Michael Wynn's Occult Reference Library
DARKNESS

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ead all mystical circumambulations. my lamp is a symbol of hidden knowledge and my wand is a symbol of directing power" hierophant "honored hegemon, your station and duties" hegemon "my station is between the two pillars of hermes and solomon. my face is toward the cubical altar of the universe. my duties are to watch over the gateway of hidden knowledge. for i am the reconciler between light and darkness. i immediately follow the kerux in the mystic circumambulations. i watch over the preparation of the candidate and assist in his reception, and i lead the candidate onto the path that conducts from darkness to light. the white color of my robe is the color of purity, my ensign of office is a mitre-headed sceptre to symbolize wisdom which guides and regulates life, and my office symbolizes

at conducts from darkness to light. the white color of my robe is the color of purity, my ensign of office is a mitre-headed sceptre to symbolize wisdom which guides and regulates life, and my office symbolizes those higher aspirations of the soul which should guide its action" hierophant "honored hiereus, your station and duties" hiereus "my station is in the west, and symbolizes the increase of darkness and the decrease of light, which encompass us in the absence of the sun of life and light. i 27 guard the gateway of the west and watch over the reception of the candidate and of the lesser officers at the execution of their duties. my robe is an image of the darkness that was upon the faces of the water. i carry the sword of judgment and the banner of evening twilight which is the banner

he absence of the sun of life and light. i 27 guard the gateway of the west and watch over the reception of the candidate and of the lesser officers at the execution of their duties. my robe is an image of the darkness that was upon the faces of the water. i carry the sword of judgment and the banner of evening twilight which is the banner of the west. i am called fortitude and i am the master of darkness" hierophant (stands holding the sceptre and banner of the east "my station is on the throne in the east which symbolizes the rise of the sun, and the light of the golden dawn, life and light. the red color of my robe symbolizes light. my insignias are the sceptre of power and the banner of the east which signify power and light, mercy and wisdom. i am called power and mercy, and light and

ther officers circumambulate three times) hierophant "the mystical circumambulation, symbolic of the rise of light is accomplished. let us adore the lord of the universe (sits down (all face east) all (salutes with the sign of enterer after each phrase "holy art thou, lord of the universe, holy art thou which nature has not formed, holy art thou the vast and mighty one, ruler of the light and the darkness (sign of silence) 28 (hierophant, hiereus and hegemon raise wands and sword in salute, and sink them. all face as usual but remain standing) hierophant "kerux, in the name of the lord of the universe, who works in silence, and whom not but silence can express, i declare to you that the light shineth in the darkness and that i have opened the hall of the neophyte" kerux (passes to the nort

he universe, who works in silence, and whom not but silence can express, i declare to you that the light shineth in the darkness and that i have opened the hall of the neophyte" kerux (passes to the northeast and faces west "in the name of the lord of the universe, who works in silence and whom not but silence can express, i declare that the day of the sun has risen, and the light shinneth in the darkness (hierophant, hiereus and hegemon all knock once in that order. the knocks are given before the words are said in the following) hierophant (knocks "khabs" hiereus (knocks "am" hegemon (knocks "pekht" hiereus (knocks "konx" hegemon (knocks "om" hierophant (knocks "pax" hegemon (knocks "light" hierophant (knocks "in" hiereus (knocks "extension (the kerux removes the rose, cup, paten of brea

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ouncements and reports. hiero: what do your lamp and wand symbolize? kerux: the light of occult science and directing power. hiero: honoured hegemon your station? heg: between the two pillars of hermes and solomon facing the cubicle altar of the universe, very honoured hierophant. hiero: your duty? heg: i preside over the symbolic gateway of occult science. i am to reconcile her between light and darkness. i immediately follow the kerux in the mystic circumambulations. i superintendent the preparation of the candidate; lead him through the path of darkness into light, and assist in his reception, and i aid the other officers in the execution of their duties. hiero: what does the white color of your robes symbolize? heg: purity. hiero: your peculiar ensign of office? heg: the miter-headed s

f office? heg: the miter-headed sceptre. hiero: what does it symbolize? heg: religion, to guide and regulate life. hiero: what does your office symbolize? heg: those higher aspirations of the soul which should guide its actions. hiero: honoured hiereus your station? hiereus: on the throne of the west, very honoured hierophant hiero: what does the throne of the west symbolize? hiereus: increase of darkness; decrease of light. hiero: your duty? hiereus: i preside over twilight and darkness, which encompass us in the absence of the sun of life and light. i guard the gate of the west. i assist in the reception of the candidate and i superintend the inferior officers in the execution of their duties. hiero: what does the black color of your robe symbolize? hiereus: darkness. hiero: your peculia

ce. after second round hegemon returns to his place. after third round remaining members returns to their places. hiero: the mystic circumambulation symbolic of the rise of the light is accomplished. let us adore the lord of the universe (adoration) holy art thou, lord of the universe. holy art thou, whom nature hath not formed. holy art thou, the vast and mighty one. lord of the light and of the darkness. all salute. hiero: frater kerux, in the name of the lord of the universe, i command you to declare that i have opened the hall of the neophytes. kerux: moves to the right of the hierophant. kerux: in the name of the lord of the universe, i declare that the sun hath arisen, and that the light shineth in the darkness. kerux (knock) hiereus (knock) heg (knock) hiero (knock) khabs. hiereus (

ness for the ceremony of his (or her) admission and superintend his (or her) preparation. heg: removes his chair from between the pillars, salutes hierophant, quits temple and prepares candidate as follows: the candidate is hoodwinked and a rope tied thrice around the waist. kerux: moves to temple entrance. heg: leads candidates to temple entrance. heg: child of earth, arise and enter the path of darkness. kerux: kerux opens door but bars the entrance. kerux (knocks) very honoured hierophant is it your pleasure that the candidate be admitted? hiero: it is. admit (name of aspirant)in due form, who will hereafter be known by the motto xyz. frater stolistes and dadouchos assist the kerux in the reception. stol: moves to temple entrance. dad: moves to temple entrance. kerux: child of earth, un

unpurified and unconsecrated thou canst not enter our sacred hall. stol (signing a cross on candidate's forehead) child of earth, i purify thee with water. dad (censing the candidate) child of earth, i consecrate thee with fire. hiero: conduct the candidate to the foot of the altar. child of earth, why dost thou request admission into this order? cand (prompted by hegemon) my soul is wandering in darkness seeking for the light of occult knowledge, and i believe that in this order the knowledge of that light may be obtained. hiero (name of aspirant) i hold in my hand your signed pledge to keep secret all relating to this order, but to confirm it i now ask if you are willing in the presence of this assembly to take a great and solemn obligation to keep inviolate the secrets and mysteries of

1 10 INITIATION CEREMONY

ay he came. stol: moves round north pillar, stands before neophyte, makes cross on forehead, sprinkles thrice, saying: stol: in the name of the lord of the universe. i purify thee with water. stol: returns to place as he came. hiero: the zelator grade is a preparation for other grades, a threshold before our discipline, and it shows by its imagery, the light of the hidden knowledge dawning in the darkness of creation; and you are now to begin to analyze and comprehend the nature of that light. to this end, you stand between the pillars, in the gateway where the secrets of the neophyte grade were communicated to you. prepare to enter the immeasurable region. and tetragrammaton elohim planted a garden eastward in eden, and out of the ground made tetragrammaton elohim to grow every tree that

he pathway of evil. kerux: takes his place in front of neophyte, leads him in a n.e. direction towards the hiereus, halts and steps out of the direct line between hiereus and neophyte. hiereus: whence comest thou? kerux: i come from between the two pillars and i seek the light of the hidden knowledge in the name of adonai. hiereus: and the great angel samael answered, and said: i am the prince of darkness and of night. the foolish and rebellious gaze upon the face of the created world, and find therein nothing but terror and obscurity. it is to them the terror of darkness and they are as drunken men stumbling in the darkness. return, for thou canst not pass by. kerux: leads neophyte back as he came, to between the pillars. hiero: let the neophyte enter the pathway of good. kerux: leads neo

hou? kerux: i come from between the pillars and i seek the light of the hidden knowledge in the name of adonai. hiero: advances to east of altar with sceptre, which he thrusts between sword of hiereus and sceptre of hegemon and raising it to an angle of 45 degrees. hiero: but the great angel sandalphon said: i am the reconciler for earth, and the celestial soul therein. form is invisible alike in darkness and in blinding light. i am the left hand kerub of the ark and the feminine power, as metatron is the right hand kerub and the masculine power, and i prepare the way to the celestial light. heg: hiereus: step back to south and north of altar respectively. hiero: takes neophyte by right hand with his left, and pointing to the altar and diagram says: hiero: and tetragrammaton placed kerubim

ux: comes forward retrieves fylfot cross from altar and hands it to hierophant. hiero: the hermetic cross, which is also called fylfot, hammer of thor, and swastika, is formed of 17 squares out of a square of 25 lesser squares. these 17 represent the sun, the four elements, and the twelve signs of the zodiac. in this grade, the lights on the pillars are unshaded, showing that you have quitted the darkness of the outer world. you will leave the temple for a short time. kerux: escorts neophyte out of temple, instructs neophyte in knocks and returns to temple entrance. 1= 10 zelator grade part ii part ii outer order officers hierophant: red robe, red& white nemyss, gold shoes, lamen, white collar, sceptre hiereus: black robe, black& white nemyss, red shoes, lamen, red collar, sword hegemon: w

he desirable air and into the realm of splendor. we watch and we labour unceasingly, we seek and we hope, by the twelve stones of the holy city, by the buried talismans, by the axis of the loadstone which passes through the center of the earth. o lord, o lord, o lord! have pity upon those who suffer. expand our hearts, unbridle and upraise our minds, enlarge our natures. o stability and motion! o darkness veiled in brilliance! o day clothed in night! o master who never dost withhold the wages of thy workmen! o silver whiteness- o golden splendor! o crown of living and harmonious diamond! thou who wearest the heavens on thy finger like a ring of sapphire! thou who hidest beneath the earth in the kingdom of gems, the marvellous seed of the stars! lire, reign and be thou the eternal dispenser

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

nguage, the neut. ragin meant consilium. now the plural of this, as used in the edda, denotes in a special manner the plurality of the gods (see suppl. begin are the powers that consult together, and direct the world; and the expressions blis regin^ hou regin (kind, merciful gods, uppregin, ginregin (supers potestates) have entirely this technical meaning. ragnarokr (goth, ragine riqvis? dimness, darkness of gods) signifies the end of the world, the setting of the divine luminaries. ssem. 89' has "rognir ok regin" coupled together, rognir (cf. 196) being used to distinguish the individual ragincis (raguneis, masc. these ok regin would be goth, ragina, as the hopt and bond are gothic hafta and banda, all neut. the same heathen conception peeps out in the os ^r^rt^tgiscapu, reganogi^ac^w, he

as the merit of having recognised and learnedly proved the identity of the two^ in this inscription i see striking evidence of the oneness of norse and german mythology. thorlacius, not without reason, compares tlie name with arjra) and latona. might not hldrri&i, an epithet of thorr the son of ii16c5yn, be explained as hlod'riffi/ 2, tanfana. neiialennia. another goddess stands wrapt in tliicker darkness, whom tacitus calls tanfana, and a stone inscription tamfana (tamfaxae saceum, p. 80. we are sure of her name, and the termination -ana is tlie same as in illudana and other fern, proper names, bertana, eapana, imadana. the sense of the word, and with it any sure insight into the significance of her being, are locked up from us. we must also allude briefly to the belgian or frisian dea ne

avorld (both therefore from hilan celare. only, the vowels in hole= hull) and holle= halja) do not raii.vna. hellia. 313 passages her blackness alone is made a subject of comparison: hldr sem hel, nialss. 117. fornm. sog. 3, 188; conf. hdjarshinn for complexion of deatlily hue, landnamab. 2, 19. nialss. cap. 96. fornald. sog. 2, 59. 60^ death is black and gloomy. her dwelling is deep down in the darkness of the ground, under a root of the tree yggdrasill, in niflheim, the innermost part of which is therefore called nifihel, there is her court (rann, there her halls, ssem (jb 44a 9j.a_ gjj_ 4- er platter is named hungr, her knife sultr, synonymous terms to denote her insatiable greed. the dead go down to her, fara til hdjar, strictly those only that have died of sickness or old age, not th

ungcsatliche hoi, she is the insatiable cavern, daz weder uu noeh uie ne sprah: that neither now nor ever said' diz ist des ih niht ne mac' this is what i cannot (manage' lampr. alex. g671-80. old poems have frequent allusions to the abgrund (chasm, abyss) and the doors of hell: helligruoba, hellagrunt, helliporta &c. gramm. 2, 458; der abgrunde tunc, der tiefen helle tunc (the deep hell's dinge, darkness. mart. 88^ 99. of course there are bible texts that would in the first instance suggest much of this, e.g, about the insatiableness of hell, prov. 27, 20. 30, 16 (conf. freidank ixxiv, her being uncovered, job 26, 6, her opening her mouth, isaiah 5, 14. but we are to bear in mind, that all these have the masc. as? or infernus, with which the idea of the latin orcus also agrees, and to obs

ing' nerthus. if we will not admit the goddess into the ranks of a race which already has a terra mater standing at its very head, it is at all events no great stretch to suppose that certain nations transferred her name to the aod or hero who formed one of the succeeding links in the race. there are more of these norse myths which probably have to do with this subject, lights that skim tlie deep darkness of our olden time, but cannot light it up, and often die away in a dubious flicker. the formali of the edda, p. 15, calls oginn father of yngvi, and puts him at the head of the ynglingar: once again we see ourselves entitled to identify osinn with mannus or tvisco. nay, with all this interlacing and interchange of members, we could almost bear to see osinn made the same as niorsr, which i

4 7 INITIATION CEREMONY

ross to bear. hiereus: as they approach rises with red lamp in his hand. hegemon and practicus halt before him. hiero: the priest with the mask of osiris spake and said i am the water, stagnant and silent and still, reflecting all, concealing all. i am the past. i am the inundation. he who riseth from the great waters is my name. hail unto ye, dwellers of the land of night, for the rending of the darkness is near. heg: leads practicus round to seat of hiereus. hiereus: as they approach takes red lamp in his hand and rises. hegemon and practicus halt before him. hiereus: the priest with the mask of horus spake and said, i am water turbid and troubled. i am the banisher of peace in the vast abode of the waters. none is so strong that can withstand the great waters, the vastness of their terr

ands in the place of the past. i am the fertilized land. hail unto the dwellers of the wings of the morning. heg: replaces lamp. seats candidate west of and close to the altar facing hierophant and returns to his own place. hiero: i arise in the place of the gathering of the waters through the rolled back cloud of night. from the father of waters went forth the spirit rending asunder the veils of darkness. and there was but a vastness of silence and of depth in the place of the gathering of the waters; terrible was that silence of an uncreated world, immeasurable the depth of that abyss. and the countenance of darkness half formed, arose. they abode not, they hasted away. and in the vastness of vacancy, the spirit moved, and the light-bearers existed for a space. i have said darkness of da

ss of silence and of depth in the place of the gathering of the waters; terrible was that silence of an uncreated world, immeasurable the depth of that abyss. and the countenance of darkness half formed, arose. they abode not, they hasted away. and in the vastness of vacancy, the spirit moved, and the light-bearers existed for a space. i have said darkness of darkness; are not the countenances of darkness fallen with the kings? do the sons of the night of time last forever? and have they not passed away? before all things are the waters, and the darkness, and the gates of the land of night. and the chaos cried aloud for the unity of form, and the face of the eternal arose. before the glory of that countenance the night rolled back and the darkness hasted away. in the waters beneath was tha

us yielder of harvest; i am the cherisher of life. heg: leads practicus round to the seat of the hiereus. hiereus: as they approach rises with red lamp in his hand. they halt before him. hiereus: the priestess with the mask of nephthys spake and said i am the dew descending noiseless and silent, gemming the earth with countless diamonds of dew; bearing down the influences from above in the solemn darkness of night. heg: leads practicus round to his own seat, takes red lamp in his hand and thus addresses the practicus. heg: the priestess with the mask of athor spake and said 1 am the ruler of mist and cloud; wrapping the earth as it were with a garment floating and hovering between earth and heaven. i am the giver of the mist veil of autumn, the successor of the dew clad night. heg: replace

aileth not. note well that in this key she is completely unveiled, while in the 21st key, she is only partly so. the two urns contain the influences from chokmah and binah. on the right springs the tree of life and on the left the tree of knowledge of good and evil, whereon the bird of hermes alights. and therefore does this key represent the restored world after the formless and the void and the darkness, the new adam, the countenance of the man which falls in the sign aquarius. and therefore doth the astronomical symbol of this sign represent as it were, the waves of water, the ripples of that river going forth out of eden. but therefore, also it is justly attributed unto air and not unto water, because it is the firmament dividing and containing the waters. hierophant and practicus go t

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

oon is moving towards full, and is quite bright in the sky* find somewhere as dark as possible so the light is undiluted and slowly 'inhale' the light through your nose, looking at the moon and drawing its light towards you* hold your moon breath for a count of 'one and two and three. remember to say the 'ands' to stop yourself rushing- this is relaxing, not a race* close your eyes and exhale the darkness of your panic, frustration or unhappiness* continue alternately inhaling with your eyes open and exhaling with your eyes closed until you feel that you are filled with silver light* now gently exhale a little of that light in a single breath, this time with your eyes open, directing it in your vision towards someone you know who is also feeling stressed or anxious* inhale more moonlight a

d more detail on moon magick in the chapter on moon energies. a sun magick ritual for energy because it can be dangerous to look directly at the sun, catch your sunlight close to noon in a large crystal or in water in a brass dish* as before 'inhale' the sunlight via the crystal or water with your eyes open. hold the sun breath, counting 'one and two and three, then close your eyes and exhale the darkness of your doubt, anger or lack of confidence. with practice, this will become a single movement* continue until you are filled with light and energy, then exhale a sun breath, directing it to someone who is exhausted, frightened or ill* inhale the sun and again exhale it towards a person or people in need* rinse your face in the sun water, then tip the rest into the ground to energise a pla

wise ancient egyptian god thoth and the later roman mercury. he is credited with great knowledge, healing powers and medical knowledge. the double entwined snake of hermes' and mercury's caduceus, or wand, which is often a living growing staff, is a symbol both of healing and of powerful communication. the snake forms two circles, the interlinked cycles of good and evil, life and death, light and darkness. the wings on the caduceus are for wisdom, guarding against gossip and malicious words as well as illness. among hermes' many patronages were moneylenders and thieves and so he can protect against poverty and trickery, as well as helping you to speak the truth that is in your heart. hermes can also be invoked for all medical and commercial matters, for good fortune of all kinds and for pe

hands, with palms uppermost. it is important to be comfortable and not to be distracted by worrying about keeping in a particular 'approved' position* visualise yourself surrounded by a circle of warm, protective light or, if you are using a candle, gaze into the flame* take a slow, deep breath through your nose, inhaling the light. hold it for a count of 'one and two and three' and slowly exhale darkness through your mouth* let the circle of light expand and enfold you so that you are bathed in the light. you may find it easier at this point to close your eyes and to see the light with your inner vision* within the sphere of light, allow the goddess form to build up quite naturally. it may be a familiar figure or a composite of many different female power icons of beauty, wisdom and grace

alities inherent in the colours. white in magic, white represents light, the life force and clear vision and so is helpful where a new beginning or a sudden burst of energy and enthusiasm is needed. white is a good colour for work involving rites of passage, especially for birth, marriage and welcoming new family members by marriage or adoption. use white also for protective magick, for replacing darkness with light, in meditation, for goddessfocused rituals, for increasing spiritual awareness and contact with spirit guides, angels and the higher self. white contains both solar and lunar energies and is often used for altar candles. you can substitute white for any other colour. white candles can be used on any day of the week, though they are associated with monday in the goddess aspect a

ABRAMELIN1

icular scheme or system of magic advocated in the present work is to an extent sui generis, but to an extent only. it is rather the manner of its application which makes it unique. in magic, that is to say, the science of the control of the secret forces of nature, there have always been two great schools, the one great in good, the other in evil; the former the magic of light, the latter that of darkness; the former usually depending on the knowledge and invocation of the angelic natures, the latter on the method of evocation of the demonic races. usually the former is termed white magic, as opposed to the latter, or black magic. the invocation of angelic forces, then, is an idea common in works of magic, as also are the ceremonies of pact with and submission to the evil spirits. the syst

ermed white magic, as opposed to the latter, or black magic. the invocation of angelic forces, then, is an idea common in works of magic, as also are the ceremonies of pact with and submission to the evil spirits. the system, however, taught in the present work is based on the following conception (a) that the good spirits and angelic powers of light are superior in power to the fallen spirits of darkness (b) that these latter as a punishment have been condemned to the service of the initiates of the magic of light (this idea is to be found also in the koran or, as it is frequently and perhaps more correctly written, qur-an (g) as a consequence of this doctrine, all ordinary material effects and phenomena are produced by the labour of the evil spirits under the command introduction ix usua

ese recipes afterwards in the house of abramelin, they being absolutely things very far removed from the will of god, and contrary to the charity which we owe unto our neighbour. every learned and prudent man may fall if he be not defended and guided by the angel of the lord, who aided me, and prevented me from falling into such a state of wretchedness, and who led me undeserving from the mire of darkness unto the light of the truth. i have known and felt the effects of the goodness of the wise abraha melin,27 who of his own free will, and before i had asked him so to do, accepted me for his disciple. and before that i had declared my wish unto him he would accomplish and fulfil my desire; and all that i wished to obtain from him he knew before i could open my mouth. also he recounted to m

ABRAMELIN3

f squares. gohen should perhaps be cohen= a jewish priest. orare, latin= to pray. hasah, heb. hsh= to keep silence. eraro perhaps from heb. arr to curse. nehog= perhaps heb. nhg= to lead. no. i is a gnomonic square of j squares out of c f squares. admon- perhaps from heb. dmo= tears but also liquids or fluids. no. j is a gnomonic square of j squares out of c f squares. leleh= hebrew lilh= night, darkness. of abramelin the mage 136 the fifth chapter. ow we may retain the familiar spirits bond or free in whatsoever form( b) in the form of a lion( c) in the form of a page( d) in the form of a flower( e) in the form of a horseman( f) in the form of an eagle( g) in the form of a dog( h) in the form of a bear( i) in the form of a soldier( j) in the form of an old man( b a) in the form of a moor

he prince magot, who are all of the same force. place the symbol upon the top of your head (under your head covering) and then you will become invisible, while on taking it away you will appear visible again (e) no. b is a square of e j squares, whence b j squares are taken which are arranged somewhat in the form of a capital f. alamala is probably from the greek, ale wandering, and melas= black, darkness; i.e, wandering darkness. no. c consists of c f squares arranged somewhat in an f form, and taken from the square of e j squares. tsaphah is from tzph= a covering or shroud. no. d is a square of c f squares. casah implies formed by coagulation. no. e consists of b g squares in an f form, taken from a square of d g squares. alatah signifies adhering closely. no. f is a gnomon of j squares

nsists of c f squares arranged somewhat in an f form, and taken from the square of e j squares. tsaphah is from tzph= a covering or shroud. no. d is a square of c f squares. casah implies formed by coagulation. no. e consists of b g squares in an f form, taken from a square of d g squares. alatah signifies adhering closely. no. f is a gnomon of j squares taken from a square of c f squares. coder= darkness and obscurity. no. g consists of b h squares, somewhat irregularly disposed, taken from a square of d g squares. simlah= involved, to clothe or surround on all sides. no. h is a gnomon of j squares taken from a square of c f squares. cehah= restriction, and compression. no. i is a gnomon of j squares taken from a square of c f squares. anana is a word expressing earnest desire for some th

. no. h is a gnomon of j squares taken from a square of c f squares. cehah= restriction, and compression. no. i is a gnomon of j squares taken from a square of c f squares. anana is a word expressing earnest desire for some then defect to be supplied. no. j consists of b j taken from a square of c f squares. taman to hide or conceal, and recalls the biblical name of teman. nedac means accumulated darkness. no. b a is a gnomon of b d squares from a square of e j squares. beromin signifies coverings or shrouds of concealment. no. b b is a border of b g squares from a square of c f squares. talac signifies thy mists. no. b c consists of b g squares taken from a square of e j squares. alampis is the greek adjective alampes, meaning without the light of the sun. isil is hebrew and means he will

ADEPTUS MINOR INITIATION

and cross" chief "mighty adeptus major, what is its meaning" second "it is the key of sigils and rituals, and represents the force of the 22 letters in nature, as divided into a three, a seven and a twelve. many and great are its mysteries" 6 chief "associate adeptus minor, what is the wand which thou bearest" third "a simple wand having the colors of the 12 signs of the zodiac between light and darkness and surmounted by the lotus flower of isis. it symbolizes the development of creation" chief "mighty adeptus major, thy wand and its meaning" second "a wand terminating in the symbol of the binary and surmounted by the tau cross of life, or the head of the phoenix, sacred to osiris. the seven colors of the rainbow between light and darkness are attributed to the planets. it symbolizes reb

or my victory is in the cross of the rose. for it is written 'if ye be crucified with christ, ye shall also reign with him (aspirant replaces crucifix and repeats words as directed. third adept gives him back wand and crux ansata of chief adept. second and third adepts move away altar revealing upper part of the pastos. they open lid, disclosing chief adept within) third "and the light shineth in darkness, and the darkness comprehendeth it not" second "touch with the head of thy wand the rose and cross upon the breast of the form before thee, and say 'out of the darkness, let the light arise (done) chief (without moving or opening his eyes, says)"buried with that light in a mystical death, rising again in a mystical resurrection, cleansed and purified through him our master, o brother of t

ond and third adepts open door of tomb, and lead aspirant in. they kneel down west of altar with heads bent. chief stands at east of the altar with arms extended) 25 chief "for i know that my redeemer liveth, and that he shall stand at the latter day upon the earth. i am the way, the truth and the life. no man cometh unto the father but by me. i am the purified. i have passed through the gates of darkness into the light. i have fought upon earth for good. i have finished my work. i have entered into the invisible. i am the sun in his rising. i have passed through the hour of cloud and of night. i am amoun, the concealed one, the opener of the day. i am osiris onnophris, the justified one. i am the lord of life triumphant over death. there is no part of me which is not of the gods. i am the

e finished my work. i have entered into the invisible. i am the sun in his rising. i have passed through the hour of cloud and of night. i am amoun, the concealed one, the opener of the day. i am osiris onnophris, the justified one. i am the lord of life triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light; out of the darkness, let that light arise" aspirant "before i was blind, but now i see" chief "i am the reconciler with the ineffable. i am the dweller of the invisible. let the white brilliance of the spirit divine descend (chief raises his hands invoking the divine white brilliance. then pause) chief (to aspirant "arise now as an adeptus minor of the rose of ruby and the cross of gold, in the sign of osiri

f nature. it is, as thou seest, the diagram of the sephiroth and the paths, with the colors appropriately attributed thereto. see that thou reveal it not to the profane, for many and great are its mysteries "rtk is the highest of all, and herein scintillates the divine white brilliance, concerning which it is not fitting that i should speak more fully. hmkj is gray, the mixture of colors. hnyb is darkness, the absorption of colors. and thus, is the supernal triad completed. in rtk is the root of the golden glory, and thence is the yellow reflected into trapt. in hmkj is the root of blue, and this is reflected into dsj; in hnyb is the root of red, and this is reflected into hrwbg. and thus is the first reflected triad completed. the beams of dsj and trapt meet in jxn and yield green. the be

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

, you get little repose. you feel the air on your skin with about the same intensity as you would previously have felt a fist in your face. 5. to some extent, no doubt, this fact will be familiar to all of you. probably most of you have been out at some time or other in what is grotesquely known as the silence of the night, and you will have become aware of infinitesimal movements of light in the darkness, of elusive sounds in the quiet. they will have soothed you and pleased you; it will never have occurred to you that these changes could each one be felt as a pang. but, even in the earliest months of yoga, this is exactly what happens, and therefore it is best to be prepared by arranging, before you start at all, that your whole life will be permanently free from all the grosser causes o

e and superstition. in the advanced stages one has to give up the very virtues which have brought one to that state! every idea, considered as an idea, is lumber, dead weight, poison; but it is all wrong to represent these acts as acts of sacrifice. there is no question of depriving oneself of anything one wants. the process is rather that of learning to discard what one thought one wanted in the darkness before the dawn of the discovery of the real object of one's passion. hence, note well! concentration has reduced our moral obligations to their simplest terms: there is a single standard to which everything is to be referred. to hell with the pope! if lobster newburg upsets your digestion- and good digestion is necessary to your practice- then you do not eat lobster newburg. unless this

ALEISTER CROWLEY ACROSS THE GULF

h faith and confidence do i who was- in a certain mystical sense- the priest of the princes, ankh-f-na-khonsu, child of ta-nech, the holy and mighty one, and of bes-na-maut, priestess of the starry one, set myself to tell myself the strange things that befell me in that life. thus. at my birth aphruimis in the sign of the lion was ascending, and in it that strange hidden planet that presides over darkness and magic and forbidden love. the sun was united with the planet of amoun, but in the abyss, as page 1 gulf.txt showing that my power and glory should be secret, and in aterechinis the second decanate of the house of mast, so that my passion and pleasure should likewise be unprofance. in the house of travel in the sign of the ram was the moon my sweet lady. and the wise men interpreted th

e speech of the priest. then come forth fools, saying "the goddess hath lied- and in their folly they die. while, therefore, they held me beneath the surface of the pool, the high priestess took the vows on my behalf saying: i swear by the orb of the moon; i swear by the circuit of the stars; i swear but the veil, and by the face behind the veil; i swear by the light invisible, and by the visible darkness; on behalf of this virgin that is buried in thy water; to live in purity and service; to love in beauty and truth; to guard the veil from the profane; to die before the veil- and then came the awful penalty of failure. i dare not recall half of it; yet in it were these words: let her be torn by the phallus of set, and let her bowels be devoured by apep; let her be prostituted to the lust

blood ran from me into the pool. but the surface of the silver swallowed up the blood by some mysterious energy; and they took this to be a sign of acceptance. so then they clothed me in the right robes of a priestess of the veiled one; and they put a silver sistron in my hand, and bade me perform the ceremony of adoration. this i page 10 gulf.txt did, and the veil of the goddess glittered in the darkness- for night had fallen by this- with a strange starry light. thereby it was known that i was indeed chosen aright. so last of all they took me to the banqueting-house and set me on the high throne. one by one the priests came by and kissed my lips: one by one the priestesses came by, and gave me the secret clasp of hands that hath hidden virtue. and the banquet waxed merry; for all the foo

t a girl s, had i found the power to bring about that tremendous event, an equinox of the gods. just as thousands of years later was my secret revolt against osiris- for the world had suffered long enough- destined to bring about another equinox in which horus was to replace the slain one with his youth and vigour and victory. i passed therefore into these glowing abodes of amennti, clad in thick darkness, while my body lay entranced at the feet of the osiris in the ruined temple. now the god osiris sent forth his strange gloom to cover us, lest the people should perceive or disturb; therefore 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 pylon

even from nuit that circleth infinite space unto hadit the core of things; from amoun that ruleth before all the gods unto python the terrible serpent that abideth at the end of things, from ptah the god of the pure soul of aethyr unto besz the brute force of that which is grosser than earth, which hath no name, which is denser than lead and more rigid than steel; which is blacker than the thick darkness of the abyss, yet is within all and about all. amen! then during the day i took counsel with myself, and devised a cunning to match the cunning of them that had blasphemed osiris, who had at last become my god. yea! bitterly would i avenge him on the morrow. chapter ix page 38 gulf.txt now this was the manner of my working, that i inspired the high priestess to an oracle, so that she prop

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

c (being brought about by the "patient" himself) as opposed to the passive depth analysis of the jungian adepts, lovecraft's cthulhu mythos was meant for entertainment. scholars, of course, are able to find higher, ulterior motives in lovecraft's writings, as can be done with any manifestation of art. lovecraft depicted a kind of christian myth of the struggle between opposing forces of light and darkness, between god and satan, in the cthulhu mythos. some critics may complain that this smacks more of the manichaen heresy than it does of genuine christian dogma; yet, as a priest and former monk, i believe it is fair to say that this dogma is unfortunately very far removed from the majority of the faithful to be of much consequence. the idea of a war against satan, and of the entities of go

way the sins of the world- and the picture above it is of the atomic bomb! basically, there are two "sets" of gods in the mythos: the elder gods, about whom not much is revealed, save that they are a stellar race that occasionally comes to the rescue of man, and which corresponds to the christian "light; and the ancient ones, about which much is told, sometimes in great detail, who correspond to "darkness. these latter are the evil gods who wish nothing but ill for the race of man, and who constantly strive to break into our world through a gate or door that leads from the outside, in. there are certain people, among us, who are devotees of the ancient ones, and who try to open the gate, so that this evidently repulsive organisation may once again rule the earth. chief among these is cthul

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

and demons identified within have probably not been effectively summoned in nearly six thousand years. ordinary exorcisms and banishing formulae have thus far proved extremely inadequate: this, by experienced magicians. hence, the following recommendations. the religion of the ancient sumerian peoples seems to have been lunar-oriented, a religion- or religion- magickal structure- of the night, of darkness in a sense. invocations using solar formulae have proved thus far effective in successfully banishing necronomicon demons and intelligences. for instance, the kaddish prayer of the jewish faith contains some solar elements that have proved resilient to inimical genii, and the vibration of the lord's prayer for christians is also a workable method. we suggest that individual operators util

-ya! rabbmi lo-yak zi ishtari kanpa! inanna zi amma kanpa! bi zamma kanpa! ia ia ia be-yi razuluki! the invocation of the shammash gate spirit of the sun, remember! shammash, lord of the fiery disk, remember! in the name of the covenant sworn between thee and race of men, i call to thee! hearken and remember! from the gate of the beloved ishtar, the sphere of libat, i call to thee! illuminator of darkness, destroyer of evil, lamp of wisdom, i call to thee! shammash, bringer of light, i call to thee! kutulu is burned by thy might! azag-thoth is fallen off his throne before thee! ishnigarrab is scorched black by thy rays! spirit of the burning disk, remember! spirit of the never-ending light, remember! spirit of the rending of the veils of the night, dispeller of darkness, remember! spirit o

ALEISTER CROWLEY BOOK OF LIES

cond triad; netzach, hod and yesod in the third triad, and malkuth in the tenth emanation. it will be noticed that this cosmogony is very complete; the manifestation even of god does not appear until tiphareth; and the universe itself not until malkuth. the chapter many therefore be considered as the most complete treatise on existence ever written. note (2) the unbroken, absorbing all, is called darkness [11] 1 kappa-epsilon-phi-alpha-lambda alpha the sabbath of the goat o! the heart of n.o.x. the night of pan. pi-alpha-nu: duality: energy: death. death: begetting: the supporters of o! to beget is to die; to die is to beget. cast the seed into the field of night. book of lies get any book for free on: www.abika.com 11 life and death are two names of a. kill thyself. neither of these alone

in this utterance of falsehood upon falsehood, whose contradictories are also false, it seems as if that which i uttered not were true. blessed, unutterably blessed, is this last of the illusions; let me play the man, and thrust it from me! amen. book of lies get any book for free on: www.abika.com 31 [32] commentary( iota alpha "the glow-worm" may perhaps be translated as "a little light in the darkness, though there may be a subtle reference to the nature of that light. eleven is the great number of magick, and this chapter indicates a supreme magical method; but it is really called eleven, because of liber legis, i, 60. the first part of the chapter describes the universe in its highest sense, down to tiphareth; it is the new and perfect cosmogony of liber legis. chaos and babalon are

t ritual of the hexagram. it would be improper to comment further upon an official ritual of the a'.a. book of lies get any book for free on: www.abika.com 80 [83] 37 kappa-epsilon-phi-alpha-lambda-eta lambda-zeta dragons thought is the shadow of the eclipse of luna. samadhi is the shadow of the eclipse of sol. the moon and the earth are the non-ego and the ego: the sun is that. both eclipses are darkness; both are exceeding rare; the universe itself is light. book of lies get any book for free on: www.abika.com 81 [84] commentary( lambda-zeta) dragons are in the east supposed to cause eclipses by devouring the luminaries. there may be some significance in the chapter number, which is that of jechidah the highest unity of the soul. in this chapter, the idea is given that all limitation and

ance in the chapter number, which is that of jechidah the highest unity of the soul. in this chapter, the idea is given that all limitation and evil is an exceedingly rare accident; there can be no night in the whole of the solar system, except in rare spots, where the shadow of a planet is cast by itself. it is a serious misfortune that we happen to live in a tiny corner of the system, where the darkness reaches such a high figure as 50 per cent. the same is true of moral and spiritual conditions. book of lies get any book for free on: www.abika.com 82 [85] 38 kappa-epsilon-phi-alpha-lambda-eta lambda-eta lambskin cowan, skidoo! tyle! swear to hele all. this is the mystery. life! mind is the traitor. slay mind. let the corpse of mind lie unburied on the edge of the great sea! death! this

might have been obtained from mr oscar eckenstein, 34 greencroft gardens, south hampstead, london, n.w (when this comment was written. but its general nature is that of a certain minute whiteness, appearing at the extreme end of great blackness. it is a good title for the last chapter of this book, and it also symbolises the eventual coming out into the light of his that has wandered long in the darkness. 91 is the numberation of amen. the chapter consists of an analysis of this word, but gives no indication as to the result of this analysis, as if to imply this: the final mystery is always insoluble. finis. coronat opus [192] books by aleister crowley mentioned in the commentary the soldier and the hunchback! and? the eqx. i, i. berashith. coll. works, ii, 233. the vision and the voice (

ALEISTER CROWLEY CONCERNING DEATH

. again she saith: i give unimaginable joys on earth, certainty, not faith, while in life, upon death. this thou hast known. time that eateth his children hath not power on them that would not be children of time. to them that know themselves immortal, that dwell always in eternity, conscious of nuit, throned upon the chariot of the sun, there is no death that men call death. in all the universe. darkness is only found in the shadow of a gross and opaque planet. as it were for a moment; the universe itself is a flood of light eternal. so also death is but through accident; thou hast hidden thyself in the shadow of thy gross body, and taking it for reality, thou hast trembled. but the orb revolveth anon; the shadow passeth away from thee. there is the dissolution, and eternal ecstasy in the

ALEISTER CROWLEY DUTY

nce another is to seek to deform or destroy him; and he is a necessary part of one's own universe, that is, of one's self. 4. seek, if you so will, to enlighten another when need arises. this may be done, always with the strict respect for the attitude of the good sportsman, when he is in distress through failure to understand himself clearly, especially when he specifically demands help; for his darkness may hinder one's perception of his perfection (yet also his darkness may serve as a warning, or excite one's interest) it is also lawful when his ignorance has lead him to interfere with one's will. all interference is in any case dangerous, and demands the exercise of extreme skill and good judgement, fortified by experience. to influence another is to leave one's citadel unguarded; and

ALEISTER CROWLEY LIBER 777

ama 10 kheibt, khat, 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 y

ALEISTER CROWLEY LIBER CHANOKH

. all her members, let them differ in their qualities, and let there be no one creature equal with another. the reasonable creatures of the earth, and men, let them vex and weed out one another; and their dwelling-places, let them forget their names. the work of man and his pomp, let them be defaced. his buildings, let them become caves for the beasts of the field! confound her understanding with darkness! for why? it repenteth me that i have made man. one while let her be known, and another while a stranger: because she is the bed of an harlot, and the dwelling-place of him that is fallen. o ye heavens, arise! the lower heavens beneath you, let them serve you! govern those that govern! cast down such as fall. bring forth with those that increase, and destroy the rotten. no place let it re

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

e. its juxtaposition with "he" sanctifies that fire to the "yod" of tetragrammaton. similarly we find "lamed" for earth, where we should expect tau- in order to emphasize the influence of venus, who rules libra "alhim, therefore, represents rather the formula of consecration than that of a complete ceremony. it is the breath of benediction, yet so potent that it can give life to clay and light to darkness. in consecrating a weapon "aleph" is the whirling force of the thunderbolt, the lightning which flameth out of the east even 24 into the west. this is the gift of the wielding of the thunderbolt of zeus or indra, the god of air "lamed" is the oxgoad, the driving force; and it is also the balance, representing the truth and love of the magician. it is the loving care which he bestows upon

upon the throne of the mother, fulfilling the economy of the universe, and thus ultimately rewarding the magician (the son) ten thousandfold, it would be still more improper to speak in this place. so holy a mystery is the arcanum of the masters of the temple, that it is here hinted at in order to blind the presumptuous who may, unworthy, seek to lift the veil, and at the same time to lighten the darkness of such as may be requiring only one ray of the sun in order to spring into life and light. ii abrahadabra is a word to be studied in equinox i, v "the temple of solomon the king. it represents the great work complete, and it is therefore an archetype of all lesser magical operations. it is in a way too perfect to be applied in 42 advance to any of them. but an example of such an operatio

inal= 100 (20+ 80. hb:koph= chi= kappa-tau-epsilon-iota-sigma: hb:pehfinal= phi= phi-alpha-lambda-lambdaomicron- sigma (by notariqon> it is moreover the value of the letter qoph, which means "the back of the head, the cerebellum, where the creative or reproductive force is primarily situated. qoph in the tarot is "the moon, a card suggesting illusion, yet shewing counterpartal forces operating in darkness, and the winged beetle or midnight sun in his bark travelling through the nadir. its yetziratic attribution is pisces, symbolic of the positive and negative currents of fluidic energy, the male ichthus or "pesce" and the female vesica, seeking respectively the anode and kathode. the number 100 is therefore a synthetic glyph of the subtle energies employed in creating the illusion, or refl

the idea being that the spirit might obtain from the blood this subtle but physical substance which was the quintessence of its life in such a manner as to enable it to take on a visible and tangible shape<equinox (i, v. supplement: tenth aethyr) for an account of an operation where this was done. magical phenomena of the creative order are conceived and germinate in a peculiar thick velvet darkness, crimson, purple, or deep blue, approximating black: as if it were said, in the body of our lady of the stars. see 777 for the correspondences of the various forces of nature with drugs, perfumes, etc> those magicians who abject to the use of blood have endeavored to replace it with incense. for such a purpose the incense of abramelin may be burnt in large quantities. dittany of crete is

of the phoenix (liber 333, cap: 44) mixed with the blood of the magus. this mass should be performed daily at sunset by every magician. corn and wine are equivalent to flesh and blood; but it is easier to convert live substances into the body and blood of god, than to perform this miracle upon dead matter. the eucharist of "three" elements has for basis the symbols of the three gunas. for tamas (darkness) take opium or nightshade or some sleepy medicine; for rajas (activity) take strychnine or other excitant; for sattvas (calm) the cakes of light may again be suitable<three necessaries of human nutrition: also perfume of the three essential types of magical and curativ

ALEISTER CROWLEY MAGICK WITHOUT TEARS

sutta; and it was the contention of the toshophists that this 'great, sublime nibbana story' was something peculiar to gautama buddha. they began to talk about parinibbana, super-nibbana, as if there were some way of subtracting one from one which would leave a higher, superior kind of a nothing, or as if there were some way of blowing out a candle which would leave moses in a much more egyptian darkness than we ever supposed when we were children "this is not science. this is not business. this is american sunmagic without tears get any book for free on: www.abika.com 117 day journalism. the hindu and the american are very much alike in this innocence, this 'naivet' which demands fairy stories with ever bigger giants. they cannot bear the idea of anything being complete and done with. so

5 bewildering work. dear sister, if you would but work! work blindly, foolishly, misguidedly, it doesn't matter in the end: work in itself has absolute virtue. but for you, having got so far in this incarnation, there must be a revolution. you must no longer hesitate, no longer plan; you must leap into the dark, and leap at once "the voice of my higher soul said unto me: let me enter the path of darkness; peradventure thus i may attain the light" love is the law, love under will. fraternally yours, 666 p.s. let me adduce an example of the way in which the serious aspirant bends to the oar. this is not boasting as if the facts denoted superlative excellence; they speak. the only comment is that if such conduct magic without tears get any book for free on: www.abika.com 228 is not normal an

ALEISTER CROWLEY MEDITATION

re is usually an intense light, an intense sound, and a feeling of such overwhelming bliss that the resources of language have been exhausted again and again in the attempt to describe it. it is an absolute knock-out blow to the mind. it is so vivid and tremendous that those who experience it are in the gravest danger of losing all sense of proportion. by its light all other events of life are as darkness. owing to this, people have utterly failed to analyse it or to estimate it. they are accurate enough in saying that, compared with this, all human life is absolutely dross; but they go further, and go wrong. they argue that "since this is that which transcends the terrestrial, it must be celestial" one of the tendencies in their minds has been the hope of a heaven such as their parents an

thought due to the difficulty of making the image clear. virakam> but the mind refuses to find a simile for atmadarshana. it seems merely ineffective to say that the rushing together of all the host of heaven would similarly blot out the sunlight. but if we do say so, and wish to form a further image of shivadarshana, we must imagine ourselves as suddenly recognizing that this universal blaze is darkness; not 42 a light extremely dim compared with some other light, but darkness itself. it is not the change from the minute to the vast, or even from the finite to the infinite. it is the recognition that the positive is merely the negative. the ultimate truth is perceived not only as false, but as the logical contradictory of truth. it is quite useless to elaborate this theme, which has baff

out. but this is a rather different symbolism. of course in ordinary specialised working the number of lamps depends on the nature of the work "e.g" three for works of saturn, eight for works mercuial, and so on> in the centre of each of which burns a small lamp; these are the "fortresses upon the frontiers of the abyss" see the eleventh aethyr, liber 418("equinox v. they keep off those forces of darkness which might otherwise break in. the names of god form a further protection. the magician may consider what names he will use; but each name should in some way symbolise this work in its method and accomplishment. it is impossible here to enter into this subject fully; the discovery or construction of suitable names might occupy the most learned qabalist for many years. these nine lamps we

rable, even by the light, that is, by any partial light that comes from one side. the only light of the magician is from the lamp which hangs above his head, as he stands in the centre of the circle, and the robe, being open at the neck, opposes no obstacles to the passage of this light. and being open, and very wide open, at the bottom, it permits that light to pass and illumine them that sit in darkness and in the shadow of death. 110 chapter xiii the book the book of spells or of conjurations is the record of every thought, word, and deed of the magician; for everything that he has willed is willed to a purpose. it is the same as if he had taken an oath to perform some achievement. now this book must be a holy book, not a scribbling-book in which you jot down every piece of rubbish that

stion. but we cannot use explosives instead of incense, because it would not be true. our prayer is the expression of the lower aspiring to the higher; it is without the clear vision of the higher, it does not understand what the higher wants. and, however sweet may be its smell, it is always cloudy. 117 in this smoke illusions arise. we sought the light, and behold the temple is darkened! in the darkness this smoke seems to take strange shapes, and we may hear the crying of beasts. the thicker the smoke, the darker grows the universe. we gasp and tremble, beholding what foul and unsubstantial things we have evoked! yet we cannot do without the incense! unless our aspiration took form it could not influence form. this also is the mystery of incarnation. this incense is based upon gum oliba

ALEISTER CROWLEY SEPHER SEPHIROTH

yah: praise the lord hywllh a rustling of wings hlwmh (see i.r.q. 778& no. 41) md) hwhy hy cup; vagina swk blemish, spot, stain mwm plenitude ywlm to divide lydbm 87 frankincense; whiteness: the sphere of luna hnbl oak; oak-wood nwl) a cup kws) blasphemed pdg standards, military ensigns mylgd determined mmz white storks hdysx pure gold (lit. grefined h) zp 88 redness; sparkling llkx to be hot mmx darkness ksx roaring, seething; burning lxn pure, innocent px snare, danger xp 89 shut up; body pwg silence, whisper hmmd children p+ 90 mem: water mym very silent mmwd king: a title oftiphareth klm basket ls general, universal, collective yllk manna; portion nm 91 1-13. the mystic number of kether as achad; the sum of the letters of the supernal beard if k= 11, etc (see 145) a tree nly) firm, fai

pwxh gg resemblance, likeness, image nwymd to embrace qbx at the end of the days; the right hand nymy a sign, flag, standard sn kinsmen, nation, populace; with, by, near m( fool lsk 111 aleph: an ox; a thousand pl) pele: the [hidden] wonder: a title of kether )lp red (gn. 25:25) ynwmd) he is one god: a name of god myhl )wh dx) ruin, destruction, sudden death ns) aum (thus in s.s; cf. 47) m) thick darkness lp) passwords of. ynd) hwhy dwy mad llwhm a holocaust, whole burnt offering; an ascent hlw( precious stone nx nb) vomit )yq 112 a structure; mode of building nynb was angry snb sharpness qdx the lord god: the divine name of binah myhl) hwhy (notariqon of ha-qadosh barukh hua, 655) hbqh 113 likewise; the same (fem (cf. 108) hqx a giving away, remitting hxyls a stream, brook glp 114 tear (w

113 likewise; the same (fem (cf. 108) hqx a giving away, remitting hxyls a stream, brook glp 114 tear (weeping (md gracious, obliging, indulgent nwnx science (dm brains nyxwm we wnxn 115 here am i ynnh the heat of the day mwyh mwx to make strong; vehement, eager qzx we wnxn) 116 doves mynwy the munificent ones mybydn primordial h)ly( artificial (counted only with mem final in s.s) mylglg 117 fog, darkness lpw) chief, duke; guide pwl) 118 to pass, renew, change plx to ferment (mx the high priest lwdg nhk the goddess nu (spelt in full :w:n 119 lydian-stone nxwb nb) beelzebub: the fly-god bwbzl(b weeping (subst) h(md abominable lwgp 120 samekh: a prop, support kms master l(k foundation, basis ydswm season; the time of the decree d(wm strengthening nykm prophetic sayings, or decrees: ghis days

force hswn) revolutions [of souls] mylwglg evil possessing spirit qwbyd 123 a name of god implying kether, chokmah and binah (3, 4& 5 letters) myhl) hwhy hh) war hmxlm a blow; plague (gn pleasure, delight gn( an attack upon others, a violation, injury mgp high priest lwdgh nhk 124 an oak; hardness nswx pleasure, delight: eden nd( 125) thine hand (ps. 139:5; see s.d. 5:16) hkpk 126 a window hnml) darkness hlyp) a name of god )lg) ynd) hwhy hospitality nwlm horse sws on: a name of god (cf. 120; penalty of iniquity: gbeing taken away h nw( humble, afflicted wn( 127 material, natural (ar (b+wm 128 to withdraw, rescue, deliver; to equip for war clx goodly strength; proof nysx god the eternal one wnyhl) hwhy 129 pleasure (gn. 18:12) hnd( delight, pleasure gnw( the standing prayer (from vb. to s

my(r thorn; enclosure k# 322 lamb; to subdue #bk middle line y(cm)h wq hebrews (as 282) myrb( 323 long-absent brother qwxr x) uranus (referred to chokmah) swnrw) 324 (metatron (q.v) spelt with yod after mem; it denotes shekinah) nwr++ym 325 need, indigence hkyrc 326 jesus (note the letters of hwhy completed by shin= 300 q.v: the spirit of god; a variant is: h#why) hw#hy vision hyy# 328 to steam; darkness k#x 330 boundary, terminus; crosspath; isthmus; distress rcm revolution; hurricane, tempest r(s transgression, error, crime l# 331 tamarisk; ga great tree h (gn. 21:33, trans. ga grove h) l) 332 the fiery light dwqyh rw) a void place ywnp mwqm 333 qabalah of the nine chambers rkb qy) choronzon (as spelt by mathers; cf. 317& see liber 418 10th ayre) nwznwrwx snow; to snow gl# to lie down #

ALEISTER CROWLEY THE HEART OF THE MASTER

now now that i am one of a great army- an army baffled and broken, but yet in being. sharp comes a whisper of swift absolute authority "zero is two" somehow i am aware- like a man stricken of lightning, in the same moment slain and initiated- that the strange phrase declares a final mystery of truth, the word of the plan of battle, the key of the campaign. but in my mind its meaning is most utter darkness. again the solemn stillness. few were they who had heard the voice of the young captain: for the sleep of all but the youngest and strongest was the sleep of death. even of these the fate was ill indeed; for their minds had been distraught by the bitterness of their hearts. so, when they noted the voice, they mocked. i heard "a star in the west. what folly" or "that is no voice of any lea

hat folly" or "that is no voice of any leader of ours" or "star in the west? beware: that is the star called wormwood" then, presently, from the blind land behind the mountain, comes one heavy groan, then the sound of a fall, made vile by a titter of malignant tinkling laughter. the heart of the master get any book for free on: www.abika.com 4 there follow ghoulish wailings. the mystery, the evil darkness of these incoherent cries, sets my teeth on edge with horror. and yet i cannot give up the hope which thrilled me at the voice. but so keen, so desolate, so deadly, is the pain of my spirit that blank darkness overwhelms me altogether. umbra. within the vision is a dream- i struggle in my sleep in a morass of blood and mud. howlings more bestial than hell's: stench at whose touch, solid a

own fear, their fault of faith in deeming that the sun- or any star- could die. and now i, who had only felt the fear of that figure, feel the fascination. i understand that he- whoever, whatever he may be- is he for whom we all so long had waited. as i fix my eyes upon it, i become aware that its blackness against the light of the star is only relative; and as i gain confidence in my sight, that darkness goes. the figure is a prism of pure crystal- it is the distortion and interference with the light it transmits which caused those phantoms of terror to dance their witches' sabbath on the moving miasma. and now i am drawn swiftly up by some invisible force; sucked by some vortex towards the hill and now i face him as he stands above me. homo his head is slightly bowed as if he brooded som

these there stood almost alone the name: apollon. but above that extract, the whole width of the chart, the word i a o. then came a blackness over the whole map, for at one time the brotherhood had been nigh utterly destroyed by a great sorcery of the black lodge, and the darkening of all counsel, and the confusion of all truth. i saw only one glimmer bare legible: plotinus. and at the end of the darkness, amid many names which i could not read, jacobus burgundus molensis. for his name was in letters of fire. did not the order of the temple prepare the renaissance by fusing the mysteries of the east and west? then there burst out on a sudden a whiteness on the chart, as if the stain had been expunged (albeit not wholly by the sweep of steel) and this word writ in curving characters scimita

ema (in greek letters) having read these words with deep attention eleven times, i besought mine instructor (for the maiden had returned to her master) that he would clear those things which were dark to my weak understanding "in the light of the chart of the work of the brotherhood" i said "the will of the master, and his word, are made plain. but of his hour i know not; and i tremble before the darkness of this mystery of sin "of his hour" answered my teacher "it is easy to speak. the heart of the master get any book for free on: www.abika.com 19 the work of our sister helena petrowna blavatsky was inaugurated at the very season of the birth on earth of our brother the master whose word is thelema, whose name is yet hidden under the form of a lion. for it was most needful to prepare his

ALEISTER CROWLEY THE I CHING

city's fallen; there's little thou canst do. 12 the phi hexagram lingam of yoni- phi: all's disorder in the organum. we see the great gone, and the little come. again one stalk pulled brings the others too. patience, obedience, fitness, build anew. shame hide thy purpose from thy own right view! act rightly; comrades come to love thee and wonder. restoring all things, murmur, we may blunder. the darkness passes; light breaks forth from under. 13 the thung zan hexagram lingam of sun- thung zan: men's union! everywhere the clan! cross then the stream, thou firm, superior man! here first the master rises from his gate. well should he flee the cares of family! concealed, but watchful, the right born await! be ready to attack, but tempt not fate. through tears to laughter, victory crowns thy s

there's scrubbing to do! better postpone matrimonial clutches! think of ti-yi and his sisters anew! no meat on the chops, and no beans in the stew. 55 the fang hexagram fire of sun- fang: large, abundant; now care's night is done. shed forth thy glory as the noonday sun. first meet thy mate, then multiply thy force. be humbly loyal in obscurity; let not its accidents disturb thy course. mated in darkness- men 'tis fortune's source. then, call the clansmen of ability! but pride and insolence slay majesty. 56 the lu hexagram sun of earth- lu: stranger, firm right conduct may unravel most of the tangles incident to travel. mean men by menial toil increase their woe; well lodged, served, monied men more easy go. his house on fire, his servants fled 'ware danger. though rich, armed, rested, st

ALEISTER CROWLEY THE LOST CONTINENT

n the high house were veiled whenever they appeared, in order to prevent it being known that they were of the same appearance in all respects as their inferiors. this ordinance had been made after the great conspiracy, with which i shall deal in the chapter on history .pa vi. of the underground gardens of atlas, and of the alleged commerce of the atlanteans with incubi, succubi, and the demons of darkness. i have referred to the contempt with which the atlanteans were prone to regard the vegetable kingdom. animals, including man, shared their scorn. the idea may have been that with their advantages they ought to have done much better for themselves. minerals, however, were regarded as helpless; and hence the extraordinary attention paid to them. beneath the houses the rock had been tunnele

em forth by utterance that is not uttered, by the gesture that is not made, by the working that is above all working, for they are great and glorious, rays of our father the sun. then from our bride that waits for us in the nuptial chamber, green in the green west, blue in the blue east, exalted above our father in the even and in the morn, spring forth our heirs and our hosts, to greet us in the darkness. dim-glimmering are our gardens in the light of the seed of light; they are peopled with shadows; they take form; they are as serpents, they are as trees, they are as the holy zcrra, they are as all things straight or curved, they are winged, they are wonderful. with us do they work, and that which was but one in seven, and that which was two is become eleven! with us do they work, and gi

the hulls of almost the whole fleet in a single night; and the remainder fled in panic at dawn. they returned the following year, carrying out daylight raids only and devoting themselves chiefly to destroying the labour-mills. the young magician had been rewarded for his services by being presented to the atla, and this example encouraged others to find means of attacking the invaders. artificial darkness was therefore invented, and combined with the former method; but this was only partially successful, the tremendous pace of the 'sharks' enabling them to evade any threatening clouds. they did enormous damage, and the supplies of zro were seriously curtailed. things now went from bad to worse, and culminated in the attack on the high house, the besiegers keeping their battleships surround

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ntelligence) al i,9 "worship then the khabs, and behold my light shed over you" the old comment 9. that khabs is declared to be the light of nu. it being worshipped in the centre, the light also fills the circumference, so that all is light. the new comment we are to pay attention to this inmost light; then comes the answering light of infinite space. note that the light of space is what men call darkness; its nature is utterly incomprehensible to our uninitiated minds. it is the 'veils' mentioned previously in this comment that obstruct the relation between nuit and hadit. we are not to worship the khu, to fall in love with our magical image. to do this- we have all done it- is to forget our truth. if we adore form, it becomes opaque to being, and may soon prove false to itself. the khu i

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 wait in confidence for the dawn, and enjoy the pleasures of the night meanwhile. the general illusion is to the equinox ritual of the g. d. where the officer of the previous six months, represen

to refine and to exalt the whole being of man or woman. nuith indicates the sole condition "but always unto me" the epicure is not a monster of gluttony, nor the amateur of beethoven a 'degenerate' from the 'normal' man whose only music is the tom-tom. so also the poisons which shook the bourgeois are not indulgences, but purifications; the brute whose furtive lust demands that he be drunk and in darkness that he may surrender to his shame, and that he lie about it with idiot mumblings ever after, is hardly the best judge even of phryne. how much less should he venture to criticize such men and women whose imaginations are so free from grossness that the element of attraction which serves to electrify their magnetic coil is independent of physical form? to us the essence of love is that it

"when" and "where" we will. few people, surely, have been seriously worried by restrictions of time and place. one can only think of lovers who live with fearsome families or in inhospitable lodgings, on a rainy night, buffeted from one police-bullied hotel to another. perhaps this permission is intended to indicate the propriety of performing the sexual act without shame or fear, not waiting for darkness or seeking secrecy, but by daylight in public places, as serenely as if it were a natural incident in a morning stroll. custom would soon surfeit curiosity, and copulation attract less attention than a new fashion in frocks. for the existing interest in sexual matters is chiefly because, common as the act is, it is closely concealed. nobody is excited by seeing others eat. a "naughty" boo

to draw thee unto itself" al i,60 "my number is 11, as all their numbers who are of us. the five pointed star, with a circle in the middle& the circle is red. my colour is black to the blind, but the blue& gold are seen of the seeing. also i have a secret glory for them that love me" the old comment 60. nu= 56 and 5+ 6= 11. the circle in the pentagram? see liber nv. the uninitiated perceive only darkness in night; the wise perceive the golden stars in the vault of azure. concerning that secret glory it is not here fitting to discourse. the new comment the general significance of the number 11 is magick, particularly that form of it which is love under will; for it unites the 5 and the 6. thus abrahadabra has 11 letters; and 418= 11 x 38. this number must be thoroughly studied by the qabal

ALEISTER CROWLEY THE QABALAH

p of the grosser elements of the other three. in it is also the abode of the evil spirits which are called the shells by the qabalah, twpylq, qliphoth, material shells. the devils are divided into ten classes, and have suitable habitations (see tables in 777).23 the demons are the grossest and most deficient of all forms. their ten degrees aswer to decad of the sephiroth, but in inverse ratio, as darkness and impurity increase with the descent of each degree. the two first are nothing but absence of visible form and organization. the third is the abode of darkness. next follow seven hells occupied by thoe demons which represent incarnate human vices, and torture those who have given themselves up to those vices in earth-life. their prince is lams, samael, the angel of poison and of death.2

mere coincidence that 463, the staff of moses, is t, s, g, the paths of the middle pillar; no mere coincides that 26, hwhy, is 1+ 6+ 9+ 10, the sephiroth of the middle pillar. but ought we not to have some supreme name for 489, their sum, the middle pillar perfect? yet the sepher sephiroth is silent (we find only 489= lwmg \lcm, the avenger. ed) again, 111 is aleph, the unity, but also lpa, thick darkness, and sa, sudden death. this can only be interpreted as meaning the annihilation of the individual in the unity, and the darkness which is the threshold of the unity; in other words, one must be an expert in samadhi before this simple gematria has any proper meaning. how, then, can it serve the student in his research? the uninitiated would expect life and light in the one; only by experie

hailed it with acclamation, and make their rosaries of this number of beads. 111 \yhla awh dja, he is one god [la, aleph, an ox, a thousand. the redeeming bull. by shape the swastika, and so the lightning. as the lightning ligheneth out of the east even unto the west, so shall be the coming of the son of man. 45 sa, ruin, destruction, sudden death. scil, of the personality in samadhi. lpa, thick darkness. cf. st. john of the cross, who describes these phenomena in great detail \ua, the hindu aum or om.46 llwhm, mad the destruction of reason by illumination. hlwu, a holocaust. cf. sa. alp, the hidden wonder, a title of kether. 114. umd, a tear. the age of christian rosenkreutz. 43 i.e. the 13 paths above tiphareth. 78 is s (1 12) so to get this number you need to add up the numbers on the

to assist one in the search for truth, or the redemption of the soul, or the formulation of the rosy cross (i am supposing that the reader is sufficiently acquainted with the method of reading a name by its attributions to understand how, once a message is received, and accredited, it may be interpreted) thus if i ask what is knowledge? and receive the answer tud i read it d the door, u matter, t darkness, by various columns of 777 (to choose the column is a matter of spiritual intuition. solvitur ambulando. but here i am only dealing with the trying of the spirits, to know whether they be of god. suppose now that a vision purporting to rpceed from god is granted to me. the angel declares his name. i add it up. it comes to 65. an excellent number! a blessed angel! not necessarily. suppose

name of the messenger of the most exalted one.66 [the account of aivas follows in its proper place. ed.]67 85. good, since 85= 5 17. 86. elohim, the original mischief. but good, since it is a key of the pentagram, 5= 1+ 4= 14= 8+ 6= 86. 91. merely venerable. 111. priceless, because of its 37 3 symbolism, its explanation of aleph, which we seek, and its comment that the unity may be found in thick darkness and in sudden death. this is the most clear and definite help we have yet had, showing samadhi and the destruction of the ego as gates of our final victory. 65 particularly the wake world (liber xcv) t.s. 66 but see note to this number in part i. t.s. 67 see the equinox of the gods t.s. liber lviii 40 120. see part i. and references. 124. du, eden. the narrow gate or path between death an

ALEISTER CROWLEY THE SWORD OF SONG

not his spirit forgive me, who shall love him as long as i live? love s at its height in pure love? nay, but after when the song s light dissolves gently in laughter! 60 then and then only the lovers may know nothing can part them for ever. and so, muse, hover o er me! apollo, above her! i, of the moderns, have let alone greek.21 out of the way intuition shall shove her. 65 spirit and truth in my darkness i seek. little by little they bubble and leak; such as i have to the world i discover. words are they weak ones at best? they shall speak! ascension day 7 his achievement. plan of poem. connspuez dieu! apology for manner of poem. a chance for tibet. hopes. identity of poet. attention drawn to my highly decorative cover. shields? be they paper, paint, lath? they shall cover 70 well as they

o kiev on the original quest, and died of typhoid or cholera. in any case, he died at kiev in 1839. this fixes the date of the child s birth at 1837. his faithful nurse conveyed him safely to england, where his relatives provided for his maintenance and education. with the close of this romantic chapter in his early history we lose all reliable traces for some years. one flash alone illumines the darkness of his boyhood; in 1853, after being prepared for confirmation, he cried out in full assembly, instead of kneeling to receive the blessing of the officating bishop, i renounce for ever this idolatrous church; and was quietly removed. he told mathilde doriac that he had been to eton and cambridge neither institution, however, preserves any record of scuh admission. the imagination of georg

lists from fichte and hartman to lotze and trendelenburg he drives the reeking fangs of his imagination into the palpitating vitals of his own grim masterpiece of reconcilement, self-deluded and yet self-conscious of its own delusion. history affirms that such a deadlock is invariably the prelude to a new enlightenment: by such steps we have advanced, by such we shall advance. the horror of great darkness which is scepticism must ever be broken by some heroic master-soul, intolerant of the cosmic agony. we then await his dawn. may i go one step further, and lift up my voice and prophesy? i would indicate the direction in which this darkness must break. evolutionists will remember that nature cannot rest. nor can society. still less the brain of man. audax omnia perpeti gens human ruit per

st elementary practices. 742. my eastern friend.60 abdul hamid, of the fort, colombo, on whom be peace. 755. heart.61 heart is a trifling misquotation: this poem is for publication. 810. mind the dark dorrway there !62 this, like so many other (perhaps all) lines in these poems, is pregnant with a host of hidden meanings. not only is it physical, of saying good-bye to a friend: but mental, of the darkness of metaphysics; occult, of the mystical darkness of the threshold of initiation: and physiological, containing allusions to a whole group of phenomena, which those who have begun meditaiton will recognise. similarly, a single word may be a mnemonic key to an entire line of philosophical argument. if the reader chooses, in short, he will find the entire mass of initiated wisdom between the

passed current coin with philosophy for centuries, and present my theory. i clearly foresee the one difficulty, and will discuss it in advance. if my conclusions on this point are not accepted, we may at once get back to our previous irritable agnosticism, and look for our messiah elsewhere. but if we can see together on this one point, i think things will go fairly smoothly afterwards. consider1 darkness! can we philosophically or actually regard as different the darkness produced by interference of light and that existing in the mere absence of light? is unity really identical with .9 recurring? do we not mean different things when we speak respectively of 2 sine 60 and of 3? charcoal and diamond are obviously different in the categories of colour, crystallisation, hardness, and so on; b

ALEISTER CROWLEY EQ I 1

n in class b. issued by order: d.d.s. 7= 4 premonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 16 liber librae svb figvra xxx o. learn first- oh thou who aspirest unto our ancient order- that equilibrium is the basis of the work. if thou thyself hast not a sure foundation, whereon wilt thou stand to direct the forces of nature? 1. know then, that as man is born into this world amidst the darkness of matter, and the strife of contending forces; so must his first endeavour be to seek the light through their reconciliation. 2. thou then, who hast trials and troubles, rejoice because of them, for in them is strength, and by their means is a pathway opened unto that light. 3. how should it be otherwise, o man, whose life is but a day in eternity, a drop in the ocean of time; how, were

to orkney once to pay the beetle his orisons. so, it is i that writhe with the twitch of the faery blood, and the wizard itch to attain a matter one may not utter rather than sink in the greasy splutter of britons munching their bread and butter; ailing boys and coarse-grained girls grown to sloppy women and brutal churls. so, i am off with staff in hand to the endless light of the nameless land. darkness spreads its sombre streams, blotting out the elfin dreams. i might haply be afraid, were it not the feather-maid leads me softly by the hand, whispers me to understand. now (when through the world of weeping light at last starrily creeping steals upon my babe-new sight, light- o light that is not light) on my mouth the lips of her like a stone on my sepulchre seal my speech with ecstasy

atia gay knocked at the flat. her virginal eyes still smiled; her purpose was yet deadlier than before. swanoff fenced with her awhile. then she began to tempt him "stay" he said "first you must keep your promise and enter the temple" strong in the trust of her black master, she agreed. the poet opened the little door, and closed it quickly after her, turning the key. as she passed into the utter darkness that hid behind curtains of black velvet, she caught one glimpse of the presiding god. 106 it was a skeleton that sat there, and blood stained all its bones. below it was the evil altar, a round table supported by an ebony figure of a negro standing upon his hands. upon the altar smouldered a sickening perfume, and the stench of the slain victims of the god defiled the air. it was a tiny

ere is an end of the matter. vi it is surely time that we began to question the validity of some of our data. so far our scepticism has not only knocked 120 to pieces our tower of thought, but rooted up the foundation-stone and ground it into finer and more poisonous powder than that into which moses ground the calf. these golden elohim! our calf-heads that brought us not out of egypt, but into a darkness deeper and more tangible than any darkness of the double empire of asar. hume put his little? to berkeley's god; buddha his? to the vedic atman- and neither hume nor buddha was baulked of his reward. ourselves may put? to our own? since we have found no! to put it to; and wouldn't it be jolly if our own second? suddenly straightened its back and threw its chest out and marched off as? sup

outside the church, 144 to save the bruised skins of the faiths they still held dear, were, for self- preservation, bound to clothe them in the tinsel of verbosity, in wild values and extravagant symbols and cyphers; the result being that chaos was heaped upon chaos, till at last all sense became cloaked in a truculent obscurantism. still, by him who has eyes will it be seen that through all this darkness there shone the glamour of a great and beautiful truth. little is it to be wondered then, in these present shallow intellectual days, that almost any one who has studied, or even heard of, the theories of any notorious nobody of the moment at once relegates to the museum or the waste-paper basket these theories and systems, which were once the very blood of the world, and which in truth a

ALEISTER CROWLEY EQ I 5

each day to meditating on thoughts of pity and of love. thus he increases the sankh ras in his mind that tend to make men loving and pitiful, and because "hatred ceaseth not by hatred at any time, hatred ceaseth by love alone" therefore do those evil sankh ras of his nature, those tendencies to anger and to cruelty, disappear before the rise of new good tendencies of live and of pit, even as the darkness of the night fades in the glory of the dawn. thus we see that one way- and the best way- of overcoming bad sankh ras is the systematic cultivation, by dint of meditation, of such qualities as are opposed to the evil tendencies we desire to eliminate; and in the central and practical feature of the instance adduced, the practice of definite meditation or mental concentration upon the good

r elements of the other three. in it is also the abode of the evil spirits, which are called "the shells" by the qabalah, qlipvth, qliphoth, material shells. the devils are also divided into ten classes, and have suitable habitations (see tables in "777) 81 the demons are the grossest and most deficient of all forms. their ten degrees answer to the decad of the sephiroth, but in inverse ratio, as darkness and impurity increase with the descent of each degree. the two first are nothing but absence of visible form and organisation. the third is the abode of darkness. next follow seven hells occupied by those demons which represent incarnate human vices, and those who have given themselves up to such vices in earth-life. their prince is samael, smal, the angel of poison and death. his wife is

is hb:taw, hb:samekh, hb:gemel, the paths of the middle pillar; no mere coincidence that 26, hb:heh hb:vau hb:heh hb:yod, is 1+ 6+ 9+ 10, the sephiroth of the middle pillar. but ought we not to have some supreme name for 489, their sum, the middle pillar perfect? yet the sepher sephiroth is silent (we find only 489= mshlm gmvl, the avenger. ed) again, 111 is aleph, the unity, but also apl, thick darkness, and asn, sudden death. this can only be interpreted as meaning the annihilation of the individual in the unity, and the darkness which is the threshold of the unity; in other words, one must be an expert in samadhi 90 before this simple gematria has any proper meaning. how, then, can it serve the student in his research? the uninitiated would expect life and light in the one; only by exp

the redeeming bull. by shape the swastika, and so the lightning "as the lightning lighteneth out of the east even unto the west, so shall be the coming of the son of man" an allusion to the descent of shiva upon shakti in samahdi. the roman a shows the same through the shape of the pentagram, which it imitates. asn, ruin, destruction, sudden death "scil, of the personality in samadhi. apl, thick darkness "cf" st john of the cross, who describes these phenomena in great detail. amo, the hindu aum or om. mhvll, mad- the destruction of reason by illumination. ovlh, a holocaust "cf" asn. pla, the hidden wonder, a title of kether. 114. dmo, a tear. the age of christian rosencreutz. 120. smk, samech, a prop. also mvsdi, basis, foundation. 120= 1 x 2 x 3 x 4 x 5, and is thus a synthesis of the p

ne in the search for truth, or the redemption of the soul, or the formulation of the rosy cross (i am supposing that the treader is sufficiently acquainted with the method of reading a name by its attributions to understand how, once a message is received, and accredited, it may be interpreted) thus if i ask "what is knowledge" and receive the answer "doth" i read it daleth the door, o matter, th darkness, by various columns of 777 (to choose the column is a matter of spiritual intuition. solvitur ambulando. but here i am only dealing with the "trying of the spirits, to know whether they be of god" suppose now that a vision purporting to proceed from god is granted to me. the angel declares his name. i add it up. it comes to 65. an excellent number! a blessed angel! not necessarily. suppos

ALEISTER CROWLEY EQ I 5

er goeth forth to judge the world. one light, let it become a thousand, and one sword ten thousand, that no man hide him from my father's eye in the day of judgment of my god. let the gods hide themselves: let the angels be troubled and flee away: for the eye of my father is open, and the book of the aeons is fallen. arise! arise! arise! let the light of the sight of time be extinguished: let the darkness cover all things: for my father goeth forth to seek a spouse to replace her who is fallen and defiled. seal the book with the seals of the stars concealed: for 3 the rivers have rushed together and the name hb:heh hb:vau hb:heh hb:yod is broken in a thousand pieces (against the cubic stone. tremble ye, o pillars of the universe, for eternity is in travail of a terrible child; she shall br

: for my father goeth forth to seek a spouse to replace her who is fallen and defiled. seal the book with the seals of the stars concealed: for 3 the rivers have rushed together and the name hb:heh hb:vau hb:heh hb:yod is broken in a thousand pieces (against the cubic stone. tremble ye, o pillars of the universe, for eternity is in travail of a terrible child; she shall bring forth an universe of darkness, whence shall leap forth a spark that shall put his father to flight. the obelisks are broken; the stars have rushed together: the light hath plunged into the abyss: the heavens are mixed with hell. my father shall not hear their noise: his ears are closed: his eyes are covered with the clouds of night. the end! the end! the end: for the eye of shiva he hath opened: the universe is naked

h without hope. and i heard the aethyr cry aloud "return! return! return! for the work is ended; and the book is shut; and let the glory be to god the blessed for ever in the aeons, amen" thus far is the voice of tex and no more. the cry of the twenty and ninth aire or aethyr, which is called rii the sky appears covered with stars of gold; the background is of green. but the impression is also of darkness. 6 an immense eagle-angel is before me. his wings seem to hide all the heaven. he cried aloud saying: the voice of the lord upon the waters: the terror of god upon mankind. the voice of the lord maketh the skies to tremble: the stars are troubled: the aires fall. the first voice speaketh and saith: cursed, cursed be the earth, for her iniquity is great. oh lord! let thy mercy be lost in t

ith blood: the black is kissed of the christ! return! return! it is a new chaos that thou findest here: chaos for thee: for us it is the skeleton of a new truth" i said: tell me this truth: for i have conjured ye by the mighty names of god, the which ye cannot but obey. the voice said: light is consumed as a child in the womb of its mother to develop itself anew. but pain and sorrow infinite, and darkness are invoked. for this child riseth up within his mother and doth crucify himself within her bosom. he extendeth his arms in the arms of his mother and the light becometh fivefold1. lux in luce, christus in cruce; deo duce sempiterno. and be the glory for ever and ever unto the most high god, amen! then i returned within my body, giving glory unto the lord of light and of the darkness. in

rot and mezla. scarlet lightning; his face is black, and his eyes white without any pupil or iris. the face is very terrible indeed to look upon. now in front of him is a wheel, with many spokes, and many tyres; it is like a fence in front of him. and he cries: o man, who art thou that wouldst penetrate the mystery? for it is hidden unto the end of time. and i answer him: time is not, save in the darkness of her womb by whom evil came. and now the wheel breaks away, and i see him as he is. his garment is black beneath the opal veils, but it is lined with white, and he has the shining belly of a fish, and enormous wings of black and white feathers, and innumerable little legs and claws like a centipede, and a long tail like a scorpion. the breasts are human, but they are all scored with blo

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not" use the new ritual, nor will i discuss the matter. an impromptu invocation of adonai. 7. closing formulae. to work, then! 11.15. the ceremony went well enough; the forces invoked came readily and visibly; thoth in particular as friendly as ever i fancy he takes this record as a compliment to him he's welcome to it, poor god! the l.v.x. came, too but not enough to pierce the awful shroud of darkness that by my folly i have woven for myself. so at the end i found myself on the floor, so like rodin's cruche cass e danaide girl as never was as i ought to have been in the beginning! well, one thing i got (again! that is, that when all is said and done, i am that i am, and all these thoughts of mine, angels and devils both, are only fleeting moods of me. the one true self of me is adonai

an, that is before the altar. there to expiate my folly in 88 attaching myself to all this great concourse of ideas that i have here recorded, instead of remaining fixed in the single stronghold of unity with myself. 11.54. and so this great day draws to its end. these are indeed the qliphoth, the qliphoth of kether, the thaumiel, twin giant heads that hate and tear each other. for the horror and darkness have been unbelievable; yet again, the light and brilliance have been almost insupportable. i was never so far, and never so near but the hour approaches. let me collect myself, and begin the new day in affirmation of my unity with my lord adonai!"the eighth day" 12.3. thus the eighth day, the second week, begins. i am in asana. for some reason or other, pranayama is quite easy. concentr

end to 3.30 or thereabouts; probably later; for, invoking adonai, he again got the beginnings of the light, and the "telephone-cross" voices very strongly. but this time he was fortunately able to concentrate on adonai with some fervour, and these things ceased to trouble. but the perfume and the vision came not, nor any full manifestation of the l.v.x. the secret light, the light that shineth in darkness. john st. john is again very sleepy. he will try and concentrate on adonai without doing pranayama much harder of course. it is a supreme effort to keep both eyes open together. 98 he must do his best. he does not wish to wake too thoroughly, either, lest afterward he oversleep himself, and miss his appointment with michael brenner to continue moulding siddhasana. 7.45. again i awake.[o

. thinks that they show an excited and unbalanced condition of john st. john's brain, though he is almost too cowed to express an opinion at all, even were the question, is grass green? every small snatch of sleep, without exception, in the last three or four days, has these images. the ideal condition seems likely to be perfect oblivion or (in the adept) is the tamo-guna, the power of elemental darkness, broken once and for ever, so that his sleep is vivid and rational as another man's waking; his waking another man's samadhi; his samadhi to which he ever strives at least this later view is suggested by the rosicrucian formula of reception: may thy mind be open unto the higher! may thy heart be the centre of light! may thy body be the temple of the rosy cross! and by the hindu statemen

or address and he held on his course, humbly, 103 not hopelessly, not fearfully, but with an abiding certainty that he would endure unto the end. and now? in this great magical retirement he has struck many rocks, sprung many leaks; the waters of the false sea foam over the bow, ride and carry the quarter is he perchance already wrecked, his hopeless plight concealed from him as yet by his own darkness? for, dazzled as he is by the blinding brilliance of this morning's spiritual sun, which yet he beheld but darkly, to him now even the light of earth seems dark. reason the rudder was long since unshipped; the power of his personality has broken down, yet under the tiny storm-sail of his will to adonai, the crazy bark holds way, steered by the oar of discipline yea, he holds his course

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, the soul that sees, the soul that slays! inhabit the untrodden ways; set! thou my god and i thy priest, thy temple hidden in the haze of deserts death to god or beast! thou who art both shalt foin and feast with me who am both, thy hate's co-heir, lord of the west and of the east- the scorpion's hole, the lion's lair! i kissed his mouth- sublime despair! our souls were one; our bodies met- yea! darkness cover everywhere the secret of the house of set! alys cusack. 204 the sphinx at gizeh 205 the sphinx at gizeh i saw the other day the sphinx's painted face. she had painted her face in order to ogle time. and he has spared no other painted face in all the world but hers. delilah was younger than she, and delilah is dust. time hath loved nothing but this worthless painted face. i do not ca

ther, or another to it; not two others, not to the whole, but only to that "one other" for the time being (let it appear as if it were for all time to the initiate, that "one other" is god and very god- the omega of his quest, and that "all others" are devils that would tempt and seduce him. thus it happens that until you become god, god himself is in reality the tempter, satan, and the prince of darkness, who, assuming the glittering robes of time and space, whispers in our ears "millions and millions and millions of eternities are as nothingness to me; then how canst thou, thou little mote dancing in the beam of mine eye, hope to span me" thus god at the outset comes to us and like the old witch in "cinderella" strews innumerable lentils before us to count- but begin! and soon you will f

ontinue to tempt you, that his temptations and his mocking words are better than no words at all. this only happens far far up the mountain slope, some say not so far from the summit; but take heed! for at this stage there is a great precipice, and those who look round for the hound may perchance stumble and fall- and the foot of that precipice is the valley from which they came. from here all is darkness, and there are no roads to guide the pilgrim, and the sleuth-hound can no more be seen because of the shadows of the night which obscure all things. and how can one write further about these matters? for those who have been so far and have returned, on account of the darkness saw nothing, therefore they have held their tongues. but there is an old parable which relates how the hound that

the order of a. a. born of an ancient family, but a few days after the fifty-sixth equinox before the equinox of the gods, he was reared and educated in the faith of christ as taught by one of the strictest sects of the many factions of the christian church, and scarcely had he learnt to lisp the simplest syllables of childhood than his martyrdom began. from infancy he struggled through the chill darkness of his surroundings into boyhood, and as he grew and throve, so did the iniquity of that unnatural treatment which with lavish and cruel hand was squandered on him. then youth came, and with it god's name had grown to be a curse, and the form of jesus stood forth in the gloom of golgotha, a chill and hideous horror which vampire-like had sucked dry the joy of his boyhood; when suddenly on

lame and smoke from the tripod of life, casting before the veiled and awful image of the unknown the arrows of his reason, and diligently seeking both omen and sign in the dusty volumes of the past, and in the ancient wisdom of long-forgotten days. deeply read in poetry, philosophy and science, gifted beyond the common lot, and already a poet of brilliant promise; he suddenly hurries from out the darkness like a wild prophetic star, and overturning the desks and the stools of the schoolmen, and casting their pedagogic papilla from his lips, escapes from the stuffy cloisters of mildewed learning, and the colleges of dialectic dogmatics, and seeks, what as yet he cannot find in the freedom which in his youthful ardour appears to him to live but a furlong or two beyond the spires and gables o

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rted form. i was also aware of the prime agony of meditation, the "dryness<apophis in the mystic regenerative process isis apophis osiris i a o; or the black dragon in the alchemical translation from the first matter of the work into the elixir (as molinos calls it) which hardens and sterilises the soul. the very practice which should flood it with light leads only to a darkness more terrible than death, a despair and disgust which only too often lead to abandonment, when in truth they should encourage, for that- as the oracles affirm- it is darkest before the dawn. meditation therefore annoyed me, as tightening and constricting the soul. i began to ask myself if the "dryness" was an essential part of the process. if by some means i could shake its catafalque of

yet the consciousness is so vivid, so intense, so certain, that logic is condemned unflinchingly as puerile. the best escape for the logician is to argue that the three assertions are closely consecutive, so closely that mind thinks them one; just as the two points of a pair of compasses pressed upon certain parts of the body are felt as one point only. while the mystic will mutter some esoteric darkness about the true interpretation of the doctrine of the trinity. i think one should add that these results of my introspection are almost certainly due to my own training in philosophy and magic, and that nothing but the intensification of the introspective faculty is due to the hashish. probably, too, this effect (alpha) would be suppressed or unnoticed in a subject who had never developed

ing whatever to do with it. all this time he has been walking round the circumference of a wheel, cheerfully singing "nearer, my god, to thee; nearer to thee" while his god is in the centre. he has done the medicine-man trick, and wasted a lot of maidens in the hope of making rain. so- one must suppose, for here i reach a point where, as mr. waite jeers, we are driven to take refuge in portentous darkness and irretrievable mystery (because we don't know anything about it- he sits down and contemplates the three characteristics. this will presumably be very difficult to do because he is probably (for all the "grace of the lord shiva" business) an expert in the vin n anam trances, and having thus created an eternal universe and an even more eternal absence of universe, both of which, too, ar

i had certainly killed a lady; i was doing my best, with the aid of her stolen cloak, to kill a servant of the house; i contemplated an abduction. best kill him silently, and be gone "but when and how had jean pulled open the iron gates and retreated into the street "it mattered little, though certainly it left an uneasy sense of bewilderment; what mattered was that here we were fighting in semi- darkness- the dawn was not fairly lifted- for life and death"'ten thousand crowns, monsieur jean' i cried 'and my service- i gave him my style 'i see you can be a faithful servant"'faithful to death' he retorted, and i was sorry to have to kill him "we fenced grimly on"'but' i urged 'your mistress is dead. your duty is to her child, and i am her child's "he looked up from my eyes 'an omen' he crie

ice- i gave him my style 'i see you can be a faithful servant"'faithful to death' he retorted, and i was sorry to have to kill him "we fenced grimly on"'but' i urged 'your mistress is dead. your duty is to her child, and i am her child's "he looked up from my eyes 'an omen' he cried, pointing to the great statue of st. michael trampling satan, 121 for we had come fighting to the place st. michel 'darkness yields to light; i am your servant, sir' he dropped on one knee, and tendered the hilt of his sword "but as i put out my hand to take it (guarded against attack, i boast me, but not against the extraordinary trick which followed) he suddenly snatched at the ermine, which lay loosely on my left arm, and, leaving me with sword and dagger, fled with a shriek of laughter across the place st

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of art goes first, holding in his left the magic candle, and in his right the sword of art, with which latter he traces in the air the outer limits of the magic circle. all circumambulate thrice. he then, standing at east and facing east, says: holy art thou, lord of the universe! holy art thou, whom nature hath not formed! holy art thou, the vast and the mighty one! lord of the light and of the darkness "chief magus of art" magus of the fires, i command you to perform at the four quarters of the universe the invocation of the 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 beco

ne abode in the silence, unutterable wisdom, all-light, all-power. thoth, hermes, mercury, odin, by whatever name i call thee, thou art still un-named and nameless for eternity! come thou forth, i say, and aid and guard me in this work of art. 177 thou, star of the east that didst conduct the magi. thou art the same, all present in heaven and in hell. thou that vibratest betwixt the light and the darkness rising, descending, changing for ever, yet for ever the same! the sun is thy father! thy mother the moon! the wind hath borne thee in its bosom: and earth hath ever nourished the changeless godhead of thy youth. come thou forth i say, come thou forth, and make all spirits subject unto me! so that every spirit of the firmament, and of the ether of the earth, and under the earth, on dry lan

nto me [she binds a black cord thrice round the sigil of the spirit and veils it in black silk, saying] hear me, ye lords of truth in the hall of themis, hear ye my words, for i am made as ye! i now purpose with the divine aid, to call forth this day and hour the spirit of mercury, taphthartharath, whose magical sigil i now bind with this triple cord of bondage, and shroud in the black concealing darkness and in death! even as i knot about this sigil the triple cord of bondage, so let the magic power of my will and words penetrate unto him, and bind him that he cannot move; but is presently forced by the mastery and the majesty of the rites of power to manifest here before us without this circle of art, in the magical triangle which i have provided for his apparition. and even as i shroud

e us in no wise_ lest [take up the veiled sigil and strike it thrice with the blade of the magic sword, then hold it in the left aloft in the air, at the same time stamping thrice with the right foot. assistant magus now takes sigil and places it in the north: s.s.d.d. returns to her seat, takes lotus wand (or ibis sceptre) and says] the voice of the exorcist said unto me, let me shroud myself in darkness, peradventure thus may i manifest in light. i am an only being in an abyss of darkness, from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered unto my soul "creature of mercury, who art called taphthartharath! the light shineth in thy darkness, but thy darkness comprehendeth it not" let the mystic circumambulation take place in the

, peradventure thus may i manifest in light. i am an only being in an abyss of darkness, from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered unto my soul "creature of mercury, who art called taphthartharath! the light shineth in thy darkness, but thy darkness comprehendeth it not" let the mystic circumambulation take place in the path of darkness, with the magic light of occult science to guide our way [i.a. takes up sigil in left and candle in right. starting at north they circumambulate once. s.s.d.d. rises, and passes round the temple before them, halting at the gate of the west. sigil bared by i.a, purified and consecrated: s.s.d.d, as hiereus, assuming the mask of the spirit, strikes the sigil (now partly bared "once" with th

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truth created the heaven and the earth "zetetes "the life that is within and the life that is without, are not these the heaven and the earth that the truth created" whether the author intends to weave into his interpretation the doctrines of the qabalah we are not certain, but time after time we came across curious allusions. thus on p. 3 "within myself when the truth divided the light from the darkness wisdom arose "and i knew that every atom of our great mother giveth light to other atoms. p. 4 "the truth in man is the light of the world. thus we have known from the beginning, and we shall know it unto the end. and the mother gave unto man her breasts. and man guided by the light within him did eat and was glad" p. 6 "the tree of life belongeth unto the father, it groweth in the mother

m arose "and i knew that every atom of our great mother giveth light to other atoms. p. 4 "the truth in man is the light of the world. thus we have known from the beginning, and we shall know it unto the end. and the mother gave unto man her breasts. and man guided by the light within him did eat and was glad" p. 6 "the tree of life belongeth unto the father, it groweth in the mother, but because darkness is still in man he may not eat thereof, but the truth of the father that is within man, that truth may eat and live" the philosophy of this little book shows that darkness alone is not evil, and that neither is light good. both are beyond: but the mingling twilight begets the illusion of duality, the goodness and wickedness of things external. it is a little volume which one who reads wil

thou rapturous garden of flowers! yea, as i gather thee, my harvest is but as a drop of due shimmering in the golden cup of the crocus. 3. o thou throbbing music of life and death, thou rhythmic harmony of the world! yea, as i listen to the echo of thy voice, my rapture is but as the whisper of the wings of a butterfly. 4. o thou burning tempest of blinding sand, thou whirlwind from the depths of darkness! yea, as i struggle through thee, through thee, my strength is but as a dove's down floating forth on the purple nipples of the storm. 5. o thou crown d giant among great giants, thou crimson-sworded soldier of war! yea, as i battle with thee, thou masterest me as a lion that slayeth a babe that is cradled in lilies. 10 6. o thou shadowy vista of darkness, thou cryptic book of the fir-cla

sfigured dream of blinding light, thou beatitude of wonderment! yea, as i behold thee, mine understanding is but as the glimpse of a rainbow through a storm of blinding snow. 10. o thou steel-girdered mountain of mountains, thou crested summit of majesty! yea, as i climb thy grandeur, i find i have but surmounted one mote of dust floating in a beam of thy glory. 11. o thou empress of light and of darkness, thou pourer-forth of the stars of night! yea, as i gaze upon thy countenance, mine eyes are as the eyes of a blind man smitten by a torch of burning fire. 12. o thou crimson gladness of the midnight, thou flamingo north of brooding light! yea, as i rise up before thee, my joy is but as a raindrop smitten through by an arrow of the western sun. 13. o thou golden crown of the universe, tho

glory, and glory upon glory, everlastingly. amen, and amen, and amen. 15 the chapter known as gemini the twelvefold conjuration of god and the unity thereof i adore thee by the twelve conjurations and by the unity thereof. 1. o thou consuming eye of everlasting light set as a pear betwixt the lids of night and day; i swear to thee by the formless void of the abyss, to lap the galaxies of night in darkness, and blow the meteors like bubbles into the frothing jaws of the sun. 2. o thou ten-footed soldier of blue ocean, whose castle is built upon the sands of life and death; i swear to thee by the glittering blades of the waters, to cleave my way within thine armed hermitage, and brood as an eyeless corpse beneath the coffin-lid of the mighty sea. 3. o thou incandescent ocean of molten stars

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eople present were ignorant of my nature and of the superiority that i had over them, and then with the pleasure of thinking that my companion never suspected for a moment with what strange feelings i was filled, i clasped the reward of my dissimulation, and my extraordinary pleasure was a veritable secret "besides, i had scarcely entered the box when my eyes had been struck with an impression of darkness which seemed to me to have some relationship with the idea of cold; it is, however, possible that these two ideas had lent each other strength. you know that hashish always invokes magnificences of light, splendours of colour, cascades of liquid gold; all light is sympathetic to it, both that which streams in sheets and that which hangs like spangles to points and roughnesses; the candela

profound, that those who return from the fight but lightly wounded appear to me like heroes escaped from the cave of a multiform proteus, or like orpheus, conquerors of hell. you may take, if you will, this form of language for an exaggerated metaphor, but for my part i will affirm that these exciting poisons seem to me not only one of the most terrible and the most sure means which the spirit of darkness uses to enlist and enslave wretched humanity, but even one of the most perfect of his avatars. this time, to shorten my task and make my analysis the clearer, instead of collecting scattered anecdotes i will dress a single puppet in a mass of observation. i must, then, invent a soul to suit my purpose. in his "confessions" de quincey rightly states that opium, instead of sending man to sl

in to any one, one may guess what may happen to the localised sentimentality applied to a 101 beloved person who plays, or has played, an important part in the moral life of the reveller. worship, adoration, prayer, dreams of happiness, dart forth and spring up with the ambitious energy and brilliance of a rocket. like the powder and colouring-matter of the firework, they dazzle and vanish in the darkness. there is no sort of sentimental combination to which the subtle love of a hashish-slave may not lend itself. the desire to protect, a sentiment of ardent and devoted paternity, may mingle themselves with a guilty sensuality which hashish will always know how to excuse and to absolve. it goes further still. i suppose that, past errors having left bitter traces in the soul, a husband or a

has stood still upon gibeon and the moon in the valley of ajalon, and the stars of heaven have fallen unto the earth, even as a fig-tree casteth her untimely figs, when she is shaken by a mighty wind. what are suns, and moons, and stars, but the ideas of dreaming children cradled in the abyss of a drowsy understanding? to the blind worm, the sun is as the fluttering of warm wings in the outer 137 darkness, and the stars are not; to the savage, as welcome ball of fire, and the glittering eyes of the beasts of night: to us, as spheres of earth's familiar elements and many hundred million miles away. and to the man of ten thousand years hence_ who knows! and to him a hundred million years after that_ who cares! senses may come and go, and the five may become ten, and the ten twenty, so that t

een your lips; and, seeing and understanding, space will melt as a bead of sweat upon your brow and vanish! dare to will and will to know, and you will become as great as, and even greater than, apollonius, flamel or lully; and then know to keep silence, lest like lucifer you fall, and the brilliance of your knowledge blind the eyes of the owls that are men; and from a great light, spring a great darkness; and the image survive and the imagination vanish, and idols replace the gods, and churches of brick and stone the mysteries of the forests and the mountains, and the rapture which girds the hearts of men like a circle of pure emerald light. the great seeming miracles of life pass by unheeded. birth and generation are but the sorry jests of fools; yet not the wisest knows how a blade of g

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was no whit greater or less than that resulting from the acts of worship in an operation of ceremonial magic, that dh ran and the mantra yoga were in effect none other than a paraphrase of the sacred magic and the acts of invocation; and ultimately that the while system of eastern yoga was but a synonym of western mysticism. starting from the root, he had by now crept sufficiently far through the darkness of the black earth to predict a great tree above, and to prophecy concerning a kingdom of light and loveliness; and, as a worm will detect its approach to the earth surface by the warmth of the mould, so did he detect by a sense, new and unknown to him, a world as different from the world he lived in as the world of awakenment differs from the world of dreams. further, did he grow to unde

ong all the variable phenomena of hasheesh, this alone stands unvarying. the use of it directly after any other stimulus will produce consequences as appalling. i extinguished my light. to say this may seem trivial, but it is as important a matter as any which it is possible to notice. the most direful suggestions of the bottomless pit may flow in upon thehasheesh eater through the very medium of darkness. the blowing out of a candle can set an unfathomed barathrum wide agape beneath the flower-wreathed table of his feast, and convert his palace of sorcery into a golgotha. light is a necessity to him, even when sleeping; it must tinge his visions, or they assume a hue as sombre as the banks of styx. it was an awaking, which, for torture, had no parallel in all the stupendous domain of slee

earer grew the ceiling- i fell into the fearful embrace of death. i was pen, i was stifled in the breathless niche, which was all of space still left to me. the stony eyes stared up into my own, and again the maddening peal of fiendish laughter rang close beside my ear. now i was touched on all sides by the walls of the terrible press; there came a heavy crush, and i felt all sense blotted out in darkness. i awoke at last; the corpse was gone, but i had taken his 255 place upon the bier. in the same attitude which he had kept i lay motionless, conscious, although in darkness, that i wore upon my face the counterpart of his look of agony. the room had grown into a gigantic hall, whose roof was framed of iron arches; the pavement, the walls, the cornice were all of iron. the spiritual essenc

the fantasia, and profess to be able to lead them constantly in pleasant paths of hallucination. if indeed they possess this power, the delirium which they control must be a far more ductile state than any i have witnessed occurring under the influence of hasheesh at its height. in the present instance i found all suggestion powerless. the inner actuality of the visions and the terror of external darkness both defeated me. and now, in the midst of the darkness, there suddenly stood a wheel like that of a lottery, surrounded by one luminous spot, which illustrated all its movements. it began slowly to revolve; its rapidity grew frightful, and out of its opening flew symbols which indicated to him, in regular succession, every minutest act of his past life: from his first unfilial disobedien

of physical "bien- tre" of wondrous languor. ay, but a few minutes later, the sun and moon and stars had lost their beauty for her. there were two large cavities under her eye- lids. the force within the nutshells had drawn the eyes out of them. the man ran away, carrying a treasured little box, and no more was ever heard of him in those parts. iv "what boots it to tell of the long, awful days of darkness through which poor little ljubov lived before she grew accustomed to her blindness? i am not a medical philosopher; i like home and comfort far too much. if i journey, i must needs travel in state,and my staff includes both a medial 298 man and a philosopher. therefore, what need is there for me to think, to fathom the depths of childish or human sorrow, to send my brains into a tiring pr

ALEISTER CROWLEY EQUINOX EQ I 4 3

mathers. new and cheaper edition. demy 8vo. 7"s" 6"d. net" the bible, which has been probably more misconstrued than any other book ever written, contains numberless obscure and mysterious passages which are utterly unintelligible without some key wherewith to unlock their meaning "that key is given in thekabbalah" lucifer: a theosophical magazine, intended to bring to light the hidden things of darkness. edited by h. p. blavatsky, mabel collins, and annie besant. vols. i to xvii inclusive. scarce set, 1877 to 1896. with symbolical bookplates of e. d. bacon. 17 vols. 8vo, half calf "net "7 15"s" book of the sacred magic (the) of abra-melin the mage, as delivered by abraham the jew unto his son lamech, a.d. 1458. translated from the original hebrew into french, and now rendered into englis

ts, and then, all of a sudden, he will reduce his readers to hysterics with some surprisingly quaint conceit. i was unlucky to begin reading him at breakfast and i was moved to so much laughter that i watered my bread with my tears and barely escaped a convulsion "the times "the light wherein he writes is the .v.x, of that which, first mastering and then transcending the reason, illumines all the darkness cause by the interference of the opposite waves of thought. it is one of the most suggestive definitions of konx- the lvx of the brethren of the rosy cross- that it transcends all the possible pairs of opposites. nor does this sound nonsensical to those who are acquainted with that lvx. but to those who do not it must remain as obscure and ridiculous as spherical trigonometry to the inhab

ALEISTER CROWLEY EQUINOX EQ I 4

without asking the advice or approval of his adeptus minor. let the dominus liminis keep it when consecrated in the secret chamber of art. this then is that which is written "bring furnished with complete armour and armed, he is similar to the goddess" and again "i am armed, i am armed" 19 i.nsit n.aturae r.egina i.sis (obtained in invocation, june 9-10, 1910 o.s) all the hot summer i lay in the darkness, calling on the winds to pass by me and slay me, slay me with light in the heat of the summer; but the winds had no answer for one who was fallen asleep by the wayside, with no lyre to charm them, no voice of the lyre, and no song to charm them. late as i lay there asleep by the wayside, i heard a voice call to me, low in the silence, there in the darkness the summer called to me "thou wh

. lay thine head on the earth and slumber on her bosom: time and the gods shall pass darkling before thee" there in the silence i lay, and i heeded the slow voice that called me, the grave hand that beckoned, that beckoned me on through the hall of the silence. there in the silence there was a green goddess, folden her wings, and her hands dumbly folden, laying in her lay, as though asleep in the darkness. then did i hail her "o mother, my mother, syren of the silence, dumb voice of the darkness, 21 how shall i have speech of thee, who know not thy speaking? how shall i behold thee, who art hidden in the darkness? lo! i bend mine eyes before thee, and no sign dost thou vouchsafe me; i whisper love-words before thee, and i know not if thou hear me, thou who art the darling of the night and

rgets the world, and rushes to sleep upon them" 22 and still there was silence, and the voice of the world swept by me, making in mine ears the noise of tumbling waters; but two voices i heard, and they spake one to the other "who stands with downcast eyes in the temple of our lady" and the answer "a wanderer from the world who hath sought the halls of silence; yet knoweth he not the bride of the darkness, her of the sable wings, and eyes of terrible blindness that see through the worlds and find nothing and nothing, who would smite the worlds to peace, save that so she would perish, and cannot, for that she is a goddess silent and immortal, utterly immortal in the gods' eternal darkness" and the first voice cried "oh, that we might perish, and become as pearls of blackness on the breast o

indness that see through the worlds and find nothing and nothing, who would smite the worlds to peace, save that so she would perish, and cannot, for that she is a goddess silent and immortal, utterly immortal in the gods' eternal darkness" and the first voice cried "oh, that we might perish, and become as pearls of blackness on the breast of the silence, lending the waste places of the world our darkness, that the vision might burst in the brain of the seer, and we be formed anew, and reborn in the light world" but the other voice was silent, and the noise of waters swept me back into the world, and i lay asleep on a hill-side. bearing for evermore the heart of a goddess, and the brain of a man, and the wings of the morning clipped by the shears of the silence; so must i wander lonely, no

he brain of the seer, and we be formed anew, and reborn in the light world" but the other voice was silent, and the noise of waters swept me back into the world, and i lay asleep on a hill-side. bearing for evermore the heart of a goddess, and the brain of a man, and the wings of the morning clipped by the shears of the silence; so must i wander lonely, nor know of the light till i enter into the darkness. omnia vincam. 23 how to keep fit, by c.t.schofield, m.d. w. rider and sons. 1"s" net. there is a deal of sound sense in this little manual. the author castigates faddists, though to my mind not severely enough. however, i suppose that in this mealy-mouthed age the truth is not printable. it is a little amusing, though, to see how he tries to make his commonsense fit into christianity. it

ALEISTER CROWLEY EQUINOX EQ I 6 2

. a, and bro. c. respectively. bro c. e. is disguised as an ordinary member of the garrison" 3 the rite of saturn part i brother capricornus "enters and turns off blue light. red lamps are brought in by" brother capricornus "and the" leader of the chorus "first the temple is lighted by two red lamps" probationers "chant the capricornus and aquarius sections from" 963 "while others wait without in darkness. red lights are then hidden within veil" brother capricornus "turns on the blue light "the temple being in darkness, and the assistants seated, let" brother capricornus "arise from his throne, and knock thrice with his spear- butt upon the floor" magister templi "in the shrine, with" mater coeli. capricornus. procul, o procul este profani["he performs the banishing ritual of the pentagram

like a flame, a flame encharmed to fire the pyramid heaven-spanned wherein dead pharaoh sits and stares, swathed in the wrappings of the tomb, with eyes whose horror flits and flares like corpse-lights glimmering in the gloom till all's a blaze, one roar of flame, death universal, locked and linked- aha! one names the awful name- the twin red planets are extinct["a pause["the lamp burns out, and darkness covers all [leader of the chorus "secretly removes hell-broth vase" 9 part ii "the temple in darkness" magister templi. 1< brother aquarius, what is the time? aquarius. midnight. magister templi. 1. brother capricornus, what is the place? capricornus. the fortress that is upon the frontier of the abys

e rises and looks into every eye. when he comes to" bro. capricornus emissarius "he hales him forth by the hair, before the altar, and plunges his spear into him. he completes inspection. returns and bows to" magister templi] master, justice has been executed upon the traitor. only the faithful remain. magister templi. so perish all traitors [capricornus "extinguishes light["a pause" 11 part iii "darkness" aquarius["comes forward and kneels to" magister templi] master, we beseech thee to permit the ceremony to proceed. magister templi. there was no crackling in the dried leaves [capricornus "joins" aquarius "kneeling" aquarius "and" capricornus. master, we beseech thee to permit the ceremony to proceed. magister templi. there was no heart in the black lamb["all" probationers "join" aquariu

empty shrine" bro. capricornus emissarius "must have well dissimulated himself so that he is not discovered" magister templi "draws veil again" capricornus "puts out light] magister templi. alas! there is no god["returns to his throne. all move confusedly about wailing aloud] magister templi. 1. silence["all resume seats" behold, i declared it unto you and ye believed me not["a pause" 14 part iv "darkness" aquarius. in truth, master, the ceremony cannot proceed. there is no god in the shrine. magister templi. brother aquarius, let search be made. aquarius. brother capricornus, let search be made["light on [capricornus "enters veil and walks up and down. he returns["lights off" brother capricornus, what do you find? capricornus. master, there is nothing but a little pile of dust. aquarius

ath, joy, sorrow, age and youth are phantoms of a further truth. beyond the splendour of the world, false glittering of the gold, a serpent is in slumber curled in wisdom's sacred cold. life is the flaming of that flame. death is the naming of that name, the forehead of the snake is bright with one immortal star, lighting her coils with living light to where the nenuphar sleeps for her couch. all darkness dreams the thing that is not, only seems. that star upon the serpent's head is called the soul of man. that light in shadows subtly shed the glamour of life's plan. 32 the sea whereon that lotus grows is thought's abyss of tears and woes. leave sirenusa! even greece forget! they are not there! by worship cometh not the peace, the silence not by prayer. leave the illusions, life and time a

ALEISTER CROWLEY EQUINOX EQ I 6

give you that of which earth and its joys are but as shadows. 14. they flee away, but my joy abideth even unto the end. 15. i have hidden myself beneath a mask: i am a black and terrible god. 16. with courage conquering fear shall ye approach me: ye shall lay down your heads upon mine altar, expecting the sweep of the sword. 17. but the first kiss of love shall be radiant on your lips; and all my darkness and terror shall turn to light and joy. 18. only those who fear shall fail. those who have bent their backs to the yoke of slavery until they can no longer stand upright; them will i despise. 19. but you who have defied the law; you who have conquered by subtlety or force; you will i take unto me, even i will take you unto me. 20. i ask you to sacrifice nothing at mine altar; i am the god

, waves of dew, flames of the hair of the great goddess, flowers of the roses that are about her neck, amen! 38. therefore lift up thyself as i am lifted up. hold thyself in as i am master to accomplish. at the end, be the end far distant as the stars that lie in the navel of nuit, do thou slay thyself as i at the end am slain, in the death that is life, in the peace that is mother of war, in the darkness that holds light in his hand as a harlot that plucks a jewel from her nostrils. 39. so therefore the beginning is delight, and the end is delight, and delight is in the midst, even as the indus is 38 water in the cavern of the glacier, and water among the greater hills and the lesser hills and through the ramparts of the hills and through the plains, and water at the mouth thereof when it

mighty swimmer and a dexterous. so with a mighty effort my comrade put forth all his strength, and we gained upon this one, and greeted him. thereupon he (and he was a goodly man, and fair) did most heartily welcome me as a fellow-traveller to that house, and confirmed me in my belief that the ark did indeed hold the secret of the way thereto. and as for the guide that might convey us through the darkness and the tumult of the stream, he spoke (something darkly) of one appointed, and more clearly that he was aware of divers marks upon the way; for, said he, to them that view it from above this trackless waste of water is mapped out and charted with a perfect science. behold! quoth he. and at that moment was there a glimmer just before me of a white shining triangle, and what was most stran

ade, when he cried out piteously that he feared earthquake, and asked me for my aid. so with a heart both heavy and light i abandoned my shallop and the dreadful labour of its fashioning, and came back to him. then came earthquake as he had foreseen; and he and the boats also were swallowed up. in the tidal wave of the earthquake i was borne far away, even from the fair man my brother; and in the darkness he was lost to me. i knew not even whether he had perished. but fashioning a raft from the loose planks of the wreckage, i made shift to paddle. the ark was invisible, and i had no more memory thereof, so turned away was i and absorbed in the bright signs upon the way. and now my raft was like to sink, and my arms were exceeding weary, when a voice sounded but a little above me "enter the

dark man my brother. 60 him i greeted most gladly, and told him of the earthquake. whereat he sighed heavily. brother, quoth i, canst thou now tell me thy name? but he only answered me "it is a pity" and with that i returned to my task, and he guided me therein with his counsel and example. yet in the ark the gloom is fierce; the river without is but twilight, wherein shadows are free; within is darkness itself, and the essence and quintessence of darkness. in this terrific silence i abode for very long; then for an instant that seemed longer than many lives the sun of heaven broke in and smote mine eye, so that i fell backward nigh fainting. but he bade me be of good cheer and return to the task. i obeyed; and behold! again the sun, and behind the sun a glimpse of one appointed equally t

ALEXANDRIAN BOOK OF SHADOWS OCCULT

ts to explain it. other published sources include: m the grimoire of lady sheba m janet and stewart farrar's eight sabbats for witches l great god cernunnos invocation hps and hp turn to salute altar with the horned god's salute as hp says: hp: great god cernunnos, return to earth again! come at my call and show thyself to men. shepherd of goats, upon the wild hill's way, lead thy lost flock from darkness into day. forgotten are the ways of sleep and night- men seek for them whose eyes have lost the light. open the door, the door which hath no key, the door of dreams, whereby men come to thee. o mighty stag, o answer to me! hps& hp say: both: akhera goiti- akhera beiti (lowering their hands) notes l published sources include janet and stewart farrar's eight sabbats for witches the farrars

. m m grimoire of lady sheba (this is her version) l besom chant besom, besom long and lithe made from ash and willow withe tied with thongs of willow bark in running stream at moonset dark. with a pentagram indighted as the ritual fire is lighted; sweep ye circle, deosil, sweep out evil, sweep out ill, make the round of the ground where we do the lady's will. besom, besom, lady's broom sweep out darkness, sweep out doom rid ye lady's hallowed ground of demons, imps and hell's red hound; then set ye down on her green earth by running stream or mistress' hearth 'till called once more on sabbath night to cleans once more the dancing site. notes i understand that this chant was written by lady tamara of the wcc (however, i have no evidence for this except hearsay, and the fact that the wcc ap

y kiss her upon the cheek; as they pass the hp, he hands each one a candle which is lit from the balefire. coveners dance slowly deosil as the hp calls: hp: queen of the moon, queen of the sun, queen of the heavens, queen of the stars, queen of the waters, queen of the earth, bring to us the child of promise! it is the great mother who gives birth to him; it is the lord of life who is born again. darkness and tears are set aside when the sun shall come up early. golden sun of hill and mountain, illumine the land, illumine the world, illumine the seas, illumine the rivers, sorrows be laid, joy to the world! blessed be the great goddess, without beginning, without ending, everlasting to eternity. io evoe! heh! blessed be! all raise their tapers high and repeat twice the last line. hps joins

nd then stands before the cauldron, wand upraised. hp stands in north behind the altar; coven is in a circle, facing inwards, alternately man and woman. hps says: hps: great one of heaven, power of the sun, we invoke thee in thy ancient names- michael, balin, arthur, lugh, herne; come again as of old into this thy land. lift up thy shining spear of light to protect us. put to flight the powers of darkness. give us fair woodlands and green fields, blooming orchards and ripening corn. bring us to stand upon thy hill of vision, and show us the lovely realms of the gods. hps traces an invoking pentagram upon the hp with her wand. he comes desoil about the altar picking up his own wand and the scourge. he plunges the wand into the cauldron and holds it up, saying: hp: the spear to the cauldron

an or woman and woman should never attempt these practices together, and may all the curses of the mighty ones be on any who make such an attempt. remember, the circle properly constructed is ever necessary to prevent the power released being dissipated; it is also a barrier against any disturbing or mischievious forces; for to obtain good results you must be free from all disturbances. remember, darkness, points of light gleaming amid the surrounding dark, incense and the steady passes by a white arm, are not as stage effects but rather they are mechanical instruments which serve to start the suggestion which later unlocks the knowledge that it is possible to obtain the divine ecstacy, and so attain to knowledge and communication with the divine goddess. when once you have attained this

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

our questions, though we have not as yet discovered the solutions to our problems, though no panacea lies ready to our hand whereby we can remedy the world's ills, yet the very fact that we can define them, that we can point in the direction in which mystery lies, and that the light of science, of religions, and of philosophy, has been shed upon vast tracts which were earlier considered lands of darkness, is a guarantee of success in the future. we know so much more than was the case five hundred years ago, save in a few circles of wise men and mystics; we have discovered so many laws of nature, even though as yet we cannot apply them; and the knowledge of "things as they are (and i choose these words very deliberately) has made immense strides. nevertheless, the mystery land still remain

e three standpoints the frankly materialistic, the purely supernatural, and the idealistic you have the three main lines of thought which have been put forward as explanatory- 4- the consciousness of the atom copyright 1998 lucis trust of the cosmic process; all of them are partial truths, yet none of them is complete without the others; all of them, when followed alone, lead into byways and into darkness, and leave the central mystery still unsolved. when synthesised, when brought together and blended, and when unified, they embody, perhaps (i offer this simply as a suggestion) just as much of the evolutionary truth as it is possible for the human mind to grasp at the present stage of evolution. we are dealing with large problems, and tampering, perhaps, with high and lofty things; we are

something which is latent within that world itself, that lies hidden at the heart of the atom of chemistry, within the heart of man himself, within the planet, and within the solar system. it is that something which drives all on toward the goal, and is the force which is gradually bringing order out of chaos; ultimate perfection out of temporary imperfection; good out of seeming evil; and out of darkness and disaster that which we shall some day recognise as beautiful, right, and true. it is all that we have visioned and conceived of in our highest and best moments. evolution has also been defined as "cyclic development" and this definition brings me to a thought which i am very anxious that we should thoroughly grasp. nature repeats continuously until certain definite ends have been reac

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

to the watching teachers of the race that we are ready for a fresh revelation. we must resign ourselves to the fact that the only way in which we can find the clue to the mystery of the rays, systems, and hierarchies, lies in the study of the law of correspondences or analogy. it is the one thread by which we can find our way through the labyrinth, and the one ray of light that shines through the darkness of the surrounding ignorance. h. p. blavatsky, in "the secret doctrine" has told us so, but as yet very little has been done by students to avail themselves of that clue. in the study of this law we need to remember that the correspondence lies in its essence, and not in the exoteric working out of detail as we think we see it from our present standpoint. the factor of time leads us astra

ocess in man and his work upon the attainment of perfection. let us therefore seek for the truth as a fact in our own consciousness. every religious faith holds out the promise that those who seek with earnestness shall find that which they are seeking; let us, therefore, seek. if by our search we find that all these statements are but visionary dreams, and profit not at all, leading us only into darkness, time will nevertheless not have been lost, for we shall have ascertained where not to look. if by our search, on the other hand, corroboration comes little by little, and the light shines ever more clearly, let us persist until that day dawns when the light which shineth in darkness will have illuminated the heart and brain, and the seeker will awaken to the realisation that the whole tr

oncerned with it. 3. it was also decided to make the line of demarcation between the two forces of matter and spirit clearly defined; the inherent duality of all manifestation was emphasised, with the aim in view of teaching men who want to liberate themselves from the limitations of the fourth, or human kingdom, and thus pass on into the fifth, or spiritual. the problem of good or evil, light or darkness, right or wrong, was enunciated solely for the benefit of humanity, and to enable men to cast off the fetters which imprisoned spirit, and thus achieve spiritual freedom. this problem exists not in the kingdoms below man, nor for those who transcend the human. man has to learn through experience and pain the fact of the duality of all existence. having thus learnt, he chooses that which c

e quality of humanity, to enable him, through the balancing of the pairs of opposites, to reach his goal, and to find his way back to the source from whence he came. this decision led to that great struggle which distinguished the atlantean civilization, and which culminated in the destruction called the flood, referred to in all the scriptures of the world. the forces of light, and the forces of darkness, were arrayed against each other, and this for the helping of humanity. the struggle still persists, and the world war through which we have just- 22- initiation, human and solar copyright 1998 lucis trust passed was a recrudescence of it. on every side in that world war two groups were to be found, those who fought for an ideal as they saw it, for the highest that they knew, and those wh

m at the first initiation. this secret likewise puts him in touch with certain of the builders on the physical plane that is, on the etheric levels and he can then produce physical plane phenomena should he deem it wise. this he seldom does, as the results gained thereby are practically unimportant and he wastes not energy in this manner. the workers with the involutionary forces, the brothers of darkness, employ this method for the startling and the enthralling of the unwary. not thus work the brothers of humanity. the secret of the coherence of the atom is revealed to the initiate, and he then is in a position to study the microcosm under the law of correspondences in a new and illuminating manner. similarly, through this revelation concerning the densest part of the logoic body, he can

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ple the form, rosy the light, and sevenfold the eternal principle. from out the greater wheel, down from the vault of heaven, came into light the lesser wheel that counted as the fourth. the eternal lhas looked down, and the sons of god reached forth. down to the inmost point of death they flung the sacred stone. the plaudits of the chohans rose. the work had turned a point. from the pit of outer darkness, they gathered forth the stone, translucent now and unalloyed, of colour rose and blue. the turning of the fifth wheel and its action on the stone rendered it still more fit. yellow the blending tint, orange the inner fire, till yellow, rose and blue mingled their subtle tones. the four wheels with the greater worked thus upon the stone till all the sons of god acclaimed, and said "the wo

ve met the three and four. the point intermediate was achieved. the hour of sacrifice, the sacrifice of flame, arrived, and for aeons hath endured. the timeless ones entered into time. the watchers began their task, and lo, the work proceeds. stanza vi within the cavern dark the fourfold one groped for expansion and for further light. no light above, and all around the gloom enveloped. pitchy the darkness that surrounded it. to the innermost centre of the heart, throbbing without the warming light, crept in the icy cold of uttermost darkness. above the cavern dark shone all the light of day; yet the fourfold one saw it not, nor did the light pervade. the rending of the cavern precedes the light of day. great, then, must be the shattering. no help is found within the cave, nor any hidden li

not permissible from the standpoint of the eternal now, and from the unity of the all-self. the vishnu or the love-wisdom aspect is latent in the self, and is part of the monadic content, but the brahma aspect, the activity-intelligence aspect precedes its manifestation in time. the tabernacle in the wilderness preceded the building of the temple of solomon; the kernel of wheat has to lie in the darkness of mother earth before the golden perfected ear can be seen, and the lotus has to cast its roots down into the mud before the beauty of the blossom can be produced. the second period, wherein the egoic ray holds sway, is not so long comparatively; it covers the period wherein the fourth and fifth triangles are being vivified, and marks the lives wherein the man throws his forces on the si

he innate heat of all spheres. differentiation of all atoms one from another. solar fire is electricity animating forms or congeries of atoms, and resulting in: coherent groups. the radiation from all groups, or the magnetic interaction of these groups. the synthesis of form. electric fire is electricity demonstrating as vitality or the will-to-be of some entity, and manifests as: abstract being. darkness. unity. we have seen that electrical manifestation on the first plane caused initial vibration, and on the second its activity resulted in the archetypal form of all manifestation from a god to man, and an atom. on the third plane which, is primarily the plane of brahma, this electrical force showed itself in intelligent purpose. the will-to-be, and the form desired, are correlated by int

is his prime characteristic, and was perfected by him in an earlier system. we might now consider our first subdivision: 1. cosmic manas. whence comes this fire? where originates this vital heat, or vibratory activity, which is predominantly a feature of all conceivable beings? how far back is it possible for us to go? can we conceive of its origin? what is this downpouring fire that animates the darkness of matter? a. the process of individualisation. perhaps it may help somewhat if we here consider the question of individualisation, or the process of intelligent self-realisation- 202- a treatise on cosmic fire copyright 1998 lucis trust chart v evolution of a solar logos which so strikingly differentiates men from the animals. at individualisation the two poles are approximated, and at t

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ves the sense, and is not literal- 15- the light of the soul copyright 1998 lucis trust "let the one who looks out take care that the window through which he gazes transmits the light of the sun. if he use it in the early dawn (of his endeavor. a. b) let him remember that the orb is not yet risen. the clear cut outlines cannot be perceived, and wraiths and shadows, gloomy spaces and areas full of darkness as yet confuse his vision" at the close of this sentence is found a curious symbol, which conveys to the disciple's mind the thought of "keep silent and reserve your opinion" 8. incorrect knowledge is based upon perception of the form and not upon the state of being. this sutra is somewhat difficult to paraphrase. its significance consists in this: knowledge, deduction and a decision whic

re is love. the son of god .t he revealer of the father. the cosmic christ. god in incarnation. vishnu. second person of the hindu trimurti. the soul of all things .a toms and souls are synonymous terms. the all-self. the sum total of all selves. i am that. group consciousness. aum. word of revelation. the word. god in the flesh. the gurudeva. the master of all. the light of the world. shining in darkness. the microcosm. the second aspect. love wisdom. the son of the father. the revealer of the monad. the christ. christ in you, the hope of glory. the soul. consciousness. the higher self. the lord of the bodies. the ego .t he self-realizing identity. the word. god in incarnation. aum. the word of revelation. the master. the self on the throne. the radiant augoeidas. the light within. the sp

) these corrections of wrong conditions are of profound importance in the early stages of yoga and hence their emphasis in book i. but a theoretical understanding of the obstacles and their cure is of small avail as long as the intense application of the will is omitted. only the constant, steady, enduring effort of the will, functioning through the mind, will suffice to bring the aspirant out of darkness into light and to lead him from the condition of death into immortality. once the principle is understood, then the disciple can work intelligently and hence the necessity of a right understanding of the principles or qualities where the truth regarding reality or god can be known. all forms exist in order to express truth. by the steady application of god's will in the whole is truth rev

at the centre of the "heart chakra" dwells brahma, says the old scripture and he reveals himself in the light. the aspirant has therefore to become aware of the "point of light within become aware of the wheel with twelve spokes" and as that point of light is dwelt upon, it reveals a road which must be travelled should the aspirant seek to arrive at his goal. the first thing which is revealed is darkness. this should be remembered. in terms of occidental mysticism this brings about the "dark night of the soul" we will not, however, dwell upon the mystical aspect as it is necessary for us to keep our conclusions as much as possible along the occult line. the truth, as expressed in terms of christian mysticism, has been frequently and adequately covered. 37. the chitta is stabilised and ren

5- the light of the soul copyright 1998 lucis trust 5. avidya is the condition of confusing the permanent, pure, blissful and the self, with that which is impermanent, impure, painful and the not-self. this condition of ignorance, or the "state of avidya" is characteristic of all those who as yet do not discriminate between the real and unreal, between death and immortality, and between light and darkness. it governs, therefore, life in the three worlds, for the correspondence between avidya on the physical plane as experienced by man in incarnation is to be found on all planes. it is a limitation of spirit itself and a necessary corollary of form-taking. the spiritual unit is born blind and senseless. it comes into form at the beginning of the ages and cycles of rebirth in a state of tota

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ere was a science of spiritual knowledge and a technique of development whereby men could attain to the mystical experience and whereby they could know god. it is this science which we will study in this book, and this technique which we will seek to unfold. it deals with the right use of the mind, whereby the world of souls reveals itself and that secret door is found and opened which leads from darkness to light, from death to immortality and from the unreal to the real. the ultimate solution of our world problem lies in our arrival at this knowledge a knowledge that is neither eastern nor western, but which is known to both. when we have joined hands with the orient and when we have united the best thoughts of the east with those of the west, we shall have a synthetic and balanced teach

mory "i know a few individuals who are familiar with this phenomenon from personal experience. as far as i have ever been able to understand it, the phenomenon seems to have to do with an acute condition of consciousness as intensive as it is abstract, a 'detached' consciousness.,which, as hildegarde pertinently remarks, brings up to consciousness regions of psychic events ordinarily covered with darkness. the fact that, in connection with this, the general bodily sensations disappear, shows that their specific energy has been withdrawn from them, and has apparently gone toward heightening the clearness of consciousness. as a rule, the phenomenon is spontaneous, coming and going on its own initiative. its effect is astonishing in that it almost always brings about a solution of psychic com

t made manifest by their light "the 'self' being enlightened by meditation.,then burning with the fire of knowledge (realizing its essential identity with the supreme light, is delivered from all accidents..and shines in its own splendour like gold which is purified in fire "when the sun of spiritual knowledge arises in the heart's heaven (that is to say at the centre of the being, it dispels the darkness (of ignorance veiling the single absolute reality, it pervades all, envelops all, and illumines all."11(123) father mar chal tells us that the. psychological experience lived by the contemplative passes through the two phases of mental concentration and unconsciousness described by m. oltramare, according to the- 84- from intellect to intuition copyright 1998 lucis trust sarvadarsanasangr

e if he enters upon the way of the knower without a proper understanding of what he is doing and where it will lead him. at the same time, it can be, indeed, the "work of salvation" and lead a man out of all his difficulties; it can be constructive and liberating, and guide the man by right and sane methods along the way that leads from- 107- from intellect to intuition copyright 1998 lucis trust darkness to light, from death to immortality, and from the unreal to the real. it might be of value here if we considered these two points a little more closely. we have seen that the deep need of the aspirant is to see that he succeeds in bringing through into his physical brain-consciousness, with accuracy, the phenomena of the spiritual world which he may succeed in contacting. the probability

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ates which must be admitted by the student of the succeeding pages as providing an hypothesis worthy of his consideration and trial. no true investigator of the ageless wisdom is asked to give blind adherence to any presentation of truth; he is asked, however, to have an open mind and seriously to weigh and consider the theories and ideals, the laws and the truths which have guided so many out of darkness into the light of knowledge and experience. the postulates might be enumerated as follows and are given in the order of their importance. i. first, that there exists in our manifested universe the expression of an energy or life which is the responsible cause of the diverse forms and the vast hierarchy of sentient beings who compose the sum total of all that is. this is the so-called hylo

space, of the central universal energy. life in manifestation produces existence and being. it is the root cause, therefore, of duality. this duality which is seen when objectivity is present and which disappears when the form aspect vanishes is covered by many terms, of which for the sake of clarity, the most usual might be here listed: spirit matter life. form father. mother positive. negative darkness. light students must clearly have this essential unity in mind e'en when they talk (as they needs must) in finite terms of that duality which is everywhere, cyclically, apparent. ii. the second postulate grows out of the first and states that the one life, manifesting through matter, produces a third factor which is consciousness. this consciousness, which is the result of the union of th

r satiety, from all that pertains to the material world. dissatisfaction, disgust, distaste, and a deep fatigue are characteristic very frequently of those who are on the verge of discipleship. for what is a disciple? he is one who seeks to learn a new rhythm, to enter a new field of experience, and to follow the steps of that advanced humanity who have trodden ahead of him the path, leading from darkness to light, from the unreal to the real. he has tasted the joys of life in the world of illusion and has learnt their powerlessness to satisfy and hold him. now he is in a state of transition between the new and the old states of being. he is vibrating between the condition of soul awareness and form awareness. he is "seeing double. his spiritual perception grows slowly and surely as the br

ants so that they may take the needed steps and develop the desired awareness. until this is done, the master, no matter how willing he may be, is powerless, and can take no steps to admit a man to his group and thus take him into his auric influence, making him an outpost of his consciousness. every step of the way has to be carried out by a man himself, and there is no short or easy road out of darkness into light. the way of the disciple the white magician is ever one who, through conscious alignment with his ego, with his "angel, is receptive to his plans and purposes, and therefore capable of receiving the higher impression. we must remember that while magic works from above downwards, and is the result of solar vibration, and not the impulses emanating from one or the other of the lu

flame coloured vehicle. there is the body of "dark light, which is the occult way of referring to the hidden light of the physical body, and to the light latent in the atom itself. these three types of energy are referred to in the old commentary under the following symbolic terms "when the radiant light of the solar angel is fused with the golden light of the cosmic intermediary, it awakens from darkness the rush light of anu, the speck" the "cosmic intermediary" is the term given to the etheric body, which is part and parcel of the universal ether. it is through the etheric body that all the energies flow, whether emanating from- 63- a treatise on white magic copyright 1998 lucis trust the soul, or from the sun, or from a planet. along those living lines of fiery essence pass all the con

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

e shining living stone that fits into the temple's plan with right exactitude. let him prepare the corner stone and wisely place it in the north, under the eye of god himself, and subject to the balance of the triangle. let the researcher of the past uncover the thought of god, hidden deep within the mind of the kumaras of love, and thus let him lead the agnishvattvas, waiting within the place of darkness, into the place of light. let the keeper of the sparks breathe with the breath divine upon the points of fire, and let him kindle to a blaze that which is hidden, that which is not seen, and so illumine all the spheres whereon god works. i would call attention to the fact that all i can do here is to put into words certain ancient symbols, and so emphasize the process (adopted by the earl

, and what he has to overcome. these qualities should be studied from two angles: their divine aspect and their reverse aspect or the form side. this ray, for instance, is shown to be the revealer of the way, and it should be remembered therefore that this fifth ray reveals the way down into death or into incarnation (which is the death-like prison of the soul, or it reveals the way up and out of darkness into the pure light of god's day. i mention this as i am exceedingly anxious that all who read this treatise should make application of this teaching to their daily- 56- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust lives. i am not interested in imparting weird or unusual items of information anent these matters for the delectation of an unhealth

lairvoyant vision, the etheric planetary body will grow in vivid radiation and glory as that radiation expresses more and more the true light of the soul. the soul is light essentially, both literally from the vibratory angle, and philosophically from the angle of constituting the true medium of knowledge. the soul is light symbolically, for it is like the rays of the sun, which pour out into the darkness; the soul, through the medium of the brain, causes revelation. it throws its light into the brain, and thus the way of the human being becomes increasingly illumined. the brain is like the eye of the soul, looking out into the physical world- 89- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust in the same sense the soul is the eye of the monad, and

s a liberty of thought (through the old method of experiment, of discard, and of renewed effort with ever newer concepts) which will enable mankind to build true to the great thought patterns which underlie the outer structure of our world. the attentive minds of the age are constantly being made sensitive to these patterns, so that the individual mind can recognise them and wrest them out of the darkness into the light of day. thus will the true patterns be made available, to play their part in leading the race towards its destiny, towards those deeper realisations which mould the racial types, and to that synthesis of understanding which will result in a realisation of brotherhood. thus thoughts play their part, and the problem of ideas will be increasingly understood, until the time may

iousness is identified (in time and space) with any particular form, it is not possible for it to realise its divinity or to express it consciously. its psychology is that of the partial and the particular, and not that of the universal and the whole. the greater and closer the identification with the form aspect, the greater is the lower unity and synthesis, but at the same time, the greater the darkness and, speaking symbolically, the denser is the prison. such is the consciousness in the lower or subhuman kingdoms in nature. the more the unit of life is identified with "the one who is conscious, the greater again is the higher, yet different, unity and synthesis. such also is the consciousness of the three higher kingdoms, the superhuman. the tragedy, the problem and the- 157- a treatis

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

of glory,"12 is released in man and can manifest in full expression. when a sufficient number of people have grasped this ideal, the entire human family can stand for the first time before the portal which leads to the path of light, and the life of christ will flower forth in the human kingdom. personality then fades out, dimmed by the glory of the soul, which, like the rising sun, disperses the darkness, reveals the life-situation, and irradiates the lower nature. it leads to group activity, and self, as we usually understand it, disappears. this is already happening. the final result of the work of the christ can be seen portrayed for us in his words to be found in st. john xvii, which it would be of value to all of us to read- 12- from bethlehem to calvary copyright 1998 lucis trust in

velops to meet his expanding consciousness, he is gradually led to experience more and more of the divine immanence, to perceive more of the divine transcendence, and to register with an increasingly illumined awareness the revelation which is sequentially presented for his education and his cultural growth. today we stand at the very verge of the birth hour of the racial christ, and out from the darkness of the womb of matter the christ child can enter into the light of the kingdom of god. another crisis is upon us, and for this christ has prepared the race, for when he was born at bethlehem, it was not simply the birth of another divine teacher and messenger, but the appearing of an individual who not only summed up in himself the past achievement of the race, but who was- 22- from bethl

trodden. this leads away from the superficial and the material, from the world of unreality to the world of reality "man has had enough of a life cut off from its religious centre, and a quest for a new religious balance, a spiritual deepening will begin; in no order of his activity can he carry on any longer merely on the surface, a purely external life."21 deep calls unto deep, and from out the darkness of those depths, and through pain and suffering, the christ child will emerge, and humanity as a whole will stand ready to make the great transition into the kingdom of god. man can now pass on into the kingdom and commence making spiritual history. up to the present- 30- from bethlehem to calvary copyright 1998 lucis trust history has been preparatory. the race is only today, for the fir

read, and our anxieties, our bewilderments, our wars and our struggles are based upon the economic problem of how to feed the peoples. today the whole world is occupied with the bethlehem idea, with bread. in this subtle implication there surely comes to us a guarantee that as he came before to the house of bread so will he again fulfil his word and fulfil himself and return. the cave, a place of darkness and of discomfort, was for mary the place of pain and weariness. this cave or stable story of the new testament is perhaps as full of symbolism as any to be found in the bible. the long and trying journey ended in a dark cave. the long and weary journey of humanity has brought us today to just such a hard and uninviting place. the life of the individual disciple, prior to taking initiatio

ation and passing through the experience of the new birth, is ever one of the utmost difficulty and hardness. but in the dark, and through difficulty, christ is to be found, the christ life can flower forth, and we can stand face to face before him as the initiator. the blind poet, george macdonald, sensed this when he wrote the beautiful words which have brought comfort to so many "challenge the darkness, whatsoe'er it be, sorrow's thick darkness or strange mystery of prayer or providence. persist intent, and thou shalt find love's veiled sacrament. some secret revelation, sweetness, light, waits to waylay the wrestler in the night. in the thick darkness, at its very heart, christ meets, transfigured, souls he calls apart" in this cave of initiation, all the four kingdoms of nature can be

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

verywhere; that they have faded out and yet are shining in full radiance and can be seen. negation after negation is piled up, only promptly to be contradicted in an effort to shew how divorced from, and yet inclusive of, form is the life of the blessed ones. it ends with the wonderful injunction "therefore be full of joy, o pilgrim on the way towards enlightened being, for gain and loss are one; darkness and light eternally reveal the true; love and desire eternally invoke the life. naught disappears but pain. nothing remains but bliss, the bliss of knowledge true, of contact real, of light divine, the way to god" such is the true goal, as yet unrealisable by us. what is it that we are endeavoring to do? we are treading the way of release, and on that way, all drops from our hands; everyt

no battle. force the conflict to subside; send for the invocation for the peace of all; form out of two, one army of the lord; let victory crown the efforts of the blessed one by harmonising all. peace lies behind the warring energies- 22- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust ray five "the blessed one came forth in ignorance. he wandered in a darkness deep of spirit. he saw no reason for this way of life. he sought among the many threads that weave the outer garment of the lord, and found the many ways there be, leading to the centre of the web eternal. the forms that weave that web hide the divine reality. he lost himself. fear entered in. he asked himself 'another pattern must be woven; another garment formed. what shall i do? shew m

gently for the furtherance of the plan. ordered rhythmic activity in cooperation with the whole. desire for right revelation of divinity and light. adherence to right action- 25- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust the revelation of glory and good will. ray four confused combat. the realisation of that which is high and that which is low. the darkness which precedes form expression. the veiling of the intuition. the sensing of inharmony, and cooperation with the part and not the whole. identification with humanity, the fourth creative hierarchy. undue recognition of that which is produced by speech. abnormal sensitivity to that which is the not self. constant points of crisis, leading to unity and harmony. the evocation of the intuitio

eaching given, as far as in them lies, they will find as time elapses, and their reason and intuition awaken, that such symbolic and abstruse statements become clearer and clearer, serving to convey the intended teaching. when this happens, the angel of the presence approaches ever closer, and lights the disciple on his way. the sense of separateness diminishes until, at last, light permeates the darkness, and the angel dominates the life. 2. the two cycles of egoic appropriation- 31- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust we shall now enter upon a somewhat technical consideration of the relation of the ego and its ray to the sheaths or vehicles through which it must express itself, and through which it must enter into contact with certai

ilding. 2. the stage of incarnation, taken at this time blindly. 3. the period wherein satisfaction of the desires is the major goal. these range all the way from physical desire and its satisfaction to a general and undefined desire for release. 4. the processes, in detail, of appropriating a. a body or bodies. b. a sheath or sheaths. c. a vehicle or vehicles. d. a form or forms. 5. immersion in darkness. this was the result of desire. the darkness of ignorance was chosen and man started, through desire, to work his way from darkness to light, from ignorance to knowledge, from the unreal to the real. such is the great symbolic work of masonry. it is an elucidation of the way of relinquishment. 6. the path of outgoing in order to possess. 7. selfishness, the major characteristic of the sel

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

your particular status on the path at this time, i shall seek to help you as in the past. i shall speak the truth as i see it from my particular vantage point. upon your blindness in certain directions, i shall seek to throw a light. i shall point out your weaknesses if i can get your sincere attention. these weaknesses exist. you are not yet initiate, and you have faults, limitations, points of darkness and much inertia and at the same time self-satisfaction. the tendency to self-defence is strong in some of you and this produces an unwillingness to recognise faults or even to admit, hypothetically, that faults may be present. the tendency to self-depreciation is strong in others and it produces that over-emphasis of the personality and that constant thought about the personality which i

blaze of pain (and their numbers are legion, of agony, anxiety and distress seeing it on every hand and attempting to stand steady in the midst of it all i say: that which appears is not always that which truly is; that which rends and disrupts the personality life is frequently the agent of release, if rightly apprehended; that which will emerge when the forces of light have penetrated the world darkness will demonstrate the nature of the undying human spirit. to all of you i say: my love surrounds you and the aura of the ashram of which i am the centre stands like a great defending wall around you and around all who are battling for the right. see that you battle. you can then, if you will, sense this loving protection. each day, if you will, you can put yourself en rapport with your mas

rgy of that you are aware and with it i need not deal. these occult phrases deal with things basic and oft unrecognised. if recognised, they are not adequately appraised. here are the verses "one star shone forth within the dark blue vault of heaven. then another and still another could be seen until around the star were many shining points. the circle of the stars revolved and kept its place and darkness was around on every hand. each star within its tiny orbit kept its place and slow revolved. its contacts with the circle's edge proved adequate"`there is but one great circle' came a voice `not many little spheres. some stars are small and time must feed their flame. some stars are suns and shed their light on every hand. seek out a sun and feed its life. shed forth your rays and live" ju

ad your instructions. this will aid in the closing of the solar plexus centre and in stabilising the emotional body; incidentally it should improve your general physical condition. 2. then, holding the consciousness steady in the head, at the close of the final interlude, say the following invocation "may the energy of the divine self inspire me and the light of the soul direct. may i be led from darkness to light, from the unreal to the real, from death to immortality" 3. then, still holding the consciousness in the head and visualising a sphere of deep electric blue, vivid and living, say the following words, endeavouring to realise their significance as you say them "i stand in spiritual being and, as a soul, i serve "i stand within the light, and as the light shines throughout my form

s, and finally for the group of students which you are training for me. realise that as you do this two things happen: first, that you are vitalising them, and secondly, that you are establishing links whereby you can reach them and the group life can flow. 4. say the mantram of the disciples' degree "may the energy of the divine self inspire me and the light of the soul direct. may i be led from darkness to light, from the unreal to the real, from death to immortality" 5. proceed with your meditation as you yourself shall choose but do not give more than ten minutes to this period. 6. then do the breathing exercise as hitherto, but place it this time at the end of your meditation for this will set in motion the energies which you may have succeeded in contacting. it will be obvious to you

ALICE A BAILEY13 PROBLEMS OF HUMANITY

hantly into the kingdom of god, leaving them far behind unless they enter as an humble part of the mass of men. pompous prelates and executive ecclesiastics have no part in that kingdom. christ does not need prelates and executives. he needs humble teachers of the truth able to exemplify the spiritual life. nothing under heaven can arrest the progress of the human soul on its long pilgrimage from darkness to light, from the unreal to the real, from death to immortality and from ignorance to wisdom. if the great organized religious groups of churches in every land and composing all faiths do not offer spiritual guidance and help, humanity will find another way. nothing can keep the spirit of man from god. i. the failure of the churches let us remember: christ has not failed. it is the human

man eventually attains "unto the measure of the stature of the fullness of the christ. the fact of this innate divinity explains the urge at the heart of every man for betterment, for experience, for progress, for increasing realization and for his steady moving on towards the distant height which he has visioned. there is no other explanation of the capacity of the human spirit to emerge out of darkness, out of evil and death into life and goodness. this emergence has been the unfailing history of man. something is always happening to the human soul which projects him nearer to the source of all good and nothing on earth can arrest this progress nearer to god. 3. christ and the hierarchy the third great spiritual and essential truth is the fact of christ, the living christ, present among

timism is entirely possible even in the midst of discouraging conditions. the heart of humanity is sound; god in his very nature and with all his power is present in the person of every man, unrevealed as yet in the majority but eternally present and moving towards full expression. nothing can or ever has prevented mankind from a steady progress which has been from ignorance to knowledge and from darkness to light. the first great clause of the most ancient prayer in the world "lead us from darkness to light, has seen fulfilment to a large degree. today we are on the verge of seeing the answer to the second clause "lead us from the unreal to the real. this may well be the outstanding effect of the coming fifth approach. god is not as he has been presented; salvation is not achieved as the

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

approach. to them it will convey the recognition of the world of causes and of those who stand subjectively behind world affairs, the spiritual directors of our life. they stand ready to strengthen those with true vision, ready to indicate not only the reason for events in the various departments of human living, but also to make those revelations which will enable humanity to move forward out of darkness into light. with this fundamental attitude, the necessity for a widespread expression of these underlying facts will be apparent and an era of spiritual propaganda, engineered by disciples and carried forward by esotericists, will mature- 16- the reappearance of the christ copyright 1998 lucis trust this era began in 1875 when the fact of the existence of the masters of the wisdom was pro

understood and brought to the attention of men everywhere. for christ belongs to humanity, to the world of men, and not alone to the churches and religious faiths throughout the world. around him in that high place on earth where he has his abiding place are gathered today all his great disciples, the masters of the wisdom, and all those liberated sons of god who, down the ages, have passed from darkness to light, from the unreal to the real, and from death to immortality. they stand ready to carry out his bidding and to obey him, the master of all the masters and the teacher alike of angels and of men. the exponents and the representatives of all the world faiths are there waiting, under his guidance, to reveal to all those who today struggle in the maelstrom of world affairs, and who se

those today on earth who know that through the instrumentality, the inspiration and the- 34- the reappearance of the christ copyright 1998 lucis trust instruction of those sons of men who have wrought out their divinity in the crucible of daily human living the kingdom of god will come into being; these knowers now work actively, under the direct impression of the christ, in leading humanity from darkness to light and from death to immortality. these are the great underlying truths which are distinctive of the christ, of the buddha, and of the church of god, as it expresses itself in the east and in the west; these are the only truths which matter. in the future, the eyes of humanity will be fixed upon christ and not upon any such manmade institutions as the church and its dignitaries; chr

erarchy and contain the entire clue to the evolutionary process, hidden in numbers, in ritual, in words and in symbology; these veil the secret of man's origin and destiny, picturing to him, in rite and ritual, the long, long path which he must tread, back into the light. they provide also (when rightly interpreted and correctly represented) the teaching which humanity needs in order to pass from darkness to light, from the unreal to the real and from death to immortality. any true mason who understands, even if only to a slight degree, the significance of the three degrees of the blue lodge, and the implications of that in which he participates, will recognise the above three phrases for what they are, and will recognise the significance of the three degrees. i mention it here with masoni

the christ. churchmen need to remember that the human spirit is greater than all the churches and greater than their teaching. in the long run, that human spirit will defeat them and proceed triumphantly into the kingdom of god, leaving them far behind unless they enter as a humble part of the mass of men. nothing under heaven can arrest the progress of the human soul on its long pilgrimage from darkness to light, from the unreal to the real, from death to immortality and from ignorance to wisdom. if the great organised religious groups of churches in every land, and composing all faiths do not offer spiritual guidance and help, humanity will find another way. nothing can keep the spirit of man from god. the churches in the west need also to realise that basically there is only one church

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

a world problem copyright 1998 lucis trust above everything else, my brothers, these instructions must be of a definitely practical value and must leave the student with the realisation that he understands better the subtle world of thought currents and of forces in which he dwells; and that he knows better the means he must employ and the technique he must follow if he is to clear his path from darkness and confusion and follow on to light and harmony. our study must be comparative also, and the reader must bear in mind that he will not be able to distinguish the truth or isolate that aspect of the teaching which is for him of paramount importance unless he applies that which is helpful, and ascertains clearly whether he is the victim of illusion or of glamour. in the last analysis, he m

none the wiser. b. causes initiated by humanity itself. slowly, step by step, humanity has created and intensified that glamorous condition of consciousness which we call the astral plane. all glamour is produced by the bringing together of one or more streams of energy which produce a temporary whirlpool of energies and, from the angle of man the onlooker and participator produce a condition of darkness, a state of bewilderment which makes clear choice and right discrimination difficult and, in the early stages, impossible. it creates an aura which is today of such a general nature and so all-enveloping that everybody is, figuratively speaking, immersed in it. this aura, in the infancy of the race, only surrounded the more advanced people. to understand what i mean by this statement, i w

europe. such modern ideas are construed today into major currents and dominating ideologies, and to these every intelligent person must inevitably react, though they forget that that reaction is based on tradition, or upon national or international predisposition. 3. they can be the newer dimly sensed ideas which have in them the power to condition the future and lead the modern generation out of darkness into light. none of you as yet really sense these new ideas, though in moments of high meditation and spiritual achievement, you may vaguely and briefly react to them. that reaction may be real just in so far that it conditions, with definiteness, your service to your fellowmen. you can react correctly and can do so increasingly if you preserve your soul's integrity and are not overcome b

the new jerusalem (the hierarchy. they are thus unique in their contacts and there have been relatively few of them as yet. 2. those who are on the line of the prophets. these touch the plan at high intuitive moments and know what the immediate future holds. i do not refer here to the hebrew prophets, so familiar to the west, but to all who see clearly what should be done to lead humanity out of darkness into light, beginning with the situation as it is and looking forward into a future of divine consummation. they have a clear picture in their minds of what is possible to accomplish, and the power to point it out to the people of their time. they necessarily range all the way from those who have a relatively clear vision of the cosmic picture and objectives to those who simply see the ne

within the lighted sphere of the focussed radiant light, reality will issue forth triumphant" it is interesting to note that the most ancient prayer in the world refers to the three aspects of glamour, and it is for these that the three techniques must be used to make release and progress possible. as you know, this prayer runs as follows (brihadaranyaki upanishad i, 3, 28 "lead us, o lord, from darkness to light; from the unreal to the real; from death to immortality "lead us from darkness to light" refers to the mind as it becomes eventually illumined by the light of the intuition; this illumination is brought about by the means of the technique of the presence from whom the light shines. this is the mediating factor producing the transfiguration of the personality, and a centre of radi

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

mes inactive in the advanced man but has a connection with the vagus nerve, prior to the awakening of the heart centre. 2. two of the other non-sacred planets mars and pluto function in connection with the sacral centre (mars) and the solar plexus (pluto. this latter planet becomes active in the life of the man who is "becoming alive in the higher sense, his lower nature passes into the smoke and darkness of pluto, who governs the lesser burning ground, in order that the man may live in truth in the higher land of light" 3. the sun (standing here for vulcan, which is a sacred planet) governs a centre in the front of the throat which is related to the para-thyroids and not to the thyroid gland, which is related to the throat centre. this centre in the front of the throat falls into disuse a

g in other forms of planetary life and other kingdoms in nature but with these we will not deal as we are confining our attention to humanity. aquarius, as you know, is one of the arms of the fixed cross. this cross is outstandingly the cross of discipleship and of the three major initiations in connection with which it might be pointed out that: 1. in taurus desire is transmuted into aspiration, darkness gives place to light and illumination, the eye of the bull is opened which is the spiritual third eye, or the "single eye" of the new testament "if thine eye be single" said the christ "thy whole body shall be full of light" this single eye takes the place of the two eyes of the personal self. the attention of the man becomes focussed upon spiritual attainment. he treads the path of disci

ed by the horn of life" again, an ancient proverb runs "the ram when it has become the scapegoat, has sought illumination as the bull of god and has climbed the mountain top in the semblance of the goat changes its shape into the unicorn. great is the hidden key" if the symbolism is carried a little further, it might be stated that: 1. the ram leads us into the creative life of earth and into the darkness of matter. this is the blue of midnight- 94- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 2. the bull leads into the places of desire in search of "wrathful satisfaction" this is the red of greed and anger, changing eventually into the golden light of illumination. 3. the goat leads us into arid ways in search of food and water. this is the "need

t leads us into arid ways in search of food and water. this is the "need for green" but the goat is equal also to climbing to the mountain top. this is the experience of the mutable cross in connection with these three signs. upon the fixed cross: 1. eventually the ram becomes the scapegoat and the will of god in love and salvage is demonstrated. 2. the bull becomes the bestower of light, and the darkness of the earlier cycle is lightened by the bull. 3. the goat becomes the unicorn, and leads to victory. the crocodile, the goat and the unicorn depict three stages of man's unfoldment. aries, taurus, and capricorn are the great transformers under the great creative plan. they are in the nature of catalysts. each of them opens a door into one of the three divine centres of expression which a

aspect. hierarchical m ars 6th ray devotion. war to the death of the personality or form. an analysis of this will show that the "forces of conflict" are powerful in this sign, primarily in the life of the disciple. harmony through conflict is ceaselessly active and appears in both the orthodox and the esoteric assignments. the destructive power of the first ray, focussed in pluto, brings change, darkness and death. to this intensity and potency of pluto must be added the forceful and dynamic energy of the planet mars. this brings the entire human family, as well as the individual, under the law of strife, based this time upon sixth ray devotion to an ideal, high or low. all these play upon the individual born in the sign of sagittarius, as well as upon the fourth creative hierarchy as a w

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

and not the exclusive. one of the things that i seek to bring out in this story is the fact of this inner direction of world affairs and to familiarise more people with the paralleling fact of the existence of those who are- 3- the unfinished autobiography copyright 1998 lucis trust responsible (behind the scenes) for the spiritual guidance of humanity, and for the task of leading mankind out of darkness into light, from the unreal to the real and from death to immortality. i want to make the disciples of the christ who are the masters of the wisdom, real to people, as real as they are to me and many thousands in the world. i do not mean a hypothetical reality (if we may use such a phrase) or as a subject of faith and belief. i want to show them as they are disciples of the christ, living

tions of divine truth. i knew exactly what god wanted and (because of my complete ignorance) i was ready to discuss every conceivable subject, knowing that my point of view would be right. today, i often feel that there is just a chance that i am wrong in my diagnosis and prescription. i have also a staunch belief in the fact of the human soul and of the ability of that soul to lead a man "out of darkness into light and from the unreal to the real" to quote the oldest prayer in the world. i had, in those days, to learn that "the love of god is broader than the measure of man's mind and the heart of the eternal is most wonderfully kind" but it was not a really kind god that i proclaimed. god was kind to me because he had opened my eyes and the eyes of those who thought as i did, but he was

e unfinished autobiography copyright 1998 lucis trust 1. those who do not question the existence of the spiritual hierarchy (of which christ is the head. 2. those who still question, but who accept the teaching as a working hypothesis. both groups are then instructed in the rules governing the path of discipleship; these, when consistently accepted and followed, have led countless thousands from "darkness to light" and out of the fourth kingdom of nature into the fifth. the laws and rules of a master's ashram are taught. an ashram is that centre of spiritual light and power into which a master gathers his disciples for instruction in the plan, of which they then become the agents. discipleship is a technical phrase indicating aptitude for teaching, a willingness to implement the plan for h

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

e. this point needs emphasising. 5. national and racial temperaments, with their predisposing temperaments, and prejudices. these factors again prevent a just appreciation of these realities. i have given enough here to indicate to you the stupidity of attempting to state that you understand these laws towards which you are groping and which you seek to understand. nowhere in human thought is the darkness greater than in connection with the laws concerning disease and death. it is necessary, therefore, to realise that, from the start, in all i have to say, under the heading the psychological causes of disease, i am not dealing with those complaints or predispositions to disease which emerge out of the environment, or with those definitely physical taints which are inherited from parents wh

ffects the vegetable kingdom, and involves also the animals; it is one of the major causes of all that can be considered under the name of "sin" which may surprise you. it is also the fertile seed of crime. this is a fact to be accepted, to be properly considered and dealt with rationally, sanely, intelligently and spiritually; it will require all the factors mentioned to lift humanity out of the darkness of disease into established and radiant health. certain of the masters are dealing with this problem in relation to the other kingdoms in nature, for there will be no true escape for man whilst his environment is still under the shadow of disease. much that i could tell you in this connection would sound fanciful and would call forth the scoffing amusement of the hardboiled scientist. the

ions. let me state that nature never intended that bodies would be buried in the ground. the animals die and their bodies return to the dust, but return purified by the rays of the sun and by the breezes which blow and disperse. the sun can cause death as well as life, and the most virulent germs and bacteria cannot retain their potency if submitted to the dry heat of the sun's rays. moisture and darkness foster disease as it emanates from and is nourished by bodies from whence the life aspect has been drawn. when, in all countries throughout the world, the rule is to submit dead forms to the "ordeal by fire" and when this has become a universal and persistent habit, we shall then see a great diminution of disease and a much healthier world. 2. the psychological condition of a race or of a

i shall endeavour to give you some glimpse of the death process as the soul registers it, when undertaking the act of restitution. to you, what i say may appear as speculative or hypothetical; in any case it will be a statement of which few of you will be in a position to prove the accuracy. but surely, brother of mine, it may be more sane and wholesome, more sound and beautiful, than the present darkness and sick hope, and the unhappy speculation and oft despair which overshadows every death bed at this time. 1. the nature of death excerpts from other writings the whole must be seen as of more vital importance than the part, and this not as a dream, a vision, a theory a process of wishful thinking, a hypothesis or an urge. it is realised as an innate necessity and as inevitable. it connot

ord. the writing which i have in mind concerns the light, and the word which abstracts it from the form or focusses it within the form "bear in mind, o chela, that within the known spheres naught is but light responsive to the word. know that that light descends and concentrates itself; know that from its point of chosen focus, it lightens its own sphere; know too that light ascends and leaves in darkness that which it in time and space illumined. this descending and ascension men call life, existence and decease; this we who tread the lighted way call death, experience and life. light which descends anchors itself upon the plane of temporary appearance. seven threads it outward puts, and seven rays of light pulsate along these threads. twenty one lesser threads are radiated thence, causin

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

s a liberty of thought (through the old method of experiment, of discard, and of renewed effort with ever newer concepts) which will enable mankind to build true to the great thought patterns which underlie the outer structure of our world. the attentive minds of the age are constantly being made sensitive to these patterns, so that the individual mind can recognise them and wrest them out of the darkness into the light of day. thus will the true patterns be made available, to play their part in leading the race towards its destiny, towards those deeper realisations which mould the racial types, and to that synthesis of understanding which will result in a realisation of brotherhood. thus thoughts play their part, and the problem of ideas will be increasingly understood, until the time may

all esoteric thought. the ancient teachers of the race, sent out by the hierarchy from time to time, ever employed the symbolism of natural process in order to illustrate and make clear the needed instruction, and lay that spiritual foundation of truth which will in the coming age lead the race into new ways and a new manner of thought. for the esotericist, there is the process of birth into the darkness of physical incarnation which in its turn is the foreordained preparatory process- 88- education in the new age copyright 1998 lucis trust which leads to birth into light, carried forward in the light and producing the externalisation of the body of light. this continuing process (for in all ages this birth into light has been going forward) will produce that future world of light which i

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

old, and a demand for the ancient ways are characteristic. you will also have to aid in the directing of the registered spiritual energies into avenues and channels of usefulness where they can accomplish the greatest good. ponder on this. i have given you much in this instruction. i seek to make my ashram useful at this time of crisis. we have had a great crisis of materialism and the powers of darkness have very nearly assumed control. but we are seeing the slow domination of the good. humanity has been the battleground for a major conflict between the two great lodges the great white lodge and the black lodge. the former is now gradually gaining control. the withdrawal (quite imminent in time, my brothers) of the evil group will leave humanity relieved but bewildered, beaten to the gro

ants, the new group of world servers and the men and women of goodwill can be a determining factor in the new age and can tip the scales between a static and retrogressive activity and a steadily planned moving forward into light. you can play your part in this determination, if you so will. that you will do so, and that you will have the opened eye which will see the dawning light and the fading darkness is my earnest wish for you. november 1944 to my group of affiliated disciples: it is more than a year since you received your last set of instructions from me a year of momentous happenings upon earth and of significant changes in the hierarchical relation to humanity. there is, as a result of the war, a much closer rapport and spiritual confidence apparent between those pledged disciples

approach. to them it will convey the recognition of the world of causes and of those who stand subjectively behind world affairs, the spiritual directors of our life. they stand ready to strengthen those with true vision, ready to indicate not only the reason for events in the various departments of human living, but also to make those revelations which will enable humanity to move forward out of darkness into light. with this fundamental attitude, the necessity for widespread expression of these underlying facts will be apparent and an era of hierarchical propaganda, engineered by disciples and carried forward by esotericists, will mature. this era began in 1875 when h.p.b.'s proclamation of the fact of the existence of the masters of the wisdom was made. it has been carried forward in sp

the public consciousness. these are points which should be simplified and gradually taught, and in the clearest language, to all triangle members. the work of the triangles is to work with the minds of men, and with a factor which is used and exploited by leaders everywhere; the effort is to impress these minds with certain ideas which are necessary to human progress. people recognise the present darkness and misery, and consequently welcome light; men are tired of hating and fighting, and therefore welcome goodwill. let me touch for a moment upon another point of view. just as stanzas one and four are related, so stanza two and the final line are also related. the plan will be restored on earth through illumination and goodwill, and when that takes place christ will return to earth. i wou

tween what is material and what is not; in so doing they have created sin and greatly complicated human living and understanding. they have given a selfish import to human aspiration; they have not taught mankind that meditation and prayer were simply phases of cooperation with the divine plan. individualism was fostered and group understanding was lost. maybe owing to the work of the brothers of darkness there was no way to avoid this dangerous sidetracking of human intent and truth. but the time has now come when the great rhythm of meditation, ranging from desire through prayer to worship, and from thence to meditation and invocation, can be imposed by men upon their own thinking- 165- discipleship in the new age- volume ii copyright 1998 lucis trust this is the immediate task of the ne

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

s of divinity. evil or wrong, therefore, exists only when the emphasis is retained in the wrong aspect from the point of view of the unfoldment attained or when that which has been used and developed to the necessary point, holds the life or consciousness too long. hence- 49- the externalisation of the hierarchy copyright 1998 lucis trust my brothers, the beneficent nature of death. the forces of darkness are powerful energies, working to preserve that which is ancient and material; hence they are pre-eminently the forces of crystallisation, of form preservation, of the attractiveness of matter, and of the lure of that which is existent in the form life of the three worlds. they consequently block deliberately the inflow of that which is new and life-giving; they work to prevent the unders

ould be our keynote for the coming year- 54- the externalisation of the hierarchy copyright 1998 lucis trust fourth, that strength to stand is the result of a joyous attitude and a true orientation to the soul. conflict between forces of ancient origin august 1939 i have already written anent the fivefold stream of energy which is today in conflict with world forces or with the forces of light or darkness, so called (i would remind you that there would be no darkness without the light and no light without the dark. ponder on this) i would ask you to realise that the organised efforts of the great white lodge are directed toward lifting the organised forces of materialism to a higher and spiritual plane. today, gold and separativeness, materialism and selfishness are in conflict with spirit

et, dealing with the generation of forms, and their work is to keep the direction of planetary interest upon the form side of divine expression. they are concerned with the life of matter itself, with its magical usage, and with that which is regarded as dark because, for humanity at its present stage of development, that divine aspect should have lost its major hold and should lie behind "in the darkness of that which has been outgrown and which has no further hold upon the son of god. you therefore have the following tabulation expressing what i have sought above to make clear to you. i would point out here that the fourth energy, focussed in the jewish problem, is definitely producing cleavage as a part of the divine plan. the jews are instruments in the working out of the plan for the

unthinking and childlike. this means that the true conflict is between a small minority to whom the issues are illuminatingly clear and who have definitely ranged themselves on one side or other of the embattled forces. a mere handful of men, the direct descendants or rather the reincarnations of the leaders in the ancient atlantean conflict, are now on earth, directing the forces of light or of darkness and bringing into being a direct line-up of millions of men whose will is that of their leaders. the lines of cleavage have grown steadily until now they can be expressed in terms of a humanity which is oriented towards the higher spiritual and altruistic values and whose keynotes are sacrifice, group good and world understanding, and those whose focus is predominantly material and whose

u are in no position to verify what i say or to check the accuracy of my statements. the point which is, however, of major importance is for you to arrive at a clear understanding of what is at stake and a just appreciation of the values involved and also a correct grasp of the ideals animating the two groups of opponents. in atlantean days, it was stated that the battle was between the forces of darkness (the so-called "black lodge of adepts) and the forces of light (the so-called great white lodge, the hierarchy of masters. that was then approximately true, for the conflict was between two small groups and the masses of the people were simply the blind and miserable victims of the fight and of the situation. today, it is not possible to make such a clear distinction between the forces en

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

will- 6- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust in due time, lead these lives themselves into the realm of self-consciousness. this aspect of the matter is as yet but little comprehended by the sons of men. if they but realised that by a disposition to fall under lunar control they drive the tiny lives in their little system deeper into the darkness of ignorance, they might more rapidly assume their just responsibilities; if they realised that by the constant attempt to impose the rhythm of the solar lord upon the aggregate of the lunar lords, they were driving these lives onward to self-conscious unfoldment, they might proceed more earnestly and more intelligently. this is the message that must go forth, for all the varying aspects

he purport of my remarks. the world today is in the throes of agony. just as in the evolving ego, the moment of greatest development is oft the moment of greatest pain (if apprehension measure up to opportunity) so in the evolving world. to those of you who have the inner sight and intuitive comprehension comes the opportunity to aid that apprehension and to lead a despairing world deep cast into darkness and distress one step nearer to the light. the work you have to do is to take the knowledge which is yours and adjust its application to the world's need so that recognition of the truth may be rapid. in the heart of every man lies hid the flower of the intuition. on that you can depend, and no eternal or cosmic fact clothed in a suitable form will fail to receive its meed of recognition

he united breath and the unified rhythm. rule ix. for applicants: let the disciple merge himself within the circle of the other selves. let but one colour blend them and their unity appear. only when the group is known and sensed can energy be wisely emanated. for disciples and initiates: let the group know there are no other selves. let the group know there is no colour, only light; and then let darkness take the place of light, hiding all difference- 14- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust blotting out all form. then at the place of tension, and at that darkest point let the group see a point of clear cold fire, and in the fire (right at its very heart) let the one initiator appear whose star shone forth when the door first was

o grossly imprisoned the human spirit is disappearing; the rocky grave of humanity is breaking open and releasing men to a life of resurrection. forget not that in the interim between the tomb experience and the appearance in living form to his disciples, the master jesus went down into hell (figuratively speaking, carrying release for those to be found there. there will be an interim between the darkness of the war with the evil history of the past, and the appearance of a living civilisation and culture based on the spiritual values and intelligently developing the divine purpose. the stage is now being set for this. the crucifixion and the tomb experience lead eventually to resurrection and to life. the destruction is appalling, but it is only the destruction of the form side of manifes

h initiation, the great renunciation, the crucifixion, and thus fit himself to pass through the needle's eye. there is a symbolic utterance in the old commentary which throws light upon the great opportunities which are found in the critical moments in the life of the soul as it experiences incarnation and becomes enriched thereby "within the womb of time and circumscribed by space and limited by darkness though sustained always by warmth the life evolves. it develops faculty. it becomes in miniature that which it is. it takes on form and knows the divinity of separation. such is its goal. reflect. knowledge will come "beyond the door is greater light and life. it knows itself for what it is. it suffices not unto itself and knows that it is that part of the whole, divinely one with others

ALICE BAILEY THE LABOURS OF HERCULES

lans of the hidden band of world workers, the rishis and the occult hierarchy of our planet, is now focused upon leading humanity on to the path of discipleship, and training many of the more advanced so that they can become the knowers and initiates of the new age. thus men will pass out of the hall of learning into the hall of wisdom, from the realm of the unreal to the real, and from the outer darkness of phenomenal existence into the light that shines always in the kingdom of spirit. the third key thought gives us a clue to the method. down the ages the words have sounded forth "i am he. who awakens the silent beholder. it has become apparent to seekers in all fields that within all forms there is an urge to intelligent expression, and a certain livingness which we call consciousness

to the other gifts bestowed upon hercules that of mental analysis and discrimination. we are told that apollo, the sun god himself, became interested in hercules and pondered what he could give him that would serve him. finally he gave him a bow and arrow, symbolizing the capacity to go straight to the goal; symbol, too, of that piercing illumination, that shaft of light which could irradiate the darkness of his path, when needed. thus equipped, hercules stands ready for the great endeavor. and when all the gifts had been bestowed and he stood with his divine equipment, we read of a most intriguing little detail [26] he went out and cut for himself a club. all these divine gifts were very lovely and wonderful, but as yet he did not know how to use them. he sensed his vocation, he believed

lion, is the strength of the lower nature, and is the serpent of force which, if directed upward, overcomes. taurus, the bull, is always the symbol of creative force. aquarius, the man, is the light-bearer, or light-bringer. scorpio, the scorpion, is often transmuted with aquila, the eagle. which rises at the same time with scorpio; they are closely linked in symbolism. scorpio is 'the monster of darkness, who stings to death, and yet preserves and reproduces, symbolizing not only generation but regeneration. as the latter it is aquila, the eagle, the bird of the sun which has conquered the dark side of scorpio (that adversary that can drag man down lower than the beasts, but when transmuted is the eagle of light, which can exalt above the gods" the celestial ship of the north. vol. i (e

of a son of god, nereus failed, for hercules was blind. he did not recognize the help so subtly proffered. returned at length with sadness to the teacher, nereus spoke of failure "the first of the five lesser tests is passed" replied the teacher, and failure marks this stage. let hercules proceed" finding no sacred tree upon the northern way, hercules turned towards the south and in the place of darkness continued with his search. at first he dreamed of quick- 35- the labours of hercules success, but antaeus, the serpent, met him on that way and wrestled with him, overcoming him at every point [56 "he guards the tree" said hercules "this i was told, so near him must be the tree. i must break down his guard and, thus destroying him, break down and pluck the fruit" yet, wrestling with much

ers of atlas. when aspirants in the religious field and in the church, in the theosophical field, in the rosicrucian field, and in the many groups to which they gravitate, have learned to forget themselves in [73] service and to lose sight of their spiritual selfishness by helping humanity, there will be a much more rapid gathering in of initiates through the portal on to the path that leads from darkness to the light, and from the unreal to the real. one of the great ones has said that "there are persons, who, without ever having any external sign of selfishness, are intensely selfish ill their inner spiritual aspiration (p. 360, the mahatma letters to a.p. sinnett. and later he holds out before us a stupendous ideal which cuts at the root of spiritual selfishness "in our view the highest

AN INTRO TO STUDY OF THE KABALAH

west beings, the evil demons, kliphoth or qliphoth, the cortices or shells, and with all so-called material objects, and to this world belong men, the egos or souls imprisoned in earthly human bodies. this world also has its ten grades, each one more far from the higher forces and forms, each one more dark and impure. first come thu, tohu, the formless; and bhu, bohu, the void, thirdly chshk, the darkness, of the early universe, and from these our world was developed and now exists; then come seven hells, whose dwellers are evil beings representing all human sins; their rulers are samael or satan the angel of death, and lilith, the asheth zenunim, the woman of whoredom, and this pair of demons are also called "the beast" see zohar ii. 255; samael had also an incommunicable name, which was

r easy path to high attainment in mysticism. unwearied effort, combined with purity of life, is of vital importance. the human intellect can only appreciate and assimilate that which the mind's eye can at any time perceive. the process cannot be forced. mystic lore cannot be stolen. if any learner did appropriate the knowledge of a grade beyond him it would be to him but folly, disappointment and darkness. students have often been offered a doctrine, or assertion, or explanation, which their intellect has rejected as absurd, or as sheer superstition; which same dogma they have later in life assimilated with every feeling of esteem. occultism in this resembles freemasonry; we are either admitted to the hidden knowledge, or we are not; and if we are not admitted, we never believe any secret

ANALYSIS OF THE 5 6 INITIATION

f-sacrifice may serve as signs and pass words to secure admission to the palace of the great ki t1-3 analysis of the 5=6 initiation by g.h. frater p.c.a. r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the candidate is brought forth in preparation for the actual initiation and placed within the confines of the womb box. the candidate then spends twenty-one hours in confined space in total darkness with only short intervals for bread, water and physical defecation requirements. how this prepares the candidate 1. the candidate is allowed to face fear within him or herself. there is no reason for fear to exist as the candidate is made as comfortable as possible and ventilation is abundant. this places the candidate in a position of examining and experiencing the exact same forces that

fear to exist as the candidate is made as comfortable as possible and ventilation is abundant. this places the candidate in a position of examining and experiencing the exact same forces that chain the human consciousness from achieving completeness with the divine and higher genius. 2. the candidate, without his awareness passes through several stages. at one moment the light shineth within the darkness, then the lower will takes over and the light fadeth away. 3. the candidate learns that his mind is his enemy or ally and that unless surrender unto the divine is made, the whole of the twenty-one hours will be torturous. 4. the candidate can identify with osiris. 5. the womb is black, and it leads the candidate into an upward birth. this differs from regular physical birth which is desce

econd order (7=4, and the two co-chiefs (6=5) and (5=6. together they act as conductors for the candidate through the process of iao. dsj 7=4=isis, hrwbg 6 =5= apophis (replaced by horus, trapt 5=6=osiris. in one sense, the functions are counterchanged. the chief adept is osiris and the third adept takes on the character of isis. trapt is a solar degree. it is the light of the sun, dawning in the darkness. it is the thrice awakening of the spiritual self. it is a grade of great dedication and loyalty as the sun is loyal in its rising out of darkness. the knocks, which set the energy in motion, are seven. it is written "he made them six; and for the seventh he cast into the minds of them the fire of the sun" the knocks are symbolic of the hexagram above and the divine spirit, the \yhla jwr

ke, thus she fits better than maat. anubis now challenges the aspirant who exalteth his ego and lower self with proclamations. the aspirant is seeking the kingdom of heaven by horus and force. horus, the chief guardian of the sacred tomb will not allow him to enter the tomb. the sword and the serpent are presented unto the aspirant who is now clothed in black to show his uninitiated state and the darkness in which he lives and dies. his hands are bound which symbolizing that only one of the pillars is free, the trunk of his body, the middle pillar. the serpent and the flaming sword represent wisdom and strength. the slow and subtle movement of the serpent and the rush of the lightening flash portray opposites in harmony and wisdom. this is the conjoining of the ankh and zauir anpin in a h

the sephiroth in total. the second adept proceeds to lead a potent prayer that is designed to bring the first formulation of light into the aspirant. the prayer begins "and the \yhla jwr moved upon the face of the waters" the prayer is an invocation unto the higher. 6 the hands of the aspirant are then unbound and the lesson of humility is again reinforced deeper; once in the twenty-one hours of darkness and now. the chains are placed around tud, the neck region. this is a scolding of death, for it will be remembered that tud prevents the lower will from uniting with the higher will. the aspirant the candidate hangs on the black cross of suffering. although black is symbolic of evil, in this instance, it is also the charging or flashing color of white. as the candidate hangs upon the cros

APOCRYPHON OF JOHN

. the eleventh is melceir-adonein. the twelfth is belias, it is he who is over the depth of hades. and he placed seven kings- each corresponding to the firmaments of heaven- over the seven heavens, and five over the depth of the abyss, that they may reign. and he shared his fire with them, but he did not send forth from the power of the light which he had taken from his mother, for he is ignorant darkness "and when the light had mixed with the darkness, it caused the darkness to shine. and when the darkness the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 5 of 12 8/16/2006 5:17 pm had mixed with the light, it darkened the light and it became neither light nor dark, but it became dim "now the archon who is weak has three names. the first name is yaltabaoth, the s

htness of her light diminished. and she became dark because her consort had not agreed with her" and i said "lord, what does it mean that she moved to and fro" but he smiled and said "do not think it is, as moses said 'above the waters' no, but when she had seen the wickedness which had happened, and the theft which her son had committed, she repented. and she was overcome by forgetfulness in the darkness of ignorance and she began to be ashamed. and she did not dare to return, but she was moving about. and the moving is the going to and fro "and the arrogant one took a power from his mother. for he was ignorant, thinking that there existed no other except his mother alone. and when he saw the multitude of the angels which he had created, then he the apocryphon of john http//www.pseudepigr

and fro "and the arrogant one took a power from his mother. for he was ignorant, thinking that there existed no other except his mother alone. and when he saw the multitude of the angels which he had created, then he the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 6 of 12 8/16/2006 5:17 pm exalted himself above them "and when the mother recognized that the garment of darkness was imperfect, then she knew that her consort had not agreed with her. she repented with much weeping. and the whole pleroma heard the prayer of her repentance, and they praised on her behalf the invisible, virginal spirit. and he consented; and when the invisible spirit had consented, the holy spirit poured over her from their whole pleroma. for it was not her consort who came to her, bu

ook counsel with the whole array of archons and angels. they took fire and earth and water and mixed them together with the four fiery winds. and they wrought them together and caused a great disturbance. and they brought him (adam) into the shadow of death, in order that they might form (him) again from earth and water and fire and the spirit which originates in matter, which is the ignorance of darkness and desire, and their counterfeit spirit. this is the tomb of the newly-formed body with which the robbers had clothed the man, the bond of forgetfulness; and he became a mortal man. this is the first one who came down, and the first separation. but the epinoia of the light which was in him, she is the one who was to awaken his thinking "and the archons took him and placed him in paradise

ad placed in the midst of paradise "and i shall teach you (pl) what is the mystery of their life, which is the plan which they made together, which is the likeness of their spirit. the root of this (tree) is bitter and its branches are death, its shadow is hate and deception is in its leaves, and its blossom is the ointment of evil, and its fruit is death and desire is its seed, and it sprouts in darkness. the dwelling place of those who taste from it is hades, and the darkness is their place of rest "but what they call the tree of knowledge of good and evil, which is the epinoia of the light, they stayed in front of it in order that he (adam) might not look up to his fullness and recognize the nakedness of his shamefulness. but it was i who brought about that they ate" the apocryphon of j

ARADIA GOSPEL OF THE WITCHES

d character. the whole of it may be found in a forthcom-ing work by the writer of the book, entitled the unpublished legends of virgil. london, elliot stock.diana as giving beauty and restoring strength.diana hath power to do all things, to give glory to the lowly, wealth to the poor, joy to the afflicted,beauty to the ugly. be not in grief, if you are her follower; though you be in prison and in darkness,she will bring light: many there are whom she sinks that they may rise the higher.there was of old in monteroni a young man so ugly that when a stranger was passing through thetown he was shown this gianni, for such was his name, as one of the sights of the place. yet,hideous as he was, because he was rich, though of no family, he had confidence, and hoped boldlyto win and wed some beauti

peated here and there orally, in separate parts, i am sure. 34 page 67 n r r r r r t o all who are interested in this subject of womans influence and capacity, this evangel of thewitches will be of value as showing that there have been strange thinkers who regarded creation asa feminine development or parthenogenesis from which the masculine principle was born. lucifer, orlight, lay hidden in the darkness of diana, as heat is hidden in ice. but the regenerator or messiahof this strange doctrine is a woman aradia, though the two, mother and daughter, are confused orreflected in the different tales, even as jahvehis confused with the elohim.remains to be said that the adam-nable and eve-il, or adamite assemblages enjoined in thegospel of sorcery, are not much, if at all, kept up by the now f

meal or bread, as being literally our body as contributing to form it, anddeeply sacred because it had lain in the earth, where dark and wondrous secrets bide, seems tocast a new light on the christian sacrament. it is a type of resurrection from the earth, and wastherefore used at the mysteries and holy supper, and the grain had pertained to chthonicsecrets, orto what had been under the earth in darkness. thus even earth-worms are invoked in modern witch-craft as familiar with dark mysteries, and the shepherds pipe to win the orphic power must beburied three days in the earth. and so all was, and is, in sorcery a kind of wild poetry based on sym-bols, all blending into one another, light and darkness, fire-flies and grain, life and death.very strange indeed, but very strictly according to

worshipped the sun as it rose by waving freshlyplucked verbena, 32 which was one of the seven most powerful plants in magic. these persianpriestesses were naked while they thus worshipped, nudity being a symbol of truth and sincerity.the extinguishing the lights, nakedness, and the orgie, were regarded as symbolical of the bodybeing laid in the ground, the grain being planted, or of entering into darkness and death, to berevived in new forms, or regeneration and light. it was the laying aside of daily life. page 63 n r r r r r the perception of this drove vast numbers of the discontented into rebellion, and as they could notprevail by open warfare, they took their hatred out in a form of secret anarchy, which was, however,intimately blended with superstition and fragments of old tradition

hough itwas his destiny to catch, she had been fated never to be caught, and so the will of one supremegod was balanced by that of another.so the two kept flying round and round the edge of heaven, and at first all the gods roared withlaughter, but when they understood the case, they grew serious, and asked one another how it wasto end.then the great father-god said: behold the earth, which is in darkness and gloom! i will change the sister into a moon, and herbrother into a sun. and so shall she ever escape him, yet will he ever catch her with his light, whichshall fall on her from afar; for the rays of the sun are his hands, which reach forth with burninggrasp, yet which are ever eluded.and thus it is said that this race begins anew with the first of every month, when the moon beingcold

BALANONES TEMPLE OF SET FAQ

onstituents- its me, in this other thing called a body- becomes a building block of a personal methodology based upon knowledge, intuition, learning and change as a result of the preceding. the results of xeper are manifestations into the world of ideas, art, science and culture. for the individual the results of xeper become a metaphysical departure point for developing a bond with the prince of darkness by creating a matrix of linked ideas whose path leads towards the genesis of self being. you'll find another comment or two concerning xeper in the ref document. 2.2 initiation- what do those necklaces and medallions mean? the temple of set is an initiatory organization, dedicated to the initiation and growth of its members. that dedication to initiation, to the philosophy of xeper, and t

xploring, and felt that anton lavey's antics of that year were in contradiction to their own experiences. the temple of set has grown a lot in scope and maturity in those twenty years. because of this history, and because of the many antinomian pursuits followed by setians, many people will call the temple of set "satanic" many setians do, too, but not all "satan" is a name given to the prince of darkness, just like "set" is a name given to the prince of darkness. however "set" is a name given by a religion which found setian principles attractive and noble, and which honored the prince of darkness "satan" is a name given to the prince of darkness by christianity out of fear and revulsion. the christian satan is a twisted bastardization of the true prince of darkness "satanism" is a term u

onnection to the organic stream. we are followers of the transcendental path, wherein person immortality is achievable by a strengthening of the idealized self. in an increasingly post-christian world, the term "satanism" will become irrelevant. more discussion concerning the temple of set and satanism can be found in the ref document. you may also be interested in essays concerning the prince of darkness provided by balanone (http//www.bigfoot.com/ balanone/pod.html) and "concerning our patron" by high priest don webb (http//www.bigfoot.com/ balanone/patron.html. 2.4 left hand path the left hand path is the tradition of spiritual dissent. it is a process of using the ideas and actions of the seeker to create or realize an immortal, individual, potent, and powerful essence that will surviv

gladly do away with the tax exemption of all religious organizations, losing our own if it meant that all christian, jewish, hindu, scientologist, and other religions also paid their fair taxes. but as long as they are tax exempt, we'll save our money this way also) yes, setian priests are able to perform legally binding marriage ceremonies. 3.2 set set is the most ancient name for the prince of darkness, given to the prince of darkness in ancient (pre-dynastic) egypt. whether set exists as an independent metaphysical being, or whether he's a symbol for man's most individualistic attributes, is a topic always under discussion somewhere in the temple of set. you may also be interested in essays concerning the prince of darkness provided by balanone (http//www.bigfoot.com/ balanone/pod.html

ce pylons available. beyond this, i have realized that one should _embrace_ one's isolation. just look to set as an example: the apotheosis of the different and isolate! you have _two years_ to get recognized- plenty of time to explore, make contacts with the priesthood, and, if worthy, become recognized. you don't need a group to hold your hand to do it, i hope! embrace the isolation, ebrace the darkness! from: balanone sun, 20 dec 1998 it's a challenge. that hypothetical initiate would have to work at it- corresponding with as many setians as possible at the i* and ii* levels (for breadth of perspective) and with several members of the priesthood. he would have to take responsibility for maintaining correspondences, for establishing new ones to replace old

BAPHOMANTIS LUCIFERIAN SATANIC MASS

amen. come lucifer to witness this rite of dedication unto you, veni, omnipotens aeternae diabolus! after which turn back towards the alter, make in the air an inverted pentagram, using your left forefinger or w/ dagger, as you do so say: i bless this alter in the name of lucifer and satan. and i dedicate this rite unto thee oh infernal lord of the earth, he who gives me joy. may the blessings of darkness be with (me\us) this night "i shall go down to the alters of hell" after which one participant may say: i call upon thee oh mighty lord lucifer to witness this rite! i call upon the daemons and legions of the aybss to witness this rite! i call upon the oh dark gods to witness this rite" then preist says: i stand before the mighty lord of the earth! i proclaim that satan-lucifer rules the

r's temple and in one word and the word of esctacy. i give praise to lucifer and look foward to his ultimate reign and the pleasures that are to come. veni, omnipotens aeternae diabolus (mistress of temple kisses the temple keeper on the lips and says "may satan be with you (priest) then say: bringer of enlightenment, i greet you who cause us to seek the forbidden knowledge and find true light in darkness" then dip your finger in the wine in the chalice, construct in the air an inverted pentagram then say, blessed are the strong for they shall inherit the earth! blessed are the proud for they shall breed gods! let the humble and meek die in there misery! hail our father and lord of the earth! pick up the paten with host on it, hold it in front of you. and say: sancttissimi corporsis satana

ls of all you have taken. this host is your filth that only your sheep will eat! take the wafer and burn in a special black candle and say "i take your worthless host and turn it into toast" after take up the chalice, with it in your hand, construct in the air, an inverted pentagram,while saying: veni, omnipotens aeternae diabolus! each drink from chalice and then say: so let there be ecstasy and darkness,and let there be chaos and laughter, let there be sacrifice and strife, but above all let us enjoy the gifts of life! hail satan, prince of life! then say: we have gained the blessings of our lord lucifer, may his protection and grace be with us in our endeavors. this rite is at an end. we shall stand tall and proud in our freedom. be with us as we depart. all say: hail lucifer! hail sata

BASIL VALENTINE TWELVE KEYS

do you wish to make of it? there can be no doubt, then that it must be the root, or first substance, of metals, from which all metals derive their origin. it is, twelve keys of basil valentine 11 of 95 therefore, necessary that we should now proceed to speak of the generation of the metals. in the beginning, when the spirit of god moved upon the face of the waters, and as yet all was involved in darkness, almighty and eternal god, whose beginning and wisdom are from everlasting, by his inscrutable counsel created heaven and earth, and all that in them is, both visible and invisible, out of nothing. how the act of creation was accomplished i will not attempt to explain. this is a matter which is set forth to us in holy scripture, and must be apprehended by faith. to each creature god gave

dle of life. his feet were bare, and his words penetrated to the depth of the human soul. he mounted the tribune, and bade the assembly listen twelve keys of basil valentine 20 of 95 to him in silence, since he was sent from above to explain to them the significance of what they had seen. when perfect silence prevailed, he delivered himself as follows: awake, o man, and behold the light, lest the darkness deceive thee! the gods revealed to me this matter in a profound sleep. happy is the man who knows the great works of the divine power. blessed is he whose eyes are opened to behold light where before they saw darkness. two stars are given by the gods to man to lead him to great wisdom. gaze steadily upon them, follow their lights, and you will find in them the secret of knowledge. the bir

n recover his visible form, with a diminution of his simple essence, and a development of his perfection. a painter can set yellow upon white, and red or crimson upon yellow; for, though all these colours are present, yet the latter prevails on account of its greater intensity. when you have accomplished the same thing in our art, you have before your eyes the light of wisdom, which shines in the darkness, although it does not burn. for our sulphur does not burn, but nevertheless its brilliancy is seen far and near. nor does it colour anything until it has been prepared, and dyed with its own colour, which it then imparts to all weak and imperfect metals. this sulphur, however, cannot impart this colour until it have first by persevering labour been prevailed upon to abjure its original co

BEHOLDERS OF NIGHT

very result of sorcery which emerged in ancient cultures and times. the luciferic linage is traced back to the fallen angels of ancient lore, whom tasted from the shadow garden and the pleasures of both the spirit and flesh. that the watchers and fallen ones, led by azazel[1] lucifer, called later iblis, understood the immortality of the psyche is between the path of the not-seen, the shadow and darkness which cultivates the black flame itself. the witchcraft tradition was explored in essence by the practitioners of yatuk dinoih[2, or persian witchcraft of which emerged from the sorcerous shadow-god ahriman, the darkness which would create flesh. ahriman is a pitch-black representative of the hidden and the secret, from which the profane should not see. ahriman and its female counterpart

h we may seek comprehension of therein. what is often misunderstood is the intent of the left hand path. many view the lhp as one in line with christian satanism or diabolism, which is an inaccurate view of the path itself. the lhp is the freedom from such restrictive thoughts as good or evil, or the moral right of the day. the individual must seek to transcend both, and that the image of evil or darkness, is the opposition essence of our selves, our secret essence or holy guardian angel/evil genius of being. the black flame[6] itself is the concept of the gift of seth, of lucifer. the black flame is the awakened consciousness or psyche of the individual, whom has torn down the right hand path concept of trust and dissolution in a tyrant father who demands faith. the black flame is the imm

evil genius of being. the black flame[6] itself is the concept of the gift of seth, of lucifer. the black flame is the awakened consciousness or psyche of the individual, whom has torn down the right hand path concept of trust and dissolution in a tyrant father who demands faith. the black flame is the immortal essence of the self, the true will as which emerged from the fountains of the wells of darkness. the black flame is the light which brings the watchers close to us, that we may drink of their cups of ecstasies, the skulls and the secrets they contain therein. the black flame itself is illuminated through the work of the left hand path, through the development of ones own self-divinity, through our famulus and servitors, the guardians and angels of our temple, the arcana of self as r

gh the manes of the dead, they seek the commune of those in the warm flesh of the living. my shadow, as i build, calls forth the famulus whose spirit is the djinn of the noon tide sun, the fire of spirit later withdrawn in midnight honor. moon hungering shade of the tomb, i summon thee! from beneath the city of chorazin have your rested, yet though i go forth to the city of shadows, i embrace the darkness within and beyond! from nox umbra by michael ford the essence of perpetual revolution, or rebellion from the natural order, is the very concept of the opposer. to oppose one must seek to free the self from the limits set within society s context and rules. this is not an advocating of crime, but rather to work within still societies rules, mastering it all along. the true will is the esse

often unfertile result of the dayside world of the humanistic fellowship, which in time, leads to a stasis of being. it is in the solitude of the shadow can then the essence be revealed, to present the endless possibility of becoming. the adversary is called and known by many names and titles. among them are such as shaitan, iblis, satan, lucifer and set. such god forms are masks of the prince of darkness who within ourselves offers freedom and divinity for those willing to strive for it. the adversary itself is the gateway from which we discover our own will, or direction of endless possibility of desire. this is the very conscious gift of the artist austin osman spare, whom of witch blood, gave us the gift of self liberation in the form of the grimoire the book of pleasure. that we may t

BLACK WITCHCRAFT

r organizations called church together and making money) or even governmental ones. to provide a distinct understanding of luciferian witchcraft from which i am an initiate of, i must write directly of experience and the vision which all initiates, past, present or secret, have brought to the current and how it manifests today. no longer should those of luciferian nature be forced to denounce the darkness inherent within us all; witchcraft as with the human or daemonic spirit is both dual natured, light and shadow, bestial and angelic, ad infinitum. the word black within the context of writing here is in reference to the hidden nature of the sinister craft, it is both the depths of initiation which runs deep in our souls, and the future possibility by the atavistic urges which may be harne

rder of phosphorus is an initiatory guild of practitioners of sorcery from a left hand path point of view. the word black is described by idries shah as being identified with the sound of fhm in the arabic tongue, which is black meaning wise and equally with understanding. shah writes further that black holds a connection with hidden wisdom, thus the phrase, dar tariki, tariqat which means in the darkness, the path. the order of phosphorus is symbolic of fire illuminated from clay, of light emerging from darkness. the magicians and witches of this 'skir-hand' guild are 2 equally focused on not only low sorcery, but utilizing the hidden nature of darkness to reveal light within themselves. here we find the foundation and essence of baphomet, the father of wisdom. the sabbatic god is both th

to process of self-determined magical exercises to refine and expand their consciousness; through physical and mental activity. this includes but is not limited to, sexual magick, ceremonial practice and solitary workings of all kinds to seek the initiatory results of magick itself. this is not a path of prayer and supplication, but recognition of the sorcerer's own inherent powers. the forces of darkness are called upon as a means of self-expression, self-empowerment, and self-deification. nathaniel harris (author of witcha- a book of cunning, mandrake of 3 oxford, and current magister of the red circle, england) from the introduction to luciferian witchcraft by michael w. ford black witchcraft as defined within the afromentioned grimoires is about self-deification but also the further ex

ituals explored by luciferian sabbat practitioners within the order of phosphorus and the black order of the dragon which utilize old methods of lycanthropy and the shedding of flesh, of shape shifting by dream in therion form to go forth to the erotic convulsions of the infernal sabbat. the god of luciferian witchcraft is seth-an, or set (the same as samael, satan. this is the egyptian prince of darkness, a lord of chaos and sorcerous power. set should not be considered merely a god in an anthropomorphic sense, rather a deific force which is the very essence of our being. when azazel or lucifer brought to cain the black flame of consciousness, this was as too set s gift to mankind. by working in the circles of luciferian craft, you are merely fulfilling your ancient heritage. while some c

hould go forth and copulate with 9 the daughters of cain. gadreel taught unto man, woman and child the blows of death and creation of armor and weapons. penemue taught unto the wise the art of ink and writing, as well as the bitter and the sweet, good and evil. this is the spirit who gave unto the cunning the book of arte, which brought forth both demon and angel, those hidden therionick forms of darkness-made-flesh, the art of lycanthropy. kasdeja taught men the art of working with demons and spirits, as well as abortions and the secret art of the noon tide serpent, tabaet. the angelick spirit kasbeel was the bringer of the oath, when he was with the heavens, his name was known as biqa. i seek to mark an emphasis on the eclectic conceptual ideas of skir-hand witchcraft within the circle

BLAVATSKY H P ANTHROPOGENESIS

d, the one eye (loka-chakshub) of our world. his breath gives life to the seven (gives light to the planets. it gave life to the first (c "they are all dragons of wisdom" adds the commentary (d (a) lha is the ancient word in trans-himalayan regions for "spirit" any celestial or superhuman being, and it covers the whole series of heavenly hierarchies, from archangel, or dhyani, down to an angel of darkness, or terrestrial spirit (b) this expression shows in plain language that the spirit-guardian of our globe, which is the fourth in the chain, is subordinate to the chief spirit (or god) of the seven planetary genii or spirits. as already explained, the ancients had, in their kyriel of gods, seven chief mystery-gods, whose chief was, exoterically, the visible sun, or the eighth, and, esoteri

s* copernicus wrote his theories on the "revolution of the heavenly bodies" in the xvith century, and the zohar, even if compiled by moses de leon in the xiiith century, states that "in the book of hammannunah, the old, we learn. that the earth turns upon itself in the form of a circle; that some are on top, the others below. that there are some countries which are lightened, whilst others are in darkness; these have the day, when for the former it is night; and there are countries in which it is constantly day, or in which at least the night continues only some instants (zohar iii, fol. 10a "qabbalah" p. 139[[vol. 2, page] 29 the celestial governors of humanity. gets all its vital forces, life, and powers through the medium of the seven planetary dhyanis from the spirit of the sun. they a

egent, the informing dhyan chohan[[footnote(s[[footnote continued from previous page] have chosen the crescent for their national arms. venus has always been identified, since the establishment of roman catholic dogmatism, with satan and lucifer, or the great dragon, contrary to all reason and logic. as shown by the symbologists and astronomers, the association between the serpent and the idea of darkness had an astronomical foundation. the position which the constellation of draco at one time occupied showed that the great serpent was the ruler of the night. this constellation was formerly at the very centre of the heavens, and is so extensive that it was called the great dragon. its body spreads over seven signs of the zodiac; and dupuis "who" says staniland wake "sees in the dragon of t

o 6561, they were the 10 'words' dbrim, 41224, the light, of which they were the flux, was the heavenly man, the adam kdm (the 144- 144; and the light, by the new testament or covenant (or 41224) created god; just as, by the old testament god (alhim, 31415) creates light (20612 to 6561" now there are three kinds of light in occultism, as in the kabala (1) the abstract and absolute light, which is darkness (2) the light of the manifested-unmanifested, called by some the logos; and (3) the latter light reflected in the dhyan chohans, the minor logoi (the elohim, collectively, who, in their turn, shed it on the objective universe. but in the kabala- re-edited and carefully adjusted to fit the christian tenets by the kabalists of the xiii. century- the three lights are described as (1) the cle

t was a failure. the cosmogonical tablets prove that this our actual creation was preceded by others (see "hibbert lectures" p. 390; and as shown by the author of "the qabbalah" in the zohar, siphrah dzeniouta, in jovah rabbah, 128a, etc, etc. the kabala states the same (b) oannes (or dagon, the chaldean "man-fish) divides his cosmogony and genesis into two portions. first the abyss of waters and darkness, wherein resided most hideous beings- men with wings, four and two-faced men, human beings with two heads, with the legs and horns of a goat (our "goat-men* hippocentaurs, bulls with the heads of men, and dogs with tails of fishes. in short, combinations of various animals and men, of fishes, reptiles and other monstrous animals assuming each other's shapes and countenances. the feminine

BLAVATSKY H P COSMOGENESIS

obelisk and pillar, scroll or parchment they could lay their hands on, if it only bore the symbol of the tau, or any other sign borrowed and appropriated by the new faith; and he will then see plainly how it is that so little has remained of the records of the past. verily, the fiendish spirits of fanaticism, of early and mediaeval christianity and of islam, have from the first loved to dwell in darkness and ignorance; and both have made- the sun like blood, the earth a tomb, the tomb a hell, and hell itself a murkier gloom" both creeds have won their proselytes at the point of the sword; both have built their churches on heaven-kissing hecatombs of human victims. over the gateway of century i. of our era, the ominous words "the karma of israel" fatally glowed. over the portals of our own

d immutable law, and the phenomenal or visible universe is the ultimate result of the long chain of cosmical forces thus progressively set in motion. in like manner, when the passive condition is resumed, a contraction of the divine essence takes place, and the previous work of creation is gradually and progressively undone. the visible universe becomes disintegrated, its material dispersed; and 'darkness' solitary and alone, broods once more over the face of the 'deep' to use a metaphor from the secret books, which will convey the idea still more clearly, an out-breathing of the 'unknown essence' produces the world; and an inhalation causes it to disappear. this process has been going on from all eternity, and our present universe is but one of an infinite series, which had no beginning a

rcle, manifesting a diameter only during the manvantaric periods; the one is the indivisible point found nowhere, perceived everywhere during those periods; it is the vertical and the horizontal, the father and the mother, the summit and base of the father, the two extremities of the mother, reaching in reality nowhere, for the one is the ring as also the rings that are within that ring. light in darkness and darkness in light: the 'breath which is eternal' it proceeds from without inwardly, when it is everywhere, and from within outwardly, when it is nowhere (i.e, maya* one of the centres. it expands and[[footnote(s* meaning "parentless- see farther on* esoteric philosophy, regarding as maya (or the illusion of ignorance) every finite thing, must necessarily view in the same light every i

ook of dzyan[[vol. 1, page 26] nor aught nor nought existed; yon bright sky was not, nor heaven's broad roof outstretched above. what covered all? what sheltered? what concealed? was it the water's fathomless abyss? there was not death- yet there was nought immortal, there was no confine betwixt day and night; the only one breathed breathless by itself, other than it there nothing since has been. darkness there was, and all at first was veiled in gloom profound- an ocean without light- the germ that still lay covered in the husk burst forth, one nature, from the fervent heat. who knows the secret? who proclaimed it here? whence, whence this manifold creation sprang? the gods themselves came later into being- who knows from whence this great creation sprang? that, whence all this great crea

ook of dzyan- stanza i. 1. the eternal parent wrapped in her ever invisible robes had slumbered once again for seven eternities. 2. time was not, for it lay asleep in the infinite bosom of duration. 3. universal mind was not, for there were no ah-hi to contain it. 4. the seven ways to bliss were not. the great causes of misery were not, for there was no one to produce and get ensnared by them. 5. darkness alone filled the boundless all, for father, mother and son were once more one, and the son had not awakened yet for the new wheel, and his pilgrimage thereon. 6. the seven sublime lords and the seven truths had ceased to be, and the universe, the son of necessity, was immersed in paranishpanna, to be outbreathed by that which is and yet is not. naught was. 7. the causes of existence had b

BLUE EQUINOX

.v.v.v.v. arose, an exalted adept of the rank of master of the temple (or this much he disclosed to the exempt adepts) and his utterance is enshrined in the sacred writings. 30. such are liber legis, liber cordis cincti serpente, liber liberi vel lapidis lazuli and such others whose liber lxi 61 existence may one day be divulged to you. beware lest you interpret them in either in the light or the darkness, for only in l.v.x. may they be understood. 31. also he conferred upon d.d.s, o.m, and another, the authority of the triad, who in turn have delegated it unto others, and they yet again, so that the body of initiates may be perfect, even from the crown unto the kingdom and beyond. 32. for perfection abideth not in the pinnacles, or in the foundations, but in the ordered harmony of one wit

d unto thee, and i have journeyed unto thee, and it availed me not. 60. i waited patiently, and thou wast with me from the beginning. 61. this now i know, o my beloved, and we are stretched at our ease among the vines. 62. but these thy prophets; they must cry aloud and scourge themselves; they must cross trackless wastes and unfathomed oceans; to await thee is the end, not the beginning. 63. let darkness cover up the writing! let the scribe depart among his ways. 64. but thou and i are stretched at our ease among the vines; what is he? 65. o thou beloved one! is there not an end? nay, but there is an end. awake! arise! gird up thy limbs, o thou runner; bear thou the word unto the mighty cities, yea, unto the mighty cities. liber lxv 77 iii 1. verily and amen! i passed through the deep sea

hy spark will i the lord kindle a great light; i will burn through the grey city in the old and desolate land; i will cleanse it from its great impurity. 4. and thou, o prophet, shalt see these things, and thou shalt heed them not. 5. now is the pillar established in the void; now is asi fulfilled of asar; now is hoor let down into the animal soul of things like a fiery star that falleth upon the darkness of the earth. 6. through the midnight thou art dropt, o my child, my conquerer, my sword-girt captain, o hoor! and they shall find thee as a black gnarl.d glittering stone, and they shall worship thee. 7. my prophet shall prophesy concerning thee; around thee the maidens shall dance, and bright babes be born unto them. thou shalt inspire the proud ones with infinite pride, and the humble

lt of lust celestial, your flame will burn vehemently against your gross self, though it be already divine beyond your present imagining, and devour it in a mystical death, so that in the passing of the gate all is dissolved in formless light of unity. liber cl 117 now then, returning from these states of being, and in the return also there is a mystery of joy, you will be weaned from the milk of darkness of the moon, and made partaker of the sacrament of wine that is the blood of the sun. yet at the first there may be shock and conflict, for the old thought persists by force of its habit: it is for you to create by repeated act the true right habit of this consciousness of the life which abideth in light. and this is easy, if your will be strong: for the true life is no much more vivid an

ve are implied motion and change, but in life is gained an unity which moveth and changeth only in pulse or in phase, and is even as music. yet in the attainment of this life you will already have experienced that the quintessence thereof is pure light, an ecstasy formless, and without bound or mark. in this light naught exists, for it is homogeneous: and therefore have men called it silence, and darkness, and nothing. but in this, as in all other effort to name it, is the root of every falsity and misapprehension, since all words imply some duality. therefore, though i call it light, it is not light, nor absence of light. many also have sought to describe it by contradiction, since through transcendent negation of all speech it may by some natures be attained. also by images and symbols h

BOOK OF ENOCH

n my name; hide yourself! and reveal to him the end, which is coming, because the whole earth will be destroyed. a deluge is about to come on all the earth; and all that is in it will be destroyed. 10.3] and now teach him so that he may escape and his offspring may survive for the whole earth" 10.4] and further the lord said to raphael "bind azazel by his hands and his feet and throw him into the darkness. and split open the desert, which is in dudael, and throw him there. 10.5] and throw on him jagged and sharp stones and cover him with darkness. and let him stay there forever. and cover his face so that he may not see the light. 10.6] and so that, on the great day of judgment, he may be hurled into the fire. 10.7] and restore the earth which the angels have ruined. and announce the resto

rows and their quivers, and a sword of fire, and all the flashes of lightning. 17.4] and they took me to the water of life, as it is called, and to the fire of the west, which receives every setting of the sun. 17.5] and i came to a river of fire, whose fire flows like water, and pours out into the great sea, which is towards the west. 17.6] and i saw all the great rivers, and i reached the great darkness, and went where all flesh walks. 17.7] and i saw the mountains of the darkness of winter and the place where the water of all the deeps pours out. 17.8] and i saw the mouths of all the rivers of the earth, and the mouth of the deep. 18.1] and i saw the storehouses of all the winds, and i saw how with them he has adorned all creation, and i saw the foundations of the earth. 18.2] and i saw

e course of its journey, in that place, by day and by night. one stands opposite the other, in front of the lord of spirits, and they give thanks, and sing praise, and do not rest, because their thanksgiving is like rest to them. 41.8] for the shining sun makes many revolutions; for a blessing and for a curse. and the path of the journey of the moon is for the righteous light but for the sinners; darkness. in the name of the lord, who has created a division between light and darkness, and has divided the spirits of men, and has established the spirits of the righteous, in the name of his righteousness. 41.9] for no angel hinders, and no power is able to hinder, because the judge sees them all, and judges them all himself. 42.1] wisdom found no place where she could dwell, and her dwelling

he strong from their thrones, and will loose the reins of the strong, and will break the teeth of the sinners. 46.5] and he will cast down the kings from their thrones, and from their kingdoms, for they do not exalt him, and do not praise him, and do not humbly acknowledge from where their kingdom was given to them. 46.6] and he will cast down the faces of the strong and shame will fill them, and darkness will be their dwelling, and worms will be their resting place. and they will have no hope of rising from their resting-places, for they do not exalt the name of the lord of spirits. 46.7] and these are they who judge the stars of heaven, and raise their hands against the most high, and trample upon the dry ground, and dwell upon it. and all their deeds show iniquity, and their power rests

BOOK OF BLACK SERPENT

consecrated as to dedicate their use for the assistance in this operation. the instruments are as follows. the configuration of the temple. this temple is to measure fifteen feet square and may be constructed out of either stone or wood, as is preferred. there should be a window to allow light into the temple, as this is a work of the attainment of light, and where there is no light there is only darkness, as we are told. the ceiling of the temple should not be less than six feet high; both it and the ceiling should be unadorned, unless there is a reason to do contrariwise. the magic circle& triangle of the art. the circle is to measure nine feet across. it may to be inscribed for either permanent or for temporary use, and is to be adorned with these names of god: ehieh+ jah+ vuvh elohim+

th through the interposition of the coils of the stooping dragon. thus, therefore, must malkuth be cleansed, and this is the redemption to come. for also christ expiated not sin till after he had overcome the temptation. but surely all things in the creation are necessary, seeing that one existeth not without the other, and the evil also helpeth the work, for thus the greater and more intense the darkness, by so much more doth the light become bright by contrast and draweth, as it were, increased force from the blackness. the infernal habitations in the circle are the waters of tears, in the second circle are the waters of creation, in the third circle are the waters of the ocean, in the fourth circle is the false sea. upon the right hand in the lesser circles are names of the seven earths

ho fashioned the earth and all things by a word! who sent his only-begotten son into the world to crush the spirit of evil with its bellowing; do thou speedily give heed and send thine holy and effulgent ministering angels from their stations. let them come that they might administer thine virtue, strength and wisdom unto me, in these actions, with whatever spirits i call forth. let the prince of darkness have no power over me and his servitors no power to enslave me but assist me that i may act to the glory of god. bring strength, o lord, by thine holy angels raphael, gabriel, uriel and michael; who resisted against lucifer and his raving followers which fell from heaven, and were consigned to hell for a time and a time; who serve god in consistancy and faith; who sing "holy! holy! holy!

BOOK OF PLEASURE

ons of ideas for pleasure without love, or its synonyms- self-reproach, sickness, old-age, and death. the symposium of self and love. o! wise man, please thyself. the complete ritual and doctrine of magic the book of pleasure (self love) get any book for free on: www.abika.com 26 ecstasy in self-love the obsession my dearest, i will now explain the only safe and true formula, the destroyer of the darkness of the world, the most secret among all secrets. let it be secret to him who would attain. let it cover any period of time, depending on his conception. there is no qualification*(1, nor ritual or ceremony. his very existence symbolising all that is necessary to perfection. most emphatically, there is no need of repetition or feeble imitation. you are alive! magic, the reduction of proper

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

constant companion. silent as night did loki move to the goddess' side and, with fingers formed over the ages in lightness, did remove the silver circlet from about her snow-white neck. straightway did freya arouse, on sensing its loss. though he moved with the speed of the winds yet loki she glimpsed as he passed swiftly from sight into the barrow that leads to dreun. then was freya in despair. darkness descended all about her to hide her tears. great was her anguish. all light, all life, all creatures joined in her doom. to all corners were sent the searchers, in quest of loki; yet on the subject of deity names, let me explain the ones chosen for the seax-wica. from time to time i hear comments from people who haven't troubled to check beyond the ends of their noses, to the effect that

ou will also spend much time alone, meditating on what you are about to undertake. you will cleanse yourself, by bathing and fasting only bread, honey and water are allowed for twenty-four hours prior to the actual initiation and by sexual abstinence. at the ritual itself, rather than any rigorous symbolic death or dismemberment, you will experience a blindfolding and binding, which symbolize the darkness and restriction of the womb. as you are "born, these restrictions will fall from you. you will gain new knowledge as certain things are revealed to you, and then receive a new name. you will be welcomed to your new life by your brothers and sisters of the craft. the full initiation is a very moving experience many claim it to be the most moving of their entire lives. the usual process is

est stands before priestess. priest "dark is the night as we reach this turning point. here is a time of death; yet a time of birth" covener "endings and beginnings" covener "ebbing and flowing" covener "a journey done; a journey yet to start" covener "let us honor now the crone mother darksome and divine" covener "let us give of our strength and in return see rebirth" priest "behold, the lady of darkness; mother, grandmother. old yet ever young" priestess slowly raises her head and spreads her arms outwards and upwards. all kneel. priestess "hear me! honor me and love me now and always. as the wheel turns we see birth, death and rebirth. know, from this, that every end is a beginning; every stop a fresh starting point. maiden, mother, crone. i am all of these and more. whenever you have n

. it is performed partly for entertainment but mainly for magickal influence over the ape in the future hunt. the performance goes through the stalking of the ape to the actual killing, by blowpipe. an interesting point, however, is the inclusion in the song of the ape's feelings and the reactions of its family to its death" witchcraft from the inside raymond buckland, llewellyn, mn1971 enter the darkness. yet do we do so gladly, for we know it to be but the turning of the mighty wheel of the year" priestess "at this time of the year the gates between the worlds are open. we call upon our ancestors, our loved ones, to pass through and join with us at this time. we invite them to delight in celebration with those they love" then follows an enactment of a seasonal motif. this can vary greatl

and thought lost. from this reuniting gather strength. know, all of you, that there is no end and no beginning. all is a continuous turning, a spiralling dance that goes and returns, yet moves ever on. in that turning, samhain is the sacred festival marking the end of the summer and the beginning of winter: a time to celebrate; a time to welcome the god as he starts his journey down the tunnel of darkness that bears the light of our lady at its end" priest/ess "the old year ends" all "the new year begins" priest/ess "the wheel turns" all "and turns again" priest/ess "farewell to our lady" all "welcome to our lord" priest/ess "goddess-summer draws to a close" all "god-winter sets his foot upon the path" priest/ess "hail and farewell" all "hail and farewell" priest and priestess lead coven i

BUDGE E

twelfth division of the tuat, which is called then-neteru sacred texts egypt ehh index index previous next p. 1 the book am-tuat the title of the work "the writings and the drawings of the hidden palace which appertain to the souls, and the gods, and the shadows, and the spirits, which compose the beginning of the horn of ament, of the horizon of ament [which is] the utmost boundary of the thick darkness of the horizon of amentet, containing the knowledge of the souls of the tuat, and the knowledge of the secret souls, and the knowledge of the doors and the ways through and on which the great god journeyeth, and the knowledge of, and the knowledge of the hours and of their gods, and the knowledge of the journeyings of the hours and of their gods, and the knowledge of the formulae [which t

nine seated apes, who are described as the "gods p. 13 who sing to ra as he entereth into the tuat" their names are--1. am-kar, 2. khenti-she-f, 3. hen, 4. heken-em-ben-f. 5,6. 7. hethti, 8. pa-theth, 9. click to view (left) the nine singing apes (right) the twelve light-giving uraei. ii. twelve serpents, who throw fire forth from their mouths, and are described as "those who make light p. 14 the darkness in the tuat" their names are--1. besit, 2. hetepit, 3 (illegible. 4. khut-mu, 5. heseq-khefti-set, 6. nefert-kha, 7. mert-neser, 8. behent, 9. ap-she, 10. nesert, 11. ap-ast, 12. shenit. iii. nine man-headed gods, with their hands raised in adoration, who are described as the "gods who praise [ra, the lord of the company of the gods" their names are- 1. ka-tuat, 2. hetem-ab, 3. ara, 4. aa

stablish ye yourselves on the secret banks thereof, and work ye for the gods of tuat in the court which ye guard, possess ye your plans in your seats, in your domains and in your fields" the gods of this court say unto ra "o great god [the doors] are opened to thee, and the portals of the secret ament are thrown open before thee, the doors of nut the great are thrown wide open, illumine thou the darkness of night (or, thick darkness, provide for that which is in the place of destruction, and approach thou in thy name of ra the place where is osiris khenti amenti. there is a shout of joy to ra at the entrance to the doors of the earth. praise be to thee and make thou perfect the light, and enter thou [in through the habitations] of the great country. the apes( ambenti) open the doors to th

the place where is osiris khenti amenti. there is a shout of joy to ra at the entrance to the doors of the earth. praise be to thee and make thou perfect the light, and enter thou [in through the habitations] of the great country. the apes( ambenti) open the doors to thee, the apes (amhetetu) unfold to thee the portals, the serpents sing, and exalt thee, and the divine serpents p. 20 lighten thy darkness for thee. o ra, the goddess of the hour cometh to thee, the two soul goddesses tow thee along in thy form, and thou takest up thy position on the ground of the field of [this] land. thou hast taken possession of the night, and thou wilt bring in the day, and [thou] dost likewise make long the hours, and thy boat cometh to rest. thou seizest the grain of the god henbet in thy secret place)

these gods are they who make the words of those who are upon earth to reach [the god],and it is they who make souls to approach their forms. their work consisteth in causing to come into being the offerings of the night, and in performing the p. 35 overthrow [of enemies] at their hour. it is they who guard the day, and who bring on the night until this great god cometh forth from out of the thick darkness to repose in this court of the eastern horizon of heaven. they cry out in lamentation to this great god, and they utter wailings for him after he hath passed by them. those who know them shall come forth by day, and he shall be able to journey during the night to the divisions of the great double city" the texts which describe the duties of the gods in the lower register read- p. 36"[thos

CASE PAUL F THE BOOK OF TOKENS

go before thee as a pillar of fire by night, and as a pillar of cloud shalt thou follow it by day. turn not aside, nor faint, and it shall lead thee to a land of plenty flowing with the milk of life eternal and the honey of unblemished wisdom. the meditation on aleph* 1 i am, without beginning, without end. older than night or day, younger than the babe new-born, brighter than light, darker than darkness. beyond all things and creatures, yet fixed in the heart of every one. 2 from me the shining worlds flow forth, to me all at last return, yet to me neither men nor angels may draw nigh, for i am known only to myself. ever the same is mine inmost being; absolutely one, complete, whole, perfect; always itself; eternal, infinite, ultimate; formless, indivisible, changeless. the book of token

v. 5 "a property of sharpness" corresponds to the adjective khad, ch d "sharp. this adds up to 12 also. the idea of joining together the parts of the universe may be based on the noun gehbeh, g b a "a reservoir, from a root signifying" to gather, to collect. the value of g b a is 6, the same as v [71] the meditation on zain* 1 i am the sword, the sword which is understanding, dividing between the darkness and the light at creation's dawn. 2 not by addition doth the multiplicity of creatures come into existence, for i, the source of all, am one, one and alone, even as it is written "beside me there is nothing" verily the beginning of all things is division, as moses saith" in the beginning the elohim cut apart the heaven and the earth" 3 that, therefore, which to purblind eyes seemeth to be

i h, a name of the father, and ben, b n, a name of the son. the "airy spirit" of the path of zain is a reference to the airy quality of the zodiacal sign gemini, whose ruler, according to the qabalah, is raphael, angel of the planet mercury [80] the meditation on cheth* 1 i am the hedge of protection, enclosing the field of existence. in this field thou dwellest, and i am thy defense against the darkness which is without. yet is this hedge of safety also a wall of limitation, and the darkness against which it defendeth thee is the radiant darkness of the limitless light, too brilliant for thine eyes. 2 for within the wall of limitation is the field of mine activity in the world of manifestation. this, also is that which the wise call the path of the house of influence, for into it descend

t the delusion passeth with the completion of the work for which i enter into manifestation; and because nothing can prevail against me, even the worst of sinners shall come in their appointed time, to liberation. 5 if thou canst grasp it, that liberation consisteth m the breaking down and utter destruction of the hedge of protection which encircleth thee, and guardeth thee from the terror of the darkness which is without [85] t h e b o o k of t o k e n s for when the work is finished in the field of cheth, when the abode of influence hath served its purpose, then shalt thou know, o israel, that thou hast naught to fear, naught to be guarded against. then shall the dreadful darkness be revealed to thy perfected vision as the flashing radiance of light limitless, and from the field of sin a

vealed to thy perfected vision as the flashing radiance of light limitless, and from the field of sin and punishment thou shalt pass, into the boundless freedom of my divine perfection [86] comment on cheth* c c h e t h, pronounced khayth. transcribed as" ch. the number 8. meaning: field, or fence. the intelligence of the house of influence. 1 the limitless light is en soph aur, which is to us as darkness because it transcends our earthly vision. it is the divine darkness concerning which so much is said in all mystical literature. it was, for the egyptians, indicated by their declaration "osiris is a black god" it is also the terrible darkness of the hindu goddess, kali. 2 khattawath, ch t a th, a hebrew noun meaning both "sin" and "punishment, corresponds to the letter-name cheth, ch i t

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

full, and is quite bright in the sky* find somewhere as dark as possible so the light is undiluted and slowly 'inhale' the light through your nose, looking at the moon and drawing its light towards you. seite 29 wicca01.txt* hold your moon breath for a count of 'one and two and three. remember to say the 'ands' to stop yourself rushing- this is relaxing, not a race* close your eyes and exhale the darkness of your panic, frustration or unhappiness* continue alternately inhaling with your eyes open and exhaling with your eyes closed until you feel that you are filled with silver light* now gently exhale a little of that light in a single breath, this time with your eyes open, directing it in your vision towards someone you know who is also feeling stressed or anxious* inhale more moonlight a

moon magick in the chapter on moon energies [insert pic p054- a sun magick ritual for energy because it can be dangerous to look directly at the sun, catch your sunlight close to noon in a large crystal or in water in a brass dish* as before 'inhale' the sunlight via the crystal or water with your eyes open. hold the sun breath, counting 'one and two and three, then close your eyes and exhale the darkness of your doubt, anger or lack of confidence. with practice, this will become a single movement* continue until you are filled with light and energy, then exhale a sun breath, directing it to someone who is exhausted, frightened or ill* inhale the sun and again exhale it towards a person or people in need* rinse your face in the sun water, then tip the rest into the ground to energise a pla

tian god thoth and the later roman mercury. he is credited with great knowledge, healing powers and medical knowledge [insert pic p080- the double entwined snake of hermes' and mercury's caduceus, or wand, which is often a living growing staff, is a symbol both of healing and of powerful communication. the snake forms two circles, the interlinked cycles of good and evil, life and death, light and darkness. the wings on the caduceus are for wisdom, guarding against gossip and malicious words as well as illness. among hermes' many patronages were moneylenders and thieves and so he can protect against poverty and trickery, as well as helping you to speak the truth that is in your heart. hermes can also be invoked for all medical and commercial matters, for good fortune of all kinds and for pe

hands, with palms uppermost. it is important to be comfortable and not to be distracted by worrying about keeping in a particular 'approved' position* visualise yourself surrounded by a circle of warm, protective light or, if you are using a candle, gaze into the flame* take a slow, deep breath through your nose, inhaling the light. hold it for a count of 'one and two and three' and slowly exhale darkness through your mouth* let the circle of light expand and enfold you so that you are bathed in the light. you may find it easier at this point to close your eyes and to see the light with your inner vision* within the sphere of light, allow the goddess form to build up quite naturally. it may be a familiar figure or a composite of many different female power icons of beauty, wisdom and grace

alities inherent in the colours. white in magic, white represents light, the life force and clear vision and so is helpful where a new beginning or a sudden burst of energy and enthusiasm is needed. white is a good colour for work involving rites of passage, especially for birth, marriage and welcoming new family members by marriage or adoption. use white also for protective magick, for replacing darkness with light, in meditation, for goddess-focused rituals, for increasing spiritual awareness and contact with spirit guides, angels and the higher self. white contains both solar and lunar energies and is often used for altar candles. you can substitute white for any other colour. white candles can be used on any day of the week, though they are associated with monday in the goddess aspect

CASTING THE CIRCLE

elfdeified by self- love, to build and strengthen through the mysteries of ur and the black dragon, i emerge as one who commands individual ascension by will alone. move and bless this circle of work! by who is named lucifer, come forth and bless this circle which is dedicated through thee. in the image of the morning star we each ascend, and in your image we become. prince of light and prince of darkness emerge as one! bless this circle! hail lilith, she who would bless our lives with joy and beauty, and the love of our kin. we seek the sorcerous path! by the power of the toad, sacred of hecate and the powers of night, avail the lunar current unto our selves, so that we shall emerge in the dark light of saturn! by the power of the serpent, sacred of asmodeus and lilith, bringers of the cr

CHAOS MAGICK AND LUCIFERISM

achieve autoerotic intercourse with the combination of z, meaning inverse intercourse with the devil the very act of creation. the rite of thanatos vel babalon, as developed by michael dewitt is one of the most powerful descriptions of the essence of babalon that could be described. the ritual itself is opened with the quadriga sexualis banishing ritual and leads into the invoking of the force of darkness. the temple itself would be decorated in images of death, skulls and bones and a large black coffin in which one of the female magicians would be laying. it begins with the priest of thanatos invoking: now listen to the voice of thanatos known to men as the face of death, whom they worship with howling and shattering teeth. all the while a funerary drum beats and calls forth the dead. soo

something erratic as chaos magic. the system known as chaos magick allows the individual who dives the depths of his or her mind and assemble, through various means, a system unique to the person creating it. chaos is a beautiful friend, which often throws random lightning bolts, is nonetheless always beside you when you go to sleep at night. it should be considered fair game to dash through the darkness of the night, to understand and explore the very foundations of the demonic and the angelic, as above, so below while the luciferian gnosis is highly approachable through the systems of what is considered chaos magick, the form of the astral body allows a severance of eventual worldly bonds. this allows the luciferian adept to take her or his fill of worldly pleasure and eventually ascend

CHRONOLOGIA RORISPERGIUS

the french of l. lenaine by mr. geo. shephard. transcribed by frederick hockley. 1842-1909 alexandre saint-yves d'alveydre 1844-1912 julien-ernest houssay "abb julio" livre des secrets merveilleux(book of marvellous secrets) relays method of uniting with archetypes from holy scripture before saying certain prayers in order to consecrate such things as wine, salt water and oil to combat forces of darkness; psalms and their effect on the human being via reharmonisation in treatment of diseases, including mental diseases. apparently based on the teachings of origen (185-224 ad. 1844 bahai religion begins when the bab proclaims his mission in persia. 1846 anna kingsford (annie bonus) born 1847 annie besant (n e wood, author and noted theosophist born 1848 december 17- july 30, 1925 william wy

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

service? whereupon his mother held her peace, but soon after she said, well, however, let these be freed from their fetters, which was likewise presently done, and i was the last except a few; yet i could not refrain (though i still looked upon the rest) but bowed myself before the ancient matron, and thanked god that through her, he had graciously and fatherly vouchsafed to bring me out of such darkness into the light. after me the rest did likewise, to the satisfaction of the matron. lastly, to everyone was given a piece of gold for a remembrance, and to spend by the way, on the one side of which was stamped the rising sun, and page 7 on the other (as i remember) these three letters, d.l.s; and therewith everyone had license to depart, and was sent to his own business with this annexed

me at the table too. but although our small tapers did not leave us, yet soon after an hour s time one of the aforementioned pages came in, and, bringing a great bundle of cords with him, first demanded of us whether we had concluded to stay there; when we had affirmed this with sighs, he bound each of us in a particular place, and so went away with our small tapers, and left us poor wretches in darkness. then some first began to perceive the imminent danger, and i myself could not refrain from tears. for although we were not forbidden to speak, yet anguish and affliction allowed none of us to utter one word. for the cords were so wonderfully made that none could cut them, much less get them off his feet. yet this comforted me, that still the future gain of many a one who had now taken hi

COLLIER IRENE CHINESE MYTHOLOGY

ortant concept of yin and yang. these opposing forces, which exist in everything found in nature, are not seen as evil and good, but as dark and light, female and male, earth and heaven. one cannot exist without the other. in this story, panku is depicted as a giant. in other versions, he appears in his withered human form, clothed in bearskin and leaves. 16 once, the world was a mass of swirling darkness. there was no heaven. there was no earth. all the forces of the universe were trapped inside a small egg, tumbling and spinning in utter chaos. inside the egg was a tiny creature named panku. he slept soundly, unbothered by the disorder around him. as he slept, panku grew, and the egg also grew around him. for eighteen thousand years panku slumbered peacefully, until he had developed into

fully, until he had developed into a well-formed, muscular giant whose body spanned ninety thousand li (about thirty thousand miles. in perfect harmony with panku s body, the eggshell also stretched, straining to hold both the expanding giant and the turbulent gases of the world inside its boundaries. one day when the universe was especially unstable, panku woke up. all around, he saw nothing but darkness and confusion. at first, he was intrigued by the irregular rhythms of the world. he watched, fascinated, as whirling particles burst and scattered around him. quickly, he learned to dodge exploding gases by nimbly jumping from side to side. after awhile, however, he became tired of all the noise 17 panku creates the world and confusion. the constant commotion jangled his nerves. the din p

e reached the buzhow mountain. in his rage, he rammed his head into the pinnacle. his blow splintered off the sharp mountain peak and sent it flying upward, punching a huge hole in the sky. the dome of heaven, already fractured from the gods wrestling match, now cracked into a thousand fissures surrounding the gaping hole. at once, deadly creatures from beyond the heavens swooped down through the darkness to descend upon the earth. at the same time, the force of gong s blow split open the crust of the earth. exploding mountains spewed forth hot rocks to scorch the land. liquid fire oozed from every crevice, and smoke belched from the cracked ground. while the unsteady earth rocked and lurched, forest fires raged, and mountain lakes burst their containing walls, sending more debris to the s

COMMENTARY ON THE SEAL OF THE NINE ANGLES

all sorts of random values and relationships. eighth angle: the temple containing the trihedral angles is a truncated pyramid: the power of the trapezoid perfectly manifest in a golden section-based threedimensional structure. thus its architects are the masters of the realm (the all-embracing term for the iv+ in the original church of satan: the sorcerers who beam from their towers the powers of darkness to rebuild the world corrupted by six and shattered by the seven, and their seal is the seal of the order of the trapezoid (seal of the priesthood of the original church of satan. ninth angle: the culmination of this dynamic process: the black flame in its perfection: the 'will to power" of nietzsche in a glory of desire: the extension of the enlightened will and initiated psyche througho

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

ed with the planetary wand of the second adept. this wand is ruled under the governance of the head of the phoenix, this being the mystical symbol of osiris. let us never forget that the phoenix rose from the ashes, the symbol of the resurrected self from the physical pull of the mundane. this wand displays the 4 seven rainbow colors of the planetary forces that vibrates between the light and the darkness. this wand is a vibrant symbol of death and of resurrection. in the examination of the hexagram, we see the operation of the planets under the presidency of the sephiroth; seven planets in all, seven letters in the notarikon atyrara. here, we observe the unity of the variant forces as symbolized by the hexagram and the notarikon which states "one beginning of his unity, one beginning of h

COVENANT OF SAMYAZA

but not thou noah, for your lord knows that thou art humble before your god, free from the reproach of knowledge" and demiurge declared to watchers that he would confine us in a burning valley until he smite earth again, in what is called final judgement. raphael was sent to bind our brother azazyel and cast him into the desert wilderness, throwing upon him pointed stones, until he was buried in darkness, after which on final judgement he is to be cast into fire. and upon azazyel war held the whole responsibility for the change of earth, as he had taught man so much of the arts of civilization and the secrets of earth and kosmos. and to gabriel did demiurge command the gibborim our sons, be slaughtered. we wept at the deaths of our children, the mighty of earth, for nephilim, gibborim, wa

DANCE OF THE WITCHES

ut the circle and triangle, because of how ghostly it glows. in these traditional circle-and-triangle workings devoted to the secret lord of the witchfaith, the altar would typically be inside the center of the triangle. not so with this rite. to start the rite, you go to the west a ways from your circle and altar, and close your eyes, to calm yourself. at this point, you must imagine yourself in darkness, something that is not hard to do with your eyes closed, and really not hard to do if you do this rite after the sun has set. when you are ready, you open your eyes, and look east to the altar a ways away, and imagine a light from the altar (a light from the east) is beckoning you. this is actually simple to do if you have an actual altar, with a candle or two burning on it. walk towards

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

t filters down through all the levels. you could call this the 'culture of corruption' that we see so often in society, even in the lower echelons of business, the police, and politics. throughout this pyramid there is one common and all-pervading force, guide, and motivation. it decides the policy and holds the strings of those who manipulate our lives. this force is the guiding light, or rather darkness, which controls the thinking and the direction of those at the top of this pyramid of deceit. it is the prison warders' consciousness and its principal vehicle is known to us as black magic. postscript to 21st century edition in the 2004 presidential election both candidates, george w. bush and john kerry, were initiates of the skull and bones society- two masks on the same face as usual

s (march 9th 1995) p4 4 the sunday times (december 17th 1995) p2 5 secret societies, p285 6 ibid 7 ibid 8 ibid 9 "nato, un contract, marriage made in hell, the spotlight (december 5th 1994) p1 10 nexus magazine (june/july 1994) pl5 part two the freedom i believe in. me our deepest fear is not that we are inadequate. our deepest fear is that we are powerful beyond measure. it is our light, not our darkness, that most frightens us. we ask ourselves "who am i to be brilliant, gorgeous, talented, fabulous" actually, who are you not to be? you are a child of god. your playing small doesn't serve the world. there's nothing enlightened about shrinking so that other people won't feel insecure around you. we are all meant to shine, as children do. we were born to make manifest the glory of god that

DAVID ICKE CHILDREN OF THE MATRIX

ogical and biological evidence is overwhelming in support of the countless stories and traditions that describe such events. they come from europe, scandinavia, russia, africa, throughout the americas, australia, new zealand, asia, china, japan, and the middle east. everywhere. some speak of great heat that boiled the sea; of mountains breathing fire; the disappearance of the sun and moon and the darkness that followed; the raining down of blood, ice, and rock; the earth flipping over; the sky falling; the rising and sinking of land; the loss of great continents; the coming of the ice; and virtually all of them describe a fantastic flood, a wall of water, which swept across the earth. the tidal wave caused by the comet in the movie, deep impact, gives you an idea of what it would have been

krit term for the indian reptilian "gods, the nagas. the jewish talmud forbids the depiction of the dragon, as it does the sun and the moon, both symbols of major anunnaki figures. a fragment of the hebrew dead sea scrolls, translated by the hebrew scholar, robert eisenman, includes a description of a "watcher" known as belial (an origin of the "sun gods" bel and baal. it calls him the "prince of darkness" and the "king of evil" and he is described as a being of terrible appearance."with a visage like a viper. the serving the dragon: the past 115 researcher and channelled w.t. samsel, writes in the atlantis connection that the force behind the spiritual demise of atlantis was known as the sons of belial. interestingly, one of the key colleges at oxford university, that "education" centre f

evant section in the tablets to the subjects we are discussing. 134 children of the matrix "speak i of ancient atlantis, speak of the days of the kingdom of shadows, speak of the coming of the children of shadows. out of the great deep were they called by the wisdom of earth-man, called for the purpose of gaining great power "far in the past before atlantis existed, men there were who delved into darkness, using dark magic, calling up beings from the great deep below us. forth came they into this cycle, formless were they, of another vibration, existing unseen by the children of earth-men. only through blood could they form being, only through man could they live in the world "in ages past were they conquered by the masters, driven below to the place whence they came. but some there were w

r babies bred for sacrifice is rose-mary's baby. this was the name of a film by roman polanski, the husband of the actress sharon tate who was murdered with her unborn child by the satanic "family" of charles manson. tony blair's labour party introduced the red rose as its logo thanks to the illuminati clone and later disgraced government minister peter mandelson, whose nickname is the 'prince of darkness. the other two major uk political parties have the logos of the dove (liberal democrats) and the lighted torch (conservatives, both major illuminati symbols going back thousands of years "shakespeare" was lord draconis the works of shakespeare are part of this story, also. the texts are awash with esoteric and illuminati symbolism and codes. for instance, the "queen of the fairies (reptil

give their sins. the story of samson (sam-sun) in the old testament is the same sun symbolism. the ancients symbolised the sun's annual cycle as the life of a man. they would portray the sun as a newborn baby on december 25th and he would grow up to become a big, strapping, very strong man at the summer solstice. this is the peak of the sun's power in the northern hemisphere when it dominates the darkness at the longest day. at this time, the sun-man would be given long golden hair to symbolise the powerful rays of the summer sun. as the sun entered the house of virgo the virgin (the house of delilah) at the start of autumn, this sun-man would have his hair cut shorter as the power of the sun began to fade. this is the real story of samson. he was not a real person, but symbolic of the sun

DAVID ICKE THE BIGGEST SECRET

iologicalevidence is overwhelming in its support of the countless stories and traditions whichdescribe such events. they come from europe, scandinavia, russia, africa, throughoutthe american continent, australia, new zealand, asia, china, japan and the middle east.10everywhere. some speak of great heat which boiled the sea; of mountains breathingfire; the disappearance of the sun and moon and the darkness that followed; the rainingdown of blood, ice and rock; the earth flipping over; the sky falling; the rising andsinking of land; the loss of a great continent; the coming of the ice; and virtually all ofthem describe a fantastic flood, a wall of water, which swept across the earth. the tidalwave caused by the comet in the film, deep impact, gives you an idea of what it wouldhave been like

he solar system to complete a circuit of the galacticcentre and this is known in the indian culture as a yuga. for half of that 26,000 yearsthe earth is tilted towards the black sun, the light source, and for the second 13,000years it is tilted away, some researchers believe. these cycles are therefore verydifferent as the planet is bathed in positive light for 13,000 years and then moves intothe darkness for the next 13,000. this fundamentally affects the energy in which weall live. interestingly, it was 13,000 years ago that the golden age would appear to haveconcluded in cataclysm and conflict, and today, with the 13,000 year cycle of darknessreaching its conclusion, there is a rapid global spiritual awakening and incredible eventsawait us in the next few years. we are entering the ligh

reptilian origin, they cant shapeshift in this way. at nasa s goddard space flightcentre mind control laboratory near washington dc, cathy says she was taken throughanother alien theme by bill and bob bennett, two well-known figures in united statespolitics and fundamentally connected to the brotherhood networks. after she was givenmind altering drugs, this is what she says she experienced:in the darkness around me i could hear bill bennett talking: this is my brother, bob. heand i work as one unit. we are alien to this dimension- two beings from another plane.the high4ech light display swirling around me convinced me i was transformingdimensions with them. a laser of light hit the black wall in front of me, which seemed toexplode into a panoramic view of a white house cocktail party- as t

f thembecame deeply corrupted by the influence of the reptile-human bloodlines of thebabylonian brotherhood which established control of the aryan priesthood as thecenturies passed. the origin of the word druid is not certain. a gaelic word, druidh,means a wise man or a sorcerer, but it may come from the irish word, drui, whichmeans men of the oak trees.45 the druidic mysteries were taught in the darkness ofcaves, forests and groves with the oak tree symbolising their supreme deity (verymuch in line with the watcher tree-symbolism. they did not worship the oak tree, itwas a symbol and anything which grew upon it, like mistletoe, became sacred. theholly bush was another sacred symbol of the druids and this is where we get thename hollywood in los angeles, the centre of the global film indus

and rising from the dead? three! the same time it took the babylon son of god,tammuz, to rise again. this is how lukes gospel describes what happened as jesus(the sun) died on the cross: figure 15: mary and jesus? no, this is theway the egyptians portrayed isis and horus.if you lived in ancient babylon this wouldhave been queen semiramis and tammuz.93and it was about the sixth hour, and there was darkness over all the earth until theninth hour. and the sun was darkened. luke 23-44,45the son/sun had died and so there was darkness. and look how many hours thislasted for: three. the same story of darkness at their death was told by the hindus ofkhrishna, the buddhists of buddha, the greeks of hercules, the mexicans ofquetzalcoatl, ad infinitum, long before jesus. when he died, jesus descended

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

ne. if lucifer were not god, would adonay whose deeds prove his cruelty, perdify and hatred of man, barbarism and repulsion for science, would adonay and his priests, calumniate him? yes, lucifer is god, and unfortunately adonay is also god. for the eternal law is that there is no light without shade, no beauty without ugliness, no white without black, for the absolute can only exist as two gods: darkness being necessary to the statue, and the brake to the locomotive. thus, the doctrine of satanism is a heresy; and the true and pure philosophical religion is the belief in lucifer, the equal of adonay; but lucifer, god of light and god of good, is struggling for humanity against adonay, the god of darkness and evil" instructions to the 23 supreme councils of the world, july 14, 1889. record

in lucifer, the equal of adonay; but lucifer, god of light and god of good, is struggling for humanity against adonay, the god of darkness and evil" instructions to the 23 supreme councils of the world, july 14, 1889. recorded by a.c. de la rive in la femme et l'enfant dans la francmaconnerie universelle on page 588 "lucifer, the light-bearer! strange and mysterious name to give to the spirit of darkness! lucifer, the son of the morning! is it he who bears the light, and with it's splendors intolerable blinds feeble, sensual or selfish souls? doubt it not" morals and dogma page 321 as time goes on, people will realize who the real enemy is. the human race is asleep and it needs to awaken. if you really want to learn more, nevermind the red pill and eat the red apple and you will learn jus

DAVIDSON DAN SHAPE POWER

es and many followers and experimenters of reich's ideas have tabulated a host of biological effects of orgone energy. by sitting in an oraccu for an hour or so per day the person gradually becomes saturated with orgone and can begin to see and feel its effects. people describe a prickly glowing feeling when in the oraccu. warmth and relaxation are common effects. while in an oraccu, and in total darkness, a sensitized person can see the luminous activity of the orgone. some have experimented and found that orgone is controllable with the mind and feelings. people have claimed that the oraccu would keep the person more healthy and vital than otherwise. colds or other ills are claimed to be greatly reduced. reich claimed that the oraccu appeared to get rid of cancer and other serious diseas

DEMONIC BIBLE

s a means to the creation of a new aeon. in the literature of the ona, satan was represented not as a jungian archetype or as a literal being but rather as an entity which exists in the acausal, outside of the causal threedimensional reality in which we exist. initiates of the ona were encouraged to presence the dark forces by being sinister and therein become nexus s or gateways to the forces of darkness. by presencing the forces of darknes, and engaging in acts which would change the world towards the sinister, initiates of the ona sought to further the sinister dialectic of history. the devil s ambassadors the first embassy to the dark lord was the creation of yaj nomolos, prophet of the second coming. nomolos, an ordained priest of the church of satan, established the embassy located i

en as an indication that the embassy of lucifer is the natural successor to the tos, cos, and oto/aa, since the aeon of lucifer succeeded the aeon of set and the previous aeon of horus. unlike most satanic rituals, which invoke demons as beings or forces alien to the magician, the rituals presented in the demonic bible allow the magician to open the gates of hell and become one with the forces of darkness. it can now be seen that the embassy of lucifer fulfills the ona s objectives in presencing the forces of darkness and becoming nexus s or gateways to the acausal as well as establishing a new aeon and creating a new race homo deitus (called homo galacticus in ona literature) the embassy of s.a.t.a.n. may no longer exist, but the social realist philosophy of nomolos and the embassy of s.a

romote the word deitus. the word of the aeon is deitus (as in a deity or a god. the law of the aeon is thelema, xeper, deitus( will to come into being as a god. this is the aeon of lucifer. lucifer has risen man has become god. the embassy of lucifer is the vehicle for the message of the new aeon. the magical art in the course of a man's life, there are moments of clarity and there are moments of darkness. at his mental peak, he experiences great clarity of thought and profound realization. and at his low, he experiences depression, anger, or melancholy. drugs, chemicals, foods and lifestyle changes may affect his thought processes in various ways. disregarding for the moment the objective existence of spirits or demons, ritual magic is a way to control the mind. without the use of drugs o

en omitted from this book in order to avoid such things being used foolishly by those who have no interest in magic beyond the acquisition of wealth and the satisfaction of vain ambitions. if you desire it the spirits will reveal to you all manner of sorceries whereby you may attain that which you desire. this book provides the key to crossing the gates of hell and becoming one with the forces of darkness. rather than give you spells, charms, and seals for material benefit, this book provides you with the means to acquire these things yourself. initial to performing these rituals, you must take a "bath of purification, a bath in salt water. the reason for this is that salt is a universal purgant. taking a bath in salt water will eliminate any psychic influence, either "positive" or "negati

s. 3. light candle(s. 4. light incense; place incense in incense burner. 5. wait a few minutes; allow the incense to fill the room; meditate upon intent of ritual. 6. recite any preliminary statements("i have crossed the gates of hell. etc. 7. recite incantation three or more times; until satisfied that the alignment has been formed. 8. drink from chalice as a sign of communion with the forces of darkness. 9. extinguish candles; allow light to once again enter the ritual chamber. in the performance of these rites you shall set yourself apart to the forces of darkness, consecrate your body as a temple to the dark lord, cross the gates of hell, and become one with the forces of darkness. this differs from all other systems of magic involving the invocation of spirits. white magicians stand i

DIABOLUS

is formula. their names are derived from various sources should you wish to consult further works on mythology and demonology. each name possesses a power in itself. it is not necessary for you to research a spirit before invoking it. there are countless other spirits which may be invoked and their names may be found in other books and grimoire l1 d i a b o l u s the dragon within the triangle of darkness an exploration of the adversary within magick michael w. ford 2004 michael w. ford for the order of phosphorus members only. succubus publishing website http//algol.chaosmagic.com psychonaut 75 website http//www.psychonaut75.com e-mail: keteb75@psychonaut75.com 2 contents introduction i. set the egyptian god of darkness ii. ahriman the persian devil and the whore of darkness iii. the adve

itioner of magick from a satanic and luciferian viewpoint, many often inquire on my sources and inspirations from which i form my sorcerous work. it was because of this need for a crystallization of the form and function of the praxis of sorcery that i began, to present a concise view of the practice of left hand path magical practice from a luciferian viewpoint. the dragon within the triangle of darkness is a reference made to the evocation circle as the meeting place of the daemon and man, but also the luciferian rite of azi dahaka, the sorcerer-dragon king from persian mythology called zohak, an original son of satan. the black triangle by more common knowledge is related to the concentration of will to evoke the daemon of man and woman, to uplift and envenom their spirit with the adver

ern magicians such as charles pace, aleister crowley, nathaniel harris, anton szandor lavey, myself and others within the fire of the adversary. it must be understood that what is firstly considered the devil is only a cipher towards which lies within; that looks are deceiving and thus a test to the nature of both the opposer and the sorcerer within the context of relation. by passing through the darkness is a light revealed brighter than all others. beginning with the foundations of the adversary in the form of the egyptian set are we able to firstly understand that his force, while averse is indeed a necessary and 3 significantly important to the balance of nature in both a natural and supernatural sense. the shadow holds substance which bears the fruit of knowledge from the practitioner

h a natural and supernatural sense. the shadow holds substance which bears the fruit of knowledge from the practitioner who is daring enough to taste it. set is the original opposer or adversary, whose form captivated and later frightened those who dare stand against him. the persian foundation of averse practice is found in some satanic lore written by zoroastrian priests. ahriman, the prince of darkness in that regions lore is the initiator of the shadow practice of sorcery, thus cannot be judged within a spectrum of the zoroastrian religion this gnosis is other and stands outside within practice. to make proper reference; and by their devotion to witchcraft (yatuk-dinoih) he seduces mankind into affection for himself and disaffection to ohrmazd, so that they forsake the religion of ohrm

f the art on a personal level, i feel and understand the nature of the adversary to be dual in its nature. satan is a tester, who by illuminating the self of the initiate asks and poses many questions and challenges; it is up to the individual to answer these by action and balanced thought. the devil has always given the greatest gifts, however the cost is the test itself. you may be led into the darkness and feel as if you cannot go on therein is a test, to rise up through that trouble in your life to emerge as a bringer of light this is only a mere glimpse of the fall under the shadows of the adversary. the nature of lucifer is movement and motion; storms, chaos and order which arises from it. to drink the venom of this cup is cursing and blessing be prepared to change and mutate into so

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

fic purpose. aspirant: from the french from the latin "ad" and "spirare" meaning "to breath. in the order of the astral star [o.a.s (q.v, an aspirant is the title of the zero degree of (associate) membership, and correlates to the earth of earth in the sephiroth of malkuth (i.e. the black colored quarter of malkuth. the primary principle of this grade is based on entering the light from spiritual darkness. asport: from the french meaning "to take or to send. in spiritism (q.v, any object taken from a seance by a spirit (q.v) or entity from the physical world to the spiritual world or the astral plane (q.v. assiah: pronounced "ahs-sie-ah" it is the fourth of the four kabalistic worlds in descending order. it means world of creation. asson: the sacred rattle of voudoun (q.v (see voodoo. they

, a senior officer of a stellar temple [s.t. the assisting adept and a primary member of clergy (priest/ priestess) of a working lodge of the society whose station is at the black pillar in regular working, or at the west end of the hall during initiations to symbolize a terrible and avenging force at the confines of matter, at the borders of the qlippohth being enthroned upon matter and robed in darkness (black. hierophant: originally, the high priest of the greek mysteries at eleusis. more generally, any priest of the mysteries who reveals sacred secrets to initiates and candidates during initiation. in the order of the astral star, the chief officer of a stellar temple [s.t. the principle adept and ranking clergy (high priest/ high priestess) of a working lodge of the society whose stat

and gives counsel and magickal aid to worshipers of that religious faith. see planetary hours. hours, planetary: a division of the day and night into sections ruled by the energies of the planets. to determine the length of each planetary hour, divide the daylight hours by twelve. they will be different in length than the night hours (to determine the length of which you divide the total time of darkness by twelve. except on the equinoxes when the planetary hours are all sixty minutes in length. humors: the four elemental qualities that make up the human body according to the ancients. when they are in balance, health results; imbalance creates sickness. hypnagogic state: a state between sleep and wakefulness, which can tend in either direction. in this state, the consciousness becomes in

on the lotus wand aries is represented by the color blue. keywords include: wide rangingly, boisterously, bluntly, expansively, optimistically, wisely, freely. sanders, alex: the founder of a tradition of wicca (q.v) known as alexandrian wicca (q.v. called by his followers "the king of the witches" satan: in the christian, jewish, and islamic religions, the supreme arch-foe of god. the prince of darkness, the adversary of god. in modern thought, the lord of evil. satanism: a religion that basis it's beliefs on reverse and backward principles of christianity. the worship of satan, the arch-foe of christ, through such practices as the black mass, sexual perversion, drug taking, violence, mutilation, killing, and sacrilege. in reality, most people who call themselves satanists are simply neo

DION FORTUNE MYSTICAL QABALA

ge 23 different symbols that enlightenment arises. again we say, the tree is a method of using the mind, not a system of knowledge. 7. but at the moment we are not engaged in the study of the emanations, but of origins, so far as the human mind may hope to penetrate them; and paradoxical as it may appear, we shall penetrate further when we draw the veils across them than when we try to pierce the darkness. we will, then, sum up the position of kether in one sentence, a sentence [page 32] that can have but little significance for the student approaching the subject for the first time, but which must be borne in mind, for its significance will begin to dawn presently. in so doing,we are adhering to the ancient esoteric tradition of giving the student a symbol to incubate till it hatches in h

shall never forget my own experience with the first attempt i made at this method. i was working on the thirty-second path, the path of saturn, uniting malkuth and yesod, a very difficult and treacherous path. in my horoscope saturn is not well aspected, and i have often experienced his opp9sing influence in my affairs. but after i had succeeded in treading the path of saturn out into the indigo darkness of the unseen until the moon of yesod rose in purple and silver over the horizon, i felt that i had received the initiation of saturn, that he was no longer inimical to me, but a friend who, though candid and stern, was to be trusted to protect me from mistakes and rash judgments. i realised his function mystical qabala page 48 as the tester, and not the antagonist or avenger. i realised

front of kether or we shall condemn ourselves to a perpetual unresolved duality; god and the devil will for ever war in our cosmos, and there can be no finality to their conflict. we must train the mind to conceive the state of pure being without attributes or activities; we may think of it as the blinding white light, undifferentiated into rays by the prism of form; or we may think of it as the darkness of interstellar space, which is nothing, yet contains the potentialities of all things. these symbols, dwelt upon by the inner eye, are a greater aid to the understanding of kether than any amount of exact philosophical definitions. we cannot define kether; we can only indicate it. 5. it is a continual surprise and illumination to discover the extraordinary significance of the hints conta

erms of finite thought, it remains as a flash of light so brilliant that it blinds. we do not see by means of the ray of light that shines upon us, but by means of the amount of that ray which is reflected from objects of our own dimension upon which it lights. unless there are ideas in our minds which are illuminated by this higher mode of consciousness, our minds are merely overwhelmed, and the darkness is more intense to our eyes after that blinding experience of a high mode of consciousness than it was before. in fact, we do not so much change gear as throw the engine of our mind out of gear altogether. this, for the most part, is what so-called illumination amounts to. there is enough of a flash to convince us of the reality of superphysical existence, but not enough to teach us anyth

speech by lips of man" 13. therein we have the clue to the riddle. the gods are the creations of the created. they are made by the adoration of their worshippers. it is not the gods that do the vork of creation. this is done by the great natural forces working each according to its nature; the gods come in their processiofl after the swan of the empyrean has laid the egg of rnaul festation in the darkness of the cosmic night. mystical qabala page 149 14. the gods are emanations of the group-minds of races; they are not emanations of eheieh, the one and eternal. nevertheless, they are immensely powerful, because by means of their influence over the imaginations of their worshippers they link the microcosm with the macrocosm; for by meditation on the ideal beauty of apollo the soul of man is

DION FORTUNE PSYCHIC SELF DEFENSE

eel unreal. all i knew was that i had to hold on at all costs to the integrity of my soul. once i agreed to her suggestions, i was done for. we went on with our litany. but i was getting near the end of my resources. i had a curious sensation as if my field of vision were narrowing. this, i believe, is a characteristic phenomenon of hysteria. out of the corners of my eyes i could see two walls of darkness creeping up behind me on either side, as if one stood with one's back to the angle of a screen, and it were being slowly closed upon one. i knew that when those two walls of darkness met, i should be broken. then a curious thing happened. i distinctly heard an inner voice say "pretend you are beaten before you really are. then she will let up the attack and you will be able to get away" w

ism. as soon as i touched the deeper aspects of practical psychology and watched the dissection of the mind under psycho-analysis, i realised that there was very much more in the mind than was accounted for by the accepted psycho logical theories. i saw that we stood in the centre of a small circle of light thrown by accurate scientific knowledge, but around us was a vast, circumambient sphere of darkness, and in that darkness dim shapes were moving. it was in order to understand the hidden aspects of the mind that i originally took up the study of occultism. i have had my full share of the adventures of the path; have known men and women who could indubitably be ranked as adepts; seen phenomena such as no seance room has ever known, and borne my share in it; taken part in psychic feuds, a

rthern corner of the room appeared to fade away, and the creature went out through the gap. i was far from happy, however, for i had a feeling that this was not the end of it, and my feeling was confirmed when next morning another member of my household reported that her sleep had been disturbed by dreams of wolves, and she had awakened in the night to see the eyes of a wild animal shining in the darkness in the corner of her room. now thoroughly alarmed, i went off to seek advice from one whom i have always looked upon as my teacher, and i was told that i had made this thing out of my own substance by revengeful thoughts, and that it was really a part of myself extruded, and that i must at all costs recall it and reabsorb it into myself, at the same time forgoing my desire to "settle acco

bered. the flavour of the long ethnological room is a thing to be got out of the mouth as quickly as possible. to me, at any rate, the egyptian room is disappointing; the mummies all seem neither malignant or benignant, but merely cynical. perhaps i should feel differently, however, if i spent a night with them. magnetism, which is dispersed during the day, charges up again during the silence and darkness of the night. i remember visiting stonehenge amid a crowd of trippers and chars-a-blancs, and thinking that the glory had departed; but it was a very different affair when i visited it in the desolation of a bleak spring day after its long winter solitude. it had charged up again, and was as formidable as anyone could wish. i should hesitate, therefore, to say that because the mummies and

he sign of cross upon the forehead, or for sprinkling about a place. when thus using it, the following prayer may be employed "in the name which is above every other name, and in the power of the father and of the son and of the holy ghost, i exorcise all influences and seeds of evil; i lay upon them the spell of christ's holy church, that they may be bound fast as with chains and cast into outer darkness, that they trouble not the servants of god" in pointing or making the sign of the cross, the first and second fingers are extended and the third and fourth are bent towards the palm of the hand and the thumb laid upon their nails. when the hand is extended in blessing over the salt and water, it is held flat, fingers together and parallel, and thumb stretched at right angles to the fore f

DONALDTYSON CORONZON

choronzon hath no form, because he is the maker of all form; and so rapidly he changeth from one to the other as he may best think fit to seduce those whom he hateth, the servants of the most high. thus taketh he the form of a beautiful woman, or of a wise and holy man, or of a serpent that writheth upon the earth ready to sting. and, because he is himself, therefore he is no self; the terror of darkness, and the blindness of night, and the deafness of the adder, and the tastelessness of stale and stagnant water, and the black fire of hatred, and the udders of the cat of slime; not one thing, but many things. yet, with all that, his torment is eternal. the sun burns him as he writhes naked upon the sands of hell, and the wind cuts him bitterly to the bone, a harsh dry wind, so that he is

usually designated) treats of the 22 atus of thoth as applied to the 22 paths of the tree of life, and the 22 cells of the qliphoth. crowley has treated openly of the atus (see the book of thoth, but of the 22 cells of the qliphoth and the tunnels of set beneath the paths, he did not write. the present book therefore completes the work he left unfinished (ibid. set is the egyptian god of evil and darkness, one of whose forms is that of a great serpent. he is therefore another name of the death dragon, coronzon. below is a table of qliphothic sigils corresponding to the 22 hebrew letters, the 22 tarot trumps, and the 22 channels on the tree of the sephiroth. it was presented by crowley as part of his liber ccxxxi, and published in the equinox, volume 1, issue 7. this table and its qliphothi

DONALDTYSON EVILEYE

ed has cast the evil eye upon you. thrust the point of the pen directly through the middle of the eye on the paper, and at the same time say these words "the eye is blind, it cannot find me" repeat the words three times. understand in your heart that you are now free from the curse. fold the paper twice, dig a hole in the ground, and bury the paper under the earth where it will lie undisturbed in darkness. your will suffer no more misfortunes. return h nhome resources demons bios fiction tyson the truth about familiars (names of familiar spirits residing in animal hosts) as is true of so many aspects of western occultism, the witch's familiar had its origin in shamanism. every shaman has his own totemic beast, with whom he believed himself to be related by blood. the great spirit of that a

DONALDTYSON GHOSTS

on of the personality and memory. neither are ghosts physically present when you see them. they are present in the astral world which always overlaps the physical world. you see a ghost when, for various reasons, the separation between the two levels of reality becomes very thin. from historical accounts, it appears that the perception of ghosts occurs most often at night, in relative or complete darkness, or at least in some shadowed place, usually when the air is still. certain localities are favorable for the appearance of ghosts- why is difficult to determine. one theory has it that a ghost is a kind of psychic recording of an event in the past that took place at that locality, and that the locality acts as some sort of recording medium, and periodically replays the event under the rig

cally that the touch of such a spirit may feel complete physical. at these times there is no way to differentiate the hand of a ghost laid on your shoulder from the hand of a person, except that the ghost's hand will (usually) be somewhat cool. i have had so many interactions with spirits over the years, they do not trouble me in the least, but i can understand how being touched by a ghost in the darkness, alone in bed, might startle, or even frighten, some individuals. if this happens to you, relax. you are very unlikely to be harmed, since most spirits mean no harm. if you are really troubled, turn on a light or get up from your bed or chair and walk into another room. this should dispel the astral presence. the most important thing i can say about ghosts is, never mistake a ghost for th

DONALDTYSON PENTA

r of the golden dawn, and later the founder of her own occult society known as the society of the inner light. inscribe the pentagram on the air in front of your body with strong strokes as though drawing it with chalk upon a blackboard. it is important that the figure be regular. regular symbols have a natural affinity with the spirits of light, and irregular symbols resonate with the spirits of darkness. it is also vital to make the pentagram large- at least several feet across its points. the most common error of beginning magicians, according to dion fortune, is to draw the pentagram too small on the air. finally, be sure to connect the end of the continuous line that forms the pentagram with its starting point. the pentagram is a closed figure. there is a general rule for golden dawn

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

into a divine hawk. vignette: a hawk. chapter lxxix. the chapter of being among the company of the gods, and of becoming a prince among the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (25 of 36 [8/10/2001 11:22:56 am] the divine powers. vignette: the deceased adoring three gods. chapter lxxx. the chapter of changing into a god, and of sending forth light into darkness. vignette: a god. chapter lxxxia. the chapter of changing into a lily. vignette: a lily. chapter lxxxib. the chapter of changing into a lily. vignette: the head of the deceased rising out of a lily. chapter lxxxii. the chapter of changing into ptah, of eating cakes, of drinking ale, of unloosing the body, and of living in annu (on. vignette: the god ptah in a shrine. chapter lxxxiii. the

ereof, all the winged fowl thereof, all the fish thereof, all the creeping things thereof, and all the four-footed beasts thereof (12) o thou son of nut, the whole world is gratified when thou ascendest thy father's throne like ra. thou shinest the legend of osiris. http//www.sacred-texts.com/egy/ebod/ebod04.htm (4 of 6 [8/10/2001 11:23:04 am] in the horizon, thou sendest forth thy light into the darkness, thou makest the darkness light with thy double plume, and thou floodest the world with light like the (13) disk at break of day. thy diadem pierceth heaven and becometh a brother unto the stars, o thou form of every god. thou art gracious in command and in speech, thou art the favoured one of the great company of the gods, and thou art the greatly beloved one of the lesser company of the

, i have made the water, i have made to come into being the great and wide sea, i have made the 'bull of p. xci legend of ra and isis. his mother' from whom spring the delights of love. i have made the heavens, i have stretched out the two horizons like a curtain, and i have placed the soul of the gods within them. i am he who, if he openeth his eyes, doth make the light, and, if he closeth them, darkness cometh into being. at his command the nile riseth, and the gods know not his name. i have made the hours, i have created the days, i bring forward the festivals of the year, i create the nile-flood. i make the fire of life, and i provide food in the houses. i am khepera in the morning, i am ra at noon, and i am tmu at even" meanwhile the poison was not taken away from his body, but it pie

ut;[2] and afterwards seb the earth and nut the sky came into being. these were followed by osiris and isis, set and nephthys. dr. brugsch's version of the origin of the gods as put forth in his last work on the subject[3] is somewhat different. according to him there was in the beginning neither heaven nor earth, and nothing existed except a boundless primeval mass of water which was shrouded in darkness and which contained within itself the germs or beginnings, male and female, of everything which was to be in the future world. the divine primeval spirit which formed an essential part of the primeval matter felt within itself the desire to begin the work of creation, and its word woke to life the world, the form and shape of which it had already depicted to itself. the first act of creat

of the world, the sun, and osiris as the god of the dead, were represented. a large number of fa ence figures of this triune god are found in graves, and specimens exist in all museums. he is represented as a dwarf standing upon a crocodile, and having a scarab us upon his head; the scarab is the emblem of the new life into which the deceased is about to break, the crocodile is the emblem of the darkness of death which has been overcome. according to some the element of ptah in the triad is the personification of the period of incubation which follows [1. naville, todtenbuch, bd. i, bl. 34, ll. 4, 5. 2. lanzone: op. cit, tavv. 87-91. 3. lanzone, op. cit, tav. 368] p. cix death and precedes the entry into eternal life, and the symbols with which he is accompanied explain the character attr

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

air and to the kingdom of light. we watch and work without respite. we seek and hope by the twelve stones of the holy city, for the talismans which are buried by the magnetic nail which passes through the center of the earth. lord! lord! lord! have pity upon those who suffer! enlarge our hearts! let us be free and raise up our heads! exalt us! o stability and movement! o day invested by night! o darkness veiled in light! o master who never retainest the wages of thy workmen! o silvery whiteness! o golden splendor! o crown of diamonds, living and melodious! thou who bearest the sky upon thy finger, like a ring of sapphire! thou who hidest under the earth, in the kingdom of gems, the wonderful seed of stars! all hail! reign; and be the eternal dispenser of riches, of which thou hast made us

ELLIS LOW TWELVE 1907

and there, baffled and enraged at their failure to find any foes, a half dozen rushed to the help of the scouts. i joined them. we had but a few rods to run, when we struck the farther side of the basin. but we were too late to have any part in the fray. after the exchange of a few shots, in which one of our scouts was wounded and one of the enemy brought down, the others made off swiftly in the darkness and were beyond reach. as we came together in the gloom, we were a disappointed and furious lot. angry mutterings were going on, when smith noticed that one of the apaches who had fallen was struggling to get to his feet. the scout jim observed it, and ran forward to finish him with his knife, but the lieutenant was the nearer and stayed his hand "he is a prisoner. we don't kill captives

the warm spring indians, and one of the most ferocious miscreants that ever helped to ravage the frontier "it makes no difference" said the officer sternly "he seems to have stopped one or two of your bullets and won't make any more trouble for some time to come. no matter how bad he is, i'll shoot the first one who harms him further" it was useless to attempt to overtake the hostiles during the darkness, and with our scouts thrown out to prevent surprise, we made our way back to camp, where we had left our horses in charge of three of the troopers. our plan had failed because at the critical juncture geronimo received warning of the danger to himself and band. we disposed of ourselves for the remainder of the night. as soon as we could see, the pursuit would be resumed and pressed as vig

ide, and thereby do the very thing i should not do. surely some clue must come within a few seconds that would guide me. as before, i held my revolver ready for instant use. my sword was with me, and i may claim to be an expert in its use, but where was my enemy? as suddenly as if an avalanche had descended upon me, i was crushed to earth by a mountainous weight, my senses vanished and all became darkness and oblivion. v i don't suppose i was unconscious for more than five minutes, and probably not that long. the first vague impression that came to me was that i was being assisted to my feet, a low twelve 63 man grasping my arm on my right and another on my left. then, almost automatically, i began stumbling and walking, my wits clearing every moment until the whole truth dawned upon me. d

we mounted and rode out of town together, chatcamping on his trail 11 7 ting over old baseball times and war matters as if never a cloud had come between us. it seemed to me that after we had ridden some way jim became more boisterous than ever. his laughter rang out in the still night air, and as he evidently intended, was identified by several of his sentinels, one of whom came forward from the darkness of the wood to learn the meaning of it all "it's all right, ben" he remarked offhand to the man, who saluted and withdrew into the gloom again. we rode on until we were close to where my men were impatiently awaiting my return. i invited mcgibbon to call on my company, but he replied "i wouldn't hesitate a minute, jerry, with you, but it will be better not to do so yet awhile. well, good

heir crews, emissaries of the government, and it was with a good deal of difficulty that the situation was met. 174 the man who saved president diaz the work of loading was made as slow as possible, and it was long after dark when the scows were filled. hiding the fugitive as best they could, the officers of the vessels invited the crew to share their hospitality while diaz was rowed off into the darkness and put ashore farther down the coast. this effort was successful, but it interrupted for years the friendship that had sprung up between the humble purser and the great mexican leader. a few years ago, however, there came the climax, and it was brought about with all the dramatic effect of the modern melodrama. the sailor hero of this story chanced to go to mexico, and among the places h

EMPERORS NEW RELIGION CHURCH OF SATAN

organization. if the esteemed recruiters eventually begin to discourage more people from joining than they encourage to join, their titles may be revoked or the recruiters may be expelled for dubious reasons of sudden disagreement with the church of satan or its founder. 8. the 1975 turning point it is possible that the church of satan started as a genuine organization dedicated to the prince of darkness, but then deviated from its course and focused on perpetuating its professed alliance with the devil only as a conduit for fraud. this is the view held by michael aquino of the temple of set. the fact that the church of satan was originally a home study group indicates that at the very least it was originally an ideological movement. michael aquino describes how the church of satan ostens

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ead. modern wiccans and neo-pagans have revived the eve of november 1 as the pagan new year, which they term samhein (pronounced sav-en. it is the beginning of winter, and during the evening hours, the spirits of the departed seek the warmth of the samhein fire. the day is a time of communing with the dead, but also a time of feasting and drinking in defiance of the approaching days of increasing darkness and cold. sources: farrar, janet, and stewart farrar. eight sabbats for witches. london: robert hale, 1981. halloween and other festivals of death and life. knoxville: university of tennessee press, 1994. alli allahis a continuation of the old sect of the magi, priests of ancient persia. alliance of solitary practitioners during the 1990s, especially in the wake of several books calling a

from stanislawa tomczyk. it is very significant that the apport of a key was described by her as something long and whitish. it did not become a key with its peculiar color and shape until it dropped. she also stated in trance that metals became hot because of the friction of the particles in contracting. paper, leather, and wood are not sensibly heated because they are not so hard and dense. in darkness an apport can be accomplished without dematerialization if the passage is free. in this case the spirit hand holding it would have to be solidified. in light the object had to be dematerialized. there is one instance on record which suggests the disintegration and reintegration theory. to quote ernesto bozzano in luce e ombra (august.october, 1927: in march, 1904, in a sitting in the hous

, five fully blown. after it was photographed by one professor boutleroff, yolande tried to take it back. her efforts of dematerialization were unsuccessful. yolande was in despair apports encyclopedia of occultism& parapsychology. 5th ed. 78 as.according to a message from walter, another control. she had gotten the plant on condition of returning it. walter gave instructions to keep the plant in darkness until she could come again and take it. on july 5 the plant vanished as mysteriously as it came. at 9:23 p.m. it stood in the midst of the company, and at 9:30 p.m. it was gone. not a vestige remained except the photographs and a couple of flowers, which had fallen off. the scent seemed for a moment to fill the room almost overpoweringly, and then it was gone. addressing inquiries to walt

t among us and the flowers, some of which were caught and put away in a box; altogether we reckoned that there were about forty of them. guppy-volckman also obtained apports in a lighted room. a tray was placed on her knee, it being touched by the sitter s knee. a large shawl pinned to their necks covered the tray. the objects were then deposited on the tray. it is open to speculation whether the darkness under the tray was necessary for the rematerialization of the object or whether it only served the purpose of excluding the human gaze. apports were peculiar in this respect. they did not appear before the eye but waited until attention was for a moment diverted, additional reason to suppose their production the result of trickery. this curious fact was often noticed in the seances of cha

the millesimo seances that the objects that were apported from a neighboring room had sometimes vanished days earlier (suggesting that they had been stolen at an opportune moment. often they were returned to the room from which they were taken. this return, at least in one case, was only partially successful. a squire appeared and executed a dance of the lance in the july 8, 1928, seance in total darkness. two mailed fists squeezed the hands of some of the sitters. the lance, at the end of the seance, was found in the room, but the mittens of mail were discovered in a distant room beneath the suit of mail, from the sleeves of which they were detached. the detachment of the mittens suggests that the rest of the armor was not apported. one experiment is on record to test the theory that heav

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

est; in hieroglyphs, the man, eagle, lion, and bull. the pentagram, the sign of the microcosm, was held to be the most powerful means of conjuration in any rite. it might represent good as well as evil, for with one point in the ascendant it was the sign of christ, and with two points in the ascendant it was the sign of satan. by the use of the pentagram in these positions, the powers of light or darkness were evoked. the pentagram was said to be the star that led the magi to the manger where the infant christ was laid. the preparation and consecration of this sign for use in magical rites was prescribed with great detail. it might be composed of seven metals, the ideal form for its expression, or traced in pure gold upon white marble never before used for any purpose. it might also be dra

rection of the dead. my faith in the future life is founded upon facts in nature and realities of my own personal experience. these facts have been more or less known to me personally during forty years of familiar face-toface acquaintanceship, therefore my certitude is not premature; they have given me proof palpable that our very own human identity and intelligence do persist after the blind of darkness has been drawn down in death. in 1872 massey presided at the meeting in london marking the departure of emma hardinge britten to australia. his address with some additions was later printed under the title concerning spiritualism. in his later years he published four large volumes in which he tried to trace the origin of language, symbols, myths, and religions. the work was reminiscent of

art: the bird was photographed, and before the exposure a whirring, like the stretching of a huge bird s wings, could be heard, accompanied by slight blasts of wind, as if a large fan were being used. hirkill (an afghan) materialised. accompanying him always was a rapacious beast, the size of a very big dog, of a tawny colour, with slender neck, mouth full of large teeth, eyes which glowed in the darkness like a cat s, and which reminded the company of a maneless lion. it was occasionally wild in its behaviour, especially if persons were afraid of it, and neither the human nor the animal apparition was much welcomed by the sitters. the lion, as we may call him, liked to lick the sitters with a moist and prickly tongue, and gave forth the odour of a great feline, and even after the seance t

sed widespread excitement, and the motions of the table became a favorite means of communicating with the spirits. the playing of musical instruments without visible agency was a form of manifestation that received the attention of mediums from an early date, as was the seemingly paranormal materialization in the seance room of apports: fruit, flowers, perfume, and all manner of portable objects. darkness was said to facilitate the spirit manifestations, and since there are certain physical processes (such as those in photography) to which darkness is essential, no logical objection could be offered to a dim seance room. the arrival of physical phenomena coincided with the introduction of many amateur conjurers into the movement, who saw a means of making a living bilking sitters hungry fo

urces: briggs, katherine a. a dictionary of fairies. london: penguin books, 1976. reprinted as an encyclopedia of fairies, hobgoblins, brownies, bogies, and other supernatural creatures. new york: pantheon books, 1976. melzer, heinrich (1873) german apport medium of dresden, the successor of anna rothe. his early seances were reported in die ubersinnliche welt in november 1905. these were held in darkness, but the medium allowed himself to be fastened into a sack. quanties of flowers and stones were apported to sitters. the operators were said to be oriental entities: curadiasamy, a hindu, who spoke with a foreign accent; lissipan, a young indian buddhist; and amakai, a man from china. quirinus, who claimed to be a roman christian of the time of diocletian, and abraham hirschkron, a jewish

EVERBURNING LAMPS

ern research to explore. we have to content ourselves with the observations and reports of our forefathers, the narratives of arabian, roman, and mediaeval authors. no fewer than 170 such authorities have written on this subject. many of these references, in greek and latin literature, to lucent bodies, phosphorescence, and "mystic la mps found in tombs" deserve study, and will repay perusal. the darkness of death and the darkness of the tomb are, and have ever been, common phrases; no wonder, then, that the ancients sought to minimise it. hence we find that the relatives of a deceased person were desirous of relieving the gloom hanging over the grave of a beloved wife, kind parent, or respected brother, by any means in their power. to include in the tomb a lamp and leave it burning was a

EVIL AND UNCLEAN SPIRITS

he sephiroth, through the interposition of the coils of the stooping dragon. therefore, twklm must be cleansed, and thus, is the redemption to come, for christ expiated not sin until after he had overcome the temptation. but surely, all things in the creation are necessary, seeing that one existeth not without the other and the evil also helpeth the work, for this the greater and more intense the darkness, by so much the more doth the light become bright by contrast and draweth, as it were, increased force from the blackness. the infernal habitations in the first circle are the waters of tears, in the second circle are the waters of creation, in the third circle are the waters of ocean, in the fourth circle is the false sea. upon the right hand in the lesser circles are names of the seven

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

prayer, blessed all his hearers and afterwards made predictions for the coming half century. this was thirty years ago and in the interim all his prophecies are being fulfilled (ossendowski, 1922. the king of the world lived in an underground realm called agharti. whether this king of the world, or even the author s supposed informant, ever existed, he and his kingdom soon entered occult lore. in darkness over tibet (1935) theodore illion recounted his allegedly true adventures in an underground city in a distant valley. at first he thought he had entered a utopia, but soon he realized that the inhabitants, for all their advanced spiritual knowledge and supernatural powers, were cannibals. illion wrote that his reported experiences proved the existence of agharti. in 1946 vincent h. gaddis

n h u m a n i t y s sleeping consciousness. if intruders enter earth s atmosphere and violate cosmic ethical standards, the cetaceans telepathically notify the galactic command, with which they are in constant contact. often the cetaceans will project their consciousness into the command s spacecraft. earth will soon enter the photon belt, which will have the effect of bringing humans out of the darkness and into the light, restoring them to their cosmic destiny. we came here especially for this time when the earth would be transiting into a higher dimensions, the cetaceans say. channeling through a california-based metaphysical group, the council of nine from the planet sirius b, this area s branch of the galactic federation, put it this way: guardianship by the cetaceans can best be des

a bright light shining through the mist. it was coming from a white cloud twenty to thirty feet above them. as their trip went on, toews was shocked to see that no matter how far they went, the gas gauge did not move. late that night, they stopped at a lodge at muncho lake. it was closed, but they got out of their car to stretch their legs. a young man, dark-haired and bearded, stepped out of the darkness. though the temperature was barely above zero, the man was dressed only in shirt, pants, and shoes. the car was packed, and the women insisted there was no room for him, but he still persuaded them to drive him to the next lodge, some eighty miles away, where he said he worked. the space was so cramped that he had to sit on hanson s lap. strangely, she could feel no weight. when she remar

, and villanueva managed to roll the car to the side of the highway before it came to a complete stop. the two passengers decided to walk to the nearest village to see if they could find a mechanic. the driver stayed with the car and did what he could to get it running again. he jacked up the car and crawled underneath it and began tinkering. there was little traffic, and he felt very much alone. darkness had fallen when he heard footsteps. from beneath the vehicle, he saw two legs covered in what look like corduroy. he crawled out uneasily and stood to face the man. the stranger had a pale white face. he was dressed in a one-piece suit and had a villanueva s visitors 257 three-inch-wide belt around his waist. lights shone from little holes in the belt, and he was holding a helmet under hi

tions, just smiled pleasantly. when the helmeted man left, the others led him to a table. suddenly frightened, walton demanded to know what they were doing. the woman forced something that looked like an oxygen mask with no connecting tubes onto his face. he passed out. the next thing he knew, he was lying on his back near heber, ten miles from where he had been before all of this started. in the darkness one of those round craft [hovered] there for just a second. i looked up just as a light went out. a white light just went off on the bottom of it. the craft was dark, and it wasn t giving off any light (barry, 1978. walton s return was an international news event. soon afterward, ufo debunker philip j. klass embarked on what would amount to a lifelong crusade to prove that walton, his fam

FAUST

re better then that nothing were begun. thus everything that you call sin, destruction- in a word, as evil representthat is my own, real element. faust you call yourself a part, yet whole you re standing there. mephistopheles a modest truth do i declare. a man, the microcosmic fool, down in his soul is wont to think himself a whole, but i m part of the part which at the first was all, part of the darkness that gave birth to light, the haughty light that now with mother night disputes her ancient rank and space withal, and yet twill not succeed, since, strive as strive it may, fettered to bodies will light stay. it streams from bodies, it makes bodies fair, a body hinders it upon its way, and so, i hope, it has not long to stay and will with bodies their destruction share. faust now i perce

through our whole life long, hour after hour is hoarsely singing. i but with horror waken with the sun, i d fain weep bitter tears, because i see another day that, in its course, for me will not fulfil one wish- not one, yea, that the foretaste of each joy possessed with carping criticism half erases, that checks creation in my stirring breast with thousands of life s grinning faces. i too, when darkness sinks down o er me, must anxious stretch me on my bed; there, too, no rest comes nigh my weary head, for savage dreams will rise before me. the god that dwells within my soul can stir to life my inmost deeps. full sway over all my powers he keeps, but naught external can he ever control. so being like a load on me is pressed, i long for death, existence i detest. mephistopheles and yet de

om heap; and thus this self of mine to all their selves expanded, like them i too at last be stranded. mephistopheles oh, trust me who for many a thousand year have chewed this crust, it is so hard at best that twixt the cradle and the bier that ancient leaven no man can digest. trust one like me: this whole is wrought and fashioned only for a god s delight! he dwells in an eternal light; us into darkness he has brought; to you are suited only day and night. faust ah, but i will! mephistopheles well said and right! and yet i fear there is but one thing wrong; for life is short and art is long. i d think you d let yourself be taught. associate you with a poet; then, in thought, you leave the gentleman full sweep, upon your honoured head to heap each good and noble quality: the lion s mood

sweat! though i would like to smash and maul them, still, liars i could never call them. what s coming here? what sneaks in view? if i mistake not, there are two. if he is one, swift at his hide i ll drive! he shall not leave this spot alive! faust. mephistopheles. faust how from the window of yon sacristy upward the glow of that eternal taper shimmers, and weak and weaker sideward glimmers, and darkness round it presses nigh! so in my bosom do night shadows gather. mephistopheles i m like a sentimental tom-cat, rather, that stealthy sneaks by fire-escapes, along the walls quite softly scrapes. i feel quite like myself in this, i must confess: a bit of thievish greed, a bit of rammishness. so even now, i feel, through every vein is spooking glorious walpurgis night. just two days hence it

or [after some reflection, to mephistopheles. say, fool, can you not add a tale of woe? mephistopheles indeed, not i! i see this ambient splendour, yourself and yours- should one his trust surrender where majesty holds undisputed sway and ready might sweeps hostile force away? where honest purpose holds command and wisdom guides the active hand? what can the powers of evil do, combining to make a darkness where such stars are shining? murmurs. that is a rogue- full well he knowssneaks in by lying- while it goesi know for sure- what lurks behindwhat then- he has some scheme in mindmephistopheles where in this world does not some lack appear? here this, there that, but money s lacking here. one can not pick it off the floor, that s sure, but what lies deepest, wisdom can procure. in veins of

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

refers repeatedly to the divine essence as la (also the not. like the qabalah, the face of god is a prominent component in sufi mysticism, and like the torah (as well as, virtually all other mystical traditions, the qu ran has allusions to both vast and small face. for instance, in the light surah, allusions are given for the tree of life, for small face as light upon light, and for vast face as darkness upon thick darkness. 26 allah is the light of the heavens and the earth. the similitude of his light is that of a niche,27 within which is a lamp.28 the lamp is within a glass orb.29 the glass, as it were, a shining star,30 lit with the oil of a blessed olive tree, not of the east, not of the west. its light luminous even though fire touches it not, light upon light. 31 and, later in the

hick darkness. 26 allah is the light of the heavens and the earth. the similitude of his light is that of a niche,27 within which is a lamp.28 the lamp is within a glass orb.29 the glass, as it were, a shining star,30 lit with the oil of a blessed olive tree, not of the east, not of the west. its light luminous even though fire touches it not, light upon light. 31 and, later in the surah, or like darkness upon a vast ocean,32 covered with waves upon waves, over them clouds, darkness upon thick darkness.33 and whoever allah gives not- light, has not- light in all. in islam, judaism and christianity are regarded as revealed religions, and therefore given protected status. in the qur an, there are a number of references to the jews as the people of the book (i.e. torah) whom muslims are exhor

find: in the cohesion of the attached, in the breath of the weights is vhy. the superior yod y is adorned with the wreath of the ancient one [i.e. the ayin i of vast face, the supernal envelope that is clear and concealing. the superior heh h is adorned with the breath that comes forth in order to animate from the openings of the hollow pillar [i.e. the nose. the superior vav v, the lamp of heavy darkness, which is adorned by its sides; the letters then extend and are included in small face. just as they dwelled in the skull, they are found to be extending into the whole body in order to establish all. 29 the vav v and lower heh h represent the action of the consciousness of small face in the lower worlds. the vav v emanates from the feminine sefirah understanding/north and is masculine (y

on the white, corpse-like shiva. he is white because he is the illuminating, transcendental aspect of consciousness. he is inert because he is the changeless aspect of the supreme, and she the apparently changing aspect of the same. in truth, she and he are one and the same, being twin aspects of the one. 21 in the torah, there are a variety of images alluding to the station of vast face, such as darkness al (li lit. upon) the face of the deep 22 we also find a prominent image of the ancient of days in the revelation of john, described as having fiery eyes and a two-edged sword coming from his mouth (figure 6.2. then, there is the reference to darkness upon thick darkness in the light surah of the qur an.23 or like darkness in a vast ocean [vast face, covered with waves upon waves% e2 2 e"

of the deep 22 we also find a prominent image of the ancient of days in the revelation of john, described as having fiery eyes and a two-edged sword coming from his mouth (figure 6.2. then, there is the reference to darkness upon thick darkness in the light surah of the qur an.23 or like darkness in a vast ocean [vast face, covered with waves upon waves% e2 2 e" 2' 8: h f e 2 0 over them clouds, darkness upon thick darkness [i.e. face to face. and whoever allah gives not- light has notlight in all. the night of power surah in the qur an also alludes to the direct experience of vast face consciousness: in the name of allah, the merciful, the compassionate, truly, we have sent this [vast face name] in the night of power [vast face samadhi. and what [vast face name] is the night of power. th

FIRE OF QAYIN RITE

who instructed us in the mystery of the metals, the crafts of shaping, the magicks of transformation: who bequeathed the wise blood unto thy progeny, teaching unto us the art of wedding earth to heaven. thou art he: the scapegoat whose self-sacrifice purifies us of sin, ignorance and illusion, hanging inverted in the night firmament, thy one eye of the goat, open and glittering, who lightens our darkness with the fires of the stars, the myriad lanterns and blazing torches of all-knowledge. by the methods of the art rouse the inner fire and fervently invoke the daimon within by the ancient pact. let the forces of the goat be raised and the dragon-serpent of naamah- lilith be stirred through all five senses perfectly focussed upon the fire within the mortal flesh. o flame-breathing daemon a

FLY THE LIGHT

w religion- luciferian youth. this album does not move in the clean and shiny future as we so often visualize, but a past of when machinery and mankind were at odds with each other, when one wished to become another by the subconscious desire of mankind. pounding rhythm, abrasive and chanting vocals, harmonies and disharmonies move in layers over industrial and ebm stylized songs, with an element darkness and chaos intensely behind the surface- like a tv screen flashing images which can only be hinted at binaural beats and phi frequencies used in the musick of p 75 are programmed around numerical significance or points of cabalistic idea, this is done by two tones being at different frequencies in each ear, causing then by the difference of the number between tones, the brainwave itself. t

ial music, some songs filled with flowing structure and others built around ritualistic concepts. psychonaut 75 in its current manifestation as a conceptual satanic industrial band provides an interest in the depth of ideology and theory behind the surface of the songs. founder and vocalist michael ford (keteb) structured fly the light around the vision of man and woman falling into the depths of darkness (as with the legend of satan) to discover the inner fire (black flame) of self-consciousness and divinity, to then mutate and transform into something godlike. this model is loosely attributed to the averse or black tree of life known as black eden or the qlippoth. songs such as chaos unveiled and fleshstretcher with their violent patterns and machine like rhythms are attributed to the ql

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ese things as the devil's confederate, suppressing the evidence of the christian name, and yet foretelling with a sorrowful intimation, that from it should proceed the wreck of all their idolatrous superstitions: for hermes was one of those who (as the apostle says "knowing god, glorified him not as god, nor were thankful, but became vain in their imaginations, and their foolish heart was full of darkness' yet, continues augustine "this hermes says much of god according to the truth, though in his admiration for the egyptian idolatry he was blind, and his prophecy of its passing he had from the devil. in contrast, he quotes a true prophet, like isaiah, who said "the idols of egypt shall be moved at his presence, and the heart of egypt shall melt in the midst of her."2 augustine says nothin

h, i, pp. 7-19; ficino, pp. 1837-9. 22 ficino's "pimander" and the "asclepius" pimander, who is the nous, or divine mens, appears to trismegistus when his corporeal senses are bound as in a heavy sleep. trismegistus expresses his longing to know the nature of beings and to know god. pimander's aspect changes, and trismegistus sees a limitless vision which is all light. then a kind of obscurity or darkness appears, out of which comes a kind of fire in which is heard an indescribable sound, like a fiery groan, while from the light issues a holy word, and a fire without mixture leaps from the moist region up to the sublime, and the air, being light, follows the fiery breath "that light, says pimander "is i myself, nous, thy god. and the luminous word issuing from the nous is the son of god" t

ch to the people urging them to leave their errors and to take part in immortality. and trismegistus "engraved within himself the benefit of pimander".1 ficino, in his commentary on this treatise, is immensely struck by remarkable resemblances to the book of genesis "here mercurius is seen to be treating of the mosaic mysteries, he begins, and then goes on to make obvious comparisons. moses saw a darkness over the face of the abyss and the spirit of god brooding over the waters: mercurius sees a darkness and the word of god warming the humid nature. moses announced the creation by the powerful word of god. mercurius actually states that that shining word, which illuminates all things, is the son of god. and if it is "ego autem pimandri beneficium inscripsi penetralibus animi (ficino's tran

niverse, incomparable work of god, glorious construction, good creation made up of an infinite diversity of forms, instrument of the will of god who, without envy, pours forth his favour on all his work, in' ibid, pp. 326 ff. 38 ficino's "pimander" and the "asclepius" which is assembled in one whole, in a harmonious diversity, all that can be seen that is worthy of reverence, praise and love. for darkness will be preferred to light; it will be thought better to die than to live; none will raise his eyes towards heaven; the pious man will be thought mad, the impious, wise; the frenzied will be thought brave, the worst criminal a good man. the soul and all the beliefs attached to it, according to which the soul is immortal by nature or foresees that it can obtain immortality as i have taught

ly important in the renaissance synthesis was through his negative theology. besides his positive adumbration of aspects of the godhead, in the nine hierarchies of angels in their relation to the trinity, dionysius also sets forth a "negative way. there are no words for god in his actual essence; no names for him as he really is; therefore he is at the last best defined by negatives, by a kind of darkness, by saying that he is not goodness, not beauty, not truth, meaning by this that he is nothing that we can understand by those names. the mysticism of the dionysian negative way brought forth some very beautiful spiritual fruits in the course of the ages, for example the english fourteenth-century cloud of unknowing, in which the unknown author, following the hid divinity of denis,1 puts h

FRATER ELIJAH ANGELS OF CHAOS

y our desire so god may die. act ii my soul screams in orgasmic contradictions- silxofax mantadragonia ziflantamaxia natasz azaximanda callraptuption sunta faxim at rax zenfixamaphillaheme- grendel, who weeps upon existence, i pray unto myself. baphomet, fusion of being and of nothing, let us tear choronzon asunder. mighty set and lord of morning let me bear the joy of liberation. my light and my darkness, this is nothing, my self of god, a prophet reborn. to invoke my being. i become- xephera xephera azazas azathoth- the joy of chaos is my soul. i am and i am not act iii the skull is now a silent object, staring mute at me. the eye is two-dimensional again, the mage walks alone and as poor little grendel has had an accident, so may you all the rite of godhood pre-cursor note: this rite in

y" d) melt the ice cube on your forehead and open the 3'rd eye. e) perform grendel's had an accident, act ii. f) as you say the following words visualize a cosmic chaos-egg around the self. at this point partake of the sacrament. start spinning around and around, as a dervish. spin faster and faster while saying the following: what was hidden has been found, what was silent now is sound, from the darkness to the light, will of god, strength and might. what is mine is mine to keep, send my will, shred the sleep, from the darkness to the light, binah-hokmah my will, my might- the gnosis part- from within the dark earth sears- visualize a crack in the chaos-egg- transmutations, powers and fears- the crack widens- from the darkness to the light, i declare this now by will and by might- kia- an

ii. afterwards i shall explicate the relations to the goddess-force babalon and the scarlet brotherhood. 6 the rite of suffering death be not proud, though some have called thee mighty and dreadful. thou art not so- some dead poet being a chaotic interpretation of the holy guardian angel operation, as one summons the angel of light, the reverse impulse is attracted and mastery& integration of the darkness is necessary for unity. a thorough selfexamination and analysis is a must, and identification with all our demonic aspects a key. after initial knowledge and conversation with the angel has taken place, it becomes necessary to make a descent into darkness. the following reflects my own rite of suffering. the traditional abramelin operation demonic bindings is represented by binding v belo

es leaps toward the horizon, each time extending it s ecstasy. this is why we laugh so much. we hold no truth (even this, which does not have to be, another paradigm if ye will. how does horizon relate to the sun? the sun will rise on the horizon, and the sun will set on the horizon. so it is that day& night come about. the conquering son is our keeper. the will, like a laser, shining through the darkness, guiding us in an interwoven matrix of black-light. our temple is built upon a scarlet desert with the sigil(s) of our angel burned upon the sands. anything we will can manifest here. this is the desert on horizon (this may take our brethren a little work. all is in truth, so thus we accept no truth (but infinite variation. now this is all fine and dandy but what have we just presented he

/16b: need we say more on this? this is so obviously true, one just needs to look around. i/17a: words being a medium of play. a reference to a master. by entertaining any thought, we cause the fall of man again and again. this is not an excuse to do nothing, but an aspiration to the way of annihilation of duality. anything which is something causes a reference and is like a lightning bolt in the darkness. the circle is formed of words. and i wear a suit which looks like a bear. i/17b: scorpio. sex and death, another crack. i/18a: the origins of reality in such eloquent word. were it truth, i could weep. i/18b: a representation of the way (and it s detours. i/19a: another prophecy. a sun. an apple, with the letter k in the form of a bomb. reaction meaning active. the sun being a reference

FRATER TENEBROUS CULTS OF CTHULHU

bed by lovecraft in the shadow over innsmouth, are the semi-humanoid, aquatic servitors of dagon. at certain times in the past, they have ventured onto land and mated with humans, producing a degenerate offspring who can be recognised by icthyoid physical characteristics known as the innsmouth look, after the new england seaport whose inhabitants had interbred with the deep ones. the whisperer in darkness details a third group of nonhuman entities, which originate from the planet yuggoth (or pluto. they are crab-like creatures, fungoid in substance, which lovecraft links with the mi-go, or abominable snowman, of the himalayas. the last type which lovecraft was to describe in detail is the great race, which occupied the continent of australia some 150,000 years ago. unlike the other races m

FREEMASON BLUEBOOK

he spotless mirror of the operations of god, and the image of his goodness; it is a one, yet it is capable of becoming a plurality. the prophets saw the divinity clothed in a garment white as snow, and his hair white, like unto wool "god created the universe from his love, and he sustains it by his wisdom. in every system of cosmogony, the divine wisdom, the eternal light dissipates the primitive darkness, and fashions the world in the womb of chaos" this symbol is also represented by a white taper, which at the opening of the lodge you are (presumed) to light at the altar, thereby reminding you that before entering upon the important duties of your station you should first seek to be enlightened by the divine wisdom,which can only be obtained by diligently searching the revealed word of h

e forgive our debtors. and lead us not into temptation, but deliver us from evil. for thine is the kingdom and the power and the glory forever. amen. response:so mote it be. master:brethren, men cannot always labor nor live always. today our brother answers not our call. once he lived and labored among us, but now his star has seton this world and he has passed into the light that lies beyond the darkness of the valley of the shadow of death. we shall no more hear his voice until we shall have answered, in another world, the voice that has called him thither. in a little while, as it has happened to our brother whose memory we now honor, so will it happen to us, and we like him shall be gathered to our fathers. let us then not forget the lessons taught us by our brother's death; but rememb

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

bit it. and in order to gain an idea of what that land is like, and how the people are constituted, it will be helpful to consider the evolutionary career of humanity which has brought us the land where we live to our present status; that will then give us the perspective to see what is in store for us in the future. the biblical and occult traditions agree with science that there was a time when darkness brooded over the deep of space, where the material for the coming earth planet was being gathered together and set in motion by the divine hierarchs; that this stage was followed by a period of luminosity, when the dark cloud of matter had become a fire mist; that this was followed by a period when the cold of space and the heat of the planet-in-the-making generated an atmosphere of steam

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

of cain have forgotten the garden of god, the kingdom of heaven, whence they were expelled by the decree of the lunar god jehovah. against him they are in constant rebellion because he has tied them by the umbilical "cable tow" they have lost their spiritual sight and are imprisoned in the forehead of the body where it is said cain was marked; they must wander as prodigal sons in the comparative darkness of the material world, oblivious to their high and noble estate until they find the door of the temple, and ask and receive light; then as "phree messen" or children of light they are instructed in methods of building a new temple without sound of hammer, and when the spirit realizes that it is far from its heavenly home, a prodigal, feeding upon the unsatisfactory husks of the material w

man flesh of men and women is molded about its bulwarks, strong, impregnable. the faces of little children laugh out from every cornerstone; the terrible spans and arches of it are the joined hands of comrades; and up in the heights and spaces are inscribed the numberless musings of all the dreamers in the world. it is yet building, building and built upon. sometimes the work goes forward in deep darkness, sometimes in blinding light, now beneath the burden of unutterable anguish, now to the tune of great laughter and heroic shoutings like the cry of thunder. sometimes in the silence of the night time one may hear the tiny hammerings of the comrades at work in the dome--the comrades that have gone aloft" it is such a temple that the mystic mason is building. he endeavors to work on the tem

FREEMASONS SATANISM AND SYMBOLISM

nly that but people would demand that this organization be outlawed. you have a continuous public relations campaign promoting the lie that freemasonry is not a religion, and is just a "good works social organization" as quoted above, you have secrets within secrets. lucifer praised as the light-bearer of freemasonry "lucifer, the light-bearer! strange and mysterious name to give to the spirit of darkness! lucifer, the son of the morning! is it he who bears the light, and with its splendors intolerable, blinds feeble, sensual, or selfish souls? doubt it not [albert pike, morals and dogma of the ancient and accepted scottish rite of freemasonry, p. 321, 19th degree of grand pontiff; red emphasis added] masons from the first initiation which is the first degree are urged to mightily "seek th

od, osiris; therefore, pike is saying osiris is lucifer, a finding consistent with the rest of the occult realm [above symbols taken from: arthur edward waite, the mysteries of ma, gic: a digest of the writings of eliphas levi, chicagodelaurence, scott, and company, inc, 1966 edition, 1909, p. 223- note: waite is a freemason author; also shown in d. duane winters, a search for light in a place of darkness: a study of freemasonry, p. 69] you should find this highly interesting that the masonic street layout for washington, d.c, which is on another page, is laid out in the form of the evil pentagram on the right, the symbol for satan, also known as the goats head of mendes. therefore, the masonic plan for the united states is one of evil, even in their own minds, not good. pan. satan is not

ck magic, white magic, the dial press, 1964, p. 50; emphasis in original] does freemasonry adopt and use the symbolism of yin/yang? indeed, they do, but in a way as to hide the meaning form the "profane" listen to albert pike. the black and white pavement symbolizes "the good and evil, principles of the egyptian and persian creed. it is the warfare of michael and satan. light and shadow, which is darkness; day and night, freedom and despotism [morals and dogma, p. 14 "masons also use the two triangles to represent this idea of opposites. in short talk bulletin, a pamphlet which is to be read in the lodges, we are told that the triangles are symbolic of good and evil, day and night, the chinese yang and yin [dr. c. burns, masonic and occult symbols illustrated, quoting masonic publication

FULL MOON RITUALS

es and places both hands squarely on owl's shoulders, looking directly into her eyes, and notes that it is now she who trembles. while deer can only imagine that the mixture of desire and apprehension which he felt are now hers, that self within otherness with which he now participates assures him that it is so. and to her deer sings "my lady, i remember. i am remembered. your light calls me from darkness. you touch brings me from cold. join me, become enthralled among the world you have borne. renew the promise "corn and grain, corn and grain, all who die shall come again! hoof and horn, hoof and horn, all who die shall be reborn" mother we invite you. mother we entreat you. mother we welcome you. be here now" deer watches the change in owl's demeanor- sees her shoulders straighten, sees

FULLER J F C SECRET WISDOM OF THE QABALAH

ds in despair as drown his hopelessness in physical enjoyments. glet us eat and drink. for tomorrow we die h become the passwords of the age, and the more this obsession gains sway the less does wonder illumine his path, until the age enters its eclipse. love becomes lust, the noble ignoble, the beautiful hideous, the generous selfish, and all is lost in a scramble of greeds. it is in this dismal darkness that satan materializes and satanism becomes a cult. the symbols go on, potent and impotent; but now they are turned upside down, for fear is hope reversed. what causes this vacuum into which fear rushes? a breakdown in the equilibrium between the mysterious and the intelligible. as there is the greater mystery between god and the mind of man, so also is there the lesser mystery between m

ws had buried this secret in the zohar, in which may be read: in the book of hammannunah the old we learn. that the earth turns upon itself in the form of a circle; that some are on top, and others below; that all creatures change in aspect, following the manner of each place, keeping however in the same position, but there are some countries of the earth which are lightened, whilst others are in darkness; these have the day when for the former it is night; and there are countries in which it is secret wisdom of the qabalah page 9 constantly day, or in which at least the night continues only some instants. these secrets were made known to the men of the secret science but not to the geographers.7 though refuted by origen,8 celsus was undoubtedly right when he declared that the primitive ch

so recognizes two complementary elements: the one incorruptible and vital which reveals itself as a spiritual energy, and the other corruptible and inert, always tending to dissolve and return to its original atoms. the first is bliss, the second is hate: the first is symbolized by the angelic hosts, the second by the demon hordes- good and evil; for, as isaiah says: gi form the light, and create darkness: i make peace, and create evil :i the lord do all these things. h 20 the spirit which we sense through our third eye is not god as the primordial cause, or no-thing, but as it were the thought of this cause. ghe constituted in the first place a point of light, which became the divine thought. h 21 our consciousness is the mirror which catches the rays of this thought; there-fore all thoug

less and is sometimes described as the non-ego or not-i, the ayin being altogether beyond the i. in the zohar we read and there went forth, as a sealed secret, from the head of ain soph, a nebulous spark of matter without shape or form, a centre of a circle, neither white nor black, neither red nor green, in fact without any colour. 3 this is the ain soph aur- light, not as a contradistinction to darkness, but as a vibration. first, so the symbolism describes, the ain soph withdrew itself into itself to form an infinite space- the abyss. in this space appeared a point of light, or life-giving energy, which filled it. the ain soph aur is, consequently, pictured as contraction and expansion, a sucking-in and throwing-out within itself; it therefore symbolizes the centripetal and centrifugal

t three verses of the book of genesis: the creation out of god, since everything in gthe heavens and the earth h comes from the no-thing; the spirit of god; and the light which emanated from god's spiritual voice (the totality of the 22 letters) or words- hlet there be light h. the graspable beginning is light; all before it or, so to say, behind or beyond it, is impenetrable mystery- an absolute darkness to the mind. from the ain soph aur emanates ehyeh (hyha, the hi h or gi am h- abstract thought; then yhvh (hvhy, git who was, and is, and will be h- thought in time; and lastly elohim (myhla),god in nature and god in the bible, in which yhvh (jehovah or yahweh) is translated as glord h, the equivalent of secret wisdom of the qabalah page 23 the hebrew adonai, for the true name of tetragra

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

hat is infinite and what is finite, what is mortal and what is immortal"[25 [25] ibid. aditi is the great she that is, the everlasting. muller refers to the fact that another hindoo poet "speaks of the dawn as the face of aditi; thus indicating that aditi is here not the dawn itself, but something beyond the dawn" this goddess, who is designated as the "oldest" is implored "not only to drive away darkness and enemies that lurk in the dark, but likewise to deliver man from any sin which he may have committed "may aditi by day protect our cattle, may she, who never deceives, protect us from evil" in the egyptian as in the indian and hebrew religions, the two generating principles throughout nature represent the infinite, the holy of holies, the elohim or aleim--the ieue. within the records o

believed matter to be eternal, hence, seeming death, or destruction, was necessary to renewed life or regeneration. in other words, creation was but continuous change in the form of matter. of the doctrines of the sethians extant at the beginning of christianity, hippolytus says that their system "is made up of tenets from natural philosophers. these tenets embrace a belief in the eternal logos--darkness, mist, and tempest" these elements subsequently became identified with the evil principle, or the devil. the cold of winter, the darkness of night, and water, were finally set forth as the trinity. regarding cold, darkness, and water, or darkness, mist, and tempest, hippolytus observes "these the sethian says are the three principles of our system; or when he states that three were born i

creative energy residing in the sun and earth, little is heard of any other god. strange it is, however, that seth is worshipped more in her capacity as destroyer than as regenerator. so soon as we understand the origin and character of the devil, and so soon as we divest ourselves of the false ideas which under a state of ignorance and gross sensuality came to prevail relative to the "powers of darkness" we shall perceive that his (or her) satanic majesty was once a very respectable personage and a powerful divinity--a divinity which was worshipped by a people whose superior intelligence can scarcely be questioned. regarding this subject higgins remarks "persons who have not given much consideration to these subjects will be apt to wonder that any people should be found to offer adoratio

worshipped as the god of nature the aleim, or the life-giving energy throughout the universe. we have observed that when the profound principles underlying the most ancient doctrines had been lost or forgotten, and when through the decay of philosophy, and through the stimulation of the sensual in human nature, mankind had lost the power to reason abstractly, destruction, which was symbolized by darkness or the absence of the sun's rays, finally became the evil principle, or the devil. darkness and cold, which had formerly been worshipped as the powers which brought forth the sun, or as mother of the sun, in process of time became the agency which is ever warring with good and which is constantly destroying that which the latter brings forth. we are informed by forlong that "some derive o

ful god" wilkinson says that the character given to seth, who was called baal-seth and the god of the gentiles "is explained by his being the cause of evil" we are assured that formerly "sin the great serpent, or apophis the giant, was distinct from seth who was a deity and a part of the divine system. but after the recondite principles underlying sun-worship were lost or forgotten; when cold and darkness, or the sinking away of the sun's rays, which are necessary to the reappearance of light and warmth, came to be regarded as the destructive element, or the evil principle, woman became identified with this principle. she was the producer of evil, and came to be represented in connection with a serpent as the cause of all earthly or material things. she is destruction, but not regeneration

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

uation. certainly, he saidofbrowning'sletter(writinginthethird person)'theclosing noteofwarningstruck deeply.intohis heart, and he sought to profit by the advice. a change inthedirectionofhis energies didnot,however,bringmuchprofitorhappiness';butagainstthismustbe set the imageofhis mannerofworkingdepicted in hisearlypoem,'thestudent':iworkin the midnight, seenonlyby stars,whichshine through the. darkness so mournfully sweet,whilethemoonsometimes looks through the black lattice-bars,andher pale beams falldownat my267 feet. forgotten, forgetting, and therefore content, behold meatworkonaworkofmy own, neither asking. nor seeking for. helpto.be.lent:whatidoiam. doing alone! clods of earth are piled above thee,dustisnowthy fair young form; wewhomournthee, wewholove thee, have consigned thee to

owerswithwhich all these beingsseem to credit me 'charlie, oneof the spirit 'controls'ofthe medium 'volunteered the statement that i should make a very good medium' and then 'materialized twice overthe table, holdingtheslate which cast its phosphorescent light upon the drapery and ghostly countenance. ithinkhe turned in succession towards allofus, and then ascended towards.theceiling,vanishing in darkness'.evenmore impressive wasthe sudden materializationofa beautiful facebetweenmyself and themedium,whichcame apparently to myself alone,andwasseenlbylonlyoneothersitterwhowas in thesame rangeofvision, so to speak. it wasdrapedinwhitelike anun;themouthwasnotvisible, the seatofexpression was in the eyes,whichwere large, dark, luminous, and full of themostsolemn significance and sweet intellige

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

.first point. end of secondadept's prayer'0god the vast one &c &c second point. secondadept's prayerin thev[al.ll]t&chief adeptin pastosspeech, beginning 'buried with that sight' liill:d point.ofritualup toilieofmel'l'ijit'iknumber, name &c. i am the way (tiphereth) the truth (geburah& the life (chesed) no man cometh unto the father but by me(chokmah)i am purified i have passed thro' the gates of darkness into light i have foughtupon earth for good,i haveentered into theinvisible,i have finishedmywork.i am the sun shining in his rising, i have passed thro' the hour of cloud& night (meshamah in binah) i am ammonthe concealedone, the opener of the day.i am osiris osorronophris, the justified one (chiah in chokmah) i am the lord oflife triumphantover death. there isno part of me that is not o

es, banners and magical instruments of maiya tranchell255 hayes,buthighmagic was quite unknown to the experts to whom the finders took it. they said that 'the contents had80thegoldendawnprobably belonged to a witch'.suchisthe rewardofthe hermetic student.references: 1.themanifesto is printed as appendix gofthis book.2.a.e.waite,shadowso/lifeandthought(1938),p. 184. 3.[com. stoddart],lightbearersa/darkness(1930),p.872674-ibid, p. 91.5.see howe,magiciansofthegoldendawn,p.2ft].6.quoted in kennethgrantthemagicalrevival,p.177.7.dion fortune 'ceremonial magic unveiled',intheoccultreview,vol.57.no.i(january1933),p.22.7. kingdomthegolden dawn gave birth to magicians, charlatans and eccentrics of many kinds, butitdid not produce a single man or womanofgenius. yeats was unquestionably profoundly in2

r the reception of candidates; to lead all circumambulations, carrying the lamp of my office; and to makeappendixc107all announcements and reports. my lamp is the imageofthe lightofhidden knowledge; my wand ofits mastery over the heart and elements.'hegemon:'myplace is between the pillars, and i preside over the symbolic gatewayofthe secret knowledge. i am the reconcilia255 tion between light and darkness. my white robe signifies purity. ibeara mitre-headed sceptre, emblematicofreligion which guides and regulates life and directs the higher aspirations of the soul. my face is turned to the cubical altarofcreated things. i watch over the preparation of the candidate; i assist in his reception; and i lead him in the middle pathofthe candidate; i assist in his reception; and i lead him in the

rity. ibeara mitre-headed sceptre, emblematicofreligion which guides and regulates life and directs the higher aspirations of the soul. my face is turned to the cubical altarofcreated things. i watch over the preparation of the candidate; i assist in his reception; and i lead him in the middle pathofthe candidate; i assist in his reception; and i lead him in the middle path which lies between the darkness and the light.'hiereus:'my place is on thethroneofthe west, as an imageofdarkness. my robe is black, to symbolize that darkness which dwelt upon the faceofthe waters. i carry the sword ofjudgment and the bannerofthe evening twilight. i am darkness and the masterofdarkness, and i am called fortitude by the unhappy. i keep the gatewayofthe west; i watch over the work of the lesser officers

the rest three times when, after salutes, they return to their places with the sun.hierophant:'themystical procession is accomplished.letus adore the lord of the universe' all present face e. and salute.thesalute is maintained throughout the adoration.hierophant:'holy art thou, lord of the universe. holy artthouwhom nature hath not formed. holy artthouthe vastoneand the mighty, lord of light and darkness (then facing the w)'inhis name, frater kerux i command you to announce that the temple is open.'thekerux, passing by n. to north front of the throne of the hierophant, raises his wand, saying:kerux:'in his name who works in silence and only silence can express, i proclaim that the sun has risen.'appendixckierophant:'khabs (knocks)hiereus:'am'(knocks)hegemon:'pekht (knocks)hiereus:'konx (k

GILBERT THE MAGICAL MASON

dern research to explore. we have to content ourselves with the observations and reports of our forefathers, the narratives of. arabian, roman, and medieval authors. no fewer than 170 such authorities have written on this subject. many of these references, in greek and latin literature, to lucent bodies, phosphorescence, and 'mystic lamps found in tombs, deserve study, and will repay perusal. the darkness of death and the darkness of the tomb are, and have ever been, common phrases; no wonder, then, that the ancients sought to minimise it. hence we find that the relatives of a deceased person were desirous of relieving the gloom hanging over the grave of a beloved wife, kind parent, or respected brother, by any means in their power. to include in the tomb a lamp and leave it burning was a

he powers of the unseen world of spirits. but again however learned you may be, still would your knowledge be vain without courage to enable you to use it when performing or attempting any occult work, for then indeed do the powers of evil assail, and then do horrors appal. as to evil spirits, hark even to the christian hymnbook 'christian, dost thou see them- on the holy ground. how the hosts of darkness compass thee around' they do indeed- yet most orthodox christians will turn on you, and deny their existence, though they sing of them. the spirits of the elements are both good and bad. the astral forms of good men will harm you not, but the elementaries, or astral shells of the wicked, and especially of the self-slain, are fertile sources of evil sensations and suggestions and foul dise

h are attracting the attentionofthemembers of thet.s.today. many of you are passing direct from christian orthodoxy to the indian doctrine,butfor myself, i was for fifteen years a kabalist and hermetist, before i entered upon the theosophic path, and so my attitude toward the kabalah is one of love anda further glance at the kabalah 99respect, as that of a pupil to a system which has led him from darkness into light, even if it may be that in the future the eastern wisdom may overshadow in my eyes the illumination of kabalism, my first mystic study -butfor that issue i am content to wait. i am not ashamed to have changed the opinions of my early manhood, and i shall not be ashamed to confess the change,ifby patient study and self-development i ever discard kabalism for the secret doctrine

in mysticism. unwearied effort combined with purity of life is almost of vital importance. the human intellect can only appreciate andafurtherglace atthekabalah 109assimilate that which the mind's eye can at any time perceive; the process cannot be forced, mystic lore cannot be stolen.ifany learner did appropriate the knowledge of a grade beyond him, it would be tohimbutfolly, disappointment and darkness. i have myself often been offered a doctrine, or assertion, or explanation, which my intellect has rejected as absurd, or as sheer superstition; which same dogma1have later in life assimilated with every feeling of esteem, occultism in this resembles freemasonry; we are either admitted to the hidden knowledge, or we are not;andifwe are not admitted, we never believe any secret of its ritu

mysteries was greeted.thedeath of osiris and resurrection ashorusarerepresented as the decease of the fellow craft and the raising of a new master mason.theentered apprentice is referred to three lights, these are osiris in the east, isis in the west, and horus, who was master or living lord in place of osiris, in the south. note also that there is no light in the north, the type of night,and of darkness, in this also the idea is an ancient one.thethree great, though emblematic, lights compose a bright triangle, the three lesser lights an inferior or darker one, the two combined may be considered in a group as a six-pointed star, the hexapla, or seal of solomon, which was also a notable emblem in all the old initiations. this hexapla was a type of the number six, esteemed a. male number a

GILBERT THE SORCERER AND HIS APPRENTICE

hrough the interposition of the coils of the stooping dragon. thus, therefore, must malkuth be cleansed, and this is the redemp255 tion to come. for also christ expiated not sin till after he had overcome the temptation. but surely all things in the creation are necessary, seeing that one existeth not without the other, and the evil also helpeth the work, for thus the greater and more intense the darkness, by so much the more doth the light become bright by contrast and draweth, asitwere, increased force from the blackness.theinfernal habitations in the first circle are the waters of tears, in the second circle are the waters of creation, in the third circle are the waters of ocean, in the fourth circle is the false sea. upon the right hand in the lesser circles are names of the seven eart

te, your attention has been directed to the general mystical meaning of the iuxtaposition.of the two pillars, and therefore i will only beg of you to notice that the hieroglyphics of one are painted in black. upon a white ground, andtl;j.oseof'theother in the samercolours but reversed, the better to express the interchange and reconcile255 ment of opposing forces in the eternal balanceoflight and darkness, which gives form to the visible universe. the black square bases represent darkness and matter wherein the spirit, the ruachelohim, formulate the eternal pronunciation of. the ineffable name: that name which the rabbins of old have said rllsheth through the universe;thatname before which rolled back the darkness at the birth of the morning of time. the flame-red triangular capitals which

consult; ergo, that which is consulted, or from which an answer is required. this. appears to me to bethecorrectorigin of the word, whilethesecondtis anegyptianfinal, which is added to denote the femininegerder:thefollowingareinteresting metathesesofthelettersoftaro:tora(hebrew)=law;troa(hebrew)=gate;rota(latin)=wheel; ora t (latin==it speaks, argues, or entreats;taor(egyptian)=taur,thegoddess of darkness;ator(egyptian)=athol',theegyptian venus. amrlumley tells me that there is azendword 'tarisk, meaning'torequire an answer .thereare italian; spanish, and. germantarotpacks,andsincethetimeofetteillafrenchalso,butthese latter arenotse well adapted for occult study owing to etteilla's attempted 'corrections'ofthesymbolism,theitalian are decidedly the bestfordivination and practical occult pur

aused by the power and the policy of alexander the great. the pupils went back to their old master, and so we have the great neoplatonic school founded inalexandria,255we get the hermetic doctrine in its then state. the result of this concurrence is exceeding instructive in working out this hermetic philosophy. these concurrent streams passed on through the middle ages; and through these times of darkness and of materialism the philosophy was kept alive in occult schools- as has always been the case throughout all history; whenever a race or people get materialistic, philosophy is kept alive secretly in private schools. when the people grow fit to understand these parables and dark sayings, then again they are told openly. there were many of these occult schools, and many exist to this day

some resistance there must betogive it the twirl. we allknowhowa ringofsmoke can be blown in order to make a vortex ring, and howis always. the resisting medium. we cannot blow a.vortexring .in an absolute vacuum. and now. comes inthehermetic philosophy, and says, the first emergence of theword;the breath. the thought of god that blew the vortex ring, met with a resisting medium of limitationiof darkness, of sin, and of death-symbolisedby the dragon,thegreat dragon through the sky. trailing one-third of the stars with its tail. that was the glyph of the darkness, the resistance which the thoughtofgodmetwith, the abyss of evil. and from the contest between these two 255 the word of godsentforthvandthedarkness and the evil which it hadtowithand to overcome- was born these whirling motions"

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

n he give of the instructions which characterize the new york swedenborgian rite19[19. the anonymous reviewer was especially irritated by beswick s derivation of the word phremason (as he spells it) from two ancient words, phre or pi-re, the light, and mason, to search, or feel for blindly. our ancient brethren meant by this significant title, that a phremason is a poor blind candidate, or one in darkness, who is feeling his way in search of light 20[20. for the reviewer, a more utterly preposterous and absurd etymology was never invented. and, he concludes, if the teachings of the european swedenborgian lodges were of this fantastic character, it is no wonder that they came to be regarded as ridiculous. even that, however, was presumably better than not being regarded at all. according to

h this. the ritual is said to consist of six labours. terminating in the symbolic introduction of our race into its future dwelling-place. which is seemingly the ur-home, the place of the river of life and the tree of life. the corner- stone of the building is faith in god. the 2nd grade [of sublime phremason, or blue brother] is singularly involved. for (a) the candidate is said to be in masonic darkness, and at the 43[43] beswick to stuart, 3 may 1871 same time (b) in search of greater light, which is pure paradox. he is supposed to receive the light and to enter the temple, which is called that of the creator. at a later stage the plan-of the building are presented to the candidate and it is then described as (a) god s temple in nature, and (b) a symbol of the moral temple that is withi

GLOBAL FREEMASONRY

y, manly p. hall explains that this masonic humanist doctrine goes back to ancient egypt: man is a god in the making, and as in the mystic myths of egypt, on the potter's wheel, he is being molded. when his light shines out to lift and preserve all things, he receives the triple crown of godhood, and joins that throng of master masons, who in their robe of blue and gold, are seeking to dispel the darkness of night with the triple light of the masonic lodge.46 this is to say that according to the false belief of masonry, human beings are gods, but only a grand master reaches the fullness of this divinity. the way to become a grand master is to fully reject the belief in god and the fact that human beings are his servants. this fact is briefly touched on by another writer, j.d. buck, in his

people from empty religious faith and dogmas produced an adverse reaction: the places of worship they wanted close are today fuller than ever, and the faith and dogmas that that they outlawed have even more adherents. in another lecture we pointed out global freemasonry ji that in such a matter that touches heart and emotion, prohibition and force have no effect. the only way to bring people from darkness to enlightenment is positive science and the principles of logic and wisdom. if people are educated according to this way, they will respect the humanist and positive sides of religion but save themselves from its vain beliefs and dogmas.55 in order to understand what is meant here, we have to analyze it carefully. isindag says that repression of religion will make religious people more h

and roman civilizations there were mystery schools( coles de myst res) which met in the context of a particular science, gnosis or secret knowledge. members of these mystery schools were accepted only after a long period of study and initiation ceremonies. among these schools, the first is thought to have been the school of "osiris" based on the events of this god's birth, youth, struggle against darkness, death and resurrection. these themes were ritually dramatized in ceremonies performed by clergy and in this way the rituals and symbols being presented were much more effective because of the actual participation years later, these rites formed the first circles of a series of initiated brotherhoods that would continue under the name of masonry. such brotherhoods always established the s

explains the matter in the following way: global freemasonry dcc the osiris-isis legend is the topic of many articles and lectures and is the closest of the ancient egyptian myths to masonry. the test to become a priest of the temple of isis is the masonic initiation itself. it would be tedious to have to repeat it. there, light was one of the most important elements; in order to be buried in the darkness of the east, the morning sun begins to descend after noon and takes on osiris' duty every day, just like horus who more brilliantly took the place of his murdered father. so, the "widow" whose children we are is none other than osiris' widow isis.77 we see that masonry, which portrays itself as being founded on reason and science, is actually a mythological doctrine full of superstitious

y appear contradictory, but it is not, actually, because all of masonry's references to the immortality of the spirit are symbolic. mimar sinan deals with this topic in an article entitled "after death in freemasonry: in the myth of master hiram, masons accept resurrection after death in a symbolic manner. this resurrection shows that truth always prevails over dcj materialism revisited death and darkness. masonry does not give any importance to the existence of a spirit apart from the body. in masonry, resurrection after death is to leave some spiritual or material work as a legacy to human beings. these make a human being immortal. those who have been able to have their names immortalized in this deceptively short human life are those who have become successful. we regard those who have

GNOSTIC HANDBOOK

vocally that the teachings here, however, fragmentary and incomplete belong neither to the hindu's, the zoroastrian, the chaldean, nor the egyptian religion, nor to buddhism, islam, judaism or christianity exclusively. the secret doctrine is the essence of all these. the secret doctrine, madame blavaskty. behind the veil of all the hieratic and mystical allegories of ancient doctrines, behind the darkness and strange ordeals of all initiations, under the deal of all sacred writings, in the ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened visage of the assyrian or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the inspired pages of the vedas, in the cryptic emblems of our old books on alchemy, in the

is is not found in later models of the universe such as the anglo saxon) the world in the center is called midgard. the word gard means dwelling, it is obviously related to the word garden. midgard is middle earth, the garden in which ex live our lives. it includes the physical world as it is perceived by our senses. encircling midgard is the world serpent (4th c) niflheim is the realm of ice and darkness, while muspellsheim is the world of fire and heat. the interaction between fire and ice, niflheim and muspellsheim (2nd c) is a major dynamic within the activity of the world tree. this interaction occurs in ginnungagap (1st c, an empty abyss, where the fire of muspellsheim mets of the icy rivers of niflheim and from this dynamic the giant ymir is born. odin and his brother, born from gia

selves. in regards to the name(s) of god in the old testament there is a real quandary, there are many names for god, though translated under the one title in english. what makes it more difficult is that each name has a different meaning, the name elohim, for example, means mighty ones (note it is plural) and can be applied to any form of demi-god, destructive or constructive, of the light or of darkness. the same applies to the formula of yhvh, while it has a esoteric meaning, it too, has been twisted to reflect the barbaric and violent storm god that is falsely represented throughout the old testament as the creator. for gnostics there are literally two gods within the old testament period, the original i am, the transcendent one of the light and the barbaric thought form which became t

, jesus calling peter satan (ethical dualism) and the book of job image of satan as tester. chapter four: the secret of saturn the gnostic handbook page 42 the secret of saturn the darkest aspect of the gnostic tradition is that of dualism. so many people who read about the gnosis accept at face value that the demiurge (or creator) is evil and that matter itself is, if not evil, then a mixture of darkness and light. this anti-matter, anti-body position tends to be found in extreme christian gnostic sects and has continued today through christian puritanism and some new age gnostic derivatives, heaven s gate ufo cult is a prime example. to understand the nature of the demiurge and hence the true gnostic position on the world and matter we need to provide a background on some of the myths in

really evil? or worse is the creator of the world evil? the first thing we need to do is to consider how this model arose and then examine the esotericism that exists behind it. the first thing we need to consider is how the different models of the creation of matter developed. some traditions, such as the hindu and greek, tend not to demonise matter. while such schools admit there are degrees of darkness and light and forces which are helpful to man and those who may wish to hinder, none are actually seen as absolutely evil. certainly in the pagan traditions the gods have many aspects and the appearance of totally evil gods seems to have been the result of christian influence. indeed even the post primitive of cultures while placating so called destructive spirits see these as protecting

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

desirable to state unequivocally that the teachings here, however fragmentary and incomplete, belong neither to the hindus, the zoroastrian, the chaldean, nor the egyptian religion, nor to buddhism, islam, judaism or christianity exclusively. the secret doctrine is the essence of all these. madame blavaskty. behind the veil of the hieratic and mystical allegories of ancient doctrines, behind the darkness and strange ordeals of all initiations, under the deal of all sacred writings, in the ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened visage of the assyrian or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the inspired pages of the vedas, in the cryptic emblems of our old books on alchemy, in the

e of the major problems with comprehending the truth of the alpha event is that in the many diverse gnostic and religious traditions this event is presented in so many different ways and via so many different symbol-systems. on one level we may read the high-browed philosophical approach of the greek mysteries, and on the other, we may read about the bloody battle between "the forces of light and darkness" or the literal expulsion of satan from heaven. at first these traditions may seem disparate and it may seem advantageous to jettison one or the other depending on your own level of comprehension. however, if we examine these various traditions in more detail, we may discern a common foundation and come to the realisation that the problem is one of religious or symbolic language rather th

of the old testament is seen as evil and christ is the only emissary of the light world. in another tradition satanel (the fallen one) creates the physical world, but his creation is sterile and marred. yahweh as the emissary of light rectifies this false creation by breathing life into shells satanel has formed. however, the fallen world cannot be fully rectified and a mixed system of light and darkness is formed. if we wish to move into another realm of myth, we could try a modern legend. in one fig 2 a multiple views of the central event. each offering a different perspective of the central truth. gnostic theurgy page 17 science fiction like religion, for example, there is a tale of primal spirit beings called thetans who are caught by one of their own who has become corrupt. he sets t

essence we understand as evil and as a natural expansion of itself, matter was formed. whichever myth or legend we accept (and we could continue with many from other cultures, traditions and scriptures) the essential truth is that the alpha event was one of cosmic error. the line of time, space and matter should not have come into being. it is a fallen system, one which is a mixture of light and darkness, but with a tendency towards darkness. entropy is the nature of the day, all things suffer and die. the alpha event caused a split in the spiritual worlds, which resulted in a division, a dualism between the higher and lower worlds (the subject of study three) and the higher and lower bodies (the subject of study four. the alpha event forms the central pivot of the gnostic worldview. if m

esulted in a division, a dualism between the higher and lower worlds (the subject of study three) and the higher and lower bodies (the subject of study four. the alpha event forms the central pivot of the gnostic worldview. if matter is an error and the particles of light or souls are locked within it, then we can begin to comprehend the duality between matter and spirit, mind and body, light and darkness. we can appreciate why the ruling force of the universe is entropy and why all things decay and die. it also offers us a unique view of history and the state of humanity in general. gnostic theurgy page 18 matter contra spirit matter and spirit are in conflict. in contradiction to modern wholistic philosophy the gnostic has always known there is a struggle at the core of human experience

GOETIA LUCIFERIAN

. consider the definitions of angel and demon. the significance is beneficial in the context of this grimoire. angelic spirits are solar/air based spirits who posses a higher articulation of being, that is, they resonate with the more developed aspects of the self i.e. communion with the initiatic guide/holy guardian angel. demons are spirits/fallen angels which proceed to grow in shadows and the darkness of the earth, but are as significant and beneficial as angelic spirits. in unity these djinn are of fire and air, thus enflame the very essence of self in the illumination of being (black flame self- perception and being. black magick is the development and refinement of the self on every level. it can be unpleasant such as questioning yourself and testing your limits, and it can be pleas

the self, destroying it. be the flame that is the torch of magickal arte. preliminary work as one explores and seeks to understand those deep desires which motivate, inspire and sometimes terrify us, we are building a strong blackened tower of self. this allows us to not only understand our feelings and perceptions, but the possibilities of becoming something better. the goetia as it is a tool of darkness; it is also a tool of strengthening the self one of fiery light. one must observe the nature of goetic spirits, which generally may be harmful or beneficial depending on how may approach them. in a modern context, the magician is now able to step out of the medieval mode of summoning separately rather the sorcerer now moves forward into the point between the summoner and the summoned. thi

on of immortality and initiation, that the beast and scarlet whore moves through to arise from the oceans as the beast 666, the solar spirit of manifestation and creativity) satan south (from the root shtn, meaning adversary. satan is the name associated with azazel the fire djinn, who is also lucifer and samael. the goat with one thousand names by form. satan= set-an, the ancient egyptian god of darkness, chaos and isolation) satan is the adversary, whose symbol can be viewed as a forked stave which rises in the noon-tide sun. belial north (from bliol, a wicked one. belial is the spirit of the earth, created second after lucifer/azazel as a powerful angel. belial is a powerful daemonic and angelick spirit and initiator, and is associated with both the infernal and celestial) the sub-princ

e forth unto me, initiator of flame and iron, come thou forth unto this circle. horned beast and angel perfected, awaken to my northern calls of the earth! in hearth and forest shall you walk with me; in shadowed valley shall you walk as me; in desert and mountain shall you carry my body in thy circle of being! mahazael, incarnate within! azael as the candle burns out and as the sun fall into the darkness, i call unto thee azael spirit of the western gates of twilight and the grave, i summon thee forth. show unto me your mask of the dead and encircle me in the spirits of thy self, i seek to walk between the darkness and the light. i come unto you as the beast from the ocean, the dragon arisen! open forth the path of serpents! open forth the path of the dragon! hekas! hekau! hekas! working

the aethyr, from which you are floating and rising in the sky. as you rise begin to visualize a great angel before you. there is a great wind which is violent and rushing about you and this seraph. the angel is illuminated in bright light, with eyes that are black despite the beautiful and strong continence of this being. the face is saturnine yet strong, and the aura you sense is tinctured with darkness beneath the surface. the body of the angel is almost flame, and his crown is an emerald brilliance. in the hand of this angel is a forked staff, which is cruel looking and sharp. the wings of this fire djinn are black and sharp, indicating an infernal aspect not so visible in the flames of self. as you stare into the eyes of azazel, called lucifer or azal ucel, a lightning flash comes fro

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

o the desirable air and into the realm of splendor. we watch and we labor unceasingly, we seek and we hope, by the twelve stones of the holy city, by the buried talismans, by the axis of the lodestone which passes through the center of the earth. o lord, o lord, o lord! have pity upon those who suffer. expand our hearts, detach and upraise our minds, enlarge our natures. o stability and motion! o darkness veiled in brilliance! o day clothed in night! o master who never dost withhold the wages of thy workmen! o silver whiteness! o golden splendor! o crown of living and melodious diamond! thou who wearest the heavens on thy finger like a ring of sapphire! thou who hidest beneath the earth in the kingdom of gems, the marvelous seed of the stars! live, reign, and be thou the eternal dispenser

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in one place, pivot clockwise and bow to each of the other archangels, air, fire, then water. go to the north and give the zelator sign (see the archangel auriel respond by making the sign in return) begin meditation with the archangel auriel "facing north standing or sitting with your eyes closed, visualize as clearly as possible all the details of auriel. the col

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in one place, pivot clockwise and bow to each of the other archangels, fire, earth, then air. go to the west and give the practicus sign (see the archangel gabrriel respond by making the sign in return) begin meditation with the archangel gabriel "facing west standing or sitting with your eyes closed, visualize the archangel stepping out of the sea like the goddess

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in one place, pivot clockwise and bow to each of the other archangels, fire, water, then earth. go to the east and give the theoricus sign (see the archangel raphael respond by making the sign in return) begin meditation with the archangel raphael "facing east standing or sitting with your eyes closed, visualize as clearly as the sanctuary of maat order of the gold

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

the desirable air and into the realm of splendour. we watch and we labour unceasingly, we seek and we hope, by the twelve stones of the holy city, by the buried talismans, by the axis of the lodestone which passes through the centre of the earth o lord, o lord, o lord! have pity upon those who suffer. expand our hearts, unbind and upraise our minds, enlarge our natures. o stability and motion! o darkness veiled in brilliance! o day clothed in night! o master who never doest withhold the wages of thy workmen! o silver whiteness o golden splendour! o crown of living and harmonious diamond! thou who wearest the heavens on thy finger like a ring of sapphire! thou who hidest beneath the earth in the kingdom of gems, the marvellous seed of the stars! live, reign, and be thou the eternal dispens

GOLDEN DAWN RITUALS D

manasseh ambriel orange d yhwh j issachar muriel amber e hywh f judah verchiel lemon-yellow f ywhh y naphthali hamaliel yellow-green g hyhw l asshur zuriel emerald h yhhw n dan barchiel green-blue i hhyw s benjamin advachiel blue j whyh u zebulun hanael indigo k hwyh x reuben cambriel violet l wyhh q simeon amnitziel crimson "the heaven is above and the earth is beneath. betwixt the light and the darkness do vibrate the colors of life. i supplicate those powers and forces governing the powers and forces of the nature, place and authority of the sign (zodiacal) by the majesty of the divine name (divine name) with which in earth, life and language i ascribe the letter (hebrew letter) to which is allotted the symbolic tribe of (hebrew tribe) and over which is the angel (angelic name) to besto

GOLDEN DAWN RITUALS ENOCHALL

gle of air tablet. opna: subservient angel of earth angle of earth tablet, also known as opana. opnad: angel, also known as opad. ops: cacodemon of air angle of fire tablet. 46 opzo: subservient angel of earth angle of fire tablet. oq: but (cf. crip. or/ orth: name of the enochian letter representing f. orcanin: governor of the first division of the aethyr nia (70. oreri: orri, stone. oresa: ors, darkness. orh: name of a spirit (the word has 72 significations. orm: cacodemon of air angle of earth tablet. ormn: subservient angel of air angle of earth tablet, also known as orpmn. oro: three lettered holy name of god, ruling the element of air. oroch/ orocha: under you/ beneath you/ underneath you. orpanib: governor of the third division of the aethyr zaa (81. orpmn: angel, also known as ormn

on of air angle of earth tablet. ormn: subservient angel of air angle of earth tablet, also known as orpmn. oro: three lettered holy name of god, ruling the element of air. oroch/ orocha: under you/ beneath you/ underneath you. orpanib: governor of the third division of the aethyr zaa (81. orpmn: angel, also known as ormn. orri: stone/ barren stone/ than the barren stone (cf. patralx. ors/ oresa: darkness. ors catbl or orsca tbl: his buildings. ors: darkness/ with darkness. orsba/ orsha: drunken. orsca: building/ buildings. orscor: dryness. orth: or/ enochian letter representing f. orxa: subservient angel of earth angle of earth tablet. os londoh: twelve kingdoms. os: twelve. osa: cacodemon of fire angle of water tablet. osci: subservient angel of air angle of fire tablet. osf: discord. os

GOLDEN DAWN RITUALS F

desoil three times. step 6 upon completion, let the adept now return to the west of the altar, facing east, and recite the adoration to the lord of the universe. let the adept include the sign of the enterer and the sign of harparcrates at the end "holy art thou lord of the universe, holy art thou which nature hath not formed, holy art thou, the vast and mighty one, ruler of the light and of the darkness" step 7 let the adept now perform the s.i.r.p at the four quarters. be sure to utilize the proper grade sign in each quarter. let the adept be certain, that when using the lotus wand, to hold it by the white portion when performing the qabalistic cross, and in addition, holding the kerubic bands that apply to each of the elements. 4 step 8 upon completion of the s.i.r.p, let the adept mov

GOLDEN DAWN RITUALS G

nd circumambulate, desoiling three times, giving the signs of the neophyte when passing in the east (the rending of the veil is also acceptable. step 6 moving to the west of the altar and facing east, recite the adoration to the lord of the universe "holy art thou lord of the universe, holy art thou which nature hath not formed, holy art thou the vast and mighty one, ruler of the light and of the darkness (follow this adoration with the usual sign of the enterer, followed by the sign of harpocrates) 4 step 7 let the adept perform the s.i.r.p. of the specific element required, utilizing the lotus wand and holding the appropriate band of the kerubic figure. draw the appropriate invoking spirit pentagram and invoking elemental pentagram for the particular element that is being used. end with

GOLDEN DAWN RITUALS K

t last. they circumambulate thrice, saluting the east with 5=6 signs as they pass. upon finishing, all resume places. chief adept extends his arms like a cross facing west while all others face east and all say adoration to the lord of the universe) all "holy art thou lord of the universe. holy art thou which nature has not formed. holy art thou the vast and mighty one, ruler of the light and the darkness (chief adept changes place with third adept. third adept as hierophant inductor performs the ceremony of the opening of portal. any other adept can take the place of the associate officer in west) third adept. very honored fraters and sorors, assist me to open the portal of the vault of the adepti. give the signs of a neophyte, zelator, theoricus, practicus, and philosophus (done) very ho

what is its meaning" second adept "it is the key of sigils and of rituals, and represents the force of the twenty-two letters in nature, as divided into a three, a seven, and a twelve; many and great are its mysteries" chief adept "associate adeptus minor, what is the wand which thou bearest" third adept "a simple wand having the colors of the twelve signs of the zodiac between the light and the darkness, and surmounted by the lotus flower of isis. it symbolizes the development of creation" chief adept "mighty adeptus major, thy wand and its meaning" second adept "a wand terminating in the symbol of the binary and surmounted by the tav cross of life, or the head of the phoenix, sacred to osiris. the seven colors between light and darkness are attributed to the planets. it symbolizes rebir

proceed around the altar with the sun. chief adept reads the following sentences, and all halt in the former positions, chief adept is in center, others are around) chief adept "for i know that my redeemer liveth and that he shall stand at the latter day upon the earth. i am the way, the truth and the life. no man cometh unto the father but by me. i am purified. i have passed through the gates of darkness unto light. i have fought upon earth for good. i have finished my work. i have entered into the invisible. i am the sun in his rising. i have passed through the hour of cloud and night. i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one. i am the lord of life, triumphant over death. there is no part of me that is not of the gods. i am the prepare

have finished my work. i have entered into the invisible. i am the sun in his rising. i have passed through the hour of cloud and night. i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one. i am the lord of life, triumphant over death. there is no part of me that is not of the gods. i am the preparer of the pathway, the rescuer unto the light! out of the darkness, let the light arise (all exit the vault at this point, and the chief adept reaches the center point between the pastos and lid. he faces towards the vault, with the other adepts around him. they join wands over his head. he raises his face and hands, continues) chief adept "i am the reconciler with the ineffable. i am the dweller in the invisible. let the white brilliance of the divine s

GOLDEN DAWN RITUALS T

ifalz l smnad od the earth, or man, let them vex and weed out one another: and fargt bams omaoas conisbra their dwelling places let them forget their names. the work of man od avavox tonug orsca tbl noasmi and his pomp let them be defaced. his buildings, let them become tabges levithmong unchi omp tibl caves for the beasts of the field! confound her understanding with ors bagle moooah ol cordziz. darkness. for why? it repenteth me that i have made man. l capimao ixomaxip od cacocasb gosaa baglen one while let her be known, and another while a stranger. because pii tianta a babalond, od faorgt teloc vo-vim. she is the bed of an harlot, and the dwelling place of him that is fallen. madriiax torzu! oadriax orocha 0 ye heavens, arise! the lower heavens beneath you, aboapri! tabaori priaz ar ta

GOLDEN DAWN RITUALS T3

ifalz l smnad od the earth, or man, let them vex and weed out one another: and fargt bams omaoas conisbra their dwelling places let them forget their names. the work of man od avavox tonug orsca tbl noasmi and his pomp let them be defaced. his buildings, let them become tabges levithmong unchi omp tibl caves for the beasts of the field! confound her understanding with ors bagle moooah ol cordziz. darkness. for why? it repenteth me that i have made man. l capimao ixomaxip od cacocasb gosaa baglen one while let her be known, and another while a stranger. because pii tianta a babalond, od faorgt teloc vo-vim. she is the bed of an harlot, and the dwelling place of him that is fallen. madriiax torzu! oadriax orocha 0 ye heavens, arise! the lower heavens beneath you, aboapri! tabaori priaz ar ta

GOLDEN DAWN RITUALS U7

as reflected in hayrb, one of the possible arrangements of the powers inherent in hy of the great name. first, are the feminine colors of the sephiroth, the queen scale. in rtk is the divine white brilliance, the scintilliation and corruscation of the divine glory. that light which lighteth the universe. that light which surpasseth the glory of the sun and beside which the light of mortals is but darkness, and concerning which it is not fitting that we should speak more fully. and the sphere of its operation is called tycar \ylglgh. the beginning of whirling (or whirls, or whorls, the primum mobile or first mover, which bestoweth the gift of life in all things and filleth the whole universe. and hyha is the name of the divine essence in rtk; and its archangel is the prince of countenances

rilliant glory. and the sphere of its influence is in twlzm, the starry heaven, wherein it disposeth the forms of things. and hy is the divine ideal wisdom, and its archangel is layzr, the prince or princes of the knowledge of hidden and concealed things, and the name of its order of angels is \ynpwa, the wheels, or the whirling forces which are also called the order of \ybwrk. in hnyb is a thick darkness which yet veileth the divine glory in which all colors are hidden, wherein is mystery and depth and silence, and yet, it is the habitation of the supernal light. here is the supernal triad completed. and the sphere of its operation is yatbc, or rest, and it giveth forms and similitudes unto chaotic matter and it ruleth the sphere of action of l. and jehovah \yhla is the perfection of crea

GOLDEN DAWN RITUALS VENUSZAM16

hat his nature may become more illumined and glorified, more capable of receiving that divine influx which abides in the heart of god and of man" step 17 lift up the talisman in the left hand, smite it thrice with the sword, and raise both it and the sword aloft, stomping three times. then, take the talisman to the north, and repeat "the voice of the exorcism said unto me 'let me shroud myself in darkness, peradventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep' and the voice of ages answered unto my soul 'creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not' let the mystic circumambulation take place" step 18 take the talisman

the left hand, face toward the west, and say "creature of talismans, twice purified and twice consecrated, thou mayest approach the gateway of the west" step 20 pass to the west with the talisman in the left hand. partly unveil it and smite it once with the sword. say "thou canst not pass from concealment unto manifestation save by virtue of the name \yhla. before all things are the chaos and the darkness and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of shades. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me without fear. for i am he in whom fear is not. thou hast known me, so pass thou on" step 21 reveil the talisman, and circumambulate once. then, halt in the north, and place it on the ground

place it on the ground. bar, purify, and consecrate as before, and after so doing, pass towards the east "creature of talismans thrice purified and thrice consecrated, thou mayest approach the gateway of the east" step 22 strike it after unveiling it partly, and say "thou canst not pass from concealment unto manifestation save by virtue of the name of hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which ariseth in darkness. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me for i am the wielder of the forces of the balance. thou hast known me now, pass thou on unto the cubical altar of the universe" step 23 reveil the talisman, pass to the altar, place it on the white triangle, and sta

n and desire summed up in the holy name of netzach. i invoke thee powerfully by the name of yhvh tzboath a (vibrate by formula of middle pillar and mystical circumambulation. thus, do i potently conjure and exorcise thee to charge this talisman, thou intelligence hagiel" step 24 lift the talisman, remove the veil leaving the cord underneath, and cry "creature of talismans, long hast thou dwelt in darkness. quit the night and seek the day" step 25 replace it on the triangle upon altar, hold the pommel of the sword immediately over it, and say "by all the names, powers, and rites already rehearsed, i conjure upon thee power and might irresistible. khabs am pekht, konx om pax, light in extension. as the light hidden in darkness can manifest therefrom, so shalt thou become irresistible" step 2

ith a rod of iron. thou shalt break them in pieces as a potter's vessel' let therefore the elements obey the voice of yhvh. o ye spirits of flashing fire, and air, spirits of water and earth, even ye legions of demons who dwell in the land of twilight, recognize in me your master and in this creature of talismans one whom ye are powerless to hurt or touch. turn ye, o ye creatures of night and the darkness. come and obey my will. serve and fear me. i bind even ye to help me in the works of the magic of light. i bind ye by the curse of elohim gibor, by the power of kamael, by the overwhelming powers of geburah, by the awful curse of paschal, and the fire of the letter shin i summon and command ye all to do my will in the cause of this magical art, to the glory of the ineffable name. look ye

GOLDEN DAWN RITUALS Z1

step 34 knock/ belletz1 the enterer of the threshold r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the general exordium the speech in the silence: the words against the son of night: the voice of thoth before the universe in the presence of the eternal gods: the formulas of knowledge; the wisdom of breath; the radix of vibration; the shaking of the invisible: the rolling asunder of the darkness: the becoming visible of matter: the piercing of the coils of the stooping dragon: the breaking forth of the light: all these are in the knowledge of tho-oth. the particular exordium at the ending of the light: at the limits of the night: tho-oth stood before the unborn ones of time! then was formulated the universe: then came forth the gods thereof: the aeons of the bornless beyond: then

formulated the universe: then came forth the gods thereof: the aeons of the bornless beyond: then was the voice vibrated: then was the name declared. at the threshold of the entrance, between the universe and the infinite, in the sign of the enterer, stood tho-oth, as before him were the aeons proclaimed. in breath did he vibrate them: in symbols did he record them: for betwixt the light and the darkness did he stand. this is complete explanation of the symbolism of, and the formulae contained in the 0=0 grade of neophyte of the order of the golden dawn "enterer of the threshold" is the name of the 0=0 grade of neophyte "the hall of the neophyte" is called "the hall of the dual manifestation of truth" that is, of the goddess thmaah, whose name has three forms according to the nature of he

added as a suffix to a name indicates the influence from rtk. 9 the station of hiereus is at the extreme west of the temple and in the lowest point of twklm where he is enthroned in its darkest part, in the quarter represented black in the minutum mundum diagram. representing a terrible and avenging god at the confines of matter at the borders of the tplq, he is enthroned upon matter and robed in darkness, and about his feet are thunder and lightning, the impact of the paths of c and q, o and n, terminating respectively in the russet and olive quarters of twklm. therefore, is he placed there as almighty and avenging guardian to the sacred mysteries. the symbols and insignia of hiereus are: the throne of the west in the black of twklm, where it borders on the kingdom of shells. the black ro

ss, and about his feet are thunder and lightning, the impact of the paths of c and q, o and n, terminating respectively in the russet and olive quarters of twklm. therefore, is he placed there as almighty and avenging guardian to the sacred mysteries. the symbols and insignia of hiereus are: the throne of the west in the black of twklm, where it borders on the kingdom of shells. the black robe of darkness, bearing a white cross on the left breast. the sword of strength and severity. the lamen suspended from a scarlet collar. the banner of the west. the position of the throne of the west at the limits of twklm is fitting for the avenger of the gods, for he is placed there in eternal affirmation against the evil ones "hitherto shall ye come and no further" the throne is also placed there as

ity. the lamen suspended from a scarlet collar. the banner of the west. the position of the throne of the west at the limits of twklm is fitting for the avenger of the gods, for he is placed there in eternal affirmation against the evil ones "hitherto shall ye come and no further" the throne is also placed there as a seat of witness and of punishment decreed against evil. the robe or mantle is of darkness, threatening and terrible to the outer, as concealing an avenging force ever ready to break forth against the evil ones. on the left breast is a white cross to represent the purification of matter unto the light. the sword represents the forces of the pillar of severity as a whole, but the places of the sephiroth are not necessarily indicated thereon. the guard is dwh and may be of brass

GOLDEN DAWN RITUALS Z2

en light, etc. 9. i candidate is asked whether he is willing to take the obligation. he assents and is instructed now to kneel at the altar. 3 10. j administration of the obligation, and raising the neophyte from the kneeling position. 11. k candidate is placed in the north. oration of the hierophant, the voice of my higher self, etc. hierophant commands the mystic circumambulation in the path of darkness. 12. l procession. candidate barred in south. second baptism of n and o. speech of hegemon. allowing the candidate to proceed. 13. m hoodwink slipped up. challenge of hiereus. speech of hegemon. speech of hiereus. candidate re-veiled and passed on. 14. n circumambulation. barred in north. third baptism. speech of hegemon allowing candidate to approach unto the gate of the east. 15. o hood

ing candidate to approach unto the gate of the east. 15. o hoodwink slipped up for the second time. hierophant challenges. hegemon answers for candidate. speech of hierophant. candidate passes on. 16. p candidate led to west of altar. hierophant advances by the path of samekh. officers form the triangle. prayer of hierophant. 17. q candidate rises. hierophant addresses him, long has thou dwelt in darkness. quit the night and seek the day. hoodwink finally removed. scepters and swords joined. we receive thee, etc. then the mystic words. 18. r hierophant indicates lamp of kerux. he commands that the candidate be conducted to the east of the altar. he orders hiereus to bestow signs, etc. hiereus places candidate between pillars. signs and words. he orders the fourth and final consecration to

his right the sword of art erect. at the same time, stamping thrice upon the ground with his right foot. k. the veiled and corded sigil is then to be placed in the northern part of the hall at the edge of the circle, and the magician employs the oration of the hierophant from the throne of the east, modifying it slightly as follows: the voice of the exorcism said unto me, let me shroud myself in darkness, per adventure thus may i manifest myself in light" etc. the magician then proclaims aloud that the mystic circumambulation will take place. l. the magician takes up the sigil in his left hand and circumambulates the magic circle once, then passes to the south and halts. he stands (having placed the sigil on the ground) between it and the west, and repeats the oration of the 5 kerux. agai

and again astrally masks himself with the form of the spirit, and for the first time, partially opens the covering of the sigil without, however, entirely removing it. he then smites it once with the flat blade of the sword, saying in a loud, clear and firm voice: thou canst not pass from concealment unto manifestation save by the virtue of the name \yhla. before all things are the chaos and the darkness, and the gates of the land of night. i am he whose name is darkness. i am he great one of the path of the shades. i am the exorcist in the midst of the exorcism. appear thou therefore without fear before me, so pass thou on. he then reveils the sigil. n. take the sigil to the north, circumambulating first, halt, place the sigil on the ground, stand between it and the east, repeat the orat

nsecrated, thou mayest approach the gate of the east. o. repeat section m in the northeast. magician then passes to east, takes up sigil in left and sword in his right hand. he assumes the mask of the sprit form, smites the sigil with the lotus wand or sword, and says, thou canst not pass from concealment unto manifestation save by virtue of the name, hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which riseth in the darkness. i am the exorcist in the midst of the exorcism. appear thou therefore in visible form before me, for i am the wielder of the forces of the balance. thou hast known me now, so pass thou on to the cubical altar of the universe! p. he then recovers the sigil and passes to the altar, laying it thereon as be

GOLDEN DAWN RITUALS Z3

hment of equilibrium can occur. therefore, does the hegemon superintend the preparation rather than perform it actually. a triple cord is bound round the body of the neophyte, symbolising the binding and restriction of the lower nature. it is triple in reference to the white triangle of the three supernals. then, also, are the eyes bandaged to symbolize that the light of the material world is but darkness and illusion compared with the radiance of the divine light. the preparation also represents a certain temporary binding and restriction of the natural body. the hierophant, being a member of the second order and therefore initiated into the secret knowledge of the symbolism, shall, together with any officers and members also of the inner order, remember what tremendous gods and goddesses

t should become in his hands something more than this. thus should he act. let him remember what particular god he represents. exalting his mind unto the contemplation thereof, let him think of himself as a vast figure, standing or moving in the likeness of that god, colossal, his head lost in the clouds, with the light flashing around it from the headdress of the god. his feet rest upon earth in darkness, thunder and rolling clouds, and his form wrapped in flashes of lightening, while vibrating the name of the god. thus standing, let him endeavor to hear the voice of the god whom he represents and of the god forms of the other officers as previously explained. 3 let him speak, then, not as if unto an assembly of mortals but as to an assembly of gods. let his voice be so directed as to rol

present unto him, as it were, a world whom he is beginning to lead unto the knowledge of its governing angel. as it is written, the lightening cometh out of the east and shineth even unto the west, even so, shall the coming of the son of man be. the candidate during the ceremony is addressed as child of earth, as representing the earthly or terrestrial nature of man. he who comes forward from the darkness of twklm to endeavor to regain the knowledge of the light. this is what is meant by the speech of the hegemon, because the path of the initiate is but darkness and foolishness to the natural man. the single knock given by the hegemon without the door represents the consenting will of the natural man to receive the force formulated by the hierophant, and is answered by the kerux within as

ies and consecrates him, which operation calls into action the forces of the pillars in his own sphere of sensation. this is the first of four consecrations because when the pillars of the tree are projected onto the sphere of sensation there are four pillars, of which the middle pillar is the axis. at this point of the ceremony, the astral appearance of the candidate is that of a form wrapped in darkness as if extinguished thereby, and having unto his right and unto his left the faint semblance of the two great pillars of fire and of cloud, from which issues faint rays into the darkness which covers him. immediately above his sphere of sensation there will appear a ray of bright light as if preparing to penetrate the darkness covering him. the result of this will be that the candidate, du

r the gods who live forever, the aeons of infinite years. herein is a great error and one which may, in its ultimatum bring about the fall of the genius, a sin which entails none the less terrible consequences because it is a sign of the higher plane where the choice is not between good and evil, but between the higher and lower forms of good. therefore, the mystic circumambulation in the path of darkness is led by the kerux with the symbolic light, as formulating that the higher soul is not the only divine light, but rather a spark from the ineffable flame. the kerux, in his turn, is but the watcher of the gods. after the kerux comes the hegemon, the translator of the higher self, leadng the candidate. then comes the goddesses of the scales of the balance, the stolistes and the dadouchos

GOLDEN DAWN RITUALS ZAM10

f hwchy,hcwhy, i invoke the power of the recording angel. i adjure thee, oh light invisible, intangible, wherein all thoughts and deeds of all men are written. i adjure thee by thoth, lord of wisdom and magic, by harporcrates, lord of silence and of strength, the god of this mine operation, that thou leave thine abodes and habitations to concentrate about me, invisible, intangible, as a shroud of darkness, a formula of defense; that i may become invisible, so that seeing me men see not, nor understand the thing that they behold" step 8 perform l.i.r.h. of l. perform the s.i.r.h. of hnyb, with l. close with the analysis of the keyword. step 9 return to the west of the altar. say "lady of darkness who dwellest in the night to which no man can approach, wherein is mystery and depth unthinkabl

il, to formulate about me a shroud of concealment. oh ye strong and mighty ones of the sphere of yatbc, ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of hnyb, and by the name of layqpx, your archangel. aid me with your power, in your office to place a veil between me and all things belonging to the outer and material world. clothe me with a veil woven from that silent darkness which surrounds your abode of eternal rest in the sphere of yatbc (pause) come unto me, oh thamaah, goddess of truth and justice who presides over the eternal balance of this hall of dual manifestation of truth. auramooth, come unto me, thou lady of the purifying waters of life. thaum- aesh-neith, come unto me, lady of the consuming fire, purify me and consecrate me who is aeeshoorist, th

father hoor, the might of the avenging god, and my mother isis, eternal wisdom veiled in eternal beauty and love. therefore, i say unto thee, bring me unto thine abode in the silence unutterable, all wisdom, all light, all power. hoorpokratist, thou art the nameless child of eternity. bring me to thee, that i may be defended in this work of art. thou, the center and the silence; light shrouded in darkness is thy name. the celestial fire is thy father, thy mother is the heavenly sea. thou art the air of life, the harmony of all, and lord against the face of the dwellers within the waters! bring me, i say, bring me to thy abode of everlasting silence, that i may awake to the glory of my godhead, that i may go invisible, so that every spirit created, and every soul of man and beast, and every

father; there are the wheels of thy 6 chariot! lift up your heads, o ye gates! be ye opened, ye everlasting doors, that the king of glory and of silence and of night may come in! thus, do i formulate a barrier without mine astral form that it may be unto me a wall and as a fortress, and as a sure defense. and, i now declare that it is so formulated, to be a basis and receptacle for the shroud of darkness, the egg of blue with which i shall now girdle myself" step 12 trace active and passive invoking spirit pentagrams. vibrate hyha, alga. vibrate the enochian invocation of the portal grade. say "and unto ye, o ye forces of the spirit of life whose dwelling is in the invisible, do i now address my will. in the great names of your ruling angels elexarph, comananu, tabitom, and by all the nam

n invocation of the portal grade. say "and unto ye, o ye forces of the spirit of life whose dwelling is in the invisible, do i now address my will. in the great names of your ruling angels elexarph, comananu, tabitom, and by all the names and letters of the holy tablet of union, by the mighty names of god: hyha, alga \yhla hwhy, and by the great lord of silence, hoorpokratist, by your deep purple darkness, and by the white and brilliant light of the crown above my head, do i conjure ye. collect yourselves about me, and clothe this my astral form with an egg of blue, the shroud of darkness. gather yourselves, ye flakes of astral light, and shroud my form in your substantial night. clothe me and hide me, but at my control. darken man's eyes that he see me not. gather at my word divine, for y

GOLDEN DAWN RITUALS ZAM11

ed with aweful venom, and my thoughts would direct me not to return praise and joy to the lord of the universe, but rather to the stench and fowlness of lams. my animal would escape with the aid of laylmg to the realm of obsession and the hunger of a rabid boar. finally, i would be lost unto you, the lady of light, thou holy and beautiful shekinah, and i would be lost in the night, seduced by the darkness of tylyl. oh layqpx, in the name of \yhla hwhy guard and aid me in my quest of light, lest i be consumed by my own inward evil and the forces of darkness that would stand guard against my potential. send forth the strong and mighty one of the sphere of yatbc. o ye \ylara, i invoke thee by the name potent and powerful \yhla hwhy, the divine ruler of your realm. by the name of layqpx, your

sphere of yatbc. o ye \ylara, i invoke thee by the name potent and powerful \yhla hwhy, the divine ruler of your realm. by the name of layqpx, your mighty archangel of hidden light, aid me with your power, in your office to place a veil between me and the lower and outer worlds, leaving me beyond the touch and reach of the qlippoth and their unholy poison. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest, that in this chamber and in my sphere of sensation, i may not be influenced by anything that does not come from on high, and that i see not from the unholy lands, but only from the light of the supernals. grant unto me, i beseech thee, the power of the spirit to bring forth the brilliance of eternal splendor. let it course through my nephesh and

wherein thy genius dwelleth, because thou cometh in peace. dwell within that sacred land that far off travellers call naught! be at peace with all the world, remain clothed in the light of purification, dwell within the heart of thy lord ynda forever and ever" step 8 now turn westward facing the altar, kneel, and say: 5 "oh lord of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and we invoke thee. look with favor upon this traveller of the night who now kneeleth before thee, and grant unto him, the highest aspiration of his soul, to the glory of thy name. amen" step 9 stand up and walk your spirit form to the altar facing east. visualize your spirit form covered in divine white brilliance and move to the east. take on the god form of osiris/hwchy

o the altar facing east. visualize your spirit form covered in divine white brilliance and move to the east. take on the god form of osiris/hwchy, making it strong and well defined. walk toward your spirit form and say "i come in the power of light, i come in the light of wisdom, i come in the mercy of light, the light hath healing in its wings. i tell thee that as the light can manifest from the darkness, so shall by the rose of red and cross of gold the light descend upon you. long has thou dwelt in the darkness, quit the night and seek the day. khabs am pekht. konx om pax. light in extension. iao! let the divine light descend" step 10 walk forth and enter the double, feeling as one glorified in light yet remaining still in the osirian god form. say "do not touch me, for i have not yet a

believeth in me shall never die. i am the first and the last. i am he that liveth and was dead, and behold i am alive forever more and i hold the keys of hell and of death. for i know that my reedmer liveth and that he shall stand in the latter of days upon the earth. i am the way, the truth, and the life, no man cometh unto the father but by me. i am purified. i have passed through the gates of darkness into the light. i have fought upon the earth for good and have chosen in thy holy name to continue the work of thy will" step 12 now bring forth the light into the body and turn it to a rose pink. expand it at the heart by formula of the middle pillar. 6 circumambulate three times while saying "i am the sun in his rising, i have passed through the hour of cloud and of night. i am amoun th

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eting with palm upwards "i invite you all, you glorious beings of the great northern quadrangle, ye mighty archangels, angels, kings, rulers, and elementals. come now, assemble in this temple to partake with us of this holy eucharist" all make the zelator grade sign" first adept (moves to the east facing east "all kneel. oh lord of the universe, the vast and mighty one, ruler of the light and the darkness. we adore thee and we invoke thee. thou who art all powerful and beyond all things, we love thee and give thee our undaunted workings. bless these elements, sanctify them and glorify them. give unto them the breath of life. amen" second adept "let us draw upon the elements the holy symbols of spirit, for by names and images are all powers awakened and re-awakened (third adept draws invoki

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nt unto me. iao. such are the words "i am the resurrection and the life, he who believeth in me though he were dead yet shall he live, and he who believeth in me who liveth shall never die. i am the first and the last, i am he who liveth and was dead, and behold, i am alive evermore. i am the way, the truth and the life, no man cometh unto the father but by me. i have passed from the gates of the darkness into the light. i have entered the invisible, i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of life, triumphant over death. there is no part of me not of the gods. i am the preparer of the pathway, the rescuer unto the light. i am rising higher and higher, i am passing beyond the light of the sun. i pass through the abyss of duality in

the sun. i pass through the abyss of duality into the infinite reconciliation of unity. i stand in the center of the darkest of 9 light. this is the lord of the gods, this is the lord of the universe, this is he whom the winds fear, this is he who having made voice by his commandment is lord of all things, king, ruler and helper (each adept spends a few minutes in silence) chief adept "out of the darkness, let the light arise. iao. let the divine light descend over us eternally and over all those that we are assigned to teach and council" second adept "before i was blind and now i see" chief adept "i am the reconciler within the ineffable. i am the dweller in the invisible. be our minds open to the higher (chief adept places the crux between the spine and shoulder blades of other adepts, a

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be enabled to perform a higher and more divine work. o ye strong and mighty ones of the sphere of yatbc, o ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of your realm, and by the name of layqpx, your archangel, aid me with your power in your office to place a veil between me and all things belonging to the outer and lower world. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest, that in this chamber of the divine mystery, i may hear nothing that comes not from on high, and see naught that may distract my vision from the ineffable glory of the supernals. grant unto me, i beseech thee, the power of the spirit to bring the brilliance of the eternal splendor to one who has now entered the invisible. lift me, i beseech thee

the invisible unto the place wherein thy genius dwelleth because thou comest in peace provided with thy wealth. dwell thou in that sacred land that far-off travellers call naught. o land beyond honey and spice and all perfection! dwell therein with thy lord ynda forever" step 17 turn and look west, raising eyes. step 18 "o lord of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and we invoke thee. look thou with favor upon this pilgrim who is now before thee, and grant thine aid unto the highest aspirations of his/her soul, to the glory of the ineffable name" 5 step 19 slowly walk to the altar, visualising the brilliance descend upon the image of the deceased in the place of the neophyte. step 20 "i come in the power of light. i come in the light

aspirations of his/her soul, to the glory of the ineffable name" 5 step 19 slowly walk to the altar, visualising the brilliance descend upon the image of the deceased in the place of the neophyte. step 20 "i come in the power of light. i come in the light of wisdom. i come in the mercy of light, the light hath healing in its wings_(his/her name, i tell thee that as the light can manifest from the darkness, so by these rites shall the light descend unto thee. long hast thou dwelt in the darkness. quit the darkness and seek the light" step 21 return to the pillars, and visualize the descent of the brilliance above. step 22 "i am the resurrection and the life. whosoever believeth in me though he were dead, yet shall he live, and whosoever liveth and believeth in me shall never die. i am the f

believeth in me shall never die. i am the first, and the last. i am he that liveth and was dead, and behold, i am alive for evermore and hold the keys of hell and of death. for i know that my redeemer liveth, and that he shall stand at the latter day upon the earth. i am the way, the truth and the life. no man cometh unto the father but by me. i am the purified. i have passed through the gates of darkness unto the light. i have fought upon earth for good, and have finished my work. i have entered into the invisible" step 23 vibrate hwchy by the vibratory formula of the middle pillar. also perform the mystical circumbulation three times while saying "i am the sun in his rising, i have passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am os

so perform the mystical circumbulation three times while saying "i am the sun in his rising, i have passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of life triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light. out of the darkness, let the light arise" step 24 pass between the pillars, face east. 6 "i am the reconciler with the ineffable, the dweller of the invisible. let the white brilliance of the divine spirit descend" step 25 visualize the deceased now standing well in front in the east, and address him thus "whoever thou art in reality, and wheresoever thou mayest be now, by the power of the spirit devolving u

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through the hidden depths of the universe, hear thou the voice of fire" put down the incense. step 6 take up the lotus wand. circumambulate with a three times, grasping the wand by the white band. return to the west, face east, and say the adoration "holy art thou lord of the universe. holy art thou whom nature hath not formed. holy art thou the vast and mighty one, ruler of the light and of the darkness" step 7 perform the lesser invoking ritual of the hexagram of f, holding the wand by white band. give the 5=6 signs and the analysis of the keyword. step 8 return to the west of the altar. turn to face the direction in which you have found f to be, standing so that the altar is between yourself and f for convenience. step 9 trace in the air the invoking pentagram of the sign that f is in

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hat his nature may become more illumined and glorified, more capable of receiving that divine influx which abides in the heart of god and of man" step 17 lift up the talisman in the left hand, smite it thrice with the sword, and raise both it and the sword aloft, stomping three times. then, take the talisman to the north, and repeat "the voice of the exorcism said unto me 'let me shroud myself in darkness, peradventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep' and the voice of ages answered unto my soul 'creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not' let the mystic circumambulation take place" step 18 take the talisman

the left hand, face toward the west, and say "creature of talismans, twice purified and twice consecrated, thou mayest approach the gateway of the west" step 20 pass to the west with the talisman in the left hand. partly unveil it and smite it once with the sword. say "thou canst not pass from concealment unto manifestation save by virtue of the name \yhla. before all things are the chaos and the darkness and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of shades. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me without fear. for i am he in whom fear is not. thou hast known me, so pass thou on" step 21 reveil the talisman, and circumambulate once. then, halt in the north, and place it on the ground

place it on the ground. bar, purify, and consecrate as before, and after so doing, pass towards the east "creature of talismans thrice purified and thrice consecrated, thou mayest approach the gateway of the east" step 22 strike it after unveiling it partly, and say "thou canst not pass from concealment unto manifestation save by virtue of the name of hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which ariseth in darkness. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me for i am the wielder of the forces of the balance. thou hast known me now, pass thou on unto the cubical altar of the universe" step 23 reveil the talisman, pass to the altar, place it on the white triangle, and sta

ve, majesty and graciousness summed up in the holy name of dsj. i invoke thee powerfully by the name of la (vibrate by formula of middle pillar and mystical circumambulation. thus, do i potently conjure and exorcise thee to charge this talisman, thou intelligence layphy" step 24 lift the talisman, remove the veil leaving the cord underneath, and cry "creature of talismans, long hast thou dwelt in darkness. quit the night and seek the day" step 25 replace it on the triangle upon altar, hold the pommel of the sword immediately over it, and say "by all the names, powers, and rites already rehearsed, i conjure upon thee power and might irresistible. khabs am pekht, konx om pax, light in extension. as the light hidden in darkness can manifest therefrom, so shalt thou become irresistible" step 2

the nations with a rod of iron. thou shalt break them in pieces as a potter's vessel' let therefore the elements obey the voice of hwhy. o ye spirits of flashing o, and m, spirits of n and l, even ye legions of demons who dwell in the land of twilight, recognize in me your master and in this creature of talismans one whom ye are powerless to hurt or touch. turn ye, o ye creatures of night and the darkness. come and obey my will. serve and fear me. i bind even ye to help me in the works of the magic of light. i bind ye by the curse of rwbg \yhla, by the power of lamk, by the overwhelming powers of hrwbg, by the awful curse of paschal, and the o of the letter c i summon and command ye all to do my will in the cause of this magical art, to the glory of the ineffable name. look ye now upon thi

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and fruit, so likewise is included in the little body of man, the whole great world, whose religion, policy, health, members, nature, language, words, and works, are agreeing, sympathizing, and in equal tune and melody with god, heaven, and earth; and that which is disagreeing with them is error, falsehood, and of the devil, who alone is the first, middle, and last cause of strife, blindness, and darkness in the world. also, might one examine all and several persons upon the earth, he should find that which is good and right is always agreeing within itself, but all the rest is spotted with a thousand erroneous conceits. after two years brother r.c. departed the city fez, and sailed with many costly things into spain, hoping well, as he himself had so well and profitably spent his time in

ght be brought up for to learn all that which god hath suffered men to know, and thereby be enabled in all times of need to give their counsel unto those that seek it, like the heathen oracles. verily we must confess that the world in those days was already big with those great commotions, labouring to be delivered of them, and did bring forth painful, worthy men, who brake with all force through darkness and barbarism, and left us who succeeded to follow them. assuredly they have been the uppermost point in trygono igneo, whose flame should now be more and more brighter, and shall undoubtedly give to the world the last light. such a one likewise hath theophrastus been in vocation and callings, although he was none of our fraternity, yet, nevertheless hath he diligently read over the book

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igher and divine work. o ye strong and mighty ones of the sphere of yatbc, o ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of your realm, and by the name of layqpx, your archangel to aid me with your power in your office to place a veil between me (whisper your power name) and all things belonging to the 3 outer and lower world. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest, that in this chamber of the divine mystery, i may hear nothing that comes not from on high, and see naught that may distract my vision from the ineffable glory of the supernals. grant unto me, i beseech thee, the power of the spirit to bring the brilliance of the eternal splendor to one who has now entered the invisible (state earthly name. lift

living! pass thou through every region of the invisible unto the place wherein thy genius dwelleth because thou comest in peace provided with thy wealth. dwell thou in that sacred land that far-off travellers call naught. o land beyond honey and spice and all perfection! dwell therein with thy lord ynda forever" step 14 "o lord of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and we invoke thee. look thou with favor upon this pilgrim who is now before thee, and grant thine aid unto the highest aspirations of his/her soul, to the glory of the ineffable name" 5 step 15 slowly walk to the altar, visualizing the brilliance descend upon the image of the shell in the place of the neophyte behind the altar "i come in the power of light. i come in the l

of his/her soul, to the glory of the ineffable name" 5 step 15 slowly walk to the altar, visualizing the brilliance descend upon the image of the shell in the place of the neophyte behind the altar "i come in the power of light. i come in the light of wisdom. i come in the mercy of light, the light hath healing in its wings (state earthly name, i tell thee that as the light can manifest from the darkness, so by these rites shall the light descend unto thee. long hast thou dwelt in the darkness. quit the darkness and seek the light" step 16 standing between the pillars facing west in the sign of osiris with arms crossed upon your breast, all say "nefer-neter-wed-neh, the perfect god grants life "we call upon the divine brilliance who illuminates all iniquity in the hall of truth and dual m

believeth in me shall never die. i am the first, and the last. i am he that liveth and was dead, and behold, i am alive for evermore and hold the keys of hell and of death. for i know that my redeemer liveth, and that he shall stand at the latter day upon the earth. i am the way, the truth and the life. no man cometh unto the father but by me. i am the purified. i have passed through the gates of darkness unto the light. i have fought upon earth for good, and have finished my work. i have entered into the invisible" step 20 begin circumambulating while saying aloud "i am the sun in his rising, passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris the justified one, lord of life, triumphant over death. there is no part of m

into the invisible" step 20 begin circumambulating while saying aloud "i am the sun in his rising, passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris the justified one, lord of life, triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light. out of the darkness, let the light arise" 7 step 21 stand between the pillars, facing east "i am the reconciler with the ineffable, the dweller of the invisible. let the white brilliance of the divine spirit descend "be thy mind open unto the higher. be thy heart a center of the light. be thy body, whatsoever its nature, a temple of the holy spirit" step 22 pause. make the qabalistic cross "unto thee, sole w

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right, receive and employ them for the establishment of his kingdom. chapter vii one thing should here, o mortals, be established by us, that god hath decreed to the world before her end, which presently thereupon shall ensue, an influx of truth, light, and grandeur, such as he commanded should accompany adam from paradise, and sweeten the misery of man. wherefore there shall cease all falsehood, darkness, and bondage, which little by little, with the great globe's revolution, hath crept into the arts, works, and governments of men, darkening the greater part of them. thence hath proceeded that innumerable diversity of persuasions, falsehoods, and heresies, which make choice difficult to the wisest men, seeing on the one part they were hindered by the reputation of philosophers and on the

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hhh (reference of a deeper understanding of iao can be found in the book of enoch 3) hwchy is a symbol of resurrection and it is only through death that we can rise again unto life "for if you will die with hwchy ye shall rise with him" osiris becomes osiris onnophoris, the justified one, only after death and resurrection. this is symbolized by the light of the sun, the golden dawn, rising in the darkness of early morning. light! the master jesus said "i am the light of the world" so, if we wish to rise into light and illumination, we must be prepared to "carry our cross" and become transformed on the cross of suffering. let us recall the words of the chief adept in the pastos "buried with that light in a mystical death, rising in a mystical resurrection, cleansed and purified by him, our

and the life. he who believeth in me, though he be dead, yet shall he live, and whosoever liveth and believeth in me shall never die" we have transformed our "natural self" into the self of "living gold "the light of the world" let the adept now examine and meditate on the seasonal circles. the top twelve is high noon, it is the sun at its apex. the bottom twelve is midnight, the time of greatest darkness. observe that these are the physical signs of light, lvx, to be performed with the deepest reverence during the "analysis of the keyword" sign of osiris slain at the equinox of a and g. light and darkness are equal. sign of the mourning of isis; the symbol of the goddess and spiritual fruitation. 5 sign of typhon/apophis; death, darkness, destruction. sign of osiris risen; the illuminatio

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irit may shine thereunto from above" step 12 circumambulate with a thrice, saluting with 5=6 signs or sign of the rending of the veil as you pass the east. go to the west of the altar, face east, and perform the adoration to the lord of the universe "holy art thou lord of the universe. holy art thou whom nature hath not formed. holy art thou the vast and the mighty one, ruler of the light and the darkness" step 13 take the lotus wand by white band, perform invoking hexagram ritual of the supernals. with the spirit wheel, vibrate hyha, hy \yhla hwhy, and say "supernal splendor which dwellest in the light to which no man can approach, wherein is mystery, and depth unthinkable, and awful silence. i beseech thee, who are shekinah and aima elohim, to look upon me in this ceremony which i perfor

ighty ones of the sphere of yatbc, o ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of your strength, and by the name of layqpx, your archangel, aid me with your realm, and by the name of layqpx, your archangel. aid me with your power in your office to place a veil between me and all things belonging to the outer and lower world. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest in the sphere of yatbc, so that in this chamber of the divine mystery, i may hear 6 nothing that comes not from on high, and see naught that may distract my vision from the glory of the eternal crown. that i may behold only the holy vision that descends from that divine brilliance, the scintillation and coruscation of the divine glory. that divin

hat comes not from on high, and see naught that may distract my vision from the glory of the eternal crown. that i may behold only the holy vision that descends from that divine brilliance, the scintillation and coruscation of the divine glory. that divine brilliance, that light which lighteth the universe, that light which surpasseth the glory of the sun, beside which the light of mortals is but darkness, that in the closing of my physical senses to the vibrations of the outer and the lower, i may learn to awaken those spiritual faculties by which i may attain at length to perfect union with the divine and unalterable being" step 14 consider the divine ideal, circulate the divine white brillance through and around the body keeping the rtk sphere glowing above your head, and say slowly "fr

of my natural body and soul, i having no other desire, may become a fit dwelling for my higher genius. for the desire of thy house, o ynda, hath eaten me up, and i desire to be dissolved and be with thee. may my human nature, becoming as the perfect twklm, the 'resplendent intelligence' be thus exalted above every head and sit on the throne of hnyb, and being clothed with the sun, illuminate the darkness of my mortal body. cause the divine influx to descend from the great archangel wrffm, to rend away the veils of darkness from my mortal vision, that i may know thee, ynda, the only true self, and hwchy, hcwhy, thy perfect messenger, the guardian angel in me, my only hope of attainment to the eternal glory" step 17 place aside the astral lotus wand. return into the physical body, place swo

px" step 21 then pass around, again, following the angelic kerux. say "i have passed through the gates of the firmament. give me your hands, o ye lords of truth, for i am made as ye. hail unto ye, for ye are the formers of the soul, hy, layzr" step 22 pass on and halt in the south. formulate the two pillars, and aspire to the genius. pass to the west, and say "before all things are the chaos, the darkness and the gates of the land of night. therefore, in the place of the guardian of the gate of the west, i tread thee down beneath my feet, o form of darkness and of fear. for fear is failure, and except i be without fear, i cannot cast out the evil ones into the earth. i have conquered thee, so i pass on" go around, saying: 9 "o lord of the universe, thou art above all things, and thy name i

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come forth unto me from thine abode in silence, unutterable wisdom, all light or power. thoth, hermes, mercury, odin, by whatever name i call thee, thou art still nameless to eternity. come thou forth i say, and aid and guard me in this work of art. thou star of the east that didst conduct the magi, thou art the same all present in heaven and in hell. thou that vibratest between the light and the darkness, rising, descending, changing ever yet ever the same. the sun is thy father; thy mother the moon. the wind hath borne thee in its bosom, and the earth hath ever nourished the changeless godhead of thy youth. come thou forth i say, come thou forth and make every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and o

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l become more illuminated, glorified and more capable of receiving the divine influx which abides only in the heart of god and man. 9 the exorcism step 1 lift the talisman upon high in left hand. smite it three times with sword, and raise both it and sword overhead stomping three times. proceed to take the talisman to the north. say: the voice of the exorcism said unto me, let me shroud myself in darkness peradventure, there, shall i manifest myself in light. i am the only being in the abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered unto my soul, creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystical circumambulation take place on the pathway of dark

talismans, twice purified and twice consecrated, thou mayest approach the gateway of the west. step 4 pass to the west with talisman in left hand. partly unveil the talisman, smite it once with the sword, set it on the ground and face the talisman as the hiereus. say: thou cannot pass from concealment into manifestation save by the virtue of the name \yhla. before all things was the chaos and the darkness and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of shades. i am the exorcist in the midst of an exorcism. take on manifestation before me without fear, for i am he in whom fear is not. thou hast known me, so pass thou on. 10 i purify thee with n and consecrate thee with o. pass thou on towards the east. step 5 upon arriving at the east, s

xorcism. take on manifestation before me without fear, for i am he in whom fear is not. thou hast known me, so pass thou on. 10 i purify thee with n and consecrate thee with o. pass thou on towards the east. step 5 upon arriving at the east, strike it once, unveil it partially. say: thou cannot pass from concealment into manifestation save by the name hwhy. after the formless and the void and the darkness cometh the knowledge of the light. i am the light that ariseth in the darkness. i am the exorcist in the midst of exorcism. therefore, take on manifestation before me, for i am the wielder of the forces of the balance. thou hast known me, pass thou on to the cubical altar of the universe. step 6 cover the talisman, bring to the cubical altar, and place it within the white triangle. leave

t of a, trws, in the name of tudw hwla hwhy. step 7 vibrate by formula of middle pillar, tudw hwla hwhy, and circumambulate thrice and return to your position. say: i do potently conjure and exorcise thee to charge this talisman, thou intelligence laykn. step 8 lift up the talisman, and remove veil, leaving the cord underneath. exclaim loudly: light! creature of talismans, long hath thou dwelt in darkness, quit the night and seek the day. step 9 replace it upon the altar in the triangle. hold pommel of sword immediately over it. say: by all the names, powers and rites already rehearsed, i conjure upon the power and might irresistible. khabs om pekht, knox om pax. light in extension. as the light hidden in the darkness can manifest there from, so shall thou become irresistible. step 10 paus

ds to rejoice, thee, thee do i invoke! hail ra (vibrate and circulate by formula of middle pillar) oh thou whose name is unknown. i praise thee from the heights of heaven to the breadth of the earth, and to the depths of the sea. thou art in all things and from thy mouth did issueth forth the breath that animated all living creatures. thou art the one that illuminates the world by day, yet in the darkness of night thou art the one that illuminates my soul, the center of my being. thou art trapt, the sun in fullest glory. gaze thou with favor upon me who now standeth humbly before thee with arms uplifted in praise of thee. o ra, self-begotten and self born, thy devices are greater and more numerous than those of any other god. behold! the gods tremble at thy feet when they recognize thy maj

GOLDEN DAWN RITUALS ZAM24

nd whom naught but silence can express, and by command of the very honored hierophant, i proclaim that the autumnal equinox is here and that the password_ is abrogated (kerux returns to place. members stand facing toward the altar and follow the officers in making the signs toward it) hierophant "let us consecrate according to ancient custom, the return of the equinox" hierophant "light" hiereus "darkness" hierophant "east" hiereus "west" hierophant "air" hiereus "water" hegemon (knocks "i am the reconciler between them. all make the neophyte sign toward the altar" dadouchos "heat" stolistes "cold" dadouchos "south" 3 stolistes "north" dadouchos "fire" stolistes "water" hegemon (knocks "i am the reconciler between them. all make signs toward the altar" hierophant "one creator" dadouchos "o

holding the lamp of the kerux on high) let us adore the lord of the universe. holy art thou, who art in all things, in whom are all things. if i climb to heaven, thou art there, and if i go down to hell, thou art there also. if i take the wings of the morning and flee unto the uttermost parts of the sea, even there shall thy hand lead me and thy right hand shall hold me. if i say peradventure the darkness shall cover me, even the night shall be turned light unto thee! thine is the air with its movement! thine is the fire with its flashing flame! thine is the water with ebb and flow! thine is the earth with its enduring stability (makes a cross over the altar with the lamp. hegemon keeps the lamp "all give the neophyte grade sign toward the altar" imperator "by the power and authority veste

us, for that measure of knowledge which thou hast revealed to us concerning thy mysteries, for those guiding hands which raise the corner of the veil and for the firm hope of a further light beyond. keep, we beseech thee, this man our brother, in the justice of thy ways, in the spirit of thy great council, that he may well and worthily direct those who have been called from the tribulation of the darkness into the light of this little kingdom of thy love; and vouchsafe also, that going forward in love for thee, through him and with him, they may pass from the desire of thy house into the light of thy presence" second adept "the desire of thy house hath eaten me up" third adept "i desire to be dissolved and to be with thee" chief adept "god save you, fraters et sorors. the work of the light

n) hierophant (while holding the lamen of the hiereus "by the power to me committed, i ordain you hiereus of this temple for the ensuing six months, and i pray that from your throne in the west, symbolizing the failing light, you also may lead the fraters and sorors of the order to the full light in the end, and that you and they, in the midst of material gloom, will ever remember that the divine darkness is the same as the divine glory" hiereus (passes to the east of the altar and takes up the sword "by the password, i claim my sword (goes back to throne) hierophant (waits for the hiereus to be seated "let the hegemon come to the east" 11 (hegemon goes to the east to the hierophant) hierophant "by the power to me committed, i ordain you hegemon of this temple for the ensuing six months, a

GOLDEN DAWN RITUALS ZAM3

he adept now astrally perform the invocation of the supernals. step 7 upon connection and reception of the divine white brilliance of rtk, let the adept make the l.v.x. signs (keeping his hands in the form of osiris risen. 4 step 8 let the adept now recite the following "i am the way the truth and the life. no man cometh unto the father but by me. i am purified. i have passed through the gates of darkness unto the light. i have fought upon the earth for good. i have finished my work. i have entered into the invisible. i am the sun in his rising. i have passed through the hour of cloud and of night. i am amoun, the concealed one, the opener of the day. i am osiris onnophris, the justified one. i am the lord of life, triumphant over death. there is no part of me which is not of the gods. i a

finished my work. i have entered into the invisible. i am the sun in his rising. i have passed through the hour of cloud and of night. i am amoun, the concealed one, the opener of the day. i am osiris onnophris, the justified one. i am the lord of life, triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light; out of the darkness, let the light arise" step 9 as the adept is saying this, let him slowly open up his or her arms from the sign of osiris risen, as if to open up his chest, revealing the golden cross and red rose in the center of his being. step 10 let the adept, now under the guidance of the higher genius, feel a deep and profound connection with the chiefs of the third order and fellow fraters and soror

GOLDEN DAWN RITUALS ZAM5

of sensation, there shines a pentagram. when the mind and heart is focused on the spiritual in every aspect of life, the pentagram points upward. this, in effect, is placing the world of matter under the direction of the divine or higher genius as symbolized by spirit ruling of the elements. this pentagram in one's sphere of sensation on a microprosopic level and is the light that shineth in the darkness yet the darkness comprehendeth it not. the averse pentagram is an evil symbol of the world of matter and of shells ruling over the spirit; the filling of one's sphere of sensation with the darkness of the evil averse pentagram. many individuals and groups would argue that the averse pentagram is not an evil symbol, but remember, that any action against one's divine and true will is an evi

hall he live, and whosoever believeth in me shall never die. i am the first and the last. i am he that liveth and was dead and behold i am alive evermore and hold the keys to hell, for i know that my redeemer liveth and he shall stand at the latter days upon the earth. i am the way, the truth, and the life, no man cometh unto the father but by me. i am purified. i have passed through the gates of darkness unto the light. i have fought upon the earth for good, i have finished my work, i have entered into the invisible. i am the sun in its rising, i have passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one, i am the lord of life, triumphant over death. there is no part of me that is not of the gods. i am

ve finished my work, i have entered into the invisible. i am the sun in its rising, i have passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one, i am the lord of life, triumphant over death. there is no part of me that is not of the gods. i am the preparer of the pathway, the rescuer unto the light. out of the darkness let the light arise. i am the reconciler with the ineffable. i am the dweller in the invisible. let the white brilliance of the spirit descend" step 6 visualize the white brilliance descending through your body through the crown of your head as though it were a wand or shaft of light connecting you from high above your head to below your feet. step 7 vibrate exarp, bitom, hcoma, and nanta

GOLDEN DAWN RITUALS ZAM6

se. its power is perfect, after it has been united to a spirituous earth. separate that spirituous earth from the dense or crude by means of a gentle heat, with much attention. in great measure it ascends from the earth up to heaven, and descends again, newborn, on the earth, and the superior and the inferior are increased in power. by this thou wilt partake of the honours of the whole world. and darkness will fly from thee. this is the strength of all powers. with this thou wilt be able to overcome all things, and to transmute all what is fine and what is coarse. in this manner the world was created; the arrangements to follow this road are hidden. for this reason i am called chiram telat mechasot, one in essence, but three in aspect. in this trinity is hidden the wisdom of the whole worl

GOLDEN DAWN RITUALS ZAM7

formulated the universe: then came forth the gods thereof: the aeons of the bornless beyond: then was the voice vibrated: then was the name declared. at the threshold of the entrance, between the universe and the infinite, in the sign of the enterer, stood tho-oth, as before him were the aeons proclaimed. in breath did he vibrate them: in symbols 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

forth unto me from thine abode in the silence, unutterable wisdom, all light or power. thoth, hermes, mercury, odin, by whatever name i call thee, thou art still nameless to eternity. come thou forth i say, and aid and guard me in this work of art. thou star of the east that didst conduct the magi, thou art the same, all present in heaven and in hell. thou that vibratest between the light and the darkness, rising, descending, changing ever, yet ever the same. the sun is thy father; thy mother the moon. the wind hath borne thee in its bosom, and the earth hath ever nourished the changeless god head of thy youth. come thou forth i say, come thou forth, and make every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air an

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

inese map also indicates something else: a global legacy must have been handed down a legacy of inestimable value, in all probability incorporating much more than sophisticated geographical knowledge. could it have been some portion of this legacy that was distributed in prehistoric peru by the so-called viracochas, mysterious bearded strangers said to have come from across the seas, in a time of darkness, to restore civilization after a great upheaval of the earth? i decided to go to peru to see what i could find. 22 ibid, pp. 244-5. 23 ibid, p. 135. 24 ibid, p. 139. 25 ibid, pp. 139, 145. graham hancock fingerprints of the gods 42 part ii foam of the sea peru and bolivia graham hancock fingerprints of the gods 43 chapter 4 flight of the condor i m in southern peru, flying over the nazca

always recognizably the same figure: viracocha, foam of the sea, a master of science and magic who wielded terrible weapons and who came in a time of chaos to set the world to rights. the same basic story was shared in many variants by all the peoples of the andean region. it began with a vivid description of a terrifying period when the earth had been inundated by a great flood and plunged into darkness by the disappearance of the sun. society had fallen into disorder, and the people suffered much hardship. then there suddenly appeared, coming from the south, a white man of large stature and authoritative demeanour. this man had such great power that he changed the hills into valleys and from the valleys made great hills, causing streams to flow from the living stone..1 the early spanish

had been found: the species included shelidoterium, a diurnal quadruped, and macrauchenia, an animal somewhat larger than the modern horse, with distinctive threetoed feet.27 such images meant that tiahuanaco was a kind of picture-book from the past, a record of bizarre animals, now deader than the dodo, expressed in everlasting stone. but the record-taking had come to an abrupt halt one day and darkness had descended. this, too, was recorded in stone the gateway of the sun, that surpassing work of art, had never been completed. certain unfinished aspects of the frieze made it seem probable that something sudden and dreadful had happened which had caused the sculptor, in the words of posnansky, to drop his chisel for ever at the moment when he was putting the final touches to his work .28

gh it were just about to lever itself upright. had it done so, i calculated, it would have stood about eight feet tall. even reclining, coiled and tightly sprung, it seemed to overflow with a fierce and pitiless energy. its square features were thin-lipped and implacable, as hard and indifferent as the stone from which they were carved, and its eyes gazed westwards, traditionally the direction of darkness, death and the colour black.2 1 mexico, lonely planet publications, hawthorne, australia, 1992, pp. 839. 2 ronald wright, time among the maya, futura publications, london, 1991, pp. 343. graham hancock fingerprints of the gods 101 chichen itza. rather lugubriously, i continued to climb the steps of the temple of the warriors. weighing on my mind was the unforgettable fact that the ritual

, ad 2011. see mysteries of the mexican pyramids, p. 286. 18 mysteries of the mexican pyramids, p. 286. 19 world mythology, p. 240. see also encyclopaedia britannica, 1991, 9:855, and lewis spence, the magic and mysteries of mexico, rider, london, 1922, pp. 49-50. graham hancock fingerprints of the gods 106 resemblance to viracocha, the pale god of the andes, who came to tiahuanaco in the time of darkness bearing the gifts of light and civilization. graham hancock fingerprints of the gods 107 chapter 14 people of the serpent after spending so long immersed in the traditions of viracocha, the bearded god of the distant andes, i was intrigued to discover that quetzalcoatl, the principal deity of the ancient mexican pantheon, was described in terms that were extremely familiar. for example, o

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

s the magical symbol of man's monadic nature aboye lil. it should be used by you to define the limits of your magical operations. acirde, usually green, is drawn on the floor around yourself. divine mames and appropriate symbols, such as the magical formulas, described later in this manual, are used to strengthen the cirde. lamps or candles can be used outside the circle to ward off the forces of darkness. the altar. an altar is usually placed within the de. it symbolizes the foundation of your work. the altar should be foursquare to symbolize the stable basis of the magick to be used as well as your fixed will. the altar can be made of either oak (rigidity) or acacia (resurrection. the wand. this is the most important of the magical instruments. the wand symbolizes your magical will as 54

aah-oh-zod-pee) in the names and letters of the great eastern quadrangle, 90 1 invoke you, angels of the watchtower of the east. then vibrate the great holy name of this watchtower. feel the angels of the watchtower of air rising up from within you. step 5. take your pentagram and turn to the watchtower of earth in the north. shake the pentagram three times and say, i stoop clown into a world of darkness wherein lies unknown depths and hades shroud in gloom, delighting in senseless images; a black ever-rolling abyss, a voice both mute and void. stand facing the watchtower of earth. trace the pentagram of earth before you. trace the enochian letter x) within it. face the letter and say, mor-dial-hktga (moh-ar dee-ah-leh heh-keh-teh-gah) in the names and letters of the great northern quadra

in and become a partaker of the secrets of the light. feel all of the angels of the watchtowers and the tablet of union rising up together from within your body of light. step 8. turn three times to each watchtower while'holding your wand. then face the east and say, 1 am the lord of the universe. 1 am he whom nature has not formed. i am the vast and the mighty one. 92 lord of the lightand of the darkness. lord and king of the earth. see yourself as an embodimentof the spiritual forcesof the universe. step 9. conclude by feeling the might and ppower of all the enochian deities rising up in your body of light. hold this feeling for as long as you can. may you thus assume their qualities. indeed, in this way you may assume their qualities and powers. when your spiritual identity is firmly es

ppropriate changes to convert the feminine current to a masculine one. this exercise should be practiced as a preparation for entering zip. crossing the abyss of zax will not of itself allow you to enter zip or zid. step 1. consecrate a circle, trace the banishing pentagram and hexagram of fire, and then sit relaxed within the circle. step 2. concentrate on blackness. fill your mind with formless darkness. step 3. imagine the blackness to descend as if you were slowly rising above an immense black cliff. slowly rise above the edge of the cliff and see yourself in a iush well-tended, colorful and fertile garden. step 4. imagine a giant-sized, perfectly formed maiden standing naked in the center of this garden. she should be as sexually attractive as your imagination can form her. l e t your

ula of niakod nor by memory, nor by imagination, nor by prayer, nor by fasting, nor by scourgin nor by drugs, nor by ritual, nor by meditation; only by passive love shall he avail. aleister crowley, liber vii the enochian word niakod is pronounced nee-ahkoh-deh. it is comprised of the first letters, of the words nazps il-amnia kiaofi ors dodrmni which means "a sword for the cursed aethyr of fear, darkness and confusion" this phrase adds up to 1275 which is the sum of the names of the three governors of the 10th aethyr, zax: lexarph= 534 komanan= 532 tabitom= 209 1275 also, 1275 =51x25, where 25 is the number for the word besz which means "matter" and 51 is the number for the word gosa meaning "strange "new" or "original" further-more, 1275 is the number for zirn mika khoronzon which means

GREY W G CONDENSATION OF KABBALAH

n, this world as we know it would become extinct for us, and the pattern of the tree would revert back to its pre-fall state as shown by figures 1 and 2. the tenth sphere would become the ninth, and the ninth and the sixth move up to the present sixth and fourth positions respectively. thus what was the sixth sphere will then become the fourth, or bridging sphere or da at across the deep abyss of darkness and ignorance, illuminating everything by its clear light directly reflecting understanding and wisdom throughout the inner universe. the other spheres will change numbers but not natures, and the whole of creation will become a model of perpetual motion or 100%efficient energy. everlasting existence. our ideal immortality may be a very long way from us yet, but if individuals are to begi

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

but had risen with osiris in the tomb of frater crc as well, thus attaining the strength of gevurah.1 indeed, the work of the sword is the work of the major adept, and all others should fear, shun, and avoid it. let the unprepared turn back in self-righteousness and terror to the innocence and safety of the light, lest they fall unwary into the pit and be lost forever to the dogfaced denizens of darkness. evocation to visible appearance is an extremely powerful form of ritual, designed primarily for working with the averse forces in a safe and sane fashion. s. l. macgregor mathers spent a great deal of time studying and translating magical grimoires including the greater key of solomon,2 the lesser key of solomon3 (also known as the lemegeton, the grimoire of armadel,4 and the book of the

derstanding of light. we may best understand certain properties of light by considering it as a wave and others by considering light as a particle. we may thus gain new insight into the nature of demons by considering the averse forces as subjective forces within the psyche of the magician. these complexes exist beyond the threshold of consciousness, beyond the light of reason so to speak, in the darkness of the psyche. in qabalistic terms, the four worlds of aziluth, briah, yetzirah, and assiah, with their corresponding gods, archangels, and angels are forces of light. they exist in the light of consciousness. the averse forces, qlippoth, spirits, and demons are unconscious forces, which exist in the dark realm beyond our conscious awareness. indeed, the demons are but the "shadows of the

of psychotherapy, since it involves the bringing of unconscious contents to light. by evoking the averse forces into the triangle of art, the magician brings them into the light of consciousness, virtually comes to see them, and attempts learn about their nature, function, and mode of operation in the process. before the evocation, this had remained completely unconscious or, so to speak, in the darkness. with time, the adept learns to quickly recognize these forces whenever they manifest in his or her day-to-day life and to direct their operation to the service of greater psychic unity 5 and harmony. as israel regardie put it "no longer are they [the demons] independent spirits roaming the astral world, or partial systems roaming the unconscious, disrupting the individual's conscious lif

ese forces in day-to-day life and to liberate him or herself from their blind force. at length, the magician learns to act in coordination with divine guidance and true will, consciously directing and administrating the dark forces like the conductor of a symphony. thus the major adept becomes the conductor of an orchestra of forces that once conducted him (or her, unseen and unobserved, from the darkness. thus we may understand what an r. r. et a. c. paper published by israel regardie means when it says "hear thou, then, a mystery of the knowledge of evil. the 5=6 ritual of the adeptus minor saith that 'evil helpeth forward the good' when the evil sephiroth are expelled from the nephesh into the evil persona, they are, in a sense, equilibrated therein. the evil persona can be rendered a g

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

gaevones, iscaevones, herminones, asciburgium. christian authors also, writing in latin, prefer the roman names, yet, when occasion calls, wodan, thunar, frea, sahsnot cannot be avoided. the refined language of the goths, and the framework of their hero-legend, lead us to imagine a very full development of their faith, then just giving way to christianity, though to us it has sunk into such utter darkness: such expressions as frauja, halja, sibja, unhul ?o, skohsl, anz, fairguni, sauil (as well as sunna, vaihts, alhs, gudja, hunsl, dulj^s, jiuleis, midjun-gards, aiihns, a]7n, blotan, inveitan, must have heathen notions lying at their base, and these would offer themselves far more abundantly if portions of the gothic old testament had reached us. after the lapse of a few centuries we find

himself to blame if /raw gaiiden looks him up. that is what happened to the gi"andparents of the good people now at bresegardt. they were silly enough to kill the dog into the bargain; from that hour there was no' sag und tag (segen bless, ge-deihen thrive, and at length the house came down in flames. better luck befalls them that have done dame gauden a service. it happens at times, that in the darkness of night she misses her way, and gets to a cross-road. cross-roads are to the good lady a stone of stumbling: every time she strays into such, some part of her carriage breaks, which she cannot herself rectify. in this dilemma she was once, when she came, dressed as a stately dame, to the bedside of a labourer at boeck, awaked him, and implored him to help her in her need. the man was pre

rince of all evil spirits, whom the 0. t. knows merely as a heathen idol: so that, even as early as that, false gods come to mean demons or devils. it pertains to the history of christianity to explain how there came to be added the notion of lucifer^ a rebel spirit of light who took up arms against god, and with his adherents (in matth. 25, 41 the devil has already 'his angels) was banished into darkness. luke 10, 18: ioewpovv top a-aravav? aatpairrjv ix rov ovpavov iteaovta, as the lightning darts into the ground, whereas a falling star usually affords a pleasing image (p. 722. at the same time, this revolt of the devil and his companions must be supposed to have had a higher antiquity. thus arose the doctrine of a satanic empire in rivalry with the celestial, a doctrine that daily met w

glosses for basilicum, in herbals for senecio as well. the proverb ran' modelgeer ist alter wnrzel ein eer' in the westerrich, when a disease breaks out among swine, they chop some of this root in with the pigs' wash, muttering a short prayer: it keeps the schelm from attacking them. as heime's father in our heroic legend is called madejger (p. 387, likewise a mermaid's son who puts on a cloak of darkness (morolt 40-1; a mythic significance in the plant's name becomes credible (see suppl. in the same way i connect mangold, lapathura, beet, with that ancient name of the giant-miaiden who could grind gold (p. 531. ohg /aram filix, mhg. varin, varn, as. fearn, engl /em. pliny 27, 9 [55] tells nothing mythical of the filix. hildegard's phys. 2, 91' in loco illo ubi crescit, diabolus illusiones

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

k by lightning, hung up in a sacristy, see widegren s ostergotland 4, 527. 2 swed. vore ej thordon (thor-din, thunder) till, lade troll verlden ode. 3 in british legend too (seldomer in carolingian) the heroes are indefatigable giant-quellers. if the nursery-tale of jack the giantkiller did not appear to be of welsh origin, that hero s deeds might remind us of thor s; he is equipped with a cap of darkness, shoes of swiftness, and a sword that cuts through anything, as the god is with the resistless hammer. 532 giants. furnishes both names manegolt and fenegolt oat of the same neighbourhood. we may conclude that once the bavarians well knew how it stood with the fanigold and manigold ground out by fania and mania (see suppl. ymir, or in giant s language orgelinir, was the first-created, and

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

- gap seems also to denote the world of mist, out of whose bosom all things rose. how the covering and concealing hel was likewise conceived of as nifl-hep with yawning gaping jaws, has been shewn above, pp. 312-314. yet this void of space had two extremities opposed to one another, muspell (fire) the southern, and nifl (fog) the northern; from muspellsheim proceed light and warmth, from niflheim darkness and deadly cold. in the middle was a fountain hvergelmir, out of which flowed twelve rivers named elivdgar. when they got so far from their source, that the drop of fire contained 1 xctos, from xaivt^ohg. ginan, on. gina= lat. hiare; conf. ohg. ginunga, hiatus. but we need not therefore read gap ginunga, for the on. ginna, which has now only the sense of allicere, must formerly have had t

gar and honey into his mouth: now eat that, and talk to us (to nam yedi, pa nam probesedi! and the myth of pygmalion is founded on bringing a stone figure to life 2 (see suppl "ofj.fj.ara d t?atos re /cat avnouaa ae\rjvr. euseb. upotrapaffk. eva-yy. 3, 9. lobeck, de microc. et macroc. p. 4. ceeation. 571 whole world is mirrored back. according to a chaldean cos mogony, when belus had cut the darkness in twain, and divided heaven from earth, he commanded his own head to be struck off, and the blood to be let run into the ground; out of this arose man gifted with reason. hesiod s representation is, that pandora was formed by hephaestus out of earth mingled with water, and then hermes endowed her with speech "e/yyo- 61-79. the number of ingredients is first reduced to earth and bloo

ern asia hold the same opinion: the tchuvashes use the phrase vubur siat/ daemon coinedit (guil. schott de lingua tschuw, p. 5; the finns of europe have a similar belief, the esthonians say the sun or moon( is being eaten/ and formerly they sought to hinder it by conjuring spells (thorn. hiarn, mitau 1794 p. 39. the lithuanians think a demon (tiknis or tiklis) attacks the chariot of the sun, then darkness arises, and all creatures are in fear lest the dear sun be worsted; it has been staved off for a long time, but it must come to that at the end of the world (nat-butt 1, 127. 142. in eclipses of the moon, the greenlanders carry boxes and kettles to the roofs of their houses, and beat on them as hard as they can (cranz s gronland 3, 294. an english traveller says of the moors in africa: wh

GRIMOIRE OF TURIEL

the blessing of the light i bless thee in the name of the father. o holy, holy lord, god, heaven and earth are fuil of thy glory before whose face there is a bright shining light forever; bless now, o lord, i beseech thee, these creatures of light which thou hast given for the kindly use of man that they, by thee being sanctif ed, may not be put out or extinguished by the power, malice, or filthy darkness of the devil, but may shine forth brightly and lend their assistance to this my work, through jesus crist our lord. amen. then say, asperges me, etc. consecration of the sword: o great god who art the god of strength and fortitude and greatly to be feared, bless o lord, this instrument that it may be a terror unto the enemy, and therewith i may fight with and overcome all phantasms and op

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ge to the initiated, for it represents the doorway to light and knowledge. it is the entrance from the chamber to the lodge, and, in the first degree initiation, is guarded by the guardian of the temple, while any other entrance to the lodge is guarded by the secretary or deputy master. the threshold should never be crossed after or between convocations or lectures. it represents the passage from darkness to light, and from finite life to infinite life. the temple the word is derived from the latin tempos.time. to us, the true temple of which we hope to be masters is the body of man, finding its counterpart in the universe, which is the temple of god. the term temple is applied to our buildings, devoted to the worship of god and god's laws, wherein are chambers for study, work, and meditat

he first point on the horizon, and, therefore, the most important point of direction in the lodge to all rosicrucians. it was in the east that man first saw the "symbol of life" and knew, by what he saw, that cod's laws were mechanically and mathematically perfect. the diurnal rising of the sun, with such infinite exactness, after a period of transition from ebbing life at the west, to its dismal darkness of the north, likewise teaches man that life is continuous and immortal, rising again and again in the east, the south, and the west. in the east is the new life begun. from the east comes forth the glory of god "which is of god" therefore, in our lodges, the east is the point in which all fratres and sorores seek that dawn of illumination and divine resurrection, from the "dismal darknes

and immortal, rising again and again in the east, the south, and the west. in the east is the new life begun. from the east comes forth the glory of god "which is of god" therefore, in our lodges, the east is the point in which all fratres and sorores seek that dawn of illumination and divine resurrection, from the "dismal darkness of the north" that will make them free from the superstitions of darkness (ignorance, and the fears of night (evil. for this reason, the east is always respected and saluted, as the "place of divine illumination and resurrection" it must be so regarded at all times, and must never be occupied by the profane (unilluminated, uninitiated) or the unworthy. the "south" the "south" in our lodges, is that point where the sun (source of illumination) shines in the grea

work and service for god and man. the "west" in the "west" the sun of life slowly resigns itself to the close of its journey, and, in radiant splendor, goes to rest in the "arms of the mother (peace and quiet. it is where the matre (mother) of the [34] lodge awaits the coming of her children, and welcomes them ever to "rest awhile and tarry in communion with god" the "north" the place of "dismal darkness" where the sun sheds not its glorious light. it is the abyss of evil, the valley of death (stagnation, the realm of darkness (ignorance, the hours of night (evil. it is "the place from whence cometh naught but desire to come hither" hence, it is the place or point in the lodge where the seeker for light (applicant) dwelleth, and the neophyte (new initiate) enters the lodge in search of mo

promise to forever do my utmost to restore to the world the light which is gone and the secrets of the universe that have been withheld from the profane mind" this obligation of service makes it imperative for the members [41] to study and practice, to test and try the private laws taught in our order, and to apply them at every opportune time, so that the light which is gone may be restored and darkness (ignorance and evil) dispelled. lodge decorum it should not be necessary to speak on this subject to a rosicrucian; for all appreciate the sanctity and goodness of the temple and the lodge. once within the temple, the members must refrain from loud conversation or unnecessary walking about. bear in mind that some within the lodge may be in deep meditation, requiring silence; others may be

HAMIL THE ROSICRUCIAN SEER

hristian doctrine of the atonement, which you deem 'contrary to all your previously received ideas of the almighty godoftheuniverse'-ican only repeat the words of your friend william allen, addressed by him to you in october,1815-'ifa man will believe nothing which cannot be mathematically demonstrated tohim,-nothingwhich is not beyond the reachofhis limited capacities andpowers,-hemust remain in darkness so long as it is impossible forfiniteto comprehendinfinite.'i am still engaged upon the subject with thec.a, and through him receive that by faith, which reason could never give me.ifthe doctrine could be demonstratedbyargument, professor newman's earnestly writtenworks-'thesoul,itssorrowsanditsaspirations,'and'thephasesoffaith'-wouldnot still remain unanswered; for i cannot receive the m

r victims''thenthere we will leave them.'themonk continued 'besides other meansoftorture, they drove splinters of iron, like fine nails, intothefleshy parts.ofthe solesofmy feet, a dozen in each at first, and then removed everything from my dungeon that i could either sit or lie upon. standing or walking was insupportable. my hands were bound.onthe damp floor, moist and slimy withvermin,inperfect darkness, except when the light came that was to bring me to punishment, and only dragged into full light to answer the repeated questions of the ruler, and then dazzled and blinded. with light, and voices, and curses, and the agonyofwalking, i was turned back into the dungeon for three-and-twenty days. but it is enough; you would be revolted at the horrors in detail 'yours was indeed a shocking e

is surrounded with a highwall-thewall towers high above the reach of the mortals who are in thatcity-andbetween the wall and the habitations of these mortals there is a dangerous and rockypath-sothat no one not accustomed to theroadcould even reach thewall-hemay reach half way and he may reachfarther-andhe may nearly reachit-butunless he has been accustomed to it and traversed it in lightness and darkness he will not be able to find the wall. in this wall and at a distance ranging in the length areholes-thereare many, many of them, these holes, those who traverse the path areinsearchofthem. underneath this city and nearly as high as the loop-holes in the wall is a mass ofwater-itis dark and deep beyond all120therosicruaanseeronce being there he soon created monsters in the waters under the

HANDBOOK OF EGYPTIAN MYTHOLOGY

nosticism, which promised salvation through gnosis (knowledge) of the self. gnostics rejected the material world as evil, a point of view that was alien to traditional egyptian thought, which had always celebrated the created world as part of the divine order. manicheism, a religious movement that originated in iran, was more sympathetic. its emphasis on a perpetual struggle between the forces of darkness and light could be seen by egyptians as a version of their unending war between chaos and order. the real challenge to traditional egyptian beliefs, however, was to come from another new religion: christianity. at first christianity was just one of many religions thriving in egypt. during the second and third centuries ce, christians were brutally persecuted for refusing to acknowledge th

egypt and its hieroglyphs in european tradition (princeton, 1993. 112. freud s collection of figurines of ancient egyptian deities can be viewed at the freud museum in london. in his autobiography, memories, dreams, reflections (london, 1963, jung wrote of the horus myth: it is a myth which must have been told after human culture that is consciousness had for the first time released men from the darkness of prehistoric times (translated by richard and clara winston. 113. see frazer, the golden bough: a study in magic and religion, abridged ed (london, 1922, 477 507. 114. for the arguments for and against this thesis, see the anthology the myth and ritual theory, edited by r. a. segal (malden and oxford, 1998. 115. see his black athena: the afroasiatic roots of classical civilization, 2 vo

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

d no boundaries. these primeval waters, known as the nu or the nun, continued to surround the world even after creation and were thought of as the ultimate source of the nile. when personified as a deity, nun could be called the father and mother of the creator, because the creator was thought of as coming into existence within the nun. after creation, qualities of the primeval state, such as its darkness, were retrospectively endowed with consciousness and became a group of deities known as the eight or the ogdoad of hermopolis (see deities, themes, and concepts. the eight were imagined as amphibians and reptiles, fertile creatures of the dark primeval slime. they were the forces that shaped the creator or even the first manifestations of the creator. in order to become the fathers and mo

brings eight gods into existence by speaking with the nun, presumably separating the elements of chaos by the process of naming them. other texts refer to the creator s driving back the primeval waters, perhaps by the power of spoken command, to create a space in which to begin the work of creation. images of emergence. the primal event of the emergence of the creator to dispel the watery silent darkness could be represented in many different ways. no single image or narrative was considered sufficient to express such a wonder. egyptian cosmogonies (creation accounts) often combine several different traditions about the creator, but rarely in any kind of temporal framework.3 the first act of the creator might be an exhalation of breath or a great cry. the first light came with the first a

HEAVEN HELL

their bodies, souls, and spirits are consumed by fire once and for all. the egyptians had no belief in a purgatory. the fires of the other world were, it is true, occupied daily in burning up the damned and the opponents of the sun-god, but each day brought its own supply of bodies, souls, spirits, demons, etc, for annihilation. in all the books of the other world we find pits of fire, abysses of darkness, murderous knives, streams of boiling water, foul stenches, fiery serpents, hideous animal-headed monsters and creatures, and cruel, death-dealing beings of various shapes, etc, similar to those with which we are familiar in early christian and medi val literature, and it is tolerably certain that modern nations are indebted to egypt for many of their conceptions of hell. in the present w

nd, with running streams, a life very like that which the well-to-do egyptian lived upon earth. the followers of amen-ra aimed at securing a place in the boat of the sun-god, i.e, the "boat of millions of years" so that they might sail over the sky with him each day, and enjoy the sight of the earth on which they had lived, and might, under his all-powerful protection, pass through the regions of darkness by night, and emerge in heaven, being reborn each day. in the kingdom of osiris the beatified dead ate bread-cakes made from one wonderful kind of grain, and drank beer made from another kind, and enjoyed conjugal intercourse, and the company of their relations and friends; all their material comforts were supplied by the use of words of power &c, by which they even obtained entrance into

ecially defined to mean the place of departed spirits in general, it produces a wrong impression in the mind. again, the word tuat must not be rendered by "hades" or "hell" or "sheol" or "jehannum" for each of these words has a limited and special meaning. on the other hand, the tuat possessed the characteristics of all these names, for it was an "unseen" place, and it contained abysmal depths of darkness, and there were pits of fire in it wherein the damned, i.e, the enemies of osiris and ra, were consumed, and certain parts of it were the homes of monsters in various shapes and forms which lived upon the unfortunate creatures whom they were able to destroy. on the whole, the word tuat may be best rendered by "the other world" 1 or "underworld" always provided that it be clearly understoo

g to the old legend, he raised up from the embrace of her husband the earth-god seb, so forming the earth and the sky, thus appears to be untenable. 1 now as the tuat was situated on the other side of the mountains which separated it from egypt, and from the sun, moon, and stars which lighted the skies of that country, it follows that it must have been a region which was shrouded in the gloom and darkness of night, p. 90 and a place of fear and horror. at each end of the tuat was a space which was neither wholly darkness nor wholly light, the western end being partially lighted by the setting sun, and the eastern end by the rising sun. from the pictures in the book am-tuat and the book of gates we learn that a river flowed through the tuat, much as the nile flowed through egypt, and we see

wished to remain with ra for ever could remain in it with him. to each class of believer a guide to the tuat was necessary, for up to a certain place in that region both the followers of osiris and the followers of ra required information about the divisions of the tuat, and knowledge of the names of the halls and gates, and of the beings who guarded them and who were all-powerful in the land of darkness. for the worshippers of amen, or amen-ra, the book am-tuat was prepared, whilst the followers of osiris pinned their faith to the book of gates. from each of these books we find that the sun-god was not able to pass through the tuat by virtue of the powers which he possessed as the great god of the world, but p. 93 only through his knowledge of the proper words of power, and of magical na

HELENA BLAVATSKY NIGHTMARE TALES

oing, in thought, to pounce upon thevile charlatan, my corpse, the two old men, the room itself, and every object in it, trembled and danced in areddish glowing light, and seemed to float rapidly away from "me" a few more grotesque, distorted shadowsbefore "my" sight; and, with a last feeling of terror and a supreme effort to realize who then was i now,since i was not that corpse- a great veil of darkness fell over me, like a funeral pall, and every thought inme was dead. nightmare talesiii- psychic magic35 iv- a vision of horrorhow strange. where was i now? it was evident to me that i had once more returned to my senses. forthere i was, vividly realizing that i was rapidly moving forward, while experiencing a queer, strangesensation as though i were swimming, without impulse or effort on

like a funeral pall, and every thought inme was dead. nightmare talesiii- psychic magic35 iv- a vision of horrorhow strange. where was i now? it was evident to me that i had once more returned to my senses. forthere i was, vividly realizing that i was rapidly moving forward, while experiencing a queer, strangesensation as though i were swimming, without impulse or effort on my part, and in total darkness. the ideathat first presented itself to me was that of a long subterranean passage of water, of earth, and stifling air,though bodily i had no perception, no sensation, of the presence or contact of any of these. i tried to utter afew words, to repeat my last sentence "i desire but one thing: to learn the reason or reasons why my sisterhas so suddenly ceased writing to me- but the only wo

asons why my sisterhas so suddenly ceased writing to me- but the only words i heard out of the twenty-one, were the two "tolearn" and these, instead of their coming out of my own larynx, came back to me in my own voice, butentirely outside myself, near, but not in me. in short, they were pronounced by my voice, not by my lips. one more rapid, involuntary motion, one more plunge into the cymmerian darkness of a (to me) unknownelement, and i saw myself standing- actually standing underground, as it seemed. i was compactly andthickly surrounded on all sides, above and below, right and left, with earth, and in the mould, and yet itweighed not, and seemed quite immaterial and transparent to my senses. i did not realize for one second theutter absurdity, nay, impossibility of that seeming fact!

watch withattention the worm-like, precipitate, and immensely intensified motion of the tubular fibres, theinstantaneous change of colour in the cephalic extremity of the nervous system, the fibrous nervous matterpassing from white to bright red and then to a dark red, bluish hue. i notice the sudden flash of aphosphorous-like, brilliant radiance, its tremor and its sudden extinction followed by darkness- completedarkness in the region of memory- as the radiance, comparable in its form only to a human shape, oozesout suddenly from the top of the head, expands, loses its form and scatters. and i say to myself "this isinsanity; life-long, incurable insanity, for the principle of intelligence is not paralyzed or extinguishedtemporarily, but has just deserted the tabernacle for ever, ejected

my life-long convictions were true, that deathis a complete and absolute cessation of conscious being. everything around me was getting darker with everymoment. huge grey shadows were moving before my vision, slowly at first, then with accelerated motion,until they commenced whirling around with an almost vertiginous rapidity. then, as though that motion hadtaken place for the purposes of brewing darkness, the object once reached, it slackened its speed, and thedarkness became gradually transformed into intense blackness, it ceased altogether. there was nothing now nightmare talesvii- eternity in a short dream43 within my immediate perceptions, but that fathomless black space, as dark as pitch; to me it appeared aslimitless and as silent as the shoreless ocean of eternity upon which time

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ween the unconditioned and the conditioned-will stoop to listen to every foolish or egotistical prayer. and it is they again, who virtually blaspheme, in teaching that an omniscient and omnipotent god needs uttered prayers to know what he has to do! this-understood esoterically-is corroborated by both buddha and jesus. the one says: seek nought from the helpless gods-pray not! but rather act; for darkness will not brighten. ask nought from silence, for it can neither speak nor hear. page 36 the key to theosophy- hp blavatsky.txt and the other-jesus-recommends "whatsoever ye shall ask in my name (that of christos) that will i do" of course, this quotation, if taken in its literal sense, goes against our argument. but if we accept it esoterically, with the full knowledge of the meaning of th

ity, while the other is but a passing illusion. page 42 the key to theosophy- hp blavatsky.txt q. all this does not explain to me how this illusion called the universe originates; how the conscious to be, proceeds to manifest itself from the unconsciousness that is. a. it is unconsciousness only to our finite consciousness. verily may we paraphrase st. john and say: and (absolute) light (which is darkness) shineth in darkness (which is illusionary material light; and the darkness comprehendeth it not. this absolute light is also absolute and immutable law. whether by radiation or emanation-we need not quarrel over terms-the universe passes out of its homogeneous subjectivity onto the first plane of manifestation, of which planes there are seven, we are taught. with each plane it becomes mo

py in this world, and do not wish to go into another world, where i shall be a handmaid, and be exposed to all kinds of pollution. the doctrine of fatal necessity, the everlasting immutable law, is asserted page 54 the key to theosophy- hp blavatsky.txt in the answer of the deity "against thy will thou becomest an embryo, and against thy will thou art born" light would be incomprehensible without darkness to make it manifest by contrast; good would be no longer good without evil to show the priceless nature of the boon; and so personal virtue could claim no merit, unless it had passed through the furnace of temptation. nothing is eternal and unchangeable, save the concealed deity. nothing that is finite-whether because it had a beginning, or must have an end-can remain stationary. it must

ugh, which, bent down too forcibly, rebounds with corresponding vigor. if it happen to dislocate the arm that tried to bend it out of its natural position, shall we say it is the bough which broke our arm or that our own folly has brought us to grief? karma has never sought to destroy intellectual and individual liberty, like the god invented by the monotheists. it has not involved its decrees in darkness purposely to perplex man, nor shall it punish him who dares to scrutinize its mysteries. on the contrary, he who unveils through study and meditation its intricate paths, and throws light on those dark ways, in the windings of which so many men perish owing to their ignorance of the labyrinth of life, is working for the good of his fellowmen. karma is an absolute and eternal law in the wo

notists, and then refuse to believe in the same powers when used for evil motives. and if you do, then you believe in sorcery. you cannot believe in good and disbelieve in evil, accept genuine money and refuse to credit such a thing as false coin. nothing can exist without its contrast, and no day, no light, no good could have any representation as such in your consciousness, were there no night, darkness, nor evil to offset and contrast them. q. indeed, i have known men, who, while thoroughly believing in that which you call great psychic, or magic powers, laughed at the very mention of witchcraft and sorcery. a. what does it prove? simply that they are illogical. so much the worse for them, again. and we, knowing as we do of the existence of good and holy adepts, believe as thoroughly in

HINE PHIL ASPECTS OF EVOCATION

) 2. that i own the atlantis bookshop in london) 3. that i am, in reality, peter j. carroll) 4. that i was putting in a bid to buy a goth nightclub in birmingham (someone actually rang me up to ask me if this was .true) 5. that i apparently sodomize former chaos international editor ian read on a regular basis) 6. that i am a blood-drinking .vampire- this .fact. is recounted in 2 books- hearts of darkness by john parker (a socalled .investigative journalist. who purports to examine modern occultism- in the wake of the .satanic child abuse. scare) and the world.s greatest unsolved mysteries- i forget the authors offhand, but they are involved with assap and the society for psychical research. this one stems from a short story which deals with vampiric themes published in chaos international

been noted by eod initiates. from the foregoing, i would suggest that yog-sothoth is quite possible a kind of .guide. entity that appears in many cultures as the .guardian. of the underworld entered through ascs, though one which is capable of manifesting as a series, perhaps, of electro- magnetic phenomena. the entity which coheres in the form we understand as yog-sothoth is a .window. into the darkness of the unknown, and perhaps by creating 40 interfaces, or personae through which we may glean information, we can attain further insights into the way we interact with our universe. having theorised thus far, what only remains is to go forth and evoke! postscript .from the ancient hills i come. this essay is largely the result of reading other people.s research and shaping it together wit

HINE P OVEN READY CHAOS

you ve seen em before, go and watch a video or something. 50 phil hine fracture lines if will stops and cries why, invoking because, then will stops& does nought. liber al,ii,30. i lay possessed by a demon. obsession. twisted by talons; self-love& hatred knotting my guts. howling frustration into the night, the broken dream heaped around my bed. later. a shaft of light burns through the brooding darkness; my cloak of night, my self-sewn shroud. knowledge. insight. wild laughter. a strange way into gnosis. a self-wounding, stretching back into my personal time. i crawl into my centre, my circle, and with my pen etch a triangle. and force the monster into it, and unloosen the skeins of form; moments of weakness, wanting and waiting, desire ignited by imagination. manufacturing my own junk

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

ed, and then you will be better prepared for what i have to say. h.p.b. is quite right as to piazzi smythe's [i.e, smyth's] mistakes. he is, i think, not an occultist, nor even a freemason, and therefore he must fall into error [see footnote on p. 26 above. as a freemason, you would see the use of the sarcophagus or coffin, in which the initiate would [symbolically] lay three days and 3 nights in darkness. i have ceased to trouble myself about piazzi smythe. no doubt a certain scale of measurement is used throughout, but it was mere assumption to make it the source of the british inch. 32 thealchemist of the golden dawn split between h.p.b. and m.b' and the defection of harbottle, which grieved me exceedingly. in haste, 1 i have not been able to identifym. b. t. harbottle was president of

HP LOVECRAFT A DARK LORE

to give inward at the top; and they saw that it was balauced donovan slid or somehow propelled himself down or along the jamb and rejoined his fellows, and everyone watched the queer recession of the monstrously carven portal. in this phantasy of prismatic distortion it moved anomalously in a diagonal way, so that all the rules of matter and perspective seemed upset. the aperture was black with a darkness almost material. that tenebrousness was indeed a positive quality; for it obscured such parts of the inner walls as ought to have been revealed, and actually burst forth like smoke from its aeon-long imprisonment, visibly darkening the sun as it slunk away into the shrunken and gibbous sky on flapping membraneous wings. the odour rising from the newly opened depths was intolerable, and at

ll know, boys, arter i'm gone, whether they git me er not. ef they dew, they'll keep up a-singin' an' laffin' till break o' day. ef they dun't they'll kinder quiet daown like. i expeck them an' the souls they hunts fer hev some pretty tough tussles sometimes' on lammas night, 1924, dr houghton of aylesbury was hastily summoned by wilbur whateley, who had lashed his one remaining horse through the darkness and telephoned from osborn's in the village. he found old whateley in a very grave state, with a cardiac action and stertorous breathing that told of an end not far off. the shapeless albino daughter and oddly bearded grandson stood by the bedside, whilst from the vacant abyss overhead there came a disquieting suggestion of rhythmical surging or lapping, as of the waves on some level beac

arkham, but others maintained it would be of no use. old zebulon whateley, of a branch that hovered about halfway between soundness and decadence, made darkly wild suggestions about rites that ought to be practiced on the hill-tops. he came of a line where tradition ran strong, and his memories of chantings in the great stone circles were not altogether connected with wilbur and his grandfather. darkness fell upon a stricken countryside too passive to organize for real defence. in a few cases closely related families would band together and watch in the gloom under one roof; but in general there was only a repetition of the barricading of the night before, and a futile, ineffective gesture of loading muskets and setting pitchforks handily about. nothing, however, occurred except some hill

the wondering crowd looked in vain for the portents of storm. the chanting of the men from arkham now became unmistakable, and wheeler saw through the glass that they were all raising their arms in the rhythmic incantation. from some farmhouse far away came the frantic barking of dogs. the change in the quality of the daylight increased, and the crowd gazed about the horizon in wonder. a purplish darkness, born of nothing more than a spectral deepening of the sky's blue, pressed down upon the rumbling hills. then the lightning flashed again, somewhat brighter than before, and the crowd fancied that it had showed a certain mistiness around the altar-stone on the distant height. no one, however, had been using the telescope at that instant. the whippoorwills continued their irregular pulsati

, but kept it in check as he cautiously scouted about- finding a still-intact barrel amid the dust, and rolling it over to the open window to provide for his exit. then, bracing himself, he crossed the wide, cobweb-festooned space toward the arch. half-choked with the omnipresent dust, and covered with ghostly gossamer fibres, he reached and began to climb the worn stone steps which rose into the darkness. he had no light, but groped carefully with his hands. after a sharp turn he felt a closed door ahead, and a little fumbling revealed its ancient latch. it opened inward, and beyond it he saw a dimly illumined corridor lined with worm-eaten panelling. once on the ground floor, blake began exploring in a rapid fashion. all the inner doors were unlocked, so that he freely passed from room t

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

on decreased. in some of the lower chambers and corridors there was little more than gritty dust or ancient incrustations, while occasional areas had an uncanny air of newly swept immaculateness. of course, where rifts or collapses had occurred, the lower levels were as littered as the upper ones. a central court- as in other structures we had seen from the air- saved the inner regions from total darkness; so that we seldom had to use our electric torches in the upper rooms except when studying sculptured details. below the ice cap, however, the twilight deepened; and in many parts of the tangled ground level there was an approach to absolute blackness. to form even a rudimentary idea of our thoughts and feelings as we penetrated this aeon-silent maze of unhuman masonry, one must correlate

eper abyss. finally its whole bulk emptied into the hollow hills and left the old bed toward the ocean dry. much of the later city as we now found it had been built over that former bed. the old ones, understanding what had happened, and exercising their always keen artistic sense, had carved into ornate pylons those headlands of the foothills where the great stream began its descent into eternal darkness. this river, once crossed by scores of noble stone bridges, was plainly the one whose extinct course we had seen in our aeroplane survey. its position in different carvings of the city helped us to orient ourselves to the scene as it had been at various stages of the region s age-long, aeon-dead history, so that we were able to sketch a hasty but careful map of the salient features- squar

iod. the beings seemed to have had no trouble in adapting themselves to part-time- and eventually, of course, whole-time- residence under water, since they had never allowed their gill systems to atrophy. there were many sculptures which showed how they had always frequently visited their submarine kinsfolk elsewhere, and how they had habitually bathed on the deep bottom of their great river. the darkness of inner earth could likewise have been no deterrent to a race accustomed to long antarctic nights. decadent though their style undoubtedly was, these latest carvings had a truly epic quality where they told of the building of the new city in the cavern sea. the old ones had gone about it scientifically- quarrying insoluble rocks from the heart of the honeycombed mountains, and employing

t nature we could not guess, though we thought of decaying organisms and perhaps unknown subterranean fungi. then came a startling expansion of the tunnel for which the carvings had not prepared us- a broadening and rising into a lofty, natural-looking elliptical cavern with a level floor, some seventy-five feet long and fifty broad, and with many immense side passages leading away into cryptical darkness. though this cavern was natural in appearance, an inspection with both torches suggested that it had been formed by the artificial destruction of several walls between adjacent honeycombings. the walls were rough, and the high, vaulted roof was thick with stalactites; but the solid rock floor had been smoothed off, and was free from all debris, detritus, or even dust to a positively abnor

bove was a churning and opalescent mass of tenuous ice-vapors, and the cold clutched at our vitals. wearily resting the outfit-bags to which we had instinctively clung throughout our desperate flight, we rebuttoned our heavy garments for the stumbling climb down the mound and the walk through the aeon-old stone maze to the foothills where our aeroplane waited. of what had set us fleeing from that darkness of earth s secret and archaic gulfs we said nothing at all. in less than a quarter of an hour we had found the steep grade to the foothills-the probable ancient terrace- by which we had descended, and could see the dark bulk of our great plane amidst the sparse ruins on the rising slope ahead. halfway uphill toward our goal we paused for a momentary breathing spell, and turned to look aga

HP LOVECRAFT BEYOND THE WALL OF SLEEP

t week. that fateful night i was wildly agitated and perturbed, for despite the excellent care he had received, joe slater was unmistakably dying. perhaps it was his mountain freedom that he missed, or perhaps the turmoil in his brain had grown too acute for his rather sluggish physique; but at all events the flame of vitality flickered low in the decadent body. he was drowsy near the end, and as darkness fell he dropped off into a troubled sleep. i did not strap on the straightjacket as was customary when he slept, since i saw that he was too feeble to be dangerous, even if he woke in mental disorder once more before passing away. but i did place upon his head and mine the two ends of my cosmic "radio" hoping against hope for a first and last message from the dream world in the brief time

HP LOVECRAFT CELEPHAIS

n the sky ahead was empty and unit by the crumbling moon and the peering stars. faith had urged him on, over the precipice and into the gulf, where he had floated down, down, down; past dark, shapeless, undreamed dreams, faintly glowing spheres that may have been partly dreamed dreams, and laughing winged things that seemed to mock the dreamers of all the worlds. then a rift seemed to open in the darkness before him, and he saw the city of the valley, glistening radiantly far, far below, with a background of sea and sky, and a snowcapped mountain near the shore. kuranes had awakened the very moment he beheld the city, yet he knew from his brief glance that it was none other than celephais, in the valley of ooth-nargai beyond the tanarian hills where his spirit had dwelt all the eternity of

HP LOVECRAFT COOL AIR

ps through the heat of a mild autumn day. there are those who say i respond to cold as others do to a bad odour, and i am the last to deny the impression. what i will do is to relate the most horrible circumstance i ever encountered, and leave it to you to judge whether or not this forms a suitable explanation of my peculiarity. it is a mistake to fancy that horror is associated inextricably with darkness, silence, and solitude. i found it in the glare of mid-afternoon, in the clangour of a metropolis, and in the teaming midst of a shabby and commonplace rooming-house with a prosaic landlady and two stalwart men by my side. in the spring of 1923 i had secured some dreary and unprofitable magazine work in the city of new york; and being unable to pay any substantial rent, began drifting fro

HP LOVECRAFT DAGON

i gained the summit of the mound and looked down the other side into an immeasurable pit or canyon, whose black recesses the moon had not yet soared high enough to illumine. i felt myself on the edge of the world, peering over the rim into a fathomless chaos of eternal night. through my terror ran curious reminiscences of paradise lost, and satan's hideous climb through the unfashioned realms of darkness. as the moon climbed higher in the sky, i began to see that the slopes of the valley were not quite so perpendicular as i had imagined. ledges and outcroppings of rock afforded fairly easy footholds for a descent, whilst after a drop of a few hundred feet, the declivity became very gradual. urged on by an impulse which i cannot definitely analyse, i scrambled with difficulty down the rock

HP LOVECRAFT FROM BEYOND

e. now he was no less a fanatic, but his desire to speak had conquered his resentment, and he had written me imperatively in a hand i could scarcely recognize. as i entered the abode of the friend so suddenly metamorphosed to a shivering gargoyle, i became infected with the terror which seemed stalking in all the shadows. the words and beliefs expressed ten weeks before seemed bodied forth in the darkness beyond the small circle of candle light, and i sickened at the hollow, altered voice of my host. i wished the servants were about, and did not like it when he said they had all left three days previously. it seemed strange that old gregory, at least, should desert his master without telling as tried a friend as i. it was he who had given me all the information i had of tillinghast after i

HP LOVECRAFT HYPNOS

uch a seal of fright as may never in life be removed; not that which drew the shrieks and excited the convulsions which caused lodgers and police to break down the door. it was not what i heard, but what i saw; for in that dark, locked, shuttered, and curtained room there appeared from the black northeast corner a shaft of horrible red-gold light-a shaft which bore with it no glow to disperse the darkness, but which streamed only upon the recumbent head of the troubled sleeper, bringing out in hideous duplication the luminous and strangely youthful memory-face as i had known it in dreams of abysmal space and unshackled time, when my friend had pushed behind the barrier to those secret, innermost and forbidden caverns of nightmare. and as i looked, i beheld the head rise, the black, liquid

HP LOVECRAFT NYARLATHOTEP

that are not hands, and whirled blindly past ghastly midnights of rotting creation, corpses of dead worlds with sores that were cities, charnel winds that brush the pallid stars and make them flicker low. beyond the worlds vague ghosts of monstrous things; half-seen columns of unsanctifled temples that rest on nameless rocks beneath space and reach up to dizzy vacua above the spheres of light and darkness. and through this revolting graveyard of the universe the muffled, maddening beating of drums, and thin, monotonous whine of blasphemous flutes from inconceivable, unlighted chambers beyond time; the detestable pounding and piping whereunto dance slowly, awkwardly, and absurdly the gigantic, tenebrous ultimate gods the blind, voiceless, mindless gargoyles whose soul is nyarlathotep. 1998

HP LOVECRAFT POETRY AND THE GODS

the gods are patient, and have slept long, but neither man nor giant shall defy the gods forever. in tartarus the titans writhe and beneath the fiery aetna groan the children of uranus and gaea. the day now dawns when man must answer for centuries of denial, but in sleeping the gods have grown kind and will not hurl him to the gulf made for deniers of gods. instead will their vengeance smite the darkness, fallacy and ugliness which have turned the mind of man; and under the sway of bearded saturnus shall mortals, once more sacrificing unto him, dwell in beauty and delight. this night shalt thou know the favour of the gods, and behold on parnassus those dreams which the gods have through ages sent to earth to show that they are not dead. for poets are the dreams of gods, and in each and ev

HP LOVECRAFT POLARIS

a quarter of the way around the horizon, i saw light and motion in the houses and the streets. forms strangely robed, but at once noble and familiar, walked abroad and under the horned waning moon men talked wisdom in a tongue which i understood, though it was unlike any language which i had ever known. and when the red aldebaran had crawled more than half-way around the horizon, there were again darkness and silence. when i awaked, i was not as i had been. upon my memory was graven the vision of the city, and within my soul had arisen another and vaguer recollection, of whose nature i was not then certain. thereafter, on the cloudy nights when i could not sleep, i saw the city often; sometimes under the hot, yellow rays of a sun which did not set, but which wheeled low in the horizon. and

HP LOVECRAFT THE BEAST IN THE CAVE

dition to the consumptives who had died after long residence in the cave. then i remembered with a start that, even should i succeed in felling my antagonist, i should never behold its form, as my torch had long since been extinct, and i was entirely unprovided with matches. the tension on my brain now became frightful. my disordered fancy conjured up hideous and fearsome shapes from the sinister darkness that surrounded me, and that actually seemed to press upon my body. nearer, nearer, the dreadful footfalls approached. it seemed that i must give vent to a piercing scream, yet had i been sufficiently irresolute to attempt such a thing, my voice could scarce have responded. i was petrified, rooted to the spot. i doubted if my right arm would allow me to hurl its missile at the oncoming th

s close at hand; now very close. i could hear the laboured breathing of the animal, and terror-struck as i was, i realised that it must have come from a considerable distance, and was correspondingly fatigued. suddenly the spell broke. my right hand, guided by my ever trustworthy sense of hearing, threw with full force the sharp-angled bit of limestone which it contained, toward that point in the darkness from which emanated the breathing and pattering, and, wonderful to relate, it nearly reached its goal, for i heard the thing jump landing at a distance away, where it seemed to pause. having readjusted my aim, i discharged my second missile, this time moat effectively, for with a flood of joy i listened as the creature fell in what sounded like a complete collapse and evidently remained p

e of the cave, and had, from his own intuitive sense of direction, proceeded to make a thorough canvass of by-passages just ahead of where he had last spoken to me, locating my whereabouts after a quest of about four hours. by the time he had related this to me, i, emboldened by his torch and his company, began to reflect upon the strange beast which i had wounded but a short distance back in the darkness, and suggested that we ascertain, by the flashlight's aid, what manner of creature was my victim. accordingly i retraced my steps, this time with a courage born of companionship, to the scene of my terrible experience. soon we descried a white object upon the floor, an object whiter even than the gleaming limestone itself. cautiously advancing, we gave vent to a simultaneous ejaculation o

HP LOVECRAFT THE CALL OF CTHULHU

to give inward at the top; and they saw that it was balanced. donovan slid or somehow propelled himself down or along the jamb and rejoined his fellows, and everyone watched the queer recession of the monstrously carven portal. in this fantasy of prismatic distortion it moved anomalously in a diagonal way, so that all the rules of matter and perspective seemed upset. the aperture was black with a darkness almost material. that tenebrousness was indeed a positive quality; for it obscured such parts of the inner walls as ought to have been revealed, and actually burst forth like smoke from its aeon-long imprisonment, visibly darkening the sun as it slunk away into the shrunken and gibbous sky on flapping membranous wings. the odour arising from the newly opened depths was intolerable, and at

HP LOVECRAFT THE LURKING FEAR

de searching toward the nearest inhabited hamlet to gather a body of squatters as helpers in the investigation. timid as they were, a few of the younger men were sufficiently inspired by our protective leadership to promise such help. we had hardly more than turned, however, when there descended such a blinding sheet of torrential rain that shelter became imperative. the extreme, almost nocturnal darkness of the sky caused us to stumble badly, but guided by the frequent flashes of lightning and by our minute knowledge of the hamlet we soon reached the least porous cabin of the lot; an heterogeneous combination of logs and boards whose still existing door and single tiny window both faced maple hill. barring the door after us against the fury of the wind and rain, we put in place the crude

hamlet we soon reached the least porous cabin of the lot; an heterogeneous combination of logs and boards whose still existing door and single tiny window both faced maple hill. barring the door after us against the fury of the wind and rain, we put in place the crude window shutter which our frequent searches had taught us where to find. it was dismal sitting there on rickety boxes in the pitchy darkness, but we smoked pipes and occasionally flashed our pocket lamps about. now and then we could see the lightning through cracks in the wall; the afternoon was so incredibly dark that each flash was extremely vivid. the stormy vigil reminded me shudderingly of my ghastly night on tempest mountain. my mind turned to that odd question which had kept recurring ever since the nightmare thing had

n. we were sure that the one tree on maple hill had been struck again, and munroe rose from his box and went to the tiny window to ascertain the damage. when he took down the shutter the wind, and rain howled deafeningly in, so that i could not hear what he said; but i waited while he leaned out and tried to fathom nature's pandemonium. gradually a calming of the wind and dispersal of the unusual darkness told of the storm's passing. i had hoped it would last into the night to help our quest, but a furtive sunbeam from a knothole behind me removed the likelihood of such a thing. suggesting to munroe that we had better get some light even if more showers came, i unbarred and opened the crude door. the ground outside was a singular mass of mud and pools, with fresh heaps of earth from the sl

doned dutch garden whose walks and beds were polluted by a white, fungous, foetid, over-nourished vegetation that never saw full daylight. and nearest of all was the graveyard, where deformed trees tossed insane branches as their roots displaced unhallowed slabs and sucked venom from what lay below. now and then, beneath the brown pall of leaves that rotted and festered in the antediluvian forest