dom born in the darkness of midnight. the call unto mahazhael-deval the magister (or chosen officiant) remains silent, bearing the mask of the lord. the covine shall call the spirit into him thus- o mahazhael, hear us! sovereign witch-father of the horned serpent s knowledge! our blessing and our curse upon thee, for thou art twain of mask and face! in all blessing we adore thee as the corn-king, crowned amid the seven wreaths of time, most wise amongst the noble lords who serve on the path of the year and the day. in all cursing we adore thee as the boneherder, who dwelleth in the invisable ossuary at the centre of every charnel-ground. exalted art thou as the emperor in the northern gateway of power! all-hail to thee as the leader of the eight gods in the retinue of bha! we revere thee a

return to reap and to judge on the day of its harvest. hear ye then my tale, hear ye the corn-king s riddle spun upon the wheel of the year and the day. for with one step the world is begun and with the next all things are done! on the first day i awoke within the furrow. on the second day i knelt in prayer neath the sun. on the third i stood in the long green robe. on the fourth day my head was crowned with gold. on the fifth day the sickle laid me to rest. on the sixth day my body was ground between stones. on the seventh day i was raised anew to feed the brethren at midnight s table-to serve at the round feast for both the living and the dead. the mystery of the bread is my name of my name, the father of the grain am i. may the blessing be and the cursing be upon all who come to eat of

ISIS UNVEILED

lourdes. meanwhile the ecclesiastical authorities utilise their time in arranging for other more easy triumphs, calculated to scare the superstitious out of their senses. so, acting under orders, the clei^ hurl dramatic, if not very impressive anathemas from every catholic diocese; threaten right and left; excommunicate and curse. per- ceiving, finally, that her thunderbolts directed even against crowned digitizecoy google examples of papal vmjperation 7 heads fall about as harmlessly as the jovian lightnings of offenbach's cakkaa, borne turns about in powerless fury against the victimized jtrotigh of the emperor of russia the unfortimate bulgarians and servians. undisturbed by evidence and sarcasm, unbaffled by proof 'the lamb of the vatican' impartially divides his wrath between the libe

tiquity. if we would find the model of the papal tiara, we must search the records of the ancient assyrian tablets. we invite the reader to give his attention to dr. imnan's illustrated work. ancient pagan and modem chruhan sfftnmiem. on page sixty-four he will readily recognise the head-gear oi the successor of st. peter in the coiffure worn by gods or angels in ancient assyria "where it appears crowned by an emblem of the [male] trinity (the christian cross" we may mention in passing" adds dr. inman "that as the romanists adopted the miter and the tiara from 'the cursed brood of ham' so they adopted the episcopalian ctook from the augurs of etruria, and the artistic form with which they clothe their angels from the painters and um-makers of magna graecia and central italy" would we push

eria rf the eggpfioti, chakbuaiu, and auyriant, ch. zi. 206. dtniu legatum c^ motet iemonttrom, tie, ii. p. 172. 207. on at theol. of plato, p. 200 (taylor'i edit: london. 1816. 208. this eipreanon must not be understood literallyi for in the initiation of certain brotberhoods it has a secret meaaing. hbted at by i^4bagoras, when he describes hia fcdingb after the initiation and telle that he was crowned by the goda in whaa preaence he had drunk 'the wateta of life' in hinduatani, db-i-haj/dt, fount of life. cf. taylor: bwtman and bacdae mj/rtma. ed. a. wilder, pp. 82-3; 4th edit. digitizecoy google 102 isis cntedled once crowded arouiid the agot& of athens with its altar to the* unknown god' are no more; and their descendants firmly believe that they have found the* unknown' in the jewish

t cf motut, given by epiphantus, in his paaana, lib. ii. torn. ii, uaer. lxvi, iii, is mentioned a certain priest m mithras, a friend of the great hetesiarcfa manes, uuned parcfaus. digitizecoy google two cosmogonies comfabed 295 as doves" in the scheme ophis is represented as the egyptian cnu- l^is or kneph, caued dracontia. he appears as a serpent standing erect on its tail, with a lion's head, crowned and radiate, and bearing on the point of each ray one of the seven greek vowels symbol of the seven celestial spheres. this figure is quite familiar to those who are acquainted with the gnostic gems* and is borrowed from the egyptian hffnn^tic baoka. the description given in the revdation, of one "like unto the son of man" with his seven stars, and who is the logos, is another form of ophi

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

bbons depending from the discus, or ring, through which the maypole pierces, should be of the seven prismatic colours those of the rainbow (or r gne beau. according to the gnostics and their remains, ancient and medi val, a work by the rev. c.w. king, m.a, published in 1864, horapollo has preserved a talisman, or gnostic gem, in yellow jasper, which presents the engraved figure of a cynocephalus, crowned, with b ton erect, adoring the first appearance of the new moon. the phallic worship prevailed, at one time, all over india. it constitutes, as mr. sellon asserts, to this day one of the chief, if not the leading, dogma of the hindoo religion. incontestable evidence could be adduced to prove this however strange and impossible it seems the key of all worship the world over; and highest in

n some languages) are the earliest "ten signs "in the zodiacal heavens each sign with its ten decans, or decumens, or lenders of hosts. they are also astronomically called stalls, or stables. we may here refer to porphyry, horapollo, and chifflet s gnostic gems. the speckled beetle was flung into hot water to avert storms (pliny, nat. hist, lib. xxxvii, ch. x) the antiquary pignorius has a beetle crowned with the sun and encircled with the serpent. amongst the gnostic illustrations published by abraham gorl eus is that of a talisman of the more abstruse gnostics an onyx carved with a beetle which threatens to gnaw at a thunderbolt. see notes and queries; bee mythology. the lilies are said not to have appeared in the french arms until the time of philip augustus. see montfau on s monumens d

t rite. 112 the rosicrucians. the ring of light, glory, nimbus, aureole, or circle of rays, about the heads of sacred persons; the hand (magnetic and mesmeric) upon sceptres; the open hand borne in the standards of the romans; the dragon crest of maximin, of honorius, and of the barbarian leaders; the dragon of china and of japan; the dragon of wales; the mythic dragon trampled by st. george; the crowned serpent of the royal house of milan; the cairns, as we have already affirmed, and the runic monuments: the round towers of ireland (regarding which there hath been so much, and so diverse and vain speculation; the memorial piles, and the slender (on seashore and upland) towers left by the vikinghs, or sea-kings, in their adventurous and predatory voyages; the legends of the norsemen or the

rigantia, a city of gallicia, in spain. from thence it was brought into ireland by simon brech, the first king of the scots, about 700 years before christ; and from there, about 370 years after, into scotland, by king fergaze (fergus. in the year of christ 850 it was placed at the abbey of scone (in the county of perth) by king kenneth; this being the place where the scottish kings were generally crowned in those days. in the year 1297 this scottish wooden throne or chair, together with their crown and sceptre, was brought into england by the english king edward the first, and placed in westminster abbey. si quid habent veri vel chronica, cana fidesve, clauditur hac cathedra nobilius ecce lapis, ad caput eximius jacob quondam patriarcha quem posuit, cernens minima mirapoli. quern tulit ex

first, that the foreboding of the misfortunes of this white king were supposed to have been fulfilled in his instance, because he was by accident clothed in white at his coronation; it being remembered afterwards that white was the ancient colour for a victim. this, in itself, was sufficiently formidable an omen. de quincey s particular expressions are, that when king charles the first came to be crowned, it was found that, by some oversight, all the store in london was insufficient to furnish the purple velvet necessary for the robes of the king and for the furniture of the throne. it was too late to send to genoa for a supply; and through this accidental deficiency it happened that the king was attired in white velvet at the solemnity of his coronation, and not in red or purple robes, as

the fleur-de-lis is intended to elude ordinary recognition. the reader will observe the hint of these significant lisses in the triple scrolls of esses coiled around the bar in the reverse of the gnostic gem, the chnuphis serpent, elsewhere given. this amulet is a fine opalescent chalcedony, very convex on both sides. it is the figure of the chnuphis serpent rearing himself aloft in act to dart, crowned with the seven vowels, the cabalistic gift to man in his fall, signifying speech. the reverse presents the triple s.s.s. coiled around the phallus. 169 170 171 figs 169, 170, 171. in fig. 170 we have the prince of wales s feathers, from the tomb of edward the black prince, in canterbury cathedral. this badge presents the idea of the fleur-de- lis, ich dien! i serve! fig. 171 represents the

KNOWLEDGE LECTURE ONE

hidden things. i was ushered into the house of osiris. i saw the marvels that were there. the princes of the gates in their glory. the illustrations in this chapter represent the hall of truth as seen through the open leaves of its door. the hall is presided over by a god who holds his right hand over the cage of a hawk, and his left over the food of eternity. on each side of the god is a cornice crowned by a row of alternate feathers and uraei symbolizing justice and firey power. the door leaf which completes the right hand of a stall is called "posessor of truth controlling the feet" while that on the left is "possessor of strength, binding the male and female animals" the 42 judges of the dead are represented as seated in a long row, and each of them has to be named, and the sin over wh

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

were quite familiar with the exact measurements of the earth, but in the indication of it in the spheroid of the pillar the polar depression is naturally greatly exaggerated, as otherwise the difference could hardly have been visible. it is known that these pillars were intended to represent the terrestrial and celestial spheres respectively; and in some modern attempts to reproduce them they are crowned with these two globes. in the originals, however, there were no such globes, as the rounded chapiters sufficiently represented them. 168. it will be seen from the illustration that the surface of the chapiter below the disc is covered with a network, and that the lower ends of the network coalesce into a kind of fringe, from which depend a number of little balls. the bible account tells us

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

es, representing the four gods of the elements, the four children or brothers of horus, solemnly consecrate the lodge, binding the brn. into a close unity in the inner worlds and linking with them angels of their orders, who will act as their representatives at each lodge meeting. the tradition of these four passed down to the mediaeval operative craftsmen and became mingled with that of the four crowned martyrs who are the patron-saints of the craft. 97. let me warn my brn. who may be called upon to act as consecrating officers to see that it is corn which is supplied to them for the ceremony- wheat, and not maize. once, through an oversight, maize (which in america is called indian corn) was given to me on such an occasion, and as there was no time to send for wheat i used what was offer

nt of that supreme degree, the pharaoh and two others, who formed with him an inner triangle which was the heart of the whole system of the mysteries, and the channel to them of the hidden light from the white lodge behind. these three were all high initiates of the great white brotherhood, and the pharaoh possessed an even higher level of power than is usually given in the 33, it being that of a crowned and anointed sovereign. 180. the brn. of this high order may be said to have passed on from a conception of the divine justice to the certainty of knowledge and the fullness of the divine glory in the hidden light. the 33 links the sovereign grand inspector-general with the spiritual king of the world himself- that mighty adept who stands at the head of the great white lodge, and in whose

the fullest possible pomp and splendour, and the candidates and brn. marched in triumph to the temple of initiation accompanied by vast crowds of people. 363. first came the car of iacchos, bearing the statue of the fair young god, who was one of the forms of dionysus, the blazing star of nocturnal initiation as aristophanes calls him(*aristophanes. frogs, 346) next marched the young men, myrtle-crowned, with shields and lances glittering in the sunlight, whose duty and privilege it was to escort the sacred hallows, borne aloft upon the ceremonial car in the great wicker baskets, still bound with purple wool; after them came the hierophant and his officers, dressed in their purple robes and wearing myrtle crowns, followed by the mystae in charge of the mystagogues. after them marched the

celebrated throughout greece and asia minor, but principally at athens; they were carried to rome, and afterwards formed a link in the chain of masonic descent. their central legend deals with the slaying of dionysus by the titans and his subsequent resurrection. 405. the mysteries commenced with the consecration of an egg, symbolizing the mundane egg from which all things came. the candidate was crowned with myrtle, clothed in the sacred robes, exhorted to have courage, and then led through dark caverns amid the howling of wild beasts and other fearful noises, while flashes of lightning revealed monstrous apparitions to his sight. after three days and nights of this kind of experience, he was laid on a couch in a solitary cell; there was a sudden crash of waters, typifying the deluge, and

prentices, fellows and masters; and records point to the fact that they possessed semi-religious rites which were kept rigidly secret, and also that they attached symbolic interpretations to their tools, such as the square and compasses, the plumb-rule and level. they took pagan gods as their patrons in much the same way as the guilds which succeeded them adopted christian patron saints. the four crowned martyrs, the patron saints of masonry, were christian members of a college who were tortured to death by the emperor diocletian for refusing to make a statue of aesculapius(*j. s. m. ward: freemasonry and the ancient gods, pp. 144, 145) they were later confused with the tradition of the four brothers of horus. 442. bro. j. s. m. ward describes a building of the collegia unearthed at pompei

to order their lives accordingly. 515. as bro. j. s. m. ward has pointed out very clearly, the comacini show marked analogies with our modern masonic system. they were organized into masters and disciples under the rule of a gastaldo or grand master. their working-places were called lodges. they had masters and wardens, signs, tokens, grips, pass-words and oaths of secrecy and fidelity. the four crowned martyrs were their patron saints; they wore white aprons and gloves, and among the symbols associated with them we find the lion of judah, king solomon s knot, the square and compasses, the level and plumb-rule, and the rose and compasses. 516. on a pulpit at ravello, in one of their buildings of the thirteenth century, jonah is seen coming out of the whale s mouth, making the f.c.h.s(*fre

nastic influence, but according to gould it is probable that in the twelfth century the skilled masons of the monasteries amalgamated with the craft builders in the towns, and together formed the society afterwards known throughout germany as the steinmetzen(*concise history of freemasonry, r. f. gould, p. 17) 532. we know from the torgau ordinances of 1462 that the stonemasons venerated the four crowned martyrs as their patron saints, and the strasburg constitutions of 1459 contain a devout invocation of the names of the father, son, and holy ghost; of our gracious mother mary; and of her blessed servants, the holy four crowned martyrs of everlasting memory(*gould, concise history, p. 19) from the brother-book of 1563 we learn that they had a greeting and a grip which might not be describ

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

ury him. when horus, the posthumous son, grew up, he desired to avenge his father s death. he first tried the legal approach, taking the murder charge against set to the court of deities.when the court seemed unable to act,horus took matters into his own hands and killed set in a monumental battle.horus then went to the land of the dead,where he was recognized as osiris s legitimate successor and crowned the new king of egypt. at that point horus was able to revive osiris, who became ruler of the underworld, symbolic of resurrection and fertility, and judge of the dead for the rest of eternity. originally, the story of osiris seems to have been merely the story of a vegetative cult, where osiris s fate represented the flooding of the nile in the spring and its recession in the fall, and/or

LIBER 777

cherub of d, peacock [olive, cocoanut 29 fish, dolphin[[beetle, dog, jackal] unicellular organisms, opium[[mangrove] 30 lion, sparrowhawk[[leopard] sunflower, laural, heliotrop[[nut, galangal] 31 lion (cherub of b) red poppy, hibiscus, nettle[[all scarlet flowers] 32 crocodile ash, cypress, hellebore, yew, nightshade[[elm] 32 bis bull (cherub of e) oak, ivy[[cereals] 31 bis sphinx (if sworded and crowned) almond in flower table of correspondences 12 xl* precious stones. xli. magical weapons. clxxxvii. magical formul (see col. xli) 0[[star sapphire, black diamond[[no attribution possible] lastal. m. m 1 diamond swastika or fylfot cross, crown[[the lamp. 2 star ruby, turquoise lingam, the inner robe of glory[[the word] viaov 3 star sapphire, pearl yoni, the outer robe of concealment[[the cup

tet, sahu sthula sharira avigga cxx. magical images of the sephiroth. cxxi* the grades of the order. cxxii. the ten plagues of egypt. 0. 08=0. 1 ancient bearded king seen in profile 10 =18 ipsissimus death of first-born 2 almost any male image shows some aspect of chokmah. 9 =28 magus locusts 3 almost any female image shows some aspect of binah 8 =38 magister templi 3rd order darkness 4 a mighty crowned and enthroned king 7 =48 adeptus exemptus hail and fire 5 a mighty warrior in his chariot, armed and crowned 6 =58 adeptus major boils 6 a majestic king, a child, a crucified god 5 =68 adeptus minor 2nd order murrain 7 a beautiful naked woman 4 =78 philosophus flies 8 an hermaphrodite 3 =88 practicus lice 9 a beautiful naked man, very strong 2 =98 theoricus frogs 1010 a young woman crowned

f the decans (succedent. 15 a tall, dark, restless man, with keen flamecoloured eyes, bearing a sword. a green-clad woman, with one left bare from the ankle to the knee. 16 a woman with long and beautiful hair, clad in flame-coloured robes a man of like figure (to the ascendant, with cloven hoofs like an ox. 17 a beautiful woman with her two horses an eagle-headed man, with a bow and arrow. wears crowned steel helmet. 18 a man with distorted face and hards, a horse s body, white feet, and a girdle of leaves a beautiful woman wreathed with myrtle. she holds a lyre and sings of love and gladness. 19 a man in sordid raiment, with him a nobleman on horseback, accompanied by bears and dogs a man crowned with a white myrtle wreath, holding a bow 20 a virgin clad in linen, with an apple or pomegr

probably a centaur or archer. 19 13! talb beleth rider on pale horse, with many musicians [flaming and poisonous breath] 20 16$ rpaz zepar a soldier in red apparel and armour. 22 19$ cwlac sallos solider with ducal crown riding a crocodile. 24 22% cwpy ipos angel with lion s head, goose s feet, horse s tail. 25 25% and# lwblsalg glasya-labolas a dog with a gryphon s wings. 26 28$ tyrb berith gold-crowned soldier in red on a red horse. bad breath. 28 31# carwp foras a strong man in human shape. 29 34% rwprwp furfur (1) hart with fiery tail (2) angel. clvii. goetic demons of decans by day (succedent. clviii. magical images of col. clvii. 15 2$ raga agares old man, riding a crocodile and carrying a goshawk. 16 5# bram marbas great lion. 17 8$ cwfbrb barbatos accompanied by 4 noble kings and g

ath bad. 28 32! yadmsa asmoday 3 heads (bull, man, ram, snake s tail, goose s feet. rides, with lance and banner, on a dragon. 29 35= cwjrm marchosias wolf with a gryphon s wings and serpent s tail. breathes flames. clix. goetic demons of decans by day (cadent. clx. magical images of col. clix. 15 3& wgacw vassago like agares. 16 6$ rplaw valefor lion with ass s head, bellowing 17 9! wmyap paimon crowned king on dromedary, accompanied by many musicians. 18 12& yrfyc sitri leapard s head and gryphon s wings. 19 15$ cwgyla eligos a knight with a lance and banner, with a serpent. 20 18$ ytab bathin a strong man with a serpent s tail, on a pale horse. 22 21% and# aram marax human-faced bull. 24 24= rbn naberius a black crane with a sore throat he flutters. 25 27% and= wwnyr ronove a monster [p

00! lakim michael 19 31 c 300 b. 20 32 t 400' layck cassiel 21 32 bis t 400 e. 31 bis c 300 a. table of correspondences 32 clxxx. title of tarot trumps. clxxxi. correct design of tarot trumps. 11 the spirit of aiqhr. a bearded ancient seen in profile* 12 the magus of power. a fair youth with winged helment and heels, equipped as a magician, displays his art* 13 the priestess of the silver star. a crowned priestess sits before the veil of isis between the pillars of seth* 14 the daughter of the mighty ones. crowned with stars, a winged goddess stands upon the moon* 15 the son of the morning, chief among the mighty. a flame-clad god bearing equivalent symbols* 16 the magus of the eternal. between the pillars sits an ancient* 17 the children of the voice: the oracle of the mighty gods. a prop

resses. line 12. his attitude suggests the shape of the swastika or thunderbolt, the message of god. line 13. she is reading intently in an open book. line 14. she bears a sceptre and a shield, whereon is figured a dove as a symbol of the male and female forces. line 15. his attitude suggests f, and he is seated upon the cubic stone, whose sides show the green lion and white eagle. line 16. he is crowned, sceptred, and blessing all in a threefold manner. four living creatures adore him, the whole suggesting a pentagram by its shape. line 17. he is inspired by apollo to prophesy concerning things sacred and progane: represented by a boy with his bow and two women, a priestess and an harlot. line 18. he drives furiously a chariot drawn by two sphinxes. as levi drew it. line 19. before him go

. as levi drew it. line 19. before him goeth upright the royal ur us serpent. line 21 [h, f, and g, or sattva, rajas, and tamas. line 23. from a gallows shaped like the letter d hangs by one foot a young fair man. his other leg forms a cross with the suspending one. his arms, clasped behind his head, form an upright b, and this radiates light. his mouth is resolutely closed. line 25. a winged and crowned goddess, with flashing golden belt, stands, and pours from her right hand the flame of a torch upon an eagle, while in her left hand she pours water from an horn upon a lion. between her feet a moon-shaped cauldron of silver smokes with perfume. line 26. levi s baphomet is sound commentary on this mystery, but should not be found in the text. line 27. human figures thrown thence suggest th

LIBER ALEPH

read especially the record of thy father his workings with soror ahita (blessed be her name unto the ages) and certain others to boot. n the book of wisdom or folly 85 gz de missa spiritus sancti (of the mass of the holy ghost) ow at last, o my son, may i being thee to understand the truth of this formula that is hidden in the mass of the holy ghost. for horus that is lord of the on is the child crowned and conquering. the formula of osiris was, as thou knowest, a word of death, that is, the force lay long in darkness, and by putrefaction came to resurrection. but we take living things, and pour in life and nature of our own will, so that instantly and without corruption the child (as it were the word of that will) is generated; and again immediately taketh up his habitation among us to m

sun is in truth but the shifting of a shadow; and in this on (o my son, i lift up my voice and i make prophecy) so shall it be proven as to death. for the body of man is but his shadow, it cometh and goeth even as the tides of ocean; and he only is in darkness who is hidden by that shadow from the light of his true self. now therefore understand thou the formula of horus, the lion god, the child crowned and conquering that cometh forth in force and fire! for thy changes are not phases of thee, but of the phantoms which thou mistakest for thy self. c liber aleph vel cxi 100 gu de sirenis (of syrens) oncerning the love of women, o my son, it is written in the book of the law that all is freedom, if it be done unto our lady nuit. yet also there is this consideration, that for every parsifal

LIBER ARARITA

let me extol thy perfections before men. 2. in the image of a sixfold star that flameth across the vault inane, let me re-veil thy perfections. 3. thou hast appeared unto me as an aged god, a venerable god, the lord of time, bearing a sharp sickle. 4. thou hast appeared unto me as a jocund and ruddy god, full of majesty, a king, a father in his prime. thou didst bear the sceptre of the universe, crowned with the wheel of the spirit. 5. thou hast appeared unto me with sword and spear, a warrior god in flaming armour among thine horsemen. 6. thou hast appeared unto me as a young and brilliant god, a god of music and beauty, even as a young god in his strength, playing upon the lyre. 7. thou has appeared unto me as the white foam of ocean gathered into limbs whiter than the foam, the limbs o

LIBER ARCANORUM

appear, bringing benediction to the fallen universe. 13. also asar was hidden in amennti; and the lords of time swept over him with the sickle of death. 14. and a mighty angel appeared as a woman, pouring vials of woe upon the flames, lighting the pure stream with her brand of cursing. and the iniquity was very great. 15. then the lord khem arose, he who is holy among the highest, and set up his crowned staff for to redeem the universe. 16. he smote the towers of wailing; he brake them in pieces in the fire of his anger, so that he alone did escape from the ruin thereof. 17. transformed, the holy virgin appeared as a fluidic fire, making her beauty into a thunderbolt. 18. by her spells she invoked the scarab, the lord kheph- ra, so that the waters were cloven and the illusion of the power

LIBER CCXLII AHA

thine holy spirit in! o thou that chafest at thy bars, invoke nuit beneath her stars with a pure heart (her incense burned of gums and woods, in gold inurned, and let the serpent flame therein a little, and thy soul shall win to lie within her bosom. lo! thou wouldst give all.and she cries: no! take all, and take me! gather spice and virgins and great pearls of price! worship me in a single robe, crowned richly! girdle of the globe, i love thee! pale and purple, veiled, voluptuous, swan silver-sailed, i love thee. i am drunkness of the inmost sense; my soul.s caress is toward thee! let my priestess stand bare and rejoicing, softly fanned by smooth-lipped acolytes, upon mine iridescent altar-stone, and in her love-chaunt swooningly say evermore: to me! to me! i am the azure-lidded daughter

LIBER CHANOKH

uance shall be as bucklers to the stooping dragon, and like unto the harvest of a widow. how many are there which remain in the glory of the earth, the forty-eight keys or calls 30 which are, and shall not see death until the house fall and the dragon sink? come away! for the thunders (of increase)9 have spoke. come away! for the crowns of the temple and the robe of him that is, was, and shall be crowned are divided! come forth! appear! to the terror of the earth, and to our comfort, and [to the comfort] of such as are prepared. the angle of e of d in the tablet of d. the princess of the rushing winds, the lotus of the palace of air. the ninth key micaoli beranusaji perejela napeta ialapore, das barinu efafaje pe vaunupeho olani od obezoda, soba-ca upaahe cahisa tatanu od tarananu balie, a

LIBER CXCVII STORY OF SIR PALAMEDES

wavelet on the glass his prowess knows. but deep and deep his futile feet in fury pass, until one billow curls to leap, and flings him breathless on the shore half drowned. o fool! his god.s asleep, sir palamedes, the saracen knight 23 his armour in illusion.s war itself illusion, all his might and courage vain. yet ardours pour through every artery. the knight scales the himalaya.s frozen sides, crowned with illimitable light, and there in constant war abides, smiting the spangles of the snow; smiting until the vernal tides of earth leap high; the steady flow of sunlight splits the icy walls: they slide, they hurl the knight below. sir palamede the mighty falls into an hollow where there dwelt a bearded crew of monachals asleep in various visions spelt by mystic symbols unto men. but when

at hand. how warm a throb from venus stirs the pulses of her worshippers! nor shall the tuscan god be found reluctant from the altar-stone: his perfume shall delight the ground, his presence to his hold be known in darkling grove and glimmering shrine. o ply the kiss and pour the wine! sir palamede is fairly come into a place of glowing bowers, where all the voice of time is dumb: before an altar crowned with flowers he seeth a satyr fondly dote and languish on a swan-soft goat. then he in mid-caress desires the ear of strong sir palamede .we burn. quoth he .no futile fires, nor play upon an idle reed, nor penance vain, nor fatuous prayers. the gods are ours, and we are theirs. liber cxcvii 34 sir palamedes plucks the pipe the satyr tends, and blows a trill so soft and warm, so red and rip

lies fond that pen my quest about.on, on to nile! tread tenderly, my merry men! for nothing is so void and vile as palamede the saracen. 65 xxviii sir palamede the saracen hath clad him in a sable robe; hath curses, writ by holy men from all the gardens of the globe. he standeth at an altar-stone; the blood drips from the slain babe.s throat; his chant rolls in a magick moan; his head bows to the crowned goat. his wand makes curves and spires in air; the smoke of incense curls and quivers; his eyes fix in a glass-cold stare: the land of egypt rocks and shivers .lo! by thy gods, o god, i vow to burn the authentic bones and blood of curst osiris even now to the dark nile fs upsurging flood! i cast thee down, oh crowned and throned! to black amennti.s void profane. until mine anger be atoned

LIBER DCLXXI VEL PYRAMIDOS

s with the light. i gild my right knee with the light. i gild my right foot with the light. i gild my left knee with the light. i gild my phallus with the light. i gild mine elbow with the light. i gild my navel with the light. i gild my heart wedge with the light. i gild my black throat with the light. i gild my forehead with the light. i gild my phallus with the light. the three-fold star cross-crowned, i rise partaker of the mysteries. rising in sign mulier asar un-nefer! i am thine waiting thy glory in the shrine, thy bride, thy virgin, ah my lord! smite through the spirit with thy sword asar un-nefer! rise in me the chosen catamite of thee come! o come now! i wait, i wait patient-impatient, slave of fate bought by thy glance. come now, come now vel pyramidos 11 touch and inform this b

in any case the nearest thing i have to a primary source is the facsimile in the equinox (one page of what appears to be the first draft ms. was irrelevantly included in the compilation o.t.o. rituals and sex magick edited by p.r. konig and a.r. naylor (thame, oxon: i-h-o, 1999. the one variant i will note here is that at the end of the .hanged man. section, the couplet .the three-fold star cross-crowned, i rise. appears only in the first draft ms. and the ts. made from it, and is omitted in all subsequent revisions. the title follows the equinox printing, although the sothis publication gives a similar title, following the surving tss. the word m. m is believed to be muaum (the fourth dot and the yellow-green coloured band in the cipher represent a concealed yod which is not pronounced or

LIBER ISRAFEL

he speaker ascended into his place, let him begin by a ritual of the enterer, as followeth. 1. w procul, o procul este profani. 2. bahlasti! ompehda! 3. in the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. 4. i invoke tahuti, the lord of wisdom and of utterance, the god that cometh forth from the veil. 5. o thou! majesty of godhead! wisdom-crowned tahuti! lord of the gates of the universe! thee, thee, i invoke! o thou of the ibis head! thee, thee i invoke. thou who wieldest the wand of double power! thee, thee i invoke! thou who bearest in thy left hand the rose and cross of light and life: thee, thee i invoke. thou, whose head is as an emerald, and thy nemmes as the night-sky blue! thee, thee i invoke. thou, whose skin is of flamin

LIBER LIBERI VEL LAPIDIS LAZULI

the moon, that she hangs out in the centre of bliss. 3. these loosen the swathings of the corpse; these unbind the feet of osiris, so that the flaming god may rage through the firmament with his fantastic spear. 4. but of pure black marble is the sorry statue, and the changeless pain of the eyes is bitter to the blind. 5. we understand the rapture of that shaken marble, torn by the throes of the crowned child, the golden rod of the golden god. 6. we know why all is hidden in the stone, within the coffin, within the mighty sepulchre, and we too answer olalam! imal! tutulu! as it is written in the ancient book. 7. three words of that book are as life to a new aon; no god has read the whole. 8. but thou and i, o god, have written it page by page. 9. ours is the elevenfold reading of the elev

LIBER LVII

inity of father, son and holy spirit, which in their highest divine nature are symbolized by the first three sephiroth, kether, 21 [sometimes \yyjh o, otz ha-chayim, thus making possible the fudging of a different set of gematria identities. t.s] on the qabalah 15 chokmah, and binah) it is the trinity which created the world, or, in qabalistic language, the universe was born from the union of the crowned king and queen. but according to the qabalah, before the complete form of the heavenly man (the ten sephiroth) was produced, there were certain primordial worlds created, but these could not subsist, as the equilibrium of balance was not yet perfect, and they were convulsed by the unbalanced force, and destroyed.22 these primordial worlds are called the .kings of ancient time. and the .kin

part, q.v. 671. arot the law, aort the gate, rota the lady of the path of daleth, ator the wheel. also [la, tld, wn, dwy, adonai (see 65) spelt in full. this important number marks the identity of the augoeides with the way itself(.i am the way, the truth, and the life) and shows the taro as a key; and that the law itself it nothing else than this. for this reason the outer college of the a a is crowned by this .knowledge and conversation of the holy guardian angel. this number too is that of the ritual of neophyte. see liber xiii. 59 [when the first number is n, the second is n2, the third n (n2+ 1/ 2 and the fourth n2 (n2+ 1/ 2. t.s] 40 liber lviii 741. ctma, the four letters of the elements. ma, counting the as 700, the supreme name of the concealed one. the dogma is that the highest i

ept, who, knowing god, says .there is no god. meaning .god is zero. as qabalistically he is. he holds atheism as a philosophical speculation as good as any other, and perhaps less likely to mislead mankind and do other practical damage as any other. him you may know by his equanimity, enthusiasm, and devotion. i again refer to liber 41863 for an explanation of this mystery. the nine religions are crowned by the ring of adepts whose password is .there is no god. so inflected that even the magister when received among them had not wisdom to interpret it. 1. mr daw, k.c: m.lud, i respectfully submit that there is no such creature as a peacock. 2 .dipus at colonus: alas! there is no sun! i, even i, have looked and found it not. 3. dixit stultus in corde suo .ain elohim..64 there is a fourth ki

LIBER LXVII THE SWORD OF SONG

be overcome,1 in another sense associates are possible and desirable. one third of humanity are buddhists; add men of science and we form an absolute majority; among buddhists a very large proportion have deliberately gone out from social life of any kind to tread these paths of research. is the way very hard? is the brain tired? the results slow to come? others are working, failing, struggling, crowned here and there with rare garlands of success. success for ourselves, success for others; is it not compassion that binds us closer than all earthly ties? ay, in joy and in sorrow, in weakness and in strength, do i take my refuge in the sangha. xiii conclusion let me give a rapid resum of what we have gone through (a) we have stripped science and buddhism of their accidental garments, and a

LIBER LXXVIII

res to the vau. a description of the cards of the taro 13 if ill dignified, he is evil-minded.cruel.bigoted.brutal. he rules the celestial heavens from above the twentieth degree of h to the first two decans of i: and this includes a part of the constellation hercules (hercules is always represented with a club) b of b king of the salamanders. vi the queen of the thrones of flame queen of wands a crowned queen with long red-golden hair, seated upon a throne, with steady flames beneath. she wears a corslet and buskins of scale-mail, which latter her robe discloses. her arms are almost bare. on cuirass and buskins are leopard's heads winged, and the same symbol surmounteth her crown. at her side is a couchant leopard on which her hands rest. she bears a long wand with a very heavy conical he

feet is the sea. from the cup issues a crab. graceful, poetic, venusian, indolent, but enthusiastic if roused. ill dignified, he is sensual, idle and untruthful. he rules the heavens from above 20 of k to 20 of l, thus including the greater part of pegasus. b of c king of undines and nymphs. 16 liber lxxviii x the queen of the thrones of the waters queen of cups a very beautiful fair woman like a crowned queen, seated upon a throne, beneath which is flowing water wherein lotuses are seen. her general dress is similar to that of the queen of wands, but upon her crown, cuirass and buskins is seen an ibis with opened wings, and beside her is the same bird, whereon her hand rests. she holds a cup, wherefrom a crayfish issues. her face is dreamy. she holds a lotus in the hand upon the ibis. she

tness, poetry, gentleness and kindness. imaginative, dreamy, at times indolent, yet courageous if roused. when ill dignified she is selfish and luxurious. she rules a quadrant of the heavens around kether. e of c princess and empress of the nymphs or undines throne of the ace of cups. xiii the lord of the winds and the breezes: the king of the spirits of air knight of swords a winged warrior with crowned winged helmet, mounted upon a brown steed. his general equipment is as that of the knight of wands, but he wears as a crest a winged six-pointed 18 liber lxxviii star, similar to those represented on the heads of castor and pollux the dioscuri, the twins gemini (a part of which constellation is included in his rule. he holds a drawn sword with the sigil of his scale upon its pommel. beneat

he is active, clever, subtle, fierce, delicate, courageous, skilful, but inclined to domineer. also to overvalue small things, unless well dignified. if ill dignified, deceitful, tyrannical and crafty. rules from 20 b to 20 c. b of d king of the sylphs and sylphides. xiv the queen of the thrones of air queen of swords a graceful woman with wavy, curling hair, like a queen seated upon a throne and crowned. beneath the throne are grey cumulus clouds. her general attire is as that of the queen of wands, but she wears as a crest a winged child fs head. a drawn sword in one hand, and in the other a large, bearded, newly severed head of a man. intensely perceptive, keen observation, subtle, quick and confident: often persevering, accurate in superficial things, graceful, fond of dancing and bala

. wisdom, strength, acuteness; subtlety in material things: grace and dexterity. if ill dignified, she is frivolous and cunning. she rules a quadrant of the heavens around kether. e of d princess and empress of the sylphs and sylphides. throne of the ace of wands. xvii the lord of the wide and fertile land; the king of the spirits of earth knight of pentacles a dark winged warrior with winged and crowned helmet: mounted on a light brown horse. equipment as the knight of wands. the winged head of a stag or antelope as a crest. beneath the horse fs feet is fertile land with ripened corn. in one hand he bears a sceptre surmounted by a hexagram: in the other a pentacle like that of the zelator adeptus minor. unless very well dignified he is heavy, dull, and material. laborious, clever, and pat

LIBER SAMEKH

f his great love that he beareth to me. yea, verily, he led me to the abyss; he bade me fling away all that i had and all that i was; and he forsook me in that hour. but when i came beyond the abyss, to be reborn within the womb of babalon, then came he unto me abiding in my virgin heart, its lord and lover! also he made me a magus, speaking through his law the word of the new aon, the aon of the crowned and conquering child. thus he fulfilled my will to bring full freedom to the race of men. yea, he wrought also in me a work of wonder beyond that, but in this matter i am sworn to hold my peace* see the maps gminutum mundum h in the equinox i (2, 3) and the general relations detailed in liber 777, of which the most important columns are reprinted in book 4, part iii, appendix v. for an acc

LIBER SEPTEM REGUM SANCTORUM

first throne hath robes of deep blue; second violet; 3rd. scarlet; 4th. orange; 5th. green; 6th. pale yellow; 7th. bright blue.2 the other officers are the hegemon, clad in white& masked in white& in his hand is the phoenix wand of the planets;3& the hiereus, masked in black& robed in black, in his hands are the scourge& crook.4 the candidate, well fed& joyful, clad in the robe of a probationer& crowned with laurel, is led by the hegemon (his neophyte) into the hall. taken to the altar, on which burns a small fire of odorous wood, cedar or sandal or lign aloes, he is made to kneel thereat& the black officer comes forward threatening him with his scourge& saith: hiereus: who art thou? hegemon (for cand: i am the aspirant to the sacred& sublime order of a\a& i seek the aid of osiris. 1 miss

LIBER TURRIS

t, and mercury: which is master of the three? salt is lady of the sea; lord of air is mercury. now by god fs grace here is salt fixed beneath the violet vault. now by god fs love purge it through with our right hermetic dew. 4 liber tvrris vel domvs dei now by god wherein we trust be our sophic salt combust. then at last the eye shall see three in one and one in three, sulphur, salt, and mercury, crowned by heavenly alchemy! to the one who sent the seven glory in the highest heaven! to the seven who are the ten glory on the earth, amen! 16. and of the difficulties of this practice and of the results that reward it, let these things be discovered by the right ingenium of the practicus (c) ordo templi orientis. this e-text last revised 11.06.2004. key entry, formatting &c. by frater t.s. for

LIBER XCV THE WAKE WORLD

l to the fairy prince. meaning the new one that you have had for your baby; and at that moment you find you are living in the first three houses all at once, for you feel the delight of your own dear prince and his love; and the old king stirs in his silence in the first house, and thousands of millions of blessings shoot out like rays of light, and everything is all harmony and beauty below, and crowned about with the crown of twelve stars, which is the only way you can put it into dream talk. now you don.t need to struggle to go on any more, because you know already that all the house is one palace, and you move about in your own wake world, just as is necessary. all the paths up to the second house open.the path of the hierophant with the flaming star and the incense in the vast cathedr

LIBER XLI THIEN TAO

am-roller, and the direct and purposeful vigour of a hypnotized butterfly. gman is perfected by his identity with the great tao. subsidiary to this he must have balanced perfectly the yang and the yin. easier still is it to rule the sixfold star of intellect; while for the base the control of the body and its emotions is the earliest step. gequilibrium is the great law, and perfect equilibrium is crowned by identity with the great tao. h he emphasized this sublime assertion by a deliberate blow upon the protruding abdomen of the worthy juju. gpray continue your honourable discourse! h exclaimed the halfawakened daimio. kwaw went on, and i think it only fair to say that he went on for a long time, and that because you have been fool enough to read thus far, you have no excuse for being fool

ers of the synagogue, but they shall never seek to dominate. they shall most carefully abstain from inducing any man to seek the tao by any other way than that of equilibrium. they shall develop individual genius without considering whether in their opinion its fruition will tend to the good or evil of their country or of the world; for who are they to interfere with a soul whose balance has been crowned by the most holy tao? gthe masters shall be great men among men; but among great men they shall be friends. gsince equilibrium will have become perfect, a greater than napoleon shall arise, and the peaceful shall rejoice thereat; a greater than darwin, and the minister in his pulpit give open thanks to god. gthe instructed infidel shall no longer sneer at the church-goer, for he will have

ism had spent such enormous sums in breeding) is responsible for the fact that he has never again been heard of. the mikado wept; but, brightening up, exlaimed: gkwaw found us a confused and angry mob; he left us a diverse, yet harmonious, republic; while let us never forget that not only have we developed men of genius in every branch of practical life, but many among us have had our equilibrium crowned by that supreme glory of humanity, realization of our identity with the great and holy tao. h wherewith he set aside no less than three hundred and sixty-five days in every year, and one extra day every fourth year, as days of special rejoicing [this text was first published in konx om pax (1907. it was declared to be liber xli in class c in the gsyllabus h in equinox i (10 (c) ordo templi

LIBER XV CHYMICAL JOUSTING OF PERARDUA

fully did he yet comprehend the mysterium of our art, therefore impose he upon himsef the sevenfold regimen. for without the bell of electrum magicum of paracelsus how should the adept even give warning to the powers of the work of his entry thereunto? yet our brother, being of stout heart.for he had been a soldier in many distant lands.began right cheerfully. his head that was hoary with eld he crowned with five petals of white lotus, as if to signify the purity of his body, and went forth into that place where is no field, nor any furrow therein; and there he sowed a scroll that had two and twenty seeds diverse. he slayeth sir abjad the saracen. nor for all his care and labour could he gather therefrom more than seven plants, that shone in the blackness; and each plant beareth a single

LUCIFERIAN SORCERY

may become as god (goddess) itself. from the dream of spirit, emerge! facing north: belial, belarion, the seraphim who would command the earth. allow your essence to surge through me as i stand upon the earth, your very eyes shall mirror my self. i call thee forth from the depths of the earth, give me the strength to become belarion al dajjal when i have passed through the veil! imagine the four crowned princes flowing within you, that you may absorb and take the knowledge of the daemonic force to use in a positive, creative way. the baptism is therefore one of self-initiation, so thus the symbols you believed they were are the opposite. face now and invoke shaitan, from which you shall awake. the sigil of shaitan should be focused upon and a mantra be recited, vibrating the name shaitan

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ernity, preserved the seeds of living creatures within its boatlike crescent. p. 23 integrity from the most learned members of the higher druidic degrees. according to james gardner, there were usually two arch-druids in britain, one residing on the isle of anglesea and the other on the isle of man. presumably there were others in gaul. these dignitaries generally carried golden scepters and were crowned with wreaths of oak leaves, symbolic of their authority. the younger members of the druidic order were clean-shaven and modestly dressed, but the more aged had long gray beards and wore magnificent golden ornaments. the educational system of the druids in britain was superior to that of their colleagues on the continent, and consequently many of the gallic youths were sent to the druidic c

apis that he alone of the gods was consulted in behalf of the dying king. the egyptian secret school of philosophy was divided into the lesser and the greater mysteries, the former being sacred to isis and the latter to serapis and osiris. wilkinson is of the opinion that only the priests were permitted to enter the greater mysteries. even the heir to the throne was not eligible until he had been crowned pharaoh, when, by virtue of his kingly office, he automatically became a priest and the temporal head of the state religion (see wilkinson's manners and customs of the egyptians) a limited number were admitted into the greater mysteries: these preserved their secrets inviolate. much of the information concerning the rituals of the higher degrees of the egyptian mysteries has been gleaned f

sional of the bacchic rites. from ovid's metamorphosis. in the initiation, of the bacchic mysteries, the r le of bacchus is played by the candidate who, set upon by priests in the guise of the titans, is slain and finally restored to life amidst great rejoicing. the bacchic mysteries were given every three years, and like the eleusinian mysteries, were divided into two degrees. the initiates were crowned with myrtle and ivy, plants which were sacred to bacchus. in the anacalypsis, godfrey higgins conclusively establishes bacchus (dionysos) as one of the early pagan forms of the christos myth "the birthplace of bacchus, called sabazius or sabaoth, was claimed by several places in greece; but on mount zelmisus, in thrace, his worship seems to have been chiefly celebrated. he was born of a vi

of the cabiri is to be traced a form of pine-tree worship, for this tree, sacred to atys, was first trimmed into the form of a cross and then cut down in honor of the murdered god whose body was discovered at its foot "if you wish to inspect the orgies of the corybantes" writes clement "then know that, having killed their third brother, they covered the head of the dead body with a purple cloth, crowned it, and carrying it on the point of a spear, buried it under the roots of olympus. these mysteries are, in short, murders and funerals [this ante-nicene father in his efforts to defame the pagan rites apparently ignores the fact that, like the cabirian martyr, jesus christ was foully betrayed, tortured, and finally murdered] and the priests of these rites, who are called kings of the sacre

sistent. click to enlarge thoth, the dog-headed. from lenoir's la franche-maconnerie. aroueris, or thoth, one of the five immortals, protected the infant horus from the wrath of typhon after the murder of osiris. he also revised the ancient egyptian calendar by increasing the year from 360 days to 365. thoth hermes was called "the dog-headed" because of his faithfulness and integrity. he is shown crowned with a solar nimbus, carrying in one hand the crux ansata, the symbol of eternal life, and in the other a serpent-wound staff symbolic of his dignity as counselor of the gods. click to enlarge the egyptian madonna. from lenoir's la franche-maconnerie. isis is shown with her son horus in her arms. she is crowned with the lunar orb, ornamented with the horns of rams or bulls. orus, or horus

ets, and then the great triad a.m.s. the mother letters representing air, water, and fire remain to be pictured, around s the central iynx, or yod, by the ophionian triad the two serpents and the leonine sphynx. levi's word ops in the centre is the latin ops, terra, genius of the earth; and the greek ops, rhea, or kubele (cybele) often drawn as a goddess seated in a chariot drawn by lions; she is crowned with turrets, and holds a key (see the isiac tablet) the essay published in french by alexandre lenoir in 1809, while curious and original, contains little real information on the tablet, which the author seeks to prove was an egyptian calendar or astrological chart. as both montfaucon and lenoir--in fact all writers on the subject since 1651--either have based their work upon that of kirc

sed by the god. and then, indeed, he is present with and illuminates her in a separate manner, and is different from the fire, the spirit, the proper seat, and, in short, from all the visible apparatus of the place, whether physical or sacred" among the celebrities who visited the oracle of delphi were the immortal apollonius of tyana and his disciple damis. he made his offerings and, after being crowned with a laurel wreath and given a branch of the same plant to carry in his hand, he passed behind the statue of apollo which stood before the entrance to the cave, and descended into the sacred place of the oracle. the priestess was also crowned with laurel and her head bound with a band of white wool. apollonius asked the oracle if his name would be remembered by future generations. the py

urate description of this masterpiece now in existence; only a few old coins give an inadequate idea of its general appearance. the body of the god was overlaid with ivory and the robes were of beaten gold. in one hand he is supposed to have held a globe supporting a figure of the goddess of victory, in the other a scepter surmounted by an eagle. the head of zeus was archaic, heavily bearded, and crowned with an olive wreath. the statue was seated upon an elaborately decorated throne. as its name implies, the monument was dedicated to the spirit of the planet jupiter--one of the seven logi who bow before the lord of the sun. 4. eliphas levi includes the temple of solomon among the seven wonders of the world, giving it the place occupied by the pharos, or lighthouse, of alexandria. the phar

ages, we have seen evil temporarily triumphant, and virtue and truth calumniated, persecuted, crucified, and slain. but eternal justice marches surely and swiftly through the world: the typhons, the children of darkness, the plotters of crime, all the infinitely varied forms of evil, are swept into oblivion; and truth and virtue--for a time laid low--come forth, clothed with diviner majesty, and crowned with everlasting glory (see general ahiman rezon) if, as there is ample reason to suspect, the modern freemasonic order was profoundly influenced by, if it is not an actual outgrowth of, francis bacon's secret society, its symbolism is undoubtedly permeated with bacon's two great ideals: universal education and universal democracy. the deadly enemies of universal education are ignorance, s

al--and correspondingly materialistic--expression. obsessed by his belief in the reality and permanence of physical existence, man does not correlate the material universe with the blank north wall of the temple. as the solar light symbolically is said to die as it approaches the winter solstice, so the physical world may be termed click to enlarge diana of ephesus. from montfaucon's antiquities. crowned with a triple tower-like tiara and her form adorned with symbolic creatures representative of her spiritual powers, diana stood for the source of that imperishable doctrine which, flowing from the bosom of the great multimammia, is the spiritual food of those aspiring men and women who have consecrated their lives to the contemplation of reality. as the physical body of man receives its nu

hrined as evidence of a pact between the gods and the community in which they fell. curiously marked or chipped natural stones are occasionally found. in china there is a slab of marble the grain of which forms a perfect likeness of the chinese dragon. the oberammergau stone, chipped by nature into a close resemblance to the popular conception of the face of christ, is so remarkable that even the crowned heads of europe requested the privilege of beholding it. stones of such nature were held in the highest esteem among primitive peoples and even today exert a wide influence upon the religiously-minded. click to enlarge the pythagorean signet ring. from cartari's imagini degli dei degli antichi. the number five was peculiarly associated by the pythagoreans with the art of healing, and the p

the temperate state. heat was created from fire, coldness from water, and the temperate state from air, which equilibrates them. 6. the three mothers, produce in man (male and female) breast, abdomen, and head. the head was formed from the fire; the abdomen from the water; and the breast (thorax) from air, which places them in equilibrium. 7. god let the letter (a) predominate in primordial air, crowned it, combined it with the other two, and sealed the air in the universe, the temperate state in the year, and the breast in man (male and female. 8. he let the letter (m) predominate in primordial water, crowned it, combined it with the other two, and sealed the earth in the universe (including land and sea, coldness in the year, and the abdomen in man (male and female. 9. he let the letter

two, and sealed the air in the universe, the temperate state in the year, and the breast in man (male and female. 8. he let the letter (m) predominate in primordial water, crowned it, combined it with the other two, and sealed the earth in the universe (including land and sea, coldness in the year, and the abdomen in man (male and female. 9. he let the letter (sh) predominate in primordial fire, crowned it, combined it with the other two, and sealed heaven in the universe, heat in the year, and the head of man (male and female. chapter four 1. the seven double letters (b, g, d, k, p, r, th, have a duplicity of pronunciation (two voices, aspirated and unaspirated, namely, they serve as a model of softness and hardness, strength and weakness. 2. the seven double letters symbolize wisdom, ri

MASTERING WITCHCRAFT

in all your operations of romantic love it is her presence you must invoke, by any of the aforesaid names you may find significant again a little mythological research will help you here. you should strive to contact the goddess before your spells of romantic love, by visualizing her clad in silvery garments, mantled in darkness wherein the stars dimly gleam, and with long streaming hair. she is crowned with a wreath of flowers and corn, while above her brow shines the lunar disk on either side of which rise two rearing serpents. on her right hand perches her symbolic bird, the white dove. all flowers and blossoms, particularly those with a perfume, are sacred to the lady, and before beginning the more complex operations of love it is as well to strew your altar with them. apart from the

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

name anael, and in the name anael, by which god will cast down the mountains and fill up the valleys, so that the surface of the earth shall be level in all parts; and by the name zedereza, and in the name zedereza, by which god will cause the sun and moon to be darkened. and the stars of heaven to fall; and by the name sepheriel, by which god will come to universal judgment, like a prince newly crowned entering in triumph into his capital city, girded with a zone of gold, and preceded by angels, and at his aspect all climes and parts of the universe shall be troubled and astonished, and a fire shall go forth before him, and flames and storm shall surround him; and by the name tau, by which god brought the deluge, and the waters prevailed above the mountains, and fifteen cubits above thei

shields, and corslets; those of the second order like barons, princes, dukes, captains, and generals of armies. for the third and last order their king will appear, before whom go many players on instruments of music, accompanied by beautiful and melodious voices which sing in chorus. the key of solomon page 36 then the exorcist, or master of the art, at the arrival of the king, whom he shall see crowned with a diadem, should uncover the holy pentacles and medals which he weareth upon his breast covered with a cloth of silk or of fine twined linen, and show them unto him, saying: behold the signs and holy names by and before whose power every knee should bow, of all that is in heaven, upon earth, or in hell. humble ye yourselves, therefore, under the mighty hand of god. then will the king

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

who is one of the chief messengers of god, who is toward the south, therefore these genijs are to be observed in the first hour of a sunday& at the 8th. hour, also at the 3rd& 10th. at night, directing yourself toward that quarter, they appear in royal apparel holding scepters in their hands, and riding on a lyon or a cock, their robes are of red& saffron color& most comely, they assume the shape crowned queen& very beautiful to behold. secondly these genijs that are attributed to& are of the earthly regions& are governed by vriel who hath 3 princes to attend him (viz) asaiel, sochiel& cassiel. therefore the genijs that are attributed to him& these signs are to be observed in the west. they appear like kings, having green& silver robes, or like little children or women delighting in huntin

MICHAEL FORD WITCHMOON

bbat86 86 by torch and burning light do i ascend to the highest aethyr. i call to the fire djinn who brought the spark to common clay that from the green and desert lands do i rise unto the company of the spirits of the air, to join in union with those of cunning fire spirits who illuminate in the flame of the sun! i do seek to go forth unto the angelic soul lucifer rising through my self emerald crowned bringer of light. i seek the gates of heaven and holy essence of the sun, that my spirit may become the essence of flame and creation. i shall go forth unto the empyrean gathering of the elphame to strengthen in the light of lucet azazel who brought us to the gates of becoming. i am both shadow and light, i shall go forth in dream and waking flesh infernal- the earthly demonic sabbat the d

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

word used for high technologies not understood by the witnesses of the day.if a machine works perfectly, the results are like magic. the celtic sagas are full of mentionof magical weapons and treasures. one of the latter was the sacred stone of fal that wasplaced under the throne of the king in tara (drumcain or hill of the serpents. this stone, itwas said, would cry out if a false one sat to be crowned. we might ask what mystery isatlantis, alien visitation, and genetic manipulation23 old world disorder secreted in this myth? the word fal actually means stone and is the root of the word phallic.the stone of fal is, therefore, the stone of stones, probably a powerful crystal thatwould indicate if a person was genetically altered in some way (this stone, like the lingamof the hindus, was b

erences. the sons of the serpent, with the human dna andhuman sensibilities, use the serpent usually in a winged form, or with a crown, or even asmulticolored. often referred to as the uraeus, the agatho daimon, the feathered serpent, oreven the phoenix, it is a positive symbol, and like the dragon with five toes is connected towisdom, white magic, and mystical practice. the plain non-winged, non-crowned, generallythe race of adam32atlantis, alien visitation, and genetic manipulation plain appearing snake, like the dragon with three claws, is a negative symbol used by theoriginal aliens and by underworld criminal syndicates. after the creation of the adamic race, the atlanteans felt confident that their colo-nization of the earth was finally secure. they now had a subservient underclass th

f medical sciences. other labs are set to study theeffect of microwaves and low frequency electromagnetic radiation. 1953 return of korean prisoners of war, some of whom are brainwashed. 1953 otto bender closes down his international flying saucer bureau after a visit from three mib. 1953 soviet union explodes hydrogen bomb. 1953 eisenhower inaugurated as president of the u.s. and queen elizabeth crowned. 1953 b.f.skinner publishes science and human behavior. 1953 between 1953 and 1957, the u.s. army gave $140,000 to the new york state psychiatric instituteto discover what effect selected drugs would have on patients. 1953 thomas brown demonstrates electrogravity for u.s.a.f. it becomes top secret. 1953 cia transfers $10 million to ewen cameron for mk ultra projects. 1953 pertussis vaccina

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

, that which lies hidden. iblis is a powerful sigillic drawing which interplays with the 6th section of the poem, the descending dragon-angel which is azazel, or lucifer. this adversarial spirit is shown with angelic traits (the upper which falls from the sun) to the demonic (which descends but then reaches towards the light again. it is a process of coming into being as the adversary, horned and crowned in the midnight sun, thus emerging shaitan of midnight.[4] the 17th and 18th section of the poem displays the alphabet of desire which presents the language of making and the subconscious spells made flesh. the sigils are aligned within two trapezoids crowned by cain the adversary and the apep demon of chaos, surrounded by sigillic formulas of antinomian self-deification; the making of the

MORALS AND DOGMA

ke two goats of darkness on the bridge of the infinite: when they will no longer have to fear famine, spoliation, prostitution from distress, misery from lack of work, and all the brigandages of chance in the forest of events: when nations will gravitate about the truth, like stars about the light, each in its own orbit, without clashing or collision; and everywhere freedom, cinctured with stars, crowned with the celestial splendors, and with wisdom and justice on either hand, will reign supreme. in your studies as a fellow-craft you must be guided by reason, love and faith. we do not now discuss the differences between reason and faith, and undertake to define the domain of each. but it is necessary to say, that even in the ordinary affairs of life we are governed far more by what we _bel

crush a commercial rival that has ared to exile its kings and elect its own ruler. thus the cold calculations of a sordid self-interest, in nations commercially avaricious, always at last displace the sentiments and lofty impulses of honor and generosity by which they rose to greatness; which made elizabeth and cromwell alike the protectors of protestants beyond the four seas of england, against crowned tyranny and mitred persecution; and, if they had lasted, would have forbidden alliances with czars and autocrats and bourbons to re-enthrone the tyrannies of incapacity, and arm the inquisition anew with its instruments of torture. the soul of the avaricious nation petrifies, like the soul of the individual who makes gold his god. the despot will occasionally act upon noble and generous im

to slay and ravage, the armies of "freedom" take their place, and, the black and white commingled, slaughter and burn and ravish. each age re-enacts the crimes as well as the follies of its predecessors, and still war licenses outrage and turns fruitful lands into deserts, and god is thanked in the churches for bloody butcheries, and the remorseless devastators, even when swollen by plunder, are crowned with laurels and receive ovations. of the whole of mankind, not one in ten thousand has any aspirations beyond the daily needs of the gross animal life. in this age and in all others, all men except a few, in most countries, are born to be mere beasts of burden, co-laborers with the horse and the ox. profoundly ignorant, even in "civilized" lands, they think and reason like the animals by

nd of the shades below; ay, stood near and worshipped_ and now have i told thee such things that, hearing, thou necessarily canst not understand; and being beyond the comprehension of the profane, i can enunciate without committing a crime" after night had passed, and the morning had dawned, the usual ceremonies were at an end. then he was consecrated by twelve stoles being put upon him, clothed, crowned with palm-leaves, and exhibited to the people. the remainder of that day was celebrated as his birthday and passed in festivities; and on the third day afterward, the same religious ceremonies were repeated, including a religious breakfast_"followed by a final consummation of ceremonies" a year afterward, he was warned to prepare for initiation into the mysteries of "the great god, supreme

ion, when the seed was buried in the ground, and when the year, verging to its decline, disposes the mind to serious reflection. the first days of the ceremonial were passed in sorrow and anxious silence, in fasting and expiatory or lustral offices. on a sudden, the scene was changed: sorrow and lamentation were discarded, the glad name of iacchus passed from mouth to mouth, the image of the god, crowned with myrtle and bearing a lighted torch, was borne in joyful procession from the ceramicus to eleusis, where, during the ensuing night, the initiation was completed by an imposing revelation. the first scene was in the [greek: p??a, or outer court of the sacred enclosure, where amidst utter darkness, or while the meditating god, the star illuminating the nocturnal mystery, alone carried an

e light is shown him--a most astounding light--the brilliant scene of elysium, where he sees charming meadows overarched by a clear sky, and festivals celebrated by dances; where he hears harmonious voices, and the majestic chants of the hierophants; and views the sacred spectacles. then, absolutely free, and enfranchised from the dominion of all ills, he mingles with the crowd of initiates, and, crowned with flowers, celebrates with them the holy orgies, in the brilliant realms of ether, and the dwelling-place of ormuzd. in the mysteries of isis, the candidate first passed through the dark valley of the shadow of death; then into a place representing the elements or sublunary world, where the two principles clash and contend; and was finally admitted to a luminous region where the sun, wi

that the body was found; and the aspirant was liberated amid shouts of joy and exultation. then he passed through a representation of hell and elysium "then" said an ancient writer "they are entertained with hymns and dances, with the sublime doctrines of sacred knowledge, and with wonderful and holy visions. and now become perfect and initiated, they are free, and no longer under restraint; but, crowned and triumphant, they walk up and down the regions of the blessed, converse with pure and holy men, and celebrate the sacred mysteries at pleasure" they were taught the nature and objects of the mysteries, and the means of making themselves known, and received the name of epopts; were fully instructed in the nature and attributes of the divinity, and the doctrine of a future state; and made

ning _object of our wishes, god, silence, or _worship the deity in silence. among the emblems used was the rod of bakchos; which once, it was said, he cast on the ground, and it became a serpent; and at another time he struck the rivers orontes and hydaspes with it, and the waters receded and he passed over dry-shod. water was obtained, during the ceremonies, by striking a rock with it. the bakch crowned their heads with serpents, carried them in vases and baskets, and at the [greek??s, or finding, of the body of osiris, cast one, alive, into the aspirant's bosom. the mysteries of atys in phrygia, and those of cybele his mistress, like their worship, much resembled those of adonis and bakchos, osiris and isis. their asiatic origin is universally admitted, and was with great plausibility cl

tablished her worship and built her temple. the name of rhea is also found in the ancient cosmogony of the ph nicians by sanchoniathon. it was atys the lydian, says lucian, who, having been mutilated, first established the mysteries of rhea, and taught the phrygians, the lydians, and the people of samothrace to celebrate them. rhea, like cybele, was represented drawn by lions, bearing a drum, and crowned with flowers. according to varro, cybele represented the earth. she partook of the characteristics of minerva, venus, the moon, diana, nemesis, and the furies; was clad in precious stones; and her high priest wore a robe of purple and a tiara of gold. the grand feast of the syrian goddess, like that of the mother of the gods at rome, was celebrated at the vernal equinox. precisely at that

o be communicated only to the virtuous, and those who would devote themselves to the study of philosophy. his fame spread over the world, and pupils came to him from every country. even pythagoras was his scholar. after his novitiate, the candidate entered the cavern of initiation, and was received on the point of a sword presented to his naked left breast, by which he was slightly wounded. being crowned with olive, anointed with balsam of benzoin, and otherwise prepared, he was purified with fire and water, and went through seven stages of initiation. the symbol of these stages was a high ladder with seven rounds or steps. in them, he went through many fearful trials, in which darkness displayed a principal part. he saw a representation of the wicked in hades; and finally emerged from dar

ndidate to take a fearful oath never to divulge the secrets. then he made his vows, prayers, and sacrifices to the gods. the skins of the victims consecrated to jupiter were spread on the ground, and he was made to set his feet upon them. he was then taught some enigmatic formulas, as answers to questions, by which to make himself known. he was then enthroned, invested with a purple cincture, and crowned with flowers, or branches of palm or olive. we do not certainly know the time that was required to elapse between the admission to the lesser and greater mysteries of eleusis. most writers fix it at five years. it was a singular mark of favor when demetrius was made mystes and epopt in one and the same ceremony. when at length admitted to the degree of perfection, the initiate was brought

y ceres; the initiates marching by trios, and each bearing a torch; while at the head of the procession marched the dadoukos. the sixth was consecrated to iakchos, the young light-god, son of ceres, reared in the sanctuaries and bearing the torch of the sun-god. the chorus in aristophanes terms him the luminous star that lights the nocturnal initiation. he was brought from the sanctuary, his head crowned with myrtle, and borne from the gate of the ceramicus to eleusis, along the sacred way, amid dances, sacred songs, every mark of joy, and mystic cries of _iakchos. on the seventh there were gymnastic exercises and combats, the victors in which were crowned and rewarded. on the eighth was the feast of sculapius. on the ninth the famous libation was made for the souls of the departed. the pr

nimals, carried in their processions, were emblems of the four signs or cardinal points which fixed the seasons at the equinoxes and solstices, and divided into four parts the yearly march of the sun. they worshipped fire also, and water, and the nile, which river they styled father, preserver of egypt, sacred emanation from the great god osiris; and in their hymns in which they called it the god crowned with millet (which grain, represented by the _pschent, was part of the head-dress of their kings, bringing with him abundance. the other elements were also revered by them: and the great gods, whose names are found inscribed on an ancient column, are the air, heaven, the earth, the sun, the moon, night, and day. and, in fine, as eusebius says, they regarded the universe as a great deity, c

MOTTA MARCELO THE COMMENTARIES OF AL

of magick the osiris-adonis-jesus-marsyas-dionysus- attis-etc. formula of the dying god is no longer efficacious (it never was efficacious; it was merely the least deficient formula possible in the aeon of pisces just past) it rested on the ignorant belief that the sun died every day, and every year, and that its resurrection was a miracle. the formula of the new aeon recognizes horus, the child crowned and conquering, as god. we are all members of the body of god, the sun; and about our system is the ocean of space. this formula is then to be based upon these facts. our "evil "error "darkness "illusion, whatever one chooses to call it, is simply a phenomenon of accidental and temporary separateness. if you are "walking in darkness, do not try to make the sun rise by self-sacrifice, but w

who has mastered his work dies to school, reincarnates in cap& gown, triumphs in the tripos, dies to the cloisters, and is reborn to the world. note that the atu 'death' in the tarot refers to scorpio. this sign is threefold: the scorpion that kills itself with its own poison, when its environment (the ring of fire) becomes intolerable; the serpent that renews itself by shedding its skin, that is crowned and hooded, that moves by undulations like light, and gives man wisdom at the price of toil, suffering, and mortality; and the eagle that soars, its lidless eyes bent boldly upon the sun 'death' is, to the initiate, an inn by the wayside; it marks a stage accomplished; it offers refreshment, repose, and advice as to his plans for the morrow. but in this verse the main point is that death i

stage accomplished; it offers refreshment, repose, and advice as to his plans for the morrow. but in this verse the main point is that death is the 'crown' of all. the crown is kether, the unity "love under will" having been applied to all nuit-possibilities of all khu-energies of any hadit central-star, that star has exhausted itself perfectly, completed one stage of its course. it is therefore crowned by death; and, being wholly itself, lives again by attracting its equal and opposite counterpart, with whom 'love under will' is the fulfilment of the law, in a sublimer sphere. but there are no rules until one finds them; a man leaving ireland for the sahara does well to discard such 'indispensable' and 'proper' things as a waterproof and a blackthorn for a turban and a dagger. the 'moral

, read the end of "gideon, that beautiful play by paddy chayefski. we come at last to the motive why the stele 666 shall be called by the outcast and the unfit-the abomination of desolation "because of the fall of because, that he is not there again" the "black brother" makes himself a false crown of the horror of the abyss, a crown which he places in daath; but he abides in chesed. chesed is the crowned king, jupiter, the lord of the gods. it is to him that the profane and low initiates apply for mercy. he is the father image-the most insidious of all forms of because, because it will assume any shape you may wish to worship. the mind is protean. readers are here referred to our commentaries to al ii, vv. 27,28, 32, 52, and to our comment on joseph smith, at the end of a.c.'s commentary t

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 virgin bride, and the child is the dwarf- self, the phallic consciousness, which is the true life of man, beyond his 'veils' of incarnation. we ha

ngle in the globed priest the identification of matterandspiritinour doctrine the doctrine of the re generate incorruptible body. another sacrifice shall stain the tomb loveis the magical formula: sex as the key to life 'the tomb" the temple of love. crucifixion, etc, as the magical formula. death as the key to life 'the tomb" the coffin or grave. another king shall reign horus(ra-hoor-khuit) the crowned child osiris (jesus, etc) the dying king (see fraser. and blessing no longer be poured to the hawk-headed mystical lord blessing semen blessing blood. it may be presumptuous to predict any details concerning the next aeon after this. it is, after all, still far away and there is a lot yet to be done in the aeon of horus! 35. the half of the word of heru-ra-ha, called hoor-pa-kraat and ra-h

o pinnacles of power: then will i breed from her a child mightier than all the kings of the earth. twill fill her with joy: with my force shall she see& strike at the worship of nu: she shall achieve hadit. this verse can be fully understood only by the scarlet woman or magisters. however "pinnacles of power" spiritual power. see liber 90, v.43 "child mightier than all the kings of the earth: the crowned and conquering child, of course. the babe of the abyss "joy" 10+ 70+ 10=90. see liber tzaddi "the worship of nu" see liber nv. also, artemis iota "she shall achieve had it" see liber had. 46. i am the warrior lord of the forties: the eighties cower before me& are abased. i will bring you to victory& joy: i will be at your arms in battle& ye shall delight to slay. success is your proof; cou

d lances of lust we ride at the charge, with our allies, the whores whom we love and acclaim, free friends by our sides in the battle of life? the book of the law is the charter of woman; the word thelema has opened the lock of her "girdle of chastity. your sphinx of stone has come to life; to know, to will, to dare and to keep silence. yea, i, the beast, my scarlet whore bestriding me, naked and crowned, drunk on her golden cup of fornication, boasting herself my bedfellow, have trodden her in the marketplace, and roared this word that every woman is a star. and with that word is uttered woman's freedom; the fools and fribbles and flirts have heard my voice. the fox in woman hath heard the lion in man; fear, fainting, flabbiness, frivolity, falsehood these are no more the mode. in vain wi

parks of the intimate fire. beyond the one, how shall he pass on? what is this one, which is in every place the centre of all? indeed the logic-girders of our souls need lightening, if we would win to freedom of such truth as this! now in the "stones of precious water" the light leapt clear indeed, but they were not themselves that light. this sphere of the one is indeed ra-hoor-khuit; is not our crowned and conquering child the source of light? nay, he is finite form of unity, child of two married infinities; and in this last ordeal the aspirant must go beyond even his star, finding therein the core thereof hadit, and losing it also in the body of nuit. here is no path that he may tread, for all is equally everywhere; nor is there any sphere to attain, for measure is now no more. there ar

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

of plenty, the wife of saturn, who had a variety of appellations. she was called magna-mater, mater-deorum, berecynthia-idea, and also dindymene. this latter title she acquired from three high mountains in phrygia, whence she was brought to rome as cybele during the second punic war, b.c. 205, in obedience to an page 20 injunction contained in the sybilline books. she was represented as a matron crowned with towers, seated in a chariot drawn by lions. division of the world. we will now return to zeus and his brothers, who, having gained a complete victory over their enemies, began to consider how the world, which they had [20]conquered, should be divided between them. at last it was settled by lot that zeus should reign supreme in heaven, whilst aides governed the lower world, and poseido

tongue, aphrodite gave her beauty and the art of pleasing; the graces made her fascinating, and athene (minerva) gifted her with the possession of feminine accomplishments. she was called pandora, which means all-gifted, having received every attribute necessary to make her charming and irresistible. thus beautifully formed and endowed, this exquisite creature, attired by page 25 the graces, and crowned with flowers by the seasons, was conducted to the house of epimetheus[9] by hermes the messenger of the gods. now epimetheus had been warned by his brother not to accept any gift whatever from the gods; but he was so fascinated by the beautiful being who suddenly appeared before him, that he welcomed her to his home, and made her his wife. it was not long, however, before he had cause to r

phoenicia. she was one day gathering flowers with her companions in a meadow near the sea-shore, when zeus, charmed with her great beauty, and wishing to win her love, transformed himself into a beautiful white bull, and trotted quietly up to the princess, so as not to alarm her. surprised at the gentleness of the animal, and admiring its beauty, as it lay placidly on the grass, she caressed it, crowned it with flowers, and, at last, playfully seated herself on its back. hardly had she done so than the disguised god bounded away with his lovely burden, and swam across the sea with her to the island of crete. europa was the mother of minos, aeacus, and rhadamanthus. minos, who became king of crete, was celebrated for his justice and moderation, and after death he was created one of the jud

orestes, had committed a crime, which required long years of expiation. apollo is represented by the poets as being eternally young; his countenance, glowing with joyous life, is the embodiment of immortal beauty; his eyes are of a deep [74]blue; his forehead low, but broad and intellectual; his hair, which falls over his shoulders in long waving locks, is of a golden, or warm chestnut hue. he is crowned with laurel, and wears a purple robe; in his hand he bears his silver bow, which is unbent when he smiles, but ready for use when he menaces evil-doers. but apollo, the eternally beautiful youth, the perfection of all that is graceful and refined, rarely seems to have been happy in his love; either his advances met with a repulse, or his union with the object of his affection was attended

n her in the most endearing accents to stay, but she still sped on, until at length, becoming faint with fatigue, and fearing that she was about to succumb, she called upon the gods to come to her aid. hardly had she uttered her prayer before a heavy torpor seized her limbs, and page 81 just as apollo threw out his arms to embrace her, she became transformed [75]into a laurel-bush. he sorrowfully crowned his head with its leaves, and declared, that in memory of his love, it should henceforth remain evergreen, and be held sacred to him. he next sought the love of marpessa, the daughter of evenus; but though her father approved his suit, the maiden preferred a youth named idas, who contrived to carry her off in a winged chariot which he had procured from poseidon. apollo pursued the fugitive

niversally worshipped throughout greece, had temples erected to his honour in elis, olympia, and also at athens. his sacrifices, which took place at night, consisted of black sheep, and the blood, instead of being sprinkled on the altars or received in vessels, as at other sacrifices, was permitted to run down into a trench, dug for this purpose. the officiating priests wore black robes, and were crowned with cypress. the narcissus, maiden-hair, and cypress were sacred to this divinity. pluto. before the introduction into rome of the religion and literature of greece, the romans had no belief in a realm of future happiness or misery, corresponding to the greek hades; hence they had no god of the lower world identical with aides. they supposed that there was, in the centre of the earth, a v

cap and bells. eros (cupid, amor) and psyche. according to hesiod's theogony, eros, the divine spirit of love, sprang forth from chaos, while all was still in confusion, and by his beneficent power reduced to order and harmony the shapeless, conflicting elements, which, under his influence, began to assume distinct forms. this ancient eros is represented as a full-grown and very beautiful youth, crowned with flowers, and leaning on a shepherd's crook. in the course of time, this beautiful conception gradually faded away, and though occasional mention still continues to be made of the eros of chaos, he is replaced by the son of aphrodite, the popular, mischief-loving little god of love, so familiar to us all. in one of the myths concerning eros, aphrodite is described as complaining to the

heroic song and epic poetry, and is represented with a pencil in her hand, and a slate upon her knee. clio, the muse of history, holds in her hand a roll of parchment, and wears a wreath of laurel. melpomene, the muse of tragedy, bears a tragic mask. thalia, the muse of comedy, carries in her right hand a shepherd's crook, and has a comic mask beside her. polyhymnia, the muse of sacred hymns, is crowned with a wreath of laurel. she is always represented in a thoughtful attitude, and entirely enveloped in rich folds of drapery. terpsichore, the muse of dance and roundelay, is represented in the act of playing on a seven-stringed lyre. urania, the muse of astronomy, stands erect, and bears in her left hand a celestial globe. euterpe, the muse of harmony, is represented bearing a musical ins

be wrapt in death or slumber, during that cheerless and unproductive portion of the year which we call winter. in some parts of greece there were but two hora, thallo, goddess of the bloom, and carpo, of the corn and fruit-bearing season. the hora are always regarded as friendly towards mankind, and totally devoid of guile or subtlety; they are represented as joyous, page 192 but gentle maidens, crowned with flowers, and holding each other by the hand in a round dance. when they are depicted separately as personifications of the different seasons, the hora [165]representing spring appears laden with flowers, that of summer bears a sheaf of corn, whilst the personification of autumn has her hands filled with clusters of grapes and other fruits. they also appear in company with the graces i

uce. his statues, which were set up in gardens and vineyards, acted not only as objects of worship, but also as scarecrows, the appearance of this god being especially repulsive and unsightly. these statues were formed of wood or stone, and from the hips downwards were merely rude columns. they represent him as having a red and very ugly face; he bears in his hand a pruning knife, and his head is crowned with a wreath of vine and laurel. he usually carries fruit page 205 in his garments or a cornucopia in his hand, always, however, retaining his singularly revolting aspect. it is said that hera, wishing [176]to punish aphrodite, sent her this misshapen and unsightly son, and that when he was born, his mother was so horrified at the sight of him, that she ordered him to be exposed on the mo

he abjured all thoughts of marriage. he first appears to her as a ploughman, typifying spring; then as a reaper, to represent summer; afterwards as a vine-gatherer, to indicate autumn; and finally as a gray-haired old woman, symbolical of the snows of winter; but it was not until he assumed his true form, that of a beautiful youth, that he succeeded in his suit. vertumnus is generally represented crowned with wheat-sheaves, and bearing in his hand a cornucopia. pales. pales, a very ancient italian divinity, is represented sometimes as a male, sometimes as a female power. as a male divinity he is more particularly the god of shepherds and flocks. as a female deity, pales presides over husbandry and the fruitfulness of herds. her festivals, the palilia, were celebrated on the 21st of april

of each person. laverna. laverna was the presiding goddess of thieves, and of all artifice and fraud. there was an altar erected to her near the porta lavernalis, which was called after her, and she possessed a sacred grove on the via salavia. comus. comus was the presiding genius of banquets, festive scenes, revelry, and all joyous pleasures and reckless gaiety. he is represented as a young man crowned with flowers, his face heated and flushed with wine, leaning against a post in a half-sleepy and drunken attitude, with a torch falling from his hand. the camena. the camena were prophetic nymphs held in high veneration by the ancient italians. they were four in number, the best known of whom are carmenta and egeria. carmenta was celebrated as being the mother of evander, who led an arcadi

before it, and it was believed to take an active part in all family affairs and domestic events, whether of a sad or joyful nature. before starting on any expedition the master of the house saluted the statue of the lar, and, on his return, a solemn thanksgiving was offered to this, the presiding deity of his hearth and home, in grateful acknowledgment of his protection; whereupon the statue was crowned with garlands of flowers, these being the favourite offerings to the lares on all occasions of especial family rejoicing. the first act of a bride on entering her new abode was to do homage to the lar, in the belief that he would exercise over her a protecting influence and shield her from evil. in addition to those above enumerated there were also public lares, who were guardians of the s

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

d church and the hostel of said priest. p the mention of remon du temple, sworn master mason, must be singled out. this master, better described as an architect and sculptor, practiced between 1363 and 1404. he was the master builder of notre dame in paris and built the famous beauvais college on rue des carmes. his seal depicted a shield bearing a hammer flanked by a square and trowel, with both crowned and flanked by fleurs de iys.24 while working on the louvre and performing construction miracles there, he drew the recognition of charles v, who called him his "beloved sergeant of arms and mason* at this time there could be no question of any kind of alliance with an order that had been suppressed since 1312. master remon must have belonged to an operative organization of the temple, suc

ong the oldest statutes of italian builders' mastery associations are those of the venice stone carvers, dating from 1317 and renewed in 1396. these statutes open with a prayer to the very holy trinity and continue on to express a keen desire to contribute "to the glory of god and the glorious virgin mother mary, who is our constant advocate. there is also evidence of the worship of the four holy crowned martyrs, protectors of the mastery associations.5 this is quite possibly the earliest mention by builders of the individual worship of the four crowned martyrs, a patronage mentioned in england at the end of the fourteenth century or the beginning of the fifteenth century and in the statutes of the german stonecutters from the sixteenth century. there builders corporations in italy, german

ons.5 this is quite possibly the earliest mention by builders of the individual worship of the four crowned martyrs, a patronage mentioned in england at the end of the fourteenth century or the beginning of the fifteenth century and in the statutes of the german stonecutters from the sixteenth century. there builders corporations in italy, germany, and switzerland 171 were also guilds of the four crowned martyrs in flanders, notably in brussels and anvers, that consisted of masons, stonecutters, sculptors, and others* given the importance of these patrons to the builders, it is probably helpful to recall the legend of the four crowned martyrs. it varies according to version, but this is how it was recorded in the golden legend: the four crowned martyrs were severus, severianus, carpoforus

by the commandment of diocletian, were beaten with plummets of lead unto the death. the names of whom could not be found, but after a long time they were shown by divine revelation, and it was established that their memory should be worshipped under the names of five other martyrs, that is to wit claude, castor, symphorian, nicostratus, and simplician, which were martyred two years after the four crowned martyrs. and these martyrs knew all the craft of sculpture or of carving, and diocletian would have constrained them to carve an idol, but they would not carve it, nor consent to do sacrifice to the idols. and then by the commandment of diocletian they were put into tuns of lead all living, and cast into the sea about the year of our lord two hundred four score and seven. and melchiades, t

ing, and diocletian would have constrained them to carve an idol, but they would not carve it, nor consent to do sacrifice to the idols. and then by the commandment of diocletian they were put into tuns of lead all living, and cast into the sea about the year of our lord two hundred four score and seven. and melchiades, the pope, ordained these four saints to be honoured and to be called the four crowned martyrs before that their names were found+ the feast day of the four crowned martyrs is celebrated on november 8 and churches in some way dedicated to them can be found in a number of locations. there is a church of the quatro santi coronati in rome and a depiction of the four crowned martyrs can be* c. van cauvenberghs, la corporation des quatre couronnes d'anvers (anvers, 1889. deservin

hes in some way dedicated to them can be found in a number of locations. there is a church of the quatro santi coronati in rome and a depiction of the four crowned martyrs can be* c. van cauvenberghs, la corporation des quatre couronnes d'anvers (anvers, 1889. deserving special mention is the handsome sixteenth-century triptych that once graced either the corporative hall of the craft of the four crowned martyrs in brussels or the altar of saint catherine church in the chapel of the crowned martyrs. today it is housed in the municipal museum and is reproduced in p. du colombier's book, les chanters des cathedrales, plates xxiv and xxv+ jacobus de voraique, the golden legend or lives of the saints, ed. by f. s. ellis (edinburgh: t. and a. constable/ university press, 1900. the 1942 french t

signatures affixed to the revised statutes indicate that the lodges of northern germany were not represented in strasbourg or ratisbonne. these lodges added their voice of support to the revision at an assembly held in torgau in 1462 by crafting ordinances that were described simply as reproductions of the strasbourg statutes established on the ancient foundations instituted "by the holy martyrs crowned in the honor and glory of the holy trinity and mary queen of heaven."10 a second masonic assembly, also convoked by the grand lodge of strasbourg, was held in ratisbonne in 1464. along with discussing general lodge business, including reports on buildings then under construction, the assembly gave more precise definition to the rights and attributions of the four existing grand lodges (in

f stonecutters (steinmetzen bruderschaft) dating from 1459 were not, apparently, the first; there is a good possibility that yet older ones exist. as we have seen, they were revised several times and endorsed by the emperors. those published in 1563 were the final ones. the rules began thus:14 "in the name of the father, the son, and the holy ghost, and the glorious mother mary, and also the four crowned martyrs, their blessed servants remembered eternally" findel writes that before 1440, the members of the original strasbourg laborers society bore the name of the brothers of saint john. he adds that saint john the precursor, along with the four crowned martyrs, had always been the special patron saint and protector of the association. overall, the statutes of the german stonecutters provi

ird consists of fifteen articles concerning the constitutions and underscores the fact that the order is religious and moral (209 verses. we should note that the articulus quartus [fourth article] and the tertius punctus [final point] mention the lodge (logge. the fourth section of the poem provides the procedure of the annual general assembly (25 verses; the fifth presents the legend of the four crowned martyrs, the protectors of the order (37 verses* the* the legend of the four crowned martyrs also entered england at a very early time. it is said that a church of the four martyrs was built in canterbury in 597 (gould, a concise history of freemasonry, 238. the corporative masonry of great britain 191 sixth concerns the construction of the tower of babel (33 verses; the seventh discusses

PHILIP NEIL MYTHS LEGENDS EXPLAINED

d gift that turned everything he touched to gold, then despised riches. he left his kingdom to live simply in the country and worship pan, the god of wild and lonely places. goat-god here, pan plays a flute, rather than the pan pipes. this is another indication, coupled with the presence of athena, that the artist confused elements of the story of marsyas with that of pan. laurel wreath apollo is crowned with a wreath of wild laurel from parnassus. it signifies his mastery of the creative arts, and recalls his fated love for the nymph daphne, who was turned into a laurel tree (see pp. 38-39. god of music apollo, the god of music, played the lyre the stringed instrument invented for him by hermes (mercury, pan s father. it was played by either strumming or plucking with a plectrum. a whispe

m to be quetzalcoatl returned. wind sign this is the day sign for wind and resembles quetzalcoatl in his guise as the wind god. conical hat quetzalcoatl s conical hat, the copilli, is one of his most distinguishing features and his temple in the sacred precinct of tenochtlican had a conical roof, reminiscent of his headdress. one of the reasons why cort s was taken to be quetzalcoatl was the high-crowned hat that he wore. god of the wind quetzalcoatl is seen here in his character as ehecatl, the wind god. he wears a pectoral of shaped conch shell, known as the wind jewel, and a red bird-beaked mask (based on a duck s beak) with fierce incisors. the aztecs believed that the sun only moved because it was blown by quetzalcoatl s breath. quetzalcoatl is known as the feathered or plumed serpent

PHOSPHORUS

clay but which holds a spark. with thy stave immolate my being with the cunning fire, that i shall awaken in the bloodied caul the mark of cain. face now the four directions- from the south, fiery essence of the darkness, satanas i do summon thee, i shall descend into the pleasure fields of midnight and noon i shall taste thy ecstasy of being! from the east, air and shadowed illuminator lucifer, crowned in emerald light, king of the circle of the wise do illuminate me, by dreaming and waking guide me into the astral plane to become, in the twilight i awaken to thy fiery spirit! o archon of this world, djinn of holy fire and perfected spirit do move through me as i descend with you! guide me unto the empyrean and celestial sabbat of self-deification! from the north, belial, lord of the ear

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

abernacle was located) and entrusted him into the care of the high priest, eli. ghis mother would make him a small tunic and bring it up to him from year to year, when she came up with her husband to slaughter the annual offering. h the numerical value of samuel [plus the kolel] is the same as that of chashmal, indicating how z feir anpin comprises the eight sefirot from chochmah to yesod, and is crowned with the 370 lights of arich anpin. samuel (shemu fel= shin-mem-vav-alef-lamed= 300+ 40+ 6+ 1+ 30= 377. chashmal= chet-shin-mem-lamed= 8+ 300+ 40+ 70= 378. samuel, personifying z feir anpin, is robed in a gsmall tunic, h i.e, a protective garment. this protective garment around z feir anpin is known as chashmal, the gglow, h known to us from the vision of ezekiel.4 (in modern hebrew, chash

e book in the jewish tradition, as are 1st and 2nd kings. the 12 minor prophets are considered one book. 22 1st and 2nd chronicles are considered one book, and ezra-nehemiah are considered one book. 23 midrash tanchuma and rashi, loc. cit. the arizal on parashat pinchas 645 but [on shavuot, z feir anpin is not rectified by us but rather by ima, as it is written, g cwith the crown his mother [ima] crowned him with on the day of his wedding. h24 as above, shavuot is the wedding day between g-d and israel. during the sabbath day, martial relations are forbidden because during the day we must effect the coupling by actively performing mitzvot. on shavuot, this is not the case since the rectification of z feir anpin occurs without us. g-d (through the partzuf of ima) bestows upon z feir anpin h

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

consciousness had not yet been won by self-induced and self-devised efforts, and when peace and harmony prevailed both within and without by right of heritage rather than through personal labour. the diagram appears in the water grade of practicus, since water is a fitting representation of this placid peace. at the summit of the diagram stands the apocalyptic woman clothed with the sun of glory, crowned with the twelve stars, and the moon lying at her feet. her symbolism pertains to the supernal essence of mind, representing thus the type and symbol of the glittering augoeides, the neschamah. introduction 33 speaking of an analogous psychological conception in his commentary to the secret of the golden flower, dr. c. g. jung remarks that this figure represents "a line or principle of life

hidden things. i was ushered into the house of osiris. i saw the marvels that were there. the princes of the gates in their glory" the illustrations in this chapter represent the hall of truth as seen through the open leaves of its door. the hall is presided over by a god who holds his right hand over the cage of a hawk, and his left over the food of eternity. on each side of the god is a cornice crowned by a row of alternate feathers and uraei symbolising justice and fiery power. the door leaf which completes the right hand of a stall is called 'tossessor of truth controlling the feet" while that on the left is 'tossessor of strength, binding the male and female animals" the 42 judges of the dead are represented as seated in a long row, and each of them has to be named, and the sin over w

are the outer petals of the rose; while within are the four archangels ruling over the four quarters, and the kerubic emblems of the lion, man, bull and eagle. around the great central lamp which is an image of the sun, is the great mother of heaven, syrnbolised by the letter heh, the first of the simple letters, and by its number 5, the pentagram, malkah the bride, ruling in her kingdom malkuth, crowned with a crown of twelve stars. these twelve circles further represent the 12 foundations of the holy city of the apocalypse, while in christian symbolism the sun and the twelve signs are referred to christ and his twelve apostles <62> hegemon leads neophyte to hiereus and then returns to his place and is seated. hiereus leads neophyte to the south, and says: hiereus on the southern side of

and the palm trees are depicted. it is the passing of the gate of eden. hierophant rises and leads zelator to the west ofaltar. hedraws attention to the key of the universe. these ideas are symbolically resumed in the representation of the twenty first key of the tarot, in front of you. within the oval formed of the 72 circles, is a female form, nude save for a scarf that floats round her. she is crowned with the lunar crescent of isis, and holds in her hands, two wands. her legs form a cross. she is the bride of apocalypse, the kabbalistic queen of the canticles, the egyptian isis or great feminine kerubic angel sandalphon on the left hand of the mercy seat of the ark 160 the golden dawn: volume i1 book l b o <80> the wands are the directing forces of the positive and negative currents. t

he altar, is the twentieth key of the tarot, which symbolically represents these ideas. to the uninitiated eye it apparently represents the last judgment with an angel blowing a trumpet and the dead rising from their tombs- but its meaning is far more occult and recondite than this, for it is a glyph of the powers of fire. the angel encircled by the rainbow, whence leap corruscations of fire, and crowned with the sun, represents michael, the great archangel, the ruler of solar fire. the serpents which leap in the rainbow are symbols of the fiery seraphim. the trumpet represents the influence of the spirit descending from binah, while the banner with the cross refers to the four rivers of paradise and the letters of the holy name. he is also axieros, the first of the samothracian kabiri, as

k towards the west, and placed in readiness for the candidate at the closing. hiereus and hegemon stand either side of the altar, facing it. before you is represented the symbolism of the garden of eden. at the summit is the supernal eden, containing the three supernal sephiroth, summed up and contained in aima elohim, the mother <114> supernal, the woman of the twelfth chapter of the apocalypse, crowned with the sun and the moon under her feet, and upon her head the crown of twelve stars, kether. and whereas the name, yod he vau he, is joined to the name elohim, when it is said tetragrammaton elohim planted a garden eastward in eden, so this represents the power of the father joined thereto in the glory from the face of the ancient of days. and in the garden was the tree of the knowledge

which the later and more usual form of temperance was soon substituted, as better representing the natural symbolism of the path sagittarius. the earlier figure was considered not so much a representation of this path alone, as the synthesis of that and the others conjoined. the later figure, therefore, is better adapted to the more restricted meaning. the more ancient form shows a female figure crowned with the crown of five rays, symbolising the five principles of nature, the concealed spirit and the four elements of earth, air, water and fire. about her head is a halo of light. on her <192> breast is the sun of tiphareth. the five-rayed crown further alludes to the five sephiroth kether, chokrnah, binah, chesed and geburah. chained to her waist are a lion and an eagle, between which is

the rush of the descending white brilliance from beyond kether, differentiated into various shades and colours, darkening more and more as they near malkuth. chief (indicates diagram of mountain) this is the symbolic mountain of god in the centre of the universe, the sacred rosicrucian mountain of initiation, the mystic mountain of abiegnus. below and around it are darkness and silence, and it is crowned with the light ineffable. at its base is the wall of enclosure and secrecy, whose sole gateway, invisible to the profane, is formed of the two pillars of hermes. the ascent of the mountain is by the spiral path of the serpent of <238> wisdom. stumbling on between the pillars is a blindfolded figure, representing the neophyte, whose ignorance and worthlessness while only in that grade is sh

ultist. you know it is not only the teacher in this hall before whom you may be humiliated, but before your higher and divine genius who can in no wise be deceived by outward seeming, but judgeth you by the heart, in that your spiritual heart is but the reflection of his brightness and the image of his person, even as malkuth is the material image of tiphareth, and tiphareth the reflection of the crowned wisdom of kether, and the concealed one. there is but a couple of pages in the 5-6 ritual which refer to the symbolism of the seven sides of the vault. read them over carefully, and then let us study these things together. first, the seven sides as a group, and then the forty squares that are on each side. 266 symbolism of the seven sides the seven sides are all alike in size and shape and

stand on black (note: if the reader, who is interested, will consult some such text as the gods of the egyptians by sir e. wallis budge, he will find pictures of the gods referred to. he would be well-advised to make his own tracings or drawings of them with colour as directed by these instructions.-i.r) the three chiefs imperator: nephthys nephthys has a face and body of translucent gold. she is crowned with a cap over a vulture head-dress of black and white, the vulture head being red. her collar and ornaments are black and white, and she wears a black robe to the feet. it is bordered in black and white. she carries a blue ankh and a lotus wand with a green flower and a blue stem. she stands on black and white pavement. praemonstrator: isis. isis has a face and body of translucent gold

with a cap over a vulture head-dress of black and white, the vulture head being red. her collar and ornaments are black and white, and she wears a black robe to the feet. it is bordered in black and white. she carries a blue ankh and a lotus wand with a green flower and a blue stem. she stands on black and white pavement. praemonstrator: isis. isis has a face and body of translucent gold. she is crowned with a throne over a vulture head-dress of blue and orange. the vulture <120> head is red. her robe is of blue bordered with gold. her ornaments are blue and orange, and she carries a blue ankh and a lotus wand with a green flower and a blue stem. she stands on blue and orange. cancellarius: tho-0th. the god-form of thoth is built up by the cancellarius or the officer seated on the right o

d to receive therein the holy mysteries of the lord of silence enthroned upon his lotus, hoor-po-krat-ist. when it is wished to banish the shroud, make very forcibly the qabalistic cross, to bring down the light, and then analyse thekey-word, invoking the divine white brilliance. then say: in the name of yhvh elohim, i invoke thee, who art clothed with the sun, who standest upon the moon, and art crowned with the crown of twelve stars. aima elohim, shekinah, who art darkness illuminated by the light divine, send me thine archangel tzaphkiel, and thy legions of aralim, the <238> mighty angels of the sphere of shabbathai, that i may disintegrate and scatter this shroud of darkness and of mystery, for its work is ended for the hour. i conjure thee, 0 shroud of darkness and of mystery, which h

l banner of the east about one. in the name of shaddai el chai, and in the name of yhvh, i command ye, ye dwellers in the realms of air, that ye fashion for me a powerful magical base in the astral light whereon i may build a true body of transformation. perform supreme lnvoking ritual of the luna hexagram, precede with qabalistic cross, closing with key-word. return to altar, face east, and say: crowned with star-light, and clothedwith the sun, i invoke thee who art the ultimate root of all things, for thy righteousness and love are the foundations of the universe. look upon me as i perform this ceremony, and, i beseech thee, let a ray of thy power descend here and now to awaken within my soul that power which shall prove a true channel for the working of the <241> divine strength. may th

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

these exerted seven influences over the animalcreation: there were seven virtues with corresponding vices. seven was the sacred number in alltheoginies and all symbols. it represents the magical power in its full force through its compositionof three and four, the triangle and the cube. it is the spirit assisted by all the elementary powers, thesoul served by nature. it is symbolised by a warrior crowned, bearing a triangle on his cuirass, andstanding on a cube, to which are harnessed. two sphinxes, one white and the other black, makingcontrary exertions, and turning the head to look backward.you will now return to the chief adept and be mindful of his final instructions.conductor of novices and his companion repair to the chief adept in the centre of the hall.chief adept:my brother, thus

RITUEL ET DOGME DE LA HAUTE MAGIE BY ELIPHAS LEVI PART I

esents to the assembly a human face, which everyone comes forward to salute and to kiss, their black taper in their hands. with a hoarse laugh he recovers an upright position, and then distributes gold, secret instructions, occult medicines and poisons to his faithful bondsmen. meanwhile, fires are lighted of fern and alder, piled up with human bones and the fat of executed criminals. druidesses, crowned with wild parsley and vervain, immolate unbaptized children with golden knives and prepare horrible love-feasts. tables are spread, masked men seat themselves by half-nude females, and a bacchanalian orgy begins; there is nothing wanting but salt, the symbol of wisdom and immortality. wine flows in streams, leaving stains like blood; obscene advances and abandoned caresses begin. a little

the fiery sword netsah gladius the septenary is the sacred number in all theogonies and in all symbols, because it is composed of the triad and the tetrad. the number seven represents magical power in all its fullness; it is the mind reinforced by all elementary potencies; it is the soul served by nature; it is the sanctum regnum mentioned in the keys of solomon and represented in the tarot by a crowned warrior, who bears a triangle on his cuirass and is posed upon a cube, to which two sphinxes are harnessed, straining in opposite directions, while their heads are turned the same way. this warrior is armed with a fiery sword and holds in his left hand a sceptre surmounted by a triangle and a sphere. the cube is the philosophical stone; the sphinxes are the two forces of the great agent, c

agle; for saturn, a lame and aged man, or a serpent curled about the sun-stone. all these symbols are found on engraved stones of the ancients and especially on those talismans of the gnostic epochs which are known by the name of abraxas. in the collection of the talismans of paracelsus, jupiter is represented by a priest in ecclesiastical garb, while in the tarot he appears as a grand hierophant crowned with a triple tiara, holding a three-barred cross in his hands, forming the magical triangle, and representing at once the sceptre and key of the three worlds. by collating all that has been said about the unity of the triad and tetrad, we shall find all that remains to be told concerning the septenary, that grand and complete magical unity composed of four and three, 38 viii k h realizati

supreme and absolute reason. these ten primary notions attached to the ten first characters of the primitive alphabet, signifying both principles and numbers, are called the ten sephiroth by the masters in kabalah. the sacred tetragram, drawn in the following manner, indicates the number, source and correspondence of divine names. to this name of jotchavah, written by these four-and-twenty signs, crowned with a triple flower of light, must be referred the twenty-four thrones of heaven and the twenty-four crowned elders in the apocalypse. in the kabalah the occult principle is called the ancient, and this principle, multiplied and, as it were, reflected in secondary causes, creates images of itself that is to say, so many ancients as there are diverse conceptions of its unique essence. thes

ame of adam, a second that of heva, and the two others those of azot and inri. at the beginning of the french translation of a book by the sieur de nuisement on the philosophical salt, the spirit of the earth is represented standing on a cube over which tongues of flame are passing; the phallus is replaced by a caduceus; the sun and moon figure on the right and left breast; the figure is bearded, crowned and holds a sceptre in his hand. this is the azoth of the sages on its pedestal of salt and sulphur. the symbolic head of the goat of mendes is occasionally given to this figure, and it is then the baphomet of the templars and the word of the gnostics, bizarre images which became scarecrows for the vulgar after affording food for reflection to sages innocent hieroglyphs of thought and fait

RITUEL ET DOGME DE LA HAUTE MAGIE BY ELIPHAS LEVI PART II

nergy of humanity, and all its tyrannous weakness, go before the sordid mistress of our tearful valley, and, scythe in hand, these indefatigable labourers reap their eternal harvest. that queen is old as time, but her skeleton is concealed in the wreckage of women's beauty, which she abstracts from their youth and love. her skull is adorned with lifeless tresses that are not her own. spoliator of crowned heads, she is embellished with the plunder of queens, from the star-begemmed hair of berenice to that-white, but not with age-which the executioner sheared from the brow of marie antoinette. her livid and frozen body is clothed in faded garments and tattered winding-sheets. her bony hands, covered with rings, hold diadems and chains, scepters and crossbones, jewels and ashes. when she goes

tins, lucifer. the lucifer of the kabalah is not an accursed and ruined angel; he is the angel who enlightens, who regenerates by fire; he is to the angels of peace what the comet is to the mild stars of the spring-time constellations. the fixed star is beautiful, radiant and calm; she drinks the celestial perfumes and gazes with love upon her sisters; clothed in her glittering robe, her forehead crowned with diamonds, she smiles as she chants her morning and evening canticle; she enjoys an eternal repose which nothing can disturb, and moves solemnly forward without departing from the rank assigned her among the sentinels of light. but the wandering comet, dishevelled and of sanguinary aspect, plunges hurriedly from the depths of heaven and flings herself athwart the peaceful spheres, like

nce again that divine master whose cradle they saluted, the great initiator of all the ages. all his enemies have fallen; all those who condemned him are 8 the ritual of transcendental magic dead, those who persecuted him have passed into sleep for ever; but he is for ever alive. the envious have combined against him, agreeing on a single point; the sectaries have united to destroy him; they have crowned themselves kings and proscribed him; they have become hypocrites and accused him; they have constituted themselves judges and pronounced his sentence of death; they have turned murderers and executed him; they have forced him to drink hemlock, they have crucified him, they have stoned him, they have burned him and cast his ashes to the wind; then have they turned scarlet with terror, for h

he apocalypse of st. john are hieroglyphics, like those of all oriental mythologies, and can be comprised in a series of pantacles. the initiator clothed in white, standing between seven golden 60 the ritual of transcendental magic candlesticks and holding seven stars in his hand, represents the unique doctrine of hermes and the universal analogies of the light. the woman clothed with the sun and crowned with twelve stars is the celestial isis, or the gnosis; the serpent of material life seeks to devour her child, but she takes unto herself the wings of the eagle and flies away into the desert. a protestation of the prophetic spirit against the materialism of official religion. the mighty angel with the face of a sun, a rainbow for nimbus and a cloud for vestment, having pillars of fire fo

having pillars of fire for his legs, and setting one foot upon the earth and another on the sea, is truly a kabalistic panthea. his feet represent the equilibrium of briah, or the world of forms; his legs are the two pillars of the masonic temple, jakin and boaz; his body, veiled by clouds, from which issues a hand holding a book, is the sphere of yetzirah, or initiatory ordeals; his solar head, crowned with the radiant septenary, is the world of atziluth, or perfect revelation; and we can only express our astonishment that hebrew kabalists have not recognized and explained this symbolism, which so closely and inseparably connects the highest mysteries of christianity with the secret but invariable doctrine of all the masters in israel. the beast with seven heads, in the symbolism of st

not only to deter the profane from operations which would be dangerous for them, but to make themselves intelligible to adepts by revealing the entire world of analogies which is ruled by the one and sovereign dogma of hermes. for such, gold and silver are the sun and moon, or the king and queen; sulphur is the flying eagle; mercury is the winged and bearded hermaphrodite, throned upon a cube and crowned with flames; matter or salt is the winged dragon; metals in the molten state are lions of various colours; finally, the whole work is symbolized by the pelican and phoenix. hermetic art is, therefore, at one and the same time, a religion, a philosophy and a natural science. considered as religion, it is that of the ancient magi and the initiates of all the ages; as a philosophy, its princi

way create a perfect image. the chafing-dish containing the sacred fire should be in the centre of the oratory and the altar of perfumes hard by. the operator must turn towards the east to pray, and the west to invoke; he must be either alone or assisted by two persons preserving the strictest silence; he must wear the magical vestments, which we have described in the seventh chapter, and must be crowned with vervain and gold. he should bathe before the operation, and all his undergarments must be of the most intact and scrupulous cleanliness. the ceremony should begin with a prayer suited to the genius of the spirit about to be invoked and one which would be approved by himself if he still lived. for example, it would be impossible to evoke voltaire by reciting prayers in the style of st

front of him are swords, cups and pantacles; he uplifts the miraculous rod towards heaven. he has a youthful figure and curly hair, like apollo or mercury; the smile of confidence is on his lips and the look of intelligence in his eyes. b the house of god and man, the sanctuary, the law, gnosis, kabalah, the occult church, the duad, wife, mother. hieroglyph of the tarot: the female pope, a woman crowned with a tiara, wearing the horns of the moon and isis, her head enveloped in a mantle, the solar cross on her breast, and holding a book on her knees, which she conceals with her mantle. the protestant author of a pretended history of pope joan has met with, and used, for good or bad, in the interests of his thesis, two curious and ancient 134 the ritual of transcendental magic figures of t

, to signify mystery. a veil is thrown behind her head, and on each side of her chair the flowers of the lotus bloom upon the sea. i commiserate sincerely the ill-starred scholar who has seen in this antique symbol nothing but a monumental portrait of his pretended pope joan. g the word, the triad, plenitude, fecundity, nature, generation in the three worlds. symbol, the empress, a woman, winged, crowned, seated and uplifting a sceptre with the orb of the world at its end: her sign is an eagle, image of the soul and of life. she is the venus-urania of the greeks and was represented by st. john in his apocalypse as the woman clothed with the sun, crowned with twelve stars and having the moon beneath her feet. she is the mystical quintessence of the triad; she is spirituality, immortality, t

triads, that is, absolute negation and absolute affirmation. it is therefore the number of toil and liberty, and for this reason it connects also with moral beauty and glory. z weapon, sword, cherubic sword of fire, the sacred septenary, triumph, royalty, priesthood. hieroglyph, a cubic chariot, with four pillars and an azure and starry drapery. in the chariot, between the four pillars, a victor crowned with a circle adorned with three radiant golden pentagrams. upon his breast are three superposed squares, on his shoulders the urim and thummim of the sovereign sacrificer, represented by the two crescents of the moon in gedulah and geburah; in his hand is a sceptre surmounted by a globe, square and triangle: his attitude is proud and tranquil. a double sphinx or two sphinxes joined at the

a typhon descending on the left and a sphinx in equilibrium above, holding a sword between his lion's claws. an admirable symbol, disfigured by etteilla, who replaced typhon by a wolf, hermanubis by a mouse, and the sphinx by an ape, an allegory characteristic of etteilla's kabalah. 136 the ritual of transcendental magic k the hand in the act of grasping and holding. hieroglyph, strength, a woman crowned with the vital [infinity sign] closes, quietly and without effort, the jaws of a raging lion. l example, instruction, public teaching. symbol, a man hanging by one foot, with his hands bound behind his back, so that his body makes a triangle, apex downwards, and his legs a cross above the triangle. the gallows is in the form of a hebrew tau, and the two uprights are trees, from each of whi

apex downwards, and his legs a cross above the triangle. the gallows is in the form of a hebrew tau, and the two uprights are trees, from each of which six branches have been lopped. we have explained already this symbol of sacrifice and the finished work. the book of hermes 137 m the heaven of jupiter and mars, domination and force, new birth, creation and destruction. hieroglyph, death, reaping crowned heads in a meadow where men are growing. n the heaven of the sun, climates, seasons, motion, changes of life, which is ever new yet ever the same. hieroglyph, temperance, an angel with the sign of the sun upon her forehead, and on the breast the square and triangle of the septenary, pours from one chalice into another the two essences which compose the elixir of life. s the heaven of mercu

pse of st. john is a the book of hermes 139 kabalistic book the sense of which is indicated rigorously by the figures and numbers of the urim, thummim, teraphim and ephod, all resumed and completed by the tarot. the old sanctuaries contain no further mysteries, and the significance of the objects of the hebrew cultus is comprehensible for the first time. who does not perceive in the golden table, crowned and supported by cherubim which covered the ark of the covenant, the same symbols as those of the twenty-first tarot key? the ark was a hieroglyphical synthesis of the whole kabalistic dogma; it included the jod or blossoming staff of aaron, the he or cup, the gomor containing the manna, the two tables of the law. an analogous symbol to that of the sword of justice. and the manna kept in t

RUBY TABLET OF SET

familiar with the distinctions between the original horus and the later osirian corruption. his egyptological orientation appears to have been exclusively osirian, since his comments concerning various egyptian gods place them squarely in the osiris-cult characterizations. he named the magical aeons according to the osirian triad- first that of isis, then that of osiris, and finally that of "the crowned and conquering child, horus the younger.28 closely associated with- and mentioned in- the book of the law was an egyptian funerary stele, which crowley called the "stele of revealing" the three figures on this stele, whom crowley called nuit, hadit, and ra hoor khuit, lent their names to the three chapters of the book of the law. nuit he correctly identified as the egyptian sky goddess. ha

chael aquino. he must be supported for there must be an order within the realm wherein the elect are found. xem must not fade and be ended. xem is the philosopher's stone for xem will change and know its being. the old world fades behind xem to exist no more. we are those who define and shape. reason will be born and a new world recognized.(6) in the year x a.s, michael a. aquino was ceremonially crowned with the double crown and entrusted with the crook and flail. these are not symbols of the high priesthood, but they are symbols of majestic/royal or exalted man. he who bears them in ma'at is harwer manifest. the time has come full circle, and michael aquino is that awesome principle come into being "yea, he wrought also in me a work of wonder beyond this, but in this matter i am sworn to

years, approached exasperation more than once, and we who live and practice our magic in the aeon of harwer's other self can appreciate why when we look back at the confusion of that aeon. but who or what was harwer, actually? one of magus aleister crowley's worst errors was to incorrectly identify the lord of his aeon. this damning error brought about the proclaiming of horus the younger as the crowned and conquering child, and further led to innumerable nonsensical errors and confusion. there is small wonder this came about, since the lord of the aeon found peculiar goings-on taking place in the form of his magus determined to interpret all acts and interventions in the light of a completely different god. the fact that the real god of the aeon continued to act as he himself saw fit and

n now look knowingly if such treatment is prescribed. it is perhaps not completely magus crowley's fault that he erred in his lord's correct name. after all, harwer was known as horus the elder also, and was depicted with the familiar hawk's head which horus the younger made famous. the similarity ends there, and the name of horus becomes almost exclusively associated with the younger horus, the 'crowned and conquering child' a pity, because harwer had many positive attributes and associations, being also both lord of the south and the lord of ombos (a cult center of set. he also became associated with shu, half of the first divine couple and sometimes seen as a god of light, thereby indirectly being a part of the sustaining forces of nature and the world. but notwithstanding all the histo

ghout trump viii is a good picture of why that thought struck people as having a good deal of truth about it. everything in the card is marked by equilibrium, itself having two subcategories: the balance is marked by either self-knowledge and poise or by a frozen stasis in which the symmetry is brought about by inactivity rather than attainment. the young and slender woman in the card's center is crowned with the plumes of ma'at, an indication that her poise depends on the truth of the "now. it is a great temptation to translate the "now" of the card into terms equated with a broad range of time aimed at the collective rather than the individual. while this can have pertinence for the reader looking for hints and suggestive symbols for an organisation, as has been done within the ranks of

g the ultimate of man [ref 17, page 247. further, he tied ra-hoor-khuit to hoor-paar-kraat [ref 16, page 143, a godfigure whom budge describes as horus the younger [ref 18. as mentioned in the article, he also considered hadit to be hoor-paar-kraat or heru-pa-kraath. that crowley believed ra-hoor-khuit to be a manifestation of horus the younger is further evidenced by his referring to him as the "crowned and conquering child [ref 11, page 399. of further interest concerning ra-hoor-khuit is that during the period in early g\egyptian civilization when the priests of ra held power, every effort was taken to make osiris inferior to ra in heaven. with the end of the vi dynasty, the power of the priesthood of ra diminished, and the osiris cult began to prosper. all of the attributes of ra were

SATANGEL

his da 4ds pa-aox 1the glory 2of the earth, 3which are, 4and shall not see 5death until 1busd 2caosgo 3ds chis 4od ip uran 5feloch cacrg 1this house 2fall, 3and the dragon sink? 4come away! 1oi salman 2loncho 3od vovina carbaf 4niiso 1for the thunders 2have spoken! 3come away! 4for the crown of the 1bagle avavago 2gohon 3niiso 4bagle momao 1temple 2and the robe 3of him 4that is 5was 6and shall be crowned 1siaion 2od mabza 3iad 4o i 5as 6momar 1are divided. 2come! 3appear unto 4the terror of the earth 1poilp 2niis 3zamran 4ciaofi 5caosgo 1and unto our comfort 2and 3of such as are prepared. 1od bliors 2od 3corsi ta abramig. the ninth key 1a mighty 2guard 3of fire with two-edged swords 4flaming, 1micaolz 2bransg 3prgel napea 4ialpor 1which have 2vials 3eight 4of wrath for two times and a half

SATANIC BIBLE

yacinthine pillars, in whom the elders are become strong, which i have prepared for mine own justice, saith satan, whose long continuance shall be as bucklers to leviathan. how many are there which remain in the glory of the earth, which are, and shall not see death until the house falls and the dragon doth sink? rejoice, for the crowns of the temple and the robe of him that is, was, and shall be crowned are no longer divided! come forth, appear the ninth key the ninth enochian key warns of the use of substances, devices or pharmaceuticals which might lead to the delusion and subsequent enslavement of the master. a protection against false values (enochian) micaoli beranusaji perejela napeta ialapore, das barinu efafaje pe vaunupeho olani od obezoda, soba-ca upaahe cahisa tatanu od taranan

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

represented as human beings and some symbolic natural object. once given human form, a process called anthropomorphism, the gods were then grouped in families. mesopotamian gods were worshipped in temple complexes that formed the center of every city. built of mud bricks, these tall, conical structures were stepped, or built in receding tiers on platforms of different shapes. these platforms were crowned at the top by a shrine or a temple. the whole complex was called a ziggurat, and averaged about 150 feet (45.7 meters) in height. ziggurats stretched tower-like toward the sky, forming a bridge between earth and heaven, like the mountains that were sacred to the sumerians. each mesopotamian city had at least one temple complex, and each complex was dedicated to the worship of a single deit

thor. therefore in every place every heart swelleth with joy at thy rising for ever. the regions of the south and the north come to thee with homage [respect, worship, and send forth acclamations [praise] at thy rising on the horizon of heaven, and thou illuminest the two lands with rays of turquoise-[coloured] light .o thou god of life, thou lord of love, all men live when thou shinest; thou art crowned king of the gods. the goddess nut embraceth thee, the goddess mut enfoldeth thee at all seasons. those who are in thy following sing unto thee with joy, and they bow down their foreheads to the earth when they meet thee, the lord of heaven, the lord of the earth, the king of truth, the lord of eternity, the prince of everlastingness, thou sovereign [ruler] of all the gods, thou god of life

SEPHER HA BAHIR

what is the purpose the heh? it is a throne for the zayin. it is thus written (ecclesiastes 5:7, for one above the other watches. the beth is its sustenance. it is thus written (genesis 1:1, in (beth) the beginning [god] created 54. what is its function here? what is this like? a king once had a daughter who was good, pleasant, beautiful and perfect. he married her to a royal prince, and clothed, crowned and bejewelled her, giving her much money. is it possible for the king to ever leave his daughter? you will agree that it is not. is it ever possible for him to be with her constantly? you will also agree that it is not. what can he the bahir 15 then do? he can place a window between the two, and whenever the father needs the daughter, or the daughter needs the father, they can come togeth

] name of the crown, and it goes to the head of the owner. it is thus written [regarding god (genesis 14:19, owner of heaven and earth. when it goes, it is like it is thrown (zarka. following it is treasure (segulah. it is at the head of all letters. 91. why is [this accent] at the end of a word, and not at the beginning? this teaches us that this crown rises higher and higher. it is included and crowned, as it is written (psalm 118:22, the stone that the builders rejected has become the head cornerstone. it ascend to the place from which it was graven, as it is written (genesis 49:24, from there is the shepherd, the stone of israel. 92. he also said: what is the reason that we place blue wool in the tzitzit? and why are there 32 [threads? what is this like? a king had a beautiful garden

igher, as it is written (ecclesiastes 5:7, and ones higher than they. it is also written (ezekiel 1:18, and as for their height, they had height, and they had fear, and their height was filled with eyes, around the four. and around him are angels. those around them also bow down before them, kneeling and declaring, the lord he is god, the lord he is god. 146. the sixth one is the throne of glory, crowned, included, praised and hailed. it is the house of the world to come, and its place is in wisdom. it is thus written (genesis 1:3, and god said, let there be light, and there was light. 147. and rabbi yochanan said: there were two [types of] light, as it is written [let there be light] and there was light. regarding both of them it is written (genesis 1:4 [and god saw the light] that it was

h love. then he will be completely worthy of the way of life. for who knows the ways of the blessed holy one? regarding all things, one must therefore say, righteous are you, o god, and your judgement is fair. all that is done from heaven is for the good. 152. you said [that the sixth one was] his throne. have we then not said that it is the crown of the blessed holy one? we have said, israel was crowned with three crowns, the crown of priesthood, the crown of royalty, and the crown of torah above them all. what is this like? a king has a pleasing, beautiful vessel and he was very fond of it. sometimes he placed it on his head this is the tefillin worn on the head. at other times he carried it on his arm in the knot of the tefillin worn on the arm. sometimes he lend it to his son so that i

he therefore attached the torah on high. for whenever a person studies torah for its own sake, the torah attaches itself to the blessed holy one. they therefore say, a person should always study torah, even not for its sake, since if [he studies it] not for its sake, he will eventually come to [study it] for its sake. what is this torah that you are discussing? it is the bride who is adorned and crowned, and who is included in the commandments. it is the treasury of the torah. it is the betrothed of the blessed holy one, as it is written (deuteronomy 33:4, moses commanded us the torah, the heritage (morasha) of the congregation of jacob. do not read heritage (morasha) but betrothed (me urasa. how is his so. when israel engages in the torah for its own sake, then it is the betrothed of the

SEPHER YETZIRAH WESTCOTT

water and air, are found in man: from the fire was formed the head; from the water the belly; and from the air was formed the chest, again placed as a mediator between the others. 5. these three mothers did he produce and design, and combined them; and he sealed them as the three mothers in the universe, in the year and in man--both male and female. he caused the letter aleph to reign in air and crowned it, and combining it with the others he sealed it, as air in the world, as the temperate (climate) of the year, and as the breath in the chest (the lungs for breathing air) in man: the male with aleph, mem, shin, the female with shin, mem, aleph. he caused the letter mem to reign in water, crowned it, and combining it with the others formed the earth in the world, cold in the year, and the

in the chest (the lungs for breathing air) in man: the male with aleph, mem, shin, the female with shin, mem, aleph. he caused the letter mem to reign in water, crowned it, and combining it with the others formed the earth in the world, cold in the year, and the belly in man, male and female, the former with mem, aleph, shin, the latter with mem, shin, aleph. he caused shin to reign in fire, and crowned it, and combining it with the others sealed with it the heavens in the universe, heat in the year and the head in man, male and female (38) chapter iv section 1. the seven double letters, beth, gimel, daleth, kaph, peh, resh, and tau have each two sounds associated with them. they are referred to life, peace, wisdom, riches, grace, fertility and power. the two sounds of each letter are the

h the seven are formed the seven heavens (41) the seven earths, and the seven periods of time; and so has he preferred the number seven above all things under his heaven (42) supplement to chapter iv note--this is one of several modern illustrations of the allotment of the seven letters; it is not found in the ancient copies of the "sepher yetzirah" he produced beth, and referred it to wisdom; he crowned it, combined and formed with it the moon in the universe, the first day of the week, and the right eye of man. he produced gimel, and referred it to health; he crowned it, combined and joined with it mars in the universe, the second day of the week, and the right ear of man. he produced daleth, and referred it to fertility; he crowned it, combined and formed with it the sun in the universe

t eye of man. he produced gimel, and referred it to health; he crowned it, combined and joined with it mars in the universe, the second day of the week, and the right ear of man. he produced daleth, and referred it to fertility; he crowned it, combined and formed with it the sun in the universe, the third day of the week, and the right nostril of man. he produced kaph, and referred it to life; he crowned it, combined and formed with it venus in the universe, the fourth day of the week, and the left eye of man. he produced peh, and referred it to power; he crowned it, combined and formed with it mercury in the universe, the fifth day of the week, and the left ear of man. he produced resh, and referred it to peace; he crowned it, combined and formed with it saturn in the universe, the sixth

d the left eye of man. he produced peh, and referred it to power; he crowned it, combined and formed with it mercury in the universe, the fifth day of the week, and the left ear of man. he produced resh, and referred it to peace; he crowned it, combined and formed with it saturn in the universe, the sixth day of the week, and the left nostril of man. he produced tau, and referred it to beauty; he crowned it, combined and formed with it jupiter in the universe, the seventh day of the week, and the mouth of man. by these seven letters were also made seven worlds, seven heavens, seven earths, seven seas, seven rivers, seven deserts, seven days, seven weeks from passover to pentecost, and every seventh year a jubilee. mayer lambert gives--beth to saturn and the hebrew sabbath--that is saturday

and two letters from which jah, jehovah tzabaoth, the living elohim, the god of israel, exalted and sublime, the dweller in eternity, formed and established all things; high and holy is his name. supplement to chapter v note--this is a modern illustration of the allotment of the twelve letters; it is not found in the ancient copies of the "sepher yetzirah" 1. god produced h predominant in speech, crowned it, combined and formed with it aries in the universe, nisan in the year, and the right foot of man. 2. he produced vau, predominant in mind, crowned it, combined and formed with it taurus in the universe, aiar in the year, and the right kidney of man. 3. he produced zain, predominant in movement crowned it, combined and formed it with gemini in the universe, sivan in the year, and the lef

se, nisan in the year, and the right foot of man. 2. he produced vau, predominant in mind, crowned it, combined and formed with it taurus in the universe, aiar in the year, and the right kidney of man. 3. he produced zain, predominant in movement crowned it, combined and formed it with gemini in the universe, sivan in the year, and the left foot of man. 4. he produced cheth, predominant in sight, crowned it, combined and formed it with cancer in the universe, tammuz in the year, and the right hand of man. 5. he produced teth, predominant in hearing, crowned it, combined and formed with it leo in the universe, ab in the year, and the left kidney in man. 6. he produced yod, predominant in work, crowned it, combined and formed with it virgo in the universe, elul in the year, and the left hand

e, tammuz in the year, and the right hand of man. 5. he produced teth, predominant in hearing, crowned it, combined and formed with it leo in the universe, ab in the year, and the left kidney in man. 6. he produced yod, predominant in work, crowned it, combined and formed with it virgo in the universe, elul in the year, and the left hand of man. 7. he produced lamed, predominant in sexual desire, crowned it, combined and formed with it libra in the universe, tishri in the year, and the private parts of man (kalisch gives "gall) 8. he produced nun, predominant in smell, crowned it, combined and formed with it scorpio in the universe, heshvan in the year, and the intestines of man. 9. he produced samech, predominant in sleep, crowned it, combined and formed with it sagittarius in the univers

private parts of man (kalisch gives "gall) 8. he produced nun, predominant in smell, crowned it, combined and formed with it scorpio in the universe, heshvan in the year, and the intestines of man. 9. he produced samech, predominant in sleep, crowned it, combined and formed with it sagittarius in the universe, kislev in the year, and the stomach of man. 10. he produced oin, predominant in anger, crowned it, combined and formed with it capricornus in the universe, tebet in the year, and the liver of man. 11. he produced tzaddi, predominant in taste, crowned it, combined and formed with it aquarius in the year, and the gullet in man. 12. he produced qoph, predominant in mirth, crowned it, combined and formed with it pisces in the universe, adar in the year, and the spleen of man. note--medi

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

thy dismal phantom, and return once more to the wholesome air of this common life. something, however, will i tell thee, not to vindicate myself, but the heaven and the nature that thy doubts malign" zanoni paused a moment, and resumed with a slight smile "in thy younger days thou hast doubtless read with delight the great christian poet, whose muse, like the morning it celebrated, came to earth 'crowned with flowers culled in paradise('l'aurea testa di rose colte in paradiso infiora' tasso "ger. lib" iv. l "no spirit was more imbued with the knightly superstitions of the time; and surely the poet of jerusalem hath sufficiently, to satisfy even the inquisitor he consulted, execrated all the practitioners of the unlawful spells invoked 'per isforzar cocito o flegetonte (to constrain cocytus

SPENSER THE CULT OF THE ALL SEEING EYE 1960

lection of books on religion and occultism. where one may read up on spiritualism, zen, taoism, yoga, judaism, etc. every book in the library has a bookplate therein designed by the artist, fritz eichenberg. his bookplate "depicts the ancient cross in the shape of a t, surrounded by a serpent symbolizing wisdom and healing, and forming the letter s. the- 12- t and s, thomas sugrue's initials, are crowned by the lotus, vedantic representation of all being. in the background lies the city of jerusalem over which shine two stars, the star of the east of christianity and six-pointed star of judaism. a flame spreads an arc of light above, proclaiming the continuity of life and the immortality of the soul (ibid, march-april 1960, pp. 6-7) m. oldfield howey tells us in the encircled serpent (davi

of the gods" the name of osiris was expressed, most simply, by two hieroglyphs, one of which was the human eye (the left eye, as used on the reverse side of the great seal "sometimes, however, the human eye is replaced by a simple circle" osiris was most -33- commonly represented "in a mummied form, to mark his presidency over the dead. when represented as a man walking, he has the lappeted wig, crowned with two wavy horns, above which are. two feathers. the wavy horns are also found with the plumed crown above them, and serpents (uraei) on either side, surmounted by disks. isis, at one time his mother, at another his sister, at another his daughter, is always his wife, and their child is har or horus."55 the 42 demons who aided osiris in the infernal regions were known as "the assessors"

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

mblem of the exclusivist order of cincinnati (also called the society of cincinnati) worn by elite members. the secret society met in private and was headed by george washington. artwork from a china set which displays symbols important to the society of the cincinnati, a secret order of elitist rich men begun after the revolutionary war, headed by george washington. the symbols include a strange crowned angel blowing a horn and a phoenix bird with a torch aflame in its head from which issues a swirling fire, or sun sign. the society of the illuminati was eventually disbanded when public awareness grew that this small band of conspirators seemed to be exercising undue control of governments. initiates of many occult societies, including masons and rosicrucians, select a mark peculiar to th

son has long been allied with the vatican's sovereign military order of the knights of malta (smom. his father, as a u.s. senator from virginia, was chairman of the senate banking and currency committee. for he's a jolly good fellow 89 annie besant, a co-mason (women's branch) took over the theosophy cult at the passing of colonel olcott. the logo of theosophy is blatantly occultic, combining the crowned oroboros serpent with both the jewish star of david, or six-pointed star, and the encircled swastika. another photo of theosophist annie besant giving the sign. besant, like her mentors, colonel olcott and russian mystic helena blavatsky, believed in the "pure doctrine" of lucifer, which they called the perennial philosophy and the "secret doctrine" 90 m codex magica for he's a jolly good

ided these symbols on the ruble banknotes were far too obvious and feared that the russian people would discover the jewish masonic roots of the revolution. therefore, they ordered the removal of the symbols and created as a replacement for them the familiar hammer and sickle emblems as the u.s.s.r.'s official seal. one of the clergy leaders of the orthodox church in greece wears a pendent of the crowned double-headed eagle as a talisman around his neck. the cross, meanwhile, is relegated to the left side of the satanic talisman. that ravenous dark bird 257 the magical head of zohar is a cabalistic design illustrating the concept of opposites, the principle of "as above, so below" it is widely used by cabalists and jewish rabbis as an instructional device. abraxas, the gnostic rooster god

lectical opposite, or mirror of horns and osiris, but rather than the sun and its light, he represents the darkness of the underworld. set is god of the dead, horus-osiris, god of the living. that ravenous dark bird 259 this cover of a book by w. bruce lincoln about russia's czars, the romanov dynasty, pictures the dynasty's fascinating symbol, the double-headed phoenix serpent. eyeopening is the crowned victorious hero figure with a cape, carrying a lance, riding a white horse found within the "heart" of the doubleheaded black bird. the symbolical meaning of this image is overwhelming, to say the least, in terms of bible prophecy. the idolatrous image of the double-headed eagle shown here on the cover of albert pike's classic text, morals and dogma is a much-treasured symbol of jewish mas

THE BOOK OF PLEASURE

armas we are governed by. all ornament, useless dress, etc, are such (they please people because they feel the identification, and the means of locating them (karmas. the symbolism of crowning a man king, is that he, resembling god (on earth, has reached the lowest strata of his sub-consciousness (those one-cell organisms if you like, which predominate as governing his functions (of course, those crowned kings are never such, they symbolise the "hope" not the reality) hence the floral nature of and precious stones in design of the crown relate to first principles. he is king who has reached the dual principle in its simplicity, the first experience which is all experience. he has no need of crowns and kingdoms. by sigils and the acquirement of vacuity, any past incarnation, experience, etc

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

tot in the wrist, because a nail in the soft flesh of the hands would not support a man s weight. another medical fact is that a spike driven through the space of destot in the wrist will lacerate the median nerve, causing the thumb to flex sharply into the palm. the man of the shroud has no discernible thumbs. would an artist in the middle ages have known such medical idiosyncrasies? the man was crowned with a cap of thorns, typical of the near east judeans, not the greek-style wreath so often depicted in artists renderings of jesus crown of thorns. 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 religious phenomena 235 the bloodstains on the shroud are precisely correct, both biblically and anatomically. if the shroud had been lifted off the man

by the high priest of eleusis, the hieroceryx, or sacred herald, who was dressed in a manner suggesting the god hermes (mercury, holding the caduceus, the entwined serpents, as a symbol of his authority. once the aspirants had assembled, the sacred herald led them to a sanctuary of the goddess persephone hidden in a quiet valley in the midst of a sacred grove. here, the priestesses of persephone, crowned with narcissus wreaths, began chanting, warning the newcomers of the mysteries that they were about to perceive. the initiates would learn that the present life that they held so dear was but a tapestry of illusion and confused dreams. after a stern admonition that the aspirants be careful not to desecrate the mysteries in any way lest the goddess persephone pursue them forever, they were

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ndragora. november 11, 2002. maypole the ancients in great britain and northern europe believed that may 1 was the boundary day between summer and winter and that on this day a war took place between the two seasons to determine which would prevail. it became customary to stage a mock war between two people, one to represent winter; the other, summer. summer always managed to win and was promptly crowned king of the may. in triumph he held aloft green branches decorated with beautiful may flowers and sang an old folk song, the essence of which seems to have been, gi have won, i bring you summer! h later, as the custom evolved, a young tree was cut down and decorated with ribbons and flowers. this tree was set up triumphantly in the village and everyone danced around it. the druids worshipp

THE GOD OF THE WITCHES

yas eastern europe a slav story[30] gives an account of a man who saw "two little demons pulling each other'shair. by the cut of their short waistcoats, by their tight pantaloons and their three-cornered hats, he knew thatthey were inhabitants of the nether world."fairies of higher rank were naturally better dressed. the king and queen, when riding in procession, wore richgarments and were always crowned; on less solemn occasions they were dressed like their subjects though inricher materials. when, in a domestic emergency in the royal household, the fairy queen went herself toborrow a basinful of oatmeal from a cottage woman, she was dressed in the richest green embroidered withgold and wore a small coronet of pearls. her servant, who returned the oatmeal, is simply recorded as beingin gr

nd military achievementsmarked him out as one of the foremost soldiers on the french side, and had he not been overshadowed byjoan he must have been credited with having done more than anyone else in bringing about the discomfitureof charles' enemies. yet there never seems to have been any jealousy of joan, such as might have beenexpected considering their professional relations. when charles was crowned at rheims, gilles, by right of the god of the witchesgilles de rais [11] and [12]72his high position, was one of the knights sent to bring the sacred ampoule of holy oil for the anointing.during the wars with the english gilles appears to have been a gallant soldier and a faithful partisan ofcharles.his apathy towards joan when she was undergoing her trial at rouen is entirely at variance

THE KEY TO THE MYSTERIES

the bride. but diana is not conquered by venus; her endymion has wakened, and virginity is about to take pride in motherhood! quit the tomb, o phidias, and rejoice in the destruction of thy first jupiter: it is now that thou wilt conceive a god! o rome, let thy temples rise again, side by side with thy basilicas: be once more the queen of the world, and the pantheon of the nations; let vergil be crowned on the capitol by the hand of st. peter; and let olympus and carmel unite their divinities beneath the brush of raphael! transfigure yourselves, ancient cathedrals of our fathers; dart forth into the clouds your chiselled and living arrows, and 62 let stone record in animated figures the dark legends of the north, brightened by the marvellous gilded apologues of the qur'an! let the east ad

look, her whom he should only attract! the sacred love, the virginal love, the love which is stronger than the tomb, seeks only devotion, and flies in terror before the egoism of desire. orpheus knows it; but, for an instant, he forgets it. eurydice, in her white bridal dress, lies upon the marriage bed; he wears the vestments of grand hierophant, he stands upright, his lyre in his hand, his head crowned with the sacred laurel, his eyes turned towards the east, and he sings. he sings of the luminous arrows of love that traverse the shadows of old chaos, the waves of soft, clear light, flowing from the black teats of the mother of the gods, from which hang the two children, eros and anteros. he says the song of adonis returning to life in answer to the complaint of venus, reviving like a fl

amia who trembles on hearing the approach of apollonius of tyana. our admirable storyteller alexander dumas dramatized this magical anecdote in the magnificent epitome of all legends which forms the prologue to his great epic novel "the wandering jew< the scene takes place at corinth; it is an old-time wedding with its beautiful children crowned with flowers, bearing the nuptial torches, and singing gracious epithalamia flowered with voluptuous images like the poems of catullus. the bride is as beautiful in her chaste draperies as the ancient polyhumnia; she is amorous and deliciously provoking in her modesty, like a venus of correggio, or a grace of canova. the bridegroom is clinias, a disciple of the famous apollonius of tyana

THE MIDDLE PILLAR

way between the tortuous activity of nature. it is the way of the reconciler, path between the two pillars, that balanced and in which the candidates of the ancient initiation at the major crisis and climax of their initiation. of bringing to birth the golden sun of tiphareth, beauty and harmony who is the t h d person of that one system nowadays15 conceives of the great of the recognition of the crowned and the two pillars of the temple 11 horus-he who, while partaking necessarily of the nature of both the father and the mother, is simultaneously an entirely different and unique being. through the result of the union of opposing forces, his nature tends to a new viewpoint in the conquest of life. for the father and mother are "those forces whose reconciliation is the key of life."l6 to il

alkuth/ earth, geburahl fire, and chesed or gedulah/water. and although the name of tiphareth is not vibrated, the balancing element of spirit is indicated by placing the hands over the heart area. after the qabalistic cross, the magician traces the lesser banishing pentagram in all four quarters, beginning in the east and walking clockwise. the symbol of the pentagram refers to the four elements-crowned and completed by the fifth element of spirit. the pentagram is a symbol of protection. when traced, the pentagrams are visualized in flaming astral blue or white light. they are charged by stabbing through the center of the figure when the appropriate hebrew words are vibrated. the pentagrams are connected to each other by an astral ribbon of the same color. drawing these banishing pentagr

THE NECRONOMICON SIMON VERSION

and do battle against these sons of iniquity the murderous offspring who have destroyed a god. hubur arose, she who fashioneth all things, and possessor of magick like unto our master. she added matchless weapons to the arsenals of the ancient ones, she bore monster-serpents sharp of tooth, long of fang, she filled their bodies with venom for blood roaring dragons she has clothed with terror has crowned them with halos, making them as gods, so that he who beholds them shall perish and, that, with their bodies reared up none might turn them back. she summoned the viper, the dragon, and the winged bull, the great lion, the mad-god, and the scorpion-man. mighty rabid demons, feathered-serpents, the horse-man, bearing weapons that spare no fearless in battle, charmed with the spells of ancien

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

neither to look thereon. h yet through the astrolabe of his mind and in the alembic of his heart aleister crowley has opened the book, breaking not only the first six seals, but the seventh also. for those who read and understand, the heavens shall depart as a scroll, and the stars shall fall, and the mountains be moved out of their places; and they shall become as kings in a new kingdom, and be crowned with that crown which passes understanding. i have attempted in the following seven chapters to interpret the book of the seven seals, and to paint its splendour, as an artist would incarnadine his canvas with the red blood of his mistress, love-kissed from the bloom of her crimson lips. i have not, as samuel, hacked and hewn agag into pieces before the lord in gilgal; but rather elijah-li

d glory in my soul! swept, swept away are pope and cardinal, palace and city! there i lay beneath the golden roof of the eternal stars, borne upon some irremeable sea that glowed with most internal brilliance;*1. and verily my life was borne on the dark stream of death down whirling aeons, linked abysses, columns built of essential time. and lo! the light shed from her shoulders whom i dimly saw; crowned with twelve stars and horned as the moon; clothed with a sun to which the sun of earth were tinsel; and the moon was at her feet. a moon whose brilliance breaks the sword of song into a million fragments; so transcends music, that starlight-sandalled majesty! then. shall i contemplate the face of her? o nature! self-begotten! spouse of god, the glory of thy countenance unveiled! thy face

d women, and in gthe fatal force h one so flushed with lust, that she has become blind to reality: then said the goddess: gi indeed am pure in my impurity; immaculate in misconception; maiden in my whoredom; chaste in my incest, being made a god through my own strength *the fatal force, vol. i, p. 143. thus she spoke to the assembled princes and peoples of egypt, when sixteen seasons past she sat crowned, naked, exultant, pregnant with the child of her own son fs begetting. awed by the enormity of her lust, the multitudes worship their phadrian queen: but the mood passed, and we see a lecherous woman whose magician power is broken, and the balance of her mind made one with the fool fs bauble, and her wand that was of steel and fire, like a reed, snapped *the fatal force, vol. i, p. 143. on

of this essay. etwixt these twain we find rosa mundi, gthe keystone of the royal arch of sex h:*1 single in love and aim, double in form and name,*2 *1. rosa mundi, vol. iii, p. 52 *2. rosa mundi, vol. iii, p. 54. that arch which rests on the two great pillars of solomon fs temple, black and white, and contrary, yet their power is one, for they are the limbs of god. grosa mundi h stands before us crowned, naked, and wonderful. neither alice nor archais, neither ratoum nor cora, neither venus nor isis, yet the woven filament of all these glowing petals into one flaming rose of glory; in whose sceptred-heart burns the white phallus of god, and whose jewelled crown is crimson with the lips of the passionate daughters of men. rose of the world! red glory of the secret heart of love! red flame

THE TAROT OF C C ZAIN

unted. veiled isis--arcanum ii. in divination, arcanum ii may briefly be read as science. arcanum ii is figured by a woman seated at the threshold of the temple of isis. she is seated between two columns, the one on her right being red to signify pure spirit and its luminous ascension over matter, and the one on her left being black to represent the bondage of matter over the impure. the woman is crowned by a tiara of three stories surmounted by a lunar crescent. from the tiara a veil falls over her face. she wears upon her bosom the symbol of the planet mercury, and carries upon her knees an open book which she half covers with her mantle. this symbolic ensemble personifies occult science, which awaits the initiate at the threshold of the sanctuary of isis in order to tell him the secrets

es of the mind are often of superior value to the masculine, or rational. the woman is seated to show that will united to science is immovable. isis unveiled--arcanum iii. in divination, arcanum iii may be read briefly as marriage or action. arcanum iii is figured by a woman seated within a radiant sun. the rays from this sun number thirty, the number of degrees in one zodiacal sign. the woman is crowned with twelve stars, to represent the twelve signs through which the sun passes each year. her feet rest upon the moon, symbol of the feminine in nature. and the cube upon which she sits represents the cross of matter, where rays of sun and moon meet, and so signifies the union of male and female forces. from her brow the sacred serpent thrusts its head as a symbol of enlightenment. in her r

ion of two roads. his looks are fixed upon the ground; his arms are crossed upon his chest. two women, one at his right and the other at his left, each place a hand on his shoulder, showing him one of two roads. the woman at his right is modestly clothed, and has the sacred serpent, indicating enlightenment, at her brow. she thus personifies virtue. the one at the left wears less clothing, and is crowned with the leaves and vine of the grape. she represents vice, the temptress. above and back of this group the genie of justice, hovering in a flashing aureole of twelve rays, draws his bow and directs toward vice the arrow of punishment. the genie is crowned with a flame to show he is a spirit; and is represented in an aureole of twelve rays to indicate that justice will be meted out in due

crown of lance-heads, holds in her right hand a raised sword, in her left hand a balance, and from her brow the sacred serpent thrusts its head. this is the ancient symbol of justice, which weighs all acts and opposes to evil as a counterweight the sword of expiation. justice, emanating from god, as symbolized by the overshadowing protection, is the equilibrium between right and duty. justice is crowned with lances to indicate inflexibility, adorned with the sacred serpent to signify she acts with enlightenment, and her throne is placed on a platform or three steps to represent her action in all three worlds. at her side is a lion, symbol of the force over which she rules; and a sphinx, symbol of the passage of time which enables her to manifest. above is a winged turtle, symbol of the re

s that all nature is polarized into positive and negative. the serpents signify that the law of all action is that of sex. the enchantress--arcanum xi. in divination, arcanum xi is force, spiritual power, or fortitude. arcanum xi is figured by the image of a young girl who opens and closes without effort, with her hands, the jaws of an angry lion. the maiden wears a crown surmounted by a vase and crowned eagles, and at her brow the sacred serpent. the vase is symbol of the affections, and the crowned eagles represent force spiritualized. the sacred serpent signifies that she acts in full knowledge of her power, and not blindly. the lion symbolizes force, also the animal desires in man which are subdued by the spiritual nature. the whole ensemble symbolizes the power over violent forces of

rks and understanding of man eventually pass from the earth. but the rainbow promises a new life of thought, effort and knowledge in a superior realm. the alchemist--arcanum xiv. in divination, arcanum xiv is regeneration or temperance. arcanum xiv is figured by the genie of the sun holding a golden urn and a silver urn, and pouring from one to the other the conducting fluid of life. the genie is crowned with flame to indicate that it is a spirit; and its feet are winged to signify its rapid movements. the fluid transferred from one urn to another is the symbol of transmutation; and the eight rays of the sun which show behind the genie's head signify that the positive, or masculine, forces of the universe are exactly equilibriated by the negative, or feminine, forces. the cloak over the sh

a temple. in his right hand he holds a scepter surmounted by a circle resting between two divergent bars. these spreading bars signify the inversive forces that hem in and hamper the influence of spirit, represented by the circle. it is the emblem of hatred and division. in the other hand this creature holds the torch of destruction, whose blaze has been applied to the ruins of the temple. he is crowned with flame to indicate he is not of this world, and he has the wings of a bat, to indicate he is a denizen of the realm of darkness. the horn on his nose signifies stubborn rebellion. he has the breasts of a woman and the organs of a man, and is thus hermaphrodite, emblem of selfcenteredness and a being devoid of love. the body is that of a hog, to denote greed. the feet are those of a goa

ke with their hands. they are racketeers and gangsters of both planes; and the ensemble, taken as a whole, indicates both the bondage and the fate of those who follow the inversive path and become dominated by the spirit of selfishness. the lightning--arcanum xvi. in divination, arcanum xvi may be read as accident or catastrophe. arcanum xvi is figured by a pyramid decapitated by a thunderbolt. a crowned and uncrowned man are precipitated from a platform built of seven stages, falling down with the rest of the debris. a pyramid is the most stable of solids, is the symbol of the earth, and also represents the climax of earthly security. as composed of four trines, which are its sides, corresponding to the houses of a birth-chart, it symbolizes the horoscope of physical life. from mineral up

there are seven degrees of mundane life, the seventh, or last stage of incarnation, being that of man. after one incarnation of man, and thus gaining self-consciousness, the soul continues its progress in higher-than-physical spheres. thus the platform on which the men were standing represents the last incarnation in matter. that the pyramid has been struck by lightning to the disaster of both a crowned and an uncrowned man, symbolizes that nature is no respecter of persons, and that she strikes down both the high and the low, kings as well as subjects, who transgress her law. it is also the symbol of those rivalries which are so common among men, which divert energies into channels that result in ruin for all. it signifies sterile projects, ill-considered enterprises which are doomed to

THE SECRET RITUALS OF THE OTO

4 of 15 [12/28/2001 2:03:09 pm] the secret rituals of the o.t.o. i therefore affix this red triangle, the apex pointing downwards, as it were a wedge of light splitting the clouds that surround birth, and warming life with its rays, as it is written, the sun of righteousness shall arise, with healing in his wings. this triangle is also the special symbol of the lord of the aeon ra-hoor-khuit; the crowned and conquering child the eternal sun that dieth not, whom we adore. i also gird you with this sword, which you are to keep sharp and bright, neither to draw without need, nor to sheath not without honour. be seated, brother magician (orator reads constitution) s: it is an immemorial custom among us, so that the memory of man runneth not to the contrary, for the newly made magician to offer

THE HOLY BIBLE KING JAMES VERSION

sucklings hast thou ordained psalms page 312 strength because of thine enemies, that thou mightest still the enemy and the avenger. 8:3 when i consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; 8:4 what is man, that thou art mindful of him? and the son of man, that thou visitest him? 8:5 for thou hast made him a little lower than the angels, and hast crowned him with glory and honour. 8:6 thou madest him to have dominion over the works of thy hands; thou hast put all [things] under his feet: 8:7 all sheep and oxen, yea, and the beasts of the field; 8:8 the fowl of the air, and the fish of the sea [and whatsoever] passeth through the paths of the seas. 8:9 o lord our lord, how excellent is thy name in all the earth! psalm 9 to the chief musicia

l be filled with his own ways: and a good man [shall be satisfied] from himself. 14:15 the simple believeth every word: but the prudent [man] looketh well to his going. 14:16 a wise [man] feareth, and departeth from evil: but the fool rageth, and is confident. 14:17 [he that is] soon angry dealeth foolishly: and a man of wicked devices is hated. 14:18 the simple inherit folly: but the prudent are crowned with knowledge. 14:19 the evil bow before the good; and the wicked at the gates of the righteous. 14:20 the poor is hated even of his own neighbour: but the rich [hath] many friends. 14:21 he that despiseth his neighbour sinneth: but he that hath mercy on the poor, happy [is] he. 14:22 do they not err that devise evil? but mercy and truth [shall be] to them that devise good. 14:23 in all l

is sword upon his thigh because of fear in the night. 3:9 king solomon made himself a chariot of the wood of lebanon. 3:10 he made the pillars thereof [of] silver, the bottom thereof [of] gold, the covering of it [of] purple, the midst thereof being paved [with] love, for the daughters of jerusalem. 3:11 go forth, o ye daughters of zion, and behold king solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart. 4:1 behold, thou [art] fair, my love; behold, thou [art] fair; thou [hast] doves eyes within thy locks: thy hair [is] as a flock of goats, that appear from mount gilead. 4:2 thy teeth [are] like a flock [of sheep that are even] shorn, which came up from the washing; whereof every one bear twins, and none [is] bar

the siege, fortify thy strong holds: go into clay, and tread the morter, make strong the brickkiln. 3:15 there shall the fire devour thee; the sword shall cut thee off, it shall eat thee up like the cankerworm: make thyself many as the cankerworm, make thyself many as the locusts. 3:16 thou hast multiplied thy merchants above the stars of heaven: the cankerworm spoileth, and fleeth away. 3:17 thy crowned [are] as the locusts, and thy captains as the great grasshoppers, which camp in the hedges in the cold day [but] when the sun ariseth they flee away, and their place is not known where they [are] 3:18 thy shepherds slumber, o king of assyria: thy nobles shall dwell [in the dust] thy people is scattered upon the mountains, and no man gathereth [them] 3:19 [there is] no healing of thy bruise

things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. 2:3 thou therefore endure hardness, as a good soldier of jesus christ. 2:4 no man that warreth entangleth himself with the affairs of [this] life; that he may please him who hath chosen him to be a soldier. 2:5 and if a man also strive for masteries [yet] is he not crowned, except he strive lawfully. 2:6 the husbandman that laboureth must be first partaker of the fruits. 2:7 consider what i say; and the lord give thee understanding in all things. 2:8 remember that jesus christ of the seed of david was raised from the dead according to my gospel: 2:9 wherein i suffer trouble, as an evil doer [even] unto bonds; but the word of god is not bound. 2:10 therefore

han the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands: 2:8 thou hast put all things in subjection under his feet. for in that he put all in subjection under him, he left nothing [that is] not put under him. but now we see not yet all things put under him. 2:9 but we see jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of god should taste death for every man. 2:10 for it became him, for whom [are] all things, and by whom [are] all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. 2:11 for both he that sanctifieth and they who are sanctified [are] all of one: for which cause he is not ashamed to call the

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

acchus sebazius.1 the large obeliscs of stone found in many parts of the north, such as those at rudstone,2 and near boroughbridge in yorkshire,3 belong to the same religion; obeliscs being, as pliny observes, sacred to the sun, whose rays they represented both by their form and name.4 an ancient medal of apollonia in illyria, belonging to the museum of the late dr. hunter, has the head of apollo crowned with laurel on one side, and on the other an obelisc terminating in a cross, the least explicit representation of the male organs of generation.5 this has exactly the appearance of one of those crosses, which were erected in church-yards and cross roads for the adoration of devout persons, when devotion was more prevalent than at present. many of these were undoubtedly erected before the e

by the poet as the two prolific elements which fertilize the earth, according to the ancient system of orphic philosophy, upon which the mystic theology was founded. proserpine, or perstfonieia, the daughter of ceres, was, as her greek name indicates, the goddess of destruction, in which character she is invoked by althaea in the ninth iliad; but nevertheless we often find her on the greek medals crowned with 1 see s. c. marcian, and the medals of gela and agrigentum. 2 as in the word epidoutoj, usually written by him epigdoutoj. 3 see plate viii. 4 georgic. lib. ii, v. 324. of priapus 73 ears of corn, as being the goddess of fertility as well as destruction. 1 she is, in fact, a personification of the heat or fire that pervades the earth, which is at once the cause and effect of fertility

5, from a medal of agathocles, belonging to me. the same head is upon many others, of syracuse, metapontum &c. 2 in nums. 3 il. z, v. 223. 4 for the natural properties attributed by the ancients to fire, see plutarch, in camiilo, plin. hist. nat. lib. xxxvi, c. 58. 5 vol. iv. p. 32. see also plate v. fig 4, copied from it. 74 on the worship represented by the united forms of the lion and serpent crowned with rays, the emblems of the cause from which both proceed. this composition forms the chnoubis of the egyptians. bacchus is frequently represented by the ancient artists accompanied by tigers, which appear, in some instances, devouring clusters of grapes, the fruit peculiarly consecrated to the god, and in others drinking the liquor pressed from them. the author of the recherches sur les

holastics, essentially the same, though formally different. this union is represented on a medal of demetrius the second, king of syria,6 where the goddess of hierapolis appears with the male organs of generation sticking out of her robe, and holding the thyrsus of bacchus, the emblem of fire, in one hand, and the terrestrial globe, representing the subordinate elements, in the other. her head is crowned with various plants, and on each side is in asterisc representing (probably) the diurnal and nocturnal sun, in the same manner as when placed over the caps of castor and pollux.7 this is not the form under which she was represented in the temple at 1 de dea syri. 2 plutarch, de is& osir. 3 caler felis arefacit, lunaris humectat. macrob. sat. vii, c. 10. 4 plutarch, de is& osir. 5 ibid. 6 p

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

TYSON DONALD SOUL FLIGHT

nbolt the door when he knocked. he found her in her room, lying unconscious on the floor, and left her to her sleep. the next day, when he asked her what sht: had been doing on the floor, she replied that she had been "on a journey" 20. weyer, on witchcraft, 114. 24 soul flight writing about the astral flight of witches in his 1597 work daernonologie, king james vi of scotland, who would later be crowned king james i of england, observed: and some sayeth, that their bodies lying stil as in an extasy, their spirits will be rauished out of their bodies& carried to such places. and for verefying thereof, wil giue euident tokens, aswel by witnesses that haue seene their body lying senseles in the meane time, as by naming persones, whomwith they mette, and giuing tokens quhat purpose was amongs

ns. they are not natural, but were build for religious purposes by the ancient race that erected stonehenge and other great cosmic circles and spirals such as avebury. the center of fairy activity in ireland is a similarly shaped, grass-covered hill. it is named tara, and was the residence of the ancient kings of ireland. tara hill in the county of meath stands about 510 feet in elevation, and is crowned with a series of six circular earthen works, known as raths. the largest is called the king's rath (ruth-nu-riogh, and within its boundary is the meeting place (forradh, a flat-topped mound on which important gatherings of the people were held. it contains the sacred stone of destiny (lia fail, a phallic standing stone on which the ancient kings of ireland were crowned. the stone is not in

TYSON DONALD THE POWER OF THE WORD

it is the seraphim who cry "holy, holy, holy" here rather than the hieroglyphic monad 63 the beasts. however, there can be little doubt that the author of revelation drew upon the imagery of this chapter of isaiah. in the bahir, the kedushah is discussed at length (see bahir, secs. 126-31. it is said that in the mystery of the arrangement of the great kedushah is the "fearsome and terrible king" crowned with three holies. although the wording of the kedushah of revelation does not agree with that in isaiah, there is a fascinating bridge between the two verses that occurs in the bahir (sec. 111. this reads in translation "ihvh is king, ihvh was king, ihvi-i will be king forever and ever" notice that the name of god is repeated three times, and that the meaning expressed by the verse is the

the candle in both hands with the banner upon its bezel facing upward. speak the words: angels and spirits of god, bear thee witness. i hereby cleanse, consecrate, and baptize this ring of power, whose name is (speak the name of the angel inscribed within the hoop of the ring, in the service of the light. in the name of the ancient one (vibrate the four letters of the banner on the ring, who sits crowned in gold and robed in white raiment before the throne of god, i command the angel (speak the name of the angel on the ring) to enter and abide within this ring, to be obedient to the authority of (vibrate the banner on the ring, and to serve me faithfully and truly forever more, for i am the true messenger of the king. amen. lower the ring so that the flame of the candle momentarily rises t

draw a second pentagram on your breast on top of the first, beginning at your throat, but proceeding counterclockwise to lower left ribs, right nipple, left nipple, lower right ribs, and back to your throat. stand up facing the altar. with your feet together, spread wide your arms so that your body forms a great cross. speak the words: i am risen from the dead. i am clothed in white raiment. i am crowned with a crown of gold. i am yod- hay-shin-vav-hay, the left hand of wrath, the lord of lords; i am yod-hay-vav-shin-hay, the right hand of mercy, the king of kings. in my right hand, a shining scepter of gold; in my left hand, a fiery sword of silver. i am anointed with light and baptized with fire. all spirits of the four worlds, i call upon you! bear witness to my rebirth and acknowledge

d; whose long continuance shall be appendix a: the keys as bucklers to the stooping dragon, and like unto the harvest of a widow. how many are there which remain in the glory of the earth, which are, and shall not see death, until this house fall and the dragon sink! come away, for the thunders have spoken; come away, for the crowns of the temple and the coat of him that is, and was, and shall be crowned, are divided. come, appear to the terror of the earth, and to our comfort, and of such as are prepared. analysis of the eighth key the "midday" signifies both the brightness of noon and the quarter of the south. the "third heaven" may refer to the third sphere, that of venus, if we count the spheres in the usual way, with the moon in the first and lowest sphere. pillars occur in the fifth

en of god "for the lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters (rev. 7:17. that is why they actively seek to evoke coronzon into visible appearance "to the terror of the earth"-the destruction of the world is their resurrection in service before the throne of the messiah. the description of christ as "him that is, was, and shall be crowned" seems to be derived directly from the words of the twenty-four elders around the throne, who fall upon their faces in worship, saying "we give thee thanks, 0 lord god almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned (rev. 11:17. the ninth key a mighty guard of fire with two-edged swords flaming (which have vials eight of wra

VOX SABBATUM

shadow, awakener in the grave with blood! witness my ritual of the sun, from which i am the god of above and below! i ascend now into the sky, as the angel-djinn of light i am upon earth known as ahriman, arimanius, the dragon of darkness my religion is sorcery, that which is created from the self thus of self-love vox sabbatum the witches sabbat 27 my forms are many, human or a beautiful angel, crowned and winged in emerald, luminous as the peacock, as wise as the serpent. i may take the form of the serpent with a lions head, for i am the dragon and beast, who creates and destroys. on my left hand is belias, my shadow form over hades, on my right hand is cain, called elohim, my flesh born son of earth behind me is az lilith, my bride and druj spawning goddess, my inspiration of art! in f

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

and on her return was praised by ra, for what she had done. the slaughter of men began at suten-henen (herakleopolis, and during the night hathor waded about in the blood of men. ra asserted his intention of being master of the rebels, and this is probably referred to in the book of the dead, chapter xvii, in which it is said that ra rose as king for the first time in sutenhenen. osiris also was crowned at suten-henen, and in this city lived the great bennu bird, or phoenix, and the "crusher of bones" mentioned in the negative confession. the legend now goes on to describe an act of ra, the significance of which it is difficult to explain. the god ordered messengers to be brought to him, and when they arrived, he commanded them to run like the wind to abu, or the city of elephantine, and

, who hath cut off the head of the enemy and the heads of his fiends [fn#85] i.e, the mediterranean. xvi. thus heru-behutet and horus, the son of isis, slaughtered that evil enemy, and his fiends, and the inert foes, and came forth with them to the water on the west side of this district. and heru-behutet was in the form of a man of mighty strength, and he had the face of a hawk, and his head was crowned with the white crown and the red crown, and with two plumes and two uraei, and he had the back of a hawk, and his spear and his chain were in his hands. and horus, the son of isis, transformed himself into a similar shape, even as heru-behutet had done before him. and they slew the enemies all together on the west of per- rehu, on the edge of the stream, and this god hath sailed over the w

the month thoth [fn#91] the month tybi [fn#92] the month mekhir [fn#93] a mythological locality originally placed near herakleopolis. the name means "the place where nothing grows" several forms of the name occur in the older literature, e.g. in the theban recension of the book of the dead. and heru-behutet was in the form of a man who possessed great strength, with the face of a hawk; and he was crowned with the white crown,[fn#94] and the red crown,[fn#95] and the two plumes, and the urerit crown, and there were two uraei upon his head. his hand grasped firmly his harpoon to slay the hippopotamus, which was [as hard] as the khenem[fn#96] stone in its mountain bed [fn#94] the crown of the south [fn#95] the crown of the north [fn#96] a kind of jasper. and ra said unto thoth "indeed [heru-]

th come to pass, ra, lord of the gods; thou art the lord of commands" and they untied the boat of ra, and they sailed up the river to the east. then he looked upon those enemies whereof some of them had fallen into the sea (or, river, and the others had fallen headlong on the mountains [fn#105] zoan-tanis. and heru-behutet transformed himself into a lion which had the face of a man, and which was crowned with the triple crown.[fn#106] his paw was like unto a flint knife, and he went round and round by the side of them, and brought back one hundred and forty-two [of the enemy, and be rent them in pieces with his claws. he tore out their tongues, and their blood flowed on the ridges of the land in this place; and he made them the property of those who were in his following [whilst] he was up

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

.f. can the word become flesh in order to grasp again his stone, his serpent and his substance. then we will return into the ain soph; we will return into the unity of life. you are the children of the widow, your divine mother is now a widow, but when she rises through the medullar channel, she marries the eternal beloved. your divine mother is the second arcanum, the popess of the tarot. she is crowned with a tiara. the head of the divine mother is surrounded by a veil. you must be courageous and lift the veil of isis. our gnostic motto is thelema (willpower. id y pingal, son los canales por los cuales ascienden los tomos del fuego y del agua, el esp ritu empu a la ca a de siete nudos; y esa ca a es la m dula espinal; cuando la mujer y el hombre saben evitar el espasmo y la eyaculaci n d

the alchemist calls alkaest4. this is how the i.a.o. is performed, and this is the way to open the twelve faculties of the soul. the soul is christified, the kundalini blooms upon our fertile lips made verb. the ternary5 is the word, plenitude, fecundity, nature, the generation of the three worlds. the third arcanum of kabbalah is that woman dressed with the sun, with the moon under her feet, and crowned with twelve stars. the symbol of the queen of heaven is the empress of the tarot. she is a mysterious, crowned woman, seated with the scepter of command in her hand. the globe of the world is on top of the scepter. she is urania-venus of the greeks, the christified soul. the man is the arcanum number one and the woman is the arcanum number two of the tarot. the christified soul is the outc

umination of intimate selfrealization exist: the yogi, the mystic and the perfect matrimony. however the three rays inevitably have the need for sexual magic. anything that is not directed through sexual magic is a useless waste of time. we come out from eden through the doors of sex and only through those doors can we return to eden. eden is sex in itself. the seventh arcanum is represented by a crowned warrior that carries a triangle above his crown and he is standing upon the cubic stone of yesod (sex. the two sphinxes, one white and one black, are pulling his chariot; this symbolizes the masculine and feminine forces. his armor is the divine science that makes us powerful. the warrior must learn how to use the staff and the sword, thus he will attain the great victory (netzach. our mot

the seminal liquor into christic energy. the vital body is the vehicle of the soul-consciousness in the human being. the consciousness is the flame and the vital body is the wick. vulcan exists within the microcosmos and within the macrocosmos, in the human being and in nature. the great vulcan of nature is eden, this is the etheric world. cosmic rhythms any alchemist fledgling (after having been crowned) is getting away little by little from the sexual act. the connubial secret is more distant each time according to certain cosmic rhythms marked by the oriental gong. this is how the sexual energies are sublimated and transmuted in a continuous ecstasy. the alchemist fledgling that worked in the magisterium of fire in former reincarnations performs this laboratory work in a relatively shor

tales poderes, porque eso es soberbia y vanidad. s lo el intimo recibe iniciaciones. t pobre hombre no eres m s que la sombra pecadora de aquel que nunca ha pecado. procura morir cada vez m s en ti mismo, para que nazca en ti, el "hijo del hombre. 77 arcanum number 11 the study of the eleventh arcanum of the tarot corresponds to this lecture. the hieroglyphic of this arcanum is a beautiful woman crowned with the sacred sign of infinity and who very gently (with olympic serenity) closes with her own hands the jaws of a furious lion. divine kings thrones were adorned with lions made out of massive amounts of gold. the gold signifies the sacred fire of the kundalini; this reminds us of horus18, oro [spanish for gold. we need to transmute the lead of the personality into the gold of the spiri

own hands the jaws of a furious lion. divine kings thrones were adorned with lions made out of massive amounts of gold. the gold signifies the sacred fire of the kundalini; this reminds us of horus18, oro [spanish for gold. we need to transmute the lead of the personality into the gold of the spirit and this work is only possible within the alchemist s laboratory. when the alchemist fledgling is crowned, he transforms himself into a god of fire; it is then that he opens with his own hands the terrible jaws of the furious lion. the potable gold of alchemy is the sacred fire of the holy spirit. the attachement of the cross-man within the triangle-spirit would be impossible without the potable gold. the number 11 this number is formed by two unities that heinrich khunrath translated in these

WICCA EIGHT SABBATS OF WITCHCRAFT

equinox, and so 'dies' as a human, it takes a while before gwydion discovers him in his eagle form. how long? we may speculate 13 weeks, when the sun reaches the midpoint of the sign (or form) of the eagle, scorpio- on halloween. and if this is true, it may be that llew, the sun god, finally 'dies' to the upper world on halloween, and now passes through the gates of death, where he is immediately crowned king of the underworld, the lord of misrule (in medieval tradition, the person proclaimed as 'lord of misrule' reigned from halloween to old christmas- or, before the calender changes, until the winter solstice) meanwhile, goronwy (with blodeuwedd at his side) is crowned king in the upper world, and occupies llew's old throne, beginning on halloween. thus, by winter solstice, goronwy has r

n: www.abika.com 34 at the vernal equinox, goronwy will then ascend the underworld throne at beltane, but will be reborn into our world at midsummer, as a babe, later to defeat llew all over again. and so the cycle closes at last, resembling nothing so much as an intricately woven, never-ending bit of celtic knotwork. so midsummer (to me, at least) is a celebration of the sun god at his zenith, a crowned king on his throne. he is at the height of his power and still 1/4 of a year away from his ritual death at the hands of his rival. however, at the very moment of his greatest strength, his dark twin, the seed of his destruction, is born- just as the days begin to shorten. the spear and the cauldron have often been used as symbols for this holiday and it should now be easy to see why. sun g

WICCA WITCHCRAFT TODAY

course with the inhabitants of palestine; they should very soon have learnt when and by whom that mosque was built; that is, by omar, the mosque always being known as the mosque of omar. so it appears to me that these churches were built for some special ritual purpose, and that purpose involved working in a circle. it may be noted the grand master of the templars always carried a wand of office, crowned with an octagon. i have never heard any suggestion as to its meaning. i suggest that the rites performed may at times have included circumvallation round a central point or altar, that it included a dramatic form of death and resurrection or regeneration, or a visit to the underworld, and a pact or alliance with the god of death and what lies beyond, and the point within the centre of the

he higher teaching of the great mysteries 'protected by the state, glorified by artists and poets, they were the centre of greek life and flourished uninterruptedly from the eighth century b.c. to the year a.d. 396 when eleusis was destroyed by mobs of monks. the secrets, protected by law, were respected; we know as little of the lesser mysteries as we do of the greater, that supreme vision which crowned the series of ceremonies on the last day. scholarship made repeated efforts to discover what took place until the villa of the mysteries was discovered. this lies in the street of tombs, pompeii, outside the stabian gate, and is divided into two separate parts by a corridor. the northeast-part is like an ordinary pompeian house; the northwest part is arranged peculiarly. the central portio

same method takes place in the speculation of thales: see proclus on the theology of plato, vol. i, and ede anima ae daemona, stoboeus, dr. war-barton's trans 'the mind is affected and agitated in death, just as it is in initiation into the mysteries, and word answers to word, as well as thing to thing; for to die, to be initiated, is the same; with hymns, dances and sublime and sacred knowledge, crowned and triumphant they walk the regions of the blessed' but it was also said 'the rites are not equally good for all; there are many more thyrsus-bearers than bacchic souls. many have the fire indeed, without the power to discover it: that is 'all are not true initiates 'who can question the extraordinary power of woman over man? whether questioned or reasoned about, it always remains the irr

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

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

ens. out of the mouths of babes and sucklings thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger. when i consider thy heavens, the work of thy fingers; the moon and the stars, which thou hast ordained; what is man, that thou art mindful of him? and the son of man, that thou visitest him? for thou has made him a little lower than the angels, and has crowned him with glory and honour. thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet: all sheep and oxen, yea, and the beasts of the fields; the fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas. o lord our lord, how excellent is thy name in all the earth! selections from: the authorized version (king

ry winds may blow strong in my face, yet i will go forward and never turn back, and continue to press forward until i have finished, and i would have you do the same. though you may hear the birds singing on this side and that side, you must not take notice of that, but hear me when i speak to you, and take it to heart, for you may always depend that what i say shall be true. teedyuscung delaware crowned leadership we now crown you with the sacred emblem of the deer s antlers, the emblem of your lordship. you shall now become a mentor of the people of the five nations. the thickness of your skin shall be seven spans- which is to say that you shall be filled with peace and goodwill and your mind filled with a yearning for the welfare of the people of the confederacy. with endless patience y

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

st. gregory of nazianzen, and st. john chrysostom. there is a vast fund of mystic lore, known to some fratres rosae crucis, concerning the chariot of ezekiel described in the mosheh merkavah or vision of ezekiel. the chagigah of the talmud says it were better never to have been born than to pry into the 4 sides thereof, what is above and below, before and behind it. the ancient legend of the four crowned martyrs, who were masons, who refused to disclaim their christian faith and refused to build an idol, has led in our own time to the consecration of the quatuor coronati lodge of freemasons, which has a corresponding membership numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott of 3000 brethren. the present author is a past master of this lodge of literary freemason

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

hby, studies in kabbalah, p. 955. on the triadic representation of the godhead, see the account of the arrayment (tiqqun) of the letter alef in zohar hadash, 60d, into a yod above (implied and not mentioned explicitly, waw in the middle, and dalet below: the image and mystery of adam in two forms, the head above is the primordial point that ruled over everything through the inscription, for it is crowned to disseminate below. waw, which is the secret and image of adam, he and his spouse, the dalet below that is attached to his side, and this is the perfection of adam. for a different decomposition of the orthography of alef, see ch. 4 n. 23. 8. the letter alef is connected to ro sh as well in bahir, 18, p. 127 (see previous note. 9. in the enumeration of the ten utterances (ma amarot) in b

imilarly sefer yesirah begins by means of thirty-two etc [bi-sheloshim u-shettayim, for the beit alludes to 236 notes to page 123 keter, for it is the abode [bayyit] of all the sefirot, and thus it is enlarged. and there are those who say that the stem [oqes] of the beit instructs that there is one [ehad] that is prior to the beginning [re shit, which is the nothing [ayin. the word [bere shit] is crowned with the crown of the beit, which alludes to [the fact that] beit is keter. therefore the account of creation begins with beit, which alludes to keter, which is thought [mahshavah, and everything is within it. 38. in bahir, 17, p. 127, reference is made to the light hidden by god until the suitable time. this aspect of the primordial light is deduced from the fact that the verse proclaims

WORKING CEPHALOEDIUM VERSION 2

e they may make themselves one. so then in this name aiwaz is every rite of the magick of the aeon of horus declared in detail, and in his number 93 is shewn forth not only the word of the law, but the ways of the word and the mysteries of truth. this name then and this number shall be the glyph hieratic to unlock the fortress of the aeon; captain is he of all the hosts of mars, and ra hoor khuit crowned king in that palace of force and fire. set, the beast, for ayin; thoth, alastor the logos, for yod; apis, perdurabo, for vau; and hoor hoorpakraat, baphomet, for zain; foursquare, mystic, wonderful, as cherubs shall i that am one through these four be the builder and warder thereof. and the scarlet woman shall bear her cup therein, bestriding her beast& iacchaiion shall stand with his rod

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

f) a-babalonudi harvest azodiijiere hearken toter heart monomes hearken at once soll-bi-enu heads (their) dazodi dzoda heavens pe ripasol, peril4sal za heavens of ye macirtiatzi, madriatza heavens (the third) madiriatza, pi-ripesonn heavens (the lower) cratrariatil her (of her) ube her herein emana highest (as all) tzodizodope 'amp; highest (god the) iaida his totza "him that is, was and shall be crowned" ladaoiasarnomare holy ones, the bra honour (the seal of) emtajisa, laiadiza honour the masi mahe' house sakimann, isalima= hundred (all) whima hyacinth pillars nazivabgbe i i oel i am zodiudo in qo, i, do, ta, 00 increase (noun) pilad increase the thunders oh ananags iniquity madsridi is is (which is) dasa i is not? is not (as) tage intent fafenn jaws (in the depth of my) pi ad"apahe joy

r fail glorify thee, for thou art dead unto sin" 3rd ad "0, grant unto me a path wherein i may pass in peace, for i am just and true. i have not spoken lies wittingly, nor have i done aught with deceit" puts out 7 violet candles. ch.ad "i have declared unto them thy name and will declare it, that the love wherewith thou hast loved me may be in them, and i in them" 2nd ad "homage unto thee who art crowned king of kings, 0 the divine substance. thou sendest forth the word, and the earth is flooded with silence at thy renunciation" 3rd ad "0, grant unto me a path whereon i may pass in peace, for i am just and true. i have not spoken lies wittingly, nor have i done aught with deceit" 3rd ad. puts out six yellow candles. ch.ad "these things have i spoken unto you that in me ye might have peace

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