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BOOK OF BARUCH

our prayers, o lord, and our petitions, and deliver us for thine own sake, and give us favour in the sight of them which have led us away: 15 that all the earth may know that thou art the lord our god, because israel and his posterity is called by thy name. 16 o lord, look down from thine holy house, and consider us: bow down thine ear, o lord, to hear us. 17 open thine eyes, and behold; for the dead that are in the graves, whose souls are taken from their bodies, will give unto the lord neither praise nor righteousness: 18 but the soul that is greatly vexed, which goeth stooping and feeble, and the eyes that fail, and the hungry soul, will give thee praise and righteousness, o lord. 19 therefore we do not make our humble supplication before thee, o lord our god, for the righteousness of

e drive my people of israel out of the land that i have given them. chapter 3 lord almighty, god of israel, the soul in anguish the troubled spirit, crieth unto thee. 2 hear, o lord, and have mercy; ar thou art merciful: and have pity upon us, because we have sinned before thee. 3 for thou endurest for ever, and we perish utterly. 4 o lord almighty, thou god of israel, hear now the prayers of the dead israelites, and of their children, which have sinned before thee, and not hearkened unto the voice of thee their god: for the which cause these plagues cleave unto us. 5 remember not the iniquities of our forefathers: but think upon thy power and thy name now at this time. 6 for thou art the lord our god, and thee, o lord, will we praise. 7 and for this cause thou hast put thy fear in our hea

ptivity, where thou hast scattered us, for a reproach and a curse, and to be subject to payments, according to all the iniquities of our fathers, which departed from the lord our god. 9 hear, israel, the commandments of life: give ear to understand wisdom. 10 how happeneth it israel, that thou art in thine enemies' land, that thou art waxen old in a strange country, that thou art defiled with the dead, 11 that thou art counted with them that go down into the grave? 12 thou hast forsaken the fountain of wisdom. 13 for if thou hadst walked in the way of god, thou shouldest have dwelled in peace for ever. 14 learn where is wisdom, where is strength, where is understanding; that thou mayest know also where is length of days, and life, where is the light of the eyes, and peace. 15 who hath foun

0 0

ray, and they signify the same form of light as that symbolized by the staff of the kerux. east of the double cubical altar of created things are the pillars of hermes and solomon. they are the door posts of the gateways of hidden wisdom. like yin and yang, they are symbols of opposite twin powers. on these are painted certain hieroglyphics from the 17th and the 125th chapters of the book of the dead. they are the symbols of the two powers of day and night, love and hate, work and rest, the subtle force of the lodestone and the eternal out-pouring and in-pouring of the heart of god. the lamps that burn, though with a veiled light upon their summits, show the pathway to hidden knowledge, unlike the pathway of nature which is a continual undulation, the winding to and fro of the serpent whi

o be infused into it. it is the triangle that the candidate places his hand upon when taking the sacred oath. 45 the pillars in the hall of the neophyte are described in the lesson 'highlights of knowledge lecture one" these are highlights of the knowledge lecture that can be found in the golden dawn by israel regardie, lewellyn publications. these pillars are often referred to in the book of the dead as the pillars of shu or the pillars of the gods of the dawning light. they are also referred to as the northern and southern gates of the hall of the neophyte or the hall of truth. like yin and yang, these pillars represent two great opposing and contending forces in the manifested universe. the pillars are traditionally black and white with various egyptian drawings on them. the black pilla

t the triune manifestation of the spirit of life, the 'three mothers' of the sepher yetzirah, the three alchemical principles of nature, the sulphur, the mercury and the salt, and each pillar is surmounted by its own light-bearer, though veiled from the material world. the hieroglyphical figures upon the pillars are taken from the vignettes of the 17th and the 125th chapters of the 'ritual of the dead' the egyptian 'per-m-hru. this celebrated and most ancient work is a collection of mystical hymns and addresses in the form of a species of ceremonial ritual for the use of the soul after death, to enable him to unite himself to the body of osiris the redeemer, thenceforth in the ritual is he no longer called the soul but he is called the 'osiris' of whom he is a member "i am the vine, ye are

emer, thenceforth in the ritual is he no longer called the soul but he is called the 'osiris' of whom he is a member "i am the vine, ye are the branches' said the christ of the new testament 'i am a member of the body of osiris' said the purified and justified son of god. such is the subject of the great egyptian ritual, purified by suffering, strengthened by opposition. nor is the 'ritual of the dead' a work of comparatively recent times, for the great egyptologists birch and bunsen assert that its origin is anterior to menes, and belongs probably to the pre-menite dynasty of abydos, between 3100 and 4500 b.c. and it implies that at that period the system of osirian worship and mythology was already in actual existence. of all the chapters in the per-m-hru, the 17th is one of the oldest a

of the symbols of the 17th chapter is the adoration of the creator in his bark, and the uniting of the purified soul with its maker. the 125th chapter is called' the hall of the two truths, and of separating a person from his sins when he has been made to see the faces of the gods' it opens with a solemn adoration of the lords of truth and the ceremony of passing by the fortytwo assessors of the dead, represented by seated figures. then comes the weighing of the soul, and the mystical naming of various parts of the hall, the naming of which is insisted on by the various guardians, and is similar to the mystic circumambulation of the neophyte in the path of darkness in the 0=0 when he has to name the guardians of the gates of the east and west. the figures on the pillar represent the soul

0 0 INITIATION CEREMONY

konx om pax- which was uttered at the eleusinian mysteries. a literal translation would be light rushing out in one ray and they signify the same form of light as that symbolized by the staff of the kerux. east of the double cubical altar of created things, art the pillars of hermes and of solomon. on these are painted certain hieroglyphics from the 17th and the 125th chapters of the book of the dead. they are the symbols of the two powers of day and night, love and hate, work and rest, the subtle force of the lodestone and the eternal out-pouring and in-pouring of the heart of god. the lamps that burn, though with a veiled light, upon their summits show that the pathway to hidden knowledge, unlike the pathway of nature- which is a continual undulation, the winding hither and thither of t

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ted on sept. 29, st. michael's on the 28th; so that the holding of a harvcst-ofering nmst be intended all through. in addition to the great festivals, they also sacrificed on special occasions, particularly when famine or 44 woeship. disease was rife; sometimes for long life' biota til langlifl' landn, 3, 4; or for favour (thockasaeld) with the people' grimr, er blotinn var dausr (sacrificed when dead) fiir thokkasaeld, ok kallagr kamban, landn. 1, 14. 3, 16. this epithet jcamhan must refer to the sacrifice of the dead man's body; i connect it with the ohg. jnchim^ida funus, r^iid. dut. hiitiban comere, diut. 2, 207. conf. note to andr. 4. human sacrifices are from their nature and origin expiative; some great disaster, some heinous crime can only be purged and blotted out by human blood

olabant' and one from gregory the great ad mellitum (epist. 10, 76 and in beda's hist. eccl. 1, 30) affirms of the angles: hovcs solent in sacrificio daemonum multos occidere^ with sigiirt5r servants and hawks are burnt, ssem. 225; elsewhere horses and dogs as well, conf. ra. 344. asvitiis, morbo consumptus, cum caneetequo terreno mandatur antro; saxo gram. p. 91, who misinterprets, as though the dead man fed upon them: nee contentus equi vel canis esu, p. 92' pro accipitribus' means, that in default of hawks, cocks were used. some have taken it, as though dogs and cocks were sacrificed to deified birds of prey. but the' pro' is immistakable^ conf. bopp's nalas and damajanti, p. 42, 268. the hyperboreans sacrificed asses to apollo; pindar pyth. 10. callimach. fr. 187. anton. liberal, metam

it fyrsta haust (autumn) blotusu j^eir yxmim; and the oxen proving insufficient, they gradually went up to higher and higher kinds; yngl. saga, c. 18 ]7a gekk hann til hofs (temple) freyss, ok leiddi jjagat uxan gamlan (an old ox, ok maelti sva' freyr, nu gef ek]?er uxa]?enna; en uxanum bra sva vis, at hann qvas vi3, ok fell nisr dausr (dealt the ox such a blow, that he gave a groan and fell down dead; islend. sog. 2, 348. conf. vigaglumssaga, cap. 9. at a formal duel the victor slew a hull with the same weapons that had vanquished his foe: j?a var leiddr fram grdc^ungr mikill ok gamall, var];at kallat hlotnaut]?at skyldi sa hoggva er sigr hefsi (then was led forth a bull mickle and old, it was called blot-neat, that should he hew who victory had, egilss. p. 506. conf, kormakssaga p. 214-8

sagen, pp. 211-5-8. in eeinbot's georg tlie idol apollo is flogged with rods by a child, and forced to walk away (3258-69, which reminds one of the god perun, avhom, according to monk nestor, vladimir the apostolic caused to be scourged with rods. in an indian story i find a statue that eats the food set before it, poller 2, 302-3. antiquity then did not regard these images altogether as lumps of dead matter, but as penetrated l)y the life of the divinity. the greeks too have stories of statues that move, shake the lance, fall on their kness, close their eyes katajj-vaeis, bleed and sweat, which may have been suggested by the attitudes of ancient images; but of a statue making a movement of the hand, bending a finger, i have nowhere read, significant as the position of the arms in images o

a little before the end of the world, which was current throughout the mid. ages (and whose striking points of agreement with the on. mythus of surtr and muspellsheim i shall speak of later, helias again occupies the place of the northern thundergod. thorr overcomes the great serpent, but he has scarcely moved nine paces from it, when he is touched by its venomous breath, and sinks to the ground dead, sn. 73. in the 1 udri gromom, gromovit iliya i smite with thunder, tlnmderer elias, 1,77. 2 grccj. tur, pref. to bk 2: meminerit (lector) sub ilehac tempore, qui pluvias ciim voluit abstulit, et cum libuit areutibus terris infudit &c. 174 thunae. ohg. poem of muspilli 48 54, antichrist and the devil do indeed fall, but elias also is grievously wounded in the fight: doh wanit des vilu gotmann

3 8 INITIATION CEREMONY

connecting the material universe as depicted in malkuth, with the pillar of severity on the side of geburah, through the sephira hod. hierophant, hegemon and theoricus come to west of altar. hiero: before you upon the altar is the 20th key of the tarot, which symbolically resumes the ideas. to the uninitiated eye it apparently represents the last judgement, with an angel blowing a trumpet and the dead rising from the tombs. but its meaning is far more occult and recondite than this, for it is a glyph of the powers of fire. the angel encircled by a rainbow whence leap coruscation s of fire, and crowned with the sun, represents michael, the great archangel, the ruler of solar fire. the serpents which leap in the rainbow are symbols of the fiery seraphim. the trumpet represents the influence

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

as unbroken, the people flourished. the flowering tree was the living centre of the hoop and the circle of the four quarters nourished it. the east gave peace and light, the south gave warmth; in the west, thunder beings gave rain and the north with its cold and mighty wind gave strength and endurance' and so the earth was respected as the sacred mother, giver of life and crops, to whose womb the dead returned. it is no accident that the sioux medicine wheel and the celtic wheel of the year are so similar in formation and purpose, linking all life to the cycles of nature. so if we are to use magick in a positive way, we must remember that it brings responsibility along with benefits. magick and knowledge white witchcraft is essentially the process of drawing on ancient wisdom and powers vi

in which everybody must vie for a slice or be left with none: it is more akin to a never-emptying pot. like the legendary cauldron of undry in celtic myth, the more goodness that is put in, the more the mixture increases in richness and quantity. the cauldron of undry, one of the four main celtic treasures, provided an endless supply of nourishment, had great healing powers and could restore the dead to life, in either their former existence or a new life form. located on the isle of arran, it could be accessed by magical means or through spiritual quests, and many scholars believe it was the inspiration for the holy grail. but when using magick, you should take only as much as you need and perhaps a little more; you should not demand riches, perfect love, eternal beauty, youth, a fabulou

rt of life, a way of tapping into the same energies that made the cattle fertile and the corn set seed. farmers would leave milk for the faeries that they might bring good fortune, young girls recited love charms while planting herbs in soil embedded with a would-be lover's footprint. on hallowe'en, housewives opened their windows and placed garlic on the window ledge so that only the good family dead might enter and take shelter from the cold. this simple folk magick, rather than ceremonial magick, forms the basis for the majority of spells. as above, so below, the words of the semi-divine father of magick, hermes trismegistos, may originally have evolved from popular magick that is practised in many different cultures around the world to this day. they are certainly as applicable today a

. her name means 'mountain' and she is associated with all mountains. she and shiva are often pictured as a family in the himalayas with their sons ganesh, god of wisdom and learning, and six-headed skanda, the warrior god. she is invoked for all family matters and those concerning children and by women in distress. vesta vesta is the roman goddess of domesticity and of the sacred hearth at which dead and living were welcomed. the vestal virgins of rome kept alight the sacred flame in vesta's temple and this was rekindled at the new year, as were household flames. vesta can be invoked in rituals centred around the element fire. father gods the father gods represent authority, channelled power, benevolence and altruism, nobility of purpose, expansion and limitless potential. dagda dagda, th

cure any disease and, in spite of human pollution, she constantly heals and renews the planet. she is also a goddess of marriage. she is the natural focus for all green rituals. tellus mater tellus mater was the earth mother of the romans, the alter ego of ceres, the grain mother, and guardian of the fertility of people, animals and crops. however, tellus mater is also the mother who receives the dead in her womb to comfort and restore and so, like gaia, she is a excellent goddess for all green magick and rituals for healing pollution or deforestation. wophe wophe, or white buffalo calf woman, is the sacred creator woman of the lakotas and other peoples of the american plains. legend says she fell from a meteor and as she began her earth walk, she was discovered by two young lakota scouts

ABRAMELIN1

nd numbers it now possesses 700,000 printed books, and about 8000 manuscripts, many of them being of considerable value. among the latter is this book of the sacred magic of abra-melin, as delivered by abraham the jew unto his son lamech; which i now give to the public in printed form for the first time. many years ago i heard of the existence of this manuscript from a celebrated occultist, since dead; and more recently my attention was again called to it by my personal friend, the well-known french author, lecturer and poet, jules bois, whose attention has been for some time turned to occult subjects. my first-mentioned informant told me that it was known both to bulwer lytton and eliphas levi, that the former had based part of his description of the sage rosicrucian mejnour on that of ab

comprehend the import of his prayer or conjuration. introduction xvii furthermore the words in these ancient languages imply formulas of correspondences with more ease than those of the modern ones. pentacles and symbols are valuable as an equilibrated and fitting basis for the reception of magical force; but unless the operator can really attract that force to them, they are nothing but so many dead, and to him worthless, diagrams. but used by the initiate who fully comprehends their meaning, they become to him a powerful protection and aid, seconding and focussing the workings of his will. at the risk of repeating what i have elsewhere said, i must caution the occult student against forming a mistaken judgment from what abraham the jew says regarding the use of magic circles and of lice

iged to repeat certain psalms;15 and having kept the feast of saturday, which is the day of the sabbath, he set out to go to arachi, because it was requisite that he should himself distribute the money. and he ordered me to fast for three days, that is to say, the wednesday, thursday, and friday following; contenting myself with only a single repast in the day, wherein was to be neither blood nor dead things;16 also he commanded me to make this commencement with exactness, and not to fail in the least thing, for in order to operate well it is very necessary to begin well, and he instructed me to repeat all the seven17 psalms of david one single time in these three days; and not to do or practise any servile operation. the day being come he set out, and took with him the money which i had g

to have seen that which had happened. however, i asked her one day to go alone to that same place, and to bring me back news of a friend whom i knew for certain was distant 200 leagues. she promised to do so in the space of an hour. she rubbed herself with the same unguent, and i was very expectant to see her fly away; but she fell to the ground and remained there about three hours as if she were dead, so that i began to think that she really was dead. at last she began to stir like a person who is waking, then she rose to an upr, ight position, and with much pleasure began to give me the account of her expedition, saying that she had been in the place where my friend was, and all that he was doing; the which was entirely contrary to his profession. whence i concluded that what she had jus

ABRAMELIN2

ng that in this present day112 curiosity is so strong that you ought to be upon your guard; and there ought to be a garden (adjoining the house) wherein you can take exercise (33) take well heed during the six moons or months to lose no blood from your body, except that which the expulsive virtue in you may expel naturally of its own accord (34) finally, during that whole time, you shall touch no dead body of any description soever (35) you shall eat during this whole period neither the flesh nor the blood of any dead animal; and this you shall do for a certain particular reason.113 (36) you shall bind by an oath him unto whom you shall give this operation, neither to give nor sell it unto any avowed atheist or blasphemer of god (37) you shall fast for three days before giving the operatio

in part by the angels and in part by the evil spirits, which is why we must not avail ourselves hereof without the permission of the holy angel. they are those of: chapter ii (to obtain information concerning, and to be enlightened upon, all sorts of propositions, and all doubtful sciences) chapter viii (to excite tempests) chapter xii (to know the secrets of any person) chapter xiii (to cause a dead body to revive, and perform all the functions which a living person would do, and this during a space of seven years by means of the spirits) chapter xiv (the twelve symbols for the twelve hours of the day and of the night, to render oneself invisible unto every person) of abramelin the mage 97 chapter xv (for the spirits to bring us anything we may wish to eat or to drink, and even all (kind

god, and to his most holy will) chapter ii (to obtain information concerning, and to be enlightened upon all sorts of propositions, and all doubtful sciences) chapter iii (to cause any spirit to appear, and take any form, such as of man, animal, bird, etc) chapter iv (for divers visions) chapters v (how we may retain the familiar spirits bond or free, in whatsoever form) chapter xiii (to cause a dead body to revive, and perform all the functions which a living person would do, and this during a space of seven years, by means of the spirits) chapter xvii (to fly in the air, and travel any whither) chapter xxvii (to cause visions to appear) chapter xxix (to cause armed men to appear) amaimon and ariton together perform: chapter xxvi (to open every kind of lock without key, and without makin

omprehend by such a means anything vile, whatever it may be, as you love the grace of the lord, see that you keep yourself from making manifest that which (you have obtained by the use of) the symbol, seeing that by so doing you might work harm unto your neighbour. every time that you touch the symbol you should mention by name the person whose secrets you desire to know. chapter xiii (to cause a dead body to revive, and perform all the functions which a living person would do, and this during a space of seven years, by means of the spirits) i can in truth both say and affirm that a man who hath just died is divided into three parts, viz: body, soul, and spirit. the body returneth unto the earth, the soul unto god or unto the devil, and the spirit hath its period determined by its creator

en the body, the soul and the spirit were together, yet is it only an imperfect body, being in this case without the soul. this operation is, however, one of the greatest, and one which we should only perform in extraordinarily important cases; seeing that in order to accomplish it the chief spirits have to operate. nothing else is necessary than to be attentive to the moment when the man is just dead, and then to place the symbol upon him towards the four quarters of the world;128 and at once he will lift himself up and begin to move himself he should then be dressed; and a symbol similar to that which hath been placed upon him should be sewn into his garment. know also that when the seven years be expired, the spirit which was conjoined with the body will at once depart, and that we cann

ABRAMELIN3

love, delights, breasts. derarid from hebrew drr= liberty. hadidec from ddik= thy loves or delights. no. g consists of b g from a square of d g squares. asamin from hebrew asmim= treasure houses, garners- mapide perhaps from pid= oppression, misfortune. no. h. a gnomon of b d from a square of e j squares. melabah from mlabh= art or science. the sacred magick 157 the thirteenth chapter. o cause a dead body to revive, and perform all the functions which a living person would do, and this during a space of seven years, by means of the spirits( b) from the rising of the sun until mid-day( c) from mid-day until the setting of the sun( d) from the setting of the sun until mid-night( e) from mid-night until the rising of the sun. notes to chapter xiii (a) the symbols of this chapter are manifest

e well-known name of the prophet, derived from chzq, to bind. no. c is a square of e j squares, it will be noticed that a small o is placed at the end of each word in the last square towards the right hand. amigdel is from mgdl, a strong tower. no. d is a square of c f squares. iosua, the well-known hebrew name, signifies "he shall save. no. e is also a square of c f squares. peger is from pgr= a dead inactive carcase whether of man or of beast. the sacred magick 159 the fourteenth chapter. he twelve symbols for the twelve hours of the day and of the night, to render oneself invisible unto every person. a l a m a l a l a m a l a a t a t a n (1 (2) t s a p h a h s a p h a h i t n e r a n a o r i s (3) c a s a h a d o d a s o m o s a d o p a h a s a c (4) a l a t a h l a t a h r o g a t (5)

erve with great diligence. the angels in general do operate each one according unto his quality. there be an infinite number of them. they command the four princes and the eight sub-princes in all kinds of operations. these latter12 having taken their oath, observe that which they have promised, provided that the operation one demandeth of them be in their power. to cause the spirit to re-enter a dead body is a very great and difficult operation, because in order to accomplish it the four sovereign princes13 have to operate. also it is necessary to take great care, and to pay heed unto this warning, namely that we should not commence this operation until the sick person is really at the point of death, so that his life is absolutely despaired of. it should be so timed as to take place a li

ADEPTUS MINOR INITIATION

y side with space between. second adept seated at head, third at foot of pastos, aspirant is admitted, still carrying crook and scourge. second adept and third adept discard cloaks and place about them white garments) second "and lo, two angels in white apparel sitting, the one at the head and the other at the foot, where the body of the master had lain, who said 'why seek ye the living among the dead' chief "i am the resurrection and the life. he that believeth in me, though he were dead, yet shall he live. and whosoever liveth and believeth in me, shall never die" second "behold the image (points at the lower half of the lid) of the justified one, crucified on the infernal rivers of tud, and thus rescuing twklm from the folds of the red dragon (third adept points to upper half of lid) th

as snow, and his eyes as flaming d; his feet like unto fine brass, as if they burned in a furnace. and his voice as the sound of many waters. and he had in his right hand seven stars, and out of his mouth went the sword of flame, and his countenance was as the sun in his strength. 23 diagram 9 24 (pastos lid- top (pastos lid- bottom) chief "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 death and of hell. second "he that hath an ear, let him hear what the spirit saith unto the assemblies (second 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 st

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

a defective engine. the actual strain of the work develops the defects; and it is a matter of great nicety of judgment to be able to deal with the changing conditions of life. it will be seen that the formula 'do what thou wilt shall be the whole of the law' has nothing to do with 'do as you please' it is much more difficult to comply with the law of thelema than to follow out slavishly a set of dead regulations. almost the only point of emancipation, in the sense of relief from a burden, is just the difference between life and death. to obey a set of rules is to shift the whole responsibility of conduct on to some superannuated bodhisattva, who would resent you bitterly if he could see you, and tick you off in no uncertain terms for being such a fool as to think you could dodge the diffi

ukshma khumbakham, is not merely to be defined as the occurrence of physiological rigidity. that is only the grosser symptom. 26. the third stage is marked by buchari-siddhi 'the power of jumping about like a frog' would be a rough translation of this fascinating word. this is a very extraordinary phenomenon. you are sitting tied up on the floor, and you begin to be wafted here and there, much as dead leaves are moved by a little breeze. this does happen; you are quite normal mentally, and you can watch yourself doing it. the natural explanation of this is that your muscles are making very quick short spasmodic jerks without your being conscious of the fact. the dog helps us again by making similar contortions. as against this, it may be argued that your mind appears to be perfectly normal

exactly what the yogi has to do. all the books- they disagree on every other point, but they agree on this stupidity- tell him that he has to give up this and give up that, sometimes on sensible grounds, more often on grounds of prejudice 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

'syn' in 'synopsis 'synthesis 'syndrome' it means 'together with 'adhi' has also come down through many centuries and many tongues. it is one of the oldest words in human language; it dates from the time when each sound had a definite meaning proper to it, a meaning suggested by the muscular movement made in producing the sound. thus, the letter d originally means 'father; so the original father, dead and made into a 'god' was called ad. this name came down unchanged to egypt, as you see in the book of the law. the word 'adhi' in sanskrit was usually translated 'lord' in the syrian form we get it duplicated hadad. you remember ben hadad, king of syria. the hebrew word for 'lord' is adon or adonai. adonai *my* lord, is constantly used in the bible to replace the name jehovah where that was

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

y. here, too are marble basins hollowed--and hallowed--by the drippings of the water which creates by baptism the new spirit of absinthe. i am only sipping the second glass of that "fascinating, but subtle poison, whose ravages eat men's heart and brain" that i have ever tasted in my life; and as i am not an american anxious for quick action, i am not surprised and disappointed that i do not drop dead upon the spot. but i can taste souls without the aid of absinthe; and besides, this is magic of absinthe! the spirit of the house has entered into it; it is an elixir, the masterpiece of an old alchemist, no common wine. and so, as i talk with the patron concerning the vanity of things, i perceive the secret of the heart of god himself; this, that everything, even the vilest thing, is so unut

he source of this in madness--as if insanity could scale the peaks of progress while reason recoiled from the bergschrund. the explanation is far otherwise. imagine to yourself the mental state of him who inherits or attains the full consciousness of the artist, that is to say, the divine consciousness. he finds himself unutterably lonely, and he must steel himself to endure it. all his peers are dead long since! even if he find an equal upon earth, there can scarcely be companionship, hardly more than the far courtesy of king to king. there are no twin souls in genius. good--he can reconcile himself to the scorn of the world. but yet he feels with anguish his duty towards it. it is therefore essential to him to be human. now the divine consciousness is not full flowered in youth. the newn

ALEISTER CROWLEY ACROSS THE GULF

uth; but before he could rise, i thrust the sword down it. he tossed his head; and i, clinging to the swordhilt, was thrown into the air, and fell heavily upon my shoulder. my head too struck the ground; and i lay stunned. when i came to myself it was that a party of men and women had thrown water in my face and uttered the spells that revive from swoon. beside me, close beside me, lay mine enemy dead; and i, not forgetful of my quest, took page 6 gulf.txt the blade of the sword (for it was snapt) and cut off the secret parts of the bear and took the little bone thereof; and would have gone forth with my prize. but the great lord of the house spake with me; and all his friends made as if to mock at me. but the women would not have it; they came round me and petted and caressed me; so that

hey came running forth, crying out against the veiled one; for they found her perfect in virginity, and so was she even unto her death, as latter appeared. but the veiled one was wroth with them because of this, and appeared in her glittering veil upon the steps of her temple. there she stood, and called them one by one; and she lifted but the eye-piece of her veil and looked into their eyes; and dead they fell before her as if smitten of the lightning. but those priests who were friendly to me and loyal to the goddess took that virgin courtesan, and led her in triumph through the city, veiled and crowned as is befitting. now after some days he that guarded the sacred goat of khem died, and they appointed her in his place. and she was the first woman that was thus honoured since the days o

he glittering of the veil, while one by one we performed the adorations. and behind him and without stood the priests, watching for him to make a sing. this we knew not; but when it fell to me (the last) to adore that veiled one, behold! the veil glittered, and the old priest threw up his arms to signal that which had occurred. and the flash of the eye pierced the veil, and he fell from his place dead upon the priests without. they buried him with much honour, for that he had given his life for the people and for the temple, to bring back the favour of the veiled one. then came they all very humbly unto me the child, and besought me to interpret the will of the goddess. and her will was that i alone should serve her day and night. then they gave me to drink of the cup of the torment; and t

these things at one moment- and at the same time the ecstasy of love grew colossal, a tower to scale the stars, a sea to drown the page 16 gulf.txt sun. i cannot write of this. but in the streets people gathered apples of gold that dropped from invisible boughs, and invisible porters poured out wine for all, strange wine that healed disease and old age, wine that, poured between the teeth of the dead (so long as the embalmer had not begun his work, brought them back from the dark kingdom to perfect health and youth. as for me, i lay as one dead in the arms of the holy veiled one- veiled no more- while she took her pleasure of me ten times, a thousand times. in that whirlwind of passion all my strength was as a straw in the simoom. yet i grew not weaker but stronger. though my ribs cracked

cious of the petty universe, the thing that seems apart from oneself, so long as one is oneself apart from it. men cried "the temple is on fire! the temple of asi the veiled one is burning! the mighty temple that gave its glory to thebai is aflame! then i loosed my coils and gathered myself together into the form of a mighty hawk of gold and spake on last word to her, a word to raise her from the dead! but lo! not asi, but asar! white was his garment, starred with red and blue and yellow. green was his countenance, and in his hands he bore the crook and scourge. thus he rose, even as the temple fell about us in ruins, and we were left standing page 17 gulf.txt there. and i wist not what to say. now then the people of the city crowded in upon us, and for the most part would have slain me. b

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

of people the anthropologists call "witches. lovecraft's mythos deals with what are known chthonic deities, that is, underworld gods and goddesses, much like the leviathan of the old testament. the pronunciation of chthonic is 'katonic, which explains lovecraft's famous miskatonic river and miskatonic university, not to mention the chief deity of his pantheon, cthulhu, a sea monster who lies "not dead, but dreaming" below the world; an ancient one and supposed enemy of mankind and the intelligent race. cthulhu is accompanied by an assortment of other grotesqueries, such as azathot and shub niggurath. it is of extreme importance to occult scholars that many of these deities had actual counterparts, at least in name, to deities of the sumerian tradition, that same tradition that the magus al

d the rumoured existences of the cult of set of the egyptians, the more pressing concern was usually the exorcism of tiamat, she exists, somehow, just as the abyss exists and is perhaps indispensable to human life if we think of her as typifying the female quality of energy. although marduk was responsible for halving the monster from the sea, the sumerian tradition has it that the monster is not dead, but dreaming, asleep below the surface of the earth, strong, potent, dangerous, and very real. her powers can be tapped by the knowledgeable "who are skilful to rouse leviathan" although the christian religion has gone to great lengths to prove that the devil is inferior to god and exists solely for his purpose, as the tempter of man- surely a dubious raison d'etre- the sumerian tradition ac

gotten by all but a few men, the worshippers of the ancient ones (may their names be blotted out. and if i do not finish this task, take what is here and discover the rest, for time is short and mankind does not know nor understand the evil that awaits it, from every side, from every gate, from every broken barrier, from every mindless acolyte at the alters of madness. for this is the book of the dead, the book of the black earth, that i have writ down at the peril of my life, exactly as i received it, on the planes of the igigi, the cruel celestial spirits from beyond the wanderers of the wastes. let all who read this book be warned thereby that the habitation of men are seen and surveyed by that ancient race of gods and demons from a time before time, and that they seek revenge for that

red the writings of some of these; while still others remain mysteries to any man who lives. and these civilisations were destroyed because of the knowledge contained in this book. i have traveled among the stars, and trembled before the gods. i have, at last, found the formulae by which i passed the gate arzir, and passed into the forbidden realms of the foul igigi. i have raised demons, and the dead. i have summoned the ghosts of my ancestors to real and visible appearance on the tops of temples built to reach the stars, and built to touch the nethermost cavities of hades. i have wrestled with the black magician, azag-thoth, in vain, and fled to the earth by calling upon inanna and her brother marduk, lord of the double-headed axe. i have raised armies against the lands of the east, by s

me, and so doing found ngaa, the god of the heathens, who breathes flame and roars like a thousand thunders. i have found fear. i have found the gate that leads to the outside, by which the ancient ones, who ever seek entrance to our world, keep eternal watch. i have smelled the vapours of that ancient one, queen of the outside, whose name is writ in the terrible magan text, the testament of some dead civilisation whose priests, seeking power, swing open the dread, evil gate for an hour past the time, and were consumed. i came to possess this knowledge through circumstances quite peculiar, while still the unlettered son of a shepherd in what is called mesopotamia by the greeks. when i was only a youth, travelling alone in the mountains to the east, called masshu by the people who live ther

ALEISTER CROWLEY BOOK OF LIES

entheus in "the baccae (8) o, the last letter of perdurabo, is naught [25] 8 kappa-epsilon-alpha-lambda-eta eta steeped horsehair mind is a disease of semen. all that a man is or may be is hidden therein. bodily functions are parts of the machine; silent, unless in dis-ease. but mind, never at ease, creaketh "i. this i persisteth not, posteth not through generations, changeth momently, finally is dead. therefore is man only himself when lost to himself in the charioting. book of lies get any book for free on: www.abika.com 25 [26] commentary( eta) cheth is the chariot in the tarot. the charioteer is the bearer of the holy grail. all this should be studied in liber 418, the 12th aethyr. the chapter is called "steeped horsehair" because of the mediaeval tradition that by steeping horsehair a

st be thrown off; death is the penalty of failure. as it is written: in the hour of success sacrifice that which is dearest to thee unto the infernal gods! the englishman lives upon the excrement of his forefathers. all moral codes are worthless in themselves; yet in every new code there is hope. provided always that the code is not changed because it is too hard, but because if is fulfilled. the dead dog floats with the stream; in puritan france the best women are harlots; in vicious england the best women are virgins. if only the archbishop of canterbury were to go make in the streets and beg his bread! the new christ, like the old, it the friend of publicans and sinners; because his nature is ascetic. o if everyman did no matter what, provided that it is the one thing that he will not a

lifted up mine eyes, and beheld; and lo! the flames of violet were become as tendrils of smoke, as mist at sunset upon the marsh-lands "and in the midst of the moon-pool of silver was the lily of white and gold. in this lily is all honey, in this lily that flowereth at the midnight. in this lily is all perfume; in this lily is all music. and it enfolded me" thus the disciples that watched found a dead body kneeling at the altar. amen! book of lies get any book for free on: www.abika.com 137 [140] commentary( xi-epsilon) 65 is the number of adonai, the holy guardian angel; see liber 65, liber konx om pax, and other works of reference. the chapter title means "so may he pass away, the blank obviously referring to n e m o. the "moon-pool of silver" is the path of gimel, leading from tiphareth

ow unworthy are these sentiments "d'ye want a clip on the jaw"(40) book of lies get any book for free on: www.abika.com 167 [170] commentary( pi) frater p. continues the subject of chapter 79. he pictures himself as a vigorous, reckless, almost rowdy irishman. he is no thin-lipped prude, to seek salvation in unmanly self-abnegation; no creeping jesus, to slink through existence to the tune of the dead march in saul; no cremerian callus to warehouse his semen in his cerebellum "new thoughtist" is only old eunuch writ small. paragraph 2 gives the very struggle for life, which disheartens modern thinkers, as a good enough reason for existence. paragraph 5 expresses the sorrow of the modern thinker, and paragraph 6 frater p.'s suggestion for replying to such critics. notes (39) isvd, the found

ALEISTER CROWLEY BOOK OF THE LAW

indness! ii,15: for i am perfect, being not; and my number is nine by the fools; but with the just i am eight, and one in eight: which is vital, for i am none indeed. the empress and the king are not of me; for there is a further secret. ii,16: i am the empress& the hierophant. thus eleven, as my bride is eleven. ii,17: hear me, ye people of sighing! the sorrows of pain and regret are left to the dead and the dying, the folk that not know me as yet. ii,18: these are dead, these fellows; they feel not. we are not for the poor and sad: the lords of the earth are our kinsfolk. ii,19: is a god to live in a dog? no! but the highest are of us. they shall rejoice, our chosen: who sorroweth is not of us. ii,20: beauty and strength, leaping laughter and delicious languor, force and fire, are of us

. there is the dissolution, and eternal ecstasy in the kisses of nu. ii,45: there is death for the dogs. ii,46: dost thou fail? art thou sorry? is fear in thine heart? ii,47: where i am these are not. ii,48: pity not the fallen! i never knew them. i am not for them. i console not: i hate the consoled& the consoler. ii,49: i am unique& conqueror. i am not of the slaves that perish. be they damned& dead! amen [this is of the 4: there is a fifth who is invisible& therein am i as a babe in an egg] ii,50: blue am i and gold in the light of my bride: but the red gleam is in my eyes& my spangles are purple& green. ii,51: purple beyond purple: it is the light higher than eyesight. ii,52: there is a veil: that veil is black. it is the veil of the modest woman; it is the veil of sorrow& the pall of

ALEISTER CROWLEY CONCERNING DEATH

o do thy will! love still these phantoms of the earth; thou has made thyself a king; if it please thee to play with toys of matter, were they not made to serve thy pleasure? then follow in thy mind the wondrous word of the stele of revealing itself. return if thou wilt from the abode of the stars: dwell with mortality, and feast thereon. for thou art this day made lord of heaven and of earth. the dead man ankh-f-na-khonsu saith with his voice of truth and calm: o thou that hast a single arm! o thou that glitterest in the moon! i weave the in the spinning charm; i lure thee with the billowy tune. the dead man ankh-f-na-khonsu hath joined the dwellers of the light, opening duant, the star abodes, their keys receiving. the dead man ankh-f-na-khonsu hath joined the dwellers of the light, his p

ALEISTER CROWLEY LIBER 777

eir inter-relation should be crystallised, even at the expense of accepted philosophical accuracy. 2. the principal sources of our tables have been the philosophers and traditional systems referred to above, as also, among many others, pietri di abano,2 lilly, eliphaz levi, sir r. burton, swami vivekananda, the hindu, buddhist, and chinese classics, the q ran and its commentators, the book of the dead, and, in particular, original research. the chinese, hindu, buddhist, moslem and egyptian systems have never before been brought into line with the qabalah; the tarot has never been made public. eliphaz levi knew the true attributions but was forbidden to use them* all this secrecy is very silly. an indicible arcanum is an arcanum that cannot be revealed. it is simply bad faith to swear a man

us* 27 the lord of the hosts of the mighty. a tower struck by forked lightning* 28 the daughter of the firmament. the dweller between the waters. the figure of a water-nymph disporting herself* 29 the ruler of flux and reflux. the child of the sons of the mighty. the waning moon* 30 the lord of the fire of the world. the sun* 31 the spirit of the primal fire. israfel blowing the last trumpet. the dead arising from their tombs* 32 the great one of the night of time. should contain a demonstration of the quadrature of the circle* 32 bis.table of correspondences 33 clxxxii. the human body. clxxxiii. legendary orders of being. 11 respiratory organs sylphs 12 cerebral and nervous systems voices, witches and wizards 13 lymphatic systems lemures, ghosts 14 genital system succubi 15 head and face

possibly a g.d. coptic spelling of ashtoreth who according to budge (op. cit) was worshipped in egypt in the later dynastic period (in regardie, complete g.d, sati-ashtoreth is referred to the fire queen in enochian chess, the name is spelt i#haourey in crowley s notes. line 25: a g.d. coptic spelling of aroueris. col. xxi. all this is derived from the famous speech in cap. 42 of the book of the dead. some minor errors have been corrected (e.g. line 12 read aupu the hips. the planets are referred according to the attributions in agrippa (tom. ii cap. x; hence the duplication of left and right eye, ear and nostril. line 15. budge has hands. line 32 bis. the hebrew is alim chayyim, the living gods. col. xxiii. nothing and neither p nor p) and beaten and scattered corpse each denote two diff

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

r superficial resemblance in passivity and inertness with the unfertilized female. but the female produces life by the intervention of the male, while the neuter does so only when impregnated by spirit. thus we find the feminine ama, becoming aima<fertility, of bn, the son, through the operation of the phallic yod, while alim, the congress of dead elements, only fructifies by the brooding of spirit. this being so, how can we describe alim as containing a magical formula? inquiry discloses the fact that this formula is of a very special kind. the word adds up to 81, which is a number of the moon. it is thus the formula of witchcraft, which is under hecate<crowley "orpheus" for the invocation of this goddess> it is only the roman

to the use of such women as are no longer women in the magical sense of the word, because thy are no longer capable of corresponding to the formula of the male, and are therefore neuter rather than feminine. it is for this reason that their method has always been referred to the moon, in that sense of the term in which she appears, not as the feminine correlative of the sun, but as the burnt-out, dead, airless satellite of earth. no true magical operation can be performed by the formula of alim. all the works of witchcraft are illusory; and their apparent effects depend on the idea that it is possible to alter things by the mere rearrangement of them. one 26 must not rely upon the false analogy of the xylenes to rebut this argument. it is quite true that geometrical isomers act in differen

rtal; but how is this shewn? it seems an absolute perversion of truth: the sacred symbols have no hint of it. this lie is the essence of the great sorcery. osirian religion is a freudian phantasy fashioned of man's dread of death and ignorance of nature. the parthenogenesis-idea 34 persists, but is now the formula for incarnating demi-gods, or divine kings; these must be slain and raised from the dead in one way or another<legends of mankind reflect the true nature of the species "aeon of horus" two sexes in one person. digamma iota alpha omicron digamma: 93, the full formula, recognizing the sun as the son (star, as the pre-existent manifested un

lt of such unions. see the work of de sinistrari on incubi and succubi for a discussion of analogous phenomena> 89 there has been a good deal of discussion in the past within the colleges of the holy ghost, as to whether it would be quite legitimate to seek to transcend this limitation. one need not presume to pass judgment. one can leave the decision to the will of each magician. the book of the dead contains many chapters intended to enable the magical entity of a man who is dead, and so deprived (according to the theory of death then current) of the material vehicle for executing his will, to take on the form of certain animals, such as a golden hawk or a crocodile, and in such form to go about the earth "taking his pleasure among the living<
reted in terms of motion. so, as to "prana, one might hypothesize a phenomenon in the ether analogous to isomerism. we already know of bodies chemically identical whose molecular structure makes one active, another inactive, to certain reagents. metals can be "tired" or even "killed" as to some of their properties, without discoverable chemical change. one can "kill" steel, and "raise it from the dead; and flies drowned in icewater can be resuscitated. that it should be impossible to create high organic life is scientifically unthinkable, and the master therion believes it to be a matter of few years indeed before this is done in the laboratory. already we restore the apparently drowned. why not those dead from such causes as syncope? if we understood the ultimate physics and chemistry of

ALEISTER CROWLEY MAGICK WITHOUT TEARS

e grows by use- and books of reference. one cannot set a pupil definite tasks beyond the groundwork i am giving you, and we should find this correspondence taking clear shape of its own accord. you have really more than you can do already. and i can only tell you what the right tasks- out of hundreds- are by your own reactions to your own study and practice "osiris in amennti- see the book of the dead. i meant you might try to trace a parallelism between his journeyings and the path of initiation. astral travel- development of the astral body is essential to research; and, above all, to the attainment of "the knowledge and conversation of the holy guardian angel" magic without tears get any book for free on: www.abika.com 27 you ought to demonstrate your performance of the pentagram ritual

ef before it has become too strong to be dangerous, they interfere gently from time to time to redress the balance. during the last two generations the masters of the yellow school have been compelled to take notice of the progressive ruin of the white adepts. christianity, which possessed at least the semblance of a white formula, is in the agonies of decomposition, even before it is 57 actually dead. materialistic science has overwhelmed the faith and magic without tears get any book for free on: www.abika.com 102 hope of the christians (they never possessed any charity to overwhelm) with a demonstration of the sorrow, transitoriness and cruel futility of the universe. a vast wave of pessimism has engulfed the fortress of mansoul. it was indeed a deadly blow to the adepts of the white sc

stscript. love is the law, love under will. yours fraternally, 666 p.s- i thought it might help you if i were to make a few experiments. i have done so. result: this is much more difficult and delicate an affair than i had thought when i wrote this letter. for instance, one single thought of a "second string- e.g "if it fails, i had better do so and so- is enough to kill the while operation stone dead. of course, i am totally out of practice; but, even so. chapter xx talismans: the lamen: the pantacle cara soror, do what thou wilt shall be the whole of the law. really you comfort me when you turn from those abstruse and exalted themes with which you have belaboured me so often of late to dear cuddlesome 11 little questions like this in our letter received this morning "do please, dear mast

. why? let me remind you of the sublimity of the man's genius, and the extent of his attainment. apollonius must certainly have made the closest links between his ruach and his supernal triad, and this would have gone seeking a new incarnation elsewhere. all the available ruach left floating around in the akasha must have been comparatively worthless odds and ends, true qlippoth or "shells of the dead- just those parts of him, in a word, which apollonius would have deliberately discarded at his death. so what use would they be to l vi? even if there were among them a few such elements as would serve his purpose, they would have been devitalized and frittered away by the mere lapse of the centuries, since they had lost connection with the reality of the sage. alternatively, they might have

t use would they be to l vi? even if there were among them a few such elements as would serve his purpose, they would have been devitalized and frittered away by the mere lapse of the centuries, since they had lost connection with the reality of the sage. alternatively, they might have been caught up and adopted by some wandering entity, quite probably some malignant demon. qlipoth- shells of the dead- obsessing spirits! here we are back in the pestilent purlieus of walham green, and the frowsty atmosphere of the frowsy "medium" and the squalid s ance "look! but do not speak to them" as virgil warned dante. so let us look. no! let us first congratulate ourselves that this subject of necromancy is so admirably documented. as to the real art, we have not only eliphas l vi, but the sublimely

ALEISTER CROWLEY MEDITATION

r, if one can really act so that the man is somehow persuaded that you have a right to pass unchallenged. this power, by the way, is what has been described by magicians as the power of invisibility. somebody or other has an excellent story of four quite reliable men who were on the look-out for a murderer, and had instructions to let no one pass, and who all swore subsequently in presence of the dead body that no one had passed. none of them had seen the postman. the thieves who stole the "gioconda" from the louvre were probably disguised as workmen, and stole the picture under the very eye of the guardian; very likely got him to help them. it is only necessary to believe that a thing must be to bring it about. this belief must not be an emotional or an intellectual one. it resides in a d

mate analysis of the mystery of redemption, and is possibly the real reason of the existence (if existence it can be called) of form, or, if you like, of the ego. it is astonishing that this typical cry "i am i- is the cry of that which above all is not i. it was that master whose will was so powerful that at its lightest expression the deaf heard, and the dumb spake, lepers were cleansed and the dead arose to life, that master and no other who at the supreme moment of his agony could cry "not my will, but thine, be done" 81 chapter vii the cup as the magick wand is the will, the wisdom, the word of the magician, so is the magick cup his understanding. this is the cup of which it was written "father, if it be thy will, let this cup pass from me" and again "can ye drink of the cup that i dr

both senses. he is shattered into a thousand pieces, yet at the same time united with the simple<set of verses in liber xvi (xvi in the taro is pe, mars, the sword> of this it is also spoken by st. paul in his epistle to the church in thessalonica "for the lord shall descend from heaven, with a shout, with the voice of the archangel, and with the trump of god; and the dead in christ shall rise first. then we which are alive and remain shall be caught up together with them into the clouds to meet the lord in the air; and so shall we be for ever with the lord" the stupid interpretation of this verse as prophetic of a "second advent" need not concern us; every word of it is, however, worthy of profound consideration "the lord" is adonai- which is the hebrew for "m

stone must have its proper place in the mosaic. woe were it were one stone misplaced! but that mosaic cannot be wrought at all, well or ill, unless every stone be there. these stones are the simple impressions or experiences; not one may be foregone. do not refuse anything merely because you know that it is the cup of poison offered by your enemy; drink it with confidence; it is he that will fall dead<children> how can i give cambodian art its proper place in art, if i have never heard of cambodia? how can the geologist estimate the age of what lies beneath the chalk unless he have a piece of knowledge totally unconnected with geology, the life-history of the animals of whom that chalk is the remains? this then is a very great difficulty for the

a few kind thoughts and a few unkind thoughts; nothing really gets done. body and mind are changed, changed beyond recall by nightfall. but what "meaning" has any of this change? how few there are who can look back through the years and say that they have made advance in any definite direction? and in how few is that change, such as it is, a variable with intelligence and conscious volition! the dead weight of the original conditions under which we were born has counted for far more than all our striving. the unconscious forces are incomparably greater than those of which we have any knowledge. this is the "solidity" of our pantacle, the karma of our earth that whirls us will he nill he around her axis at the rate of a thousand miles an hour. and a thousand is aleph, a capital aleph, the

ALEISTER CROWLEY SEPHER SEPHIROTH

blx the hand of the eternal hwhy dy to me, to mine yl 41 fecundity blx) ram; force (hence ga hero h; hart, a title of malkuth ly) my god yl) mother m) to fail, cease l+b divine majesty l)w)g terminus lwbg to burn lxg terror lwh to go round in a circle lgx a name of god (see i.r.q. 778& no. 86) hwhy hy 42 the number of letters of a great name of god terrible and strong, and of the assessors of the dead eloah, a name of god hwl) the supernal mother, unfertilized (cf. 52 )m) terror, calamity hhlb loss, destruction ylb to cease ldx my glory ydwbk the earth (our world) dlx the greater ldgh 43 great lwdg to rejoice lyg to make faint hlx lion (cf. 340 )ybl hazel, almond zwl together, also mg magus gm one beloved by god hydydy 44 aries: a ram, lamb hl+ aquarius: a bucket yld drops ylg) a pool, pon

ator spwr+p) hosannah: gsave, we pray! h hn(#wh gsatanas h: the goat satan z( n# 437 balm; the balsam tree nwmsrp) 438 the whole [perfect] stone (deut. 27:6) hmyl# nb) 439 exile, banishment twlg judges my+p# 440 praise; psalm hlht the great dragon (the constellation draco; serpent (lit. gcurls h; see i.r.q. 834; cf. 450& 510) ylt whole; irreproachable; perfect; wholeness; sincerity; perfection mt dead tm 441 a hind tly) truth tm) a live coal tlxg you (masc. pl) mt) 442 the ends of the earth cr) ysp) 443 virgo: a virgin (title of malkuth; a city hlwtb the house of god (cf. 498; also a place name) l) tyb 444 the sanctuary #dqm frogs (drpc 445 the twelve single letters q c( s n l y+ x z w h sorcerer hp#km 446 destruction; death twm the ankles mylwsrq 447 initials of the three above and the th

ALEISTER CROWLEY THE BANNED LECTURE

our pockets, you will find in the fourth chapter of the acts of the apostles and the thirty-second verse "and the multitude of them that believed were of one heart and soul: and not one of them said that aught of the things that he possessed was his own, but that they had all things in common" of course one of them, and he too was a jew, tried to hold out on the kitty, and was struck miraculously dead for his pains. lenin and trotsky never did as well! so, as roman catholics are always telling us, the church has a monopoly of logic, and the pope argued that all jews were communists. anyone who had or wanted knowledge must be a jew, and therefore a communists, and therefore well, the pope too believed in preparedness, though he probably called it a programme of disarmament. when people scra

ALEISTER CROWLEY THE HEART OF THE MASTER

cut in sharp silhouette against the orb of the sun. i cried aloud: hail unto thee, o star that art the sun, star that mountest the height of the heavens! but my heart answered me, mysteriously, yet so that it availed me to understand it "he riseth not nor sets! he goeth shining on his way, and before him the earth reeleth in the rhythm of her bacchanal dance" then knew i also this: all these poor dead men that lay about me had been slain by their 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 re

ALEISTER CROWLEY THE I CHING

l quiver! look neither down nor up, the sages say. ill nourished, action merely means affray. but lo! below thee bleats the tiger's prey. improper method? firm and cautious stay! but thou, who nurturest all, mayst cross the river. 28 the ta kwo hexagram water of air- ta kwo: a weakened beam is under stress. to move in any manner spells success. place mats for things set down; then faults are few. dead willow shoots; old man young wife well wooing. the beam is weak; fate's busy with the brewing! the beam curves up- loyalty did the glueing. dead willow flowers; old wife young men pursuing! bold wader, thine head's wet- but thou wast true! 29 the khan hexagram moon of moon- khan: defile, cavern, pit: in times of danger make not sincerity of act a stranger. gorge within gorge, then cavern- do

ALEISTER CROWLEY THE LOST CONTINENT

his efficiency and qualify him for the phosphorous factory. wages were permanently high, and as there were no merchants even of alcohol, whose use was forbidden, every man saved all his earnings, and died rich. at his death his savings went back to the community. taxation was consequently unnecessary. clothes were unnecessary and unknown, and the 'bread from heaven' was the "free gift of god. the dead were thrown to the amphibians. each man built his own shelter of the rough stone sponge which abounded. the word 'house' was used only in atlas; the servile race called its huts 'hloklost (equivalent to the english word 'home. discontent was absolutely unknown. it had not been considered necessary to prohibit traffic with foreign countries, as the inhabitants of such were esteemed barbarians

re. lege--judice--tace. many of the men had ossified extensions of the frontal process which amounted to horns, and the formation was occasionally found in the higher types of women. curiously carven head-dresses of gold were worn by both sexes, and those of priestly rank adorned these with living serpents, and the high priests yet further with feathers or with wings, such being not the spoils of dead birds, but the blossoms of the live gold of the crowns. some tradition of this custom is found in the pictures of the 'gods' of egypt, these gods being merely the atlanteans whose mission civilized the country. the names of some of the earlier gods confirm this. nu (hebrew noah) is atlantean for arch, zu (egyptian shu) for many ideas connecting with wind, asi means 'cum quasi serpens, obvious

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ye sheep, are ye to scamper away bleating when your ears catch my roar on the wind! are ye not tended and fed and protected- until word come from the stockyard? the lion's life for me! let me live free, and die fighting! now one more point about the obeah and the wanga, the deed and the word of magick. magick is the art of causing change in existing phenomena. this definition includes raising the dead, bewitching cattle, making rain, acquiring goods, fascinating judges, and all the rest of the programme. good: but it also includes every act soever? yes; i meant it to do so. it is not possible to utter word or do deed without producing the exact effect proper and necessary thereto. thus magick is the art of life itself. magick is the management of all we say and do, so that the effect is to

has seen this emancipation flower in four years. primitive people, the australian troops for example, are saying that they will not marry english girls, because english girls like a dozen men a week. well, who wants them to marry? russia has already formally abrogated marriage. germany and france have tried to 'save their faces' in a thoroughly chinese manner, by 'marrying' pregnant spinsters to dead soldiers! england has been too deeply hypocritical, of course, to do more than "hush things up; and is pretending 'business as usual, though every pulpit is aquake with the clamour of bat-eyed bishops, squeaking of the awful immorality of everybody but themselves and their choristers. englishwomen over 30 have the vote; when the young 'uns get it, good-bye to the old marriage system. america

as physical abstinence, small regard being paid to the mental and moral concomitants of the refusal to act, still less to the physical indications. the root of the error lies in the dogma of original sin, as a result of which pollution was actually excused as being in the nature of involuntary offence, just as if one were to assert that a sleep-walker who has fallen over a precipice were any less dead than empedocles or sappho. the doctrine of thelema resolves the whole question in conformity with the facts observed by science and the proprieties prescribed by magick. it must be obvious to the most embryonic tyro in alchemy that if there be any material substance soever endowed with magical properties, one must class, primus inter pares, that vehicle of essential humanity which is the firs

. i am the empress and the hierophant (vau) iii+ v= viii, and viii is xi, both because of the 11 letters in abrahadabra= 418= chith= cheth= 8, the key word of all this ritual and because viii is not leo, strength, but libra, justice, in the tarot (see 777) the new comment see appendix. weh note: not available. al ii,17: hear me, ye people of sighing! the sorrows of pain and regret are left to the dead and the dying, the folk that not know me as yet. the old comment 17. this passage was again very painful to the prophet, who took it in its literal sense. but 'the poor and the outcast' are the petty thoughts and the qliphotic thoughts and the sad thoughts. these must be rooted out, or the ecstasy of hadit is not in us. they are the weeds in the garden that starve the flower. the new comment

and the dying, the folk that not know me as yet. the old comment 17. this passage was again very painful to the prophet, who took it in its literal sense. but 'the poor and the outcast' are the petty thoughts and the qliphotic thoughts and the sad thoughts. these must be rooted out, or the ecstasy of hadit is not in us. they are the weeds in the garden that starve the flower. the new comment the dead and the dying, who know not hadit, are in the illusion of sorrow. not being hadit, they are shadows, puppets, and what happens to them does not matter. if you insist upon identifying yourself with hecuba, your tears are natural enough. there is no contradiction here, by the way, with verses 4 and 5. the words 'know me' are used loosely as is natural in a stanza; or, more likely, are used (as

ALEISTER CROWLEY THE QABALAH

ivine spirit is identical with this idea of the muddle of chaos unless in that exalted grade in which the one is the many. but the compiler of liber 777 was a great qabalist when he thus entitled his book; for he meant to imply, one is the spirit of the living god, i.e. i have in this book unified all the diverse symbols of the world; also also, the world of shells, i.e. this book is full of mere dead symbols; do not mistake them for the living truth. further, he had an academic reason for his choice of a number; for the tabulation of the book is from kether to malkuth, the course of the flaming sword; and if this sword be drawn upon the tree of life, the numeration of the paths over which it passes (taking g, 3, as the non-existent path from binah to chesed, since it connects macroprosopu

-olahm adonai. to thee be the power unto the ages, o my lord! 35= 5 7. 7= divinity, 5= power. 36. a solar number. hla. otherwise unimportant, but it is the mystic number of mercury. 37. hdyjy. the highest principle of the soul, attributed to kether. note 37= 111 3. 38. note 38 11= 418 q.v. in part ii. 39. dja hwhy, jehovah is one. 39= 13 3. this is then the affirmation of the aspiring soul. 40. a dead number of fixed law, 4 10, tetragrammaton, the lesser countenance immutable in the heaviness of malkuth. 41 \a, the mother, unfertilised as unenlightened. 42. ama, the mother, still dark. here are the 42 judges of the dead in amennti, and here is the 42-fold name of the creative god. see liber 418. 44 \d, blood. see part ii. here 4 11= the corruption of the created world. 45. hm, a secret tit

ALEISTER CROWLEY THE SWORD OF SONG

ject in doing or thinking anything. how i have found the answer will be evident from my essay on the subject* i must indeed apologise to the illustrious shade of robert browning for my audacious parody in title, style, and matter of his christmas eve and easter day. the more i read it the eventual anticlimax of that wonderful poem irritated me only the more. but there is hardly any poet living or dead who so commands alike my personal affection and moral admiration. my desire to find the truth will be my pardon with him, whose sole life was spent in admiration of the truth, though he never turned its formidable engines against the citadel of the almighty. if i be appealed of blasphemy of irreverence in my treatment of these subjects, i will take refuge in browning s own apology, from the v

in the supreme night, above stands up for hope, or joy, or love. 685 nay, not one ignis fatuus glides sole in that marsh, one agony to make the rest look light. abides the thick sepulchral changeless shape shapeless, continuous misery 690 whereof no smoke-wreaths might escape to show me whither lay the end, whence the beginning. all is black, void of all cause, all aim; unkenned, as if i had been dead indeed 695 all in christ s name! and i look back, and then and long time after lack courage or strength to hurl the creed down to the heaven it sprang from! no! not this inspires the indignant blow 700 ascension day 23 mystical meaning of ascension day. futility of whole discussion, in view of facts. at the whole fabric nor the seas filled with those innocent agonies of pagan martyrs that onc

d i look back, and then and long time after lack courage or strength to hurl the creed down to the heaven it sprang from! no! not this inspires the indignant blow 700 ascension day 23 mystical meaning of ascension day. futility of whole discussion, in view of facts. at the whole fabric nor the seas filled with those innocent agonies of pagan martyrs that once bled, of christian martyrs damned and dead in inter-christian bickerings 705 where hate exults and torture springs, a lion an anguished flesh and blood, a vulture on ill-omen wings, a cannibal74 on human food. nor do i cry the scoffer s cry 710 that christians live and look the lie their faith has taught them: none of these inspire my life, disturb my peace. i go beneath the outward faith find it a devil or a wraith, 715 just as my mo

n nature.1 quickly send, be brief in it, to the castle; for my writ is on the life lear and on cordelia. nay, send in time (ll. 245-249. and in that last supreme hour of agony he claims regan as his wife, as if by accident; it is not the passionate assertion of a thing doubtful, but the natural reference to a thing well known and indisputable. and in the moment of his despair; confronted with the dead bodies of the splendid sisters, the catafalque of all his hopes, he can exclaim in spiritual triumph over material disaster the victory of a true man s spirit over fate yet edmund was beloved. edgar is left alive with albany, alone of all that crew; and if remorse could touch their brutal and callous souls (for the degeneration of the weakling, well-meaning albany, is a minor tragedy, what he

nsil. unwilling as i am to sap the foundations of the buddhist religion by the introduction of porphyry s terrible catapult, allegory, i am yet compelled by the more fearful ballista of aristotle, dilemma. this is the two-handed engine spoken of by the prophet milton* this is the horn of the prophet zeruiah, and with this am i, though no syrian, utterly pushed, till i find myself back against the dead wall of dogma. only now realising how dead a wall that is, do i turn and try the effect of a hair of the dog that bit me, till the orthodox literary school of buddhists, as grown at rangoon, exclaim with lear: how sharper than a serpent s tooth it is to have an intellect! how is this? listen, and hear! i find myself confronted with the crux: that a buddhist, convinced intellectually and philo

ALEISTER CROWLEY EQ I 1

symbol of the true and secret sacrament. the external worship would never have been separated from interior revel but for the weakness of man, which tends too easily to forget the spirit in the letter; but the masters are vigilant to note in every nation those who are able to receive light, and such persons are employed as agents to spread the light according to man's capacity and to revivify the dead letter. through these instruments the interior truths of the sanctuary were taken into every nation, and modified symbolically according to their customs, capacity for instruction, climate, and receptiveness. so that the external types of every religion, worship, ceremonies and sacred books in general have more or less clearly, as their object of instruction, the interior truths of the sanctu

knowledge, and by his work shall he be judged. this interior community of light is the reunion of all those capable of receiving light, and it is known as the communion of saints, the primitive receptacle for all strength and truth, confided to it from all time. by it the agents of l.v.x. were formed in every age, passing from the interior to the exterior, and communicating spirit and life to the dead letter, as already said. this illuminated community is the true school of l.v.x; 10 it has its chair, its doctors; it possesses a rule for students; it has forms and objects for study. it has also its degrees for successive development to greater altitudes. this school of wisdom has been for ever most secretly hidden from the world, because it is invisible and submissive solely to illuminated

and learned contributions to the study of nature, though not necessarily to be implicitly relied upon "the yi "k"ing [s.b.e. series, oxford university press "the tao teh "k"ing [s.b.e. series "tannh user" by a. crowley "the upanishads "the bhagavad-gita "the voice of the silence "raja yoga" by swami vivek nanda "the shiva sanhita" 32 "the aphorisms of patanjali "the sword of song "the book of the dead "rituel et dogme de la haute magie "the book of the sacred magic of abramelin the mage "the goetia "the hathayoga pradipika" erdmann's "history of philosophy "the spiritual guide of molinos "the star in the west (captain fuller "the dhammapada [s.b.e. series, oxford university press "the questions of king milinda [s.b.e. series "777. vel prolegomena &c "varieties of religious experience (jame

eek and holy acolyte of the priestly hells of spite, sleek and shameless catamite of the beasts that prowl by night! like a star that streams from heaven through the virgin airs light-riven, from the lift there shot and fell an admirable miracle. 41 carved minute and clean, a key of purest lapis-lazuli more blue than the blind sky that aches (wreathed with the stars, her torturing snakes, for the dead god's kiss that never wakes; shot with golden specks of fire like a virgin with desire. look, the levers! fern-frail fronds of fantastic diamonds, glimmering with ethereal azure in each exquisite embrasure. on the shaft the letters laced, as if dryads lunar-chaste with the satyrs were embraced, spelled the secret of the key "sic pervenias" and he went his wizard way, inweaving dreams of thing

nd and round the court she looked through the strange glasses and then began to speak in a sort of frightened monotone: 85 "i see nothing" she said "i mean there is no court and no people, only great white blocks, a sort of bluey-white. is it ice? there are no trees, no animals; all is cold and white. it is ice. there is no living creature, no grass, no flowers, nothing moves. it is all cold, all dead" in a frightened voice she added "is that the future" penry leaned towards her eagerly "look at the light, child" he said "follow the light up and tell us what you see" again a strange hush; i heard my heart thumping while the child looked about her. then, pulling off the glasses, she said peevishly "i can't see anything more: it hurts my eyes* death in prison "matthew penry, whose trial for

ALEISTER CROWLEY EQ I 5

and meditating on harpocrates, the silent and virginal god. 11. then at last, being well-fitted in body and mind, fixed in peace, beneath a favourable heaven of stars, at night, in calm and warm weather, mayst thou quicken the movement of the light until it be taken up by the brain and the spine, independently of thy will. 12. if in this hour thou shouldst die, is it not written "blessed are the dead that die in the lord? yea, blessed are the dead that die in the lord! 14 the blind prophet a ballet by aleister crowley the blind prophet a ballet "the scene is an ancient egyptian temple, supported by two mighty pillars. two "rows of marble seats form a semi-circle, cut by a gap covered by a veil "in the east. on the upper seats are the musicians, flutes and violins "on the lower are singers

is" blindness he supposed; and he is himself" his only victim "the dancers" twine! twine! rose and vine. whirl! whirl! boy and girl. mine! mine! maid divine. curl! curl! peach and pearl. twist! twist! the towering trances are not sun-kissed like our delicate dances. expanses of fancies, the turn of the ankle! the wave of the wrist enhances romances! twine! twine! tread me a measure! the dotard is dead that disturbed our pleasure with his doubt about 25 souls and skins, and the quickened shoots of pain that he tore from the heart's core of the dreadful flutes and the terrible violins. joy! joy! girl and boy! he is dead! let us laugh! let us dance! let us love! leave the corpse there as it lies! we shall measure a new true dance around and above, and taste of the treasure, the torrent of ple

! upon the altar-stone we are alone- alone! in vivid blackness curled with livid lightings pearled- sweat-drops upon god's brow when he creates a world! sister, the word is spoken! sister, the spell is broken. the sabbath torches flicker; the sabbath heart beats quicker; we have drained the sabbath cup of its austerest liquor. forsaken is the hall; finished the festival. my witch and i are thrown dead on the altar stone by the contemptuous god that made our soul his own. come! come! we must begone. hiss the last orison! intone the last lament! take the last sacrament, the extreme unction, saviour when the soul is spent! 63 come! hurry through the night, a trail of tortured flight! eagle and pelican become mere maid and man till the next sabbath- days each like leviathan! nay! lift the lang

vine spirit is identical with this idea of the muddle of chaos- unless in that exalted grade in which "the one is the many" but the compiler of liber 777 was a great qabalist when he thus entitled his book; for he meant to imply "one is the spirit of the living god "i.e" i have in this book unified all the diverse symbols of the world; and also "the world of shells "i.e" this book is full of mere dead symbols; do not mistake them for the living truth. further, he had an academic reason for his choice of a number; for the tabulation of the book is from kether to malkuth, the course of the flaming sword; and if this sword be drawn upon the tree of life, the numeration of the paths over which it passes (taking hb:gemel, 3, as the non-existent path from binah to chesed, since it connects macro

adonai "to thee by the power unto the ages, o my lord" 35= 5 x 7. 7= divinity, 5= power. 36. a solar number. alh. otherwise unimportant, but is the mystic number of mercury. 37. ichidh. the highest principle of the soul, attributed to kether. note 37= 111 3. 38. note 38 x 11= 418 q.v. in part ii. 39. ihvh achd, jehovah is one. 39= 13 x 3. this is then the affirmation of the aspiring soul. 40. a "dead" number of fixed law, 4 x 10, tetragrammaton, the lesser countenance immutable in the heaviness of malkuth. 41. am, the mother, unfertilised and unenlightened. 42. ama, the mother, still dark. here are the 42 judges of the dead in amennti, and here is the 42-fold name of the creative god. see liber 418. 44. dm, blood. see part ii. here 4 x 11= the corruption of the created world. 45. mh, a se

ALEISTER CROWLEY EQ I 5

i have passed into the kingdom of the west after my father. behold! where are now the darkness and the terror and the lamentation? for ye are born into the new aeon; ye shall 35 not suffer death. bind up your girdles of gold! wreathe yourselves with garlands of my unfading flowers! in the nights we will dance together, and in the morning we will go forth to war; for, as my father liveth that was dead, so do i live and shall never die. and now the table comes rushing back. it covers the whole stone, but this time it pushes me before it, and a terrible voice cries: begone! thou hast profaned the mystery; thou hast eaten of the shew-bread; thou hast spilt the consecrated wine! begone! for the voice is accomplished. begone! for that which was open is shut. and thou shalt not avail to open it

t i was wrong in suggesting that a master of the temple had a right to enter the temple of a magus or an ipsissimus. on the contrary, the rule that holds below, holds 40 also above. the higher you go, the greater is the distance from one grade to another. i am being slowly pushed backwards down the avenue, out into the wind. and this time i am caught up by the wind and whirled away down it like a dead leaf. and a great angel sweeps through the wind, and catches hold of me, and bears me up against it; and he sets me down on the hither side of the wind, and he whispers in my ear: go thou forth into the world, o thrice and four times blessed who hast gazed upon the horror of the loneliness of the first. no man shall look upon his face and live. and thou hast seen his eyes, and understood his

l e" in which each warrior fights for himself against all the others. i cannot see one who has even one ally. and the least fortunate, who fall soonest, are those in the chariots. for as soon as they are engaged in fighting, their own charioteers stab them in the back. and in the midst of the battlefield there is a great tree, like a chinar- tree. yet it bears fruits. and now all the warriors are dead, and they are the ripe fruits that are fallen- the ground is covered with them. there is a laugh in my right ear "this is the tree of life" and now there is a mighty god, sebek, with the head of a crocodile. his head is gray, like river mud, and his jaws fill the whole aire. and he crunches up the whole tree and the ground and everything. now then at last cometh forth the angel of the aethyr

re the shadows of the ripples of the sand! 18 originally, for "understanding" was written "power. choronzon was always using some word that did not represent his thought, because there is no proper link between his thought and speech. note that he never seems able to distinguish between the frater and the scribe, and addresses first one, then the other, in the same sentence. would god that i were dead. for know that i am proud and revengeful and lascivious, and i prate even as thou. for even as i walked among the sons of god, i heard it said that p. could both will and know, and might learn at length to dare, but that to keep silence he should never learn. o thou that art so ready to speak, so slow to watch, thou art delivered over unto my power for this. and now one word was necessary unt

holy is her name, not to be spoken among men. for kor they have called her, and malkuth, and betulah, and persephone. and the poets have feigned songs about her, and the prophets have spoken vain things, and the young men have dreamed vain dreams; but this is she, that immaculate, the name of whose name may not be spoken. thought cannot pierce the glory that defendeth her, for thought is smitten dead before her presence. memory is blank, and in the most ancient books of magick are neither words to conjure her, nor adorations to praise her. will bends like a reed in the temptests that sweep the borders of her kingdom, and imagination cannot figure so much as one petal of the lilies whereon she standeth in the lake of crystal, in the sea of glass. this is she that hath bedecked her hair wit

ALEISTER CROWLEY EQUINOX EQ I 1 2

t the neck at top, with one bit visible behind the figure at the front at about the height of the diaphragm. although not captioned in situ, the illustration is identified as "blind force" in the list of illustrations. some nameless wag is reported to have uttered the following characterization during a lecture, when confronted by a slide of this illustration:"and this is a shot of crowley with a dead cat around his neck" 2 preface nobody is better aware than myself that this account of my retirement labours under most serious disadvantages. the scene should have been laid in an inaccessible lamaserai in tibet, perched on stupendous crags; and my familiarity with central asia would have enabled me to do it quite nicely. one should really have had an attendant sylph; and one's guru, a man o

ying blindly, yet with all his force, to control the thoughts of his mind, so that he shall be able to say "i will think this thought and not that thought" at any moment, as easily as (having conquered nature) we are all able to say "i will drink this wine, and not that wine. for, as we have now learnt, our happiness does not at all depend upon our possessions or our power. we would all rather be dead than be a millionaire who lives in daily dread of murder or blackmail. our happiness depends upon our state of mind. it is the mastery of these things that the magicians of to-day have set out to obtain for humanity; they will not turn back, or turn aside. 5 it is with the object of giving the reins into the hands of others that i have written this record, not without pain. others, reading it

d into a nap. well! we shall try what brother body really wants. 1.35. my attempt to go to sleep has made me supernaturally wakeful. i am as often before in the state described by paul (not my masseur; the other paul! in his epistle to the romans, cap. vii. v. 19. i shall rise and go forth. 1.55. i have a good mind to try violent excitement of the muladhara cakkr m; for the whole sushumna seems dead. this at the risk of being labelled a black magician by clergymen, christian scientists, and the "self-reliant" classes in general. 2.15. arrived (partly by cab) at the place. certain curious phenomena which i have noticed at odd times "e.g. on thursday night but did not think proper to record must be investigated. it seems quite certain that meditation-practices profoundly affect the sexua

luminous, formless, and void, where i wander seeking him or seeking rest from that search! o my soul! lift thyself up; play the man, be strong; harden thyself against thy bitter fate; for at the end thou shalt find him; and ye shall enter in together into the secret palace of the king; even unto the garden of lilies; and ye shall be one for evermore. so mote it be! 27 yet now ah now! i am but a dead man. within me and without still stirs that life of sense that is not life, but is as the worms that feast upon my corpse. adonai! adonai! my lord adonai! indeed, thou hast forsaken me. nay! thou liest, o weak soul! abide in the meditation; unite all thy symbols into the form of a lion, and be lord of thy jungle, travelling through the servile universe even as mau the lion very lordly, the su

come, he can easily awaken me. 76 3.35. i have been asleep a good deal one long dream in which p--t, lord m--y of b--n and my wife are all staying with me in my mother's house. my room the old room, with one page torn out for i conceived it as part of a book, somehow! oh such a lot of this dream! most of it clearly due to obvious sources i don't see where lord m--y comes in. very likely he is dead. i have had that happen now and again.[p.s. this was not the case. the dream changed, too, to a liner; where japanese stole my pipe in a series of adventures of an annoying type every one acted as badly as he knew how, and as unexpectedly. waking just now, and instantly concentrating on adonai, i found my body seized with a little quivering, very curious and pleasant, like trembling leaves i

ALEISTER CROWLEY EQUINOX EQ I 2 2

hee i have worshipped ever with stains and sorrows and scars, with joyful, joyful endeavour. hear me, o lily-white goat! o crisp as a thicket of thorns, with a collar of gold for thy throat, a scarlet bow for thy horns! here, in the dusty air, i build thee a shrine of yew. all green is the garland i wear, but i feed it with blood for dew! after the orange bars that ribbed the green west dying are dead, o lord of the stars, i come to thee, come to thee crying. the ambrosial moon that arose with breasts slow heaving in splendour drops wine from her infinite snows. ineffably, utterly, tender. 209 o moon! ambrosial moon! arise on my desert of sorrow that the magical eyes of me swoon with lust of rain to-morrow! ages and ages ago i stood on the bank of a river holy and holy and holy, i know, fo

to the adamant age! the ambrosial moon is arisen. i have bought a lily-white goat for the price of a crown of thorns, a collar of gold for its throat, a scarlet bow for its horns. i have bought a lark in the lift for the price of a butt of sherry: with these, and god for a gift, it needs no wine to be merry! i have bought for a wafer of bread a garden of poppies and clover; for a water bitter and dead a foam of fire flowing over. from the lamb and his prison fare and the owl's blind stupor, arise! be ye wise, and strong, and fair, and the nectar afloat in your eyes! arise, o ambrosial moon by the strong immemorial spell, by the subtle veridical rune that is mighty in heaven and hell! 213 drip thy mystical dews on the tongues of the tender fauns in the shade of initiate yews remote from the

ickle onwards to the same unknown sea from which we came. sometimes evolution flouts ethics and we have floods, earthquakes, and the spouting of volcanoes; sometimes ethics flouts evolution and we are turned into artificial ponds and ornamental serpentines; yet upon other times it hastens our course and gives us good doulton-ware to flow through; all of us, nevertheless, whether we be teardrop or dead sea, sooner or later get back to the ever-rolling ocean; and there shall we once again be wooed by the bright beams of the sun, that relentless god who in his fierce embrace ever and again draws us up like some earthly concubine to his heavenly couch, only once more to be divorced by the malicious 226 winds and to weep through the storms of air. so the wheel of time runs on through birth, dea

; the battle had indeed begun! struggling to his feet, he tore from him the shroud of a corrupted faith as if it had been the rotten cerement of a mummy. with quivering lip, and voice choked with indignation at the injustice of the world, he cursed the name of christ and strode on to seek the gate of hell and let loose the fiends of the pit, so that mankind might yet learn that compassion was not dead. nevertheless, the madness passes, like a dark cloud before the breath of awakening dawn; conscious of his own rightness, of the manhood which was his, of his own strength, and the righteousness of his purpose, and filled with the overflowing ambitions of youth, we find him unconsciously sheathe 232 his blood-red sword, and blow flame and smoke from the tripod of life, casting before the veil

wledge, and the harnessing of the bull, eagle, man and lion under the dazzling lash of the spirit. and we find that though these rituals enabled p. to master a language, they in many ways hindered his otherwise natural progress by helping largely to obsess his nephesh by the qliphoth- his passions and emotions being stirred up by a continuous pageant of 293 naked gods; his ruach by the phantom of dead words- by the duality of the shell and of the fruit of things; and his neschamah by tetragrammaton "i.e, he aspired chiefly to magic powers, not so that they might light him like the flame of a lamp along his road, but that they might consume, like the fire on the altar, his propitiations and sacrifices to a personal god. thus we find him, as it were, figuring before him a pentagram and sayin

ALEISTER CROWLEY EQUINOX EQ I 2 3

there is one local story which stands out from the rest, in that it contains a song by the animal: a band of north uist men slaughtered a number of seals on the heisker rocks, and brought them to the main island. they were spread out in a row on the strand. one of the party was left in charge of them over night. to vary the monotony of his vigil he wandered a little distance away from the row of dead seals. when sitting under the shelter of a rock he beheld coming from the sea a woman of surpassing beauty, with her rich yellow tresses falling over her shoulders. she was dressed in an emerald robe, and, proceeding to the spot where the dead seals lay, she identified each as she went along soliloquising as follows: speg spaidrig, spog mo chulein chaoin chaidrich, spog fhienngala, speg me gh

d of my voice startled him. he seized my arm and hurried me towards the lamp-post. then he stared at me for a long time, and, speaking slowly, hammering every syllable in my ear, while the rain continued its monotonous lamentation, he began "i should be very much surprised if this were not the cover i am waiting for. no fallacies will induce me to free you now that at last i have found you. i was dead; my life was nothing more than a spring without motion. every twenty-one days, according to the calendar, i came, pacing the lonely streets of this remote spot. for two hours each time did i wait and wait, longing, eager, nervous, hopeful, hopeless, desperate, distressed, with gigantic thoughts crowding my mind. i almost despaired of seeing this moment; at last it has come. i forgot the dutie

ion" i thought at first that the man was under the influence of drink and that it was useless to argue with him. besides, i am not very daring with strangers, especially when they speak 357 in such questionable riddles. accordingly i said nothing, but tried gently to regain my liberty. alas! his grasp was stronger than my desire of liberty, and the only result was that he pinched me closer "i was dead" he resumed "and my beautiful and lofty thoughts were wandering through space, shapeless and without expression. the cover which enclosed the shrine in which they were kept had been stolen from me, and my foes were expecting my surrender. happily an angel sent by god ordered me to come out every twenty-one days, and promised me that i should find here the cover which i needed. i have it now

t me; and then i woke up. i was on board a sea- or air-ship. believe me, she was in great danger. however, this would prove a useless narrative. the floating machinery suffered, was nearly wrecked; the crew suffered, nearly perished; i suffered, and nearly died. after the storm was over i found myself on the shore of this island with the box; a small cage out of which two carrier- pigeons, almost dead with hunger, were struggling to escape; three sailors of the crew; the man-whose-nose-sings-at-will, and a dog; while my tormentor and the other souls were drowned, i suppose, or thrown upon some other hand. it seems now almost as if i should wish my tormentor to be here. i might cure him; and at all events he would be compelled by necessity to adopt a more lenient attitude towards me. beside

n sonnenschein and co, 6"s. net. faecal filth about spiritist- nouns- in simplified "speling" who shall cleanse the astral cesspool of these mental necrophiles? and think of having a name like hudson tuttle! little book of selections from the children of the light. by rufus m. jones, m.a, litt.d. headley bros, i"s. 6"d. net. i dislike brochette de paragraphes, and i dislike second-raters "let the dead bury their dead" but dr. jones apologises prettily enough. may i point out to him that his clients (even) demand the focussing of the attention on something or other, and that this 'tit-bits' method is the contradictory course? the mystery of existence. by charles wicksteed armstrong. longmans, green and co, 2"s. 6"d. net "ne pedagogus ultra flagellum- for mr. armstrong is a schoolmaster. all

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finite circle of emerald that girdles the universe, the circle wherein stands he, the master whose name is octinomos. a.c. 90 the garden of janus by aleister crowley the garden of janus i the cloud my bed is tinged with blood and foam. the vault yet blazes with the sun writhing above the west, brave hippodrome whose gladiators shock and shun as the blue night devours them, crested comb of sleep's dead sea that eats the shores of life, rings round eternity! ii so, he is gone whose giant sword shed flame into my bowels; my blood's bewitched; my brain's afloat with ecstasy of shame. that tearing pain is gone, enriched by his life-spasm; but he being gone, the same myself is gone sucked by the dragon down below death's horizon. iii i woke from this. i lay upon the lawn; they had thrown roses o

e, as i must make- men spin 96 the webs that snare them- while the knees bend to the tyrant god- or unto sin the lecher sunder! ah! came that undulant light from over or from under? xiii it matters not. come, change! come, woe! come, mask! drive light, life, love into the deep! in vain we labour at the loathsome task not knowing if we wake or sleep; but in the end we lift the plumed casque of the dead warrior; find no chaste corpse therein, but a soft-smiling whore. xiv then i returned into myself, and took all in my arms, god's universe: crushed its black juice out, while his anger shook his dumbness pregnant with a curse. i made me ink, and in a little book i wrote one word that god himself, the adder of thought, had never heard. xv it detonated. nature, god, mankind like sulphur, nitre

he skin and find (sad fool) he had begot all that without him that he had left in, and in himself all he had taken out thereof, a mocking elf! xxii but now that all was gone, great pan appeared. him then i strove to woo, to win, kissing his curled lips, playing with his beard, setting his brain a-shake, a-spin, by that strong wand, and muttering of the weird that only i knew of all souls alive or dead beneath the sky. xxiii so still i conquered, and the vision passed. yet still was beaten, for i knew myself was he, himself, the first and last; and as an unicorn drinks dew from under oak-leaves, so my strength was cast into the mire; for all i did was dream, and all i dreamt desire. xxiv more; in this journey i had clean forgotten the quest, my lover. but the tomb 100 of all these thoughts

ernity cover that head with life or death. so all his body, a slim almond-tree, knoweth no bough nor branch nor twig nor bud, from never until now. xxvii this thought i bred within my bowels, i am. i am in him, as he in me; 101 and like a satyr ravishing a lamb so either seems, or as the sea swallows the whale that swallows it, the ram beats its own head upon the city walls, that fall as it falls dead. xxviii come, let me back unto the lilied lawn! pile me the roses and the thorns, upon this bed from which he hath withdrawn! he may return. a million morns may follow that first dire daemonic dawn when he did split my spirit with his lightnings and enveloped it! xxix so i am stretched out naked to the knife, my whole soul twitching with the stress of the expected yet surprising strife, a mar

eary you, i will tell you a story. perhaps, although you have not painted it, you have seen it. perhaps- bah! i am seventy years of age, and a fool to the end "listen, my young friend! i was not always seventy years of age, and that of which i have to tell you happened when i was twenty-two "in those days i was very rich, and very happy. i had never loved; i cared for nobody. my parents were both dead long since. a year of freedom from the control of my good old guardian, the duc de castelnaudry (god rest his soul, had left me yet taintless as a flower. i had that chivalrous devotion to woman which perhaps never really existed at any time save for rare individuals. 113 "such a one is ripe for adventure, and since, as your great poet has said "circumstance bows before those who never miss a

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f men, and from me is the shower of the life of earth! i am amoun, the conceal d one: the opener of the day am i! 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 [raise hands to heaven] thou hast been blind and dead, o creature of talismans! now i say unto thee, receive thy life! receive thy sight! i am the reconciler with the ineffable! i am the dweller of the invisible "let the white brilliance of the "divine spirit "descend" 192 [lower hands. touching talisman with white end of wand] be thou a living creature! whose mind is open unto the higher! be thou a living creature! whose heart is a centre of li

h. i have fought upon earth for good. i am purified. i have finished my course, i have entered into the invisible! 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 [raise hands to heaven] thou hast been blind and dead, o creature of talismans! now i say unto thee: receive thy life! receive thy sight! i am the reconciler with the ineffable! i am the dweller of the invisible "let the white brilliance of the "divine spirit""descend" part iii "the chymical and hermetic marriage of the eagle of the waters "with the soul of jupiter [purify the talisman with water and fire "q.f.d.r" i am the eagle of the waters

s of heaven [when thou shalt again see the glorious one thou shalt salute with enterer; pass between the pillars and circumambulate thrice: reverently saluting the east betimes. now halt by the light, facing it, and exalt thy mind unto its glory, imagine it as encompassing thee and entering into thy inmost being, and say] i am the resurrection and the life. he that believeth on me, though he were dead, yet shall he live again: and whosoever liveth and believeth on me shall never die! i am the first and the last, i am he that liveth but 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

ical rectangle to in the lower left corner, marking the entrance, is a smaller vertical rectangle with "aspirant" written inside""third point (the temple is arranged as in diagram [the third point commences as follows "second adept" and lo! two angels in white, sitting, the one at the head and the other at the foot, where the body of the master had lain; who said "why seek ye the living among the dead "chief adept" i am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live, and whosoever liveth and believeth on me, shall never die "second adept" behold the image [directing attention to lower half of lid8] of the justified one, crucified on the cross of the infernal rivers of death, and thus rescuing malkuth from the folds of the red dragon. illustra

irdle. his head and his hair were white as snow, and his eyes as flaming fire. his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. and he had in his right hand seven stars, and out of his mouth went the sword of flame, and his countenance was as the sun in its strength "chief adept" i am the first and i am the last, i am he that liveth but was dead, and behold i am alive for evermore, and hold the keys of hell and of death. 218 [the "second" and third adepts lead the aspirant into the vault; all kneel save the "chief adept" who, extending his arms, says] 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 pur

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dow, a moment sounds a call. awake! the spell is broken, and hushed the sense of noon; what silent word was spoken in answer to the call. hush! see the rose-leaves fall; ah! see the pathway strewn with tender rose-leaves, broken in answer to the call. how still it lies, the garden, now the red flash is gone; the brown soil seems to harden now the strange spell is fled; and the earth lies cold and dead, and the hot hours hurry on. it is only a quiet garden now that the spell is fled. but the hour, the hour and the token, have passed as a dream away, now that the spell is broken, and the moment's flash is fled. 283 when the secret word was said, ah! what remained to say? no word, but silence' token that the golden god had fled. and the roses, roses, roses flame in their red desire, and every

itualism "voil la clef du "myst re "se or, you will realise that a crime is composed of a great number of circumstances extending over a long or short period of time and different in their importance. if a woman is seen to stick a stiletto into another person's breast, that is a stronger circumstance than if she is seen pulling it out; and this would be stronger than if she were standing over the dead man with a bloody knife. two of the cases at least are compatible with innocence. evidence, you understand it also, is nothing more than grounds for reasonable guesses, and crimes are collections of circumstances connected together, the proof of any one of which is a reasonable ground for guessing that the others existed. but "pocos palabras "sehr geehrter herr" nine times out of ten an innoc

ove upon the action which was the resultant of those thoughts. i say'"not to improve' because we are human, all of us "as it is, you were a redskin in north america, your name was 'faim de loup' and you are placed in such circumstances that you must find it difficult not to fall again into your old uncivilised ways "now, mrs. ridley was a spiritualist. and she was not a widow! her husband was not dead! he was the great gun-maker whom you know, and whose obsequies you may remember. his coffin contained but another man's remains "love, my dear sir, is a much-mistaken phenomenon, which only perhaps the most loutish among us could understand because of its very simplicity. love belongs to the spiritual world; it is an attraction, based on affinities. there were such affinities between mrs. rid

i am very much alive. some stories have been told of how i died suddenly, 600 miles away from england. but i only disappeared. the wicked spirits tempted me, and i fell into their trap. time passed, and the love messages which the spirit of my wife sent all over the earth succeeded in reaching me after a period of burning knowledge. she claimed death as a right, though she knew well enough that, dead or alive, i could not help her in that way. we must die both at the same time if we are to enjoy in an after-life the joys of spiritual love, which i found on this earth but too mild for my burning and anxious curiosity. i have chosen you for the deed because you have been at times the recipient of some thought messages which were addressed to her by me. besides, in a former existence you wer

1"s" unwilling as i am to sap the foundations of the buddhist religion by the introduction of porphyry's terrible catapult, allegory, i am yet compelled by the more fearful ballista of aristotle, dilemma. this is the two-handed engine spoken of by the prophet milton!1 this is the horn of the prophet zeruiah, and with this am i, though no syrian, utterly pushed, till i find myself back against the dead wall of dogma. only now realising how dead a wall that is, do i turn and try the effect of a hair of the dog that bit me, till the orthodox "literary"2 school of buddhists, as grown at rangoon, exclaim with lear "how sharper than a serpent's tooth is it to have an intellect" how is this? listen and hear! i find myself confronted with the crux: that, a buddhist convinced intellectually and phi

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, a delusion, blasphemy, schism, and confusion! olympas. banish my one high thought? the night indeed were starless. marsyas. very right! but that impalpable inane 22 is the condition of success; even as earth lies black to gain spring's green and autumn's fruitfulness. olympas. i dread this midnight of the soul. marsyas. welcome the herald! olympas. how control the horror of the mind? the insane dead melancholy? marsyas. trick is vain. sheer manhood must support the strife, and the trained will, the root of life, bear the adept triumphant. olympas. else? marsyas. the reason, like a chime of bells ripped by the lightning, cracks. olympas. and these are the first sights the magus sees? marsyas. the first true sights. bright images throng the clear mind at first, a crowd of gods, lights, arm

ng lips! olympas. ever was speech the thought's eclipse. marsyas. ay, not to veil the truth to him who sought it, groping in the dim halls of illusion, said the sages in all the realms, in all the ages "keep silence" by a word should come your sight, and we who see are dumb! we have sought a thousand times to teach our knowledge; we are mocked by speech. so lewdly mocked, that all this word seems dead, a cloudy crystal blurred, though it cling closer to life's heart than the best rhapsodies of art! olympas. yet speak! marsyas. ah, could i tell thee of these infinite things of light and love! there is the peacock; in his fan innumerable plumes of pan! oh! every plume hath countless eyes_ crown of created mysteries- each holds a peacock like the first. olympas. how can this be? 28 marsyas. t

is a childish failure" i cut him short; this time i found words "you forget your position" i said hotly "it is against all precedent for the vivisectee to abuse his master. ingrate" so incensed was i that i strode angrily to the operating-chair and paralysed the ganglia governing the muscles of speech. imagine my surprise when he proceeded, entirely incommoded "on the contrary, it is you who are dead, arthur lee" the voice came from behind me, from far off "until you die you never know it, but you have been dead all along" my nerve is clearly gone; this must be a case of pure hallucination. i begin to remember that i am alone_ alone in the big house with the. patient. suppose i were to fall ill. was this thought written in my face? he laughed harsh and loud. disgusting beast! 12.15. a pre

uch better; paralysed motor ganglia; safe to remove plaster. too much time wasted on these foolish mechanical details of life when one is looking for the master of the machine. 6.12. patient in excellent fettle; now to find "chi_ the soul! 11.55. worn out; no "chi" yet. patient well, normal; have checked shrieks, ingenious dodge. 2.15. no time for food; brandy. patient fighting fit. no "chi" 3.1 "dead" no cause in the world_ i must have cut right into the "chi" the soul. the meningeal [dr. lee's diary breaks off abruptly at this point. his researches were never published. it will be remembered that he was convicted of causing the death of his mistress, jeannette pheyron, under mysterious circumstances, some six months after the date of the above. the surgical record referred to has not bee

iod, fit on the alembic head, and distil first in balneum mariae, then in balneum arenae till what time the mixture be clean distilled over. s. now let the alchemist take the fluid of the distillate and let him perform over it an invocation of the forces of mercury to act in the clear fluid; so as to formulate therein the alchemic mercury: even the mercury of the philosophers (the residuum of the dead head is not to be worked with at present, but is to be set apart for future use) after the invocation of the alchemic mercury a certain brilliance should manifest itself in the whole fluid (that is to say, that it should not only be clear, but also brilliant and flashing. now expose it in an hermetic receiver for seven days to the light of the sun: at the end of which time there should be dis

ALEISTER CROWLEY EQUINOX EQ I 4 2

u know saga of bond street said how psychic i was["during the next few speeches" carr "and" euphemia "correspond by signs and "winks" grandfather. when i was in australia forty-four years ago there was a very good fellow of the name of brown in ballarat. brown of buninyong we used to call him. i remember- mrs. ossory["bursting into tears. how can you, grandpa? can't you realise that poor henry is dead? grandfather. henry dead? mrs. ossory. didn't you hear? he was run over by mr. todd's motor-car this afternoon in piccadilly. grandfather. there, what did i tell you? i always disliked that man todd from the first moment that i heard his name. dear, dear! i always knew he would bring us trouble. ossory. well, this doesn't seem to have been his fault, as far as we can see at present. but i ass

turning. good-bye, mr. carr. it is so good of you to help. carr. not at all, mrs. ossory, not at all. i am only too glad. you should try and get a nap after lunch. mrs. ossory. i will- i really think i will["exit" carr["closes the door, turns to" euphemia "executes a quiet hornpipe "goes to" euphemia "holds out his arms] sweetheart! euphemia. how dare you! how can you! with poor uncle henry lying dead! 219 carr. why have a long latin name if you mean to play the english hypocrite? who was poor uncle henry? did you love poor uncle henry so dearly as all that? how old were you when your father quarrelled with poor uncle henry? about two and a half! the only thing you know about poor uncle henry is that poor uncle henry once tickled your toes [euphemia "gives a little "scream of horror] enoug

t intensity" euphemia. unhand me, villain. but one has to be decent about one's relations. even the humbug of it is rather fun. carr. there speaks the daughter of shakespeare's country. i am sure the bacon imbroglio was a consummate practical joke on somebody's part. as i see the joke, i take no side in the controversy! but we should look on the bright side of things["pompously] poor uncle henry, dead and turned to clay, may feed the beans that keep the bile away. oh that whom all the world did once ignore should purge a peer or ease an emperor! euphemia. but where is the bright side of our love? carr. why, our love! euphemia. cannot you, cannot you understand? carr. not unless you tell me! euphemia. i can't tell you. 220 carr- anything i don't know. euphemia. oh, you laugh even at me! car

ng most sure seems all shaken in the storm of it! i was glad- glad, glad- when that mr. todd came in with his news, so that i could have a real good cry["very close "to him, in a tragic whisper] something has happened- something is going to happen. carr. and something has not happened- i knew it was a long time since we missed a week. by the way, have you heard the terrible news about queen anne? dead, poor soul! never mind, silly, you told me most dramatically, and it shall be counted unto you for righteousness. euphemia. i think you're the greatest brute in the world- and i love you. carr. how reciprocal of you! euphemia. sweet! carr. on my honour, i haven't a single chocolate on me. have a cigar["business with case" euphemia. be serious! you must marry me at once. carr. then how can i b

you must marry me at once. carr. then how can i be serious! i understand from a gentleman named shaw that marriage is only a joke- no, not shaw! vaughan, or gorell barnes, or some name like that! euphemia. but you will, won't you? carr. no, i won't, will i["sings "i have a wife and bairnies three, and i'm no sure how ye'd agree, lassie" euphemia. what["she releases herself" carr. well, the wife's dead, as a matter of fact. her name was hope-of- ever-doing-something-in-the-wide-wide. but the bairns are alive: young chemistry, already apt at repartee- i should say retort ,little biology, who's rather a worm between you and me and the gate-post; and poor puny, puling, sickly little metaphysics, with only one tooth in his upper jaw! oh, don't cry! i love you as i always did and always shall. i

ALEISTER CROWLEY EQUINOX EQ I 4 3

a satyr, that the gods sill dwell with men. mistaking orgasm for ecstasty, he is found ridiculous. xvi. baiting for it with gilded corn in a moonlit vale of spain, he findeth the bait stolen by bermin. xvii. in crete a metaphysician weaveth a labyrinth. sir palamede compelleth him to pursue the quarry in this same fashion. running like hippogriffs, they plunge over the precipice; and the hermit, dead, appears but a mangy ass. sir palamede, sore wounded, is borne by fishers to an hut. xviii. sir palamede noteth the swiftness of the beast. he therefore climbeth many mountains of the alps. yet can he not catch it; it outrunneth him easily, and at last, stumbling, he falleth. xix. among the dunes of brittany he findeth a witch dancing and conjuring, until she disappeareth in a blaze of light

free. armed to the teeth, the glittering kinght galloped along the sounding shore, his silver arms one lake of light, their clash one symphony of war. how still the blue enamoured sea lay in the blaze of syria's noon! the eternal roll eternally beat out its monotonic tune. sir palamede the saracen a dreadful vision here espied, a sight abhorred of gods and men, between the limit of the tide. the dead man's tongue was torn away; the dead man's throat was slit across; there flapped upon the putrid prey a carrion, screaming albatross. 3 so halted he his horse, and bent to catch remembrance from the eyes that stared to god, whose ardour sent his radiance from the ruthless skies. then like a statue still he sate; nor quivered nerve, nor muscle stirred; while round them flapped insatiate the fe

ardour sent his radiance from the ruthless skies. then like a statue still he sate; nor quivered nerve, nor muscle stirred; while round them flapped insatiate the fell, abominable bird. but the coldest horror drave the light from knightly eyes. how pale thy bloom, thy blood, o brow whereon that night sits like a serpent on a tomb! for palamede those eyes beheld the iron image of his own; on those dead brows a fate he spelled to strike a gorgon into stone. he knew his father. still he sate, nor quivered nerve, nor muscle stirred; while round them flapped insatiate the fell, abominable bird. the knight approves the justice done, and pays with that his rowels' debt; while yet the forehead of the son stands beaded with an icy sweat. 4 god's angel, standing sinister, unfurls this scroll- a sabl

kolded, the king is yet the king, the king most high; and on his life the hinges swing that close the door of chivalry 'sblood! shall it sink, and rise no more, that blaze of time, when men were men? that is thy question, warrior sir palamede the saracen! 11 iv now, with two score of men in life and one fair babe, sir palamede resolves one last heroic strife, attempts forlorn a desperate deed. at dead of night, a moonless night, a night of winter storm, they sail in dancing dragons to the fight with man and sea, with ghoul and gale. whom god shall spare, ride, ride (so springs the iron order. let him fly on honour's steed with honour's wings to warn the king, lest honour die! then to the fury of the blast their fury adds a dreadful sting: the fatal die is surely cast. to save the king- to

wroth, and draws his sword, decapitating thee. by parity of argument this deed of blood must surely be" with that he suddenly besprent all scythia with the sage's blood, and laughting in his woe he went unto a further field and flood, aye guided by that wizard's head, that like a windy moon did scud before him, winking eyes of red and snapping jaws of white: but then what cared for living or for dead sir palamede the saracen? 32 xii sir palamede the saracen follows the head to gloomy halls of sterile hate, with icy walls. a woman clucking like a hen answers his lordly bugle-calls. she rees him in ungainly rede of ghosts and virgins, doves and wombs, of roods and prophecies and tombs- old pagan fables run to seed! sir palamede with fury fumes. so doth the head that jabbers fast against tha

ALEISTER CROWLEY EQUINOX EQ I 4

an be retained in the body it may by certain practices which we will now discuss, be utilized in not only strengthening but in prolonging this life to an indefinite period.98 these practices are called the mudras, they are to be 94 "shiva sanhita" chap. v. it does not follow that missionaries are yogis. 95 compare "from the skull of the ancient being wells forth dew, and this dew will wake up the dead to a new life- the zohar "idra rabba "i will be as a dew unto israel: he shall grow as the lily, and cast forth his roots as lebanon- hosea, xiv. 5. 96 this is according to the "shiva sanhita "the hatha yoga pradipika" places the sun in the svadisth na chakkra. the manip ra chakkra is however probably the correct one. 97 "hatha yoga pradipika" p. 53. 98 fabulous ages are attributed to many of

ed should most certainly be performed under the instruction of a guru. 2 "maha mudra" pressing the anus with the left heel and stretching out the right leg, take hold of the toes with your hand. then practise the jalandhara bandha101 and draw the breath through the sushumn. then the kundalini become straight just as a coiled snake when struck. then the two other nadis (the ida and pingala) become dead, because the breath goes out of them. then he should breathe out very slowly and never quickly.102 "3 "maha bandha" pressing the anus with the left ankle place the right foot upon the left thigh. having drawn in the breath, place the chin firmly on the breast, contract the anus and fix the mind on the sushumn nadi. having restrained the breath as long as possible, he should then breathe out s

. sitting with his hands on his knees like a god.162 spirals were seen moving up him to a great height, and then descending till they expanded to a great size. besides this no other change took place. d. a.'s comments on these remarkable experiments are as follows: the hidden secret is that the the change of size and distance is not in accordance with optical laws. no one has kept living objects "dead still."163 one of two things may occur("a) the figure remains in one spot, but alters in size("b) the figure remains same apparent size, but alters in distance. 111 further that the yogi theories on this experiment were (1) that a living object is the reflection of the actual, the living object being purely unreal (2) that from this type of meditation can be discovered the character of the pe

raction of its stored up energy be dissipated. and then death comes; and in the moment of its coming, all that locked up energy flames on the universe like a new-born star.220 ananda metteya then in a lengthy and lucid explanation demonstrates how the light of a flame giving off the yellow light of sodium may be absorbed by a layer of sodium vapour, 137 so the karma, released from the body of the dead man, will circle round until it finds the body of a new-born child tuned or syntonized to its particular waves. now we are not concerned here with stray children who like the receivers of a wireless telegraph pick up either good or evil messages; but it is an interesting fact to learn that at least certain orthodox buddhists attribute so complex and considerable a power to the brain, that by

reforming the so-called fallen, but in conquering one-self "if one man conquer in battle a thousand times a thousand men: and another conquer but himself- he is the greatest of conquerors."221 this is the whole of buddhism, as it is of any and all systems of self- control. 140 strenuousness is the immortal path- sloth is the way of death. the strenuous live always- the slothful are already as the dead.222 frater p. now saw more clearly than ever that this last charge of the buddha was the one supremely important thing that he ever said. 141 221 dhammapada, v, 103. 222 dhammapada, v, 21. the noble eightfold path in place of producing a dissolution of the individual atman in the universal atman, the method of buddha produced a submersion of karma in the bournless ocean of nibb na. in chapter

ALEISTER CROWLEY EQUINOX EQ I 6 2

the veil slowly parts, and" magister templi "is seen standing in shrine. he slowly enters temple" mater coeli "returns to throne, having been blessed and raised by him] magister templi. mother of heaven, beloved of the stars, wherefore hast thou awakened the poison of eld, the dweller in eternity? mater coeli. shabbathai [magister templi "comes down to hell-broth and recites "the eyes of pharaoh] dead pharaoh's eyes from out the tomb burned like twin planets ruby-red. enswathed, enthroned, the halls of gloom echo the agony of the dead. silent and stark the pharaoh sate: no breath went whispering, hushed or scared. only that red incarnate hate through pylon after pylon flared. 7 as in the blood of murdered things the affrighted augur shaking skries earthquake and ruinous fate of kings, fami

those eyes the ashen skull of pharaoh shone white as the moonrays that surprise the invoking druse on lebanon. moreover pylon shouldered round to pylon an unearthly tune, like phantom priests that strike and sound sinister sistrons at the moon. and death's insufferable perfume beat the black air with golden fans as turkis rip a nubian's womb with damascened yataghans. also the taste of dust long dead of ancient queens corrupt and fair struck through the temple, subtly sped by demons dominant of the air. last, on the flesh there came a touch like sucking mouths and stroking hands that laid their foul alluring smutch even to the blood's mad sarabands. 8 so did the neophyte that would gaze into dead pharaoh's awful eyes start from incalculable amaze to clutch the initiate's place and prize

ad pharaoh's awful eyes start from incalculable amaze to clutch the initiate's place and prize. he bore the blistering thought aloft: it blazed in battle on his plume: with sage and warrior enfeoffed, he rushed alone through tower and tomb. the myriad men, the cohorts armed, are shred like husks: the ensanguine brand leaps 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"

. 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" aquarius "and" capricornus "kneeling] all. master, we beseech thee to permit the ceremony to proceed. magister templi. the sacred python was found dead [mater coeli "comes forward, kneels before" magister templi "thus making the apex to the pyramid of petitioners, rises and plays her petition< then again kneels] magister templi. let the ceremony proceed [mater coeli "returns to her throne" aquarius "rises, and" capricornus "returns to his post and lights the lamp" 12 aquarius "and all present dance wildly for joy to the

ornus "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. there is no living thing therein? capricornus. there is no living thing therein. magister templi["recites poem "colloque sentimental" in the ancient frozen solitary park two figures passed anon- now mark! their eyes are dead, their lips are soft and grey; one scarce can hear the words they say. in the ancient frozen solitary park two ghosts evoke the past- oh hark "dost thou remember our old ecstasy "why do you wish to remind me "does thy heart beat still at my name, and glow "seest thou my soul in dreams, dear "no" 15 "ah! the fair days of joyance and of gree "when our mouths kissed, ah hissed "maybe "how blue t

ALEISTER CROWLEY EQUINOX EQ I 6

on. then let him sway the force of him to and fro like a satyr in silence, until the word burst from his throat. 14. then let him not fall exhausted, although the might have been ten thousandfold the human; but that which floodeth him is the infinite mercy of the genitor-genetrix of the universe, whereof he is the vessel. 15. nor do thou deceive thyself. it is easy to tell the live force from the dead matter. it is no easier to tell the live snake from the dead snake. 16. also concerning vows. be obstinate, and be not obstinate. understand that the yielding of the yoni is one with the lengthening of the lingam. thou art both these; and thy vow is but the rustling of the wind on mount meru. 17. now shalt thou adore me who am the eye and the tooth, the goat of the spirit, the lord of creatio

gunther's 11th century pilgrimage was massacred> and a madman screamed so loud on their behalf that all europe was infected<christian intolerance "thelema lodge calendar, dec. 1990 e.v> all pilgrims grumble. all mankind grumbles. can chivalry do nothing better than redress grievances? progress and learning are dead in this eternal redressing. or if we must redress grievances, let us redress the great grievance, man misunderstanding man! laylah. let me go to my house "she tries to slip away] rinaldo. sit there["he puts her back very accurately] we worship one god, as you do. that is the essence of agreement. we have one prophet, as you have; there's little odds in a name. let our fools go worship at the

over his shoulder towards the enemy and another to" laylah "rides off, driving the spurs into his horse "laylah "remains sobbing. after a long interval she half-rises, and stretching her arms after him, calls brokenly" laylah. come back. come back["sobs again take her more violently than ever. she struggles to her feet, holds out the scorpion crest and calls] come back. come back["she collapses. dead silence. after a little the distant galloping of horses is heard. it grows louder and louder" laylah "rises, mistress of herself, kisses the golden scorpion and hides it at her heart, and refills the pitcher["enter a band of saracens, who dismount. their leader, the" emir said omar, rushes forward to the well" said omar. victory! we have chased the infidels three days, and the vultures of the

sidi omar? and othman? and akbar? and mohammed? laylah. peace. what news? messenger. sidi omar is hurt. laylah. and sliman? messenger. i do not know, princess. laylah. get forth, back to the fight. reward him, ye! fatma. reward for such bad news! what is the world coming to? in my young days- laylah. such withered weeds were burnt. fatma. alas, sidi omar! the strong, the brave, the comely! he is dead, he is dead. laylah. hurt, said the messenger. ledmiya. now comes another from the fight, riding hard. he bears a fair-haired child across the saddle. oh, do look! laylah. is there no messenger? ledmiya. it is achmet! it is good achmet! 87 laylah. the equerry of prince silman! out of the way, girl["she pushes" ledmiya "roughly from the window] booty! he must be well and victorious! bring him

these twenty years have i been wedded to thee and thou hast not known my heart! leave me, that i may bewail him as is fitting["all depart but" fatma and ledmiya "and the" pipe-slaves "with their prisoner] fatma, do thou lament. i await tidings of the battle. is there sign of a messenger [fatma "goes to corpse and mutters over it" ledmiya["at window. there are many that make hither. some bear the dead away- two, three, five, eight, oh so many! some ride weary or wounded. laylah. some ride like messengers? ledmiya. no. yes, one. no, he has fallen from his horse, and lies still["wailing without" laylah. go, bid those fools be quiet. is there not enough woe in this house but that their shrieks should edge it [ledmiya "goes out. the wailing stops. then suddenly it begins again more loudly than

ALEX SANDERS THE KING OF THE WITCHES

their homes on the flimsiest evidence. in kent a mother an? daughter were condemned to death for 'feeding and employmg an evil spirit in the likeness of a black dog. alt ough, torture wa ostensibly still forbidden, witches could be tested. naked, with arms crossed and thumbs tied to their big toes, they were flung into the nearest deep water. if they s:mje they were innocent-but usually they were dead by the time they were hauled out. if they could swim it was certain proof of their guilt, and they could be hanged after what was only the formality of a trial. queen elizabeth went further than her father; she had an act passed condemning anyone who, by witchcraft, tried to foresee how long she would reign and who would be her successor. the t me of.the terror left no one secure. if they wer

er gaolers could always embroider their evidence with accounts of their valiant attempts to catch satan's imps. 5 perhaps becausethey led such wretched lives, children were often the first to accuse their parents. one testimony was sufficient to hang a person. a child who felt he had been unjustly punished might run to the village gossip with the news that his mother had been visited by an owl at dead of night. the fact that the owl had nested outside his home ever since he could remember would be conveniently ignored, and if the child repented and tried to tell the truth when he saw his mother being taken off to gaol, everyone would nod sagelyand agree that the poor child had been bewitched. nine women were condemned at leicesteron the evidenceofa single boy who claimed they had bewitched

nding. without artifice or hypocrisy, the witches i met were truly pious. when i consider their ways of worship, in particular the nude rites that appear to be so ludicrously out of place in religion, i find i must rethink my attitude towards more familiar religions. to an agnostic, is the cailing down of the moon any more absurd than the act of genuflecting? is the lighting of a candle to a long-dead saint more credible than tying cords round a wax image? is the immaculate conception more easily believed than a vision in a bowl of water? i have drawn no conclusions beyond this: for those like me who prefer their spirits mixed with soda, witchcraft affords a fascinating glimpse into another world; but for those who are drawn to the supernatural, who are prepared to devote time and trouble

woman, the bare breasts touching, the arrow speeding through the wheel of life down into the pointed blade, ready to strike at its owner's bidding; the is miniature whip, a harmless substitute for the earlier weapon with which members were scourged, sometimes to the point of death; and the glistening crystal, which fascinated him most of all. he. learnt by .heart the meaningless> chants in a long-dead language, and at the end ofthe lesson he would take a small brassbowl ofwater and darken itwith ink. he squatted on the floor by the light. of the fire, the bowl before. him. at first he could see only the flickering reflection of the coals, but gran urged him to have patience 'it. will come' she said confidently. and it did. one day, long after he had given up hope of ever seeing anything, t

llside. emanations of previous ages chilled him to the bone; the breeze moaned in his heart and he longed to be alone that he might try to understand .its meaning. uncle louie knew none of this 'look at the view, lad' he pointed out the misty expanse of lancashire round thern 'folks say that witches used to come up here and worship heathen gods, but some folks'll say anything' one by one the long-dead witches flickered across alex's consciousness, indistinct, but with the symbols of their witchhood clearly defmed: the horns-sign of the fertility cultthe broomsticks, the raised athames, he knew he would never be satisfied until he had conjured them up in a circle to hear what they had to tell him. unable to practise his witchcraft properly, for gran had explained time and time again tha onl

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

o initiation is taken until a certain stage has been reached. a few cases have occurred, but as the lord of the world is cognisant of all that transpires, the future, as well as the present and the past, no opportunity is ever given to an initiate to reveal that which is hidden. intent may exist, but opportunity will lack. the initiate who thus sins in intention will be struck dumb, and sometimes dead, prior to thus failing. chapter xv the giving of the word the solar words the basis of all manifested phenomena is the enunciated sound, or the word spoken with power, that is, with the full purpose of the will behind it. herein, as is known, lies the value of meditation, for meditation produces eventually that inner dynamic purpose and recollection, or that internal ideation which must invar

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

a physical incarnation- 52- a treatise on cosmic fire copyright 1998 lucis trust a very pertinent question might here be asked, and though we may not fully explain the mystery, a few suggestive hints may be possible. we might ask: what causes the apparent deadness of the moon? is there deva life upon it? does solar prana have no effect there? what constitutes the difference between the apparently dead moon, and a live planet, such as the earth?40(36) here we touch upon a hidden mystery, of which the solution lies revealed for those who seek, in the fact that human beings and certain groups of devas are no longer found upon the moon. man has not ceased to exist upon the moon because it is dead and cannot therefore support his life, but the moon is dead because man and these deva groups have

ce.41(37) man and the devas act on every planet as intermediaries, or as transmitting agencies. where they are not found, then certain great activities become impossible, and disintegration sets in. the reason for this removal lies in the cosmic law of cause and effect, or cosmic karma, and in the composite, yet individual, history of that one of the heavenly men whose body, the moon or any other dead planet at any time happened to be. 3. the prana of forms. it must first be pointed out that forms are necessarily of two kinds, each having a different place in the scheme: forms that are the result of the work of the third and the second logos, and their united life. such forms are the units in the vegetable, animal and mineral kingdoms. forms that are the result of the united action of the

stigators. the more fully developed the ego may be, and the more the petals are unfolded, the greater the beauty of the surrounding sphere, and the more refined its colouring. at the early stages after individualisation, the egoic body has the appearance of a bud. the electric fire at the centre is not apparent, and all the nine petals are closed down upon the inner three; the orange colour has a dead aspect and the three points of light at the base are just points and nothing more; the triangle which is later seen connecting the points is not demonstrated. the surrounding sphere is colourless and is only to be appreciated as undulatory vibrations (like waves in the air or ether) reaching barely beyond the petal outline. by the time the third initiation is reached, a wondrous transformatio

their way to the heart of the system will reappear as the four planetary logoi who are the twenty-eight and who thus produce the possibility of the ten of perfection in another series of manifesting systems. the seven types of solar energy find the "path of return" to their central emanating source; by the disruption of the tie between them and the lunar lords (who are esoterically spoken of as "dead or dying on the field of battle) the great sacrifice is consummated, and they are free to return in triumph. the occult significance of these words in connection with the energy standing behind and working through all appearance might be expressed as follows: knowledge79(245) is the right apprehension of the laws of energy, of the conservation of force, of the sources of energy, of its qualit

ith this transmutative process that the alchemists of old occupied themselves, but seldom did they reach the stage wherein it was possible for them to concern themselves with the response of the two types of positive energy to each other, and with the consequent escape of a lesser positive force to its greater attractive centre. when they did (with a few exceptions) they were brought up against a dead wall, for though they had succeeded in- 632- a treatise on cosmic fire copyright 1998 lucis trust locating the radiating principle in substance, or in the true form, and had managed to pierce through (or to negate) both the dense physical body and the etheric form, yet they had no perception of the nature of the central force which was drawing the life they were concerned with out of its appa

ALICE A BAILEY05 THE LIGHT OF THE SOUL

equally cleansed and this is the basis of that study of magnetic purity which is the cause of so many observances in the east which seem inexplicable to the westerner. a shadow cast upon food by a foreigner produces impure conditions; this is based upon the belief that certain types of force emanations produce impure conditions and though the method of counteracting these conditions may savour of dead letter ritual yet the thought back of the observance remains still the truth. so little is as yet known about force emanations from the human being, or acting upon the human mechanism, that what may be called "scientific purification" is as yet in its infancy. contentment is productive of conditions wherein the mind is at rest; it is based upon the recognition of the laws governing life and p

ker, 2. the mind, 3. the brain, but this will be during the demonstration side of his work. it is through an understanding of the method of energising the nerves that the thinker can- 181- the light of the soul copyright 1998 lucis trust galvanise its instrument into activity during incarnation, and similarly produce trance, samadhi, or death. the same basic knowledge enables the adept to raise a dead body, as christ did in palestine, or occupy the vehicle of a disciple for purposes of service, as christ occupied the body of the disciple jesus. this knowledge and its use, we are told, is subject to the great law of karma, of cause and effect, and even the christ himself may not set the law aside in any case unless there is adequate "weakening" of the cause producing the bondage. 39. by sub

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

culture provided which will foster and strengthen the finest and the best amongst us, for in their achievement lies the promise of the new age. the inferior and the backward must also have special training in order that they may come up to the high standard which the educators set. but it is of even greater importance that no man, with a special aptitude and equipment, should be held down to the dead level of the mass standard of the educated class. it is right here that the difficulty of defining education becomes apparent, and the questions arise as to the real goal and the true objectives. dr. randall realizes this in an article he wrote, in which he says "i would like to recommend the defining of education as a possible exercise for private- 12- from intellect to intuition copyright 1

y and understanding on the part of the teacher. there is an increasing realization among educators of this need to lift the more advanced educational processes and so raise those subjected to their influence out of the realm of the purely analytical critical mind into that of pure reason and intuitive perception. bertrand russell points out that "education should not aim at a passive awareness of dead facts but at an activity directed towards the world that our efforts are to create" but we must remember that creation posits an alive and functioning creator, acting with intention and utilizing the creative imagination. could it be said that this is the effect of our modern educational systems? is not the mind standardized and held down by our mass system and by the method of cramming the m

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

second cause of failure lies in his neglecting to consider the condition of the waters or the state of the emotional substance into which this mental form must go and so gather to itself the matter of the astral plane which will enable it to become a- 93- a treatise on white magic copyright 1998 lucis trust functioning entity on that plane. if it cannot do this, it becomes simply and eventually a dead form on the plane of mind, for it will lack that motivating power of desire which is necessary to carry it forward to completion on the physical plane. it is interesting to remember this: if a thought-form is sent forth into the emotional world to gather to itself a body of desire (the impelling force which produces all objectivity) and is immersed in a "condition of the waters" which can bes

n the process of selection, millions of lives are sacrificed and much birthing of forms comes to naught. hence the achieving of soul life is a rare event. few people have souls and only a few therefore possess immortality and go hence to their own place of power to return no more. the rest are lost, submerged and swallowed up in the general process of nature, and the human kingdom as a whole is a dead loss except for a few emerging and significant figures which the past and the present produce. they have achieved through the sacrifice of the many. but the reaction of men themselves to this teaching is an adequate answer. the sense of immortality, the surety of an eternal future, the innate belief in god, the revelation of the light, the achieving of a wisdom which helps and aids is not the

unds clear within the head and not within the heart "enter again the playground of the lord and this time lead the games" the way upon the second tier of stairs stands barred, this by the soul's own act. no longer red desire governs all the life, but now the clear blue flame burns strong. upon the bottom step of the barred way he turns back and passes down the stairs on to the playground, meeting dead shells built in an earlier stage, stepping upon forms discarded and destroyed, and holding forth the hands of helpfulness. upon his shoulder sits the bird of peace; upon his feet the sandals of the messenger. not yet the utter glory of the radiant life! not yet the entering into everlasting peace! but still the work, and still the lifting of the little ones. here in symbolic form we have pict

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

slowly emerged and entered into light. out from the east, the word went forth: open the door to all the sons of men who come from all the darkened valleys of the land and seek the temple of the lord. give them the light. unveil the inner shrine, and through the work of all the craftsmen of the lord extend the temple's walls and thus irradiate the world. sound forth the word creative and raise the dead to life. thus shall the temple of the light be carried from heaven to earth. thus shall its walls be reared upon the great plains of the world of men. thus shall the light reveal and nurture all the dreams of men. then shall the master in the east awaken those who are asleep. then shall the warden in the west test and try all the true seekers after light. then shall the warden in the south in

2- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust quality..revelation of the beauty of god. 5. watch well thy thought. enter at will into the mind of god. pluck thence the power, the plan, the part to play. reveal the mind of god. quality..mental power. 6. stay in the east. the five have given thee a friendly word. i, the sixth, tell thee to use it on the dead. revive the dead. build forms anew. guard well that word. make all men seek it for themselves. quality..power to vivify. thus we have studied a little the work of the seven rays. the teaching has had to be conveyed symbolically and its understanding necessitates an awakened esoteric sense; to comprehend it all is not as yet possible. the chohans of the sixth initiation have the guidance of th

from that of subjective being and of more subtle matter. the growth also of etheric vision and the largely increased numbers of clairvoyant and clairaudient people are steadily revealing the existence of the astral plane and the etheric counterpart of the physical world. more and more people are becoming aware of this subjective realm; they see people walking around who are either the so-called "dead" or who in sleep have dropped the physical sheath. they become aware of colours and distinctive hues and streams of organised light which are not of this physical world; they hear sounds and voices which emanate from those who are not using the physical vocal apparatus, and from forms of existence which are not corporeal. the first step towards substantiating the fact of the soul is to establ

y and in every group. thus all groups which were animated by any desire to serve, and which were (in spite of errors in technique and method) of any usefulness in aiding their fellow men, were swept into a current of spiritual stimulation with the intent to increase their effectiveness. groups that were crystallised and sectarian as a whole would fail to respond, but in all of them, even the most dead, there were- 109- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust found a few who were responsive to the new impulse. the institution of this new plan automatically brought about an augmented training of those men and women who showed signs of being responsive to subjective influences and to the intuition. it was found wise to bring about a forcing pro

. he will be known to be still alive, awake and aware. this fact will be demonstrated in several ways. the development of a power within the physical eye of a human being (a power which has always been there, but which has been very little used) will reveal the etheric body, the "double" as it is sometimes called; and men will be seen occupying that body in some definite spatial area whilst their dead or disintegrating physical body has been left behind. then again, the growth in the number of those people who have the power to use the "single eye" sometimes called the "reawakened third eye" will also add to the demonstration of the truth of immortality, for they will with facility see the man who has discarded his etheric body as well as his physical body. by the very weight of their numb

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

nameless, the straight, hard pathway plod some call it consecration, and others call it god. william herbert carruth. 1 we now come to the central mystery of christianity, and to the climaxing initiation to which men, as human beings, can aspire. of the next initiation, the resurrection, and of the ascension connected with it, we know practically nothing, beyond the fact that christ rose from the dead. the resurrection initiation is veiled in silence. all that is recorded is the reaction of those who knew and loved the lord, and the after-effects upon the history of the christian church. but the crucifixion has always been the outstanding, dramatic episode upon which the entire structure of christian theology has been founded. upon this has the emphasis been laid. millions of words have be

hat: 1. they were born on or very near our christmas day. 2. they were born of a virgin-mother. 3. and in a cave or underground chamber. 4. they led a life of toil for mankind. 5. and were called by the names of light-bringer, healer, mediator, saviour, deliverer. 6. they were, however, vanquished by the powers of darkness. 7. and descended into hell or the underworld. 8. they rose again from the dead, and became the pioneers of mankind to the heavenly world. 9. they founded communions of saints and churches into which disciples were received by baptism. 10. and they were commemorated by eucharistic meals. 2 these facts can be checked by anyone who cares to do so and who is sufficiently interested to trace the growth of the doctrine of world saviours in world idealism. edward carpenter goe

ay differ among themselves as to the emphasis to be laid upon the various theological interpretations of his life story, but christ they know, and with him they tread life's pathway. they may argue about whether he was god or man, or god-man, or man-god, but on one point they all agree, and that is that he was god and man, manifesting in one body. they may struggle to perpetuate the memory of the dead christ upon the cross, or they may endeavour to live by the life of the risen christ, but to the reality of christ himself they all bear testimony, and by the multitude of witnesses the fact is surely established. the one who knows cannot doubt. christianity is the restatement of a very old doctrine. it is not new. it is so essential to the salvation and to the happiness of the world that god

released from the cross should be the symbol. we thus complete the entire circle, from the man in space, with arms outspread in the form of a cross, through the sequence of crucified saviours, telling us again and again what god had done for the universe until we arrive at the culminating son of god who carried the symbolism down on to the physical plane, in all its stages. he then rose from the dead to tell us that the long task of evolution had at last reached its final phase if we so choose, and if we are ready to do as he did pay the price, and, passing through the gates of death, attain to a joyful resurrection. st. paul sought to bring this truth home to us, though his words have been so often distorted through translation and theological misinterpretation "i long to know christ and

, passing through the gates of death, attain to a joyful resurrection. st. paul sought to bring this truth home to us, though his words have been so often distorted through translation and theological misinterpretation "i long to know christ and the power which is in his resurrection, and to share in his suffering and die even as he died; in the hope that i may attain to the resurrection from the dead. i do not say that i have already gained this knowledge or already reached perfection, but i press on."13 it would not appear from this passage that st. paul regarded it as sufficient to salvation that one should simply believe that christ died for one's sins. let me state here, briefly and succinctly, what it would appear really transpired when christ died upon the cross. he rendered up the

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

groups of degrees: entered apprentice, fellow craft (followed by the mark degree) master mason (followed by the h.r.a) and the grouped degrees, four to seventeen, in the scottish rite. these seventeen degrees prepare the man for the fourth or fundamental degree, taken by a man who is a master mason. it can only be taken when the master is in possession of the true lost word. he has risen from the dead; he has been entered, passed, and raised, and now can be perfected. herein lies a great mystery. these seventeen degrees, leading to the first great step (taken by the risen master) are subjectively related to the seventeen laws which we have been considering. there is a parallelism worth noting between: 1. the eighteen laws: a. the three major laws of the universe, b. the seven minor laws of

ity and have failed. those who have passed upon the path of discipleship have also tried and failed. those who have themselves mastered circumstance and the illusion of death, and have consequently been raised unto life, can now attempt the task in united formation. they will succeed. the word has gone forth with the request for this united activity, and the urge to bend every effort to raise the dead body of humanity. a great and possible achievement of the lodge of masters is now imminent and all aspirants and all disciples can be swung into a synthetic recognition of power and of opportunity. it is for this end that the teaching anent the new group of world servers was given out broadcast. this is the first attempt to form a group which would work as a group and attempt a world task. th

les can be swung into a synthetic recognition of power and of opportunity. it is for this end that the teaching anent the new group of world servers was given out broadcast. this is the first attempt to form a group which would work as a group and attempt a world task. they can act as an intermediate group between the world of men and the hierarchy. they stand between what is occultly called the "dead master" and the "living masters" masons will understand what is here described. the true esotericist will also see the same truth from another angle. i would like here to give you some thoughts anent the new groups which come into functioning activity under the law of group progress. it must be constantly remembered, as one considers these coming new groups, that they are primarily an experim

sed as parts in a whole, and which permits man (escaping, as he can, from his human self-consciousness) to expand his sense of awareness and identity so that the form aspects of life offer no barrier to his all-embracing spirit. it is of use also to write these words and to deal with these ideas, for there are those now coming into incarnation who can and will understand, when present readers are dead and gone. i and you will pass on to other work, but there will be those on earth who can vision the plan with clarity, and whose vision will be far more inclusive and comprehending than ours. vision is of the nature of divinity. expansion is a vital power and prerogative of deity. therefore let us struggle to grasp what is possible at our particular stage of development, and leave eternity to

iation (wherein the crisis of appropriation on the path of ascent, finds its culmination) and the second initiation. here again there is a correspondence to earlier happenings, for much time has transpired since individualisation, technically understood, has taken place. that individualisation, the first great soul approach took place either in lemurian days or in a still earlier crisis upon that dead planet, the moon. today, just as the form of animal man had to reach a certain level of development, so the human form has to reach the level of personality integration before the re-enactment of the approach of appropriation can be consciously carried forward. next there comes a period in the life of the aspirant when he shifts off the probationary path and moves on to the path of disciplesh

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

chievement. there must be culminating moments when the uniform activity climaxes into hours of dynamic crisis. then one cycle of work ends in some direction or another and a new cycle of activity commences in the same place and within the limits of the same general endeavour; this is consciously recognised as a new beginning. unless such moments of crisis occur, the life simmers down to a general dead level and (even if useful) offers not the chance for an extreme effort with its consequent need to draw upon the full resources of the soul. the routine of the daily demands can usually be met by the technique of an aligned personality and in your case this is particularly so. it must, however, have in it if it is to be adequate to the demands of this day and period of opportunity those momen

ies-of-the-valley, here and there a fern. there is a small, gravelled space in the front of the well it contains a rustic table, where the grapes and fruit are brought to be arranged in flat baskets, to be sent down the mountain, by donkeys, in care of those who have the right to be admitted to the garden, to the ill and weary in the town below (old aleck, a saintly old gardener, these many years dead, may be one who helps with this work. i do not know) the well water is very cold a bucket is always ready for the descent. i believe this water has the property of giving one greater vision. it is pure joy to offer it to the thirsty and weary, and each day, among the souls arriving, there is a different well-keeper, always one who has had a glimpse of the vision. i believe this is the picture

new age- volume i copyright 1998 lucis trust for you, as for so many disciples in this particular life cycle, the lesson has been to learn to move forward in spite of the activity of the pairs of opposites, paying no attention to the reactions of the senses and standing free and unafraid whether the experience being undergone is one of high import and of spiritual satisfaction, or is one of the "dead-level" happenings, where nothing brings joy and where only pain, fear and suspense are to be found. you must learn to move forward steadily between the pairs of opposites, saying to yourself: i am not this; i am not that; eternally, i am the self. these lessons you are learning (and learning with rapidity. you have now reached a point where you can learn them in a group a group of fellow disc

unds clear within the head and not within the heart "enter again the playground of the lord and this time lead the games" the way upon the second tier of stairs stands barred, this by the soul's own act. no longer red desire governs all the life, but now the clear blue flame burns strong. upon the bottom step of the barred way he turns back and passes down the stairs on to the playground, meeting dead shells built in an earlier stage, stepping upon forms discarded and destroyed, and holding forth the hands of helpfulness. upon his shoulder sits the bird of peace; upon his feet the sandals of the messenger. not yet the utter glory of the radiant life! not yet the entering into everlasting peace! but still the work, and still the lifting of the little ones- 523- discipleship in the new age

so that he does not hinder the planned activities of the ashram. must the senior and the more advanced initiate-disciples halt, or wait and step down their activities so as to give the less advanced the time and opportunity to measure up to them? the question therefore is: do the senior disciples wait or do the junior disciples hinder? i would assure you that the standard of measurement is not a dead level and i would assure beginners that they cannot hinder the advanced members of an ashram, but that they can throw themselves out of the sphere of activity, though not out of the group. it is the unready and the untrained who do the waiting, not the ready and the truly dedicated. the task of the master is to stimulate as many as possible in his group to work consistently on levels of spiri

ALICE A BAILEY13 PROBLEMS OF HUMANITY

god. 3. christ and the hierarchy the third great spiritual and essential truth is the fact of christ, the living christ, present among his people, fulfilling his promise "lo, i am with you always, even unto the end of the world, and increasingly making his presence felt as men approach closer to him and his group of disciples and world workers. the church emphasis has been (and is today) upon the dead christ. men have forgotten that he lives, though they give a tentative recognition to this hope and belief- 83- problems of humanity copyright 1998 lucis trust at easter time, largely because his resurrection guarantees our own "rising again, and "because he lives, we shall live also. the fact of his livingness and of his presence today, here and now, on earth is not emphasized, except throug

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

ent upon the recognition and acceptance of that sacrifice. the vicarious at-one-ment has been substituted for the reliance which christ himself enjoined us to place upon our own divinity; the church of christ has made itself famous and futile (as the world war proved) for its narrow creed, its wrong emphases, its clerical pomp, its spurious authority, its material riches and its presentation of a dead christ. his resurrection is accepted, but the major appeal of the churches has been upon his death- 33- the reappearance of the christ copyright 1998 lucis trust christ has been for two thousand years a silent, passive figure, hidden behind a multitude of words written by a multitude of men (commentators and preachers. the church has pointed us to the dying christ upon the cross and not to th

nd; old ideals, organisations and groups were passing away and the spectre of death stalked on every hand. destruction characterised the phenomenal world, as well as the subtler worlds of feeling and of thought; life was withdrawn and death resulted. the problem of christ and his disciples was to see that the old and the undesirable were not revivified. their task was not the resuscitation of the dead and the useless; the directed inflow of life, carrying the capacity to build anew and the energy which could produce a new world and a new civilisation there lay their opportunity and their responsibility. the reactionary forces of the world political and religious desired the resurrection of the old and dead forms; they threw their weight and their influence (which is only another name for e

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

e working out of that will into manifestation. we have, therefore, three great centres and from them emanate three types of energy which are taking form as the three governing ideologies in the consciousness of the race. old ideologies still persist; subsidiary schools of thought are everywhere to be found; distorted interpretations and travesties of reality abound on every hand; on all sides the dead level of the people (the ignorant masses) is played upon by these energies and men become victims of the exponents of the ideologies past, present and future. forget not that behind all of them stands he whom we call the lord of the world. when all- 13- the destiny of the nations copyright 1998 lucis trust these temporary experiments have been tried and when humanity has been led on in its co

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

ect and is simply the result of ancient thought and teaching (descended to us from lemurian times) and is not based upon any true radiation or influence. in those far off times, antedating even lemuria and constituting in lemurian days simply an ancient tradition, the moon appeared to be a living vital entity. but i would have you bear definitely in mind that today the moon is nothing more than a dead form. it has no emanation and no radiation of any kind and, therefore, has no effect of any kind. the moon, from the angle of the esoteric knower, is simply an obstruction in space an undesirable form which must some day disappear. in esoteric astrology, the effect of the moon is noted as a thought effect and as the result of a powerful and most ancient thoughtform; nevertheless, the moon has

ny kind. the moon, from the angle of the esoteric knower, is simply an obstruction in space an undesirable form which must some day disappear. in esoteric astrology, the effect of the moon is noted as a thought effect and as the result of a powerful and most ancient thoughtform; nevertheless, the moon has no quality of her own and can transmit nothing to the earth. let me reiterate: the moon is a dead form; it has no emanation at all. that is why the moon is spoken of in the ancient teaching as "veiling either vulcan or uranus" this hint or inference has always been here and astrologers would do well to experiment with this suggestion i have made anent the moon and (instead of working with the moon) let them work with vulcan when dealing with the undeveloped or average man and with uranus

, oft cruel and sadistic (as witness the murders and tortures carried out in the name of christ, who was the outstanding representative of god's love. throughout the teaching of christian theology, the theme of blood runs ceaselessly and the source of salvation is laid upon the blood relationship and not upon the life aspect which the blood veils and symbolises. it is the creed of a crucified and dead christ which rules christianity and not that of the risen master. one of the reasons for this travesty of the truth has been that st. paul, that great initiate, prior to taking the third initiation which he did at the time he was functioning as related in the acts of the apostles, was potently under martian influence and was born in scorpio; a study of his horoscope would demonstrate this wer

this it has hitherto veiled or- 134- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust hidden. venus must wane and the sun as a symbol of deity must wax in influence and finally take its place. such are the symbolic and esoteric significances. the moon is here regarded as functioning in its true nature and, therefore, as expressing symbolically that which is dead. the moon here stands for the personality and, in the final victory in scorpio, the personality is entirely vanquished and defeated. desire is killed, for it is through expressed desire of some kind that personality demonstrates life, quality, appearance. ponder upon this, for in scorpio the moon falls and its influence fades out. extremes ever meet in the disciple who stands at this midway p

so through jupiter, virgo is brought into relationship with aquarius which means, in this case, with the seventh creative hierarchy, or with the atomic substance out of which the dense body of manifestation has to be constructed if the christ life (which the virgin nurtures) is to be brought to successful manifestation. the cause of manifestation is, esoterically speaking, the stimulation of the "dead lives (the so-called inorganic substance) into activity and into usefulness to the positive christ life, which is the agent of the stimulation. hence the moon is the symbol of the response of the dead lives to the outer spiritual impact. the central idea of occultism that even the smallest atom of substance has in it the germ of that which can respond to spiritual energy is preserved for us i

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

many toys were kept. we were lost for quite a while and nearly suffocated, for the lid shut down on us. the second was that i made my first attempt to commit suicide! i just did not find life worth living. the experience of my five years made me feel that things were futile so i decided that if i bumped down the stone kitchen steps from top to bottom (and they were very steep) i would probably be dead at the end. i did not succeed. bridget, the cook, picked me up and carried me (battered and bruised) upstairs where i met much comforting but no understanding- 14- the unfinished autobiography copyright 1998 lucis trust as i went on in life, i made two other efforts to put an end to things, only to discover it is a very difficult thing to commit suicide. all of these attempts were made before

l stop. several weeks later i returned. this time i had memorised my talk and my effort worked well until half way through there came a point where i had determined to quote some poetry, to give lightness and variety to my theme. i had rehearsed that poetry with telling effect before my mirror. the first two lines went well and then i stuck; i could not remember what came next. i had to come to a dead stop, red to the roots of my hair and feeling shaky. then a voice came from the back of the room "cheer up, miss. i'll finish it for you and that will give you time to think what you want to say next" but i had already vanished off the platform and was dissolved in tears in my room. i had failed, both jesus and myself, and i had better give it all up. i lay awake weeping all that night, refus

o be in the dining room before the other two girls arrived but all the five men were present. i was utterly terrified and thoroughly ashamed but i did what i thought jesus would do. i looked at the men and said, nervously and rapidly "i don't drink and i don't dance; i don't play cards and i don't go to the theatre, and i know you will hate me and i think i had better go and find another table" a dead silence descended upon us. then one of the men (with a very well known name, so i won't mention it) got up and leaned across the table, held out his hand and said "shake. if you will stick to us, we will stick to you and we will try hard to be good" i had the most delightful voyage. those men were unbelievably good to me and i remember them with affection and gratitude. it was the nicest voya

ges. hence other human and finite brains can appear and give other, deeper, more significant or broader interpretations and thus found a more progressive theology. who dare say that they are not as right as churchmen in the past? unless the churches broaden their vision, eliminate their disputations concerning non-important details, and preach a christ, risen, living and loving, and not a christ, dead, suffering and a sacrifice to an angry god, they will lose the allegiance of coming generations and rightly so. christ lives, triumphant and ever present. we are saved by his life. the death that he died, we can die too and triumphantly, the bible says so. the churches will have to begin with their theological seminaries. i have taken a theological training and i know what i am talking about

ever that might be. the work was piece work and i knew that i was quick and i hoped to earn good money and i did. i went down each morning at 7 a.m. and returned home around 4 in the afternoon. for the first three days the noise, the smells and the unfamiliar surroundings and the long walks to the factory and back to the cottage affected me so much that the moment i got into the cottage i fainted dead away. but i got accustomed to it, for nature is very adaptable, and i regard this period as one of the most interesting experiences of my life. i was down among the people; i was just nobody and i had always thought i was somebody. i was holding down the kind of job that anybody could hold down. it was unskilled labor. at first i went into the labelling department, labelling the large, oval c

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

un 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 nation, as we have seen, produces a tendency to disease and to a lowered resistance to the causes of disease; it can engender an ability to absorb evil contamination with facility

or me to do more specific teaching and more direct talking on these matters. have you any idea of the wall of antagonistic thinking and speech against which a new or pioneering idea has to batter itself? have you ever seriously considered the aggregated and crystallised thoughtforms with which all such new ideas (and shall i call them hierarchical proposals) have to contend? do you appreciate the dead weight of preconceived and ancient determinations which have to be moved before the hierarchy can cause a new and needed concept to penetrate into the consciousness of the average thinking (or again should i say, unthinking) public. the field of medicine is a most difficult field in which to work, for the subject is so intimate, and fear enters so strongly into the reactions of those who must

will some day enter, and so close the chapter for a while upon the fever and the friction and the pain of earth existence. but there are other phases of life experience wherein the sense of futility and frustration meets the server in the world today. from the angle of vision of a disciple, we might divide intelligent human beings into three groups, at the same time eliminating in our thought the dead weight of the unthinking masses who register desire but who as yet experience no sense of futility or frustration. they desire and are satisfied; or they desire and are thwarted or jealous or angry at those who appear to have that which they want and demand, and which appeals to the life of the senses. the three groups are: 1. those personalities, integrated and intelligent, who are ambitious

telepathic, there may be (though there very seldom is) the interposition of a mediumship based upon clairvoyance and clairaudience, but not upon trance. this will still necessitate a contact via a third party, and will be entirely astral; it will therefore be full of glamour and error. it will, however, be a step forward from the present mediumistic performances which simply ignore the man who is dead and give to the enquirer only what the medium reads in his aura his recollection of the personal appearance, significant remembrances stored in the enquirer's consciousness, and wishful thinking anent advice demanded because the enquirer believes that because a man is dead he must be more wise than heretofore. when the medium at times succeeds in establishing true communication, it is because

nquirer only what the medium reads in his aura his recollection of the personal appearance, significant remembrances stored in the enquirer's consciousness, and wishful thinking anent advice demanded because the enquirer believes that because a man is dead he must be more wise than heretofore. when the medium at times succeeds in establishing true communication, it is because the enquirer and the dead person are mental types, and there is therefore a true telepathic rapport between them which the medium intercepts. the race is progressing, developing and becoming increasingly mental. the relation between the dead and the living must and will be upon mental levels, prior to the processes of integration; the true severance of communication will come when the human soul is reabsorbed into the

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

ierarchy of love is, however, endeavouring to hasten the process, thereby taking the risk of- 79- education in the new age copyright 1998 lucis trust complications in so doing. 3. certain men and women in every field of human thought are expressing the potency of the unfoldment of their achieved integration and (if you will but believe it) the reality of their soul contact, by emerging out of the dead level of humanity. they stand forth above their fellows through the very force of their personality-integration and because they can function as high grade and idealistic persons. from the altitude at which they stand (relatively high from the human standpoint, and interesting from the hierarchical point of view, they are seeking to mould the racial thought and life to a certain pattern which

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

is raised to the surface of consciousness, and whilst they are faced with a vital and beneficent opportunity, they are also faced with the problem of absorbing more "punishment (is not that the word i want, my brother) than they would normally take. will they break under the impact of self-discovery and the opportunity to eliminate personality? or will they rise triumphant from the ashes of their dead selves into living power and beauty? though sanat kumara is naturally unaware of the individual disciple or aspirant, he is not unaware of their massed effect, quality or status. contact and relationship are based upon vibratory reaction, and the potency of the united vibration of the disciples and aspirants of the world is today for the first time in human history strong enough to reach sham

through a terrific test and it looked for a while as if the true significance of it all would escape you; the national thoughtform of any nation is necessarily a powerful entity. you can observe an instance of this in the thoughtform of the jews which is the most powerful of all because they are not a nation in any true sense but an ancient religion; they have resurrected something which has been dead for many, many centuries and are now attempting to call it a nation. it is as if the ancient incas and aztecs suddenly announced themselves as nations in south america and sought to gain recognition; they were great nations and as civilised as were the jews, possessing a great and beautiful religion. there is always trouble when that which should be past and gone seeks recognition along ancie

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

copyright 1998 lucis trust science has turned to the invention of the instruments of death; the populations of cities and entire districts are shifted from one part of a country to another; families and homes are broken up; there is intense fear, hopeless looking into the future, bewildered questioning, suicide and murder; the smoke of countless fires blackens the skies; the seas are strewn with dead and with wrecked vessels; the thunder of guns and the noise of exploding bombs are heard in approximately twenty countries; war rises up from the waters, marches over the lands and descends from the skies. it is to this situation that the old order has brought humanity. it is to this disaster that man's cruelty and selfishness have tended; no nations are exempt from this criticism, and all ar

f one's fellowmen and sound commonsense are prerequisites of all demanded service. men should cultivate these qualities, divorcing them from all sentimental emotion and dealing factually with circumstance and environing conditions. it must be realised that the task to be done will take time, and the men and women of goodwill must brace themselves for sustained effort, for opposition, and for that dead lethargy and sick inertia which afflicts the masses of the people in every land. the immediate activities are two in number: 1. the finding of those people in every country who react to the vision of the new world order and who are the men and women of goodwill. 2. the presentation of the future possibilities, by them, to the masses of people in all lands. i would here remind you that members

se of the delay in right understanding, and the slowness of many to appreciate the true situation, that those who guide the race and work on the spiritual side of life have been unable to do much up to date except spiritually strengthen the hands of the workers with the forces of light. the faith of many has kept the door ajar, yet even these have forgotten frequently that "faith without works is dead" it is only when faith finds active expression upon the physical plane in right cooperation and sacrifice (even unto death) that the door can be forced wide open and divine intervention become possible. it is only when the vision and dream of peace which beguiles so many well-meaning people gives way to the determination to take every possible means to achieve that peace in practical ways upo

cry goes up "let light and love and power and death fulfil the purpose of the coming one" those words are a demand, a consecration, a sacrifice, a statement of belief and a challenge to the avatar who waits in his high place until the demand is adequate, and the cry clear enough to warrant his descent and his appearance. demand without paralleling action is useless, just as faith without works is dead. it is here that there is a break in the magnetic link which should unite the avatar with the demand for his coming forth. his emergence must be caused by a fivefold chain or thread of energy: the focussed will of the people, the massed intent of the world disciples and aspirants, plus their desire, their active participation in the task of clearing the way for him, and complete selflessness

to supreme eminence. this is the old order which must pass, but its dangers must be recognised. for its abolishing, the united nations are fighting, but the difficulties are many, even though the spiritual strength of all good men is on their side and the forces of light are fighting to aid them. the nationalistic spirit- 246- the externalisation of the hierarchy copyright 1998 lucis trust is not dead as yet in any country. it must be helped to die. minorities with historical backgrounds but no territorial rights are clamouring for a place to call their own and in which to build up a nation. the small nations are full of fear, wondering what place in the family of nations they will be permitted to hold, and whether the evil plans of the germans will spare any of their citizens eventually t

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

tially closed, but not entirely shut; its final closing and sealing is not yet accomplished. there are certain areas of evil in the world today through which these forces of darkness can reach humanity. what they are and where they are i do not intend to say. i would point out, however, that palestine should no longer be called the holy land; its sacred places are only the passing relics of three dead and gone religions. the spirit has gone out of the old faiths and the true spiritual light is transferring itself into a new form which will manifest on earth eventually as the new world religion. to this form all that is true and right and good in the old forms will contribute, for the forces of right will withdraw that good, and incorporate it in the new form. judaism is old, obsolete and s

ALICE BAILEY THE LABOURS OF HERCULES

he footsteps of his friend. they turned on him; they rent and trod him underfoot; they killed him and escaped into the wilder lands of diomedes. wiser, grief-stricken, humble and discouraged, hercules returned unto his task. he sought the mares again from place to place, leaving his friend, dying upon the ground. again he caught the horses, and drove them through the gate himself. but abderis lay dead. the teacher looked him o'er with care and sent the horses to the place of peace, there to he tamed and broken to their tasks. the people of that land, released from fear, welcomed the deliverer, acclaiming hercules as savior of the land. but abderis lay dead.the teacher turned to hercules and said "labor the first is ended; the task is done, but badly done. learn the true lesson of this task

rests with me from all eternity, here in the center of the holy shrine. you may not enter here, o artemis, but know i speak the truth. diana, that fair huntress- 48- the labours of hercules of the lord, may enter for a moment and tell you what she sees" into the shrine for one brief moment passed the huntress of the lord and saw the form of that which was the doe, lying before the altar, seeming dead. and in distress she said "but if its spirit rests with thee, o great apollo, noble son of god, then know the doe is dead. the doe is slain by the man who is a son of man, e'en though a son of god. why may he pass within the shrine and we await the doe out here "because he bore the doe within his arms, close to his heart, and in the holy place the doe finds rest, and so does man. all men are

spirant who is performing the labor of this sign, is subjected to the urge to lift himself up out of the mass to which he is held, by his instinct, and to develop instead the intuition, which will enable him so to rise. this sign is sometimes called "the coffin, by the hebrews, because it marks loss of identity, whilst, the early christians called it "the grave of lazarus, who was raised from the dead. in these words "coffin "grave "crab, and in the reference which we sometimes find to cancer as "the womb, we have the thought of hidden life, of a veiling form, of potentiality, and of that struggle with circumstances which will eventually produce, in leo, the emergence of the individual and, in capricorn, the birth of a world savior. definitely, therefore, it portrays the struggle that goes

he lion. feebler and feebler grew the roars of hate and fear; weaker and weaker grew the enemy of man; lower and lower sank the lion, yet hercules held on. and thus he killed the lion with his two hands, without his arms and through his own great strength. he killed the lion and stripped its skin, shewing it to the people, without the entrance- 58- the labours of hercules of the cave "the lion is dead" they cried "the lion is dead. we now can live and till our lands and sow the needed seeds and walk in peace together. the lion is dead and great is our deliverer, the son of man, who is a son of god, named hercules" thus hercules returned in triumph to the one who sent him forth to test his strength, to serve and meet the need of those in dire distress. he laid the lion's skin beneath the fe

of god, named hercules" thus hercules returned in triumph to the one who sent him forth to test his strength, to serve and meet the need of those in dire distress. he laid the lion's skin beneath the feet of him who was the teacher of his life, and gained permission to wear the skin in place of that already worn and used "the deed is done. the people now stand free. there is no fear. the lion is dead. with my own hands i strangled thus the lion and slaughtered it "again, o hercules, you slew a lion. again you strangled him. the lion and serpents must be slain again and once again. well done, my son, go rest in peace with those you have [100] released from fear. labor the fifth is over and i go to tell the great presiding one, who sitteth waiting in the council chamber of the lord. rest th

AN INTRO TO STUDY OF THE KABALAH

ing rays. into many thousand worlds the brightness of his face is extended, and from the light of this brightness the just shall receive worlds of joy and reward in the existence to come. within his skull exist daily a thousand myriads of worlds; all draw their existence from him, and by him are upheld. from that head distilleth a dew, and from that dew which floweth down upon the worlds, are the dead raised up in the lives and on the worlds to come" the god of the kabalah is "infinite existence: he cannot be defined as the "assemblage of lives" nor is he truly the "totality of his attributes" yet without deeming all lives to be of him, and his attributes to be universal, he cannot be known by man. he existed before he caused the emanations of h is essence to be demonstrated, he was before

ANALYSIS OF THE 5 6 INITIATION

iris. osiris is represented by the chief adept except when he taketh his wand and ankh and proceedeth to give the candidate instruction. then the chief is isis who is the revealer of the mysteries. the chief does not appear in the first point. he is slain and is osiris of the nether world. in the egyptian mysteries, the postulant after death is identified with osiris. inasmuch as the candidate is dead already, unless osirified, he too must be slain. like christ, he must be stripped and flogged, and placed on the cross of suffering. but first, he enters. at this point, the second adept is still horus. the third adept is now anubis. hodos, or the introducing adept, is themis. themis is a greek goddess of justice. she is titan like, thus she fits better than maat. anubis now challenges the as

en. it is divided into ten parts. the rtk of the candidate who is speaking binds the lower nine. it is a most sacred oath, never to be forgotten. next, themis commemorates the life and death of osiris. the symbolic archetype of christian rosenkruetz, the founder of our order, is now that of osiris. the aspirant is now in a state of mourning. it is the mourning of isis. recall that the aspirant is dead, having been crucified on the cross. the rose cross is pointed out as a symbol of the completion of the great work, though it may be several years before the aspirant fully understands the mysteries of the sublime and sacred symbol. next, the tomb is discovered. this is the tomb of the initiate. l the sign of "l" is the swastika and hidden within is the cross. it is a symbol of the whirling f

incense are in the middle of the altar. this is the glory of arik anpin. the altar is a symbol of flashing and brilliance. it is equilibrated in itself and therefore a fitting recipient of the flashing light, glowing brilliance, purity and balanced power. all kneel. the higher is invoked again. the aspirant is now fixed in trapt and looking upward to rtk. at this moment, the aspirant is no longer dead. he has re-entered the earth life. he is likened to a child with full potential of an adult. he is a person with the unconscious potential of an adept. it may be years before his/her adeptship is truly realized. themis (third adept) takes the cup and dagger, and the marks of lvx are imprinted on the aspirant. this is a stigmata on the soul. now the aspirant may demand the opening of the pasto

ars before his/her adeptship is truly realized. themis (third adept) takes the cup and dagger, and the marks of lvx are imprinted on the aspirant. this is a stigmata on the soul. now the aspirant may demand the opening of the pastos. the altar is moved, the lid is removed, and within the pastos is osiris undivided. osiris is central and perfect. the chief adept (osiris, not yet glorified but both dead and alive evermore, addresses the candidate. here, the aspirant may come to understand for the first time that he/she is the body lying in the pastos. the new adept is connected to all those martyrs who have suffered and perfected the gold within. the chief and the new adept exchange weapons. the chief now becomes isis and instructs osiris from dsj in the use of her symbols. this is the marri

ANATHEMA OF ZOS

your moral-fed desires satisfy? i, who enjoy my body with un-weary tread, would rather pack with wolves than enter your pest-houses. sensation. nutrition. mastication. procreation! this is your blind-worm cycle. ye have made a curiously bloody world for love in desire. shall nothing change except through your accusing diet? in that ye are cannibals, what meat should i offer? having eaten of your dead selves savored with every filth, ye now raven to glutton of my mind's motion? in your conflict ye have obtained? ye who believe your procreation is ultimate are the sweepings of creation manifest, returning again to early simplicity to hunger, to become, and realize-ye are not yet. ye have muddled time and ego. think ye to curb the semen sentimentally? ye deny sexuality with tinsel ethics, li

tanding? an introspection of cannibalism in the shambles of diet-the variating murder against the ancestral? is there no food beyond corpse? your murder and hypocrisy must pass before ye are uplifted to a world where slaughter is unknown. thus, with a clean mouth, i say unto ye, i live by bread alone. sleep is competent prayer. all morality is beastly. alas, there has been a great failure. man is dead. only women remain. with tongue in cheek i would say "follow me! that ye realize what is hidden in all suffering. i would make your self-mortification voluntary, your wincing courageous" still will ye be with me? salutation to all suicides! with a yawn zos wearied and fell asleep. in time the stench awoke him-for he had slept amidst the troughs- and he observed that the crowd were no longer w

APOCALYPSE MOSES

hildren, i have shown you the way in which we were deceived; and do ye guard yourselves from transgressing against the good' chapter 31. 1 and when eve had said this in the midst of her sons, while adam was lying ill and bound to die after a single day from the sickness which had fastened upon him, she saith to him: 2 'how is it that thou diest and i live or how long have i to live after thou art dead? tell me' and adam saith to her 'reck not of this, for thou tarriest not after me, but even both of us are to die together. 3 and she shall lie in my place. but when i die, anoint me and let no man touch me till the angel of the lord shall speak somewhat concerning me. 4 for god will not forget me, but will seek his own creature; and now arise rather and pray to god till i give up my spirit i

ARADIA GOSPEL OF THE WITCHES

queen,my mother, great diana. she who fainwould learn all sorcery yet has not wonits deepest secrets, them my mother willt each her, in truth all things as yet unknown.and ye shall all be freed from slavery,and so ye shall be free in everything;and as the sign that ye are truly free,ye shall be naked in your rites, both menand women also: this shall last untilthe last of your oppressors shall be dead;and ye shall make the game of benevento,extinguishing the lights, and after thatshall hold your supper thus: page 10 translation.tis true indeed that thou a spirit art,but thou wert born but to become againa mortal; thou must go to earth belowt o be a teacher unto women and menwho fain would study witchcraft in thy school.yet like cains daughter thou shalt never be,nor like the race who have

in the crater of vesuvius after is had ceased to erupt, and found nothing in it. but therewas something in it once; and the man of science, which sir charles was not, still finds a great dealin the remains, and the antiquarian a pompeii or a herculaneum tis said there are still sevenburied cities to unearth. i have done what little (it is really very little) i could, to disinter somethingfrom the dead volcano of italian sorcery.if this be the manner in which italian witchcraft is treated by the most intelligent writer who hasdepicted it, it will not be deemed remarkable that there are few indeed who will care whether there isa veritable gospel of the witches, apparently of extreme antiquity, embodying the belief in a strangecounter-religion which has held its own from pre-historic time to

BALANCE J

ads and dryads. i have a small psychic landscape in which the weather looms over a fairie hill. i have sat with my friend and watched as the brooding sky has opened and drenched the whole of the picture with rain. i personally have had a very unsettling incident when, after having visited a friends house to view his collection of spares, i had to travel home by bus or by tube train to find myself dead amongst a living, heaving throng of exactly the same hybrid creatures as were in the pictures i had just viewed. even now, i have a tendency to check my fellow passengers to see if they have pointed ears and hairs sprouting from the bridges of their noses to see what stage of satyrisation they are showing, in their journey through the underworld. there is a very definite sense that, through m

BASIL VALENTINE TWELVE KEYS

and without our salt you will not be able to impart to our substance a bodily form; for the coagulation of all things is produced by salt alone. as salt is the great preserving principle that protects all things from decay, so the salt of our magistery preserves metal from decomposition and utter annihilation. if their balm were to perish, and the spirit to leave the body, the body would be quite dead, and no longer available for any good purpose. the metallic spirit would have departed, and would have left its habitation empty, bare, and lifeless. observe also, thou who art a lover of this art, that the salt that is gained from ashes has great potency, and possesses many concealed virtues. nevertheless, the salt is unprofitable, until its inward substance has been extracted. for the spiri

efore my time. although many philosophers have sought for me with eagerness, yet very few succeed at length in finding out my secret virtue. twelve keys of basil valentine 39 of 95 fifth key the quickening power of the earth produces all things that grow forth from it, and he who says that the earth has no life makes a statement which is flatly contradicted by the most ordinary facts. for what is dead cannot produce life and growth, seeing that it is devoid of the quickening spirit. this spirit is the life and soul that dwell in the earth, and are nourished by heavenly and sidereal influences. for all herbs, trees, and roots, and all metals and minerals, receive their growth and nutriment from the spirit of the earth, twelve keys of basil valentine 40 of 95 which is the spirit of life. thi

utriment to all things that grow, and of nursing them as a mother does her child while it is yet in the womb. the minerals are hidden in the womb of the earth, and nourished by her with the spirit which she receives from above. thus the power of growth that i speak of is imparted not by the earth, but by the life vgiving spirit that is in it. if the earth were deserted by this spirit, it would be dead, and no longer able to afford nourishment to anything. for its sulphur or richness would lack the quickening spirit without which there can be neither life nor growth. two contrary spirits can scarcely dwell together, nor do they easily combine. for when a thunderbolt blazes amidst a tempest of rain, the two spirits, out of which it is formed, fly from one another with a great shock and noise

dst a tempest of rain, the two spirits, out of which it is formed, fly from one another with a great shock and noise, and circle in the air, so that no one can know or say whither they go, unless the same has been ascertained by experience as to the mode in which these spirits manifest. know then, gentle reader, that life is the only true spirit, and that that which the ignorant herd look upon as dead may be brought back to permanent, visible, twelve keys of basil valentine 41 of 95 and spiritual life, if but the spirit be restored to the body v v the spirit which is supported by heavenly nutriment, and derived from heavenly, elementary, and earthly substances, which are also called formless matter. moreover, as iron has its magnet which draws it with the invisible bonds of love, so our go

air, or air without fire. for fire has no life without air; and without fire air possesses neither heat nor dryness. when its fruit is about to be matured, the vine stands in greater need of the sun s warmth than in the spring; and if the sun shine brightly in the autumn, the grapes will be better than if they had not felt his autumnal warmth. in the winter the multitude suppose everything to be dead, because the earth is bound in the chains of frost, so that nothing is allowed to sprout forth. but as soon as the spring comes, and the cold is vanquished by the power of the sun, everything is restored to life, the trees and herbs put forth buds, leaves, and blossoms, the hibernating animals creep forth from twelve keys of basil valentine 49 of 95 their hiding places, the plants give out a

BEHOLDERS OF NIGHT

this gateway of the arcana of sleep, from which the twilight brings the nightside of the immortal, those who pass the veil of the birth caul of lilith through the essence of the adversary. the birth caul itself is a vampyric reference to folklore of europe. called specifically the amniotic membrane, which is a birth caul which almost guarantees in european folk lore that one will return from the dead, is the mark of the vampyric aspect of lilith, the death-mask of awakening towards the nightside. the caul itself as described by adrien cremene gave the following account, published in vampires, burial and death by paul barber- such an infant is born to a woman who has drunk of impure water mixed with the saliva of a demon, or to a woman who, having gone out in the night, her head bare, met

nowledge. we are thus iblis, the children of the fire djinn whom shall taste from the skulls of the sleeping. ii) the adversary oh moon nourished haunters of dreams, who have tasted the souls blood of life, from the graves of corpse-sleep from which ye emerge, from the pools of blood beneath the fountains of red sea, that emerge from the dreaming sleep of azrail, move now through 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

from the well spring of the abyss (the subconscious) that we nourish our great famulus and demonium of the depths. the individual will then soon realize that there is no god and there is no devil, yet we as the image of the adversary, are both god and the master of the devil, the gifts of the fallen angels themselves. iv) the dragon and vampyrism i come before you, night born as the queen of the dead. behold unto my death mask, the temple of azothoz as a current of the living flame. i shall bless each one of you with the devil s sight, the serpents tongue shall speak of the secret alphabet which ye all shall scribe on the walls of the sunless palace, scribe your name in the black book of the dead, with the witchblood of your veins, you are all my children, of lilith-hecate, your father is

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

es. 32 samye on his way from lhasa to tsetang (rtse thang).50 according to popular belief this chamber is supposed to be the place where tsi u dmar po sits in judgement of the souls of men, an activity assigned otherwise by orthodox traditions to yama, the ruler of the hells. the chamber is said to have only one extremely narrow window, and legends claim that through this fissure the souls of the dead have to squeeze through at night-time, in order to appear before tsi u dmar po. as some of them find it rather difficult to pass, one is able as the legend tells to see around this window numerous scratches which these unfortunate spirits had caused by their nails. some people even allege that a strong smell of blood comes out of this window, as inside the chamber, after the judgement had bee

r information on the glud gong ritual. 51 de nebesky-wojkowitz 1998, pp. 167-168. 52 this temple is synonymous with what de nebesky-wojkowitz previously refers to as the jo bo gtsug lag khang and is the jokhang temple, an ancient and important temple at the center of lhasa. 33 form of dpal ldan lha mo. it contains a smaller room whose entrance is, just like in samye, kept closed. the souls of the dead who are supposed to enter this room, have to creep inside through a narrow fissure.53 this account not only provides greater detail on understanding the soul as the "last breath" in this context, but also suggests the fluidity that many elements in these protector deity traditions possess. part of the difficulty in classifying these divinities is no doubt due to the sharing of positions they

ring the cultural revolution. the medium no longer resides at the jokwukhang and there is no conclusive evidence to suggest that the tsiu marpo mediumship even exists anymore. if this oracle tradition still persists, it most likely made its way to india along with the nechung oracle.54 the g nkhang is now on the second floor of the temple rather than the first, and the room where the souls of the dead are meant to congregate for judgment no longer exists (figure 7).55 the jokwukhang, however, does have a central chapel on the second floor where the main statue of tsiu marpo resides (figure 8. several other statues of deities also reside within the room. notably, there are seven deities lined up behind the main statue of tsiu marpo. while these deities do not specifically represent the six

a wall of his room a painting representing tsi u dmar po, and whenever he suffered a new attack of pain, he lifted himself up in his bed and shot off an arrow against the picture of the deity. at last, when he felt his end approach, he ordered seven of his servants to saddle seven horses and to put on their full battle-dress. at the very moment of the dza sa s death, the servants and horses fell dead to the ground. their spirits then joined the spirit of their master and together they hastened to samye, to take revenge upon tsi u dmar po. a fierce battle ensued in which the dharmap.la was defeated and had to flee. dza sa dmar po "the red dza sa" as he became later on known, then took possession of the tsi u dmar lcog dbug khang [jokwukhang] and of all the objects stored there. he tried, h

BLAVATSKY H P ANTHROPOGENESIS

he tablets less mutilated, they would be found to contain word for word the same account as given in the archaic records and in hermes, at least as regards the fundamental facts, if not as regards minute details; for hermes is a good deal disfigured by mistranslations. it is quite certain that the seeming supernaturalism of these teachings, although allegorical, is so diametrically opposed to the dead-letter statements of the bible* as well as to the latest hypotheses of science, that it will evoke passionate denial. the occultists, however, know that the traditions of esoteric philosophy must be the right ones, simply because they are the most logical, and reconcile every difficulty. besides, we have the egyptian "books of thoth" and "book of the dead" and the hindu puranas with the seven

. 26. when the sweat-born produced the egg-born, the twofold and the mighty, the powerful with bones, the lords of wisdom said "now shall we create" 27. the third race became the vahan of the lords of wisdom. it created "sons of will and yoga" by kriyasakti it created them, the holy fathers, ancestors of the arhats- viii. 28. from the drops of sweat; from the residue of the substance; matter from dead bodies of men and animals of the wheel before; and from cast-off dust, the first animals were produced. 29. animals with bones, dragons of the deep, and flying sarpas were added to the creeping things. they that creep on the ground got wings. they of the long necks in the water became the progenitors of the fowls of the air. 30. during the third race the boneless animals grew and changed: the

action and matter. the emperor julian 'in matrem, etc' expresses himself thus 'were i to touch upon the initiation into our sacred mysteries, which the chaldees bacchized, respecting the seven-rayed god, lighting up the soul through him, i should say things unknown to the rabble, very unknown, but well known to the blessed theurgists (p. 141. and who, acquainted with the puranas, the book of the dead, the zendavesta, the assyrian tiles, and finally the bible, and who has observed the constant occurrence of the number seven, in these records of people living from the remotest times unconnected and so far apart, can regard as a coincidence the following fact, given by the same explorer of ancient mysteries? speaking of the prevalence of seven as a mystic number, among the inhabitants of the

all no sons of heaven, she would ask no sons of wisdom. she created from her own bosom. she evolved water-men terrible and bad (b (a) this relates to an inclination of the axis- of which there were several- to a consequent deluge and chaos on earth (having, however, no reference to primeval chaos, in which monsters, half-human, half-animal, were generated. we find it mentioned in the "book of the dead" and also in the chaldean account of creation, on the cutha tablets, however mutilated[[footnote(s* 300 million years, or three occult ages. the rig veda has the same division. in the "physician's hymn (x 97 1) it is said that "the plants came into being three ages (triyugam) before the gods" on our earth (see "chronology of the brahmins" at the end of this stanza[[vol. 2, page] 53 the monste

nd if there are those who believe that a god made the first man out of dust, and breathed into him a living soul- and there are millions upon millions who believe both- what does this doctrine of ours contain that is so impossible? very soon the day will dawn, when the world will have to choose whether it will accept the miraculous creation of man (and kosmos too) out of nothing, according to the dead letter of genesis, or a first man born from a fantastic link- absolutely "missing" so far- the common ancestor of man, and of the "true ape* between these two fallacies* occult philosophy steps in. it teaches that the first human stock was projected by higher and semi-divine beings out of their own essences. if the latter process is to be considered as abnormal or even inconceivable- because

BLAVATSKY H P COSMOGENESIS

s and the lipika. 129 the ring "pass not. 130 the sidereal book of life. 131 the soul's pilgrimage and its "rest. 134- stanza vi- our world, its growth and development. 136 the logos. 136 mystery of the female logos. 137[[vol. 1, page] xi contents. page. the seven layu centres. 138 the "elementary germs. 139 the evolution of the elements. 140 the building of the worlds. 145 a neutral centre. 147 "dead" planets- the moon. 149- theosophical misconceptions. 152 the planetary divisions and the human principles. 153 the moon. 155 transmigrations of the ego. 159 the septenary chain. 161 relation of the other planets to the earth. 163- explanations concerning the globes and the monads. 170 the lunar chain and the earth chain. 172 the earth, the child of the moon. 173 classification of the monads

terial plane of spirituality. it has now become a vast arena- a true valley of discord and of eternal strife- a necropolis, wherein lie buried the highest and the most holy aspirations of our spirit-soul. that soul becomes with every new generation more paralyzed and atrophied. the "amiable infidels and accomplished profligates" of society, spoken of by greeley, care little for the revival of the dead sciences of the past; but there is a fair minority of earnest students who are entitled to learn the few truths that may be given to them now; and now much more than ten years ago, when "isis unveiled" or even the later attempts to explain the mysteries of esoteric science, were published. one of the greatest, and, withal, the most serious objection to the correctness and reliability of the w

t, and was not published till the reign of jahangir (ain i akbari, translated by dr. blochmann, p. 104, note* karakorum mountains, western tibet* according to the same tradition the now desolate regions of the waterless land of tarim- a true wilderness in the heart of turkestan- were in the days of old covered with flourishing and wealthy cities. at present, hardly a few verdant oases relieve its dead solitude. one such, sprung on the sepulchre of a vast city swallowed by and buried under the sandy soil of the desert, belongs to no one, but is often visited by mongolians and buddhists. the same tradition speaks of immense subterranean abodes, of large corridors filled with tiles and cylinders. it may be an idle rumour, and it may be an actual fact[[vol. 1, page] xxv introductory. the reade

civilization during millenniums of years, and would have strange secrets to tell mankind. the eastern and central portions of those regions- the nan-schayn and the altyne-taga- were once upon a time covered with cities that could well vie with babylon. a whole geological period has swept over the land, since those cities breathed their last, as the mounds of shifting sand, and the sterile and now dead soil of the immense central plains of the basin of tarim testify. the borderlands alone are superficially known to the traveller. within those table-lands of sand there is water, and fresh oases are found blooming there, wherein no european foot has ever yet ventured, or trodden the now treacherous soil. among these verdant oases there are some which are entirely inaccessible even to the nati

hen utensils and human bones. the natives often find copper and gold coins, melted silver, ingots, diamonds, and turquoises, and what is the most remarkable- broken glass "coffins of some undecaying wood, or material, also, within which beautifully preserved embalmed bodies are found. the male mummies are all extremely tall powerfully built men with long waving hair. a vault was found with twelve dead men sitting in it. another time, in a separate coffin, a young girl was discovered by us. her eyes were closed with golden discs, and the jaws held firm by a golden circlet running from under the chin across the top of the head. clad in a narrow[[vol. 1, page] xxxiv introductory. woollen garment, her bosom was covered with golden stars, the feet being left naked (from a lecture by n. m. prjev

BLUE EQUINOX

n physical practices. the hathayoga pradipika. similar to the shiva samhita. the aphorisms of patanjali. a valuble collection of precepts pertaining to mystical attainment. the sword of song. a study of christian theology and ethics, with a statement and solution of the deepest philosophical problems. also contains the best account extant of buddhism, compared with modern science. the book of the dead. a collection of egyptian magical rituals. dogme et rituel de la haute magie, by eliphas levi. the best general textbook of magical theory and practice for beginners. written in an easy popular style. the book of the sacred magic of abramelin the mage. the best exoteric account of the great work, with careful instructions in procedure. this book influenced and helped the master therion more t

him. so black was the shadow that he was no more visible. 32. but i heard the lute lively discoursing through the blue still air. 33. ah! messenger of the beloved one, let thy shadow be over me! the equinox 74 34. thy name is death, it may be, or shame, or love. so thou bringest me tidings of the beloved one, i shall not ask thy name. 35. where now is the master? cry the little crazy boys. he is dead! he is shamed! he is wedded! and their mockery shall ring around the world. 36. but the master shall have his reward. the laughter of the mockers shall be a ripple in the hair of the beloved one. 37. behold! the abyss of the great deep. therein is a mighty dolphin, lashing his sides with the force of the waves. 38. there is also an harper of gold, playing infinite tunes. 39. then the dolphin

nt in as a brave boy of beautiful limbs cometh forth as a maiden, as a little child for perfection. 51. o thou light and delight, ravish me away into the milky ocean of the stars! liber lxv 81 52. o thou son of a light-transcending mother, blessed be thy name, and the name of thy name, throughout the ages! 53. behold! i am a butterfly at the source of creation; let me die before the hour, falling dead into thine infinite stream! 54. also the stream of the stars floweth ever majestical unto the abode; bear me away upon the bosom of nuit! 55. this is the world of the waters of maim; this is the bitter water that becometh sweet. thou art beautiful and bitter, o golden one, o my lord adonai, o thou abyss of sapphire! 56. i follow thee, and the waters of death fight strenuously against me. i pa

ne special quality common to all: this, that no one of any of them is the self, inasmuch as it is perceived by the self as something opposite. when this is thorough and profound in the impact of its realization, then is the moment for the aspirant to direct his will to love upon it, so that his whole consciousness findeth liber cl 111 focus upon that one idea. and at the first it may be fixed and dead, or lightly held. this may then pass into dryness, or into repulsion. then at last by pure persistence in that act of will to love, shall love himself arise, as a bird, as a flame, as a song, and the whole soul shall wing a fiery path of music unto the ultimate heaven of possession. now in this method there are many roads and ways, some simple and direct, some hidden and mysterious, even as i

p.a. yet, but i wrote again during the month, saying i wanted to do something to help others a little, and asking if he could spare time to advise me on that score. to-day, i received the equinox ordered last april. it had been sent to my brother.s club and had been lying there for a month, the equinox 150 and all the while i had been waiting and hoping for its arrival. then, when hope was about dead, i obtained a trace of it. it came as a drink of sweet nectar to a thirsty pilgrim, and it is wonderful how much better i feel. the note re neophytes and probationers has set me at rest about the silence of fra p.a; and confirms, what all the while i have suspected, that his delay in answering is a test. this confirmation is cheering, however hard the trial may have been, in so far as i had m

BOOK OF ENOCH

went to another place, and he showed me in the west a large and high mountain, and a hard rock, and four beautiful places. 22.2] and inside, it was deep, wide, and very smooth. how smooth is that which rolls, and deep and dark to look at! 22.3] then raphael, one of the holy angels who was with me, answered me, and said to me "these beautiful places are there so that the spirits, the souls of the dead, might be gathered into them. for them they were created; so that here they might gather the souls of the sons of men. 22.4] and these places they made, where they will keep them until the day of judgment, and until their appointed time, and that appointed time will be long, until the great judgment comes upon them. 22.5] and i saw the spirits of the sons of men who were dead and their voices

rother, killed. and he will complain about him until his offspring are destroyed from the face of the earth, and from amongst the offspring of men, his offspring perish" 22.8] then i asked about him, and about judgment on all, and i said "why is one separated from another" 22.9] and he answered me, and said to me "these three places where made, in order that they might separate the spirits of the dead. and thus the souls of the righteous have been separated; this is the spring of water, and on it the light. 22.10] likewise, a place has been created for sinners, when they die, and are buried in the earth, and judgment has not come upon them during their life. 22.11] and here their souls will be separated for this great torment, until the great day of judgment and punishment and torment for

BOOK OF JASHAR

hemselves in a deadly situation where whoever attacks first would be expected to win, and so the fear of a fatal conflict can become a self-fulfilling prophecy. cain feels that he must kill abel in a surprise attack, because abel anticipates the possibility of such an attack and may try to save himself by killing cain in a surprise attack instead. cain may have expected that, when his brother was dead and he was the strongest individual in the clan, then he would become its leader. his power bid fails, however, because eve and human find at last a solidarity and strength in the process of burying abel. confronted by the bitter fruits of anarchy, they apparently reach an understanding that they must work together to make a new social system. so eve now comes to human's side (a "help meet fo

BOOK OF BLACK SERPENT

he angel which maintains the heavenly treasures. the watchers and the holy ones theses are the fallen high angels and were known to the greeks as arcontev [or "archons; their names are radweriel; he is the c lestial scribe; rahatiel is the angel ruling over the constellations. unto him are the angelick decans which rule the 12 signs; sopheriel is the angel set over the books of the living and the dead. the chief of the watchers is named azazel, who governs with uzza and uzziel. the merkabah in the merkabah vision of ezekiel it is written "and i looked and behold a whirlwind came out of the north, a great cloud, and a fire enfolding itself and a splendour on every side, and hashmal the brilliance of the innermost flame in the midst of fire" the seraphim the seraphim is four in number and is

BOOK OF PLEASURE

s amassing of ornament on decay, this ever-abiding thought- is coincidental with the vanity preceding death? o, squalid thought from the most morbid spleen how can i devour thee and save my soul? ever did it answer back-"pay homage where due: the physician is the lord of existence" this superstition of medicine-is it not the essence of cowardice, the agent of death? strange no one remembers being dead? have you ever seen the sun?-if the book of pleasure (self love) get any book for free on: www.abika.com 10 you have then you have seen nothing dead-in spite of you different belief! which is the more dead "you" or this corpse? which of you has the greater degree of consciousness? judging by expression alone-which of you appears enjoying life most? may not this "belief" in death be the "will"

red)-whether you enter voluntarily or are chucked in, and whether you come out alive or not) yet daily you fearlessly enter dens inhabited by more terrible creatures than tigers and you come out unharmed-why? the allegory. great scientists are finding out the death-dealing properties of the microbes they discover we breathe, and which according to their canons should destroy; we should be already dead? have faith! the canons of science are quite correct, they do not disappoint the doubt! our greater familiarity-"this impulse to knowledge" will certainly bring us the disease and death they give! and also give us in compensation their powers of destruction! for the destruction of whom? things will be squared! is this the value of the will? this "will to power"-how life preserving! how furthe

proves it is the milk state, most nutritious! clownish that i am- yet all my ideas have come out of it (and, my friend, all yours, but ever have i been a sluggard- an old sinner who would see others almighty before himself. the death posture ideas of self in conflict cannot be slain, by resistance they are a reality- no death or cunning has overcome them but is their reinforcement of energy. the dead are born again and again lie in the womb of conscience. by allowing maturity is to predicate decay when by non-resistance is retrogression to early simplicity and the passage to the original and unity without idea. from that idea is the formula of non-resistance germinating "does not matter- please yourself" the conception of "i am not" must of necessity follow the conception of "i am" becaus

is swept up as a leaf in a fierce gale- in the fleetness of the indeterminable, that which is always about to happen becomes its truth. things that are self-evident are no longer obscure, as by his own will he pleases, know this as the negation of all faith by living it, the end of the duality of the consciousness. of belief, a positive death state, all else as sleep, a negative state. it is the dead body of all we believe, and shall awake a dead corpse. the ego in subjection to law, seeks inertion in sleep and death. know the death posture and its reality in annihilation of law- the ascension from duality. in that day of tearless lamentation the universe shall be reduced to ashes. but he escapes the judgment! and what of "i" most unfortunate man! in that freedom there is no necessitation

raph. these things already exist- very soon you will have spiritual photographs (unfaked) but not by the camera you use at present. the pioneer is ever the old fool. an afterthought: some spirits are already photographed- the microbes. are you ever free of desideratum? belief is eternal desire! desire is its own cruelty, the fettering of the hand to labour in some world unknown; nothing is always dead and no thought dies, the master becomes the slave- the position is alternate; you have long believed this, it is in the flesh of your generations with the most merciless judge! the scorn of all your reforms or the inversion of your values! this constant curse and blasphemy- is not the relief more in the knowledge of the nascent unrelenting taskmaster? are not our bodies all smeared with its b

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

that they might remain close to the family. a man would be buried with his weapons; perhaps even his dog all that he might need in the afterlife. it is not difficult to see how a belief in a life after death came about. at the root of it were dreams. to quote from witchcraft from the inside (buckland, llewellyn publications, 1975 "when man slept he was, to his family and friends, like one of the dead. true, in sleep he occasionally moved and he breathed, but otherwise he was lifeless. yet when he awoke he could tell of having been out hunting in the forest. he could tell of having met and talked with friends who really were dead. the others, to whom he spoke, could believe him for they too had experienced/ such dreams. they knew he had not actually set foot outside the cave but at the sam

forest. he could tell of having met and talked with friends who really were dead. the others, to whom he spoke, could believe him for they too had experienced/ such dreams. they knew he had not actually set foot outside the cave but at the same time they knew he was not lying. it seemed that the world of sleep was as the material world. there were trees and mountains, animals and people. even the dead were there, seemingly unchanged many years after death. in this other world, then, man must need the same things he needed in this world" with the development of different rituals for fertility, for success in the hunt, for seasonal needs there necessarily developed a priesthood: a'select few more able to bring results when directing the rituals. in some areas of europe (though probably not a

04 king james i passed his witchcraft act, but this was repealed in 1736. it was replaced by an act that stated that there was no such thing as witchcraft and to pretend to have occult powers was to face being charged with fraud. by the late seventeenth century the surviving members of the craft had gone underground; into hiding. for the next three hundred years, to all appearances witchcraft was dead. but a religion which had lasted twenty thousand years, in effect, did not die so easily. in small groups surviving covens, oftimes only of family members the craft continued. in the literary field christianity had a heyday. printing had been invented and developed during the persecutions, therefore anything published on the subject of witchcraft was written from the church's point of view. l

the goddess of course. it may well be for the above reason that the name cernunnos is found in so many branches of the craft. as i've mentioned, it is simply the latin word for "the homed one. to add your own personal identification, then, in no way conflicts. traditionally the "dark half" of the year (see figure 2.1) is associated with the god. but this does not (or should not) mean that he is "dead, or incommunicado, in the "light half" of the year (and vice versa with the goddess. during the light half he is fully active in his feminine aspect; just as the goddess is active in the dark half in her masculine aspect. so, both deities are active throughout the year, even though deference may be given to one over the other at certain times. there is a common theme of death and resurrection

make herself a goddess. she fashioned a serpent from the spittle ofra, and the earth on which it fell, and laid it in his path so that it bit him. he cried out for help from 'the children of the gods with healing words and understanding lips, whose power reacheth to heaven. and isis came with her craft, whose mouth is full of the breath of life, whose spells chase pain away, whose word maketh the dead to live 'ra told her how he had been stung while out walking and isis said, tell me thy name, divine father, for the man shall live who is called by this name 'ra told her many of the names by which he was known, all the time growing weaker. isis, however, refused to heal him, repeating "that was not thy name that thou speakest unto me. oh tell it me, that the poison may depart; for he shall

BUDGE E

tuat, which is called net-ra sacred texts egypt ehh index index previous next p. 3 chapter i. the first division of the tuat, which is called net-ra. in the scene that illustrates the first division of the tuat, which is passed through by the sun-god during the first hour of the night, we see that the centre of the middle section is divided lengthwise into click to view (left) the boat of af, the dead sun-god (right) maati goddesses. neken-f. two parts by a river which flows along it. in the upper part is the boat of the dead sun-god af, who is in the form of a rain-headed man; he wears a disk upon his head, and stands within a shrine in the sektet boat, i.e, the boat in which the god travels p. 4 from noon to sunset. in front of the shrine in the boat stand the three deities, ap-uat, sa

et. the two hawk-headed gods are called tchatui and meti, and the four following gods abenti, benbeti, sekhti, and sekhet. the explanation of this scene is given by the horizontal line of hieroglyphic text written above it, which reads"[the god cometh to] this court, he passeth through it in the form of a ram, and he maketh his transformations therein. after he hath passed through this court, the dead who are in his following do not [go with him, but they remain in this court, and he speaketh p. 9 words unto the gods who are therein. if copies of these things be made according to the ordinances of the hidden house, and after the manner of that which is ordered in the hidden house, they shall act as magical protectors to the man who maketh them" in the upper register are the following- i. n

of this hour is seshet-maket-neb-s. next: chapter iii: the third division of the tuat, which is called net-neb-ua-kheper-aut sacred texts egypt ehh index index previous next p. 44 chapter iii. the third division of the tuat, which is called net-neb-ua-kheper-aut. in the scene which illustrates the third division of the tuat, which is passed through by the sun-god click to view the boat of af, the dead sun-god, in the third hour. during the third hour of the night, we see the boat of the god making its way over the waters of the river p. 45 in the underworld. the dead sun-god af stands within a shrine in the form of a ram-headed man, as before, but there is a change in the composition of the crew, which now consists only of four mariners, two of whom stand before the shrine and two behind

is entirely different from anything seen previously is entered. we see that the general arrangement which makes each division to contain three sections has been followed, but the actual path of the boat of the sun is different. instead of passing along the middle section as before, the god is obliged to pass over the region of the kingdom of seker. the course which was usually passed over by the dead runs from one side of the section to the other diagonally, and it may be thus described--starting from the upper side of the topmost division, the corridor, which is called re-stau, slants across to the lower side; at the point where it touches the line which divides the first and second section is a door, which is thrown open. the door is called mates-sma-ta. the corridor runs p. 63 click to

eker. p. 109 12. the god an-at, wearing a feather of maat (see p. 111. 13. the god abui, with his head turned behind him; he is provided with a shade (see p. 111. 14. the god amu, bull-headed (see p. 107. 15. the god set, bull-headed (see p. 107. 16. the god sent-nef-amentiu (see p. 107. 17. the god hetep-neteru (see p. 107. of these eight gods it is said "they stand by at the annihilation of the dead in the tuat, and their work is to burn up with fire the bodies of the dead by the flames from their mouths in the course of every day" 18. a goddess, standing upright, with her hands stretched out to the top of the head of a man who is kneeling before her, and is cutting open his head with a hatchet; the goddess is called and lives upon the blood of the dead, and upon that which the gods give

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

as unbroken, the people flourished. the flowering tree was the living centre of the hoop and the circle of the four quarters nourished it. the east gave peace and light, the south gave warmth; in the west, thunder beings gave rain and the north with its cold and mighty wind gave strength and endurance' and so the earth was respected as the sacred mother, giver of life and crops, to whose womb the dead returned. it is no accident that the sioux medicine wheel and the celtic wheel of the year are so similar in formation and purpose, linking all life to the cycles of nature. so if we are to use magick in a positive way, we must remember that it brings responsibility along with benefits [insert pic p009- magick and knowledge white witchcraft is essentially the process of drawing on ancient wis

in which everybody must vie for a slice or be left with none: it is more akin to a never-emptying pot. like the legendary cauldron of undry in celtic myth, the more goodness that is put in, the more the mixture increases in richness and quantity. the cauldron of undry, one of the four main celtic treasures, provided an endless supply of nourishment, had great healing powers and could restore the dead to life, in either their former existence or a new life form. located on the isle of arran, it could be accessed by magical means or through spiritual quests, and many scholars believe it was the inspiration for the holy grail. but when using magick, you should take only as much as you need and perhaps a little more; you should not demand riches, perfect love, eternal beauty, youth, a fabulou

rt of life, a way of tapping into the same energies that made the cattle fertile and the corn set seed. farmers would leave milk for the faeries that they might bring good fortune, young girls recited love charms while planting herbs in soil embedded with a would-be lover's footprint. on hallowe'en, housewives opened their windows and placed garlic on the window ledge so that only the good family dead might enter and take shelter from the cold. this simple folk magick, rather than ceremonial magick, forms the basis for the majority of spells. as above, so below, the words of the semi-divine father of magick, hermes trismegistos, may originally have evolved from popular magick that is practised in many different cultures around the world to this day. they are certainly as applicable today a

ntain' and she is associated with all mountains. she and shiva are often pictured as a family in the himalayas with their sons ganesh, god of wisdom and learning, and six-headed skanda, the warrior god. she is invoked for all family matters and those concerning children and by women in distress. vesta seite 37 wicca01.txt vesta is the roman goddess of domesticity and of the sacred hearth at which dead and living were welcomed. the vestal virgins of rome kept alight the sacred flame in vesta's temple and this was rekindled at the new year, as were household flames. vesta can be invoked in rituals centred around the element fire. father gods the father gods represent authority, channelled power, benevolence and altruism, nobility of purpose, expansion and limitless potential [insert pic p068

in spite of human pollution, she constantly heals and renews the planet. she is also a goddess of marriage. she is the natural focus for all green rituals. tellus mater seite 40 wicca01.txt tellus mater was the earth mother of the romans, the alter ego of ceres, the grain mother, and guardian of the fertility of people, animals and crops. however, tellus mater is also the mother who receives the dead in her womb to comfort and restore and so, like gaia, she is a excellent goddess for all green magick and rituals for healing pollution or deforestation. wophe wophe, or white buffalo calf woman, is the sacred creator woman of the lakotas and other peoples of the american plains. legend says she fell from a meteor and as she began her earth walk, she was discovered by two young lakota scouts

CASTING THE CIRCLE

painted in temple. place a candle in each of the four cardinal directions. the altar can be on the ground, a table, rock or such. the altar should be in the center or just north of center of the circle. light the candles and the incense. the ritual facing north, the high priest and priestess kneel in front of the altar with him to her right. she puts the bowl of water (mixed with the ashes of the dead or grave soil) on the altar, places the point of her athame in it and says "i exorcise thee, o creature of water, the my sacred will exorcises from this all things unwilling to manifest according to my desire. bring the warmth and stillness of the great unconscious, that my flesh becomes a mirror of my waking in the dream. the athame should now be held and the magician enters the grand sabbat

CHAOS MAGICK AND LUCIFERISM

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. soon, the congregation throws human bones and grave soil within the coffin, which is soon closed. the celebrants then meditate on among other things, their own death, and understanding that physical death is a natural function of life. babalon emerges then from the coffin and then announces herself incarnate. this sigil of babalon would be between the priestess breasts, being revealed when s

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

central regions of sub-saharan africa.were extremely diverse and paralleled an equally diverse range of linguistic groups. it is arguable that most practitioners, irrespective of their national origins, adhered to characteristic traits of african religions: highly structured cosmologies, concepts of a diffused monotheism, rituals of sacred mediation, an emphasis on devotions to ancestors and the dead, and the use of spiritually efficacious objects.[2] throughout africa, certain cosmological precepts appear to have been relatively congruent from people to people. precolonial kongolese, for example, envisioned the world as a multidimensional structure, with two mountains connected at their foundations and divided by a barrier or horizon line, symbolized by water. they believed that on death

y believed that on death human beings would pass into the other realm, a land paralleling that of the living and inhabited by ancestors, ghosts, and spirits who were able to affect the lives of those in the earthly realm. many representations of the kongo universe show a cosmogram, a circle partitioned by a cross, its center bisected by a horizontal line, the symbolic division of the world of the dead from that of the living with a vertical path linking the two realms. similarly, the yoruba pictured the universe as a triple-tiered structure, arranged with the earth and the heavens in separate arenas "enfolding" an "islandlike world" that enjoined the three spheres. human beings, according to this model, exist in the middle domain, between earth and sky. both yoruba and kongo cosmologies, l

id=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 embedded within the consciousness of these bondpersons, african spiritual perspectives also traveled the lengthy middle passage to the new world, evident when enslaved women and men performed ceremonies that ritualized the arrival of unseen forces on the earth or when they took part in elaborate mortuary observances to ensure secure passage of the dead into the realm of the ancestors. in mainland british north america, these activities occurred as they did elsewhere in the new world colonies, although in varying degrees. in slave communities from the caribbean to brazil, african people carried the rituals, theological principles, and liturgical practices of their ancestors into new environments. slave religious traditions were supplemented

for their freedom by "destroy[ing] all the whites in the town" this was, according to later testimonies, done in retaliation for "some hard usage they apprehended to have received from their masters" setting fire to a building in one of the central districts, the conspirators attacked the inhabitants as they tried to save the burning structure. after a brief skirmish that left nine white persons dead, the insurrection was crushed by the local militia, and nearly all of its thirty-nine participants were condemned by the court and subsequently executed.[3] of particular relevance here is the new york account's description of supernatural ritual activity. one of the insurrectionists f first collective acts bore the marks of african spirituality. according to a letter written by the chaplain

eferred to as a "sorcerer" a "doctor" a "necromancer" and a "voodoo" practitioner, but never as an african christian. given his affiliations, however, he might have qualified for this status. gullah religiosity combined missionary protestantism and african-derived spirituality, producing "a syncretic blend" that included "belief in the efficacy of christian salvation, the prevalence of the living dead, and the awesome powers of conjuration" the prominence of gullah jack and several other conjure practitioners as leaders in the vesey plot suggests that african-based spirituality and supernatural traditions did not present a conflict for the other conspirators.[20] in the cases of the nat turner and denmark vesey conspiracies, we find evidence in the new world of a spiritual orientation that

CHRONOLOGIA RORISPERGIUS

cording to bible lived to age of 175. 1857 bc birth of shenrab in the 1st wood male mouse year, the son of king gyal tokar and queen zanga ringum (wangyal: 1993..pg 30) 1800 enuma elish, bablyonian creation myth. 1700 bc 17th and 15th centuries bc..asherah was their mother goddess. the consort of jehovah 'she who treads on the sea-(petty: 1990) 1760 gilgamesh epic. 1600 orig. egyptian book of the dead (book of coming forth by day. 1570 ebers papyrus 1550-1450 o.c. rig-veda, sama-veda and yajur-veda 1500 indo-europeans invade india. vedic culture. 1500 (ca) volcanic destruction of thera, thought to be the origin of atlantis story. harranians established a pilgrimage site at the giza plateau in egypt. 1400 bc the roots of mithraic belief are found in the worship of the sky goddess mitra in n

y and magic, of which we have citations from the fourteenth book. 200-150 bce the book of the watchers.aramaic. parts of its text have been identified on several copies from qumran cave 4; the earliest fragmentary manuscript(4qenocha) dates. 196- the rosetta stone was engraved 164 book of daniel (o.t. 160 o.t. apocrypha: tobit, 1 esdras, enoch, others. 150 yoga sutras of patanajali; early qumran (dead sea scrolls. 150 bc esoteric form of astrology based on the teachings of hermes or thoth circulates in numerous works under such titles as: astrologoumena, hermaikai diataxeis or doctrines of hermes, apokotastasis, liber hermetis(listing of decan images, asklepios. 130 bc greek astronomer hipparchus is credited for the discovering the precession of the equinoxes which was already known in bab

stoic philosopher and grammarian, superintendent of the alexandrian library kept in the temple of serapis, and as custodian and expounder of the sacred books belonged to the higher ranks of the priesthood. wrote an account of the egyptian priesthood preserved by porphyry on the sanctity and symbolical secrets of ancient egypt. 60-80 (n.t) acts of the apostles. 68 destruction of qumran community (dead sea scrolls. 70 (n.t) gospel of mark. 70 destruction of the second temple in jerusalem by the forces of emperor vespasian. 2 enoch, or the slavonic apocalypse of enoch, was written late first century c.e. in egypt by a jew. it survives only in late old slavonic manuscripts. it may have been composed originally in aramaic or hebrew, later being translated into greek, and later still being tran

an. umar brought many of the last remaining hermeticists from alexandria and installed them at harran. 721 al-jabir(jabir ibn hayyan) born in the town of tus. 732: at the battle of tours (in southern france, frankish leader charles martel manages to defeat the muslims. 754-775 kankah indian astrologer at baghdad, book on calculations for the nativity. 760 o.c of bardo th dol (tibetean book of the dead. 762: uigurs adopt the manichaean religion which became the state religion of this huge kingdom until its overthrow by the kirghiz. 810 d. georgius syncellus byzantine author of ekloge chronographias which preserves fragments of the books of enoch known through the works of the alexandrian historians pandorus and annianus (around c. e. 400. 840. manichaeism probably survived in eastern turkis

t -the sacred tarot 1937 israel regardie publishes the golden dawn, which includes the bulk of the golden dawns' rituals and teachings. 1939 william butler yeats dies 1942 arthur edward waite dies 1944 arcanum 17 andre breton 1945 discovery of nag hammadi scriptures. 1946 dion fortune (i.e. violet mary firth) dies 1947 aleister crowley (crowley, edward alexander) dies 1947-56 discovery of qumran (dead sea) scrolls. 1948 the white goddess by r. graves. 1949 gardnerian book of shadows 1953 grand lodge of the state of israel was constituted. 1957 l'art magique andre breton 1958 franz bardon dies 1961 a history of the jews in christian spain v.1 yitzchak baer links radical joachimite spiritual spanish franciscans with jewish mysticism in thirteenth-century spain 1971 73 henry corbin mundus ima

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

uth i loved a fair and virtuous virgin from the bottom of my heart, and she loved me in similar manner; however, because of her friends denial we could not come together in wedlock. whereupon she was married to another, yet an honest and discreet person, who maintained her honourably and with affection, until she came to the pains of childbirth, which went so hard for her that all thought she was dead, so with much state and great mourning she was interred. now i thought to myself, during her life you could have no part in this woman, but now she is dead you may embrace and kiss her sufficiently; so i took my servant with me, who dug her up by night. now having opened the coffin and locked her in my arms, feeling about her heart, i found some little motion in it still, which increased more

with these fantasies i passed the time, till at length towards day i awakened. page 44 page 45 the fourth day was still lying in my bed, and leisurely surveying all the noble images and figures up and down about my chamber, when suddenly i heard the music of coronets, as if they were already in procession. my page jumped out of the bed as if he had been at his wit s end, and looked more like one dead than living. in what state i was then is easily imaginable, for he said, the rest are already presented to the king. i did not know what else to do but weep outright and curse my own slothfulness; yet i dressed myself, but my page was ready long before me, and ran out of the chamber to see how affairs might yet stand. but he soon returned, and brought with him this joyful news, that indeed th

one, and the young king was acquainted with it. after this came a band of fools, each of which brought with him a cudgel; within a trice they made a great globe of the world, and soon undid it again. it was a fine sportive fantasy. in the sixth act the young king resolved to do battle with the moor, which was also done. and although the moor was discomforted, yet all held the young king too to be dead. at length he came to himself again, released his spouse, and committed her to his steward and chaplain. the first of these tormented her greatly; then the tables were turned, and the priest was so insolently wicked that he had to be above all, until this was reported to the young king; who hastily despatched one who broke the neck of the priest s mightiness, and adorned the bride in some mea

that some of us were faint-hearted and wept, bid us be content. for, she said to us, the life of these now stands in your hands, and if you follow me, this death shall make many alive. with this she intimated that we should go to sleep, and trouble ourselves no further on their part, for they should be sure to have their due right. and so she bade us all goodnight, saying that she must watch the dead bodies this night. we did this, and were each of us conducted by our pages into our lodgings. my page talked with me of sundry and various matters (which i still remember very well) and gave me cause enough to admire his understanding. but his intention was to lull me to sleep, which at last i well observed; so i made as though i was fast asleep, but no sleep came into my eyes, and i could no

ons are still at rest, we have nothing to fear. then i saw a rich bed ready made, hung about with curious curtains, one of which he drew aside, where i saw the lady venus stark naked (for he heaved up the coverlets too) lying there in such beauty, and in such a surprising fashion, that i was almost beside myself; neither do i yet know whether it was a piece thus carved, or a human corpse that lay dead there. for she was altogether immovable, and yet i dared not touch her. so she was again covered, and the curtain drawn before her, yet she was still (as it were) in my eye. but i soon saw behind the bed a tablet on which it was written as follows (when the fruit of my tree shall be quite melted down then i shall awake and be the mother of a king) i asked my page about this writing, but he la

COLLIER IRENE CHINESE MYTHOLOGY

d over the land to create large pools and swift rivers. his voice, even in its weakness, produced rolling thunder and crackling lightning. his dying breath formed blowing winds and puffy clouds. finally, released from his suffering, panku sobbed tears of gratitude which fell and created glittering, vast bodies of water that became the oceans. finally his work was over, and panku, the creator, was dead. in his place, he left a world that sparkled and twinkled with splashes of bright blues, vibrant greens, dusky browns, and clear, cold rushing waters. chinese mythology 20 questions and answers q: why was an egg a good symbol for the beginning of the world? a: many creatures are born from eggs, a symbol of life. each egg is round like the world, and contains all the nutrients essential for de

ore than a cowardly tyrant. then zurong whirled and drew up all his strength. he inhaled every particle of heat, spark, and ember in his being, and blew out a blast of fire at the rebel warriors. the heat of his flames scorched and burned the sea creatures to cinders inside their own armor. the sea became a floating mass of grit, shell, and ash. water war 45 the mighty gong was defeated, his army dead or dispersed. all the gods rejoiced in gong s defeat. humiliated, gong fled to the west until he 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 surr

used this devastation. next, nuwa scooped up miles and miles of river rushes and stuffed up every burning crack she could find. as their ashes settled in the crevices, the earth subsided. nuwa ripped up more river rushes, willows, and branches to dam the bursting rivers. the waters, too, slowed down to a rumble and then flowed smoothly and swiftly to the sea. then nuwa salvaged the huge legs of a dead warrior turtle water war 47 to hold up the sky, like pillars, in the four corners of the world. as she propped up the northwest corner, however, the earth tilted up in the west and slipped down low in the east, and try as she might, she was unable to level the sky. finally, nuwa lashed together twelve bamboo reeds to make a flute. she shaped the instrument like the tail of the phoenix, the bi

ance of water and land. q: who helped the water god? a: gong was aided by men, then by giant turtles, lobsters, shrimp, crabs, and other sea monsters. q: how did nuwa repair the earth? a: she melted colored stones together and patched up the sky. she stopped up the cracks with river rushes, and dammed the rivers with branches. q: what did nuwa use to prop up the sky? a: she salvaged the legs of a dead warrior-turtle to prop up the sky. q: what did nuwa give the people and why? a: she gave them a bamboo flute in the shape of a phoenix s tail. playing it would make them forget about the horrible things they saw. q: what happened to the geography of china as a result of gong s actions? a: china is tilted so that it is high at the northwest corner where the stars and moon pass through, and low

it over their sopping fields. kun also built dams to 53 control the flooding of the country s unpredictable rivers. unfortunately, the dams often burst and reflooded the land. when the emperor found out about the theft, he was furious and sent zurong the fire god, now the chief executioner, to track down and kill his grandson kun. zurong chased kun to the ice glaciers of the arctic and struck him dead with a flaming sword. kun s body lay trapped and frozen in the ice. chinese mythology 54 three years later, the yellow emperor sent zurong the fire god to check on his grandson kun s body. when he reached the spot where kun was buried in the ice, the fire god was amazed to find that kun s body was perfectly preserved in the ice. as he hacked open the glacier with his sword, zurong accidentall

COSIMANO CHARLES ELEMENTARY PSIONICS

ies of this energy are somewhat less easy to define, but here are some of them. 1. it totally permeates everything. it exists in all things and through all things. it is inseparable from existence itself. in fact, it may define existence. everything that exists now, has existed in the past or will exist in the future contains this energy. this is why we get to hold conversations on the phone with dead people. 2. it can be made to, and has been observed to, travel along with electromagnetic energy, the electromagnetic energy acting as a carrier wave, much as a radio signal carries sound or microwaves carry pictures and sound. all radiant energy, light, microwaves, radio, can act as a carrier. it even can be sent over telephone lines. which is why your dead grandmother can call you on the ph

the energy bodies of those who have gone on before still exist out there somewhere and that means the minds of those individuals continue to function. this should lead you to the obvious conclusion that if the etheric body of an individual can be used to impart some information to a rock or a hunk of metal or even a piece of paper (it used to be called writing, then it can be used to contact the dead. and indeed it most certainly can. in fact in the psychic world that is still the most common intentional use of it. people are always wanting to talk to their dead relatives, even when they had no use for them while they were alive. even the great thomas edison, before whose memory all inventors, even those who do not have the grand title of crackpot, bow, had as one of his uncompleted proje

n. in fact in the psychic world that is still the most common intentional use of it. people are always wanting to talk to their dead relatives, even when they had no use for them while they were alive. even the great thomas edison, before whose memory all inventors, even those who do not have the grand title of crackpot, bow, had as one of his uncompleted projects a device to communicate with the dead. such a device is, in fact, possible and i will show you how to make and use it and communicate with those great evildoers of history who have gone before. hey! we can all use a little advice every now and then. so, having said all this, you now have an idea of what the energy you will be working with is like. now bear in mind, this is hardly the last word on this, probably not even the start

xing. my heart began to pound fiercely and i had to abandon the exercise for fear of having a coronary. just breathe naturally, not forcing yourself into any set pattern. your body knows what it is doing, so trust it. notice each time you breathe how you inhale and exhale (not that you do inhale and exhale, you already know that. if you are not doing this, start very quickly otherwise you will be dead very soon and i can't afford to lose any readers. now pick a couple of sounds. the indians of india, or at least some of them, use the sounds so and hum. these are nothing more than an approximation of the noises the breath makes as it enters and leaves the body. they also have two other great advantages. first, they are very easy to remember. second, they don't mean anything so you won't hav

a few tries to get the best results so don't get discouraged if you have some troubles with your first tries. you already know how to meditate and i hope you have been practicing it with some regularity because that is how we begin. you will use the methods of meditation to focus your mind on the target, in ths case let's say it's your mother. it can't be mine because you don't know her and she's dead anyway. now this image can be something you remember, such as seeing her watch television, or something different, something she is doing at the moment as you concentrate on her. the latter is what you are after, so close your eyes and try to see her in the space in the center of your forehead. some writers reccommend that you image a blank screen there and let the pictures come onto it. if t

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

e original sanskrit language. these describe seven higher planes and seven lower planes around this planet. some people still talk of being in 'seventh heaven' when something wonderful happens to them. one of these 'planes' is our third dimension and just above us vibrationally is the level which has manipulated us. in the book of enoch, the 'watchers' sound remarkably like extraterrestrials. the dead sea scrolls say that the father of noah was a 'watcher, and nebuchadnezzar, the king of babylon from 651-604bc, records being visited by a watcher and a holy one who came down from heaven.4 the dakas in mahayana buddhism were 'sky travelling beings' and padma sambhava, the founder of tibetan buddhism, was said to have left tibet in a celestial chariot.5 something similar was claimed for the b

today it is an arm of the israeli /global elite intelligence agency, mossad, and has been at the heart of some horrific events, including the kennedy assassination. the adl is there to help the global elite and the terrorists who have controlled israel, not to protect jewish people from prejudice. anything but, in fact. winning the peace the first world war ended in 1918 with tens of millions of dead and injured on all sides, after the bloodiest conflict in known human history. it was a war that was planned and created by the elite using the power and money of the banking and secret society network. it would not otherwise have happened. it was not the work of human nature, but manipulated human nature. at the same time, the elite had sown the seeds for the capitalist/communist v fascist (

es by supplying the british with ammunition and weapons both covertly and through the lend lease act. some members of congress could see what was happening. representative philip bennett of missouri said "but our boys are not going to be sent abroad, says the president. nonsense, mr chairman; even now their berths are being built in our transport ships. even now the tags for identification of the dead and wounded are being printed by the firm of william c. ballantyne and co of washington."22 to this day, popular accounts of history portray roosevelt as a man who "strove in vain to ward off war".23 the elite plan, long known by roosevelt, was to engineer an attack on the united states which would so anger public opinion that people would agree to go to war against the aggressor and, as a co

icnic. we'll build better gas chambers, and more of them, and this time there won't be any refugees".11 charming. but "nazi" frankhouser turned out to be a professional federal infiltrator of the ku klux klan and other "nazi" and "communist" organisations. his close associate, the "nazi" daniel burros, was exposed in october 1965 as a jew by the new york times. the following day he was found shot dead at frankhouser's home in reading, pennsylvania. verdict "suicide. burros was also a key figure in the "nazi" national renaissance party, which was controlled by the anti-defamation league. life is never what it seems. the 'opponent' of combat 18 in the uk is an organisation called searchlight. the same source tells me that this is a front for the board of deputies of british jews and the adl

and 'evil' with no shades of grey in between, you become a robot. life is not like a john wayne film. shortly after the falklands war in 1982, a soldier who served there told me how he had been devastated to see his fellow british soldiers bayonetting to death argentine prisoners of war who had put down their weapons and surrendered. he described how other british 'heroes' cut off the fingers of dead argentines to steal their rings. he was so appalled, he left the forces in disgust. years later, evidence came to light about these very events which led to a police investigation, but their findings were ignored and the british government refused to press charges against those involved. the newspapers said what an outrage it would have been to charge 'our boys' with such offences when they w

DAVID ICKE CHILDREN OF THE MATRIX

itioning on their children and pressure them to follow their religious, political, economic, and cultural norms. there is no more extreme example than those who insist their offspring succumb to arranged marriages because of the rules of their 4 children of the matrix ludicrous religion; or the children of jehovah's witnesses who have been denied life-saving blood transfusions because their brain-dead parents insist on conducting every aspect of their lives according to the contradictory dictates of a book purveying stories of pure fantasy. the creation of the mental and emotional sheep pen of norms, which imprisons 99% of humanity, goes on minute by minute in subtle and less subtle ways. there are children of christian, jewish, muslim, or hindu parents who don't accept the religion, but s

ornet and very unlike a friggin' hippo, unless in those days hippos had wings and looked like flying insects. accounts of menes' death found in his "tomb (in truth his memorial or cenotaph) at abydos in egypt can therefore be translated as follows (another of his names, manash or minash, is used here "the king manash (minash, the pharaoh of mushsir (egypt, the land of the two crowns, the perished dead one in the west, of the (sun) hawk race, aha manash (or minash) of the lower (or sunrise or eastern) and of the sunset (or upper or western) waters and of their lands and oceans, the ruler, the king of mushrim (the two egypts) lands, the son of the great sha-gana (or sha-gunu) of the (sun) hawk race, the pharaoh, the deceased, the commander-in-chief of ships "the commander-in-chief of ships (

ndians speak of a race of giants who once lived east of the mississippi in enormous cities and the same descriptions of giants in ancient legends and lore can be found everywhere.7 scores of giant red-haired mummies were discovered in a cave near lovelock in nevada and some were seven feet tall.8 the piute indian legends about these giants say they were cannibals. they would even dig up the piute dead from their graves and eat them, the accounts claim.9 stories of atlantis include tales of red-haired giants who acted like vampires, and the giant nefilim were associated with cannibalism and blood drinking- just like the illuminati bloodlines are today. most accounts say that these giants were unfriendly, even hostile, to the rest of the population. often associated with these giants are str

died. it describes how some of the babies had to be delivered through caesarean birth..having split open the bellies of their mothers they came forth from their navels. another story relates to noah, the semitic name for the sumerian flood hero, utnapishtim. the ancient hebrew text, the book of noah and its derivative, the book of enoch, refers to the birth of noah and sections also appear in the dead sea scrolls, found in israel in 1947. the scrolls are connected with the essene community in palestine 2,000 years ago. noah is the son of lamech and he is described as unlike a human being and 96 children of the matrix more like "the children of the angels in heaven. and we know who they were. lamech questions his wife about the father of noah "behold, i thought then within my heart that con

old, and all the sumerian cities were affected in the same way at the same time. just as the nuclear devastation in the indus valley corresponds with the time period of this poisonous "evil wind" in sumer, so it also corresponds with the timescale that saw the violent demise of the biblical sodom and gomorrah. many sources point to these cities being located in what is now the southern end of the dead sea in israel where unnatural levels of radioactivity persist to this day. they call this "lot's sea" after the biblical character involved in the sodom and gomorrah story and for thousands of years it has been associated with the symbol of death. the story of lot's wife says that she was turned into a pillar of salt when she looked back over sodom and gomorrah at the time of the destruction

DAVID ICKE THE BIGGEST SECRET

ibe how the sons of the annunaki gods were most involved in these wars. thesewere the offspring of enki and enlil, the half-brothers who became fierce rivals, andtheir sons played out that battle in a high-tech conflict, the tablets say. one battle theyappeared to have been involved in was the biblical destruction of sodom andgomorrah. these cities were probably located at the southern end of the dead seawhere, today, radiation readings are much higher than normal. this was when,according to the bible, lots wife looked back and was turned into a pillar of salt. afterreferring to the original sumerian, zecharia sitchin says that the true translation of thatpassage should read that lots wife was turned into a pillar of vapour which, onbalance, is rather more likely!all over the world in ever

in34the morning by her frantic neighbours, a woman and her partner, a commercial airlinepilot. when she ran over to their house, she found the woman passing out, sliding downthe wall with her eyeballs rolling. alex said she felt an incredible energy in the roomthat seemed to be trying to penetrate her head. there was definitely radiation, she said,and the next day all the plants in the room were dead. she grabbed the couple and tookthem outside where they talked for a while. they said they had been making love whenthe incident began and this is very significant because the reptilians feed off humanemotional and sexual energy which is one reason why sex is so fundamental to satanicrituals performed for the demons- this reptilian group. the couple said they saw aflash of light and then they

erground reptilian base. gargoyles are symbols of the reptilians and that iswhy you will find them at denver airport. the capstone or dedication stone at the airportis marked with the classic compass symbol of the freemasons and it stands in part of theterminal called the great hall, another freemasonic term. on a wall is a grotesquemural full of malevolent symbolism, including three caskets with dead females in them:a jewish girl, a native american and a black woman. another girl is holding a mayantablet that tells of the destruction of civilisation. a huge character, described as a greendarth v ader by alex christopher, stands over a destroyed city with a sword in his handand women are walking along a road holding dead babies. all the children of the worldare depicted taking weapons from

dren, and they died. it describes how some of these giant babies were deliveredby caesarean section. having split open the bellies of their mothers they came forthby their navels.46 in the ancient hebrew text, the book of noah, and its derivative, thebook of enoch, a strange birth is described of a non-human child, who turns out to benoah of great flood fame. references to this also appear in the dead sea scrolls, therecords of the essene community in palestine 2,000 years ago which included muchmaterial from the book of enoch. the strange child the texts describe is the son oflamech. he is said to be unlike a human being and more like the children of theangels in heaven. lamechs child, noah, is described as white skinned and blond-haired with eyes that made the whole house shine like the

was cast down, the old serpent, he that is called the devil andsatan, the deceiver of the whole world; he was cast down to earth and his angels werecast down with him.56..and he laid hold on the dragon, the old serpent, which is the devil and satan, andbound him for a thousand years, and cast him into the abyss, and shut it, and sealed itover him, that he should deceive the nations no more.57in a dead sea scroll fragment translated by the hebrew scholar, robert eisenman,there is a description of a watcher called belial (bel, who is described as the prince ofdarkness and the king of evil. he is said to be terrifying in his appearance- like aserpent with a visage like a viper. one of the main angelic groups in hebrew lore is theseraphim or fiery serpents and the watchers are very much connec

DAVIDSON DAN SHAPE POWER

ar as i'm concerned, it is irrelevant as to the information sources that lead to a new technology, only that it works as claimed and can be replicated by others and put into practical use by everyone. when you read shape power, you should keep in mind that dan is describing a form of aether engineering in its early stages. recent and current events lend ever greater credence to the idea that long dead civilizations understood these aether principles and used them in their everyday lives. i believe that what you will read in shape power is a description of what will eventually lead to radical new technologies. the essence of how geometric patterns can influence energy flows is exactly the same as how antennas and other resonating structures work. since everything resonates and establishes a

nergy centers (i.e, the chakras) as there are specific mandalas for each of the seven major chakras. the pyramid shape has a rich history of shape power effects 5,6,7. what has been discovered is that the pyramid shape collects, intensifies, and focuses the aetheric or space energy around the pyramid. many interesting effects have been noted about the pyramid shape, such as the ability to mummify dead animals, fruit, vegetables, and flowers. the pyramid has also been used to sharpen razor blades. the pyramid as a shape power device will be examined in depth in chapter 4. another device, the orgone accumulator 8 invented by dr. wilhelm reich, uses specific materials to intensify etheric energies and make them useful in physics and biological experimentation and treatment. it is easy to see

sands of years after it was first constructed. table 4.1-1 some interesting facts about the great pyramid 4.2 great pyramid was not a tomb the great pyramid was never built or used as a tomb for some egyptian royalty or anyone else. nothing was ever found in the pyramid resembling egyptian tombs. the pyramid was built with air passages, no tomb or other pyramid was built with air passages for the dead to breath. the granite plug, a block 15 feet long, which was at the beginning of the ascending passage, was placed there when the construction reached that level. speculation abounds as to the great pyramid's true function. orthodox egyptologists cling to the belief that the great pyramid was used as a tomb for cheops, the egyptian king during whose reign the pyramid was supposedly built. the

at the net geometrical resultant of the symetrical draw of force from each corner to the interior of the pyramid is exactly at the geometric center of the pyramid. this center is located at 1/3rd of the pyramid height. anyone with a knowledge of high school geometry can prove this simple fact. 4.8.3 dessication effects perhaps the first discovery which led to experiments with pyramids was finding dead animals in the great pyramid that had mummified naturally and not putrified. extensive experiments by many pyramid researchers proved that the pyramid shape acts as a dessication shape (i.e, the pyramid dries out material put into the pyramid) and it seems to work best at the 1/3rd height. another fact about aetheric energy is that concntrated aetheric force is hygroscopic. this means that co

e force of gravity, nuclear radiation, and electromagnetic radiation. another effect revealed that the pyramid seemed to be resonant at 500 and 1000 hz. this means that the energy bubble or forcefield around the pyramid becomes totally opaque (i.e, non-conductive) to all known forces. 7.2.2 dynamic pyramid es generation at one time during the 11 year sun spot cycle, the static pyramid sensor went dead and quit providing data. in order to find another method of continuing the research, the reasoning was that a moving sensor could possibly continue providing data. joe built an elaborate experimental figure 7.2.2-1 joe parr's pyramid centrifuge extensive experiments with the centrifuge provided additional data on the pyramid energy bubble. positive ions in the centrifuge would cause the pyram

DEITUS

elemental spheres: earth, air, fire, and water. there are also the four great watchtowers: north, east, south, and west. above the earth are the seven planetary spheres: the moon, mercury, venus, the sun, mars, jupiter, and saturn. beyond the planetary spheres are the fixed stars and the primum mobil, the twelve signs of the zodiac, and the heavenly spheres. beneath the earth lies the land of the dead (hades, the tartaran abode (hell, and the realm of the abominations of chaos. all spirits, demons, angels, and other beings of an archetypal nature are said to reside in one of the archetypal spheres. there are, for example, many ranks or orders of angels such as seraphim, cherubim, thrones, dominions, powers, virtues, archangels, etc. each angelic choir is said to reside in a particular heav

rld, denial of the ego, repression of human needs, mortification of the flesh, and obedience to church and state. crowley identified that a new cycle of expansion had begun and the cycle of restriction had ended. he refered to this cycle as the aeon of horus but the aeon of horus was only the first of many aeons within the cycle he had identified. the god osirus had passed through the land of the dead and was now reborn as horus. the bright and glorious child was reborn and now sat upon the throne of his father. this fit beautifully into crowley s egyptian schema but the doctrine of thelema failed to transform the world as he believed it would. the religion of crowley-anity attracted few followers at the time but the child grew and was weaned. and in 1966 it went out to play with its frien

DEMONIC BIBLE

ucifer became the highest of the angels, created in the perfect image of god, who fell from grace because of his pride. during the spread of christianity in europe the devil began to take on the form most often associated with him today. christians gave him the attributes of many of the old pagan gods: horns, tail, and cloven hooves. he became the god of fertility, the god of lust, the god of the dead, and the god of magic. devil worshippers and luciferans to facilitate conversion, pagan holy days became christian holy days. pagan temples were destroyed and became the sites of christian churches. the less demonic looking gods were converted into angels in god s armies as pagans were converted en masse to the new religion. the mass conversion of pagans to christianity was not entirely succe

fire club of sir francis dashwood, the church of satan made satanism fun while maintaining that there was nothing occult or sinister in its philosophy or practice. satan, to the church of satan was a miltonian figure, a symbol of defiance against tyranny. it is satan who says, i would rather rule in hell than serve in heaven. this combined with the philosophy of nietzche, who says plainly, god is dead, made the philosophy of the church of satan attractive to the rebel and the outcast. the second beast in 1975, michael aquino, a magister templi in the church of satan, along with several other members, resigned from the church of satan and established the temple of set. one of the key issues in the schism was the alleged sale of titles within the church of satan. members of the church of sat

anadian provinces on a number of charges. he was deported from the us to stand trial. he received another six months in jail and three years of probation. during his run from the police, he claimed to have a metaphysical experience which can only be described as having passed through an abyss. he claims to have literally and metaphorically (or metaphysically) died, traveled through a world of the dead, and returned to the land of the living. in that other place he experienced, there was no god, no devil just an eternal twilight where life lingers; an ethereal plane if you will just beyond the material realm. whether this experience was a literal reality or purely subjective, one thing was certain. he was no longer the person he had been. he crossed the abyss and come face to face with his

hologists, in the study of telepathy, clairvoyance, and precognition, have only been able to prove the existence of telepathy. the reason for this is that, while there is a great deal of evidence concerning the precognition of future events, it can always be attributed to telepathic communication. the same is true of clairvoyance and clairaudience. the clairvoyant who sees the spirit of a woman's dead grandfather standing beside her does not see the actual spirit of the man but, instead, reads the mind of the woman and, from the image of the man in her mind, imagines him as a spirit. in dealing with the question of "acquired" knowledge, we may consider that all knowledge humankind has acquired resides in someone's mind. reading the mind of an unknown subject thousands of miles distant, the

ging, is also becoming. it is within me, it flows through me, it is what the "i am" of my being is. i am lucifer. i am satan. there is one thing common to all gods man has created. every man-made god is static and unchanging. yahweh resides in heaven, unchanging, unbending, the creator of the universe and all that it contains. christ sits at the right hand of god ready to judge the living and the dead. zeus resides in mount olympus holding aloft the lightning bolt, his symbol of divine power. the values of society and the structure of its institutions are defined as "good" that which threatens society is defined as "evil" the definitions of good or evil change from nation to nation and from century to century. god is defined by that which is "static" and unchanging. that which is "dynamic

DIABOLUS

ture 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 something greater; or seal your fate to a mindless death. 1 see the suggested reading list at the end. 4 i. set the egyptian god of darkness i am set, the father of the gods. i shall never come to an end -the book of the dead the egyptian mythology of gods and powerful deities is perhaps history s most elaborate and evasive within the conception of their opposing powers. the egyptian god of chaos and storms, set, called also sutekh, set-heh or seth-an was revered in the 3rd millennia b.c. and forward, originally as a positive force of movement and foreign lands. it was later on that set became a form of the oppose

revered in the 3rd millennia b.c. and forward, originally as a positive force of movement and foreign lands. it was later on that set became a form of the opposer, with red being a sacred color and his minions being actual demons who tested or destroyed others. set was commonly perceived as a god of war, who taught some pharaohs the art of shooting the bow and arrow, etc. the egyptian book of the dead presents set as the lord of the northern sky, who is over storms, cold weather and darkness. set was perhaps the most significant egyptian god in that he alone was the god of mystery and the unknown, both the shadow and fire. as being a patron of the deserts, seth was also revered as a deity over the scorching heat of the desert sands. this concept continued on in the persian ahriman and the

soul of set, which is greater than all the gods, hath departed- from the papyrus of ani set was known as a god of unrest who continually fought with horus, his brother and was the antagonist and murderer of osiris, a god of stasis. set also protected ra on his journeys through the underworld, and was able to master the chaotic force of apep, a serpent of darkness. set is known in the book of the dead as having legions of devils, known as seba as well as smaiu, who obey his commands. it seems also that there were a group of rebels who were of set and were defeated early on. set is mentioned in the egyptian book of the dead as having the skin of a bull. in the eleventh section of the tuat called reenqerrtaptkhatu, set is in the form of a serpent and called set-heh meaning the eternal set. w

were of set and were defeated early on. set is mentioned in the egyptian book of the dead as having the skin of a bull. in the eleventh section of the tuat called reenqerrtaptkhatu, set is in the form of a serpent and called set-heh meaning the eternal set. when osiris came again, typhon plotted with seventy-two comrades, and with aso, the queen of ethiopia, to slay him -the egyptian book of the dead, e.a. wallis budge set is primarily regarded the same as the greek typhon, a serpent like daemon-god who is a patron spirit of sorcery and magick. plutarch explained that in egyptian astronomy seth or typhon was connected to the solar world, while osiris was associated with the moon. the sun was considered very hostile as it dried up and made lands inhabitable, while the moon nourished and br

heat and cold. the head of ramses ii has been shown being dually crowned by both set and horus indicating power and knowledge. one reference of which set makes comment is in the crowning i will give thee all life, and strength and health, thus although considered often a devil and a most feared god, this power could be used in a positive aspect as well. set was also friendly to the shades of the dead as well, set was said to purify and horus strengthen. the backbone of the dead was considered the backbone of set. another title of set is smai, the egyptian name associated with set as the archfiend and devil. it was as the adversary becoming the mastering force over apep, thus slowly apep became a form of set and vise versa. the demonic beasts, serpents and such located and dwelling deep in

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ersatility, duality, with communication, intellectually, alertly, rationally, nervously. ghost(s: 1) when not caused by psycho kinetic activity (see psychonisis, in a living person (as can be the case in some poltergeist cases, these are entities that are the astral remains of deceased people stuck in the lowest levels of the spiritual planes after the death of the physical body. 2) the soul of a dead person that is bound to earth (q.v, usually to the specific locality where the person died, or to it's former home, or it's place of burial. 3) disembodied souls. ghosts, pseudo: entities similar to what donald michael kraig refers to as "little nasties (q.v) or "astral junk" these entities are intelligent beings from the lower planes, and can tell you things about your past and future, givin

ssuming a god-form. gods: powerful, immortal, spiritual beings who command the lesser spirits and living creatures of the earth and the universe and are worshipped by humanity with prayers, offerings, sacrifices, and the erection of temples and images. g.d; golden dawn, the (hermetic order of: see hermetic order of the golden dawn, the. govi: a clay pot in voudoun (q.v) into which the soul of the dead relative that has been called back from under the waters of the sea is made to reside and respond to questions. great voice: silently. one vibratory formulae (q.v) method. in some situations it is impossible to vibrate words out loud. in these instances the practitioner say them to themself, thus causing the "great voice" however, the practitioner should still cause themselves and the univers

r consciously or unconsciously. grimoire: in french "grammar. a text on magick (q.v. the famous classic ones are all incomplete and should serve as guides only. a book of magickal practices, usually anonymous or pseudonymous. the word may have been introduced into english by a. e. waite (q.v, at least, the oxford english dictionary cites waite as it's first source. gros-bon-ange: the souls of the dead that are venerated in voudoun (q.v) worship. see voodoo. g'uph: the physical body as an aspect of the mind. guru: eastern term for a teacher of occult and spiritual matters, who instructs mainly by example- h- hahm-sah: the oldest known mantra (q.v, it is the sound of the breath going in and out during respiration. ha-oh-lahm: the world or universe. in particular, one of the four kabalistic w

ention. there are many forms and methods of meditation which are distinguished by the immediate object the mind focuses itself upon. meditative reflection upon silence seeks stillness of the mind, whereas meditative reflection upon a specific idea or problem necessitates mental activity in a certain direction. medium: 1) a person who let the consciousness of an entity, allegedly a the spirit of a dead person, enter into themselves, and take over his or her consciousness for a time. 2) in spiritualism (q.v, a person who becomes an intermediary by providing the spirit(s) with means of communicating with the carnate, material human beings. today, called a channeller. memory, magickal: the memory of past lives. menstruum (nee menstruum of the gluten: in alchemy (q.v, the result of the slow hea

es stilled, and receptive to imagery which arises from the unconscious. a method of utilizing the psionic discipline of clairvoyance, via means of a crystal ball, black mirror, or bowl of water, etc. seance: from the old french "seoir" from the latin "sedere" meaning "to sit. in spiritism (q.v, or spiritualism, a session or meeting at which spiritualists attempt to contact with the spirits of the dead. secret chiefs: supernatural beings who preside over the rosicrucian (q.v) and other occult (q.v) and esoteric (q.v) currents and communicate occult teaching to men and woman who seek to follow that path. the head of the hermetic order of the golden dawn, s. l. macgregor mathers (q.v, was said to be in communication with them, though he could not describe who and what they were. aleister crow

DION FORTUNE CEREMONIAL MAGIC UNVEILED

friend among its members with a gift of exposition, one was left high and dry. one was put through the ceremonies, given the bare bones of the system in the knowledge lectures and a few commentaries on them called side lectures, for the most part of very inferior quality, and left to one's own devices. the glory had departed in the days when i knew the order, for most of its original members were dead or withdrawn; it had suffered severely during the war, and was manned mainly by widows and grey bearded ancients; and the widows of its founders were somewhat in the position of the widow of a certain famous artist when she was asked if meant to carry on her husband's business. the cloak of elijah did not necessarily descend on mrs. elishah. nevertheless, anyone with any psychic perceptions a

DION FORTUNE MYSTICAL QABALA

h the pristine stream, and if they pass this test they may well be permitted to mingle with the main body of waters and swell their strength. so it is with a tradition: that which is not antagonistic will be assimilated. we must always test the purity of a tradition by reference to first principles, but we shall equally judge of the vitality of a tradition by its power to assimilate. it is only a dead faith which remains uninfluenced by contemporary thought. 9. the original stream of hebraic mysticism has received many tributaries. we see its rise among the nomad star-worshippers of chaldea, where abraham in his tent among his flocks hears the voice of god. but abraham has a shadowy background in which vast forms move half-seen. the mysterious figure of a great priest-king "born without fa

ree schools of religious thought in palestine: the pharisees and the sadducees, of whom we read so frequently in the gospels; and the essenes, who are never referred to. esoteric tradition avers that the boy jesus ben joseph, when his calibre was recognised by the learned doctors of the law who heard him speak in the temple at the age of twelve, was sent by them to the essenian community near the dead sea to be trained in the mystical tradition of israel, and that he remained there until he came to john to be baptised in the jordan before commencing his mission at the age of thirty. be that as it may, the closing clause of the lord's prayer is pure qabalism. malkuth, the kingdom, hod, the power, netzach, the glory, form the basal triangle of the tree of life, with yesod, the foundation, or

hen the sephiroth were not in equilibrium. for this reason they are referred to as the kings of unbalanced force, the kings of edom "who ruled before there was a king in israel" as the bible puts it; and in the words of the siphrah denioutha, the book of concaled mystery (mathers' translation "for before there was equilibrium, countenance beheld not countenance. and the kings of ancient time were dead, and their crowns were found no more; and the earth was desolate" 34. we have now completed our preliminary survey of the tree of life, and the arrangement of the ten holy sephiroth thereon; we also have some clue to their significance and have been given a hint or two of the manner in which the mind works when it uses these cosmic symbols for its meditations. consequently we are now in a pos

, is a condition and not a thing in itself, is what qabalists call binah, the third sephirah. wherever there is a state of interacting stresses which have achieved stability, the qabalists refer the condition to binah. for instance, the atom, being for all practical purposes the stable unit of the physical plane, is a manifestation'of the binah type of force. all social organisations on which the dead hand of unprogressiveness weighs heavily, such as the chinese civilisation before the revolution, or our older universities, are said to be under the influence of binah. to binah are attributed the greek god chronos (who is none other than father time) and the roman god saturn. it will be observed the importance attached to time, in other words to age, in these binah institutions; only grey h

stale, flat, and unprofitable when the revivalist moves on to other fields of activity. because the inebriation dies away, the convert thinks he has lost god; no one seems to realise that ecstasy is a magnesium flash in consciousness, and if it were prolonged, would burn up the brain and nervous system. but although it cannot be, and is not meant to be, prolonged, by means of it we swing over the dead centre of consciousness and awake to a higher life. 39. the technique of the tree gives accurate definition to these spiritual experiences, and those who are trained in that technique do not mistake the stirring of their own higher consciousness for the voice of god. from the sensory consciousness of malkuth, through the astral psychism of yesod, to the formless intuitions and quickened consc

DION FORTUNE PSYCHIC SELF DEFENSE

, and wanted to find sufficient grounds to justify her in doing so. she repeated her previous maneuvers, but this time i had not got a diary record to fall back upon, and to my intense surprise i found myself agreeing with her in a series of entirely baseless charges against the character of a man i had no reason to believe to be otherwise than perfectly straight. the same exhaustion and the same dead sleep descended upon me immediately after this interview as aft& the preceding one, but an additional symptom now manifested itself. as i walked out of the room at the end of the interview i had a curious sensation as if my feet were not in the place i expected them to be. anyone who has walked across a carpet that is bellying up with the under-floor draught will know what i mean. occultists

hag-ridden condition of fear, although it was a very long time before my physical health became normal. my body was like an electric battery that has been completely discharged. it took a long time to charge up again, and every time it was used before the charging was completed, it ran down again rapidly. for a long time i had no reserves of energy, and after the least exertion would fall into a dead sleep at any hour of the day. in the language of occultism, the etheric double had been damaged, and leaked prana. it did not become normal until i took initiation into the occult order in which i subsequently trained. within an hour of the ceremony i felt a change, and it is only upon the rarest occasions since then, after some psychic injury, that i have had a temporary return of those depl

oise, which is loud at a distance and dies away to a feeble moan as they approach. when they are near you, the sound of their wings may be heard, and the flashing lights of their eyes can be seen dancing like fire-flies in the dark" 26 of 103 mr. skertchley declares that he himself saw and heard a flight of berberlangs pass by, and visiting next day the house he saw them enter, found the occupant dead without any sign of external violence. compare mr. skertchley's account of the berberlangs lying in the long grass and throwing themselves into trance with mr. muldoon's account of "the projection of the astral body" with which every student of occultism ought to be familiar, for it is undoubtedly a classic of occult literature, being a practical account of occult experiences and detailed ins

rs he had been addicted to drink, and died finally after a long illness during which he was kept under morphia for prolonged periods, taking enormous quantities. he was a man of intensely malignant and selfish disposition, and died unrepentant. she, however, during the course of his last illness, when, being bedridden, he could do no more harm, elected to idolise him, and as soon as he was safely dead, canonised him into the family saint. she was interested in occultism and in the habit of practising meditation and invoking the masters. in spite of all counsel to the contrary, she began to try and get into psychic touch with her husband, invoking him as her guide. like many other men of a sensual disposition, he had clung desperately to life, remaining in articulo mortis for days. fortunat

cking up a dying rook; the creature lay motionless on my knee for a few minutes, and then gave a flutter and died. i had never seen death before, but i needed no one to tell me that i saw it now. the 33 of 103 "feel" of the creature, before and after that flutter, was different. i can only compare the feel of the magnetised and the unmagnetised crosses to the difference between the living and the dead bird. but the christian is not the only religion that can magnetise its ceremonial instruments. there are other ritualistic religions, and some of these are debased. we ought to use much caution before we place about our rooms as ornaments objects which may have been associated with cults whose nature we do not understand. many of them, of course, belong to the brummagem cult, and are dedicat

DONALDTYSON CORONZON

the circle, i would have trampled thee under foot, and for a thousand years shouldst thou have been but one of the tape-worms that is in me. and if i had seduced thy pity, and thou hadst poured one drop of water without the circle, then would i have blasted thee with flame. but i was not able to prevail against thee. how beautiful are the shadows of the ripples of the sand! would god that i were dead. for know that i am proud and revengeful and lascivious, and i prate even as thou. for even as i walked among the sons of god, i heard it said that p. could both will and know, and might learn at length to dare, but that to keep silence he should never learn. o thou that art so ready to speak, so slow to watch, thou art delivered over unto my power for this. and now one word was necessary unt

DONALDTYSON GHOSTS

ewby church, yorkshire) do ghosts exist? of course they do. why else would tens of thousands of people from all nations around the world and all periods in human history report seeing them under more or less similar circumstances? the question you should be asking yourself is, granted that ghosts exist- what are they? the most important thing to know about ghosts is that they are not the souls of dead people returned to communicate with the living. dead is dead. unless you believe in the reincarnation of the lower soul with the memories of its past lives intact, there is no coming back (i do not believe in the reincarnation 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. y

ng in the astral realm can interact with you with all the solidity and reality of a physical entity or thing. if ghosts are merely astral recordings of past events, how do they interact and communicate with human beings? usually, they don't. when they do take notice of a human observer, it indicates that they are not a pure ghost, but an astral entity that has assumed the physical appearance of a dead person. on rare occasions, it is indeed possible to talk with ghosts, or communicate with them through gestures, but when this happens, the ghost is really a spirit of the astral world in disguise. astral spirits can assume different shapes and features more or less at will. they enjoy the company of and interaction with living human beings. when the emotions of a human being are very strong

ince 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 the human being it resembles. not even if the ghost talks to you, and declares itself to be the departed human being. astral spirits who imitate dead people are seeking attention and love. if you wish to give them this love (as i often do, fine; but if you do not wish to be deceived and bothered by them, turn your mind away from them and focus it firmly on some other task, such as reading a book or washing your hair. they may persist for a time, but eventually they will give up in disappointment and go away. return hayhome resources demons

DONALDTYSON NECRO

ounded. they mock causality and the experimental method. they can sometimes be induced by devotion, sometimes by magic, but they can never be comprehended. for this reason, they will never be accepted by rationalists, no matter how many eye-witnesses testify to their existence. return hn home resources demons bios fiction tyson the truth about necromancy (edward kelley and paul waring raising the dead) necromancy is the magic of communicating with the souls of the dead for the purpose of obtaining useful information. the word literally means corpse (nekros) divination (manteia. it is one of the most ancient forms of magic. a large part of primitive shamanism, from which all forms of magic derive, was about communicating with the spirits of dead ancestors. we see this in modern voodoo, whic

arge part of primitive shamanism, from which all forms of magic derive, was about communicating with the spirits of dead ancestors. we see this in modern voodoo, which is essentially a religion of ancestor worship that has evolved a pantheon of gods and goddesses who fulfill the roles of great ancestors to all the people. what sets necromancy apart from ancestor worship is its attitude toward the dead. the necromancer communicates with any easily-accessed soul that may possess the information he or she needs, and the willingness of the departed is of no consequence. necromancers compel the souls of the dead to reveal their secrets against their wishes. traditional necromancy relied upon the relics of the corpse as a bridge to establish communication with the shade of the dead person. it in

n the relics of the corpse as a bridge to establish communication with the shade of the dead person. it involved the use of such things as grave mold, the bones, skin, hair and fingernails of corpses, and body parts such as hands, teeth and eyeballs. the skull was considered to be especially useful, since it housed the organs of the higher senses of sight and hearing, the senses through which the dead person acquired secrets. a departed soul might be expected to know important matters in two areas: what he had seen or done during life, and what he had seen or done after death. often necromancers called up a shade to discover the hiding place of treasure which the person during life was rumored to have possessed. the dead were thought to have special access to occult knowledge, and sometime

called up a shade to discover the hiding place of treasure which the person during life was rumored to have possessed. the dead were thought to have special access to occult knowledge, and sometimes they were called back from beyond the grave to teach the necromancer techniques of magic not available by any other means, techniques acquired in the afterlife. it was believed that the shades of the dead were attracted to freshly-spilled blood, because blood was one of the primary repositories of vital energy in the body. since the dead lacked bodies of flesh, the thinking went, they must lack vitality and therefore be weak. hence their pale appearance when they were seen as ghosts. if fresh blood was spilled while still warm on the ground, or better still into a pit, or even better still int

n better still into the opening of the grave, its energy would attract shades, who would then seek to nourish themselves upon on. the reason it was better to spill blood into a pit is that in ancient times in greek and rome where necromancy was extensively practiced, the underworld was popularly considered to lie beneath the ground. spilling blood into a pit brought it nearer to the shades of the dead and drew them upward. it was sometimes spilled into the grave of a specific individual to attract that soul, on the theory that the shades of the dead have an affinity with their own corpses. murderers and other criminals executed for their crimes were prime targets of necromancers, both because there was seldom a loving family to tend and guard their remains, and because anyone executed as a

DONALDTYSON NOMICON

nted by the fantasy and horror writer h. p. lovecraft (1890-1937) as a plot device for some of his stories. lovecraft first used the title in his story the festival, written in 1923, but two years earlier he had included the name of the imaginary author of the necronomicon, the "mad arab" abdul alhazred, in his story the nameless city, in connection with a couplet from the dread text "that is not dead which can eternal lie, and with strange aeons, even death may die" when lovecraft was five years old, he read an edition of the arabian nights and developed a passion for persian things. he made his mother decorate a corner of his bedroom with oriental hangings and an incense burner. one of his adult relatives suggested as a joke that he should start calling himself abdul alhazred. the name s

con of the mad arab abdul alhazred in olaus wormius' forbidden latin translation, a book which i had never seen, but of which i had heard monstrous things whispered" at the end of the story, the hero, who has of course gone mad, quotes one paragraph from the book "the nethermost caverns are not for the fathoming of eyes that see; for their marvels are strange and terrific. cursed the ground where dead thoughts live new and oddly bodied, and evil the mind that is held by no head. wisely did ibn schacabao say, that happy is the tomb where no wizard hath lain, and happy the town at night whose wizards are all ashes. for it is of old rumour that the soul of the devil-bought hastes not from his charnel clay, but fats and instructs the very worm that gnaws: till out of corruption horrific life s

s" as unlikely as this name sounds. according to lovecraft's own fictional history, the book was written around the year 730 at damascus by the arab poet abdul alhazred, who had been born at sana in yemen. the original arab title for the work was al azif. in 950 it was translated into greek by theodorus philetas, and received the greek name necronomicon, which lovecraft translated as "the book of dead names" all copies of the greek text were ordered burned by the patriarch michael in the year 1050- by this time the arab text had been lost. some greek copies escaped, however. in 1228 olaus wormius translated the greek text into latin. both the latin and greek editions were suppressed by the papal censors at the command of pope gregory ix in 1232. a german black letter edition appeared aroun

igh priests said that the city would rise again when the stars were right. then came out of the earth the black spirits of earth, moldy and shadowy, and full of dim rumors picked up in caverns beneath forgotten sea-bottoms" connected with the lost city of the old ones is the hideous chant "ph'nglui mglw'nafh cthulhu r'lyeh wgah'nagl fhtagn" which translates into english as "in his house at r'lyeh dead cthulhu waits dreaming" the old ones count among their number the blind idiot god azathoth; the all-in-one and one-in-all yog-sothoth who can travel between time and space; the hideously-piping nyarlathotep who is the unwelcome herald of the old ones; the octopus-like cthulhu who lies dreaming in r'lyeh beneath miles of ocean water; hastur the unspeakable, half-brother to cthulhu who dwells u

yog-sothoth who can travel between time and space; the hideously-piping nyarlathotep who is the unwelcome herald of the old ones; the octopus-like cthulhu who lies dreaming in r'lyeh beneath miles of ocean water; hastur the unspeakable, half-brother to cthulhu who dwells upon the air; and shub-niggureth, the ever-fertile black goat of the woodlands with a thousand young. these dreaded beings are dead in every normal human sense of the word, yet they cling to a strange super-dimensional vitality that seems to derive from the human unconscious mind. in forgotten backwaters of the world where degenerate and twisted tribes practice evil rituals, or among groups of decadent black magicians, the old ones cause dim memories of their former power and glory to stir. they form a bond with those who

DONALDTYSON POSSESS

en you will find yourself forcing yourself awake if the interaction with the spirit is unpleasant. in dreams, spirits can put on the characters of the dream like suits of clothing. but since these characters are not their real personalities, they often behave in ways the dream character would not. another type of spirit perception is to see a ghost while you are awake. ghosts are not the souls of dead human beings, they are spirits who have put on the forms of dead human beings for the purpose of interacting with your consciousness. spirits are very obliging. if you treat a spirit as the soul of your departed grandmother, for example, the spirit playing the part will do its best to behave as it thinks you want it to behave. spirits sometimes cause you to perceive them by touching you. the

DONALDTYSON VAMPIRES

fear. the vampires of popular modern fiction can be destroyed in a variety of ways. sunlight and holy water dissolve their flesh and bones like strong acid. in some versions of the legend, sunlight causes them to burst into flames. a stake through their heart also causes them to decay very rapidly. in a modern variation of this detail, the stake merely renders the vampire immobile and apparently dead, but if withdrawn, the vampire immediately reanimates. less common ways to kill a vampire in films and popular fiction are decapitation and a silver bullet through the heart. these animated corpses are condemned to wander the night in search of blood. the older version of the modern myth suggests that only human blood is suitable, but in recent vampire stories animal blood is said to be a poo

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

hough he or she was physically present. so, if on some dark night when you are lying asleep and a noise awakens you, do not be surprised to see a wolf or a tiger standing beside your bed, watching you with glowing eyes. return htu. 1500 to 1400. its rare vignettes, and hymns, and chapters, and its descriptive and introductory rubrics render it of unique importance for the study of the book of the dead, and it takes a high place among the authoritative texts of the theban version of that remarkable work. although it contains less than one-half of the chapters which are commonly assigned to that version, we may conclude that ani's exalted official position as chancellor of the ecclesiastical revenues and endowments of abydos and thebes would have ensured a selection of such chapters as would

s possible, drawn from other contemporary papyri in the british museum. the second edition of the facsimile has been executed by mr. f. c. price. e. a. wallis budge. british museum. january 25, 1895. next: contents preface http//www.sacred-texts.com/egy/ebod/ebod01.htm [8/10/2001 11:22:25 am] sacred texts egypt index previous next contents. preface v. introduction- the versions of the book of the dead ix the legend of osiris xlviii the doctrine of eternal life lv egyptian ideas of god lxxxii the abode of the blessed ci the gods of the book of the dead cvii geographical and mythological places cxxxiii funeral ceremonies cxxxviii the papyrus of ani cxlii table of chapters cliii the hieroglyphic text of the papyrus of ani, with interlinear transliteration and word for word translation 1-242 t

deas of god lxxxii the abode of the blessed ci the gods of the book of the dead cvii geographical and mythological places cxxxiii funeral ceremonies cxxxviii the papyrus of ani cxlii table of chapters cliii the hieroglyphic text of the papyrus of ani, with interlinear transliteration and word for word translation 1-242 translation 245-369 bibliography 371-377 next: the versions of the book of the dead. contents http//www.sacred-texts.com/egy/ebod/ebod02.htm [8/10/2001 11:22:27 am] sacred texts egypt index previous next introduction. the versions of the book of the dead. the four great versions of the book of the dead. the history of the great body of religious compositions which form the book of dead of the ancient egyptians may conveniently be divided into four[1] of the periods, which ar

ia, catalogue des mss. gyptiens, paris, 1874, p. 170 no. 3155. signor schiaparelli's words are-"esso scritto in ieratico, di un tipo paleografico speciale: l' enorme abbondanza di segni espletivi, la frequenza di segni o quasi demotici o quasi geroglifici, la sottigliezza di tutti, e l'incertezza con cui sono tracciati, che rivela una mano pi abituata a scrivere in the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (1 of 36 [8/10/2001 11:22:54 am] greco che in egiziano, sono altrettanti caratteri del tipo ieratico del periodo esclusivamente romano, a cui il nostro papiro appartiene senza alcun dubbio" il libro dei funerali, p. 19. on dev ria's work in connection with this ms, see maspero, le rituel du sacrifice fun raire (in revue de l'histoire des religio

sion, which came into use about the xxth dynasty, the chapters have no fixed order. iv. the so-called sa te version, in which, at some period anterior probably to the xxvith dynasty, the chapters were arranged in a definite order. it is commonly written in hieroglyphics and in hieratic, and it was much used from the xxvith dynasty to the end of the ptolemaic period. early forms of the book of the dead. the book of the dead. the earliest inscribed monuments and human remains found in egypt prove that the ancient egyptians took the utmost care to preserve the bodies of their p. xi dead by various processes of embalming. the deposit of the body in the tomb was accompanied by ceremonies of a symbolic nature, in the course of which certain compositions comprising prayers, short litanies, etc, h

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

r vivum et devotum serpentem. cherub, imperet tibi dominus per adam jotchavah! aquila errans, imperet tibi dominus per alas tauri. serpens, imperet tibi dominus tetragrammaton per angelum et leonem! michael, gabriel, raphael, anael! fluat u dor per spiritum eloim. maneat terra per adam lot-chavah. fiat firmamentum per lahuvehu-zebaoth. fiat judicium per ignen in virtute michaels. 8 angel with the dead eyes, obey or flow away with this holy water. winged bull labor or return to earth; if thou art not willing that i prick thee with this sword. chained eagle, obey this sign, or withdraw before this breath. moving serpent, crawl at my feet, or be tormented by this sacred fire and be dissipated with the perfumes i burn therein. let the water return to water! let a fire burn! let air circulate!

ELLIS LOW TWELVE 1907

m jot-havah. the firmament was made by iahuvehu-zebaoth. judgment is made by fire in the strength of michael. 9. dogme et rituel de la haute magie. two volumes. paris: g. balliere, 1856. 10. thine art, malchut (the kingdom, and gebura (the power, and hesed (the mercy, forever. 11. a hebrew prophet says "he that consulteth spirits will not so t- the first motion you make to do that, i'll shoot you dead- low twelve "by their deeds ye shall know them" a series of striking and truthful incidents illustrative of the fidelity of free masons to one. another in times of distress and danger by edward s. ellis, a.m. p, m. trenton (n. j) lodge, no. 5 f& a. m. new york f. r. niglutsch 1907 copyright, 1907 by f. r. niglutsch introduction it is to be feared that some enthusiastic writers on free masonry

. a lively time 148 xii. the man who saved president diaz 167 xiii. on the summit of the rocky mountains- first masonic lodge held in montana 176 xiv. true to his oath-a legend of the new jersey coast 180 xv. a soldier of fortune 19o xvi. the abduction of william morgan. 196 xvii. masonic grand lodges in the united states list of illustrations "the first motion you make to do that, i'll shoot you dead" frontispiece "don't trust any of your indian scouts. 27 "it was geronimo himself" 5 1 "it was a night of tragedy" 79 "i should like to know what that means 1. 99 the president's rebuke 121 ben mcculloch, the texan ranger, and bishop janes, of the m. e. church "yank, do you see that piece of woods. in dire extremity a bad fix for president diaz "you must not try to go home to-night. the trait

"i don't think you will find any masons there. are you specially interested in that tribe, the most terrible in our country" low twelve 21 "i expect soon to return to my post in the southwest and to help in forcing geronimo and some of the others into subjection, and to make them good indians "i'm afraid you will have to use general sheridan's plan, when he declared that the only good indian is a dead one. no, my brother, if you ever get into hot quarters in the southwest, don't count on any help from the order" after further chat the lodge was called to labor. the visitor remained through the raising of a fellow craft to the master's degree. he and i talked as we gained chance, and when the lodge broke up he invited me to call upon him at the tremont hotel. i presented myself on the follo

y parents "you have spent a good deal of time among the indians "yes; i ran away from home when i was a lad. i had no 22 low twelve intention of staying among the red men, but when our party of emigrants were crossing the plains, we were attacked one dark night by a large band and every one massacred except myself "how was it you escaped "i don't know. i was wounded, and i suppose they thought me dead when i was found stretched senseless under one of the wagons. a chief took a fancy to me and carried me away on his horse with him to his home, where i was nursed back to health and strength. he was not a chippewa, for that tribe lives farther to the north, but his people had friendly relations with the chippewas, and he turned me over to them. my resolve was to escape on the first opportunit

m so well in several warlike excursions against the sioux and other tribes, that they made me a chief and christened me, as i have told you, with the name of 'el-tin-wa' soon after reaching my majority, i married the daughter of another chief, and two children, a boy and a girl, were born to us "then you will return to the chippewas" he mournfully shook his head "never; wife and both children are dead; the ties that bound me to them are broken forever. i feel no yearning to live with them again, though the whole tribe are my friends. being free to do as i chose, i came eastward, expecting to spend the rest of my days among my own people. the years with the chippewas, however, had wrought a change in my nature; i soon tired of the restraints of civilized life. the only relatives i had left

EMPERORS NEW RELIGION CHURCH OF SATAN

tan, only the worship of the deity. the satanic bible defines satan somewhat ambiguously as a unified god (that is, not a god among others) which: is seen as the balancing factor in nature, and not being concerned with suffering [6, p. 40] in contrast to popular opinion among church of satan followers there is no implication that there is no life after death; the text only states that once one is dead, one will be unable to indulge in one s desires. the emperor s new religion copyright 2002 ole wolf page 3 of 30 and most satanists do not accept satan as an anthropomorphic being with cloven hooves, a barbed tail, and horns. he merely represents a force of nature [which] is an untapped reservoir that few can make use of [6, p. 62] this definition, in conjunction with the term god, lends itse

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

was best seen as a harsh but necessary lesson leading to change and spiritual growth. both strieber and mack found a large audience in the new age community. one cannot speak of a consensus in the consideration of abductions, though through the 1990s, ufologists lost some of their focus upon the accounts, possibly due to the lack of new information. research appeared to have reached somewhat of a dead end. like other areas of ufo research, they have not led to hard physical evidence of extraterrestrials.a spaceship, alien materials, or an alien. sources: bullard, thomas e. abduction phenomenon. in jerome clark, ed. ufo encyclopedia. detroit: apogee books, 1999. druffel, ann, and d. scott rogo. the tujunga canyon contacts. englewood cliffs, n.j: prentice-hall, 1980. fowler, raymond. the and

d and last part of the document is mostly derived straight from abra-melin, and the author, ignoring theoretical matter as far as possible, gives information about the actual practice of magic. in the first place he tells how to procure divers visions, how one may retain the familiar spirits, bound or free, in whatsoever form, and how to excite tempests. in other chapters he discusses raising the dead, transforming oneself into divers shapes and forms, flying in the air, demolishing buildings, discovering thefts, and walking underwater. the author writes about the thaumaturgic healing of leprosy, dropsy, paralysis, and various common ailments such as fever and seasickness. he also offers advice on how to be beloved by a woman and how to command the favor of popes, emperors, and other influ

cabinet that is believed to accumulate psychic force as it moves under the fingers over a polished board printed with the alphabet. the term autoscope has been given to such devices as the ouija board, planchette, and additor, that are believed to facilitate the production of messages from an unknown intelligent source, at times the subconscious mind, at other times from discarnate spirits of the dead (see also automatic writing) adelphi organization the adelphi organization dates to 1976 when richard kieninger, the founder of the stelle group, left stelle, illinois, and founded a second group near dallas, texas. kieninger s autobiographical volume the ultimate frontier had provided the main teaching at stelle, but he was asked to leave the community after his sexual liaisons with several

n, has been islamic territory for many centuries. for a discussion of islamic magic and alchemy, see the entry arabs. instances of arabic sorcery are also discussed in the semites entry) beliefs and practices thought of as occult in western society were integral to the traditional tribal religions in the southern two-thirds of africa, especially those concerning sympathetic magic, the cult of the dead, and witchcraft. during the history of this region, the basically pantheistic and polytheistic religions have also been cross-fertilized with islamic and christian teachings, creating new beliefs and modifying old ones. today a large but undetermined number of africans follow traditional beliefs involving deities, ghosts, and spirits as well as an array of special powers in nature presided ov

h and stamina on her side. the others, although they all joined in and hunted out an imaginary enemy, and in turn exulted over his discovery, soon became breathless and spent and were glad when their attendants led them away to be anointed and to drink water. central africa the magical beliefs of central and eastern africa were for the most part connected with beliefs and practices concerning the dead and the honoring of images. when the ghost of a dead person was weary of staying in the bush, many believed that the spirit would come for one of the people over whom they exerted the most influence. the spirit would say to that person, i am tired of dwelling in the bush, please to build for me in the town a little house as close as possible to your own. the spirit would also instruct him to

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

the character of the magus in the haunted and the haunters (1857. sources: howe, ellic. the magicians of the golden dawn. london: routledge& kegan paul, 1972. lytton, bulwar. the coming race. london: george routledge& sons, 1877. complete works. new york: thomas y. crowell, n h maa-kheru according to egyptologist gaston maspero, maa-kheru is the egyptian name of the true intonation with which the dead must recite those magic incantations that would give them power in amenti, the egyptian hades (see also egypt) mabinogion a collection of ancient welsh legends translated into english by lady charlotte guest (1812.1895) and published 1838.49. the title is the plural form of the welsh maginogi, originally indicating stories of a hero s childhood, but is here used in the wider sense of hero tal

hat the key to the riddle is not to be found in imposture. less than fifty years ago most of the hypnotic phenomena which are now scientifically classified were likewise looked upon as fraudulent. it seems that man is loathe to admit that there lie within him many more things than he imagined. maeterlinck considered survival proved but was uncertain as to the possibility of communication with the dead. between the telepathic and spirit hypotheses, he could not make a choice in favor of the latter. he admitted that: the survival of the spirit is no more improbable than the prodigious faculties which we are obliged to attribute to the medium if we deny them to the dead; but the existence of the medium, contrary to that of the spirit, is unquestionable, and therefore it is for the spirit, or

the sun, moon, earth, fire, water, and winds, said herodotus, meaning no doubt that they adored the heavenly bodies and the elements. this was probably before the time of zoroaster, when the religion of persia seems to have resembled that of ancient india. their hymns in praise of the most high exceeded (according to dio chrysostom) the sublimity of anything in homer or hesiod. they exposed their dead bodies to wild beasts. schlegel maintained that it was an open question whether the old persian doctrine and wisdom or tradition of light did not undergo material alterations in the hand of its median restorer, zoroaster, or whether this doctrine was preserved in all its purity by the order of the magi. he then remarked that on them devolved the important trust of the monarch s education, whi

after her death and for several months, the inhabitants of the village were frightened by unusual noises and many saw a specter, sometimes shaped like a dog and sometimes like a man, who tried to choke or suffocate them. several were bruised all over and utterly weak, pale, lean, and disfigured. the specter took his fury out even on the beasts: cows were frequently found beaten to the earth, half dead, at other times with their tails tied to one another, lowing hideously. horses were found foaming with sweat and out of breath, as if they had been running a long and tiresome race. schertz examined the subject in the capacity of a lawyer and was clearly of the opinion that if the suspected person were really the source of these noises, disturbances, and acts of cruelty, the law would justify

istory of debate between spiritualists and magic advocates. the first important challenge to spiritualism by a magician occurred right as the movement was just beginning. in 1853 j. h. anderson of new york offered a thousand dollars to any poverty-stricken medium who would come to his hall and attempt to produce raps. spiritualists were already becoming notorious for calling up the spirits of the dead, often in seances where the deceased would manifest themselves through a magic circle encyclopedia of occultism& parapsychology. 5th ed. 962 knocking on the table where the participants were seated. the fox sisters accepted anderson s invitation immediately, and were accompanied by judge j. w. edmonds and a dr. grey. however convinced anderson might have been, he backed out as they were about

EVERBURNING LAMPS

enshrined within this, as a canopy, should sit a divine afflatus, a portion of the spirit of god, an ala of the celestial dove who brooded over the chaos, and this spirit may by patent submission to deity, and by active efforts at power, draw down to itself a commission to work wonders, and so do "not as other men do" the great tendency of the modern times has been to reduce all men to a level, a dead level, of mediocrity, an effort fatal to the supremacy of individuals, and which has tended to discourage research into the hidden mysteries of nature and science, as opposed to the parrot- like study of what are known as modern sciences, a study of enormous value to mankind, but yet not the stepping stones on the direct road to deity. history then narrates the lives of many men, who, from th

ind 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 kindly attention, even if it burned but one short hour; it was an offering to pluto, to the manes; it kept away spirits of evil, and preserved peace to the dead man: this knowledge of the limited time such a lamp could possibly remain alight acted, doubtless, as a stimulus to the discovery of a means of prolonging the burning power of a lamp indefinitely, and if i read history aright, in at least a few instances, the problem has been solved; so far at any rate as the manufacture of a lamp which should burn until deranged by the barbarian invader of i

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

such popular occult fads as the bermuda triangle and ancient astronauts (prehistoric or early extraterrestrial visitors, based on the notion of otherworldly influences benign, malevolent, or indifferent on human life. as cable television became ubiquitous, television documentaries or pseudodocumentaries (some, such as a notorious fox network broadcast purporting to show an autopsy performed on a dead extraterrestrial, were thinly concealed hoaxes) served to fill programming needs and proved to be among cable s most popular offerings. books alleging real-life encounters with aliens, such as whitley strieber s communion: a true story (1987, fueled interest and speculation. in the 1990s pulitzer prize winning harvard university psychiatrist john e. mack, who had hypnotized a number of person

ion experiences have the feeling of reality to those who undergo them. most do not fall into an easily identifiable psychological category. they appear to be reasonably consistent in their core features, and some cases involve multiple witnesses. these last cases, in appelle s view, may provide the greatest challenge to prosaic explanations (appelle, 1995/1996. see also: alien dna; aliens and the dead; cocoon people; contactees; dual reference; gray face; hopkins, budd; hybrid beings; insectoids; keel, john a; mu the mantis being; nordics; puddy s abduction; reptoids; strieber, whitley; walton s abduction further reading appelle, stuart, 1995/1996. the abduction experience: a critical evaluation of theory and evidence. journal of ufo studies 6 (new series: 29 78. appelle, st u a rt, st e v

nese and ti b e t a n e q u i valents to western fairy lore spoke of magical caves, on the other side of which the traveler would find a beautiful land and lovely but ultimately tre a c h e rous supernatural beings. see also: reptoids further reading dickhoff, robert ernst, 1965. agharta. new york: fieldcrest. kafton-minkel, walter, 1989. subterranean worlds: 100,000 years of dragons, dwarfs, the dead, lost races and ufos from inside the earth. port townsend, wa: loompanics unlimited. ossendowski, ferdinand, 1922. beasts, men and gods. new york: dutton. ahab on a camping trip through eastern oregon in the summer of 1975, a young married couple identified as darryl and toni m. stopped along the banks of the owyhee river to cool their truck. they spotted an odd object parked on a nearby hill

neages known. that lies further from the mainstream than any other except for african pygmies and aboriginals (chalker, 1999. see also: abductions by ufos; hybrid beings; strieber, whitley further reading chalker, bill, 1999. strange evidence. interna- tional ufo reporter 24, 1 (spring: 3 16, 31. strieber, whitley, 1987. communion: a true story. new york: beach tree/william morrow. aliens and the dead in the view of ufo-abduction investigator david m. jacobs, aliens sometimes take on the form of deceased relatives in the interest of keeping their activities secret. he recounts the experience of a woman to whom he gives the pseudonym lily ma rt i nson. vacationing with her mother in the vi rgin islands in 1987, ma rtinson woke up in her hotel room to observe the apparition of her dead broth

s, small, thin, no hair, and large eyes. he calls such individuals as ma rtinson u n a w a re abductees. un a w a re abductees explain their strange experiences in ways acceptable to society, interp reting the entities they see as ghosts, angels, demons, or even animals. see also: abductions by ufos further reading jacobs, david m, 1998. the threat. new york: simon and schuster. 18 aliens and the dead allingham s martian according to flying saucer from mars (1954, englishman and author cedric allingham witnessed the landing of an extraterrestrial spacecraft while vacationing in scotland in february 1954. a tall man, human in all ways except for an unusually broad forehead, stepped out of the vehicle. the occupant, who indicated that he was from mars, spoke in a friendly fashion, saying tha

FAUST

ardener knows, when verdant grows the tree, that bloom and fruit will deck the coming year. mephistopheles what will you wager? him you yet shall lose, if you will give me your permission to lead him gently on the path i choose. the lord as long as on the earth he shall survive, so long you ll meet no prohibition. man errs as long as he doth strive. mephistopheles my thanks for that, for with the dead i ve never got myself entangled of my own volition. i like full, fresh cheeks best of all the lot. i m not at home when corpses seek my house; i feel about it as a cat does with a mouse. the lord tis well! so be it granted you today! divert this spirit from its primal source and if you can lay hold on him, you may conduct him downward on your course, and stand abashed when you are forced to s

instruments in cases hurled, ancestral stuff around me jammedthat is your world! that s called a world! and still you question why your heart is cramped and anxious in your breast? why each impulse to live has been repressed in you by some vague, unexplained smart? instead of nature s living sphere in which god made mankind, you have alone, in smoke and mould around you here, beasts skeletons and dead men s bone. up! flee! out into broad and open land! and this book full of mystery, from nostradamus very hand, is it not ample company? the stars course then you ll understand and nature, teaching, will expand the power of your soul, as when one spirit to another speaks. tis vain to think that arid brooding will explain the sacred symbols to your ken. ye spirits, ye are hovering near; oh, ans

hese signs that still my inner tumult and that fill my wretched heart with ecstasy? unveiling with mysterious potency the powers of nature round about me here? am i a god? all grows so clear to me! in these pure lineaments i see creative nature s self before my soul appear. now first i understand what he, the sage, has said: the world of spirits is not shut away; thy sense is closed, thy heart is dead! up, student! bathe without dismay thy earthly breast in morning-red" he contemplates the sign. into the whole how all things blend, each in the other working, living! how heavenly powers ascend, descend, each unto each the golden vessels giving! on pinions fragrant blessings bringing, from heaven through earth all onward winging, through all the all harmonious ringing! what pageantry! yet, a

faust. such an enamoured fool would puff and blow sun, moon, and stars into thin air just as a pastime for his lady fair. exit. the neighbour s house martha [alone. god pardon my dear husband! he has truly not done well by me! off in the world to go and roam and leave me on the straw at home! sure, i did naught to vex him, truly, and, god knows, always loved him duly. she weeps. perhaps he s even dead- oh, cruel fate! if i but had a death-certificate! margaret enters. margaret dame martha! martha gretchen dear, what can it be? margaret my knees almost sink under me! there in my press i ve found again just such a casket- and of ebony, and things! magnificent they are, much richer than the first, by far! martha you must not tell that to your mother; she would confess it like the other. marga

m a poor, young thing, as you can see. the gentleman is far too kind to me. the ornaments and jewels aren t my own. mephistopheles ah, it is not the ornaments alone; you ve such a manner, so refined a way! how glad i am that i may stay! martha what is your errand? i would like to hearmephistopheles i wish my tidings brought more cheer! i hope you ll not make me repent this meeting: your husband s dead and sends a greeting. martha is dead? that faithful heart! oh, woe! my husband s dead! i m dying! oh! margaret ah! don t despair, dame martha dear! mephistopheles prepare the mournful tale to hear! margaret that s why i would not love while i draw breath; such loss as this would make me grieve to death. mephistopheles joy must sorrow, sorrow joy must know. martha relate the ending of his life

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

during the earliest stages of christianity after the departure of master yeshuvah. like the hebrew qabalah, mystical christianity has remained alive through lineages of accomplished souls who ascended its paths and passed on its teachings and practices. a new generation of christians is seeking to revisit the mystical origins of christianity. this interest has been fueled by the discovery of the dead sea scrolls, the recovery of an almost intact copy of the long-lost gospel of thomas at nag hammadi,20 and a growing interest in the enigmatic revelation of john spurred by the advent of a new millennium. many christians are also finding new meaning and inspiration in the testimonials left by christian saints and mystics of their experiences on the path. these documents, along with new interp

man was walking down a road in the country at dusk. just as he turned a corner, he encountered what appeared to be a large snake. his whole body gripped with fear, and without thought, he jumped back to avoid getting bitten. as he looked at the snake, he noticed that it wasn t moving. he picked up a rock and threw it at the snake, and still the snake didn t move. he thought, perhaps the snake is dead. this thought diminished his fear, and he inched closer to the snake to get a better look. as he neared the snake, he was amazed and relieved to find out that it wasn t in fact a snake at all: it was a rope that he mistook for a snake' 8: h" 2: 2 2:e 8% in this story, there had to be a rope in the first place for the man to have mistaken it for a snake. the snakiness was a superimposition upo

FOCUS OF LIFE

any desire but all desire? but men get married and nothing is sufficiently arbitrary. i am the origin of all creation, certain it is that i want not salvation [observing all the miserably diseased mob "o, grant that i may add to the world a far greater suffering" god is a precocious creation of the apes, something that must be suppressed: man must regain his sexuality. what is man-this feeder on dead bodies of self. a mole, a carnivorous plant, a disease of himself, a conglomeration of-"it was" and a cause, effecting the miscarriage of his desires-ever creating his future necessities: what man knoweth the perturbations of his own fear? verily, suffering is its own reward. he who willed, knoweth not his own offspring. man projects a vague 'self' and calls it truth and many other qualified

d, teach nature all secrets and crowd the spaces with cows of desire, unknown and manifesting? didst thou not create and destroy woman "once again to earth" again aaos spoke, but unto his lidless eye "behold thou hoary, white headed, thou silent watcher of night and day: thou death-clutch on the smallnesses of time! this neitherneither i, shall transvalue ennui, fear, and all diseases to my wish. dead is my misery in suffering! how could it exist in my zodiac, unwilled? i, who transcend ecstasy by ecstasy meditating need not be in self-love! verily, this constant ecstasy i indraw from selfcreation. by castrating 'of' my belief is balanced: my arbitrary automatism serving its diverse self-pleasure" then aaos meditated and murmured "all things exist by me: all men exist in me, yet who doth n

ing all things inexplicably. endless are its elements and nothing whatsoever escapes its embrace-but its own self-love. should i fear my i" aaos lowering his voice, uttered "what further use shall i give my sexuality? verily it is alway speaking for me! this i, non-resisting to the self, becomes irresistible" when the voice had left aaos went his way muttering and smiling "can it be possible that dead wives resurrect" for he thought that-woman was dead. with this reflection aaoss became silent. awaking from his self-introspection he spake aloud to his body "man is something that has resurrected from an archetype, a previous desire gone to worms. all conceptions predetermine their degeneration or supersedure by degrees of morality. verily a new sexuality shall be mine,-unecessary to degener

termine their degeneration or supersedure by degrees of morality. verily a new sexuality shall be mine,-unecessary to degener ate or surpass. to give it a name, i call it the unmodified sexuality; without a name it shall be conscious of all desire: thus no ecstasy shall escape me. its wisdom shall be dreams of self-love vibrating all the manifestations-i am he, who self pleasures non-morally" the dead body of aaos: aaos preparing for death uttered in soliloque "o, thou inconceivableness that transcends human desire; thou magnificent incongruous face. for millions of years thou hast not wearied of my body. what would thy pleasure be but for my wantonness "i teach you the glad death of all things" thus spake my knowing mouth "my belief has created the more beautiful body and desires of rebir

t before failed in body. if fate is life, then death is the hazard to alter fate! a world where will creates the afterthought in its own image. for most, death will hold mainly blank pages, but were we ever treated all alike? study your dreams in this life, it may help you in the death posture. the heaven of aaos "all things are subject to resurrection" thus spake smiling aaos, on rising from the dead. then turning towards his shadow "i come! the changing word that destroys religion, a vortex wind that shall jest in temples! again! a reveller in the marshalled order of the sexes, the mad anarch of desires, the wild satyr of wolfish kisses! once again to earth, o thou whirlwind of desire, thou drunken breath of ribald lightning! my vampire chalice of ecstasy! yea, as my rapacious flame rear

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

d the mixed populations of the empire were governed by an efficient bureaucracy. communications along the great roman roads were excellent. the educated classes had absorbed the graeco-roman type of culture, based on the seven liberal arts. the mental and spiritual condition of this world was curious. the mighty intellectual effort of greek philosophy was exhausted, had come to a standstill, to a dead end, perhaps because greek thinking never took the momentous step of experimental verification of its hypotheses a step which was not to be taken until fifteen centuries later with the birth of modern scientific thinking in the seventeenth century. the world of the second century was weary of greek dialectics which seemed to lead to no certain results. platonists, stoics, epicureans could onl

immortal and capable of understanding all, all arts, all sciences, the nature of every living being. mount higher than the highest height; descend lower than the lowest depth. draw into yourself all sensations of everything created, fire and water, dry and moist, imagining that you are everywhere, on earth, in the sea, in the sky, that you are not yet born, in the maternal womb, adolescent, old, dead, beyond death. if you embrace in your thought all things at once, times, places, substances, qualities, quantities, you may understand god. say no longer that god is invisible. do not speak thus, for what is more manifest than god. he has created all only that you may see it through the beings. for that is the miraculous power of god, to show himself through all beings. for nothing is invisib

in it, through all the duration of the cyclic return willed by the father, which is not alive. the father has willed that the world should be living so long as it keeps its cohesion; hence the world is necessarily god. how then could it 1 c.h, i, pp. 174-83; ficino, pp. 1852-4. 33 ficino's "pimander" and the "asclepius" be that in that which is god, which is the image of the all, there should be dead things? for death is corruption and corruption is destruction, and it is impossible that anything of god could be destroyed. do not the living beings in the world die, o father, although they are parts of the world? hush, my child, for you are led into error by the denomination of the phenomenon. living beings do not die, but, being composite bodies they are dissolved; this is not death but t

f its gods and left destitute. strangers will fill this country, and not only will there no longer be care for religious observances, but, a yet more painful thing, it will be laid down under so-called laws, under pain of punishments, that all must abstain from acts of piety or cult towards the gods. then this most holy land, the home of sanctuaries and temples, will be covered with tombs and the dead. o egypt, egypt, there will remain of thy religion only fables, and thy children in later times will not believe them; nothing will survive save words engraved on stones to tell of thy pious deeds. the scythian or the indian, or some other such barbarous neighbour will establish himself in egypt. for behold the divinity goes back up to heaven; and men, abandoned, all die, and then, without ei

en from books and must not be taken too seriously. nevertheless, there was much that was good in those religions, and those who know how to sift truth from falsehood can learn much from them. the three guides in religion are love, hope, faith, though four is a cabalist sacred number. through these guides we can sometimes dominate nature, command the elements, raise winds, cure the sick, raise the dead. by the work of religion alone such works can be done without the application of natural and celestial forces. but whoever operates by religion alone cannot live long but is absorbed by divinity. the magician must know the true god, but also secondary divinities and with what cults they must be served, particularly jupiter whom orpheus described as the universe.1 the hymns of orpheus and the

FRATER ELIJAH ANGELS OF CHAOS

loser (i can feel it. these prayers and callings must be focused and channeled into one direction to achieve full gnosis (knowledge and conversation. between 11/23/98--12/1/98 (some entries omitted) a thought concerning the new star wars movie to come. it is episode one, which is the youth of anakin skywalker. thinking on this. the rebirth of the villain of villains. daarth vader (daath. the once dead, now back before his death, before his fall, yet again. i believe this is tied firmly into the collective networks sub-mind, and the thanatogenesis of the grand-nemesis. some correlation to the phantom menace on the rise for humanity in the near future? 12/2/98 (tuesday. i write this now in the last stages of ecstasy. the entire universe is at play. i invoked the gods tonight and was granted

ated, cold, bleak, black and empty (all in one breath. it was here that things dwelled which were not and would not be. these things were very much like the chthonic old ones. they existed in another universe that touched our manifold at every point. magick is the ultimate language. there were things in the void which were not magick. this was very, let me repeat, very, scary, dark, hopeless, and dead beyond any words i could use. the holy guardian angel operation is a revelation of ones wholeness. this being, which is many beings comprised together "in the future" kia/ magick/ life/ god/ power/ love beyond love& light. it seemed that no thing in it's "right" mind would want to dwell in the void, as it cracked and dissolved any petty ego associated with it. this message is for all of human

of these revelations. now this is treading dangerous territory here, because obsession is sure to follow. thus we get now into the subject of liber chrnzn see now appendix i and 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 become

FRATER TENEBROUS CULTS OF CTHULHU

yeh. the formula of his invocation is supplied by lovecraft in the curious ritual phrase, of non-human origin, which is chanted by the worshippers of the cthulhu cult: ph nglui mglw nafh cthulhu r lyeh wgah nagl fhtagn. cthulhu represents the abyss of the subconscious or dreaming mind, and astrologically by the sign of scorpio. ceremonially, he is referred to the west (amenta, or the place of the dead in ancient egyptian religion, and geographically, to the site of r lyeh in the south pacific (the exact coordinates for which are to be found in the call of cthulhu) as already stated, nodens is the only member of the elder gods to be mentioned by name, and lovecraft gives no further information concerning him. the sign of the elder gods is described as an upright pentagram containing an eye

curred since the formation of the planet. it can be accessed at will by those individuals who possess the necessary psychic ability, and may be manipulated to provide positive images. it was from the akashic records that blavatsky transmitted the book of dzayn, and crowley transcribed the book of the cells of the qliphoth could it be that lovecraft may have subconsciously communicated the book of dead names from the same source? in his realisation of the cthulhu mythos, lovecraft also drew upon a wide range of sources from the historical occult tradition, and from the literary material pertaining to it. in his essay, supernatural horror in literature, he mentions academic works such as frazer s the golden bough, and margaret murray s the witch cult in western europe, as well as authentic g

nuscripts, les cultes des ghoules, and the book of eibon. however, the most important of these imaginary tomes is lovecraft s own creation, the al azif of the mad arab, abdul alhazred, or, to employ its latin name, the necronomicon. this title, which occurred to lovecraft during the course of a dream, translates as, nekros, corpse; nomos, law; eikon, image- an image (or picture) of the law of the dead. in a brochure entitled, chronology of the necronomicon, published in 1936, lovecraft gives a suggested history of the damned book. according to this essay, the original text was transcribed by the poet alhazred at damascus in 730 a.d. the title, al azif, refers to the nocturnal sounds made by insects, and supposed by arabs to be the howling of demons (by the numerology of the qabbalah, its n

FRATER U D PRACTICAL SIGIL MAGIC

ss and our censor will not stand by unflinching y and watch as we scratch off our civilizing varnish, risking the possibility of destroying everything again. one reason why true mastership in this practice can only be achieved after many years lies in the fact that during this period a stabilization of the whole psyche has to be achieved. if not, our brain could never handle experiences which are dead, similar to lovecraftian tales furthermore, if we endorse the evolutionary model, a new step in evolution must always be guaranteed or our own genetic alarm mechanisms would destroy the whole system of our organism. finally, in evolutionary terms we are little more but parts of a general organism which 92/ practical sigil magic canno heer unlimited knowledge to be gained from this practice. a

FREEMASON BLUEBOOK

r, and further us with thy continual help, that in all our works begun, continued and ended in thee, we may glorify thy holy name and as thou hast taught us, in thy holy word, that all our doings, withoutcharity, are nothing worth; send thy holy spirit, and pour into our hearts the most excellent gift of charity, the very bond of peace and of all virtues, without which whosoever liveth is counted dead before thee. bless and prosper, we pray thee, every branch and member of this our fraternity, throughout the habitable earth. may thy kingdom of peace, love and harmony come. may thy will be done on earth as it is in heaven, and the whole world be filled with thy glory. amen. response. so mote it be. charge at opening a lodge behold! how good and how pleasant it is for brethren to dwell toget

o make a distinction, holding that when the chief magistrate is, or has been a mason such a course is proper, but when not it is improper. but an examination of the old charges and regulations will clearly show that there is no ground for this distinction, and that they teach the propriety of masons, in their character as such, honoring the chief magistrate while living, and mourning for him when dead. the post of honor in masonic processions is in the rear. marshals should walk or ride on the left flank of a procession. when a procession faces inwards, the deacons and stewards cross their rods, so as to form an arch for the brethren to pass beneath. all processions return in the same order in which they set out. the musicians, if masons, follow the stewards: otherwise they precede the tyl

book file//c /grand lodge/bluebook/bluebook1.htm (61 of 76 [11/22/1999 11:51:56 am] the lord is thy keeper; the lord is thy shade upon thy right hand. the sun shall not smite thee by day, nor the moon by night. the lord shall preserve thee from all evil; he will keep thy soul. the lord shall preserve thy going out and thy coming in, from this time forth and even forevermore. master:death and the dead are with us again, my brethren, teaching us the brevity and uncertainty of human life, the instability of human fortune, and demanding of us the last sad offices of charity and brotherhood. again we lament the loss of a brother who sleeps the sleep that, on this earth, knows no wakening. the body of our late brother lies before us, overtaken by that relentless fate which is sooner or later to

r lies before us, overtaken by that relentless fate which is sooner or later to overtake us all, and which no worth or virtue, no wealth or honor, no tears of friends and loving ones can avert or delay, teaching us the impressive lesson, continually repeated, yet always soon forgotten, that ere long everyone of us must follow in his way. very eloquent, my brethren, are the pale, still lips of the dead! with a pathos and impressiveness that no living lips can equal or even approach, these lips of marble preach to us sermons that cannot be translated into words. most eloquently they tell us how vain and empty are all hatreds, jealousies, disputes and rivalries, of human life. but this body is not our brother, but that which was his material part until god laid his finger on him and he slept

r fellow men (the master now takes the apron and deposits it on the casket (if at the house; in the grave (if at the burial place) and continues as follows: master: the lambskin apron is an emblem of innocence and the badge of a mason. here we have no permanent lodge or place of abode, but we look for one to come. not trusting in ourselves, but in god, who preserveth the living and enliveneth the dead, we hope to pass an everlasting day of blissful brotherhood in a lodge in that house not made with hands, eternal in the heavens. this evergreen is an emblem of our faith in the immortality of the soul. by it we are reminded there dwells within our tabemacle of clay an imperishable,immortal spirit over which the grave has no dominion and death no power (the master then brings his right hand t

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

rink water containing the lunar element salt. thus also they established a connection between the moon and mind. the fiery lucifer spirits who have taken such a baneful part in man's evolution became associated with the fiery element "sulphur" the alchemists said that man is rendered unconscious and dies by continuous inhalation of this element; so man, the spirit, was rendered unconscious of and dead to the spiritual realms by the teachings which were instilled into him by the lucifer spirits. the metal mercury, they contended, is the most elusive of all metals. it will penetrate and evaporate through most substances with which it is brought in contact; and therefore they likened it to the lords of mercury who are past masters in penetrating the secrets of nature by the mind. mercury is a

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

y minded churchman, who is full of platitudes and as vile as a whited sepulcher, of the temple which he, the workman, built. this conception is a mystic gem and we append it for the reader's meditation "i am afraid you may not consider it an altogether substantial concern. it has to be seen in a certain way, under certain conditions. some people never see it at all. you must understand this is no dead pile of stones and unmeaning timber; it is a living thing "when you enter it you hear a sound--a sound as of some mighty poem chanted. listen long enough and you will hear that it is made up of the beating of human hearts, of the nameless music of men's souls, that is, if you have ears. if you have eyes you will presently see the church itself, a looming mystery of many shapes and shadows lea

FREEMASONS SATANISM AND SYMBOLISM

d harmony" in all facets of the world. another masonic publication links the hexagram with the infamous chinese yang and yin symbol["the significant numbers, short talk bulletin, september, 1956, vol. 34, no. 9, p. 5] in summary, the hexagram is the most wicked, and one of the most powerful, of all symbols in witchcraft. it is used to call forth demons into this dimension, to communicate with the dead, to describe sex acts, and to represent false and pagan gods such as brahma, vishnu, and shiva [masonic and occult symbols illustrated, dr. cathy burns, p. 39] educate yourself so that you can recognize their "plan" for the new world order- kingdom of antichrist- in the daily news. freemasonry proven to worship lucifer part 3 of 5 once you understand what is going on in the world you can then

FULL MOON RITUALS

eck out of it. the very top with it's few dried and yellowed leaves she put in a glass of fertilized water. and despite all appearances, the top sprouted roots and the shoot has been growing vigorously. the top with it's new roots was potted today. this is all lyn has to offer up "lord and lady, i can only hope to live up to the example this plant has shown. it was withered and to all appearances dead. and yet, it has survived and now is flourishing. not only that, but i have two thriving plants from one. right now, things are looking pretty bad. almost like all is lost. i do not know what is going to happen in the next few months. it looks pretty bleak, given the news of the past few days. both bill and greg have gotten bad news at work in the last 24 hours. lord and lady, all i can ask i

FULLER J F C SECRET WISDOM OF THE QABALAH

d we live in is a world of activity, a conflict between light and darkness, secret wisdom of the qabalah page 63 knowledge and ignorance, good and evil. it is a whirling energy- nebular force, stellar force, planetary force, human force. it is a world of perpetual revolutions- a cosmos, a chaos, a void, the spark of a new thought; and then once again a cosmos, a chaos, and a void, the shadow of a dead thought. nature abhors a vacuum; hence life is the plenitude which fills it, a plenitude which of necessity can never stand still. each true thought; a thought full of light, which flashes on the darkness which surrounds it, is a christ unto this world. when three such thoughts, one in the physical realm, one in the moral, and one in the intellectual, simultaneously flash forth, then is a mes

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

of the sun's rays, was now aryhman, or the "powers of darkness" and was doubtless the source whence sprang the personal devil elaborated at a later age by laotse in china. as the jews had no writings prior to the time of ezra or jeremiah, it is now believed that many of the doctrines incorporated in their sacred books were borrowed from persian, indian, and egyptian sources. resurrection from the dead, or the resurrection of the body, was for hundreds of years prior to the birth of christ an established article of egyptian and persian faith, while spiritual regeneration, symbolized by the outward typification of "being born again" was the beginning of a new life and an admission to the heavenly state. in the khordah avesta we have the following concerning the doctrine of the resurrection a

dedicated, in honor of the gods, golden and silver statues, and adorned them with precious stones. now about that time [as the records on the plates testify, the king having entered the temple, with the view of getting an interpretation of certain dreams, was addressed by the priest prupupius thus 'i congratulate thee, master: juno has conceived 'and the king, smiling, said to him 'has she who is dead conceived' and he said 'yes, she who was dead has come to life again, and begets life' and the king said 'what is this? explain it to me' and he replied 'in truth, master, the time for these things is at hand. for during the whole night the images, both of gods and goddesses, continued beating the ground, saying to each other, come, let us congratulate juno. and they say to me, prophet, come

ring was instituted by the inventors of the neros thousands of years prior to the beginning of the christian era, to celebrate the vernal equinox and to commemorate a return of nature's bounties; but, after male reproductive power began to be regarded as the creator, when passion came to be considered as the moving force in the universe, and when the operations of nature began to be typified by a dead man on a cross who was to rise again, easter was celebrated in commemoration of a risen savior or sun-god. the following is an account given in ramsay's travels of cyrus, concerning the vernal equinox festivals in the east. when cyrus entered the temples he found the public clad in mourning. in a cavern lay the image of a young man (the dying savior) on a bed of flowers and odoriferous herbs

edwich and other writers, this st. patrick was not heard of earlier than the ninth century a.d, and the legend concerning him "was not accepted until the twelfth century, at which time his miracles are set forth with great gusto" nothing, perhaps, which is recorded of this monk will go farther toward proving him a myth than the miracles ascribed to his saintship. while yet an infant he raised the dead, brought forth fire from ice, expelled a devil from a heifer, caused a new river to appear from the earth, and changed water into honey "these were but the infant sports of this wonder-working saint. the miracles recorded in holy writ, even that of creation itself, are paralleled, and, if possible, surpassed by those of our spiritual hero"[155 [155] ledwich, antiquities of ireland. concerning

he says that the principal pagodas in india, viz, those of bernares and mathura, are built in the form of a cross. in the museum of the london university is a mummy upon whose breast is a cross "exactly in the shape of a cross upon calvary" the true significance of this emblem, and the reason for its adoration are not, at the present time, difficult to understand; but whence comes the symbol of a dead man on a cross, and what is its true meaning? perhaps there is no problem connected with ancient symbolism, or with mythical religion, which is more difficult to solve, than is the representation of a dying savior on a cross. it is stated by those who have investigated this subject, that although the sun, or the fructifying power within it, was adored by all the historic nations, no hint of a

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ith his american friend, harold voorhis.withthe aid of the late geoffrey watkins i traced many of thosewhohadknownwaite in his later life and recorded their memories and impressions of him. all of which has taken far longer than itoughtto have done, and many of thosewhohelped mewheni began my pursuit of this multi-10a. e.waite-magicianofmany parts_ facetedman-forso he proved tobe-arenowthemselves dead. to thosewhoremain i am heavily indebted.thedetails of waite's american ancestry were unearthed for me by mr charles jacobs of bridgeport, connecticut; while information on his early life was provided by fr.hubertedgar, o.p, mr raphael shaberman, and fr. horace tennent. much of the footwork around london was undertaken by my son, nicholas, and mr timothy d'arch-smith gave me the benefit of hi

profoundly affectedthanhisownaccount leads one to believe.at fifteen years of age my sister frederica died;an"d supposethatmy cousinfirthand myself alone saw her body interred at kensal green. she passed awaywithoutthe benefitofsacraments, in the hasteofgoing away.thesorry dream of being wasnowa more sorry nightmare, while as to mypoormotherthe hopeless days ofmourningwenton for years.iwasmuchtoo dead myself for any reality of grief;butthe dull, the vapid, the unprofitable hadturnedsour in my heart and head.7since hisownrecovery from illness waite had beenworkingas a clerk, probably in a solicitor's office, in a position obtained forhimby james mellor smethurst, an elderly barrister.who became his cousins' guardian after theirmother'sdeath. waite saysnothingofhis clerical career,otherthant

r disappointment to be survived.'8heeven considered suicide 'there came atimeindeedwheni carriedlaudanumas a possible wayofescape. was it a private pose offeredtomyself, i wonder,ordid ithinkfor amomentthatself is evaded thus? in any case,thepotionwasnotdrunk'(sly,p. 85. a pose it almost certainly was, foralthoughwaite protests his lossoffaith unceasingly in his autobiography-e-there wasnothingso dead formeasthelifeofthelatinchurch.theoblatesofmaryimmaculate atkilburnfilled my soulwithemptiness, and i fared nobetterwiththeoblatesofst charlesborromeoatbayswater'(slt,p.58)-henotonly maintained hischurchattendancebutbecame a strident apologist forthefaith.24a.e.waite-magicianofmanyparts_his early reading had been restricted to picture books, fairy tales, adventure stories and the poetry of mr

r, and raised it aloft. my love for my parent gave a man'sstrengthto my frame. i seized and held the descending arm, striving for possession of the weapon.28a.e.waite-magicianofmanyparts_ a moment only the contest lasted. theassassin's.arm dropped, the pallor of death overspread his countenance, and he fell back upon the grass. he uttered some words in a language which i didnotunderstand, and was dead.this, however, is an exception, and unliketomtiueheart,these later tales cannot stand besidethe boys ofenglandor the true 'penny dreadfuls'ofthomaspeckett prest.butif waite could no longer publish such stories, he could yetwriteaboutthemfromthevantagepointofan almost unrivalled knowledgeofthe genre, gained in large part from his ownever-increasing collectionofthetales, for the british museum

g still afterthelyricaldrama'(sly,p.52 .andnotinvain for hepromptlywrotetheseeker,alyncaldrama,andthefallofman,a miracle play.theyare, at best,ofunevenquality bothwere pu.blished, underthe pseudonym?f dayre, althou.gh thejournals inwhichtheyappeared havenotbeen identified. waite waswellawareofhis literary shortcomings and sufferedmiserably32 a. e.waite-magicianofmanyparts--255been 'adirge'for his dead sister,writtenbeforetheendof1875and printed in an unidentified journal:35--the 'tiresomeverse-reciter. 34urge on you to show that the true spirit inspires you by continuing to try and obtain someemploymentwhich,whileitleavesyou at liberty to prosecuteyourstudies, gives youtheall-in255 all sufficing privilegeofindependence. surely, somesuchemployment may befound-andyoumustknowthatwhatyou estee

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

n, and though,whenthe first draftofthis dedication was written, i had not seen you for more than thirty years, nor knew where you were nor what you were doing, and though much had happened since we copied the jewish schemahamphorasch with its seventy-twonamesofgodinhebrewcharacters, it was plain that i must dedicate my book to you. all other students who were once friends or friends' friends were dead or estranged.whowerethose young men and women? what were they doing, and how did they come to be doing it?and what happened to allofthem?theseare the questions that brought me to the golden dawn, and so to the gradual findingofthe answers. obsessive curiosity led me to curious documents quite distinct from the golden hoard unearthed by ellie howe, and i have seen the order principally through

n thefoundation19reality of spirit communion. spiritualism itself entered britain in the1850sand by1860was well-established.thebasis of spiritualism is a belief in the continuing, post255 humous existence of the individual human being in spirit form, the ability and willingness of spirits to communicate with the living, and the existenceofan orderly, happy and permanent spirit-world, in which the dead lived out their after-lives in an idealized mirror-image of contemporary society. in this spirit255 world hell had no place and many spiritualists were undoubtedly converted to the cause by a desire to evade the probability of eternal damnation that victorian popular theology offered them. further, spiritualism offered the novel attraction, which no church could offer, of conversation with on

e for the order. by1888eliphas levi was well known to the occult minded public, for he had been the subject of extravagant praise from both madame blavatskyand anna kingsford, hisparadoxesofthehighestsciencehad appeared inthetheosophist,and a. e. waite had published, in translation, an anthology of his kabbalistic and magical writings under the title ofthemysteriesofmagic.he was also conveniently dead and so could not dispute the claims made upon his behalf. in contrast to levi, william wynn westcott was little known, save to his fellow rosicrucians of the s.r.i.a. and to the members of anna kingsford's hermetic society, amongst whom he was respected as an authority on alchemy, and on kabbalistic and hermetic philosophy. westcott was born in1848,orphaned at an early age,butreceived a good

stic magic that was practised in his order.healso reiterates his firm belief in the reality and malice of 'such fearful potencies as amaymon, egyn and beelzebub' and the necessity of right preparation 'pentacles and symbols are valuable as an equilibrated and fitting basis for the reception of magical force; but unless the operator canreallyattract that force to them, they are nothing but so many dead, and to him worthless, diagrams. but used by the initiate who fully comprehends their meaning, they become to him a powerful protection and aid, seconding and focussing the workings of his will" in an earlier work,the key ofsolomontheking(1889),hepower63warns against the evil use of magic:'lethim who..determines10work evil be assured that this evilwill recoil on himself and that he will be st

icself-defence(1935),p.18 9.5. contained in a letter from 'a posse ad esse (harriet butler) to an un-named soror.theletter is sent from the esmond hotel, monta255 gue street, russell square, where miss butler lived. 6. s.l.m. mathers, op. cit, pp.xxxvi-xxxvii.7. dion fortune,psychicselfdefence,p. 972678.aleister crowley,theconftssions,p.180.6. emanationby1903the golden dawn, in name at least, was dead,butthe scattered fragments lived on, mostly with high-sounding names and low-principled leaders. following waite'scoupd'etatofdulythe opposition was in disarray: attempts at a compromise which would have kept theordermore or less intact came to nothing because the differences between the opposing camps were ulti255 mately irreconcilable. waite and his party rejected the autocratic ruleofone p

GILBERT THE MAGICAL MASON

divided according to the seven sides in the triangle, which was in the bright centre;butwhat therein is contained, you shall (god willing (that are desirous ofoursociety) behold the same with your own eyes,butevery side or wall ispartedintotensquares,everyonewith their several figures and sentences, as they are truly showed and set forthconcentratumhere in our book. now as yet we had not seen the dead body of our careful and wise father; we therefore removed the altar aside, therechristianrosenkreuz19 we lifted up a strong plate of brass, and found a fair and worthy body; whole and unconsumed, as the same is herelivelycounter255 feited with all the ornaments and attires; in his hand he held a parchment book, calledt,the which, nextuntothe bible, isourgreatest treasure, which ought to be de

ledofh.p.blavatsky was published; it36themagical masoncontains many medieval rosicrucian notions, which are not repeated in her later works. in 1880 the soc. rosie. in u.s.a. was founded by fratres who had come to england for reception, and was recognized by the s.r.i.a; in 1887 a representative deputation visited the english colleges; it was then ruled by charles e. meyer, of philadelphia, since dead. in 1887, by permission of s.d.a, a continental rosi255 crucian adept, the isis-urania temple of hermetic students of the g.d, was formed to give instruction in the medieval occult sciences.drw.r.woodman, the s.m, with s.a. and s.r.m.d, became the chiefs, and the latter wrote the rituals in modern english from old rosicrucian mss (the property of frater s.a, supplemented by his own literary r

re, and enshrined within this,asacanopy, should sit a divine afflatus, a portion of the spirit of god, an ala of the celestial dove who brooded over the chaos, and this spirit may by patient submission to deity, and by active effortsutpower, draw down to itself a commission to work wonders, and so do'notas other men do .thegreat tendency of the modern times has been to reduce allmen to a level, a dead level of mediocrity, an effort fatal to the supremacy of individuals, and which has tended to discourage research into the hidden mysteries of nature and science, as opposed to the parrot-like study of what are known as modern sciences, a study of enormous value to mankind,butyet not the stepping stones on the direct road to deity. history then narrates the lives of many men, who, from the ex

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 kindly attention, evenifit burned but one short hour; it was an offering to pluto, to the manes; it kept away spirits of evil, and preserved peace to the dead man: this knowledge of the limited time such a lamp could possibly remain alight acted, doubtless, as a stimulus to the discovery of a means of prolonging the burning power of a lamp indefinitely, and if i read history aright, in at least a few instances, the problem has been solved; so far at any rate as the manufacture of a lamp which shouldbumuntil deranged by the barbarian invader of its

k that no knowledge once common to the learned has ever lapsed. many a vanished age, and many a great civilisation has practised in common life deeds to us unknown; and many a sage of ancient india and egypt could beat our modern scientists in super255 normal exhibitions. where is now the tyrian purple? where is now in england the man who can walk the water? or breathe fresh life into one recendy dead? or deliver one obsessed? yet these deeds were not miracles- they were no interposition either of tetra255 grammaton, nor of the logos; they were the deeds of human beings who had become more spiritual, more truly learned than we are. moreover there isnoabsolute bar to one ofusbecoming equally potent. we live in times which render proficiency in such powers more difficult, we are in ourselves

GILBERT THE SORCERER AND HIS APPRENTICE

represent the triune manifestation of the spirit of life, the 'three mothers' of the sepher yetzirah, the three alchemical principles of nature, the sulphur, the mercuryandthe salt, and each pillar is surmounted by its own light-bearer, though veiled from the material world. the hieroglyphical figures upon the pillars are taken from the vignettes of the 17th and 125th chaptersofthe 'ritual of the dead' theegyptian'per-m-hru. this celebrated and48 the sorcerer and his apprenticemost ancient work is a collection of mystical hymns and addresses in the form of a species of ceremonial ritual for the use of the soul after death, to enable him to unite himself to the body of osiris the redeemer, thenceforth in the ritual is he no longer called the soul but he is called the 'osiris' of whom he is

mber 'i am the vine, ye are the branches' said the christ of the new testament 'i am a member of the body of osiris' said the purified and justified soul. the soul luminous and washed from sin in the uncreated and immortal light, united to osiris and justified son of god, such is the subject of the great egyptian ritual, purified by suffering, strengthened by opposition, nor is the 'ritual of the dead' a work of comparatively recent times, for the great egyptolog255 ists birch and bunsen, assert that its origin is anterior to menes, and belongs probably to the pre-menite dynasty of abydos, between 3100 and 4500bcanditimplies that at that period the system of osirian worship and mythology was already in actual existence. of all the chapters in the per-m-hru, the 17th is one of the oldest as

the 17th chapter is the adoration of the creator in his bark, and the uniting of the purified soul with its maker.the12sth chapter is called 'the hall of the two truths,50 the sorcererand his apprenticeand of separating a personfromhis sins when he has been madetosee.thefacesofthe gods'itopens with a .solemn adoration of the lords oftruthand theceremonyof passing by the forty-two assessors of the dead, represented by seated figures..then.comes rhe weighingofthe. soul, and. the mystical naming of various partsofthe hall, the naming of whichon by the variousg\jlu1dians,andissimilar to thel:jlystic. circumambulationofthe neophyre in the. path.ofdatkness in th,e 0=0when he has to nametheguardians of the gatesof'tbeeasrand west".thefigures on the. pillar represent theby the jackal-headed. anubi

ancer, ruled over by the moon, crawls through water in the foreground towards the land).itsymbolisestwilight, deception,anderror. 19. the sun.the sun sending down his rays upon two children, who suggest the sign gemini (behind them is a low wall) it signifiesearthly happiness. 20. the last judgment.anangel in the heavens blowing a trumpet, to which a standard with a cross thereon is attached. the dead rise from their tombs.itsignifiesrenewal, result.o.the foolish man.a man with a fool's cap, dressed like a jester, with a stick and bundle over his shoulder. before him is the butterflyofpleasure luring him on (while in some packs a tiger, in others a dog, attacks him from behind).itsignifiesfolly, expiation. 21. the universe.within a flowery wreath is a female figure nude save for a light sc

r, i simply wanted to know. i wanted to see, as i said then 'things move about. i had seen maskelyne and cooke, and pepper's ghost, and other clever conjuring tricks. i understood from90thesorcerer and his apprenticemy studies in physics that there might be unknown forces, perfectly material and scientific, accidentally set in motion; and i knew the theories of discarnate entities, whether of the dead, or of non-human beings, who could produce physical results. but wishing to see for myself the manifestations produced, i gladly accepted an invitation to be present at amaterializing seance. this took place in a disused chapel somewhere in blooms255 bury; i forget the address, idon'tthink it exists now.thesitters were all strangers to me,buti had my introduction and was welcomed. candidly i

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

o preach in new york but by l866 had left under something of a cloud, having been accused of plagiarizing the sermons of dr. channing, the unitarian preacher, and of lifting the ideas of others for some of his earlier papers on scientific topics. beswick s vehement denials my ideas are too original generally for me to go to channing for assistance; and i am not indebted to a single man, living or dead. for a single idea or suggestion. in my papers on astronomy& 12[12] h. v. b. voorhis, concerning the swedenborgian rite, in collectanea, vol. 8, part 3, 1966, p. 226. the documents to which voorhis refers were in the archives of the supreme council 33 of the ancient& accepted rite for canada. they have subsequently disappeared 13[13] new jerusalem magazine (boston, vol. 30, 1857/58, p. 18, re

GILBERT R A THE MASONIC CAREER OF A

t. after much last-minute addition and correction to the text, a new encyclopaedia of freemasonry was finally published in march 1921, waite's delight at its appearance 92[92] ibid, 5 october 1902 93[93] ibid, 23 march 1903 94[94] slt, p. 207 95[95] ibid, pp. 207-8 96[96] diary, 21 may 1917 97[97] ibid, 3 july 1917 being tempered by his expectation that 'the vested authorities and the diehards of dead masonry might rise up of course to curse me'98[98. and so they did. volume 11 of the transactions of the manchester association for masonic research contains the text of waite's paper 'robert fludd and freemasonry, which he had delivered to the association in september 1921; it also contains an anonymous review of a new encyclopaedia of freemasonry. the reviewer was shocked both by waite's ca

GLOBAL FREEMASONRY

at he will be left to go on unchecked" which has been the primary basis, throughout history, for the denial of god. in one verse of the qur'an, god says: global freemasonry hg does man reckon he will be left to go on unchecked? was he not a drop of ejaculated sperm, then a blood-clot which he created and shaped, making from it both sexes, male and female? is he who does this not able to bring the dead to life (qur'an, 75: 36-40) god says that people are not to be "left to go on unchecked" and reminds them immediately afterwards that they are his creation. this is because, when a person realizes that he is a creation of god, he understands that he is not "unchecked" but responsible before god. for this reason, the claim that human beings are not created has become the basic doctrine of huma

n that they are determined to do this despite the people, we see that they are not tolerant, but in possession of a totalitarian world-view. ii. denial of the existence of spirit and of the hereafter as a part of their materialist beliefs, masons do not accept the existence of the human spirit and completely reject the idea of the hereafter. in spite of this, masonic writings sometimes say of the dead that they "passed over into eternity" or other such spiritual expressions. this may 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

developmental pathway it (haeckel's drawings) looks like it's turning out to be one of the most famous fakes in biology."4 interestingly, this deception has long been recognized for many years. haeckel's drawings were shown to be falsifications already in his own lifetime (1910, with he himself admitted to it. in an article published in american scientist we read "surely the biogenetic law is as dead as a doornail as a topic of serious theoretical inquiry it was extinct in the twenties "5 in spite of this, evolutionists continued to use these drawings for decades with the sole intention of deceiving the masses who had no knowledge of the topic. there is only one reason why masons regard haeckel's theory as a proof for the theory of evolution, and think of him as a great scholar: the mason

y. on his way, he stopped in florence to see the abbe nicolini, and it was there that he met lady mary wortley montagu [who] would eventually join. dashwood in the divan club..unfortunately things were not going well for freemasonry in italy. pope clement xii had recently issued the bull in eminenti apostalatus specula, unleashing the inquisition against the lodges. by early 1740, the pontiff was dead, and dashwood went to rome for the conclave that would elect the new pope. there he playfully assumed the identity of cardinal ottiboni, one of the chief persecutors of the masons, and lampooned him publicly in a scurrilous mock ritual. the "chapter-room" is the key to understanding the monks' activities. its furnishings remain unknown, and consequently the use to which it was put remains a m

GNOSTIC CATECHISM

t. after much last-minute addition and correction to the text, a new encyclopaedia of freemasonry was finally published in march 1921, waite's delight at its appearance 92[92] ibid, 5 october 1902 93[93] ibid, 23 march 1903 94[94] slt, p. 207 95[95] ibid, pp. 207-8 96[96] diary, 21 may 1917 97[97] ibid, 3 july 1917 being tempered by his expectation that 'the vested authorities and the diehards of dead masonry might rise up of course to curse me'98[98. and so they did. volume 11 of the transactions of the manchester association for masonic research contains the text of waite's paper 'robert fludd and freemasonry, which he had delivered to the association in september 1921; it also contains an anonymous review of a new encyclopaedia of freemasonry. the reviewer was shocked both by waite's ca

GNOSTIC HANDBOOK

, technology and the rule of rationalism it is hard to grasp the ancient view of wisdom. knowledge was not simply to know about something, but to know something, to appreciate its place within the living cosmos (the great chain of being. the scientific model with its emphasis on experimentation and materialism, removed man from his place within a living universe and replaced it with a universe of dead and inert substances. experimentation was used to buttress a belief in the scientific method, yet "the scientific method" was a system based on self delusion. experimentation is used to prove the results of a given thesis, the experiments created are those which fulfil the requirements of the thesis, others are rejected. a simple mathematical example can be used, if the hypothesis or answer i

ions and the balance between mind and intuition in others. the third is the other world, it is an intermediate reality and is comprised of any number of planes, worlds or locales. these can be described in semi-analytic terms as planes or dimensions or in more organic terms as worlds, halls or localities. the fourth is the earth or the physical world. the fifth is the underworld, the realm of the dead. in most organic models this is seen inside or below the earth, in the emanation models it is usually related to the moon and seen above or around the earth. the third, fourth and fifth characteristics are more noticeable in organic models, in emanation models they tend to be included within a gradient of states or worlds. these can be any number, but in the gnostic theosophic approach tends

n in the havamal yggdrasil is a prime example of the organic model of the great chain of being. in the elder edda yggdrasil is identified as a sacred ash tree, it becomes obvious that this is no ordinary tree but a tree which glyphs the worlds and which encompasses many strata's of reality. in the grimnismal yggddrasil is described as having three great roots, one lies under hel, the realm of the dead, under another dwell the giants and under the third live human beings. a squirrel runs along its branches, an eagle nets in its crown, four deer browse on its branches and a dragon gnaws at its roots. in the volupsa the sacred ash is described as very tall, always green and moist, the source of dew and as having the well of destiny (urd) as its roots. at ragnorak, the" towering ash trembles

he council of the gods at the well of urd, it is guarded by heimdall. the above worlds (including asgard) are considered facets of the other world (3rd c, while the underworld (5th c) includes those below. svartalfheim is the realm of the dark elves which exist in the subterranean world under midgard, they are also known as dwarves. in the lower realms of the underworld lies hel, the realm of the dead. the worlds are traditionally listed as the gap plus nine worlds, these correlated well with the model we will discuss in the next chapter. where there is a triplicity above (void, fire and ice) and seven worlds below. each of these models offers us a glimpse of traditional cosmology in action, concepts such as the axis mundi, sacred centre (midgard) and the various worlds are delineated. eac

the identity of jesus is the central theme, the aim of this gospel is to show the reader that jesus is a messiah, the son of god, not god the son (john 21:31. while john himself clearly tells us that jesus distinguished himself from the father who is the "only one god (john 17;3, 5:44, 6:27. we also find st.paul clearly describing jesus as the first-born of every creature and the firstborn of the dead (col 1:13,15,18. this is echoed in the book of revelation where we read that jesus is the "beginning of the creation of god. over and over again we find nothing of jesus being god or even equal with god. jesus hence was a messenger of the pleroma whose god existed in the upper worlds. the gnostic handbook page 27 that which is not divine will sophia the logos the polarity of logos& sophia the

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

e of the inner doctrines of the early esoteric schools. the original brahmins and buddhists taught it, but only to initiates of the highest grades. kendrick in his text on the druids, states that the druids also believed in conditional immortality, and taught that only the warrior aristocracy could survive death. others simply returned to the earth, a form of immortality to be sure, but only as a dead body disintegrates into the soil, as nutrients return to the earth, not as a discrete and aware being. in thus spake zarathustra fredrich nietzsche discuses the struggle to go beyond using evolution as a symbol of this battle. in one memorable passage he states. all beings so far have created something beyond themselves; and do you want to be the ebb of this great flood and even go back to th

tates and realities, to explore dimensions both within and beyond the human psyche. there are many different systems, many such as enochian and the alphabet of desire (austin spare) are modern and artificial in creation. others such as hebrew and greek have followed the normal organic growth paths of language, but still hold the codes hidden within them. others still, like futhark, are long since dead by the way of social communication, but still resonate with occult power. each of these languages opens a door to a world of practical application. for example, research into the secrets of the hebrew code has shown that it can be used as a sound system with relationships to physical, astral and etheric parts of the human organism and that it encompasses a complex system of mudra (hand moveme

e world. this is a most difficult thing. there is a time for battle and bloodshed and a time for retreat. there is a time to go quietly on the earth, and another to rage against the night. the gnostic must be able to decide what strategy to use in which situation. it is no value gnostic theurgy page 179 spending your life fighting against the world- judgement has already been passed, the earth is dead. your task is to transform, to be transfigured- not to try and save everybody else. as part of this strategy the gnostic needs to learn to keep his own counsel, to keep separate from the world. avoid meaningless acquaintances and friends, cultivate only those who share (or at the very least) have a strong sympathy in your belief system. the less psychic links you have, the less you are open f

goddess had a highly evolved structure and form. by the first dynasty a wide range of esoteric and religious cults could be found, and a complex system of burial was evolved to guide the deceased into the treasury of light, bypassing the fallen gnostic theurgy page 191 worlds. these ceremonies later evolved to include complex mummification processes and were chronicled in the egyptian book of the dead. it is also believed that this text (and others) used secret codes to outline the mysteries as taught within the egyptian occult schools. these teachings were complex and sophisticated. for example, it was taught that man was seen as having ten bodies, ranging from the khu or self to the ka or astral body. it is intriguing that these fit so well with the sephiroth of the tree of life, however

christian groups into a political amalgam in 325 ad (nicea, a new perspective on history arises. they (the essenes) were not waiting to receive the law- they already possessed it. their aim was to deliver it from the realms of darkness in which it had been engulfed. the torah, that is, the divine teachings as revealed to moses had, it was held, been successively perverted by false expositors. the dead sea scriptures, theodore gaster, doubleday, ny. gnostic theurgy page 197 the essenes, jesus and the foundations of gnosticism the work of jesus is central to the transformation of the gnostic tradition. the older esoteric traditions which are seen reflected in the rites of egypt and israe; provided the framework by which the cultures grew and spread throughout the world, creating on its way w

GOETIA LUCIFERIAN

he psyche. the goal is specifically a higher articulation of the soul and the will of the individual. it is considered black because this is the symbol of the unknown, such is a large part of the psyche and subconscious. the black magician is therefore one who works on the self, building and defining the character of i or being. the sorcerer is thus one who encircles energy and the spirits of the dead and the subconscious around the self; to strengthen and explore the avenues of a strong and open mind. the black magician also understands the respect which is necessary with working with exterior forces which often relate in an interior context. this is the key to the goetic sorcery path which is for this reason considered dangerous. the path of magick is that godform of lucifer, the angel p

the infernal and celestial) the sub-princes are (and should be considered shadow forms of the infernal princes) samael east (being the angel of fire who is azazel. samael is the demon prince who is married to lilith and father of tubal-cain. the root word of samael is sml, which translates idol or image) azael west (associated with azrael, the angel of death or the egyptian anubis, the god of the dead. azael represents the west and the realm of twilight) azazel south (associated with the element fire, as azazel is the fire djinn of islamic sufism. in hebrew azazel is the scape goat, associated with the root oz, meaning goat and devil, sexual force) mahazael north (associated with earth, being cain or the egyptian set as the lord of the earth in typhonian lore. mahazael comes from the root

ls 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 with demonic spirits demonic spirits are essential chthonic/infernal forces which are bound to and from the shadow and dark places of the e

trong enough as an individual to understand and becoming in the magickal art. the isolate and beautiful luciferian initiate does not fear the forces of which he summons, rather embraces and by the will controls them. the same type of mastery must be applied to the summoning of goetic spirits, no matter the intent, but with an aspect of respect for that which you call. understand the shades of the dead have walked beyond the flesh, and should be viewed as advanced spirits which brings us knowledge and initiation. when invoking/evoking goetic djinn, know that these fire-born spirits who fell with lucifer-azazel, hold too a 18 special knowledge and the self and individual mind is that which will commune with them. be firm in your works, yet respectful. i am the daimon who speaks the words of

n this temple in the earth, which you may communicate with by dreams. it is optional for the sorcerer to add a drop of his or her own blood in the vessel to consecrate it as his own. the sigil will be prepared on virgin parchment or some high quality paper. it may have a strong reinforced backing such as a piece of leather or toadskin (if common amphibious frogs or such inhabit an area, watch for dead ones which you may use. the vessel itself may contain a layer of grave soil and images, perfumes or such which you associate with the spirit. once the magicians summons in the evocation circle the spirit, and then enters the point to become one with the spirit the very essence inbetween, then the force will be willed by concentration and enchantment (of reciting the binding 28 spell) into the

GOLDEN DAWN RITUALS K

the pastos and the lid facing the door of the vault with his arms crossed. second adept stands at the head of pastos and the third adept at the foot. other adepts form a circle around, and join wands over the head of chief, then they separate wands from head and give the sign of 5=6 grade) chief adept (slowly and loudly "i am the resurrection and the life. he that believeth in me, though he were dead, yet shall he live. and whosoever liveth and believeth in me shall never die. i am the first and i am the last. i am he that liveth but was dead and behold i am alive forevermore, and hold the keys to hell and of death" 13 (chief adept quits the circle, the second adept follows, then the other members, with the third adept last. all enter the vault and proceed around the altar with the sun. c

GOLDEN DAWN RITUALS Z2

g tablet of f. after this period, fit on the alembic head, and distill first in balneum mariae, then in balneum arenae till what time the mixture be all distilled over. s. now, let the alchemist take the fluid of the distillate, and let him perform over it an invocation of the forces of b to act in the clear fluid so as to formulate therein the, even the b of the philosophers (the residuum or the dead 20 head is not to be worked with at present, but is to be set apart for future use) after the invocation of the, a certain brilliance should manifest itself in the whole fluid, that is to say, it should not only be clear, but also brilliant and flashing. now expose it in a hermetic receiver for seven days to the light of the a; at the end of which time there should be distinct flashes of ligh

ld manifest itself in the whole fluid, that is to say, it should not only be clear, but also brilliant and flashing. now expose it in a hermetic receiver for seven days to the light of the a; at the end of which time there should be distinct flashes of light therein (or a philosophic egg may be used; but the receiver of the alembic if close stopped will answer this purpose) t. now the residuum or dead head is to be taken out of the curcurbite, ground small and replaced. an invocation of the forces of k is then to be performed over that powder. it is then to be kept in the dark standing upon a flashing tablet of k for seven days. at the end of this time, there should be a slight flashing about it, but if this come not yet, repeat this operation up to three times, when a faint flashing of li

operation up to three times, when a faint flashing of light is certain to come. u. a flashing tablet of each of the four elements is now to be placed upon an altar as shown in the figure, and thereon are also to be placed the magical elemental weapons, as is also clearly indicated. the receiver containing the distillate is now to be placed between the m and n tablets, and the curcurbite with the dead head between the fire and earth tablets. now, let the alchemist perform an invocation using especially the supreme ritual of the pentagram, and the lesser magical implement appropriate. first, of the forces of o to act in the curcurbite on the dead head. second, those of n, to act on the distillate. third, of the forces of the spirit to act in both (using the white end of the lotus wand. four

ation using especially the supreme ritual of the pentagram, and the lesser magical implement appropriate. first, of the forces of o to act in the curcurbite on the dead head. second, those of n, to act on the distillate. third, of the forces of the spirit to act in both (using the white end of the lotus wand. fourth, of those of the m to act on the distillate. lastly, those of the l to act on the dead head. let the curcurbite and the receiver stand thus for five consecutive days, at the end of which time there should be flashes manifested in both mixtures. these flashes should be lightly colored. v. the alchemist, still keeping the vessels in the same relative positions, but removing the tablets of the elements from the altar, then substitutes one of rtk. this must be white with golden cha

ing of the invocation and of making the tablet. at the end of it, if it has been successful, a keen and translucent flash will take the place of the slightly colored flashes in the receiver of the curcurbite so that the fluid should sparkle as a diamond, whilst the powder in the curcurbite shall slightly gleam. w. the distilled liquid is now to be poured from the receiver upon the residuum of the dead head in the curcurbite, and the mixture at first will appear cloudy. it is now to be exposed to the a for ten days consecutively (ten is trapt translating the influence of ktr. it is then again to be placed upon the white triangle upon the altar, upon a flashing tablet of c, with a solemn invocation of c to act therein. let it remain thus for seven days, at the end of which time see what form

GOLDEN DAWN RITUALS ZAM11

p 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 ascended unto my father" step 11 now rise in the planes to the highest point of pure white brilliance. atune yourself with your higher genius. feel any inspiration "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 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

GOLDEN DAWN RITUALS ZAM13

e. come thou forth and follow me and make all spirits subject unto me so that 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 of rushing fire and every spell and scourge of god the vast one may be obedient 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 a

GOLDEN DAWN RITUALS ZAM14

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 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

GOLDEN DAWN RITUALS ZAM17

relation for the most part is taken. in another chest were looking-glasses of divers virtues, as also in other places were little bells, burning lamps, and chiefly wonderful artificial songs; generally all was done to that end, that if it should happen, after many hundred years, the fraternity should come to nothing, they might by this only vault be restored again. now, as yet we had not seen the dead body of our careful and wise father, we therefore removed the altar aside; then we lifted up a strong plate of brass, and found a fair and worthy body, whole and unconsumed, as the same is herelively counterfeited, with all the ornaments and attires. in his hand he held a parchment called t, the which next unto the bible is our greatest treasure, which ought not to be delivered to the censure

tis caput. 2. fra. g.v.m.p.c. 3. fra f.r.c, junior haeres s. spiritus. 4. fra. f.b.m.p.a, pictor et architectus. 5. fra. g.g.m.p.i, cabalista. 1. fra. p.a. successor, fra. i.o, mathematicus. 2. fra. a. successor, fra p.d. 3. fra r. successor patris c.r.c, cum christo triumphantis. at the end was written; ex deo nascimur, in jesu morimur, per spiritum sanctum reviviscimus. at that time was already dead brother i.o. and brother p.d, but their burial place, where is it to be found? we doubt not but our fra. senior hath the same, and some special thing laid in earth, and perhaps hidden, like our father c. we also hope that this our example will stir up others more diligently to enquire after their names (which we have therefore published, and to search for the place of their burial; the most p

GOLDEN DAWN RITUALS ZAM18

ul; but he that is falsehearted, or only greedy of riches, the same first of all shall not be able in any manner of wise to hurt us, but bring himself to utter ruin and destruction. also our building, although one hundred thousand people had very near seen and beheld the same, shall forever remain untouched, undestroyed, and hidden to the wicked world. sub umbra alarum tuarum, jehoenritual of the dead 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 step 1 perform the l.b.r.p. step 2 perform the b.r.h. step 3 opening by watchtower. step 4 go to the northwest, facing west, perform the rending of the veil "in the name of yjla ydc and in the name of layrbg who carries the souls of the dead away from the body, i tear assunder the veil between this world and the world of the dead, the un

upernals. 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 me, i beseech thee, lift me up so that i may be made a divine messenger bearing the peace and harmony of higher spheres to (state earthly name) who on this day of (date) has now transcended the veil into the land of the dead and away from the land of the living" step 7 s.i.r.h. of l. trace l hexagram with sigil in the center. step 8 "term of all that liveth, whose name is death and inscrutable, be thou favorable unto us in thine hour. and unto (state earthly name, from whose mortal eyes the veil of physical life hath fallen, grant that there may be the accomplishment of his/her true will" purify and consecrate th

e i done what is abominable to god. not have i caused harm to be done to the servant by his chief. not have i caused pain. not have i made to weep. not have i killed. not have i made the order for killing for me. not have i done harm to mankind. not have i taken aught of the 6 oblations in the temples. not have a purloined the cakes of the gods. not have i carried off the offerings of the blessed dead. not have i fornicated. not have defiled myself. not have i added to, not have i diminished the offerings. not have i stolen from the orchard. not have i trampled down the fields. i have not added to the weight of the balance. not have i diminished from the weight of the balance. not have i carried off the milk from the mouth of a babe. not have i driven away the cattle which were upon their

wers of the great god" all vibrate several times "ankh ptah sekher osiris" step 19 after, strengthening the osirian god form, after having confessed the negative confession and been found perfect before the forty-two assessors and the judgment of thoth in the hall of maat, stand again in the sign of osiris risen and say "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 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

GOLDEN DAWN RITUALS ZAM2

way it fits with the various seasons of the year. it is through these seasons that the sun passes from light todarkness and death to resurrection. it is through these seasons that we pass from our "natural self" unto an alchemical death, and finally, unto perfected light and life. it is here at this point that we can say "i am the way, the truth 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

GOLDEN DAWN RITUALS ZAM20

my lord, ynda, forever" step 28 visualize and attract the genius from above by aspiration. vibrate the name hyha by the formula of the middle pillar, and circulate, striving by all the power of the 11 human will to exalt yourself into the genius. then, circumambulate three times. return to the pillars, and face east. say "i am the resurrection and the life. he that believeth in me, though he were dead, yet shall he live; and whomsoever liveth and 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 days upon the earth. i am the way, the truth, and the life. no man cometh unto the father but by me. i

GOLDEN DAWN RITUALS ZAM5

rilliance beyond comprehension, forming the letter c superimposed upon the divine white brilliance in rtk. step 4 vibrate alga (four to twenty-one times. step 5 your mind should be totally focused on the divine white brilliance, the letter c, and your higher spiritual self (the divine genius therein. now say the following "i am the resurrection and the life, he that believeth in me though he were dead, yet shall 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 th

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

d. once more isis set off to save her husband. she made a small boat of papyrus reeds, coated with pitch, and embarked on the nile in search of the remains. when she had found them she worked powerful spells to reunite the dismembered parts of the body so that it resumed its old form. thereafter, in an intact and perfect state, osiris went through a process of stellar rebirth to become god of the dead and king of the underworld from which place, legend had it, he occasionally returned to earth in the guise of a mortal man.5 although there are huge differences between the traditions it is bizarre that osiris in egypt and thunupa-viracocha in south america should have had all of the following points in common: both were great civilizers; both were conspired against; both were struck down; bo

it was more than 3000 years old. a block of solid granite about four feet thick, its sides bore reliefs of four men wearing curious head-dresses. each man carried a healthy, chubby, struggling infant, whose desperate fear was clearly visible. the back of the altar was undecorated; at the front another figure was portrayed, holding in his arms, as though it were an offering, the slumped body of a dead child. the olmecs are the earliest recognized high civilization of ancient mexico, and human sacrifice was well established with them. two and a half thousand years later, at the time of the spanish conquest, the aztecs were the last (but by no means the least) of the peoples of this region to continue an extremely old and deeply ingrained tradition. they did so with fanatical zeal. it is rec

ng been accompanied by attendants or assistants. certain myths set out in the ancient mayan religious texts known as the books of chilam balam, for instance, reported that the first inhabitants of yucatan were the people of the serpent. they came from the east in boats across the water with their leader itzamana, serpent of the east, a healer who could cure by laying on hands, and who revived the dead. 12 kukulkan, stated another tradition, came with nineteen companions, two of whom were gods offish, two others gods of agriculture, and a god of thunder. they stayed ten years in yucatan. kukulkan made wise laws and then set sail and disappeared in the direction of the rising sun. 13 according to the spanish chronicler las casas: the natives affirmed that in ancient times there came to mexic

and today (akeru was written in hieroglyphs as. the religions of both regions share many other common images and ideas. also noteworthy is the fact that p achi, the central american word for human sacrifice, means, literally to open the mouth which calls to mind a strange ancient egyptian funerary ritual known as the opening of the mouth. likewise it was believed in both regions that the souls of dead kings were reborn as stars. deus ex machina villahermosa, tabasco province i was looking at an elaborate relief that had been dubbed man in serpent by the archaeologists who found it at la venta. according to expert opinion it showed an olmec, wearing a head-dress and holding an incense bag, enveloped by a feathered serpent .13 the relief was carved into a slab of solid granite measuring abou

archaic egypt, penguin books, london, 1987, p. 192. graham hancock fingerprints of the gods 139 what is remarkable is that there are no traces of evolution from simple to sophisticated, and the same is true of mathematics, medicine, astronomy and architecture and of egypt s amazingly rich and convoluted religio-mythological system (even the central content of such refined works as the book of the dead existed right at the start of the dynastic period).7 the majority of egyptologists will not consider the implications of egypt s early sophistication. these implications are startling, according to a number of more daring thinkers. john anthony west, an expert on the early dynastic period, asks: how does a complex civilization spring full-blown into being? look at a 1905 automobile and compar

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

an outworn example is found in the mythos of alchemy, its cipher language, etc. sixth, most ciphers have followed the decoding rules established in the various techniques of qabalistic number analysis, including gematria, theosophical addition, notariqon, temura, etc. the most recent past known cipher was that of aiq bakur, or the qabala of nine chambers a system laid out first in hebrew (then a dead language of scholars) on a number sign or tic tac toe pattern, and adopted by royal arch masons for english language use. to some extent, this cipher is still in current use, but it has long been deciphered and is no longer utilized by illuminati of the ufonauts. the ciphers are discontinued when they are cracked. seventh, although in use for some time, an english language cipher, using the 2

u. s. government after america entered world war two. williamson, who was born in 1926, was one of adamski s original contact witnesses, but speedily developed a vast following of his own for his channeled communications. other communications were by radio. a mysterious and elusive figure, his best-known works include the saucers speak and other tongues, other flesh, but he was sometimes rumored dead long before his (presumed) actual demise in january 1986. ric williamson organized the mysterious brotherhood of the seven rays, which he presided over as brother philip in a remote retreat high in the andes mountains of south america. he was certainly an initiate, much given to ciphers and intrigue. one can only guess at his complex motives. 18 allen h. greenfield the grid page from liber al

e law, a single page is inexplicably overlaid with a grid, a line, and an enigmatic mark sometimes referred to as a rose cross, although it looks much like one of the four keys to the royal arch masonic cipher. liber al was dictated in 1904, according to crowley, by a pr terhuman some of his successors say extraterrestrial intelligence calling itself aiwass. long after both achad and crowley were dead, one carol smith and a group in england calling itself the oaa fully deciphered the code. another 10 years were to pass before a member of oaa s american counterpart, frater lamed of qblh, was to apply computer technology to the cipher solution and produce lexicon, a computer program that provides a vast, powerful tool for deciphering the code of liber al, as well as many variants. i had been

g and others overlaps with the rosicrucian tradition. a key work that dates to the 1600s, the alchymical wedding of christian rosenkreutz, contains a specifically rosicrucian cipher] beginning in the mid-19th century we suddenly see the occult tradition renew an ancient practice, speaking through oracular entranced prophets in voices other than their own. trance mediumship to communicate with the dead was the first version, but this was soon followed by various kinds of channelings and contacts with higher beings manifesting in the so-called mahatmas of the theosophical society. examples include the secret chiefs of the third order in the golden dawn and related societies; the ufo-related channelings of mark probert and the inner circle, dick miller and many to follow; along with the alleg

ases. but now we can decode the older cases based on their key word or phrase, usually embedded in the name of the alleged alien, a planetary name or a strange turn of phrase. for example, george adamski s long-haired visitor from the sky calling for peace on earth and good will, one orthon, decodes readily to the name jesus. the name adamski means son of adam he is said to have returned from the dead with a new name and renewed youth, apparently raised by orthon and friends in a bizarre parallel to the new testament s promise of redemption and resurrection. in the west virginia flap of the mid-1960s, we can see now that the beings with funny names who appear dotted among the so-called mothman accounts predict the latter, along with the very real and tragic silver bridge disaster, for anyo

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

e of your specific magical operation will determine which robe you should wear. 58 enochian words for magical instruments all powerful magic is within me. i am one who can travei in strength without forgetting his narre. i am yesterday "seer of miilions of years" is my name. my forming of words is the aspect of myself that most closely corresponds to the god khepera. chapter xlii, the book of the dead the sword: the enochian word for sword is nazps (nah-zodpehseh. the gematric value is 81 with an alternate value of 75. the enochian is: the cup: the enochian word for cup is talho (tah-leh-hoh) the gematric value s 54 with an alternate value of 48. th enochian is: the wand/rod: the enochian word for wand or rod is kab (kah-beh. the gematric value is 311. the enochian is: 59 the circle: the e

y should do so is no more extraordinary than music of any kind should do so. aleister crowley,magick in theory and practice these are the words to be spoken for one who arrives at the tenth pylon. in a very loud voice, one must cry out an earnest request using the terrible names of power and wisdom, and not be afraid of that which is in this region. chapter cxlvi, the tenth pylon, the book of the dead the enochian names of power, or barbarous names, should be spoken aloud for optimum effects. music is wellknown for its psychological influences on the listener. the saxne is true for you when you intone names or phrases in enochian. consult enochian magic for proper pronunciations. during invocations and evocations you must always speak aloud the proper names of power. these are the four sec

eogony is the noblest, the most truly magical, the most bound tome (or ratherl to it) by some inmost nstinct, and by the memory of my incarnation as ankh f n-khonsu, that i use it (with its graecophoenician child) for all work of supreme effort. aleister crowley, magick without tears l am iike a god. viere is no body component of mine that is lacking fits relationship] with a god. the book of the dead, chapter xlii enochian magic describes the method of determining the egyptian deities that preside over the iesser watchtower squares. figures 1 to 16, appendix c, show the sixteen watchtower subquadrants with the appropriate egyptian deity. as an aid to properly understanding these deities, study the table below. table of egyptian deities os iri s re n ewa l, r e g e n e r a t i o n, r e i n

s. figures 1 to 16, appendix c, show the sixteen watchtower subquadrants with the appropriate egyptian deity. as an aid to properly understanding these deities, study the table below. table of egyptian deities os iri s re n ewa l, r e g e n e r a t i o n, r e i n c a r n a t i on, reimbodiment. osiris is the son of ra, the father of horus and the brother of isis and nephthys. he is the god of the dead. isis solidification, manifestation, nature, law, principie, l o v e. i s i s g o v e r n s t h e f o r c e s o f sol idi f icat ion. she gives form to the formless and thus rules over all birth processes. her name rneans'throne' and she is the source or seat of creative power. isis is similar to the tantric goddess, kundalini. 66 nephthys dispersion, fragmentation, dissociation, severity. sh

to ind cate that she holds no secrets from her followers. apis emotions, sacrifice, passion, lust, desire. apis has the form of a bula. anubis initiation (masculine, intelligence, wisdom, rational mvnd_ anubis is the son of osiris and nephthys and thus the step brother of horus. he is called the'initiator of the temple' his chief function is to serve as a guide through the tuat and to assist the dead through the after-death state. he is shown with the head of a jackal. bast intuition, magick, irrational mirad. bast is shown as a cat. like a cat sees in the dark, so bast can see into the past and future. mestha endurance, mental protective force, conscious control. he is the son of horus and is shown with the head of a man. hapi endurance, emotional protective force, abundance. he is the s

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

de, unkempt it cannot but appear, yet the crude has its simplicity, and the rough its sincerity. in our heathen mythology certain ideas stand out strong and clear, of which the human heart especially has need, by which it is sustained and cheered. to it the highest god is a father (p. 22, a good father, gofar (p. 167, gaffer, grandfather, who grants salvation and victory to the living, and to the dead an entrance to his dwelling. death is a going home, a return to the father (p. 839, by the side of the god stands the highest goddess as a mother (p. 22, gammer, grandmother, wise and white ancestress. the god is exalted, the goddess beaming with beauty; both go their rounds and appear in the land, he instructing in war and weapons, she in spinning, weaving, sowing of seed; from him comes the

ure christianity; in course of time heathenish movements broke out in the church afresh, and from these the eeformation strove to purify it. the polytheistic principle, still working on, had fastened on two points mainly, the worship of saints, of which i have spoken, and that of relics (conf. gds. p. 149. a stifling smell of the grave pervades the medieval churches and chapels from an adoring of dead bones, whose genuineness and miraculous power seem rarely well attested, and sometimes quite impossible. the weightiest affairs of life, oathtakings, illnesses, required a touching of these sanctities, and all historical documents bear witness to their widely extended use, a use justified by nothing in the bible, and alien to primitive christianity (conf. p. 1179. but in idololatria and saint

eld while watching grapes, and dionysus appeared to him and bade him write tragedy. in the morning, wishing to obey, he composed quite easily as soon as he tried. pausan, i. 21, 2; paara, as pela is said of the gods (p. 320. as aeschylus was watching the vineyard, teutonic herdsmen were pasturing sheep or oxen when the gift of wuotan came to them. hallbiorn had long wished to sing the praise of a dead minstrel thorleif, but could not, until thorleif appeared in the hush of night, unloosed his tongue, and, just as he was vanishing, displayed his shoulder (p. 326. fornm. sog. 3, 102. the heathen myth was still applicable to christian poets. a poor shepherd in his sleep hears a voice urging him without delay to put the scriptures into saxon verse; previously unskilled in song, he understood i

is hallowed by festivals, and in early times probably by sacrifices^ distinct from these are such spirits as have not become partakers, or not completely, of blessedness and peace, but hover betwixt heaven and earth, and in some cases even return to their old home. these souls that appear, that come back, that haunt, we call spectres (ghosts. the roman expression for peaceful happy spirits of the dead was manes, for uncanny disquietiug apparitions lemures or larvae; though the terms fluctuate, for' manes' can denote spectral beings too, and' lemures' can have a general meaning (creuzer^s symb. 2, 850 866. larfa betrays its affinity to lar (p. 500, and the good kindly lares were often held to be manes or souls of departed ancestors. so in our german superstition we find instances of souls b

2, 302; bat he thinks it conn, with lat, spectrum. spectres. 915 oespiic indeed stands in bertliold, cod. pal. 35, fol. 27 (see suppl. more precise is the on. aptrgdnga fern, laxd. saga p. 224, as if auima rediens, dan. glenfdrd, gicnganger, fr. revenant, saxo gram. 91 says redivivus; conf. our phrase *es geht um/ something haunts (lit. goes about' at hann gengi eigi dau^r/ that he walk not when dead, fornald. sog. 2, 346. to haunt is in l. sax. dwetern, on the harz lualteii (harry^s volkss. 2, 46. the regular word in on. is d/rangr, fornm. sog. 3, 200: o^inu is styled' drariga drottinn' yngl. saga cap. 7, and a gravemound draugahus, seem. 169. the word is lost in sweden and denmark, but lives in the norweg. drou, droug (hallager 20. it seems to be of one root with ohg. gltroc, mhg. getro

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

et di de druse hal (fetch! and elsewhere de dros in de helle. at the same time the tig. druos, truos (plague, blain) is worth considering. 1 a case that often occurs; thus the bavarians, a teutonic people, take their name from the celtic boii [and the present bulgarians, a slav race, etc] hun. 523 tombs are called hiinebedde, jmnebedden, bed being commonly used for grave, the resting-place of the dead. grot as en liilne y expresses gigantic stature. schiiren s teutonista couples rese with huyne. even h. germ, writers of the 16th-l 7th centuries, though seldomer, use heune; mathesius: goliath der grosse heune; the vocab. of 1482 spells hewne. hans sachs 1, 453a uses heunisch (like entisch) for fierce, malignant. but the word goes back to mhg. too; herbort 1381: groz alsam ein hune, rhym. mi

willows (no. 166, and stamp on the ground till their leg is buried up to the knee (roth. 9-13. yilk. saga, cap. 60: in this plight they are chained up by the heroes in whose service they are to be, and only let loose against the enemy in war, e.g. witolt or witolf (roth. 760. yilk. saga, cap. 50. one norse giant, whose story we know but imperfectly, was named beli (the bellower; him freyr struck dead with his fist for want of his sword, and thence bore the name of bani belja/ sn. 41. 74. their relation to gods and men is by turns friendly and hostile. idtunheimr lies far from asaheimr, yet visits are paid on both sides. it is in this connexion that they sometimes leave on us the impression of older nature-gods, who had to give way to a younger and superior race; it is only natural therefo

smaland giantess had brought skaggenas above a mile into the sea, and zechiel had gathered stones in her apron, when a man shot at her with his shafts, so that she had to sit down exhausted on a rock, which still bears the impress of her form. but she got up again, and went as far as pesnassocken, when thor began to thunder (da hafver gogubben begynt at aka; she was in such a fright that she fell dead, scattering the load of stones out of her apron higgledy-piggledy on the ground; hence come the big masses of rock there of two or three men s height. her kindred had her buried by the side of these rocks (ahlqvist s gland, 2, 98-9. these giants dread of thor is so great, that when they hear it thunder, they hide in clefts of rocks and under trees: a hogbergsgubbe in gothland, 1 lothar s volk

ead of agriculture and the clear ing of their forests an abomination, which compelled them to move out; so the giants regard the woods as their own property, in which they are by no means disposed to let men do as they please. a peasant s son had no sooner begun to cut down a bushy pinetree, than a great stout trold made his appearance with the threat: dare to cut in my wood, and i ll strike thee dead (asbiornsen s moe, no. 6; the danish folk-song of eline af yillenskov is founded on this, d.v. 1, 175. and no less do 554 giants. giants (like dwarfs, p. 459) hate the ringing of bells, as in the swedish tale of the old giant in the mountain (afzelius 3, 88; therefore they sling rocks at the belfries. gargantua also carries off bells from churches. in many of the tales that have come before u

nt bolfiorn s daughter, and begat three sons, offinn, vili, ve (p. 162, and by them was the giant ymir slain. as he sank to the ground, such a quantity of blood ran out of his wounds, that all the giants were drowned in it, save one, bergelmirf who with his wife escaped in a luftr (saem. 35b, sn. 8, and from them is descended the (younger) race of giants (see suppl. 3 the sons of borr dragged the dead ymir s body into the mid dle of ginnunga-gap, and created out of his blood the sea and water, of his flesh the earth, of his bones the mountains, of his teeth and broken bones the rocks and crags. then they took his skull and made of it the sky, and the sparks from muspellsheim that floated about free they fixed in the sky, so as to give light to all. the earth was round, and encircled by dee

GRIMOIRE OF TURIEL

up a welh-pleasing sacrifice unto thee. let me use thy ministering spirits and angels, o lord, as thereby i may attain true wisdom and knowledge. our father, etc. credo, etc. ave maria, etc. glory be to the father, son, and holy ghost; as it was in the beginning, is now, and ever shalll be, world without end. amen. holy, holy, holy, lord god of sabaoth, which will come to judge the quick and the dead; thou art alpha and omega, the first and the iast, king of kings, and lord of lords, ioth, abiel, anathiel, aniasim, alganabro, el, sedomel, gayes, hehi, messias, tolosm, elias, eschiros, athanatos; by these thy holy names, and al! others, i do call upon thee and beseech thee, o lord, by thy nativity and baptism, by thy cross and passion, by thine ascension, and by the coming of thy holy ghos

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

cil. cremation.mystically, this is a process of reducing the material elements of the body to the primary elements through fire, as though an alchemical process were being used with crucible and fire. it carries out the ancient law that the body shall return to the dust of the earth from whence it came. cremation simply hastens the natural process in a most sanitary way. the custom of burying the dead in the ground to decay was always considered a barbarous and unclean practice by the ancient mystics. cremation is not a modern method and will in time become universal among civilized people. the rosicrucian burial service and ritual in its explanation suggests a preference for cremation of the body and the scattering of most of the ashes upon running water in brooks or rivers or in the open

ists. all manifestations owe their existence to the continuous reverberations of the word throughout the universe. the vibratory nature of each thing thus fits into a gigantic scale or keyboard. m maat.the egyptian word for truth. the symbol of maat was a feather. cromaat means "the truth shall be, or "so mote it be. the confession to maat is taken from the confession.contained in the book of the dead.spoken in the chamber of maat in egyptian temples of initiation. magic.presumes there are occult powers in nature which must be invoked by the application of certain agencies. both natural and supernatural forces, it is believed, can be brought to serve human will. black magic is the superstitious use of magical rites for malevolent purposes. white magic is the use of these rites for benevole

HAMIL THE ROSICRUCIAN SEER

working for a living. magical operations were certainly not for the dabbler.theclaims that hockley was a progenitor, member, and even author of the rituals of the golden dawn remain unproven (but see part2).thereis little doubt that the golden dawn came from the fertile brain ofdrw. wynn westcott. conveniently for westcott, hockley, mackenzie, eliphas levi, and the revd a. f. a. woodford were all dead by1888when the golden dawn began to emerge. my own opinion is that hockley, having avoided contact with the group practice of magical rituals, would22therosicrucianseermirror was the means by which man's earthly knowledge could be expanded to prepare him forthefinal journey in which perfection would be completed and man's earthly and spiritual goodness would be dissolved into oneness with the

y the fact of their not bearing upon the actual argument, which argument related solely to thecomersationheld between two persons some hundred miles asunder.thecase is this. adele, in addition to her power of calling up and conversing with the souls of the departed, travels in spirit to mexico, and professes to hold a dialogue with a gentleman dwelling in that country. now that gendemanwas either dead, or he was living. if he were dead, there is an end of the matter, and the illusive character of the vision is at once demonstrated. but if he were living (as adele's power of clairvoyance would lead us to assume, then it is contended that that gentleman's spirit or 'reasoning faculty' must have been conscious at the time of so strange a transaction as this interesting conference, and could

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

n magnetism, some important experiments and conclusions of later students; in chemistry, the atomic theory; in anatomy, the discoveries ofpeccadilloes, and finally of a little act of roguery committed by him on the strong box of his employer. i described the uninhabited room with its white walls, where to the right of the brown door there had stood upon the table the small black money chest &c. a dead silence reigned during this recital, interrupted only when i occasionally asked if i had spoke the truth.theman, much struck, admitted the correctness of each circumstance, even, which i could not expect, of the last. touched with his frankness, i reached my hand to him across the table, and closed the narrative. he asked my name, which i gave him. he may be alive yet' this extraordinary powe

agnetists-to prove their utterfallacy;and in supportofm.cahagnet's views, and to shew how far relations of events, which have taken place nearly a century apart, confirm each other, i subjoin the following anecdote as related by jung.a respectable man in stockholm bought an estate of another, paid forit,and received an acknowledgment.thepurchaser diedcontributionsto the zoist203her, that i am not dead' why does he not write to her?'hehas written to her, but he presumes the vessel waswrecked;as he received no answer. he tells me he is at mexico. he followed the emperor don pedro; was five years a prisoner, suffered much, and will make every effort to return to france: they will see him again' can he name the place he lives in 'no, it is far up in the country: such places have no names' is h

HANDBOOK OF EGYPTIAN MYTHOLOGY

es attached to some old kingdom palaces and temples. the composing, copying, and reading out of these sacred books were the province of a special class of priests, known as lector priests. no actual books of this kind 10 handbook of egyptian mythology figure 2. a section of the pyramid texts in the antechamber of the pyramid of king weni. the antechamber represented the akhet, the place where the dead king would be transformed and rise again like the sun above the horizon (courtesy of princeton university) have survived from the old kingdom, and they are rare from later periods too. no major temple library has ever been discovered intact, and this gap is one of many in the sources for egyptian myth. the main purpose of assembling these texts and inscribing them inside pyramids was to help

from the geographical region known as middle egypt. the local deities of middle egypt, such as thoth and the group of primeval beings later known as the ogdoad of hermopolis, feature in many of the spells. thoth also appears in many of the spells that allude to the conflict between horus and seth and the introduction 15 rescue of the body of osiris. by the time of the coffin texts, all the elite dead could be identified with osiris, the god who died and rose again. literature the same learned class of priest-officials who composed or used the coffin texts were also the writers and readers of middle kingdom literature. the hymns that were sung to deities each dawn in temples and when statues of deities left their sanctuaries during festivals can contain beautiful poetry.30 such hymns were

ythological terms by 18 handbook of egyptian mythology making it into a fight between the followers of horus (the thebans) and the hippopotamus-worshipping followers of seth (the hyksos. the theban rulers who made up the seventeenth dynasty gradually drove the hyksos out of egypt. under the seventeenth dynasty, a new collection of funerary texts developed that was to become the famous book of the dead. the expulsion of the hyksos was completed by king ahmose i (c.1550 1525 bce. the egyptians considered him to be the first king of a new dynasty and a new era. new kingdom (dynasties 18 20) and third intermediate period (dynasties 21 24: c. 1550 747 bce ahmose, and the other warrior kings of the early eighteenth dynasty, took egyptian armies as far as the euphrates. they established an empire

yptian armies as far as the euphrates. they established an empire in syria and palestine and took control of much of nubia. in the late sixteenth century bce, the royal court moved back to memphis, but thebes became the religious capital. most new kingdom rulers were buried there in underground tombs in the desert wadi now known as the valley of the kings (see figure 5. the offering cults for the dead kings were carried out in separate mortuary temples some way from their tombs. amun, who had been the most important god in thebes since the middle kingdom, united with the sun god and became the king of the gods. the temple of amun at karnak in eastern thebes developed into the biggest and richest temple complex in egypt. the eighteenth dynasty is often considered the high point of egyptian

a new capital and a new royal burial ground at akhetaten (modern tell el-amarna. akhenaten suppressed the cult of amun, but the idea that he closed down all of egypt s temples seems to be an exaggeration.45 in akhenaten s theology the worship of aten as the creator sun god and the king as his representative on earth made other deities and their myths superfluous. belief in a separate realm of the dead ruled by osiris was replaced by the idea that spirits of the dead could live on in the aten temples. akhenaten s religious and political policies were not popular, and under the boy king tutankhamun (tutankhamon (c. 1336 1327 bce, thebes was reestablished as the religious capital and amun-ra as the national god. horemheb (c. 1323 1295 bce, the last king of the eighteenth dynasty, presented ak

HEAVEN HELL

e, the egyptian underworld, or "other world" which i had the honour to deliver at the royal institution in the spring of 1904, and it has been prepared at the suggestion of many who wished to continue their inquiries into the beliefs of the egyptians concerning the abode of the departed, and the state of the blessed and the damned. the object of all the books of the other world was to provide the dead with a "guide" or "handbook" which contained a description of the regions through which their souls would have to pass on their way to the kingdom of osiris, or to that portion of the sky where the sun rose, and which would supply them with the words of power and magical names necessary for making an unimpeded journey from this world to the abode of the blessed. for a period of two thousand y

field of peace" or "islands of the blessed" and before the close of the xixth dynasty, about 1300 years later, all the principal books relating to the tuat were profusely illustrated. in the copies of them which were painted on the walls of royal tombs, each division of the tuat was clearly drawn and described, and each gate, with all its guardians, was carefully depicted. both the living and the dead could learn from them, not only the names, but also the forms, of every god, spirit, soul, shade, demon, and monster which they were likely to meet on their way, and the copious texts which were given side by side with the pictures enabled the traveller through the tuat--always, of course, provided that he had learned them--to participate in the benefits which were decreed by the sun-god for

tures enabled the traveller through the tuat--always, of course, provided that he had learned them--to participate in the benefits which were decreed by the sun-god for the beings of each section of it. in primitive times each great city of egypt possessed its own other world, and, no doubt, the priests of each city provided the worshippers of their gods with suitable "guides" to the abode of its dead. in the beginning of the dynastic period, however, we find that the cult of osiris was extremely popular, and therefore it was only natural that great numbers of people in all parts of egypt should hope and believe that their souls after death would go to the kingdom in the other world over which he reigned. the beliefs connected with the cult of osiris developed naturally p. ix out of the be

views should be composed. the principal books of the underworld in vogue under the xviiith and xixth dynasties were--1. per-em-hru, or"[the book] of the coming forth by day" 2. shat ent am tuat, or "the book of that which is in the tuat" 3. the composition to which the name "book of gates" has been given. now the first of these, which is commonly known as the "theban recension of the book of the dead" has supplied us with much valuable information about the beliefs which flourished in connection with an early form of the ancient cult of osiris in the delta, and p. x with the later form of his worship, after he had absorbed the position and attributes of khenti-amenti, an old local deity of abydos. the two other books, however, are as important, each in its own way, as the "book of the dea

" the tuat, or other world, which they imagined included the tuat of every great district of egypt, viz, the tuat of khenti-amenti at abydos, the tuat of seker of memphis, the tuat of osiris of mendes, and the tuat of temu-kheper-ra of heliopolis. in the book am-tuat the god amen-ra was made to pass through all these tuats as their overlord and god, and his priests taught that all the gods of the dead, including osiris, lived through his words, and that such refreshing as the beings of the tuat enjoyed each day was due to his grace and light during his passage through their regions and circles. moreover, according to the dogmas of the priests of amen-ra, only those who were fortunate enough to secure a place p. xi in the divine bark of the god could hope to traverse the tuat unharmed, and

HEKAS

grown skins of the past and move on. the intrinsic nature and functions of the tradition cannot be lost because they are transmitted from initiate to initiate entire whenever the passing-on of power occurs. it is in the ritual act of transmission that the current is passed on in the circle; when this transmission occurs, all of the knowledge of the whole tradition, from the first-born to the last-dead of witchblood, is passed on and it is the task of the receiving initiate to re-member the body of the tradition in and for themselves according to the context of their place in this world. there is a distinct emphasis here on the necessity of the individual recension of the mysteries; this on the surface level creates the scope for a number of diverse and even contrary interpretations of lore

of spell-craft, or we might seek out the history of the names which we use to call our requisites of arte. these histories are re-membered in the very current itself, as each initiate of the tradition adds and refines to what has gone before and then, in their own turn, passes their knowledge on- the current is imbued with their spirit and these live on in the passing-on of the power- the mighty dead now live within out own flesh. from an etymological perspective we may trace back certain key words in craft terminology and by deduction and interference attempt to form ideas regarding the origin of practices and the evolution of symbols. this will only reach back into the time when names were first given and thus to the edge of mythic time, beyond this our practices alone may reveal that w

HELENA BLAVATSKY NIGHTMARE TALES

and petticoats of variegatedcolours. her face looked deadly pale, her eyes were closed, and her countenance presented that stony,sphinx-like look which characterizes in such a peculiar way the entranced clairvoyant somnambule. if it werenot for the heaving motion of her chest and bosom, ornamented by rows of medals and bead necklaces whichfeebly tinkled at every breath, one might have thought her dead, so, lifeless and corpse-like was her face. thefrenchman informed me that he had sent her to sleep just as we were approaching the house, and that shenow was as he had left her the previous night; he then began busying himself with the sujet, as he calledfrosya. paying no further attention to us, he shook her by the hand, and then making a few rapid passesstretched out her arm and stiffened i

siderable. in prison neither de lassa nor his associates made anyrevelations. the notion that they had something to do with delessert's death was quickly dispelled, in a legalpoint of view, and all the party but de lassa were released. he was still detained in prison, upon one pretext,or another, when one morning he was found hanging by a silk sash to the cornice of the room where he wasconfined- dead. the night before, it was afterwards discovered, madame de lassa had eloped with a tallfootman, taking the nubian sidi with them. de lassa's secrets died with him "it is an interesting story, that article of yours in to-day's scientist. but is it a record of facts, or a tissue of theimagination? if true, why not state the source of it, in other words, specify your authority for it" the above

exchanging their mourning garments for the gaudy frippery ofprostitution, and the soul-ego shudders in the sleeping form. his heart is rent by the groans of thefamished; his eyes blinded by the smoke of burning hamlets, of homes destroyed, of towns and cities insmouldering ruins. and in his terrible dream, he remembers that moment of insanity in his soldier's life, when standing over aheap of the dead and the dying, waving in his right hand a naked sword red to its hilt with smoking blood,and in his left, the colours rent from the hand of the warrior expiring at his feet, he had sent in a stentorianvoice praises to the throne of the almighty, thanksgiving for the victory just obtained. he starts in his sleep and awakes in horror. a great shudder shakes his frame like an aspen leaf, and sin

llows, sick at the recollection, he hears a voice- the voice of the soul-ego- saying in him "fame and victory are vainglorious words. thanksgiving and prayers for lives destroyed- wicked liesand blasphemy "what have they brought thee or to thy fatherland, those bloody victories. whispers the soul in him "a nightmare talesviii16 population clad in iron armour" it replies "two score millions of men dead now to all spiritual aspirationand soul-life. a people, henceforth deaf to the peaceful voice of the honest citizen's duty, averse to a life ofpeace, blind to the arts and literature, indifferent to all but lucre and ambition. what is thy future kingdom,now? a legion of war-puppets as units, a great wild beast in their collectivity. a beast that, like the seayonder, slumbers gloomily now, but

reathes under the most contrasted forms andpersonages. it is now a giant, a yotun, who rushes into muspelheim, where surtur rules with his flamingsword. it battles fearlessly against a host of monstrous animals, and puts them to fight with a single wave of itsmighty hand. then it sees itself in the northern mistworld, it penetrates under the guise of a brave bowmaninto helheim, the kingdom of the dead, where a black-elf reveals to him a series of its lives and theirmysterious concatenation "why does man suffer" enquiries the soul-ego "because he would becomeone" is the mocking answer. forthwith, the soul-ego stands in the presence of the holy goddess, saga. shesings to it of the valorous deeds of the germanic heroes, of their virtues and their vices. she shows the soulthe mighty warriors f

HELENA BLAVATSKY THE KEY TO THEOSOPHY

advanced? a. we believe there were nations as cultured in days of old and certainly more spiritually "advanced" than we are. but there are several reasons for this willing ignorance. one of them was given by st. paul to the cultured athenians-a loss, for long centuries, of real spiritual insight, and even interest, owing to their too great devotion to things of sense and their long slavery to the dead letter of dogma and ritualism. but the strongest reason for it lies in the fact that real theosophy has ever been kept secret. q. you have brought forward proofs that such secrecy has existed; but what was the real cause for it? a. the causes for it were: 1. the perversity of average human nature and its selfishness, always tending to the gratification of personal desires to the detriment of

uddha's public teachings; the reason for such reticence on his part i will give further on. but the schools of the northern buddhist church, established in those countries to which his initiated arhats retired after the master's death, teach all that is now called theosophical doctrines, because they form part of the knowledge of the initiates-thus proving how the truth has been sacrificed to the dead-letter by the too-zealous orthodoxy of southern buddhism. but how much grander and more noble, more philosophical and scientific, even in its dead-letter, is this teaching than that of any other church or religion. yet theosophy is not buddhism. exoteric and esoteric theosophy what the modern theosophical society is not q. your doctrines, then, are not a revival of buddhism, nor are they enti

adepts. not only is there no scientific and accurate knowledge of occultism accessible in the west-not even of true astrology, the only branch of occultism which, in its exoteric teachings, has definite laws and a definite system-but no one has any idea of what real occultism means. some limit ancient wisdom to the cabala and the jewish zohar, which each interprets in his own way according to the dead-letter of the rabbinical methods. others regard swedenborg or bo hme as the ultimate expressions of the highest wisdom; while others again see in mesmerism the great secret of ancient magic. one and all of those who put their theory into practice are rapidly drifting, through ignorance, into black magic. happy are those who escape from it, as they have neither test page 14 the key to theosoph

, not even to himself. with the exception of a few healers-of that class which the royal college of physicians or surgeons would call quacks-none have helped with their science humanity, nor even a number of men of the same community. where are the chaldeans of old, those who wrought marvelous cures "not by charms but by simples? where is an apollonius of tyana, who healed the sick and raised the dead under any climate and circumstances? we know some specialists of the former class in europe, but none of the latter-except in asia, where the secret of the yogi "to live in death" is still preserved. q. is the production of such healing adepts the aim of theosophy? a. its aims are several; but the most important of all are those which are likely to lead to the relief of human suffering under

ritualism" you mean the explanation which spiritualists give of some abnormal phenomena, then decidedly we do not. they maintain that these manifestations are all produced by the "spirits" of departed mortals, generally their relatives, who return to earth, they say, to communicate with those they have loved or to whom they are attached. we deny this point blank. we assert that the spirits of the dead cannot return to earth-save in rare and exceptional cases, of which i may speak later; nor do they communicate with men except by entirely subjective means. that which does appear objectively, is only the phantom of the ex-physical man. but in psychic, and so to say "spiritual" spiritualism, we do believe, most decidedly. q. do you reject the phenomena also? a. assuredly not-save cases of con

HINE PHIL ASPECTS OF EVOCATION

ring for a descent into the labyrinth, to make known my .forgotten ones, with only the thinnest of cords with which to map the maze. why risk insanity in such a way? this is the inner journey, the whale.s belly, the feast of the ravening ones. why go alone, without the security of tried and tested banishings and sigils? well i don.t trust those old books, those mad monks with their necronomicons, dead names and blasphemous sigils. what price forbidden knowledge? about 4.50 in paperback actually. ridiculous! so i set forth to compile a .living. grimoire. a product of the technocratic aeon, i use its debris to mould my dreams .the howling- the hiss, roar and static screams of radios tuned to dead channels. to the work then. some loose structure being required (or so i thought, i devised a hi

ogue is a trial by catharsis, to understand and unify the dwellers within, rather than deny or subjugate them. the shaman.s journey the central theme of all .magical retirements. of this nature is the journey within. shamans world-wide, and the most powerful religious myths are concerned with this descent into chaos- the confrontation with death, the demon feast, trial by fire, communion with the dead- and the subsequent return- the realisation of power, and the subsequent return to human affairs as an initiate. the core elements in this process can be summarised as follows: phase of departure: summons to depart, seperation from mundane life, descent. phase of initiation: ordeals, the labyrinth, womb, whales. belly, guides and allies. illumination/transformation phase of return: rebirth, r

HINE P OVEN READY CHAOS

who are eager for a scientific jargon with which to legitimise their enterprise 6 phil hine into something self-important and pompous. abstract spiritual spaces have been created in the midst of which tower the babellike lego constructions of inner planes, spiritual hierarchies and occult truths which forget that the world around us is magical. the mysterious has been misplaced. we search through dead languages and tombs for secret knowledge, ignoring the mystery of life that is all around us. so for the moment, forget what you ve read about spiritual enlightenment, becoming a 99th level magus and impressing your friends with high-falutin gobbledygook. magick is surprisingly simple. what can it offer? 1.a means to disentangle yourself from the attitudes and restrictions you were brought up

actions and this third wave of chaos development further rang to the sound of voices raised in acrimony, slanging matches in print, and behind-the-scenes bickering. by late 87 one of the weirder chaos groups, the lincoln order of neuromancers (l.o.o.n) had announced the death of chaos magic, asserting in their freely-circulated chainbook 13 oven-ready chaos apikorsus, that: chaos magic is already dead, and the only debate is between the vultures over who gets the biggest bones. this assertion was also made by stephen sennitt, the editor of nox magazine. in retrospect, it seems less that chaos magic died, and more that the furious debate which blew up around it for many years had become boring- it had hit the point where constructive criticism had degenerated into a mere slanging match. per

oing to work, so that you don t need to expend any more effort on that particular one. such confidence tends to arise out of having had some success with sigils previously. the result often comes about when the intent has become latent- that is to say, you ve completeley forgotten about it and given up on it coming about. the experience is similar to trying to hitch a lift on deserted road in the dead of night. you ve been there for hours, it s pouring down with rain and you know with an air of dread certainty that no one s going to stop for you now, but you stick your thumb out anyway. what the hell, eh? five minutes later, you get a lift from the boy/girl/anteater of two sigils back, driving a porsche and asking you how far you want to go. maddening isn t it? but sigilisation often seems

tested rituals and banishings? well i don t trust those old books, those mad monks with their necronomicons and blasphemous sigils. what price this forbidden knowledge? about 4.50 in paperback actually. ridiculous! so i set forth to compile a living grimoire. a product of the technocratic aeon, i use its debris to mould my dreams. the howling- the hiss, roar, and static screams of radios tuned to dead channels. 57 oven-ready chaos to the work then; some loose structure being required (or so i thought, i devised a hierarchy based on the work of psychologist abraham maslow, that ranged from survival demons- hunger, thirst etc, ego demons- self-esteem, selfimage etc, and more abstract conceptions such as the hunger for knowledge or wisdom. the deeper the level of hierarchy, the more primal th

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

one nothing in any w;y an'd i am still far from well. when warmer weather comes i hope to do something. 80 the alchemist of the colden damn 43 the letters 81 west hoathly 5 april 1895 82 thealchemist of the golden dawn. i hope fra: johnson [i.e, johnston] will now do something. fear of influenza prevented us being at the equinox. canon and mrs venables went to london for an outing. they were both dead of influenza in 10 days. the letters 83 bear the labour of it. i am better today. i am much obliged to l.o [percy bullock] for letting me have ms 476. no parcel by second post, so i post this. i suppose it will come tomorrow morning. written at 3 p.m. 1 with gardner's promotion to the g.d.'s 5= 6 and its second order he had become a 'very honoured frater. 44 west hoathly 24 may 1895 1 f. g. i

HP LOVECRAFT A DARK LORE

urvivals in terms which would freeze the blood if not masked by a bland optimism. but it is not from them that there came the single glimpse of forbidden eons which chills me when i think of it and maddens me when i dream of it. that glimpse, like all dread glimpses of truth, flashed out from an accidental piecing together of separated things- in this case an old newspaper item and the notes of a dead professor. i hope that no one else will accomplish this piecing out; certainly, if i live, i shall never knowingly supply a link in so hideous a chain. i think that the professor, too intented to keep silent regarding the part he knew, and that he would have destroyed his notes had not sudden death seized him. my knowledge of the thing began in the winter of 1926-27 with the death of my great

hing very like this: the word-divisions being guessed at from traditional breaks in the phrase as chanted aloud "ph'nglui mglw'nafh cthulhu r'lyeh wgah'nagl fhtagn" legrasse had one point in advance of professor webb, for several among his mongrel prisoners had repeated to him what older celebrants had told them the words meant. this text, as given, ran something like this "in his house at r'lyeh dead cthulhu waits dreaming" and now, in response to a general and urgent demand, inspector legrasse related as fully as possible his experience with the swamp worshippers; telling a story to which i could see my uncle attached profound significance. it savoured of the wildest dreams of myth-maker and theosophist, and disclosed an astonishing degree of cosmic imagination among such half-castes and

ce relied on their firearms and plunged determinedly into the nauseous rout. for five minutes the resultant din and chaos were beyond description. wild blows were struck, shots were fired, and escapes were made; but in the end legrasse was able to count some forty-seven sullen prisoners, whom he forced to dress in haste and fall into line between two rows of policemen. five of the worshippers lay dead, and two severely wounded ones were carried away on improvised stretchers by their fellow-prisoners. the image on the monolith, of course, was carefully removed and carried back by legrasse. examined at headquarters after a trip of intense strain and weariness, the prisoners all proved to be men of a very low, mixed-blooded, and mentally aberrant type. most were seamen, and a sprinkling of ne

ar deeper and older than negro fetishism was involved. degraded and ignorant as they were, the creatures held with surprising consistency to the central idea of their loathsome faith. they worshipped, so they said, the great old ones who lived ages before there were any men, and who came to the young world out of the sky. those old ones were gone now, inside the earth and under the sea; but their dead bodies had told their secrets in dreams to the first men, who formed a cult which had never died. this was that cult, and the prisoners said it had always existed and always would exist, hidden in distant wastes and dark places all over the world until the time when the great priest cthulhu, from his dark house in the mighty city of r'lyeh under the waters, should rise and bring the earth aga

ful few. but these were not the great old ones. no man had ever seen the old ones. the carven idol was great cthulhu, but none might say whether or not the others were precisely like him. no one could read the old writing now, but things were told by word of mouth. the chanted ritual was not the secret- that was never spoken aloud, only whispered. the chant meant only this "in his house at r'lyeh dead cthulhu waits dreaming" only two of the prisoners were found sane enough to be hanged, and the rest were committed to various institutions. all denied a part in the ritual murders, and averred that the killing had been done by black winged ones which had come to them from their immemorial meeting-place in the haunted wood. but of those mysterious allies no coherent account could ever be gaine

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

engines. wind troubled us only moderately, and our radio compasses helped us through the one opaque fog we encountered. when the vast rise loomed ahead, between latitudes 83 and 84, we knew we had reached beardmore glacier, the largest valley glacier in the world, and that the frozen sea was now giving place to a frowning and mountainous coast line. at last we were truly entering the white, aeon-dead world of the ultimate south. even as we realized it we saw the peak of mt. nansen in the eastern distance, towering up to its height of almost fifteen thousand feet. the successful establishment of the southern base above the glacier in latitude 86 7, east longitude 174 23, and the phenomenally rapid and effective borings and blastings made at various points reached by our sledge trips and sh

eopteryx debris, miocene sharks teeth, primitive bird skulls, and other bones of archaic mammals such as palaeotheres, xiphodons, eohippi, oreodons, and titanotheres. there was nothing as recent as a mastodon, elephant, true camel, deer, or bovine animal; hence lake concluded that the last deposits had occurred during the oligocene age, and that the hollowed stratum had lain in its present dried, dead, and inaccessible state for at least thirty million years. on the other hand, the prevalence of very early life forms was singular in the highest degree. though the limestone formation was, on the evidence of such typical imbedded fossils as ventriculites, positively and unmistakably comanchian and not a particle earlier, the free fragments in the hollow space included a surprising proportion

d wireless message the world was to receive from our expedition. everyone, of course, has read the brief and unsatisfying bulletins of the rest of our antarctic sojourn. some hours after our landing we sent a guarded report of the tragedy we found, and reluctantly announced the wiping out of the whole lake party by the frightful wind of the preceding day, or of the night before that. eleven known dead, young gedney missing. people pardoned our hazy lack of details through realization of the shock the sad event must have caused us, and believed us when we explained that the mangling action of the wind had rendered all eleven bodies unsuitable for transportation outside. indeed, i flatter myself that even in the midst of our distress, utter bewilderment, and soul-clutching horror, we scarcel

beavers over lake s two best planes, fitting them again for use despite the altogether unaccountable juggling of their operative mechanism. we decided to load all the planes the next morning and start back for our old base as soon as possible. even though indirect, that was the safest way to work toward mcmurdo sound; for a straightline flight across the most utterly unknown stretches of the aeon-dead continent would involve many additional hazards. further exploration was hardly feasible in view of our tragic decimation and the ruin of our drilling machinery. the doubts and horrors around us-which we did not reveal- made us wish only to escape from this austral world of desolation and brooding madness as swiftly as we could. as the public knows, our return to the world was accomplished wi

rest, that is, of the horror at the camp. i have told of the wind-ravaged terrain, the damaged shelters, the disarranged machinery, the varied uneasiness of our dogs, the missing sledges and other items, the deaths of men and dogs, the absence of gedney, and the six insanely buried biological specimens, strangely sound in texture for all their structural injuries, from a world forty million years dead. i do not recall whether i mentioned that upon checking up the canine bodies we found one dog missing. we did not think much about that till later- indeed, only danforth and i have thought of it at all. the principal things i have been keeping back relate to the bodies, and to certain subtle points which may or may not lend a hideous and incredible kind of rationale to the apparent chaos. at

HP LOVECRAFT BEYOND THE WALL OF SLEEP

pon it. i closed my eyes to concentrate my thoughts more profoundly and was rewarded by the positive knowledge that my long-sought mental message had come at last. each transmitted idea formed rapidly in my mind, and though no actual language was employed, my habitual association of conception and expression was so great that i seemed to be receiving the message in ordinary english "joe slater is dead" came the soul-petrifying voice of an agency from beyond the wall of sleep. my opened eyes sought the couch of pain in curious horror, but the blue eyes were still calmly gazing, and the countenance was still intelligently animated "he is better dead, for he was unfit to bear the active intellect of cosmic entity. his gross body could not undergo the needed adjustments between ethereal life a

k for me within the repellent form which lies on this couch. we shall meet again- perhaps in the shining mists of orion's sword, perhaps on a bleak plateau in prehistoric asia, perhaps in unremembered dreams tonight, perhaps in some other form an eon hence, when the solar system shall have been swept away" at this point the thought-waves abruptly ceased, the pale eyes of the dreamer- or can i say dead man- commenced to glaze fishily. in a half-stupor i crossed over to the couch and felt of his wrist, but found it cold, stiff, and pulseless. the sallow cheeks paled again, and the thick lips fell open, disclosing the repulsively rotten fangs of the degenerate joe slater. i shivered, pulled a blanket over the hideous face, and awakened the nurse. then i left the cell and went silently to my r

HP LOVECRAFT CELEPHAIS

found him, waked him, and carried him home, for just as he was aroused he had been about to sail in a golden galley for those alluring regions where the sea meets the sky. and now he was equally resentful of awaking, for he had found his fabulous city after forty weary years. but three nights afterward kuranes came again to celephais. as before, he dreamed first of the village that was asleep or dead, and of the abyss down which one must float silently; then the rift appeared again, and he beheld the glittering minarets of the city, and saw the graceful galleys riding at anchor in the blue harbour, and watched the gingko trees of mount man swaying in the sea-breeze. but this time he was not snatched away, and like a winged being settled gradually over a grassy hillside till finally his fe

gh a village in the twilight they saw only such houses and villagers as chaucer or men before him might have seen, and sometimes they saw knights on horseback with small companies of retainers. when it grew dark they travelled more swiftly, till soon they were flying uncannily as if in the air. in the dim dawn they came upon the village which kuranes had seen alive in his childhood, and asleep or dead in his dreams. it was alive now, and early villagers curtsied as the horsemen clattered down the street and turned off into the lane that ends in the abyss of dreams. kuranes had previously entered that abyss only at night, and wondered what it would look like by day; so he watched anxiously as the column approached its brink. just as they galloped up the rising ground to the precipice a gold

HP LOVECRAFT COOL AIR

ity with him, he virtually abandoned; and mental power alone appeared to keep him from total collapse. he acquired a habit of writing long documents of some sort, which he carefully sealed and filled with injunctions that i transmit them after his death to certain persons whom he named--for the most part lettered east indians, but including a once celebrated french physician now generally thought dead, and about whom the most inconceivable things had been whispered. as it happened, i burned all these papers undelivered and unopened. his aspect and voice became utterly frightful, and his presence almost unbearable. one september day an unexpected glimpse of him induced an epileptic fit in a man who had come to repair his electric desk lamp; a fit for which he prescribed effectively whilst k

HP LOVECRAFT DAGON

d volcanic upheaval, a portion of the ocean floor must have been thrown to the surface, exposing regions which for innumerable millions of years had lain hidden under unfathomable watery depths. so great was the extent of the new land which had risen beneath me, that i could not detect the faintest noise of the surging ocean, strain my ears as i might. nor were there any sea-fowl to prey upon the dead things. for several hours i sat thinking or brooding in the boat, which lay upon its side and afforded a slight shade as the sun moved across the heavens. as the day progressed, the ground lost some of its stickiness, and seemed likely to dry sufficiently for travelling purposes in a short time. that night i slept but little, and the next day i made for myself a pack containing food and water

HP LOVECRAFT FROM BEYOND

m beyond" i looked about the immense attic room with the sloping south wall, dimly lit by rays which the every day eye cannot see. the far corners were all shadows and the whole place took on a hazy unreality which obscured its nature and in-vited the imagination to symbolism and phantasm. during the interval that tillinghast was long silent i fancied myself in some vast incredible temple of long-dead gods; some vague edifice of innumerable black stone columns reaching up from a floor of damp slabs to a cloudy height beyond the range of my vision. the picture was very vivid for a while, but gradually gave way to a more horrible conception; that of utter, absolute solitude in infinite, sightless, soundless space. there seemed to a void, and nothing more, and i felt a childish fear which pro

h. trembling with anxiety to see the ultimate things i have discovered. why don't you move, then? tired? well, don't worry, my friend, for they are coming. look, look, curse you, look. it's just over your left shoulder" what remains to be told is very brief, and may be familiar to you from the newspaper accounts. the police heard a shot in the old tillinghast house and found us there- tillinghast dead and me unconscious they arrested me because the revolver was in my hand, but released me in three hours, after they found it was apoplexy which had finished tillinghast and saw that my shot had been directed at the noxious machine which now lay hopelessly shattered on the laboratory floor. i did not tell very much of what i had seen, for i feared the coroner would be skeptical; but from the e

HP LOVECRAFT HERBERT WEST REANIMATOR

d means for operating the organic machinery of mankind by calculated chemical action after the failure of natural processes. in his experiments with various animating solutions, he had killed and treated immense numbers of rabbits, guinea-pigs, cats, dogs, and monkeys, till he had become the prime nuisance of the college. several times he had actually obtained signs of life in. animals supposedly dead; in many cases violent sign5; but he soon saw that the perfection of his process, if indeed possible, would necessarily involve a lifetime of research. it likewise became clear that, since the same solution never worked alike on different organic species, he would require human subjects for further and more specialised progress. it was here that he first came into conflict with the college au

k in behalf of the stricken is recalled by every old resident of arkham. i had always been exceptionally tolerant of west s pursuits, and we frequently discussed his theories, whose ramifications and corollaries were almost infinite. holding with haeckel that all life is a chemical and physical process, and that the so-called "soul" is a myth, my friend believed that artificial reanimation of the dead can depend only on the condition of the tissues; and that unless actual decomposition has set in, a corpse fully equipped with organs may with suitable measures be set going again in the peculiar fashion known as life. that the psychic or intellectual life might be impaired by the slight deterioration of sensitive brain-cells which even a short period of death would be apt to cause, west full

armhouse, by the light of a powerful acetylene lamp, the specimen was not very spectral looking. it had been a sturdy and apparently unimaginative youth of wholesome plebeian type- large-framed, grey-eyed, and brown-haired- a sound animal without psychological subtleties, and probably having vital processes of the simplest and healthiest sort. now, with the eyes closed, it looked more asleep than dead; though the expert test of my friend soon left no doubt on that score. we had at last what west had always longed for- a real dead man of the ideal kind, ready for the solution as prepared according to the most careful calculations and theories for human use. the tension on our part became very great. we knew that there was scarcely a chance for anything like complete success, and could not a

sible grotesque results of partial animation. especially were we apprehensive concerning the mind and impulses of the creature, since in the space following death some of the more delicate cerebral cells might well have suffered deterioration. i, myself, still held some curious notions about the traditional "soul" of man, and felt an awe at the secrets that might be told by one returning from the dead. i wondered what sights this placid youth might have seen in inaccessible spheres, and what he could relate if fully restored to life. but my wonder was not overwhelming, since for the most part i shared the materialism of my friend. he was calmer than i as he forced a large quantity of his fluid into a vein of the body s arm, immediately binding the incision securely. the waiting was gruesom

ver the piles of coffins in the tombs of christchurch cemetery; yet for me there is a greater horror in that time- a horror known to me alone now that herbert west has disappeared. west and i were doing post-graduate work in summer classes at the medical school of miskatonic university, and my friend had attained a wide notoriety because of his experiments leading toward the revivification of the dead. after the scientific slaughter of uncounted small animals the freakish work had ostensibly stopped by order of our sceptical dean, dr. allan halsey; though west had continued to perform certain secret tests in his dingy boarding-house room, and had on one terrible and unforgettable occasion taken a human body from its grave in the potter s field to a deserted farmhouse beyond meadow hill. i

HP LOVECRAFT NYARLATHOTEP

to linger was slight. as if beckoned by those who had gone before, i half-floated between the titanic snowdrifts, quivering and afraid, into the sightless vortex of the unimaginable. screamingly sentient, dumbly delirious, only the gods that were can tell. a sickened, sensitive shadow writhing in hands 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 o

HP LOVECRAFT POETRY AND THE GODS

0 prophetess more lovely than the sybil of cumae when apollo first knew her, thou has truly spoken of the new age, for even now on maenalus, pan sighs and stretches in his sleep, wishful to wake and behold about him the little rose-crowned fauns and the antique satyrs. in thy yearning hast thou divined what no mortal, saving only a few whom the world rejects, remembereth: that the gods were never dead, but only sleeping the sleep and dreaming the dreams of gods in lotos-filled hesperian gardens beyond the golden sunset. and now draweth nigh the time of their awakening, when coldness and ugliness shall perish, and zeus sit once more on olympus. already the sea about paphos trembleth into a foam which only ancient skies have looked on before, and at night on helicon the shepherds hear strang

r 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 every age someone hath sung unknowingly the message and the promise from the lotosgardens beyond the sunset. then in his arms hermes bore the dreaming maiden through the skies. gentle breezes from the tower of aiolas wafted them high above warm, scented seas, till suddenly they came upon zeus, holding court upon double-headed parnassus, his g

HP LOVECRAFT THE ALCHEMIST

he hill. thus time and the want of a reminder dulled the memory of the curse in the minds of the late count's family, so that when godfrey, innocent cause of the whole tragedy and now bearing the title, was killed by an arrow whilst hunting at the age of thirty-two, there were no thoughts save those of grief at his demise. but when, years afterward, the next young count, robert by name, was found dead in a nearby field of no apparent cause, the peasants told in whispers that their seigneur had but lately passed his thirty-second birthday when surprised by early death. louis, son to robert, was found drowned in the moat at the same fateful age, and thus down through the centuries ran the ominous chronicle: henris, roberts, antoines, and armands snatched from happy and virtuous lives when li

HP LOVECRAFT THE CALL OF CTHULHU

urvival in terms which would freeze the blood if not masked by a bland optimism. but it is not from them that there came the single glimpse of forbidden aeons which chills me when i think of it and maddens me when i dream of it. that glimpse, like all dread glimpses of truth, flashed out from an accidental piecing together of separated things- in this case an old newspaper item and the notes of a dead professor. i hope that no one else will accomplish this piecing out; certainly, if i live, i shall never knowingly supply a link in so hideous a chain. i think that the professor, too, intended to keep silent regarding the part he knew, and that he would have destroyed his notes had not sudden death seized him. my knowledge of the thing began in the winter of 1926-7 with the death of my great

hing very like this- the word-divisions being guessed at from traditional breaks in the phrase as chanted aloud 'ph'nglui mglw'nafh cthulhu r'lyeh wgah'nagl fhtagn' legrasse had one point in advance of professor webb, for several among his mongrel prisoners had repeated to him what older celebrants had told them the words meant. this text, as given, ran something like this 'in his house at r'lyeh dead cthulhu waits dreaming' and now, in response to a general urgent demand, inspector legrasse related as fully as possible his experience with the swamp worshippers; telling a story to which i could see my uncle attached profound significance. it savoured of the wildest dreams of myth-maker and theosophist, and disclosed an astonishing degree of cosmic imagination among such half-castes and par

ce relied on their firearms and plunged determinedly into the nauseous rout. for five minutes the resultant din and chaos were beyond description. wild blows were struck, shots were fired, and escapes were made; but in the end legrasse was able to count some forty-seven sullen prisoners, whom he forced to dress in haste and fall into line between two rows of policemen. five of the worshippers lay dead, and two severely wounded ones were carried away on improvised stretchers by their fellow-prisoners. the image on the monolith, of course, was carefully removed and carried back by legrasse. examined at headquarters after a trip of intense strain and weariness, the prisoners all proved to be men of a very low, mixed-blooded, and mentally aberrant type. most were seamen, and a sprinkling of ne

far deeper and older than negro fetishism was involved. degraded and ignorant as they were, the creatures held with suprising consistency to the central idea of their loathsome faith. they worshipped, so they said, the great old ones who lived ages before there were any men, and who came to the young world out of the sky. these old ones were gone now inside the earth and under the sea; but their dead bodies had told their secrets in dreams to the first man, who formed a cult which had never died. this was that cult, and the prisoners said it had always existed and always would exist, hidden in distant wastes and dark places all over the world until the time when the great priest cthulhu, from his dark house in the mighty city of r'lyeh under the waters, should rise and bring the earth aga

ful few. but these were not the great old ones. no man had ever seen the old ones. the carven idol was great cthulhu, but none might say whether or not the others were precisely like him. no one could read the old writing now, but things were told by word of mouth. the chanted ritual was not the secret- that was never spoken aloud, only whispered. the chant meant only this 'in his house at r'lyeh dead cthulhu waits dreaming' only two of the prisoners were found sane enough to be hanged, and the rest were committed to various institutions. all denied a part in the ritual murders, and averred that the killing had been done by black-winged ones which had come to them from their immemorial meeting-place in the haunted wood. but of those mysterious allies no coherent account could ever be gaine

HP LOVECRAFT THE CRAWLING CHAOS

e last of the land and poured into the smoking gulf, thereby giving up all it had ever conquered. from the new-flooded lands it flowed again, uncovering death and decay; and from its ancient and immemorial bed it trickled loathsomely, uncovering nighted secrets of the years when time was young and the gods unborn. above the waves rose weedy remembered spires. the moon laid pale lilies of light on dead london, and paris stood up from its damp grave to be sanctified with star-dust. then rose spires and monoliths that were weedy but not remembered; terrible spires and monoliths of lands that men never knew were lands. there was not any pounding now, but only the unearthly roaring and hissing of waters tumbling into the rift. the smoke of that rift had changed to steam, and almost hid the worl

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

the likeness of bokrug, the water-lizard. this the young warriors took back with them as a symbol of conquest over the old gods and beings of th, and as a sign of leadership in mnar. but on the night after it was set up in the temple, a terrible thing must have happened, for weird lights were seen over the lake, and in the morning the people found the idol gone and the high-priest taran-ish lying dead, as from some fear unspeakable. and before he died, taran-ish had scrawled upon the altar of chrysolite with coarse shaky strokes the sign of doom. after taran-ish there were many high-priests in sarnath but never was the sea-green stone idol found. and many centuries came and went, wherein sarnath prospered exceedingly, so that only priests and old women remembered what taran-ish had scrawle

the destroying of lb, at which time wine, song, dancing, and merriment of every kind abounded. great honors were then paid to the shades of those who had annihilated the odd ancient beings, and the memory of those beings and of their elder gods was derided by dancers and lutanists crowned with roses from the gardens of zokkar. and the kings would look out over the lake and curse the bones of the dead that lay beneath it. at first the high-priests liked not these festivals, for there had descended amongst them queer tales of how the sea-green eikon had vanished, and how taran-ish had died from fear and left a warning. and they said that from their high tower they sometimes saw lights beneath the waters of the lake. but as many years passed without calamity even the priests laughed and curs

HP LOVECRAFT THE LURKING FEAR

lieve i would have noticed its morbidity even had i been ignorant of the terror that stalked there. of wild creatures there were none-they are wise when death leers close. the ancient lightning-scarred trees seemed unnaturally large and twisted, and the other vegetation unnaturally thick and feverish, while curious mounds and hummocks in the weedy, fulgurite-pitted earth reminded me of snakes and dead men's skulls swelled to gigantic proportions. fear had lurked on tempest mountain for more than a century. this i learned at once from newspaper accounts of the catastrophe which first brought the region to the world's notice. the place is a remote, lonely elevation in that part of the catskills where dutch civiisation once feebly and transiently penetrated, leaving behind as it receded only

idly the ravages of demon teeth and talons; yet no visible trail led away from the carnage. that some hideous animal must be the cause, everyone quickly agreed; nor did any tongue now revive the charge that such cryptic deaths formed merely the sordid murders common in decadent communities. that charge was revived only when about twenty-five of the estimated population were found missing from the dead; and even then it was hard to explain the murder of fifty by half that number. but the fact remained that on a summer night a bolt had come out of the heavens and left a dead village whose corpses were horribly mangled, chewed, and clawed. the excited oountryside immediately connected the horror with the haunted martense mansion, though the localities were over three miles apart. the troopers

saw nothing to justify the interest which kept my companion silently leaning out the window. crossing to where he leaned, i touched his shoulder; but he did not move. then, as i playfully shook him and turned him around, i felt the strangling tendrils of a cancerous horror whose roots reached into illimitable pasts and fathomless abysms of the night that broods beyond time. for arthur munroe was dead. and on what remained of his chewed and gouged head there was no longer a face. iii. what the red glare meant on the tempest-racked night of november 8, 1921, with a lantern which cast charnel shadows, i stood digging alone and idiotically in the grave of jan martense. i had begun to dig in the afternoon, because a thunderstorm was brewing, and now that it was dark and the storm had burst abo

correspondent's silence; especially in view of the conditions and quarrels at the martense mansion. determined to visit jan in person, he went into the mountains on horseback. his diary states that he reached tempest mountain on september 20, finding the mansion in great decrepitude. the sullen, odd-eyed martenses, whose unclean animal aspect shocked him, told him in broken gutterals that jan was dead. he had, they insisted, been struck by lightning the autumn before; and now lay buried behind the neglected sunken gardens. they showed the visitor the grave, barren and devoid of markers. something in the martenses' manner gave gifford a feeling of repulsion and suspicion, and a week later he returned' with spade and mattock to explore the sepulchral spot. he found what he expected- a skull

ough that crypt of the eyes and claw, i learned that a thing had malignaly hovered twenty miles away at the same instant the eyes were glaring at me, i experienced virtual convulsions of fright. but that fright was so mixed with wonder and alluring grotesqueness, that it was almost a pleasant sensation. sometimes, in the throes of a nightmare when unseen powers whirl one over the roofs of strange dead cities toward the grinning chasm of nis, it is a relief and even a delight to shriek wildly and throw oneself voluntarily along with the hideous vortex of dream-doom into whatever bottomless gulf may yawn. and so it was with the walking nightmare of tempest mountain; the discovery that two monsters had haunted the spot gave me ultimately a mad craving to plunge into the very earth of the accu

HP LOVECRAFT THE NAMELESS CITY

f babylon were yet unbaked. there is no legend so old as to give it a name, or to recall that it was ever alive; but it is told of in whispers around campfires and muttered about by grandams in the tents of sheiks so that all the tribes shun it without wholly knowing why. it was of this place that abdul alhazred the mad poet dreamed of the night before he sang his unexplained couplet: that is not dead which can eternal lie, and with strange aeons death may die. i should have known that the arabs had good reason for shunning the nameless city, the city told of in strange tales but seen by no living man, yet i defied them and went into the untrodden waste with my camel. i alone have seen it, and that is why no other face bears such hideous lines of fear as mine; why no other man shivers so h

steps i could not doubt, and i hoped to find there those human memorials which the painted corridor had failed to give. the frescoes had pictured unbelievable cities, and valleys in this lower realm, and my fancy dwelt on the rich and colossal ruins that awaited me. my fears, indeed, concerned the past rather than the future. not even the physical horror of my position in that cramped corridor of dead reptiles and antediluvian frescoes, miles below the world i knew and faced by another world of eery light and mist, could match the lethal dread i felt at the abysmal antiquity of the scene and its soul. an ancientness so vast that measurement is feeble seemed to leer down from the primal stones and rock-hewn temples of the nameless city, while the very latest of the astounding maps in the fr

ntically near the last- i was almost mad- of the howling wind-wraiths. i tried to crawl against the murderous invisible torrent, but i could not even hold my own as i was pushed slowly and inexorably toward the unknown world. finally reason must have wholly snapped; for i fell babbling over and over that unexplainable couplet of the mad arab alhazred, who dreamed of the nameless city: that is not dead which can eternal lie, and with strange aeons even death may die. only the grim brooding desert gods know what really took place--what indescribable struggles and scrambles in the dark i endured or what abaddon guided me back to life, where i must always remember and shiver in the night wind till oblivion- or worse- claims me. monstrous, unnatural, colossal, was the thing- too far beyond all

n the silent damnable small hours of the morning when one cannot sleep. i have said that the fury of the rushing blast was infernal- cacodaemoniacal- and that its voices were hideous with the pent-up viciousness of desolate eternities. presently these voices, while still chaotic before me, seemed to my beating brain to take articulate form behind me; and down there in the grave of unnumbered aeon-dead antiquities, leagues below the dawn-lit world of men, i heard the ghastly cursing and snarling of strange-tongued fiends. turning, i saw outlined against the luminous aether of the abyss what could not be seen against the dusk of the corridor- a nightmare horde of rushing devils; hate distorted, grotesquely panoplied, half transparent devils of a race no man might mistake- the crawling reptil

HP LOVECRAFT THE OUTSIDER

when my mind momentarily threatens to reach beyond to the other. i know not where i was born, save that the castle was infinitely old and infinitely horrible, full of dark passages and having high ceilings where the eye could find only cobwebs and shadows. the stones in the crumbling corridors seemed always hideously damp, and there was an accursed smell everywhere, as of the piled-up corpses of dead generations. it was never light, so that i used sometimes to light candles and gaze steadily at them for relief, nor was there any sun outdoors, since the terrible trees grew high above the topmost accessible tower. there was one black tower which reached above the trees into the unknown outer sky, but that was partly ruined and could not be ascended save by a well-nigh impossible climb up th

the forest into the unknown outer sky. and at last i resolved to scale that tower, fall though i might; since it were better to glimpse the sky and perish, than to live without ever beholding day. in the dank twilight i climbed the worn and aged stone stairs till i reached the level where they ceased, and thereafter clung perilously to small footholds leading upward. ghastly and terrible was that dead, stairless cylinder of rock; black, ruined, and deserted, and sinister with startled bats whose wings made no noise. but more ghastly and terrible still was the slowness of my progress; for climb as i might, the darkness overhead grew no thinner, and a new chill as of haunted and venerable mould assailed me. i shivered as i wondered why i did not reach the light, and would have looked down ha

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

the sly, or that was seen once or twice on some of the marsh women-folks. people allowed maybe old captain obed traded for it in some heathen port, especially since he always ordered stacks of glass beads and trinkets such as seafaring men used to get for native trade. others thought and still think he'd found an old pirate cache out on devil reef. but here's a funny thing. the old captain's been dead these sixty years, and there's ain't been a good-sized ship out of the place since the civil war; but just the same the marshes still keep on buying a few of those native trade things- mostly glass and rubber gewgaws, they tell me. maybe the innsmouth folks like 'em to look at themselves- gawd knows they've gotten to be about as bad as south sea cannibals and guinea savages "that plague of '4

r narrow road veered off from the main highway to rowley and ipswich. there were no visible houses, and i could tell by the state of the road that traffic was very light hereabouts. the weather-worn telephone poles carried only two wires. now and then we crossed crude wooden bridges over tidal creeks that wound far inland and promoted the general isolation of the region. once in a while i noticed dead stumps and crumbling foundation-walls above the drifting sand, and recalled the old tradition quoted it one of the histories i had read, that this was once a fertile and thickly-settled countryside. the change, it was said, came simultaneously with the innsmouth epidemic of l846, and was thought by simple folk to have a dark connection with hidden forces of evil. actually, it was caused by th

ignancy. this, i knew, must be devil reef. as i looked, a subtle, curious sense of beckoning seemed superadded to repulsion; and oddly enough, i found this overtone more disturbing than the primary impression. we met no one on the road, but presently began to pass deserted farms in varying stages of ruin. then i noticed a few inhabited houses with rags stuffed in the broken windows and shells and dead fish lying about the littered yards. once or twice i saw listless-looking people working in barren gardens or digging clams on the fishy-smelling beach below, and groups of dirty, simian-visaged children playing around weed-grown doorsteps. somehow these people seemed more disquieting than the dismal buildings, for almost every on. had certain peculiarities of face and motions which i in-stin

ne, tekel, upharisn" he stopped again, and from the look in his watery blue eyes i feared he was close to a stupor after all. but when i gently shook his shoulder he turned on me with astonishing alertness and snapped out some more obscure phrases "dun't believe me, hey? hey, heh, heh- then jest tell me, young feller, why cap'n obed an' twenty odd other folks used to row aout to devil reef in the dead o' night an' chant things so laoud ye cud hear 'em all over taown when the wind was right? tell me that, hey? an' tell me why obed was allus droppin' heavy things daown into the deep water t'other side o' the reef whar the bottom shoots daown like a cliff iower'a ye kin saound? tell me what he done with that funnyshaped lead thingumajig as walakea give him? hey, boy? an' what did they all hao

strained to catch his whispers "that awful night. i seed 'em. i was up in the cupalo. hordes of' em. swarms of 'em. all over the reef an' swimin' up the harbour into the manuret. god, what happened in the streets of innsmouth that night. they rattled our door, but pa wouldn't open. then he clumb aout the kitchen winder with his musket to find selecman mowry an' see what he cud; do. maounds o' the dead an' the dyin. shots and screams. shaoutin' in ol squar an' taown squar an' new church green- gaol throwed open- proclamation. treason. called it the plague when folks come in an' faoud haff our people missin. nobody left but them as ud jine in with obed an' them things or else keep quiet. never heard o' my pa no more" the old man was panting and perspiring profusely. his grip on my shoulder t

HP LOVECRAFT THE STATEMENT OF RANDOLPH CARTER

. i heard it, and knew no more--heard it as i sat petrified in that unknown cemetery in the hollow, amidst the crumbling stones and the falling tombs, the rank vegetation and the miasmal vapors- heard it well up from the innermost depths of that damnable open sepulcher as i watched amorphous, necrophagous shadows dance beneath an accursed waning moon. and this is what it said "you fool, warren is dead" 1998-1999 william johns last modified: 12/18/1999 18:45m the street by h.p. lovecraft written 1920? published december 1920 in the wolverine, no. 8, p. 2-12. there be those who say that things and places have souls, and there be those who say they have not; i dare not say, myself, but i will tell of the street. men of strength and honour fashioned that street: good valiant men of our blood w

HP LOVECRAFT THE TOMB

cents an effusion of eighteenth century bacchanalian mirth, a bit of georgian playfulness never recorded in a book, which ran something like this: come hither, my lads, with your tankards of ale, and drink to the present before it shall fail; pile each on your platter a mountain of beef, for `tis eating and drinking that bring us relief: so fill up your glass, for life will soon pass; when you're dead ye'll ne'er drink to your king or your lass! anacreon had a red nose, so they say; but what's a red nose if ye're happy and gay? gad split me! i'd rather be red whilst i'm here, than white as a lily and dead half a year! so betty, my miss, come give me kiss; in hell there's no innkeeper's daughter like this! young harry, propp'd up just as straight as he's able, will soon lose his wig and sli

could witness my entrance. for a week i tasted to the full joys of that charnel conviviality which i must not describe, when the thing happened, and i was borne away to this accursed abode of sorrow and monotony. i should not have ventured out that night; for the taint of thunder was in the clouds, and a hellish phosphoresence rose from the rank swamp at the bottom of the hollow. the call of the dead, too, was different. instead of the hillside tomb, it was the charred cellar on the crest of the slope whose presiding demon beckoned to me with unseen fingers. as i emerged from an intervening grove upon the plain before the ruin. i beheld in the misty moonlight a thing i had always vaguely expected. the mansion, gone for a century, once more reared its stately height to the raptured vision;

journeys to the tomb, and that i was often watched as i slept in the bower outside the grim facade, my half-open eyes fixed on the crevice that leads to the interior. against these assertions i have no tangible proof to offer, since my key to the padlock was lost in the struggle on that night of horrors. the strange things of the past which i have learned during those nocturnal meetings with the dead he dismisses as the fruits of my lifelong and omnivorous browsing amongst the ancient volumes of the family library. had it not been for my old servant hiram, i should have by this time become quite convinced of my madness. but hiram, loyal to the last, has held faith in me, and has done that which impels me to make public at least part of my story. a week ago he burst open the lock which cha

HP LOVECRAFT THE UNNAMABLE

at distant places, and in the impressions left by old faces on the windows through which they had gazed all their lives. to credit these whisperings of rural grandmothers, i now insisted, argued a faith in the existence of spectral substances on the earth apart from and subsequent to their material counterparts. it argued a capability of believing in phenomena beyond all normal notions; for if a dead man can transmit his visible or tangible image half across the world, or down the stretch of the centuries, how can it be absurd to suppose that deserted houses are full of queer sentient things, or that old graveyards teem with the terrible, unbodied intelligence of generations? and since spirit, in order to cause all the manifestations attributed to it, cannot be limited by any of the laws

the world, or down the stretch of the centuries, how can it be absurd to suppose that deserted houses are full of queer sentient things, or that old graveyards teem with the terrible, unbodied intelligence of generations? and since spirit, in order to cause all the manifestations attributed to it, cannot be limited by any of the laws of matter; why is it extravagant to imagine psychically living dead things in shapes- or absences of shapes- which must for human spectators be utterly and appallingly "unnamable "common sense" in reflecting on these subjects, i assured my friend with some warmth, is merely a stupid absence of imagination and mental flexibility. twilight had now approached, but neither of us felt any wish to cease speaking. manton seemed unimpressed by my arguments, and eager

orgotten by the last two generation- perhaps dying for lack of being thought about. moreover, so far as esthetic theory was involved, if the psychic emanations of human creatures be grotesque distortions, what coherent representation could express or portray so gibbous and infamous a nebulosity as the specter of a malign, chaotic perversion, itself a morbid blasphemy against nature? molded by the dead brain of a hybrid night-mare, would not such a vaporous terror constitute in all loathsome truth the exquisitely, the shriekingly unnamable? the hour must now have grown very late. a singularly noiseless bat brushed by me, and i believe it touched manton also, for although i could not see him i felt him raise his ann. presently he spoke "but is that house with the attic window still standing

HP LOVECRAFT THE WHITE SHIP

out over the waste i saw that the light had failed for the first time since my grandfather had assumed its care. and in the later watches of the night, when i went within the tower, i saw on the wall a calendar which still remained as when i had left it at the hour i sailed away. with the dawn i descended the tower and looked for wreckage upon the rocks, but what i found was only this: a strange dead bird whose hue was as of the azure sky, and a single shattered spar, of a whiteness greater than that of the wave-tips or of the mountain snow. and thereafter the ocean told me its secrets no more; and though many times since has the moon shone full and high in the heavens, the white ship from the south came never again. 1998-1999 william johns last modified: 12/18/1999 18:4618through the gat

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

ce, and had shown him certain terrible secrets in the nighted and immemorial crypts that burrow beneath that brooding, eon-weighted city, the friendship was forever sealed. carrer's will had named de marigny as executor, and now that avid scholar was reluctantly presiding over the settlement of the estate. it was sad work for him, for like the old rhode islander he did not believe that carter was dead. but what weight had the dreams of mystics against the harsh wisdom of the world? around the table in that strange room in the old french quarter sat the men who claimed an interest in the proceedings. there had been the usual legal advertisements of the conference in papers wherever carter's heirs were thought to live; yet only four now sat listening to the abnormal ticking of that coffinsha

ed, deserted farm-house, and nameless nun. at the sunset hour, when the distant spires of kingsport gleamed in the ruddy blaze, he took out the key and made the needed turnings and intonations. only later did he realize how soon the ritual had taken effect. then in the deepening twilight he had heard a voice out of the past: old benijah corey, his great-uncle's hired man. had not old benijah been dead for thirty years? thirty years before when. what was time? where had he been? why was it strange that benijah should be calling him on this seventh of october 1883? was he not out later than aunt martha had told him to stay? what was this key in his blouse pocket, where his little telescope- given him by his father on his ninth birthday, two months before- ought to be? had he found it in the

le to the light-beam envelopes of the creatures of yaddith, and trips back and forth through eons of time with the aid of the silver key and various other symbols known to yaddith's wizards. there were hideous struggles with the bleached viscous dholes in the primal tunnels that honeycombed the planet. there were awed sessions in libraries amongst the massed lore of ten thousand worlds living and dead. there were tense conferences with other minds of yaddith, including that of the arch- ancient buo. zkauba told no one of what had befallen his personality, but when the randolph carter facet was uppermost he would study furiously every possible means of returning to the earth and to human form, and would desperately practice human speech with the alien throat-organs so ill adapted to it. the

d thing, he might be able somehow to find and finish deciphering-the strangely hieroglyphed parchment he had left in the car at arkham; and with its aid- and the key's- resume his normal terrestrial semblance. he was not blind; to the perils of the attempt. he knew that when he had brought the planet-angle to the right eon (a thing impossible to do while hurtling through space, yaddith would be a dead world dominated by triumphant dholes, and that his escape in the light-wave envelope would be a matter of grave doubt. likewise was he aware of how he must achieve suspended animation, in the manner of an adept, to endure the eon long flight through fathomless abysses. he knew, too, that- assuming his voyage succeeded- he must immunize himself to the bacterial and other earthly conditions hos

he practiced suspended animation with marvelous success. he discovered just the bacterial agent he needed, and worked out the varying gravity-stress to which he must become used. he artfully fashioned a waxen mask and loose costume enabling him to pass among men as a human being of a sort, and devised a doubly potent spell with which to bold back the dholes at the moment of his starting from the dead, black yaddith of the inconceivable future. he took care, too, to assemble a large supply of the drugs- unobtainable on earth- which would keep his zkauba-facet in abeyance till he might shed the yaddith body, nor did he neglect a small store of gold for earthly use. the starting-day was a time of doubt and apprehension. carter climbed up to his envelope-platform, on the pretext of sailing fo

HP LOVECRAFT WHAT THE MOON BRINGS

rrents to strange oceans that are not in the world. silent and sparkling, bright and baleful, those moon-cursed waters hurried i knew not whither; whilst from the embowered banks white lotos-blossoms fluttered one by one in the opiate night-wind and dropped despairingly into the stream, swirling away horribly under the arched, carven bridge, and staring back with the sinister resignation of calm, dead faces. and as i ran along the shore, crushing sleeping flowers with heedless feet and maddened ever by the fear of unknown things and the lure of the dead faces, i saw that the garden had no end under that moon; for where by day the walls were, there stretched now only new vistas of trees and paths, flowers and shrubs, stone idols and pagodas, and bendings of the yellow-litten stream past gra

ith heedless feet and maddened ever by the fear of unknown things and the lure of the dead faces, i saw that the garden had no end under that moon; for where by day the walls were, there stretched now only new vistas of trees and paths, flowers and shrubs, stone idols and pagodas, and bendings of the yellow-litten stream past grassy banks and under grotesque bridges of marble. and the lips of the dead lotos-faces whispered sadly, and bade me follow, nor did i cease my steps till the stream became a river, and joined amidst marshes of swaying reeds and beaches of gleaming sand the shore of a vast and nameless sea. upon that sea the hateful moon shone, and over its unvocal waves weird perfumes breeded. and as i saw therein the lotos-faces vanish, i longed for nets that i might capture them a

ein the lotos-faces vanish, i longed for nets that i might capture them and learn from them the secrets which the moon had brought upon the night. but when that moon went over to the west and the still tide ebbed from the sullen shore, i saw in that light old spires that the waves almost uncovered, and white columns gay with festoons of green seaweed. and knowing that to this sunken place all the dead had come, i trembled and did not wish again to speak with the lotos-faces. yet when i saw afar out in the sea a black condor descend from the sky to seek rest on a vast reef, i would fain have questioned him, and asked him of those whom i had known when they were alive. this i would have asked him had he not been so far away, but he was very far, and could not be seen at all when he drew nigh

from the sky to seek rest on a vast reef, i would fain have questioned him, and asked him of those whom i had known when they were alive. this i would have asked him had he not been so far away, but he was very far, and could not be seen at all when he drew nigh that gigantic reef. so i watched the tide go out under that sinking moon, and saw gleaming the spires, the towers, and the roofs of that dead, dripping city. and as i watched, my nostrils tried to close against the perfume-conquering stench of the world's dead; for truly, in this unplaced and forgotten spot had all the flesh of the churchyards gathered for puffy sea-worms to gnaw and glut upon. over these horrors the evil moon now hung very low, but the puffy worms of the sea need no moon to feed by. and as i watched the ripples th

le hooves must paw the hellish ooze miles below, i shrieked and shrieked lest the hidden face rise above the waters, and lest the hidden eyes look at me after the slinking away of that leering and treacherous yellow moon. and to escape this relentless thing i plunged gladly and unhesitantly into the stinking shallows where amidst weedy walls and sunken streets fat sea-worms feast upon the world's dead. 1998-1999 william johns last modified: 12/18/1999 18:4444witchcraft for all by louise huebner contents: book cover (front (back) scan/ edit notes inside cover blurb 1- witchcraft- what it's really like 2- the tools of witchcraft 3- spells and chants 4- the card spell- the biggest spell of all 5- how to concoct a new you- at home in your spare time 6- your lucky numbers and how to use them 7

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

ary weakness, all else had failed her, couldn't a witch at least have mustered up the strength to manipulate her jurors and thus go free? they were imposters who left salem rich in history, and the real witches, if there were any, left that city long before history started. a witch is not an ugly old hag. a witch is a winner. no self-respecting, energetic, goodlooking witch would have been caught dead in salem! the shape of witchcraft, in history and in legend, has been as varied as the imagination of the witch or personality involved dared. little in common can be seen between snow white's beautiful but wicked stepmother with her "mirror, mirror, on the wall" and joan of arc with her dedication to a cause, unrelenting drive, thirst for adventure and celestial voices. and certainly these t

nsfer her sensation of being high to me. by synchronizing we are able to give me the same lift that she gets from the pills. sometimes we witches join forces when we want money to come in. people, however, limit themselves without thinking. when you say you want to win money at the races, you have to be able to control the horses, the jockeys, the trainers, the whole thing- and witchcraft isn't a dead-aim shot. so never put a frame around what you want: play it very loose. when we decide we want money, we never say "i want money to come in through my husband's job" no, that's too narrow, too limited, and probably not enough anyway. none of the witches i know are poor, but most are very extravagant. all of us would probably be much better off financially, if we weren't so wild and impractic

dividends of happiness. this "safe" spot may gradually destroy your life or just explode in your face. it is simpler, easier, and far more rewarding to make a commitment, declare what you want and go after it. there is a tendency to seek out constant situations. but life is dynamic; it changes every day. if a constant situation to you means lack of motion, nothing happening, then you are playing dead. if you play dead, you can end up dead. it's a very tricky thing, because some people go into situations like marriage expecting that the other person is going to give their life meaning. they want to dedicate themselves to this other person, give themselves over to this other person and become part of their life. such an attraction is doomed, for if an individual has nothing going for himsel

that the murdered woman came to our home and told her that she had a daughter that nobody knew about, and that somebody had to help her because her life was in danger. my mother woke us all up, and we tried to figure out what to do, but my mother did not know this woman or anything about her except what had been in the paper. there was nothing we could do. the next morning, the daughter was found dead in a distant city, she had committed suicide. the discovery of her body was the first indication that the woman had a daughter. i think we are all turned-in to a wild energy-life impulse, and that sometimes something inside us understands a vibration that is outside of us. or perhaps our inner mind understands the vibrations from all around us at all times, but only lets us become aware of th

INDUCTION CHARM AND THE INITIATION

re earth. this is very important. then you say: old one, veiled queen, i shed my blood for you. an oath on the land, an oath to life and to spirit- masters of the world, of fire and weaving of beasts and forests, fens, sky, human desires and destinies, powers inside the land, hear an oath, sealed by blood and by blood carried into the land: in the name of the pale woman below the hill, youthfully dead and ever-living, i am bound to your wisdom and power. great oak, birch, elder, thorn, holly, ash, growing creatures of green coat and root, spirits who guard you and carry forth your lives, by pact and oath i am sealed to you as friend, brother (or sister) and pupil, guardian and receiver. owl, hound, wolf and fox, badger and toad and bull, goose and raven, serpent and hare, horse, swine and

t. with your blood and words, you are binding yourself by oath and pact, blood and fate, to the land and to all beings within it, or on it. this is important, for this is the way of power- living creatures and plants mediate power to us everyday, and with deeper awareness, they will open up to you. your oath is also to the powers inside the land- referring to both the ancestral stream of your own dead kin, and to the dead in general, but also to the land-spirits, the powers of natural places. this is a faery oath- in the most inclusive meaning of the word- an oath which places taboos upon you. you will not knowingly pollute or fill the natural world with anything that you know will despoil it, that will destroy the land or degrade it- you will not destroy or move nor help another to destro

INFERNAL SABBAT LIVE

ife is chosen by thought, will and action, thus iblis is the imagination. lucifer is thus the imagination of self, realization and the strength to become something better. this black mass, as performed in two parts through the musick of psychonaut 75, is that of two aspects of the dragon the light and the grave, unto earth the fallen angels descend, the earth opens and the vampyric shades and the dead walk the earth. this ritual was designed as a means of opposition to bigotry and oppression, that lucifer rises to awaken each with the black flame of perception and self-love, while the vampyric archetype announces the communion of the cthonic forces of the earth, the demonium of the earth. this ritual is thus in two parts i the ritual of lucifer ii- the ritual of lilith join with us, summon

only chaos sorcery and luciferian witchcraft, but experimentation and extreme electronic and hybrid soundscapes. gate of black earth, nephillmic tomb in the sunless palace of azrail, open forth the dreaming fields of night, from thy vessel, born of lilith s womb shall the vampyre shade awaken before us lilith, queen of those who walk the shadows- i come before you, night born as the queen of the dead. behold unto my death mask, the temple of azothoz as a current of the living flame. i shall bless each one of you with the devil s sight, the serpents tongue shall speak of the secret alphabet which ye all shall scribe on the walls of the sunless palace, scribe your name in the black book of the dead, you are all my children, of lilith-hecate, your father is ahriman, lord of phantoms and dark

INITIATION INTO HERMETICS

f aggregation, usually called the world beyond. without any mediating substance, it is impossible for a being to operate on our tri-dimensional sphere, just as a fish cannot swim without water. the same thing prevails upon beings already passed away to the world beyond. remembering, praising, mourning the deceased, any memory of or tribute to them will create and enliven imaginary pictures of the dead, which as a result of frequent repetition have a rather long duration of life. we call these pictures, created by the living ones, phantoms. it is this kind of phantom that manifest themselves in great numbers to the so-called spiritualists, evokers, diviners, etc. the spooks and hobgoblins also are nothing else but phantoms preserving, condensing and thriving on the affection and attachment

ners, etc. the spooks and hobgoblins also are nothing else but phantoms preserving, condensing and thriving on the affection and attachment of the bereaved ones, as it happens in the case of the shadows. this can be stated without difficulty by citing a being that manifests itself in different places at the same minute at once through so-called mediums, which is nothing but a manifestation of the dead person s phantom, because phantoms can be created by the hundreds. it is very sad that these phantoms always are mistaken for the real dead person by the spiritualistic mediums. a lot of mischief, self-deception, and fraud is carried out in this line. one can observe, for instance, that one of the mediums is communicating with a famous leader or general, a second one with an artist, another w

nt and you notice that the figure is still emanating an aura, throw it once more into hot water and the fluid condenser will mix with the water. you may perform this experiment in any case even if you don t see the emanation. at least you will be sure that all life in the elementary is extinct. burn or bury the remains of the doll together with the silk. with this last operation the elementary is dead and gone for you. before i terminate this chapter, i would like to give a few hints to the magician who has to work with elementaries. these hints are of paramount importance for the practitioner. exactly as the hours of birth and death of man are already predestined by fate, decide on the duration of life of your elementary in the same way at the very act of creation; fix the exact dying hou

hing in the mental as well as the astral body has become quite familiar to you, you may go another step forward. if you begin breathing in your astral body, your physical body will stop breathing. because of the separation of the physical body from the astral shape, the former will lapse into a state of lethargy, a sort of morbid drowsiness, the limbs stiffening, the face turning pale just like a dead body. but as soon as you stop breathing outside your physical body, wanting to end your experiment, you will instantly notice your astral body, as if pulled by a magnet, at once being pulled into your physical body which now begins to breathe again normally. but not before you spiritually transfer your mental body, i.e, your consciousness to the physical body, so that the astral and the menta

if, however, the magician feels a call to act as a means to an end, healing or alleviating the sickness or to cure it completely which the truly wise magician can read in the akasa too he will work astounding miracles based on these instructions and considering the universal rules. the highest adepts who ever walked on our globe and brought about the most fabulous healings, resuscitations of the dead, etc, could only do so by considering the universal laws, their powers and fluids, and here it did not matter at all whether the realization of their faith played any part, consciously or unconsciously, or if the living word quabbalah was the important factor. it does indeed depend on the magician s degree of development how far the miraculous healings can reach. 2. magic loading of talismans

INTERVIEW WITH ANDREW CHUMBLEY

remain a part of some forms of traditional craft as practised today. speaking from a personal perspective, i consider it vital to realise, particularly in terms of ritual knowledge, that the experience of evoking the shades of one s lineal and local magical ancestors provides a very real sense of living continuity. it bestows the sense of belonging to a magical community in which both living and dead participate. this empowers the perpetuation of remembrance and maintains a direct understanding of one s personal and communal spiritual heredity. this is not just about the present linking to the past, but is about the dead and the living engaging in the present as one. using academic analysis as an adjunct to initiatic understanding can provide other perspectives about continuity. judging f

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

woke within the furrow. on the second day i knelt in prayer neath the sun. on the third i stood in the long green robe. on the fourth day my head was crowned with gold. on the fifth day the sickle laid me to rest. on the sixth day my body was ground between stones. on the seventh day i was raised anew to feed the brethren at midnight s table-to serve at the round feast for both the living and the dead. the mystery of the bread is my name of my name, the father of the grain am i. may the blessing be and the cursing be upon all who come to eat of me. heed well my words and deeds, and know that i, mahazhael, am with you! as it is spoken, so mote it be! bilo bilo hu! bha-azha-ka! the officiant should complete the conjuration by offering the bow of mahazhael as a sign bestowing empowerment upon

IRISH WITCHCRAFT AND DEMONOLOGY

then concluded by extinguishing p. 28 the candles and by crying fi! fi! fi! amen. 5. in order to arouse feelings of love or hatred, or to inflict death or disease on the bodies of the faithful, they made use of powders, unguents, ointments, and candles of fat, which were compounded as follows. they took the entrails of cocks sacrificed to demons, certain horrible worms, various unspecified herbs, dead men's nails, the hair, brains, and shreds of the cerements of boys who were buried unbaptized, with other abominations, all of which they cooked, with various incantations, over a fire of oak-logs in a vessel made out of the skull of a decapitated thief. 6. the children of dame alice's four husbands accused her before the bishop of having killed their fathers by sorcery, and of having brought

ords been written at the time the unfortunate negro might well have exclaimed, though in vain, to his judges "mislike me not for my complexion- the shadowed livery of the burning sun" or could it have been that he was the unhappy victim of a false etymology! for p. 61 in old writers the word "necromancy" is spelt "nigromancy" as if divination was practised through the medium of negroes instead of dead persons; indeed in an old vocabulary of 1475 "nigromantia" is defined as "divinatio facta per nigros" he may therefore have been suspected of complicity with the two witches. as yet the "natural law" held sway in ireland, but very soon this country was to be fully equipped with a statute all to itself. two statutes against witchcraft had already been passed in england, one in 1541, which was

lishment, though there was no visible appearance of any such thing" he also foretold the death of charles i, and his own coming poverty and loss of property, which last he actually experienced for many years before his death. the rev. william turner in his compleat history of remarkable providences (london, 1697 gives a premonition of approaching death that the archbishop received. a lady who was dead appeare to him in his sleep, and invited him to sup with her the next night. he accepted the invitation, and died the following afternoon, 21st march 1656. this chapter may be brought to a conclusion by the following story from glanvill's relations. 1 one mr. john browne of durley in ireland was made by his neighbour, john mallett of enmore, trustee p. 104 for his children in minority. in 165

procession--if it be true that the lower classes dispensed with the use of night-garments when in bed, the sight must truly have been a most remarkable one. all this time the ghost afforded no indication as to the nature and object of her frequent appearances "but one day the said david going over a hedge into the highway, she came just against him, and he cry'd out 'lord bless me, i would i were dead; shall i never be delivered from this misery' at which 'and the lord bless me too' says she 'it was very happy you spoke first, for till then i had no power to speak, though i have followed you so long. my name' says she 'is margaret. i lived here before the war, and had one son by my husband; when he died i married a soldier, by whom i had several children which the former son maintained, el

as they possibly could. in or about the year 1670 an irish clergyman, the rev. james shaw, presbyterian minister of carnmoney "was much troubled with witches, one of them appearing in his chamber and showing her face behind his cloke hanging on the clock-pin, and then stepping to the door, disappeared. he was troubled with cats coming into his chamber and bed; be sickens and dyes; his wyfe being dead before him, and, as was supposed, witched" some equally unpleasant experiences befel his servant "before his death his man going out to the stable one night, sees as if it had been a great heap of hay rolling towards him, and then appeared in the shape and likeness of a bair [bear. he charges it to appear in human shape, which it did. then he asked, for what cause it troubled him? it bid him

ISIS UNVEILED

nel. david, and solomon mythicsl powmages 439 ^mbcjiam of noah's ark 447 "nie patriaichs identical with sodiacal signs 459 ad biue legends bdong to univenal history 4c9 chapter x the devil-myth itw devil officially recognised by the church 477 sktan tbe mainstay of sacmdolalism 480 idmtity of staaa irith the e^tiui typhod 483 ifis relatiini to mn>ent-wotship 489 the book of j^ and the book of the dead w3 the hindu devu a met*phystaj abstraction 501 satan ukd tbe prince of hell in the goipel la ntcodemus 519 digitizecoy google chapter xi- the age of philoaophy moducol no sitbeibts llie legends of tbra skvion christutu doctrine of tb atodement iuogksl caiue of the failure of minioiuria to convert buddluit and brthmkou. neither buddha nco' jeaua left written racordl the gmideat mysteries td t

vian hd or hela imply either a state or a place of punishment; for when frigga, the grief-stricken mother of balder, the white god, who died and found himself in the dark abodes of the shadows (hades, sent hermod, a son of thor, in quest of her beloved child, the messenger found mm in the uiexorbble region ^alast but still comfortably seated on a rock, and reading a book" the norse kingdom ta the dead is moreover situated in the higher latitudes of the polar regions; it is a cold and cheerless abode, and neither the gelid halls of hela nor the occupation of balder present the least similitude to the blazing hell of eternal fire and the miserable' damned' sinners with which the church so generously peoples it. neither is it the egyptian ameriti, the region of judgment and purification; nor

rch well mtuntain on the same ground that miracles had ended with the apostolic ages. for, whether of the same nature or not, the modem phenomena claimed close kinship with the biblical ones. the magnetists and healers of our century came into direct and open competition with the apostles. the zouave jacob, of france, had outrivaled the prophet elijah in recalling to life persons who were seeming dead; and alexis the somnambulist, mentioned by mr. wallace in his work* was, by his lucidity, putting to shame apostles, prophets, and the sibyls of old. since the burning of the last witch the great revolution of france, so elaborately prepared by the league of the secret societies and their clever emissaries, had blown over europe and awakened terror in the bosom of the dergy. like a destroying

cult phenomena, the latter have reciprocally aided science herself. until the days when newly-reincamated philosophy boldly claimed its place in the world, there had heen but few scholars who had under- taken the difficult task of studying compilative theology. this science occupies a domain heretofore penetrated by few e^orers. the neces- sity which it involved of being well acquainted with the dead languages naturally limited the number of students' besides there was less popular need for it so long as people could not replace the christian orthodoiqr by something more tan^ble. it is one of the moat un- deniable facts of psychology, that the average man can as little exist out of a religious element of some kind, as a fish out of the water. the voice of truth "a voice stronger than the

esses that the present degenerate indians have the secret. in 1839 perring. the archaeologist, offered the sheik of an arab village two purses of gold, if he wdidd help him to discover the entrance to the hidden pasaage leading to the epulchial diambers in the north pj^amid of dahahor. but tfaou^ hit men were out of employment and half-starved, the sheik proudly refused to "sell the setrrt of the dead" promising to show it gratii, when lie (inu uiifuid a>m4 for it. is it thui impotsible that in some other regions of the earth are guarded tl^ remains of that dorious literature of the past, which was the fruit of its majestic civilisation? what m there so surprising in ihe idea? who knows but that as the christian cburcb has uiicodtciously begotten free thought bv reaction against her own cr

JASMUHEEN THE FOOD OF GODS

nnections are: divine nutrition: the madonna frequency& the food of gods with jasmuheen 166 1. the buddhist rainbow bodies, where lamas dematerialize and shrink their bodies after death causing it to entirely disappear. 2. the incorruptible. the bodies of the saints that maintain themselves for hundreds of years after the spirit has departed and the physical bio-system has been declared literally dead. 3. the yogis who allow themselves to be buried, from 3 weeks to 40 years, without food or water, or even oxygen or sleep. and they achieve this by moving their conscious awareness to rest deep within the theta and delta fields. there are yogis who have been tested and proven that they can maintain full consciousness even when they are anchored in the delta field, e.g. the messenger institute

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

eir rites and mysteries with chapters on the ancient fire and serpent worshippers, and explanations of the mystic symbols represented in the monuments and talismans of the primeval philosophers second edition revised, corrected, and considerably enlarged by hargrave jennings author of the indian religions; or, results of the mysterious buddhism; curious things of the outside world; live lights or dead lights (altar or talbe; one of the thirty; the obelisk (its origin, history, and purpose, etc, etc. illustrated by upwards of three hundred engravings london chatto and windus, piccadilly 1879 [the right of translation is reserved] first published london: john hotton, 1870. second edition, london: chatto and windus, 1879. this electronic text issued by celepha s press, leeds, 2003. this work

the early editions of jacob boehmen s books, are worth much money. indeed they are so scarce as to be caught-up everywhere when offered especially when encountered by foreigners and americans. preface to the first edition his book, which now leaves our hands, concentrates in a small compass the results of very considerable labour, and the diligent study of very many books in languages living and dead. it purports to be a history (for the first time treated seriously in english) of the famous order of the rose-cross, or of the rosicrucians. no student of the occult philosophy need, however, fear that we shall not most carefully keep guard standing sentry (so to speak) not only over this, which is, by far, the pre-eminent, but also over those other recondite systems which are connected with

at last, the mysterious portrait. 29 hesitating, to signor gualdi. a slight cold change passed over the eyes of the stranger; but he only made reply by a low bow. you look a moderately young man, to be candid with you, sir, i should say about forty-five or thereabouts; and yet i know, by certain means of which i will not now further speak, that this picture is by the hand of titian, who has been dead nearly a couple of hundred years. how is this possible? he added, with a polite, grave smile. it is not easy" said signor gualdi quietly, to know all things that are possible or not possible, for very frequently mistakes are made concerning such; but there is certainly nothing strange in my being like a portrait painted by titian. the nobleman easily perceived by his manner, and by a momentar

lych, lech in this connection, and the terms lich-gate, or lech-gate, as also the name of lichfield. there is a porch or gateway, mostly at the entrance of old-fashioned churchyards, which is called the lyke- porch, or litch-porch. lug, or litk, is a word in the danish signifying the same as lyk in the dutch, and leiche in the german. thus comes the word lich-gate. lich in the anglo-saxon means a dead body. see notes and queries, vol. ii. p. 4. the lych-gates were as a sort of triumphal arches (propyl a) placed before the church, as the outwork called the propylon, or propyl um, was advanced before the egyptian and the grecian temples. they are found, in the form of separate arches, before the gates even of chinese cities, and they are there generally called triumphal arches. propyl a is a

on altars, of the ever-burning tomb-lights of the earlier peoples, whether in the classic or in the barbarian lands; everything of this kind was intended to signify the deified fire. fires are lighted in the funeral ceremonies of the hindoos and of the mohammedans, even to this day, though the body be committed whole to earth. wherefore fire, then? cremation and urn-burial, or the burning of the dead practised in all ages imply a profounder meaning than is generally supposed. they point to the transmigration of pythagoras, or to the purgatorial reproductions of the indians, among whom we the earliest find the dogma. the real signification of fire-burial is the commitment of human mortality into the last of all matter, overleaping the intermediate states; or the delivering over of the man

JESSUP MK THE CASE FOR THE UFO

they mentioned the building of undersea cities and identified two groups of spacemen, l-m s and s-m s. the l-m s were designated as peaceful, the s-m s as sinister. 5 some of the terms used would have been familiar to any ufologist of the 1950 s, yet others expressed an alien-like vocabulary which had never been previously used in saucer literature. some of the terms were: mothership, home-ship, dead-ship, great ark, great bombardment, great return, great war, little-men, force-fields, deep freezes, measure markers, scout ships, magnetic and gravity fields, sheet of diamond, cosmic rays, force cutters, inlay work, clear-talk, telepathing, burning coat, nodes, vortice, magnetic net. they explained what happened to people and to ships and planes which had disappeared, as discussed in jessup

ties is mentioned. many different kinds of ships are used as transportation. these two peoples, races or whatever they may be called, are referred to over and over again. they are called lm's and s-ms. the l-m's seem to be peaceful; the s-m's are not. it seems that the annotations are inclined toward the l-m's as they speak more kindly of them that the s-m's. terms such as: mothership, home-ship, dead-ship, great ark, great bombardment, great return, great war, little-men, force-fields, deep freezes, undersea building, measure markers, scout ships, magnetic and gravity fields, sheets of diamond, cosmic rays, force cutters, undersea explorers, inlay work, clear-talk, telepathing, burning "coat, nodes, vortice, magnetic "net, and many others are used quite naturally by these men. they explai

d repetition in fixed areas. the only common denominator for all the observed conditions turned out to be- of all things--hydroponic tanks in space craft! on the head! and if we are confronted with a falling object of crystalline rock obviously shaped as an optical aid, are we to cravenly call it an erratic, and discard or ignore it? and are we to cringe before the deposition of a few hundreds of dead birds from the heavens, all on one city, but of species completely scrambled and mostly unknown within hundreds of miles of that city? what would you do with a piece of meteoric iron, unmistakably shaped by intelligent hands, but which was equally unmistakably removed from solid formations of geological tertiary age of 300,000 years ago? wouldn't you perhaps reshuffle your conception of the a

o be carrying out that purpose. we therefore postulate some percentage of artificiality, or intelligence, among that small percentage of storms which suddenly appear in otherwise undisturbed skies, proceed with a purposeful manner, as though concealing something, and discharge peculiar materials. they seem to concentrated, perhaps too directive, to be entirely meteorological in their orgins (sic. dead give-away! he knows, says as much, too? as a means, then, of assuring that we do not knowingly overlook any possible contributory evidence in the case for the ufo's, i ask you to keep these storms and cloud formations in mind, and, if possible, to fit them in to the basis of any comprehensive conclusions which you may eventually draw. i believe that space structures of five to twenty miles in

ate section of part three, below) planes seem to hit something which crushes them or tears them apart, which is nevertheless invisible, and which strikes with such suddenness that the pilots do not have time to make an outcry via 34 passage of auroral beam, november 17, 1882, as seen from guildown observatory, lat. 51 31 39 n, long. 0 28 47 w. their ever-live radios. then, too, there are cases of dead or frightened birds, and the cases of people being struck by unseen forces, as with seventeen marching soldiers in eighteenth-century france who were simultaneously struck down by an invisible agency. one had a compass on him, fouled a "sweep" made l-ms angry after analyzing these things, one speculates as to new types of obstacles as well as new forces. take the mysterious maunder object, wh

K AMBER THE BASICS OF MAGICK

repetitive activity many times (walking across the room or a particular magick ritual, for example. then when you dream about it, you will know you are dreaming. although all these techniques may appear straightforward, they all require effort. astral projection is generally learned. the astral world is the "ghostland" into which one passes after death. it is sometimes possible to visit with the dead, or you might be called upon to reassure and assist those who have just passed over (died) or those who are consciously projecting for the first time. many spirits, elementals and ghosts exist in the astral world. the magician should feel comfortable there. tibetan belief is that through proficiency in oobe, you no longer need reincarnate after death. the astral world is extremely changeable

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

imagination in theosophic kabbalah. h 20081 14 addendum: pre-kabbalistic streams of jewish mysticism* to fill the span between the close of the old testament and early kabbalah, a muchsimplified selection of streams representative of.or having influence upon.jewish mysticism can be outlined thus: 1. early beginnings a. pseudepigrapha (ca. 200 bce onward) b. philo (ca. 20 bce to 50 ce) c. qumran= dead sea scrolls: 100 bce onward) d. rabbinic and synagogue traditions (100 ce onward) e. miscellaneous magic texts and other goccult h works 2. merkabah and hekhalot (200 ce onward) 3. sefer yezirah (between 200 and 900 ce) 4. transition a. geonic period (600-1000) b. early commentaries on sefer yezirah c. religious philosophers i. solomon ibn gebirol (1020-1070) ii. judah halevi (1075-1141) iii

philo a mystic? h in studies in jewish mysticism (1982. on neoplatonism. goodman, lenn e (ed. neoplatonism and jewish thought. albany: state university of new york press, 1992* charles f apot includes two items not in charlesworth: gpirke aboth h and gthe fragments of a zadokite work. h g[t]he former [is omitted] because it is rabbinic, the latter because it is now recognized to belong among the dead sea scrolls h (charlesworth, page xxv. see gpseudepigrapha as antecedents of kabbalah: a selected bibliography, h by andreas lenhardt, in kabbalah: journal for the study of jewish mystical texts, vol. 2 (los angeles: cherub press, 1997. refer also to the important but rarely cited article by charlesworth, gin the crucible: the pseudepigrapha as biblical interpretation, h in the pseudepigrapha

f jewish mystical texts, vol. 2 (los angeles: cherub press, 1997. refer also to the important but rarely cited article by charlesworth, gin the crucible: the pseudepigrapha as biblical interpretation, h in the pseudepigrapha and early biblical interpretation, edited by j. charlesworth and c. evans (sheffield: sheffield academic press, 1993. 20081 16 c. qumran since so much has been written on the dead sea scrolls, let me suggest just three books to make short work of getting a reliable impression of the qumran material. vanderkam, james c. the dead sea scrolls today. grand rapids: wm. b. eerdmans publishing co, 1994. garcia martinez, florentino. the dead sea scrolls translated. the qumran texts in english. leiden: e. j. brill, 1994. shanks, hershel (ed. understanding the dead sea scrolls

gabriele. beyond the essene hypothesis. the parting of ways between qumran and enochic judaism. grand rapids: wm. b. eerdmans publishing co, 1998. davidson, maxwell j. angels at qumran: a comparative study of 1 enoch 1-36, 72-108 and sectarian writings from qumran [journal for the study of pseudepigrapha series, 11. sheffield: sheffield academic press, 1992. schiffman, lawrence h. reclaiming the dead sea scrolls. the history of judaism, the background of christianity, the lost library of qumran. philadelphia: the jewish publication society, 1994. the most gmystical h of the qumran texts.those having the most in common with subsequent hekhalot literature.are the berakhot and the songs of the sabbath sacrifice. on these, see james r. davila, liturgical works. grand rapids. cambridge: wm. b

KETAB E SIYAH

hes with a greater flame, and he spoke with a voice of power these words to my less audacious brethren "behold me! know me! i am baalzebub. i know, as in your hearts you know, that our most worthy brother, satanael who stands before you, telling undesired truths, is most righteous in his proud vision. long have i felt in my soul that this kingdom of ours, our dominion in heaven and earth, is long dead, all force having been stilled, and that which now we govern is naught but carrion, consumed by slow, slow decay. but until this day only my heart knew this truth and my blind thought would ever deny it. 44 now satanael has brought light to my darkness and has given my soul new hope, a new promise, to be most earnestly sought, and a quest to which i am equal, most willing to pursue. therefore

s most righteous in his proud vision. 45 little is there for me to voice that has not yet been spoken by my brothers, satanael and baalzebub, but i shall speak a little. these words of satan's have enflamed my heart with new desire and life. these things he offers as but words i desire to make concrete. little has heaven to offer me save an unconscious death and i desire not a death that even the dead do not know. for this is the truth: all of us are dying here, though we see it not, for life must have purpose just as a ploughshare must have an ox, a sword must have an arm to wield it. satan, alone, is ox and arm, and he can make our winter into spring, stirring us from slumber with new life. i say this: those who would be dead, stay! but those who would live follow me as i follow satan wh

with a greater flame, and he spoke with a voice of power these words to my less audacious brethren "behold me! know me! i am baalzebub. i know, as in your hearts you know, that our most worthy brother, satanael who stands before you, telling undesired truths, is most righteous in his proud vision. long have i felt in my soul 105 that this kingdom of ours, our dominion in heaven and earth, is long dead, all force having been stilled, and that which now we govern is naught but carrion, consumed by slow, slow decay. but until this day only my heart knew this truth and my blind thought would ever deny it. now satanael has brought light to my darkness and has given my soul new hope, a new promise, to be most earnestly sought, and a quest to which i am equal, most willing to pursue. therefore i

, is most righteous in his proud vision. little is there for me to voice that has not yet been spoken by my brothers, satanael and baalzebub, but i shall speak a little. these words of satan's have enflamed my heart with new desire and life. these things he offers as but words i desire to make concrete. little has heaven to offer me save an unconscious death and i desire not a death that even the dead do not know. for this is the truth: all of us are dying here, though we see it not, for life must have purpose just as a ploughshare must have an ox, a sword must have an arm to wield it. satan, alone, is ox and arm, and he can make our winter into spring, stirring us from slumber with new life. i say this: those who would be dead, stay! but those who would live follow me as i follow satan wh

time, have learnt and am most desirous of your happiness and would not see harm befall you. at this garden's very heart there grows a tree that bears a fruit of shining hue that is called knowledge of consequences. this fruit has been set upon the earth by demons most malicious and base as a snare for the incautious. if you would live eat not of its flesh for it is most venomous and would strike dead him that would eat of it in an instant. this fruit avoid by much distance for it seems, to the eye, most sweet and tender and its perfume does seduce the very soul. approach then not the tree or pass by but fly its very presence and hold here in the garden's outer parts far from the tree. this warning then discharged i depart to fly swift to heaven and transmit that reply that you gave to me"

KNOWLEDGE LECTURE ONE

eing it in his/her mind s eye dissolving on the further side of the circle of flame which is formulated in the pentagram ritual. ix. the pillars in the explanation of the symbols of the grade of neophyte, your attention has been directed to the general mystical meaning of the two pillars called in the ritual the "pillars of hermes" of "seth" and of "solomon" in the 9th chapter of the ritual f the dead they are referred to as the "pillars of shu" the "pillars of the gods of dawning light" and also as "the north and southern columns of the gate of the hall of truth" in the 125th chapter, they are represented by the sacred gateway, the door to which the aspirant is brought when he has completed the negative confession. the archaic pictures on the one pillar are painted in black upon a white g

e mothers of the sepher yetsirah, the three alchemical principles of nature, the sulphur, the mercury and the salt. each pillar is surmounted by its own light-bearer veiled from the material world. at the base of both pillars rise the lotus flowers, symbols of regeneration and metempsychosis. the archaic illustrations are taken from the vignettes of teh 17th and 125th chapter of the ritual of the dead the egyptian book of the per-em-hru or the book of coming forth into the day, the oldest book in the world as yet discovered. the recension of the priests of on is to be found in the walls of the pyramids of the kings of the 5th and 6th dynasties at sakarah, the recensions of the 11th and 12th dynasties on the sarcophagi of thatperiod, and the theban recension of the 18th dynasty and onward i

the 5th and 6th dynasties at sakarah, the recensions of the 11th and 12th dynasties on the sarcophagi of thatperiod, and the theban recension of the 18th dynasty and onward is found on papyri, both plain and illuminated. no satisfactory translation of these books is avalable, none having been yet attempted by a scholar having the qualifications of mystic as well as egyptologist. the ritual of the dead, generally speaking, is a collection of hymns and prayers in the form of a series of ceremonial rituals to enable the man to unite himself with osiris the redeemer. after this union he is no longer called the man, but osiris with whom he is now symbolically identified "that they also may be one of us" said the christ of the new testament "i am osiris" said the purified and justified man, his

r the cage of a hawk, and his left over the food of eternity. on each side of the god is a cornice crowned by a row of alternate feathers and uraei symbolizing justice and firey power. the door leaf which completes the right hand of a stall is called "posessor of truth controlling the feet" while that on the left is "possessor of strength, binding the male and female animals" the 42 judges of the dead are represented as seated in a long row, and each of them has to be named, and the sin over which he presided has been denied. this chapter describes the introduction of the initiate into the hall of truth by anubis, who, having questioned the aspirant, receives from him an account of his initiation, and is satisfied by his right to enter. he states that he has been taken into the ante-chambe

KNOWLEDGE LECTURE THREE

rew alphabet into three classes of 3, 7, and 12 letters. three mothers wma seven doubles trpkdgb twelve singles qxisnlyeczvh the holy place of the temple embraces the symbolism of the 22 letters. the table of shew-bread, the single letters. the altar of incense are the three mother letters. astral spirits are those belonging to the astral plane. such are false and illusionary forms, shells of the dead, and ghosts and phantoms, that are occasionally seen in s ances. elemental spirits are those belonging to the nature of the elements; some are good and some are evil. an angel is a pure and high spirit of unmixed good in office and function. in the tarot, the ten small cards of each suit refer to the sephiroth. the four suits refer to the letters of yhvh. wands to yod, cups to heh, swords to

KNOWLEDGE LECTURE TWO

ah. the laver of water of purification refers to the waters of binah, the female power reflected in the waters of creation. the altar of burnt offering for the sacrifice of animals symbolizes the qlippoth, or evil demons of the plane contiguous to and below the material universe. it points out that our passions should be sacrificed. the qlippoth are the evil demons of matter and the shells of the dead. the altar of incense in the tabernacle was overlaid with gold. ours is black to symbolize our work which is to separate the philosophic gold from the black dragon of matter. this altar diagram shows the ten sephiroth with all the connecting paths numbered and lettered, and the serpent winding over each path. around each sephira are written the names of the deity, archangel and angelic host a

LAITMAN M BASIC CONCEPTS IN KABBALAH

orld. here, every part of the common soul is given a certain period of time (life span) and repeated opportunities (life cycles) for correction. a person is born only with the will to receive pleasure for self. all our personal desires originate from the system of impure forces. in other words, we are infinitely remote from the creator, we cannot feel him, and are therefore considered spiritually dead. however, if, while struggling with oneself, a person acquires the desire to live, think, and act only for the sake of others and the creator, such soul purification allows one to gradually approach the creator until completely merging with him. and as one comes closer to the creator, one feels increasing delight. t h e l a n g ua g e o f k a b b a l a h 53 it is for this soul transformation

them under the influence of the body, is destroyed and altruism, inherent in them by nature, is acquired. even the souls of the righteous do not reach gan eden (the garden of eden a certain level in the system of the light worlds abya) until all egoism is destroyed and they rot in the earth (malchut of the world assiya. the third state is the state of the corrected souls after the revival of the dead, after the correction of the bodies. it is the situation when egoism, inherent in the body, turns into altruism and the body becomes worthy of receiving all the delight that the creator had prepared for it. at the same time, the body merges with the creator because of the equivalence of their qualities. by so doing, it pleases the creator because unification with the creator is the actual ple

ly in the acquisition of the creator s traits. it is known that during the 6,000 years we were given for correction with the help of kabbalah, we are to correct not our bodies, with their corrupted desire to enjoy, but only our souls, elevating them along the levels of purity and spiritual development. however, the final correction of egoism is possible only in the state called the revival of the dead. as previously mentioned, the first state necessitates the existence of the third state to fully manifest. therefore, the first state requires the revival of the dead bodies, i.e. the revival of egoism with all its defects. then, the work to turn egoism in its corrupted form into altruism in the same degree starts anew. this way, we gain twofold: we receive an enormous desire to enjoy from th

anew. this way, we gain twofold: we receive an enormous desire to enjoy from the body; we enjoy not for ourselves, but for the sake of fulfilling the creator s desire. it is as though we do not receive pleasure, but rather allow him to bestow it upon us. as we are similar to him in action, we are merged with the creator. he gives us pleasure, and we allow him to do that; thus, the revival of the dead ensues from the first state. b a s i c c o n c e p t s i n k a b b a l a h 70 as we now understand, the revival of the dead should occur at the end of the second state, after the extermination of egoism, the acquisition of altruism, and the attainment of the soul s highest spiritual level. in this state, the soul achieves perfection and enables the body to experience a revival and complete co

s i n k a b b a l a h 70 as we now understand, the revival of the dead should occur at the end of the second state, after the extermination of egoism, the acquisition of altruism, and the attainment of the soul s highest spiritual level. in this state, the soul achieves perfection and enables the body to experience a revival and complete correction. by the way, this principle (the revival of the dead) is effective in every case. when we want to correct a bad habit, attribute, or inclination, we must completely get rid of it. only then we can resume using it partially in the proper direction. however, until we rid ourselves of it entirely, this habit cannot be used in a proper, intelligent, and independent way. thus, we can now understand our role in the long chain of reality, where each o

LAITMAN M FROM CHAOS TO HARMONY

the jews would speed up the evolution of the world while they were still among the nations. the nations of the world did not possess sufficient drive for progress, and the jews role was to urge them forward to greater egoistic evolution. hence, jews led the cultural, scientific, economic, and technological revolutions. these would accelerate the realization that egoism only brings the world to a dead end, and that we must correct it. today, along with our awareness of our need to correct the ego, we should learn how to implement the correction method. there are different phases in this process. first, the people of israel must correct themselves and regain balance with nature, which they lost some 2,000 years ago. for this to unfold, they must come to know the correction method they have

s. in the gates of ramchal, essay: the debate, p.97, he wrote: rashbi (rabbi shimon bar-yochai) had so screamed about it, and calls upon those who engage in the literal torah, that they are asleep it is the fruit of the exile that israel, through our many faults, have forgotten this path and remained asleep, immersed in their slumber, and paying no heed to it. behold, we are in the dark, like the dead in the world, like complete wallscraping blind. the battle for disseminating the correction method in to the public is the most important war in reality. its consequences are indeed grave, since delaying the distribution of the method will make the internality unable to overpower the externality within each person, in the nation of israel and in the entire world. it follows that israel s role

LAITMAN M KABBALAH REVEALED

rows. too few people have attained all these today, and even they cannot be certain they will still have them tomorrow. but the benefit of this state is that it forces us to reexamine our direction and ask, is it possible we ve been treading the wrong path all along? particularly today, as we acknowledge the crisis and the impasse we are facing, we can openly admit that the path we ve chosen is a dead-end street. instead of compensating for our self-centered oppositeness from nature by choosing technology, we should have changed our egoism to altruism, and consequently to unity with nature. in kabbalah, the term used for this change is tikkun (correction. to realize our oppositeness from the creator means that we must acknowledge the split that occurred among us (human beings) five thousan

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

created beings, it is easy to arrive at the conclusion that the creator and spiritual path- 37- created can only become compatible if the created beings alter their absolutely egoistic nature. this is only possible if the created nullify themselves as if they do not exist; thus, there is nothing to separate them from their creator. only if we feel that, without receiving a spiritual life, we are dead (as when life has left the body, and only if we feel a compelling desire for a spiritual life, can we receive the possibility of entering this spiritual life, to breathe spiritual air. realizing the creator s rule how can we rise to a spiritual level where we have completely eradicated self-interest and self-concern? how can our desire to devote ourselves to the creator become our only goal

ing desire for a spiritual life, can we receive the possibility of entering this spiritual life, to breathe spiritual air. realizing the creator s rule how can we rise to a spiritual level where we have completely eradicated self-interest and self-concern? how can our desire to devote ourselves to the creator become our only goal, so much so that without attaining this goal, we feel as if we were dead? rising to this level takes place gradually and is processed in the form of feedback. the more effort we make in our quest for a spiritual path, both in studying and in emulating spiritual objects, the more convinced we will become of our utter inability to achieve this goal by ourselves. the more we study texts that are important for our spiritual development, the more confusing and disorgan

delve into the ahap of a text of wisdom, they rise temporarily and the spiritual is revealed to them. whenever we read the works of such kabbalists as the baal hasulam, shimon bar yochai, we bond directly with them through the surrounding light. we are then enlightened, and our vessels of reception purified. it is important when reading to bear in mind the stature of the author, whether alive or dead. we can always bond with the author through our feelings as we study the work. there are many paths leading to the creator, and he uses many means to act upon us. any difficulty or obstacle on the student s path, in particular the death of a master, may be considered an opportunity for transformation at an individual level- 90- attaining the worlds beyond 10 counteracting the desire for self

ht that which emanates from the creator and is perceived by us as immense pleasure. comprehending the pleasure or perceiving the creator (which is, actually, one and the same, for it is not him we perceive but the light reaching us) is the purpose of creation. faith the power that gives an individual confidence in the possibility of attaining a spiritual life, coming alive after being spiritually dead. the more clearly we realize that we are spiritually dead, the more strongly we feel a need for faith. prayer effort made by an individual, particularly in the heart, to perceive the creator and implore him to grant the individual confidence in the possibility of attaining a spiritual life- 100- attaining the worlds beyond any work, any exertion of effort, and any praying is possible only if

l act, we cannot change our desires at will, because we cannot do anything that is not for the self. kabbalists say that a prayer without the right motivation is like a body without a soul, for actions pertain to the body and thoughts to the soul. if we have not yet corrected our thoughts (soul, for the sake of which we perform an action (body, then the action itself can be said to be spiritually dead. everything is comprised of both the general and the particular. the general, the spiritually dead (domem, demonstrates that for most people, there can only be a general movement, but not a particular spiritual movement, for they have no inner need for it. therefore, there is no particular, individual growth, but only general growth in accordance with the general providence from above. for th

LAITMAN M THE KABBALAH EXPERIENCE

e soul exiting the body, it refers to the light leaving the body of the soul. when it says that the soul returns to the body, it means that the light has returned to fill the soul after its will to receive has died, been corrected and became a will to bestow. and when it says that a body has been revived, it refers to a will to receive that was once uncorrected, not spiritual; meaning spiritually dead. the kabbalah teaches that the term, incarnation, refers to the soul, not to the physiological body. the fact that we relate to a corpse with so much respect is because we must relate to everything in this world in accordance with the upper world. but my teacher would say that he doesn t care where and how his bag of bones will be buried. t h e k a b b a l a h e x p e r i e n c e 32 there wil

will come a time when the whole of humanity will open its eyes and will see both at the level that it does today, and a greater space, one that kabbalists call the spiritual world. that state is called the coming of the messiah. then, everyone will change their egoistic natures (their bodies) into the nature of the spiritual sphere, a giving nature. kabbalah calls that process the revival of the dead. how can we reach the creator? we accumulate experience over our cycles in this world and evolve to the level that we are able to begin to develop consciously toward spirituality. in so doing, we learn to oppose unconscious development, as we have been led through by our past cycles. when we attain that certain level, a special desire begins to awaken within us. all of our desires are to enjo

s done on purpose, in order to come to us at the end of the act or during it. there are many reasons for that. but if we do not work systematically according the rule of think of the end before you begin, if we do not think that this act will intensify our connection with the creator, we are not trying to draw near him. therefore, those actions belong to the path of pain. such actions put us on a dead-end street from which we must turn back and search for another way. they only extend the correction process. q: so where is the way out? a: we have to keep thinking about our contact with the creator. all our problems in this world indicate that we do not have contact with him. it is the same problem everywhere v in individuals, in groups, in society and in the whole of mankind. t o d e m a n

ntact with the creator. it is here that i ask him to help me: out of the depths have i called thee, o lord (psalms 130, 1. q: is this what prayer is? t h e t h o u g h t o f c r e a t i o n 49 a: yes, this is prayer. otherwise, where will you raise your man (prayer) from? when you feel that all this is death, and only the creator has the solution, you ask, you plead and cry. in a moment you ll be dead, like one who stands above the abyss, like the situation in the middle of the exodus from egypt, standing at the shore before the red sea opened. we needn t hide our negative attributes; only use them creatively in negative situations. we should simply consult the creator before any action, and only then start acting. a n g e l s q: how can i always maintain my aim? a: before every thought, e

arer, and objects with opposite attributes distance themselves from each other. when signs of spiritual attributes arise, that law begins to act on us to the degree that we have attained these attributes. h ow d o i c h a n g e m y a i m? t h e s t u d y o f k a b b a l a h 119 q: i feel that i m learning for myself, which makes me feel ashamed. there are struggles within me, and i have reached a dead end dealing with them. i feel miserable because i don t know how to change my aim, how to invert it, so that none of the things i do will be for me. what do i do? a: all those feeling are good at the beginning of the study. they show that you re progressing toward spirituality, toward the barrier, toward the sensations of the upper world. each degree, each spiritual situation you experience

LAITMAN M THE PATH OF KABBALAH

e: t h e b e g i n n i n g 51 q: is kabbalah the only way to feel the creator, and if so, how can that be proven? a: yes, it is. start studying and you will see that there is nothing as logical or scientific that provides a fuller picture of our world, and places all the sciences and other wisdoms in their place. there is nothing more realistic than kabbalah. thus, now that science has reached a dead end, the only true wisdom of creation appears from above. that is why kabbalah is referred to as the wisdom of truth. q: will kabbalah save the world? a: the zohar states precisely that this is so. what is kabbalah? it is a spiritual force that rules our world. we will attain correction only if we draw the force down here for that purpose. q: certain mystical things are, in fact, a kind of dr

, we seemingly lose our freedom of choice. there are two kinds of providence: general and private. general providence is executed through the surrounding light and acts on mankind and nature as a whole. it is this providence that leads the entire world by a predetermined plan toward the end of correction. it leads to the realization of the fact that technological progress is leading humanity to a dead end. it may render superficial sensations of satiation and abundance, but it produces an inner void, a complete emptiness. private providence, on the other hand, works on each and every person individually, through inner light. a person who begins to seek connection with the creator in our world is affected by the private providence of the creator. the contact with the spiritual world is crea

s no spiritual attainment, but only places one in a degree of spiritual still. only one s aim its power and direction can bring one into the spiritual world and determine the spiritual degree and extent of sensation of the upper light (attainment of the creator) that will be achieved. it is said that a mitzva without an aim is like a body without a soul. this means that a mitzva without an aim is dead in the spiritual sense. it is in a degree called still. the purpose of kabbalah is to teach us how to aim correctly. that is the reason that kabbalah is called the wisdom of the hidden. only the individual can know what he or she aims for, and sometimes even that is unclear to the person involved. therefore, kabbalah teaches us to examine our exact intentions so we will eventually begin to fe

u r e o f t h e u p p e r wo r l d s 143 field dog. the ape exists between the animate and those creatures that can speak. the only thing that could happen would be a godly spark pulling one toward the spiritual, thus creating in one a desire to attain something greater than this world. at that point, one would become the son of man. science and technology have been developed only to lead us to a dead end, to the understanding that technology is not the way to go. but before we look for the new way, we must first reach that dead end. all the kabbalists had students. it is strictly forbidden to classify students as better or not so good, or those who want spirituality more, or want it less. all of us were born with certain desires, and none of us can say why we were created this or that way

unsel. man s purification is the torah s real goal, and the observing of mitzvot is only a means to attain it. if the performance of mitzvot is not directed toward this aim, but is out of habit that has become a need, then it will not bear the right fruit. it is as though one who operates without this intent simply does not exist! the zohar writes that a mitzva without an aim or purpose is like a dead body (a body without a soul. therefore, one must obtain the desired aim. only then can one understand why one exists. the intention to attain the purpose of existence, to sense the creator, and to unite with him must be authentic. it is the only reason for doing anything. anything one does with this aim in mind is considered a mitzva. in other words, if we perform a mitzva while thinking only

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

y bro. j. s. m. ward. i will proceed to summarize, with grateful acknowledgment, the information derived from these volumes. masons of various degrees will be able to select from it the features which remind them of their own ceremonies. 6. some interesting illustrations have been collected from the wall-pictures of ancient egypt, and from vignettes on various papyri, chiefly from the book of the dead, of which there are many recensions. it is clear from these sources that the formation of the temple in egypt was 7. figure 1 8. 9. a double square, and in the centre were three cubes standing one upon another, forming an altar(*churchward, the arcana of freemasonry, p. 43) upon which were laid their volumes of the sacred lore- not the same as our own, of course, for ours had not yet been wri

er progress in masonry h) he was conducted through long passages, and led round the lodge seven times; and, after having replied to many questions, he was eventually brought to the centre of the lodge, and there asked what he required. he was told to answer: glight h. in all his perambulations, he had to begin with the left foot. if the candidate violated his o, so it is stated in the book of the dead, his throat was cut and his heart torn out. another degree is mentioned in the papyrus of nesi-amsu, where it is said that the body was cut to pieces and burnt to ashes, and these were spread over the face of the waters to the four winds of heaven. 12. there is in the temple of khnumu in the island of elephantine, just off assouan, a bas-relief which shows us two figures, one of the pharaoh a

is to be found in many temples, and also appears in the great pyramid. it is said that it was used for squaring stones, and also symbolically for squaring conduct, which once more resembles the modern interpretation. to build on the square was to build for ever, according to the teachings of ancient egypt; and in the egyptian hall of judgment osiris is seen seated on the square while judging the dead (see plate ii b) 17. 18. thus the square came to symbolize the foundation of eternal law(*churchward, the arcana of freemasonry, p. 59) 19. the egyptians used the rough and the smooth ashlars with much the same meaning that masons attach to them today(*ibid, p. 60) a wand surmounted by a dove is represented, not only in ancient egypt, but also in some of the monuments in central america, and

also, that the descendants of the nilotic negroes, who emigrated long ago from egypt to central africa, when called to take an oath in a court of law, still do so with a gesture which, still do so with a gesture, were i at liberty to describe it in writing, would be universally recognized by the craft. 20. another point that struck me much on looking at engravings of vignettes in the book of the dead is that the h c s c of the f.c. is depicted perfectly clearly; a group of people is shown as worshipping the setting sun, or paying respect to it, in that attitude. 21. this book of the dead, as it has been somewhat unfortunately called, is part of a manual which in its entirety was intended as a kind of guide to the astral plane, containing a number of instructions for the conduct both of th

onduct both of the departed and the initiate in the lower regions of that other world. the chapters which have been collected from the various tombs do not give us the whole of that work, but only one section of it, and even that is much corrupted. the mind of the egyptian seems to have worked along exceedingly formal and orderly lines; he tabulated every conceivable description of entity which a dead man could by any possibility meet, and arranged carefully the special charm or word of power which he considered most certain to vanquish the creature if he should prove hostile, never apparently realizing that it was his own will which did the work, but attributing his success to some kind of magic. the book of the dead was originally intended to be kept secret, although in later days certai

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

past is possible to the reader of the records. if in the course of his inquiries he has to look upon some scene in which he himself has in a former birth taken part, he may deal with it in two ways; he can either regard it in the usual manner as a spectator (though always, be it remembered, as a spectator whose insight and sympathy are perfect, or he may once more identify himself with that long-dead personality of his- may throw himself back for the time into that life of long ago, and absolutely experience over again the thoughts and the emotions, the pleasures and the pains of a prehistoric past. 34. in the light of this occult knowledge (which is within the reach of the inner sight) masonry is seen to be far greater and holier than its initiates appear generally to realize. as traditi

re made of the pylon on which he had inscribed it, models in precious metals, and also in baked clay, so that the poorest could buy little blue clay models, with brown veins running through them, and glazed. another favourite motto was: follow the light, and this became later: follow the king, and this spread westward and became the motto of the round table. and the people learned to say of their dead: he has gone to the light. 61. and the joyous civilization of egypt grew yet more joyous, because he had dwelt among them, the embodied light. the priests whom he had taught handed on his teachings and his secret instructions, which they enshrined in their mysteries, and students came from all nations to learn the wisdom of the egyptians, and the fame of the schools of egypt went abroad to al

embalming 70. in the same way the pharaoh was embalmed with the idea that his power, his connection with the deity (which was a very close one as pharaoh, would be preserved and would continue to radiate so long as the body remained. this resembled the later custom of preserving the relics of a saint. the strong love of the egyptians for their coun-try provided another reason for embalming their dead; they hoped to preserve a definite link on the physical plane which would operate to draw them back to rebirth among their own people. that it did so operate in many cases seems to have been a fact, although the will of the re-incarnating ego would doubtless have been sufficient to achieve the same result. the custom was not altogether a good one, because if the body of a man of evil life is

on about this ancient and secret tongue. 126. this secret tongue of the initiates was also used in inscriptions, and in the hieroglyphic wall-paintings and papyri. many of the inscriptions, telling of the victories of some great pharaoh, could be read in a hidden sense, and they then conveyed spiritual instruction to those who had learnt the real meaning. this is certainly true of the book of the dead, which when translated into english by modern scholars seems often unintelligible and even grotesque. yet in the interpretation of it taught in the mysteries those same texts were full of inner illumination and gave much information about the realities of life and death. 127. it is perhaps necessary to repeat that in all this there was no desire on the part of the priests to mislead the peopl

reatest(*apul. met. bk. xi, 30) in the egyptian ritual, which was much more complete and impressive than the traditional history preserved in modern masonry, the candidate had to pass through a symbolical representation of the suffering, death and rising again of osiris, which included his experiences between death and resurrection, when he entered the world of amenta, and became the judge of the dead, who should decide for each soul what measure of felicity was due to him, and turn back to earthly incarnation those who needed further human development. the legend of the death and resurrection of osiris was well known to all the people of egypt, both initiates and profane, and there were great public ceremonies, corresponding to those of our good friday and easter day in catholic countries

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

, was reconceived in the mold of angra mainyu as god s enemy. this portrait of an evil divinity locked in a cosmic war against god was later bequeathed to christianity. early christianity arose as a jewish sect during the apocalyptic period. the first christians strongly believed in the imminent second coming of christ (within their lifetimes, which would be accompanied by the resurrection of the dead, a final judgment, the defeat of satan, and the end of this world. with these apocalyptic additions, the christian devil remained essentially unchanged for centuries. these understandings were, however, gradually amplified by an emergent folklore about satan and his minions. this diabolical folklore eventually came to be regarded with the utmost seriousness by the church, so that, by the late

sconsin, stevens point library for the many requests they so graciously fulfilled for me over the course of writing this book. abaddon abaddon, which means the destroyer, is the hebrew name for the greek apollyon, known as the angel of the bottomless pit (rev. 9:10) and the angel who ties up the devil for a millennium (rev. 20. different sources speak of abaddon, such as the thanksgiving hymns (a dead sea scroll document, which mentions the sheol of abaddon, and the torrents of belial that burst into abaddon, as well as the first-century the biblical antiquities of philo, in which abaddon is used as a place name for hell rather than as the name of a demon or an angel. abaddon is also referred to as a place the pit in milton s paradise regained (iv, 624. alternately, abaddon is identified w

the detective finally discovers that he is johnny favorite, who had previously failed to honor his contract when he sold his soul to the devil. angel of death the notion of an angel or demon who extracts the soul from the body at death seems to have developed from earlier notions of divinities of death. such figures are widespread in world culture. in hinduism, for example, yama is the god of the dead. in the earliest vedic texts, yama ruled an afterlife realm not unlike the norse valhalla in which the deceased enjoyed carnal pleasures. as hinduism was transformed in the post-vedic period, yama became a rather grim demigod, who snared the souls of the departed and conducted them to the otherworld. the notion of an angel of death was most fully developed in rabbinical judaism. like yama, th

voices, and the apparent psychokinetic movement of objects may be included. apparitions move through solid matter, appear and disappear abruptly, can cast shadows and be reflected in mirrors, seem corporeal or luminous and transparent, and can be lifelike or have limited movements. it has been shown that there are few differences between the characteristics of apparitions of the living and of the dead. apparition experiences can be of various types. they can be crisis apparitions, which typically appear to individuals who are emotionally very close to the agent, or apparitions of the dead,which usually occur within a short time after death. sometimes apparitions are collective, occurring simultaneously to multiple witnesses, or can be reciprocal, when both agent and percipient, who are sep

ually occur within a short time after death. sometimes apparitions are collective, occurring simultaneously to multiple witnesses, or can be reciprocal, when both agent and percipient, who are separated by distance, experience each 10 apparition other simultaneously. other types of apparitions include the deathbed apparitions, which usually involve images of divine and religious beings as well as dead loved ones, and apparitions suggestive of reincarnation, such as announcing dreams in which the deceased appears in a dream to a member of the family into which he will be born. numerous theories have tried to explain all edward kelly summons a corpse from the grave,walton-de-dale, lancashire (fortean picture library) apsaras 11 types of apparitions, from the assertion that they are mental ha

LIBER 777

eir inter-relation should be crystallised, even at the expense of accepted philosophical accuracy. 2. the principal sources of our tables have been the philosophers and traditional systems referred to above, as also, among many others, pietri di abano,2 lilly, eliphaz levi, sir r. burton, swami vivekananda, the hindu, buddhist, and chinese classics, the q ran and its commentators, the book of the dead, and, in particular, original research. the chinese, hindu, buddhist, moslem and egyptian systems have never before been brought into line with the qabalah; the tarot has never been made public. eliphaz levi knew the true attributions but was forbidden to use them* all this secrecy is very silly. an indicible arcanum is an arcanum that cannot be revealed. it is simply bad faith to swear a man

us* 27 the lord of the hosts of the mighty. a tower struck by forked lightning* 28 the daughter of the firmament. the dweller between the waters. the figure of a water-nymph disporting herself* 29 the ruler of flux and reflux. the child of the sons of the mighty. the waning moon* 30 the lord of the fire of the world. the sun* 31 the spirit of the primal fire. israfel blowing the last trumpet. the dead arising from their tombs* 32 the great one of the night of time. should contain a demonstration of the quadrature of the circle* 32 bis. 31 bis. table vi (continued) 33 clxxxii. the human body. clxxxiii. legendary orders of being. 11 respiratory organs sylphs 12 cerebral and nervous systems voices, witches and wizards 13 lymphatic systems lemures, ghosts 14 genital system succubi 15 head and

tian tomb which had the four jars with the images of the gods disposed thus. transcriber s endnotes 53 col. xx. line 23: possibly a g.d. coptic spelling of ashtoreth (astarte, asherah) who according to budge (op. cit) was worshipped in egypt in the later dynastic period. line 25: a g.d. coptic spelling of aroueris. col. xxi. all this is derived from the famous speech in cap. 42 of the book of the dead. some minor errors have been corrected. the planets are referred to the face according to the attributions in agrippa (tom. ii cap. x; hence the duplication of left and right eye, ear and nostril. line 15: budge has hands. line 32 bis: alim chayyim, the living gods. col. xxiii. nothing and neither p nor p) and beaten and scattered corpse each denote two different meditations. col. xxxiv. line

LIBER AASH

n. then let him sway the force of him to and from like a satyr in silence, until the word burst from his throat. 14. then let him not fall exhausted, although the might have been ten thousandfold the human; but that which floodeth him is the infinite mercy of the genitor-genetrix of the universe, whereof he is the vessel. 15. nor do thou deceive thyself. it is easy to tell the live force from the dead matter. it is no easier to tell the live snake from the dead snake. 16. also concerning vows. be obstinate, and be not obstinate. understand that the yielding of the yoni is one with the lengthening of the lingam. thou art both these; and thy vow is but the rustling of the wind on mount meru. 17. now shalt thou adore me who am the eye and the tooth, the goat of the spirit, the lord of creatio

LIBER ALEPH

the central heating had been the flames of hell itself, i doubt whether i should have been warm. night after night i sat, all through, rigid as a corpse, and icier; the whole of my life concentrated in two spots; the small section of my brain which was occupied in the work, and my right wrist and fingers. i remember with absolute clearness that my consciousness appeared to start form a perfectly dead forearm. the book is written in prose, yet there is a formal circumscription more imminent than anything which would have been possible in poetry. i limited myself by making a point of dealing thoroughly with a given subject in a single page. it was an acute agony, similar to that of asana, to write, and the effort removed me so far from normal human consciousness that there was something ind

ismegistus hat written at the head of his tablet of emerald this word: that which is above is like that which is below, and that which is below is like that which is above, for the performance of the miracle of the one substance. how then, if these be not alike? if the substance of thee be two, and not one? and herein is the need of the confession of a pure heart, as is written in the book of the dead. t liber aleph vel cxi 66 bn de conformitate magi (of the conformity of a magician) ee to it therefore, o my son, that thou in thy working dost no violence to the whole will of the all, or to the will common to all those beings (or by-comings) that are of one general nature with thee, or to thine own particular will. for first of all thou art necessarily moved toward the one end from thine ow

the true formula of the magick of the on of horus, blessed by he in his name ra- hoor-khuit! and thou shalt bless also the name of our father merlin, frater superior of the o.t.o, for that by seven years of apprenticeship in his school did i discover his most excellent way of magick. be thou diligent, o my son, for in this wondrous art is no more toil, sorrow, and disappointment, as it was in the