Michael Wynn's Occult Reference Library
DEATH

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orthwest (the obligation is now recited. see the vows unto the order) hierophant "repeat after me. i swear to observe all i have said under penalty of being expelled from this order, and furthermore, submitting myself to a deadly stream of power set in action by the divine guardians of this order, who, living in the light of their perfect justice, can strike the breaker of their magical oath with death, palsy, or misfortune. i further swear on my sacred and secret soul (hiereus places the sword under the neck of the candidate) hierophant "repeat after me. as i bow my neck under the sword of the hiereus, so do i commit myself unto their hands for vengeance or reward. should i willfully violate the sacred oath i have taken, i hearby summit myself to a deadly and hostile current of will set i

revealing her surface to the exterior senses. it is a double cube because, as the emerald tablet states 'the things that are below are a reflection of the things that are above' the world of men and women created to unhappiness is a reflection of the world of divine beings created to happiness. it is described in the sepher yetzirah, or the book of formation, as an abyss of height and an abyss of death, an abyss of the east and an abyss of the west, an abyss of the north and an abyss of the south. the altar is black because, unlike divine beings who unfold in the element of light, the fires of created beings arise from darkness and obscurity. on the altar is the white triangle to be in the image of immortal light, that triune light which moved in darkness and formed the world out of darkne

s 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 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

ntiquity of the actual text. the especial title of the 17th chapter is 'the book of the egyptian faith' and its subject is a sort of hymn of the osirified soul, which may be partially and succinctly reproduced as follows: the words of the departed spirit, osiris- son of god i am temu, the setting sun- i am the only being in the firmament. 38 i am ra, the rising sun, i have passed from the gate of death unto life. the sun's power beginneth again, after he hath set he riseth again (so doth the justified spirit of man) i am the great god, begotten of himself. i can never be turned back by the elementary powers: i am the morning, i know the gate (i ever rise again into existence; i know the pathway through death unto life) the father of the spirit, the eternal soul of the sun, he hath examined

is graven on thy signet ring. thou thyself art called emeth, and therfore it will become thee, the great king, to begin and create the world by me. said the holy one:'thou, oh, tav, are indeed worthy, but i cannot create the world by thee; for thou art destined to be not only the characteristic emblem borne by faithful students of the law, from beginning to end, but also the associate of maveth (death) of which thou art the final letter. therefore the creation of the world cannot and must not be through thee."after tav had disappeared, shin ascended and said:'i pray thee lord of the universe, as bearing thy great name shaddai (almighty) to create the world by me, by thy holy name that becometh thee only. said the holy one:'thou art truly, o shin, worthy, pure and true; but letters that go

1 10 INITIATION CEREMONY

e is the hebrew name of the sphere of the planet itself; while the hebrew letter beneath the base is one of the duplicated letters of the hebrew alphabet which refer to the seven planets. the seven double letters of the hebrew alphabet have each two sounds associated with them, one hard, and one soft. they are called double, because each letter represents a contrary or permutation, thus: life and death; peace and war; wisdom and folly; riches and poverty; grace and indignity; fertility and solitude; power and servitude. these seven letters point out 7 localities: zenith, nadir, east, west, north, south, and the place of holiness in the midst sustaining all things. the archetypal creator designed, produced, combined and formed with them the planets of the universe, the days of the week, and

pecially shown, as well as the tenth path of the sepher yetzirah. among other mystic titles, malkuth is called shaar, the gate, which by metathesis becomes ashur, meaning the number ten. also, in chaldee it is called thraa, the gate, which has the same number as the great name adonai, written in full: aleph, daleth, nun, yod, which both equal 671 in total numeration. it is also called the gate of death, the gate of tears, and the gate of justice, the gate of prayer, and the gate of the daughter of the mighty ones. it is also called the gate of the garden of eden and the inferior mother, and in christian symbolism, it is connected with the three holy women at the foot of the cross. the tenth path of the sepher yetzirah which answereth to malkuth is called the resplendent intelligence, becau

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

the third volume will consist of his own appendix and a supplement. the author's second and third editions (1844 and 1854) were each published in 2 vols, accompanied by an appendix consisting, first, of a short treatise on the anglo-saxon genealogies, and secondly, of a large collection of the superstitions of various teutonic nations. this appendix will form a part of our vol. iii. after grimm's death his heirs entrusted to prof. e. h. meyer, of berlin, the task of bringing out a fourth edition, and including in it such additional matter as the author had collected in his note-books for future use. if grimm had kved to finish his great dictionary, which engrossed the latter years of his life^ he would, no doubt, have incorporated 1 he used to say, he had a boolc ready to run out of each o

nd a feature that particularly points to a primitive sacrificial rite is, that toys and victuals are handed in to the child, while the roofing-in is completed. among the greeks and romans likewise the victims fell amid noise and flute-playing, that their cries might be drowned, and the tears of children are stifled with caresses' ne flebilis hostia immoletur. extraordinary events might demand the death of kings' sons and daughters, nay, of kings themselves. thoro offers up his son to the gods; worm mon. dan, 285. king oen the old sacrificed oiine sons one after the other to osin for his long life; yngl. saga cap, 29. and the swedes in a grievous famine, when other great sacrifices proved unavailing, offered up their oion king domaldi; ibid. cap. 18. animal sacrifices were mainly thank-offe

autions with her franks' ut de animalium cajntibus sacrilicia sacrilega non exhibeant" selon for selond, on. siclundr, afterwards sioland, seeland, t.e, zealand. lederun, the sax. dat. of ledera, on. hleisra, afterwards lethra, leire; conf. goth, hleijjra tahernacuhim. sacrifice. 49 at funerals^ witli what was done for expiation. it was only the bodies of nobles and rich men that were followed in death by bondsmen and by domestic and hunting animals, so that they might have their services in the other world. suppose 99 men, we will say prisoners of war, to have been sacrificed to the gods, the animals specified cannot have been intended to escort those enemies, nor yet for the use of the gods, to whom no one ever set apart and slaughtered horses or any beasts of the chase with a view to th

al-black ox with a white star and white feet, and a he-goat with gilded horns were imposed as dues^ there are indications that the animals, before being slaughtered, were led round within the circle of the assembly that is how i explain the leading round the benches, and^^e' circuituni currere, pp. 51, 52 perhaps, as among the greeks and romans, to give them the appearance of going voluntarily to death (see suppl. probably care had to be taken also that the victim should not have been used in the service of man, e.g, that the ox had never drawn plough or waggon. for such colts and bullocks are required in our ancient law-records at a formal transfer of land, or the ploughing to death of removers of landmarks. on the actual procedure in a sacrifice, we have scarcely any information except f

ne spot, but at various times to bestow its presence on the entire compass of the land (see ch. xiv. so nerthus rode in state (invehebatur populis),and berecynthia (ch. xiii, so fro travelled out in spring, so the sacred ship, the sacred plough was carried round (ch. xiii isis. the figure of the unknown gothic god rode in its waggon (ch. vi. fetcliing-in the summer or may, carrying-out winter and death, are founded on a similai view. holda, berhta and the like beings all make their circuit at stated seasons, to the heathen's joy and the christian's terror; even the march of wuotan's host may be so interpreted (conf. ch. xxxi. frau gaudeu. when fro had ceased to appear, dietrich with the ber (boar) and dietrich bern still showed themselves (ch. x. xxxi, or the sonargoltr (atonement-boar) wa

3 8 INITIATION CEREMONY

ptic mystery of the 7 heads and 10 horns. the qlippoth of kether are called thaumiel or the two contending forces, the shells of chokmah are the ghogiel, or hinderers. those of binah are the satariel or concealers. those of chesed are the gagh shekelah or breakers in pieces. to geburah belong the golahab or burners. to tiphareth the tagariron or disputers. to netzach the gharab zereq or ravens of death, dispersing all things. to hod the samael or deceivers, to yesod the gamaliel or obscene. and the shell of malkuth is lilith the evil woman. but these have also many other appellations. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 31st path. you will now quit the temple for a short time, and on your return the ceremony of your passage of the 30th path wi

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

owl, the antlers and ears of a stag, the front paws of a lion or bear, the genitals of a wild cat and the tail of a horse or wolf. by the neolithic period, which began around 7500 bc and lasted until about 5500 bc, the huntergatherer culture had given way to the development of agriculture, and the god evolved into the sonconsort of the earth mother. he was the god of vegetation, corn, winter and death, who offered himself as a sacrifice each year with the cutting down of the corn, and was reborn at the mid-winter solstice, as the sun god. the neolithic period also saw the development of shrines to the triple goddess who became associated with the three phases of the moon: waxing, full and waning. the moon provided one of the earliest ways by which people calculated time. since its cycles

riod also saw the development of shrines to the triple goddess who became associated with the three phases of the moon: waxing, full and waning. the moon provided one of the earliest ways by which people calculated time. since its cycles coincided with the female menstrual cycle, which ceased for nine moons if a women was pregnant, the moon became linked with the mysteries first of birth, then of death as it waned, and finally with new life on the crescent. because the moon was reborn each month or, as it was thought, gave birth to her daughter each month, it was assumed that human existence followed the same pattern and that the full moon mirrored the mother with her womb full with child. the full moon was also associated in later ages with romance and passion, originally because this coi

ills ensured less painful childbirth, which was considered contrary to the curse of god that the daughters of eve should bear children in sorrow. so midwives were a prime target for the new persecutions and were often accused of sacrificing babies to the devil. given the high rate of infant mortality, this allegation was hard to refute, and a grieving mother might easily blame the midwife for the death of her infant. at a time of appropriation of common land and the enclosure of smallholdings, especially in europe, such accusations were a popular way of removing peasants, particularly elderly widows or spinsters, reluctant to give up their land rights, since being found guilty of witchcraft carried the penalty of the seizure of land. some researchers have suggested that as late as 1693 in

of witchcraft carried the penalty of the seizure of land. some researchers have suggested that as late as 1693 in salem, massachusetts, the desire to appropriate land was behind at least some of the mass accusations of witchcraft made at the time. one landowner, giles corey, was apparently an innocent witness at the trials at first. however, he himself was accused of witchcraft and was pressed to death- a torture in which heavy stones were placed on the victim's chest and which took three days to kill them- rather than confess, for if he had, his property would have been taken from his descendants. high-ranking practitioners of magick who attempted to conjure demons were usually male, and included both popes and royalty. they generally escaped censure, however. the folk religion of the cou

time and was quoted to justify the atrocities practised against witches in mainland europe and scandinavia. although torture to obtain a confession was not permitted in england except by royal assent, many inquisitors were very cruel even to young victims, who would eventually confess in the hope of having their interrogation brought to an end. no one really knows how many people have been put to death for witchcraft. the worst period for witch burnings and hangings in europe was between the mid-fifteenth and late seventeenth centuries, when the number judicially executed as witches during this period is generally accepted to be about a quarter of a million people. in addition, many more were lynched or hanged unofficially by mobs eager to find a scapegoat to blame for bad harvests or dyin

ABRAMELIN1

ns as a dowry. he expressly states that he obtained both his wife, and a treasure of 3,000,000 golden florins, by means of some of the magical operations described in the third book. he further admits that his first inclination to qabalistical and magical studies was owing to certain instructions in the secrets of the qabalah, which he received when young from his father, simon; so that after the death of the latter his most earnest desire was to travel in search of an initiated master. to the sincere and earnest student of occultism this work cannot fail to be of value, whether as an encouragement to that most rare and necessary quality, unshaken faith; as an aid to his discrimination between true and false systems of magic; or as presenting an assemblage of directions for the production

t break into the consecrated limit of the periphery of the walls of the house. but let the worker of ordinary evocations be assured that were this not so, and the convocation was performed in an unconsecrated place, without any magical circle having been traced for defence, the invocation to visible appearance of such fearful potencies as amaymon, egyn, and beelzebub, would probably result in the death of the exorcist on the spot; such death presenting the symptoms of one arising from epilepsy, apoplexy, or strangulation, varying with the conditions obtaining at the time. also the circle having been once formed, let the evocator guard carefully against either passing, or stooping, or leaning beyond, its limits during the progress of the exorcism, before the license to depart has been given

th; and a man can have no more shameful and evil title5 than that of being an ignorant person/ of abramelin the mage 3 the second chapter. herefore do i confess, that i, even i also, am not born a master; neither have i invented this science of my own proper genius; but i have learned it from others in the manner which i will hereafter tell thee, and in truth. my father, simon, shortly before his death, gave me certain signs and instructions concerning the way in which it is necessary to acquire the holy qabalah; but it is however true that he did not enter into the holy mystery by the true path, and i could not know how to understand the same sufficiently and perfectly as reason demanded. my father was always contented and satisfied with such a method of understanding the same, and he sou

is however true that he did not enter into the holy mystery by the true path, and i could not know how to understand the same sufficiently and perfectly as reason demanded. my father was always contented and satisfied with such a method of understanding the same, and he sought out no further the veritable science and magical art, which i undertake to teach thee and to expound unto thee. after his death, finding myself twenty years of age, i had a very great passion to understand the true mysteries of the lord; but of mine own strength i could not arrive at the end which i intended to attain. i learned that at mayence there was a rabbi who was a notable sage, and the report went that he possessed in full the divine wisdom. the great desire which i had to study induced me to go to seek him i

e foundation of the veritable magic, and how to command and dominate the evil spirits. so that by way of conclusion unto this chapter i cannot say that i have otherwise received the true instruction save from abramelim8 and the true and incorruptible magic save from the holy angels of god. of abramelin the mage 5 the third chapter. have already said in the preceding chapter that shortly after the death of my father, i attached myself unto the research of the true wisdom, and of the mystery of the lord. now in this chapter i will briefly mention the places and countries by which i have passed in order to endeavour to learn those things which are good. and i do this in order that it may serve thee for a rule and example not to waste thy youth in petty and useless pursuits, like little girls

ABRAMELIN2

but i have employed a certain manner of arrangement, making a mixture of the subject matter, and dispersing it here and there in the chapters so that you may be forced to read and re-read the book many times, and also the better so to do, to transcribe and imprint it in your memory. render then your thanks unto the lord god almighty, and never forget my faithful advice, even unto the day of your death. thus will the divine wisdom and magic be your wealth, and never can you find a greater treasure in the world. obey promptly him who teacheth you that which he hath learned by his own experience; and i pray and conjure you by that god who is my god, to observe summarily and inviolably the three following heads which should serve you as guides and limitations until you shall pass the gulf of

i, etc, whoso dwelleth in the aid of the most high, etc, because this psalm possesseth so great a virtue that you will be astonished when you comprehend it. if you know that you, as a man, have offended your creator, in anything regarding the tables of the law; perform no operation until after having made a general confession of your sins unto god; the which you shall observe unto the day of your death. by thus acting the mercy of the lord will never depart from you. unto the which lord be praise, and glory, and honour, for the gifts which he hath granted unto us. so be it! end of the second book of abramelin the mage 111 footnotes to the second book 1 the style of the writing here is much more quaint and obscure than that of the first book; and is evidently the translation of abraham the

m the jew, that not only his oratory but his bed-chamber also is kept pure and consecrated, and therefore it would be next to impossible for an evil spirit to break through to attack him. but in all magical evocations by the circle,the magician should never quit the same, without having licensed and even forced the evil spirits to depart; as cases are on record of the operator experiencing sudden death. i myself was present on an occasion when in the evocation by the circle, the magician incautiously having stooped forward and outward just over the limit of the circle, received a shock like that from a powerful electric battery, which nearly threw him down, struck the magical sword from his hand, and sent him staggering back to the centre of the circle. compare also with this incident alla

ABRAMELIN3

nd its father and mother should be also legitimate. it should be from six to seven years of age, vivacious, and witty; it should have a clear speech and pronounce well. thou shalt prepare it some time before commencing the operation and have it ready when the time requireth. i myself am of opinion that there should be two (children) in case of any accident which might happen, through sickness, or death, or other like (hindrance. thou shalt gain it over to thee by giving it puerile things to amuse it, and have it ready when necessary, but in no way tell it anything of what it is to serve for, so that if it be questioned by its parents it can tell them nothing. and if it be a well-behaved child, it is all the better. we may be certain that by this means we can arrive at the possession of the

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 little while before the sick person giveth up the ghost; and thou shalt carry out all that we have said hereon in the second book. but on no account should we perform this operation to divert ourselves, nor for every class of person; but only on occasions of the very utmost and most absolute necessity. thi

in this valley of misery he hath granted a large share through his goodness and mercy; and i pray the lord also that he may be willing to grant it unto thee also with his holy benediction, and unto all those who by thy means will arrive at the possession of this sacred magic, and who will use it according unto his holy will. may god deign, say i, to grant unto such all temporal goods, and a good death in his holy kingdom! so may it be! end note. the above set of four squares evidently represent the symbols already referred to in the second book (chap. xx, and in the concluding pages of this third book; as being those to be placed on the head of the operator and of the child during the angelic invocation. the name uriel for the former, the name adam for the latter. but evidently, also, the

ADDTLS

ut the squares: column rank letter tarot trump symbol geomantic figure w h a fool a fort. min. s.c. chokmah b magician b s.c. binah g h. priestess y s.c. chesed d empress c y y h emperor a puer h h w hierophant b amissio w w z lovers c albus h y j chariot d populus y h f strength e fort. maj. h w y hermit f conjunctio s.c. kether k wheel/fort. k w y l justice g puella h h m h. man c via h h n death h rubeus y w s temperance i acquisitio h y u devil j carcer s.c. geburah p tower f w h x star k tristitia h q moon l laetitia s.c. tiphareth r sun a y h c l. judgem. d cauda drac. h h t universe l (b) caput drac. s.c. stands for sephirotic cross. 26 the following is the enochian alphabet (this sometimes, though wrongly, was called theban) together with the english equivalents of its letter

ADEPTUS MINOR INITIATION

tters and numbers on the sigillum dei ameth) thus: 4. 22. 20. 18. 1. og. t h a o 8 this yields the name tahaoelog for the a tablelerretac32.doc adeptus minor initiation r.r. et a.c. this material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 ceremony of the adeptus minor r.r et a.c. requirements: chief adept -7=4, merciful exempt adept- blue and purple robe with winged sphere wand 2nd adept- 6=5, mighty adeptus major- red and orange with phoenix wand 3rd adepti- 5=6, associate

the lotus flower of isis. it symbolizes the development of creation" chief "mighty adeptus major, thy wand and its meaning" second "a wand terminating in the symbol of the binary and surmounted by the tau cross of life, or the head of the phoenix, sacred to osiris. the seven colors of the rainbow between light and darkness are attributed to the planets. it symbolizes rebirth and resurrection from death" chief "my wand is surmounted by the winged globe, around which the twin serpents of egypt twine. it symbolizes the equilibrated force of m and the four elements beneath the everlasting wings of the holy one "associate adeptus minor, what are the words inscribed upon the door of the tomb, and how is it guarded (wands of the 3 chiefs) 7 third "post centum viginti annos patebo. after 120 years

ght succeed him. 5) the word r.c. to be their mark, seal and character "the fraternity to remain secret for one hundred years. five of the fraters were to travel in different countries, and two were to remain with christian rosenkreutz" second "frater i.o. was the first to die, and then in england where he had wrought many wonderful cures. he was an expert qabbalist as his book 'h' witnessed. his death had been previously foretold him by c.r.c. but those who were later admitted were of the first order, and knew not when c.r. died, and save what they learned from frater a, the successor of d. of the second order and from their library after his death, knew little of the earlier and higher members, and of the founder, nor yet whether those of the second order were admitted to the wisdom of t

ing upper part of the pastos. they open lid, disclosing chief adept within) third "and the light shineth in darkness, and the darkness comprehendeth it not" second "touch with the head of thy wand the rose and cross upon the breast of the form before thee, and say 'out of the darkness, let the light arise (done) chief (without moving or opening his eyes, says)"buried with that light in a mystical death, rising again in a mystical resurrection, cleansed and purified through him our master, o brother of the cross and rose. like him, o adepts of all ages, have ye toiled. like him have ye suffered tribulation. poverty, torture and death have ye passed through. they have been but the purification of the gold. in the alembic of thine heart, through the athanor of affliction, seek thou the true s

ves in exchange the crook and scourge) 21 crook and scourge chief "quit then this tomb, o aspirant, with thine arms crossed upon thy breast, bearing in thy right hand the crook of mercy and thy left the scourge of severity, the emblems of those eternal forces betwixt which the equilibrium of the universe dependeth; those forces whose reconciliation is the key of life, whose separation is evil and death. therefore thou art inexcusable, whosoever thou art, that judgeth another, for in that thou condemnest another, thou condemnest but thyself. be thou therefore merciful, even as thy father who is in heaven is merciful. remember that tremendous obligation of rectitude and self-sacrifice which thou has voluntarily taken upon thyself, and tremble thereat. and let the humble prayer of thy heart b

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

cupied in the satisfaction of its particular needs by its own particular yoga; but for that very reason it is completely obsessed by its own function, which it must naturally consider as the be-all and end-all of its existence. for instance, if you take a glass tube open at both ends and put it over a bee on the windowpane it will continue beating against the window to the point of exhaustion and death, instead of escaping through the tube. we must not confuse the necessary automatic functioning of any of our elements with the true will which is the proper orbit of any star. a human being only acts as a unit at all because of countless generations of training. evolutionary processes have set up a higher order of yogic action by which we have managed to subordinate what we consider particul

eal 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 difficulties of research by the aid of a set of conventions which have little or nothing to do with actual conditions. formidable indeed are

e at least, one of the inhibitions with which i had most frequently to contend was the fear that i was going mad. this was especially the case when those phenomena began to occur, which, recorded in cold blood, did seem like madness. and the niyama of mars is the ruthless rage which jests at scars while dying of one's wounds. the grim lord of colonsay hath turned him on the ground, and laughed in death-pang that his blade the mortal thrust so well repaid' 11. the next of the heavenly bodies is the centre of all, the sun. the sun is the heart of the system; he harmonises all, energises all, orders all. his is the courage and energy which is the source of all the other lesser forms of motion, and it is because of this that in himself he is calm. they are planets; he is a star. for him all pl

re free, if only for a few seconds, to attempt actual yoga processes, which you have previously been prevented from attempting by the distracting activities of the respiratory and muscular systems. 24. and so? yes. pranayama may be described as nice clean fun. before you have been doing it very long, things are pretty certain to begin to happen, though this, i regret to remark, is fun to you, but death to yoga. the classical physical results of pranayama are usually divided into four stages: 1. perspiration. this is not the ordinary perspiration which comes from violent exercise; it has peculiar properties, and i am not going to tell you what these are, because it is much better for you to perform the practices, obtain the experience, and come to me yourself with the information. in this w

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

ses in quantity it also improves in quality. and the path is sure. and the end is sure. for the end is the path. love is the law, love under wiioabsinthe: the green goddess by aleister crowley copyright o.t.o. i. keep always this dim corner for me, that i may sit while the green hour glides, a proud pavine of time. for i am no longer in the city accursed, where time is horsed on the white gelding death, his spurs rusted with blood. there is a corner of the united states which he has overlooked. it lies in new orleans, between canal street and esplanade avenue; the mississippi for its base. thence it reaches northward to a most curious desert land, where is a cemetery lovely beyond dreams. its walls low and whitewashed, within which straggles a wilderness of strange and fantastic tombs; and

t the failure of marriage; it is the failure of men to recognize what marriage was ordained to be. by a singular paradox it is the triumph of the bourgeois. only the hero is capable of marriage as the church understands it; for the marriage oath is a compact of appalling solemnity, an alliance of two souls against the world and against fate, with invocation of the great blessing of the most high. death is not the most beautiful of adventures, as frohman said, for death is unavoidable; marriage is a voluntary heroism. that marriage has today become a matter of convenience is the last word of the commercial spirit. it is as if one should take a vow of knighthood to combat dragons--until the dragons appeared. so this poor woman, because she did not understand that respectability is a lie, tha

elegraphy) the port was in quarantine; the ship had to stand ten miles out to sea. nevertheless, yellow jack managed to come aboard. the men died one by one. there was no way of getting word to washington; and, as it turned out later, the navy department had completely forgotten the existence of the ship. no orders came; the captain stuck to his post for three months. three months of solitude and death! at last a passing ship was signaled, and the cruiser was moved to happier waters. no doubt the story is a lie; but did that make it less splendid in the telling, as the old scoundrel sat and spat and chewed tobacco? no, we will certainly go down, and ruffle it on the wharves. there is really better fun in life than going to the movies, when you know how to sense reality. there is beauty in

or six hours in the old absinthe house, and sip the icy opal; endure till all things change insensibly before your eyes, you changing with them; till you become as gods, knowing good and evil, and that they are not two but one. it may be a long time before the veil lifts; but a moment's experience of the point of view of the artist is worth a myriad martyrdoms. it solves every problem of life and death--which two also are one. it translates this universe into intelligible terms, relating truly the ego with the non-ego, and recasting the prose of reason in the poetry of soul. even as the eye of the sculptor beholds his masterpiece already existing in the shapeless mass of marble, needing only the loving kindness of the chisel to cut away the veils of isis, so you may (perhaps) learn to beho

ALEISTER CROWLEY ACROSS THE GULF

with flushed face and wanton eyes, a certain courtesan well-known in the city, and i touched her. then those of the priests that hated me were glad, for they wished to reject me; and taking aside into the hall of trial that woman, made the enquiry. then with robes rent they 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

fallen; but she caught me to her, and fixed her divine mouth on mine, eating me up wit the light of her eyes. her mouth moaned, her throat sobbed with love; her tongue thrust itself into me as a shaft of sunlight smites into the palm-groves; my robes fell shrivelled, and flesh to flesh we clung. then in some strange way she gripped me body and soul, twining herself about me and within me even as death that devoureth mortal man. still, still my being increased; my consciousness expanded until i was all nature seen as one, felt as one, apprehended as one, formed by me, part of me, apart from me- all 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 street

y orange as though it burned in a furnace, appeared visibly to all of us. and the old magus of the well, whom no man had seen outside his well for night threescore years, was found in the midst: and he cried with a loud voice, saying "the equinox of the gods" and he went on to explain how it was that nature should no longer be the centre of man s worship, but man himself, man in his suffering and death, man in his purification and perfection. and he recited the formula of the osiris as follows, even as it hath been transmitted unto us by the brethren of the cross and rose unto this day "for asar un-nefer hath said: he that is found perfect before the gods hath said: these are the elements of my body, perfected through suffering, glorified through trial. for the scent of the dying rose is t

nted will; the cup of wine is the outpouring of the blood of my heart, sacrificed to regeneration; and the bread and salt are the foundations of my body which i destroy in order that they may be renewed. for i am asar triumphant, even asar un-nefer the justified one! i am her who is clothed with the body of flesh, yet in whom is the spirit of the mighty gods. i am he lord of life, triumphant over death; he who partaketh with me shall page 18 gulf.txt arise with me. i am the manifestor in matter of those whose abode is in the invisible. i am purified: i stand upon the universe: i am its reconciler with the eternal gods: i am the perfector of matter; and without me the universe is not" all this he said, and displayed the sacraments of osiris before them all; and in a certain mystical manner

barren women of sixty years bore twins- there was no disease or sorrow in the city. mighty was the concourse of the citizens on the great day of the consecration. splendid rose the temple, a fortress of black granite. the columns were carved with wonderful images of all the gods adoring osiris; marvels of painting glittered on the walls; they told the story of osiris, of his birth, his life, his death at the hands of typhon, the search after his scattered members, the birth of horus and harpocrates, the vengeance upon typhon seth, the resurrection of osiris. the god himself was seated in a throne set back unto the wall. it was of lapis-lazuli and amber, it was inlaid with emerald and ruby. mirrors of polished gold, of gold burnished with dried poison of asps, so that the slaves who worked

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ters, and his biography. in the july, 1975, issue the atlantic monthly, there appeared a story entitled "there are more things, written by jorge luis borges "to the memory of h.p. lovecraft. this gesture by a man of the literary stature of borges is certainly an indication that lovecraft has finally ascended to his rightful place in the history of american literature, nearly forty years after his death. in the same year that lovecraft found print in the pages of weird takes, another gentleman was seeing his name in print; but in the british tabloid press. new sinister revelations of aleister crowley read the front page of the sunday express. it concerned testimony by one of the notorious magician's former followers (or, actually, the wife of one of his followers) that crowley had been resp

me year that lovecraft found print in the pages of weird takes, another gentleman was seeing his name in print; but in the british tabloid press. new sinister revelations of aleister crowley read the front page of the sunday express. it concerned testimony by one of the notorious magician's former followers (or, actually, the wife of one of his followers) that crowley had been responsible for the death of her husband, at the abbey of thelema, in cefalu, sicily. the bad press, plus the imagined threat of secret societies, finally forced mussolini to deport the great beast from italy. tales of horrors filled the pages of the newspapers in england for weeks and months to come: satanic rituals, black masses, animal sacrifice, and even human sacrifice, were reported- or blatantly lied about. fo

ore complex picture. the green dragon and the red dragon of the alchemists are thus identified, as the positive and negative energies that compromise the cosmos of our perception, as manifest in the famous chinese yin-yang symbol. but what of inanna, the single planetary deity having a female manifestation among the sumerians? she is invoked in the necronomicon and identified as the vanquisher of death, for she descended into the underworld and defeated her sister, the goddess of the abyss, queen ereshkigal (possibly another name for tiamat. interestingly enough, the myth has many parallels with the christian concept of christ's death and resurrection, among which the crucifixion (inanna was impaled on a stake as a corpse, the three days in the sumerian hades, and the eventual resurrection

re outstanding examples of how sumerian mythology previewed the christian religion by perhaps as many as three thousand years- a fact that beautifully illustrates the cosmic and eternal nature of this myth. therefore, the goddess of the witches has two distinct forms: the ancient one, goddess of the dragon-like telluric power which is raised in magickal rituals, and the elder goddess, defeater of death, who brings the promise of resurrection and rejuvenation to her followers those who must reside for a time after death and between incarnations in what is called the "summerland. sumer-land? another hallmark of the craft of the wise is evident within the necronomicon, as well as in general sumerian literature, and that is the arrangement of the cross-quarter days, which make up half of the c

n for humanity, which will bring it one step closer to a beneficial force that resides beyond the race of the "cruel celestial spirits, past the abyss of knowledge. yet, he must remember that the occult powers that accompany magickal attainment are ornamental only, indications of obstacles overcome on the path to perfection, and are not to be sought after in themselves, for therein lies the truth death. lovecraft saw this evil, as the world passed from one war and moved menacingly towards another. crowley prepared for it, and provided us with the formulae. the mad arab saw it all, in a vision, and wrote it down. he was, perhaps, one of the most advanced adepts of his time, and her certainly has something to say to us, today, in a language the intuition understands. yet they called him "mad

ALEISTER CROWLEY BOOK OF LIES

the manifestation even of god does not appear until tiphareth; and the universe itself not until malkuth. the chapter many therefore be considered as the most complete treatise on existence ever written. note (2) the unbroken, absorbing all, is called darkness [11] 1 kappa-epsilon-phi-alpha-lambda alpha the sabbath of the goat o! the heart of n.o.x. the night of pan. pi-alpha-nu: duality: energy: death. death: begetting: the supporters of o! to beget is to die; to die is to beget. cast the seed into the field of night. book of lies get any book for free on: www.abika.com 11 life and death are two names of a. kill thyself. neither of these alone is enough [12] commentary( alpha) the shape of the figure i suggests the phallus; this chapter is therefore called the sabbath of the goat, the wit

the figure i suggests the phallus; this chapter is therefore called the sabbath of the goat, the witches' sabbath, in which the phallus is adored. the chapter begins with a repetition of o! referred to in the previous chapter. it is explained that this triad lives in night, the night of pan, which is mystically called n.o.x, and this o is identified with the o in this word. n is the tarot symbol, death; and the x or cross is the sign of the phallus. for a fuller commentary on nox, see liber vii, chapter i. nox adds to 210, which symbolises the reduction of book of lies get any book for free on: www.abika.com 12 duality to unity, and thence to negativity, and is thus a hieroglyph of the great work. the word pan is then explained, pi, the letter of mars, is a hieroglyph of two pillars, and t

ter i. nox adds to 210, which symbolises the reduction of book of lies get any book for free on: www.abika.com 12 duality to unity, and thence to negativity, and is thus a hieroglyph of the great work. the word pan is then explained, pi, the letter of mars, is a hieroglyph of two pillars, and therefore suggest duality; a, by its shape, is the pentagram, energy, and n, by its tarot attribution, is death. nox is then further explained, and it is shown that the ultimate trinity, o, is supported, or fed, by the process of death and begetting, which are the laws of the universe. the identity of these two is then explained. the student is then charged to understand the spiritual importance of this physical procession in line 5. it is then asserted that the ultimate letter a has two names, or pha

then further explained, and it is shown that the ultimate trinity, o, is supported, or fed, by the process of death and begetting, which are the laws of the universe. the identity of these two is then explained. the student is then charged to understand the spiritual importance of this physical procession in line 5. it is then asserted that the ultimate letter a has two names, or phases, life and death. line 7 balances line 5. it will be notice that the phraseology of these two lines is so conceived that the one contains the other more than itself. line 8 emphasises the importance of performing both [13] 2 kappa-epsilon-phi-alpha-eta beta the cry of the hawk hoor hath a secret fourfold name: it is do what thou wilt.(3) four words: naught-one-many-all. thou-child! thy name is holy. thy king

as man loses his personality in physical love, so does the magician annihilate his divine personality in that which is beyond. the formula of samadhi is the same, from the lowest to the highest. the rosy-cross is the universal key. but, as one proceeds, the cross becomes greater, until it is the ace, the rose, until it is the word [41] 16 kappa-epsilon-alpha-lambda-eta iota-sigma the stag-beetle death implies change and individuality if thou be that which hath no person, which is beyond the changing, even beyond changelessness, what hast thou to do with death? the bird of individuality is ecstasy; so also is its death. book of lies get any book for free on: www.abika.com 40 in love the individuality is slain; who loves not love? love death therefore, and long eagerly for it. die daily [42

ALEISTER CROWLEY BOOK OF THE LAW

, and it may be given in three ways. the gross must pass through fire; let the fine be tried in intellect, and the lofty chosen ones in the highest. thus ye have star& star, system& system; let not one know well the other! i,51: there are four gates to one palace; the floor of that palace is of silver and gold; lapis lazuli& jasper are there; and all rare scents; jasmine& rose, and the emblems of death. let him enter in turn or at once the four gates; let him stand on the floor of the palace. will he not sink? amn. ho! warrior, if thy servant sink? but there are means and means. be goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines and wines that foam! also, take your will and fill of love as ye will, when, where, and with whom ye will! but always unto me

l! he, my prophet, hath chosen, knowing the law of the fortress, and the great mystery of the house of god. all these old letters of my book are aright; but* is not the star. this also is secret: my prophet shall reveal it to the wise* in ms, the symbol found here is usually interpreted as the hebrew letter tzaddi. i,58: i give unimaginable joys on earth: certainty, not faith, while in life, upon death; peace unutterable, rest, ecstasy; nor do i demand aught in sacrifice. i,59: my incense is of resinous woods& gums; and there is no blood therein: because of my hair the trees of eternity. i,60: my number is 11, as all their numbers who are of us. the five pointed star, with a circle in the middle& the circle is red. my colour is black to the blind, but the blue& gold are seen of the seeing

e, is nowhere found. ii,4: yet she shall be known& i never. ii,5: behold! the rituals of the old time are black. let the evil ones be cast away; let the good ones be purged by the prophet! then shall this knowledge go aright. ii,6: i am the flame that burns in every heart of man, and in the core of every star. i am life, and the giver of life, yet therefore is the knowledge of me the knowledge of death. ii,7: i am the magician and the exorcist. i am the axle of the wheel, and the cube in the circle. come unto me is a foolish word: for it is i that go. ii,8: who worshipped heru-pa-kraath have worshipped me; ill, for i am the worshipper. ii,9: remember all ye that existence is pure joy; that all the sorrows are but as shadows; they pass& are done; but there is that which remains. ii,10: o pr

easts of the times. ii,37: a feast for the first night of the prophet and his bride! ii,38: a feast for the three days of the writing of the book of the law. ii,39: a feast for tahuti and the child of the prophet-secret, o prophet! ii,40: a feast for the supreme ritual, and a feast for the equinox of the gods. ii,41: a feast for fire and a feast for water; a feast for life and a greater feast for death! ii,42: a feast every day in your hearts in the joy of my rapture! ii,43: a feast every night unto nu, and the pleasure of uttermost delight! ii,44: aye! feast! rejoice! there is no dread hereafter. 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 n

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 death: this is none of me. tear down that lying spectre of the centuries: veil not your vices in virtuous words: these vices are my service; ye do well& i will reward you here and hereafter. ii,53: fear not, o prophet, when these words are said, thou shalt not be sorry. thou art emphatically my chosen; and blessed are the eyes that thou shalt look upon with gladness. but i will hide thee in a mask

ALEISTER CROWLEY CONCERNING DEATH

the force of coph nia-but my left hand is empty, for i have crushed an universe& nought remains. iii,73: paste the sheets from right to left and from top to bottom: then behold! iii,74: there is a splendour in my name hidden and glorious, as the sun of midnight is ever the son. iii,75: the ending of the words is the word abrahadabra. the book of the law is written and concealed. aum. t concerning death by aleister crowley this issue published for hymenaeus alpha october 18, 14 e.n (1918 e.v) july 12, 81 e.n (1985 e.v) ordo templi orientis p.o box 2303 berkeley, ca 94702 (c) copyright o.t.o. july 14, 1985 e.v. sun in cancer moon in gemini an 81 e.n .pa [from the "international" december 1917] an epistle of baphomet to the illustrious damozel ana wright, companion of the holy graal, shining

this issue published for hymenaeus alpha october 18, 14 e.n (1918 e.v) july 12, 81 e.n (1985 e.v) ordo templi orientis p.o box 2303 berkeley, ca 94702 (c) copyright o.t.o. july 14, 1985 e.v. sun in cancer moon in gemini an 81 e.n .pa [from the "international" december 1917] an epistle of baphomet to the illustrious damozel ana wright, companion of the holy graal, shining like the moon. concerning death that she and her sisters may bring comfort to all them that are nigh death, and unto such as love them. beloved daughter and sister, do what thou wilt shall be the whole of the law. it is written in the book of the law; every man and every woman is a star. it is our lady of the stars that speaketh to thee, o thou that art a star, a member of the body of nuit. listen, for thine ears are becom

ce, caught up into her love as a dewdrop into the kisses of the sunrise. is not the ecstacy of nuit the consiousness of of the continuity of existence, the omnipresence of her body? all that hath hurt thee was that thou knewest it not, as that fadeth from thee thou shalt know as never yet how all is one. again she saith: i give unimaginable joys on earth, certainty, not faith, while in life, upon death. this thou hast known. time that eateth his children hath not power on them that would not be children of time. to them that know themselves immortal, that dwell always in eternity, conscious of nuit, throned upon the chariot of the sun, there is no death that men call death. in all the universe. darkness is only found in the shadow of a gross and opaque planet. as it were for a moment; the

ldren hath not power on them that would not be children of time. to them that know themselves immortal, that dwell always in eternity, conscious of nuit, throned upon the chariot of the sun, there is no death that men call death. in all the universe. darkness is only found in the shadow of a gross and opaque planet. as it were for a moment; the universe itself is a flood of light eternal. so also death is but through accident; thou hast hidden thyself in the shadow of thy gross body, and taking it for reality, thou hast trembled. but the orb revolveth anon; the shadow passeth away from thee. there is the dissolution, and eternal ecstasy in the kisses of nu! for inasmuch as thou hast made the law of freedom thine, as thou hast lived in light and liberty and love, thou hast become a freeman

es of nu! for inasmuch as thou hast made the law of freedom thine, as thou hast lived in light and liberty and love, thou hast become a freeman of the city of stars .pa listen again to thine own voice within thee. is not hadit the flame that burns in every heart of man, and in the core of every star? is not he life, and the giver of life? and is not therefore the knowledge of him the knowledge of death? for it hath been shown unto thee in many other places how death and love be twins. now art thou the hunter, and death rideth beside thee with his horse and spear as thou chasest thy will through the forests of eternity, whose trees are the hair of nuit thy mistress! thrill with the joy of life and death! know, hunter mighty and swift, the quarry turns to bay! thou has but to make one sharp

ALEISTER CROWLEY DUTY

4& pride; but always in the love of me, and so shall ye come to my joy" 9. rejoice "remember all ye that existence is pure joy; that all the sorrows are but shadows; they pass& are done; but there is that which remains "but ye, o my people, rise up and awake! let the rituals be rightly performed with joy and beauty. a feast for fire and a feast for water; a feast for life and a greater feast for death! a feast every day in your hearts in the joy of my rapture. a feast every night unto nuit, and the pleasure of uttermost delight. aye! feast! rejoice! there is no dread hereafter. there is no dissolution and eternal ecstacy in the kisses of nu "now rejoice! now come in our splendour and rapture! come in our passionate peace& write sweet words for the kings "thrill with the joy of life& death

east every day in your hearts in the joy of my rapture. a feast every night unto nuit, and the pleasure of uttermost delight. aye! feast! rejoice! there is no dread hereafter. there is no dissolution and eternal ecstacy in the kisses of nu "now rejoice! now come in our splendour and rapture! come in our passionate peace& write sweet words for the kings "thrill with the joy of life& death! ah! thy death shall be lovely: whose seeth it shall be glad. thy death shall be the seal of the promise of our agelong love. come! lift up thy heart& rejoice "is god to live in a dog? no! but the highest are of us. they shall rejoice: who sorroweth is not of use. beauty and strength, leaping laughter and delicious langour, force and fire, are of us" b. your duty to other individual men and women 1 "love i

ALEISTER CROWLEY LIBER 777

th 9 sign of the holy covenant 10 crown which is in yesod lbt dlj tebhel cheled wet earth table of correspondences 23 cvi* the ten hells in seven palaces. cvii. translation of hells. cviii* some princes of the qliphoth. cix* the kings of edom. 0. 1 satan and moloch. 2* lams. 3 lwac sheol grave \ynwnz tca. 4 wdba abaddon perdition lucifuge bbwy of hrxb jobab of bozrah 5 tjcrab bar shachath clay of death \wrtca ynmyt mch husham of temani 6 wyhfyf titahion pit of destruction belphegor awyj tywu ddh hadad of avith 7 twmyruc shaarimoth gates of death yadmca hqrcm hlmnc samlah of masrekah 8 twmla tzelmoth shadow of death adramelek laylb tybhr lwac saul of reheboth 9 tylyl nh lub baal-hannan 10 \nhyg gehinnom hell hmun wup rdh hadar of pau cix (continued* the dukes of edom. cx. elements and quart

patigha 6 lower manas anahata (heart) udakkha 7 kama manipura (solar plexus) mano 8 aib prana svadistthana (navel) sakkya-ditti 9 hati linga sharira muladhara (lingam and anus) kama 10 kheibt, khat, tet, sahu sthula sharira avigga cxx. magical images of the sephiroth. cxxi* the grades of the order. cxxii. the ten plagues of egypt. 0. 08=0. 1 ancient bearded king seen in profile 10 =18 ipsissimus death of first-born 2 almost any male image shows some aspect of chokmah. 9 =28 magus locusts 3 almost any female image shows some aspect of binah 8 =38 magister templi 3rd order darkness 4 a mighty crowned and enthroned king 7 =48 adeptus exemptus hail and fire 5 a mighty warrior in his chariot, armed and crowned 6 =58 adeptus major boils 6 a majestic king, a child, a crucified god 5 =68 adeptus

lamp and staff* 21 the lord of the forces of life. a wheel of six shafts, whereon revolve the triad of hermanubis, sphinx, and typhon* 22 the daughter of the lords of truth. the ruler of the balance. a conventional figure of justice with scales and balances 23 the spirit of the mighty waters. the figure of an hanged or crucified man* 24 the child of the great transformers. the lord of the gate of death. a skeleton with a scythe mowing men. the scythe handle is a tau. 25 the daughter of the reconcilers, the bringer-forth of life. the figure of diana huntress* 26 the lord of the gates of matter. the child of the forces of time. the figure of pan or priapus* 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 wa

ypna ryuz lesser countenance ]lm king. ypna ryuc seir anpin \da adam. b the son. cya the man \wnakc spare angels. line 9. jesod has this additional title \lwu-dwsy-qydx the righteous is the foundation of the world. line 10. malkuth has these titles (among others: ruc the gate (by temurah, rcu= 10).2 y the gate (chaldee. which has the same number (671) as ynda in full dwy wn tld [la also gates of death. shadow of death. tears. justice. prayer. gate of daughter of mighty ones. garden of eden. also inferior mother the daughter. the queen. hklm the bride. hlk the virgin. hlwtb col iv. this column may be equally well symbolized by any single entry, preferably in 0. the monistic and nihilistic conceptions are convertible. hua may be equally named tao, iao, noumenon, and the like. all language o

se analogy col. lxxix, line 13. add (3321) ttrc tumhcrbdc [shadbarshehmoth sharthathan, the spirt of the spirits of the moon. the final is counted as 700, as are the final\ s in col. lxxviii, line 13.9 col. lxxxv. line 6. or lamcj. line 9. or laynpz. col. lxxxix. add daath, ahyh. col. xciii, line 10. contains the earth. col. xcvi. add daath, hwyh. col. xcix. add among archangels: azrael, angel of death (n, israfel, of last trump (c. col. c. our order of angelic choirs is from r. mosheh ben maimon. r. ishmael and the book pliah prefer: 1. cherubim. 2. chasmalim. 3. chaioth. 4. aralim. 5. seraphim. 6. tarshishim. 7. auphanim. 8. auphanim. 9. aishim. 10. taphsarim. and there are many other schemes. col. cii. add daath, ydna. col. ciii. add daath, cerebrum medium, cuius locus est in parte capi

ALEISTER CROWLEY LIBER CHANOKH

ta od-vaoan. do-o-i-ape mada: goholore, gohus, amiranu! micama! yehusozod ca-ca-com, od do-o-a-inu noari micaolazoda a-ai-om. casarameji gohia: zodacare! vaunigilaji! od im-ua-mar pugo pelapel ananael qo-a-an. 80 words in this enochian call. behold! saith your god! i am a circle on whose hands stand twelve kingdoms. six are the seats of living breath, the rest are as sharp sickles or the horns of death. wherein the creatures of earth are and are not, except (in) mine own hands; which sleep and shall rise. in the first i made ye stewards and placed ye in twelve seats of government: giving unto every one of you power successively over the 456 true ages of time: to the intent that from the highest vessels and the corners of your governments you might work my power, pouring down the fires of l

y-eight keys or calls 28 the midday, the first is as the third heaven made of 26 hyacinthine pillars, in whom the elders are become strong, which i have prepared for mine own righteousness, saith the lord: whose long continuance shall be as bucklers to the stooping dragon, and like unto the harvest of a widow. how many are there which remain in the glory of the earth, which are, and shall not see death until the house fall and the dragon sink? come away! for the thunders (of increase)8 have spoke. come away! for the crowns of the temple and the robe of him that is, was, and shall be crowned are divided! come forth! appear! to the terror of the earth, and to our comfort, and [to the comfort] of such as are prepared. the angle of e of d in the tablet of d. the princess of the rushing winds

od vabezodire cameliaxa od bahala: niiso!11 salamanu telocahe! casaremanu hoel-qo, od ti ta zod cahisa soba coremefa i ga. niisa! bagile aberameji nonu ape. zodacare eca od zodameranu! odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe i a i d a! the mighty seat ground, and there were five thunders that flew into the east. and the eagle spake and cried aloud: come away from the house of death! and they gathered themselves together and became12 (those) of whom it is measured, and it is as they are, whose number is 31. come away! for i have prepared (a place) for you. move therefore, and shew yourselves! unveil the mysteries of your creation. be friendly unto me, for i am the servant of the same your god: the true worshipper of the highest. the angle of e of c in the tablet of c. t

and to one of the signs or elements (saturn replacing earth as per the dual attribution of the path of tau, and thence to the hebrew letter and tarot card corresponding: thus row column attributions fire a puer h iv the emperor water d populus j vii the chariot air g puella l viii justice fire (cardinal signs) earth j carcer u xv the devil fire e fortuna minor f xi strength water h rubeus n xiii death air k tristesia x xvii the star water (fixed signs) earth b amissio w v the hierophant fire i acquisitio s xiv temperence water l laetitia q xviii the moon air c albus z vi the lovers air (mutable signs) earth f conjunctio y ix the hermit fire b cauda draconis c xx the last judgement water c via m xii the hanged man air d fortuna minor a 0 the fool earth (elements) earth (e) caput draconis t

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

urer, all-begetter; give me the sign of the open eye, and the token erect of thorny thigh, and the word of madness and mystery, o pan! io pan! io pan! io pan pan! pan pan! pan, i am a man: do as thou wilt, as a great god can, o pan! io pan! io pan! io pan pan! i am awake in the grip of the snake. the eagle slashes with beak and claw; the gods withdraw: the great beasts come, io pan! i am borne to death on the horn of the unicorn. i am pan! io pan! io pan pan! pan! vi i am thy mate, i am thy man, goat of thy flock, i am gold, i am god, flesh to thy bone, flower to thy rod. with hoofs of steel i race on the rocks through solstice stubborn to equinox. and i rave; and i rape and i rip and i rend everlasting, world without end, mannikin, maiden, maenad, man, in the might of pan. io pan! io pan

lt of these trifling mishaps is the difference of a whole stroke, and so probably between halving and losing the hole (26) every man has a right, the right of self-preservation, to fulfil himself to the utmost<nature" are simply at issue with their true wills. the murderer has the will-to-live; and his will to murder is a false will at variance with his true will, since he risks death at the hands of society by obeying his criminal impulse (illustration: a function imperfectly preformed injures, not xx only itself, but everything associated with it. if the heart is afraid to beat for fear of disturbing the liver, the liver is starved for blood, and avenges itself on the heart by upsetting digestion, which disorders respiration, on which cardiac welfare depends (27) every

following. binah, the supernal understanding, is connected with tiphereth, the human consciousness, by zain, gemini, the oracles of the gods, or the intuition. that is, the attribution represents a psychological fact: to replace it by the devil is either humour or plain idiocy. again, the card "fortitude, leo, balances majesty and mercy with strength and severity: what sense is there in putting "death, the scorpion, in its stead? there are twenty other mistakes in the new wonderful illuminated-from-on-high attribution; the student can therefore be sure of twenty more laughs if he cares to study it> a synopsis of the grades of the a. a. as illustrative of the magical hierarchy in man is given in appendix 2 "one star in sight" this should be read before proceeding with the chapter. the subj

alance<equinox vii. see also liber cxi aleph> this, of course, should have been done in a preliminary fashion during the preparation of the weapons and furniture of the temple. to consider in a more particular manner this question of the nature of ritual, we may suppose that he finds himself lacking in that perception of the value of life and death, alike of individuals and of races, which is characteristic of nature. he has perhaps a tendency to perceive the "first noble truth" uttered by buddha, that everything is sorrow. nature, it seems, is a tragedy. he has perhaps even experienced the great trance called sorrow. he should then consider whether there is not some deity who expresses this cycle, and yet whose nature is joy. he will

omen, in their divine madness, he is torn to pieces. it has already seemed impertinent to say so much when walter pater has told the story with such sympathy and insight. we will not further transgress by dwelling upon the identity of this legend with the course of nature, its madness, its prodigality, its intoxication, its joy, and above all its sublime persistence through the cycles of life and death. the pagan reader must labour to understand this in pater's "greek studies, and the christian reader will recognise it, incident for incident, in the story of christ. this legend is but the dramatization of spring. the magician who wishes to invoke bacchus by this method must therefore arrange a ceremony in which he takes the part of bacchus, undergoes all his trials, and emerges triumphant

ALEISTER CROWLEY MAGICK WITHOUT TEARS

rdian angel" magic without tears get any book for free on: www.abika.com 27 you ought to demonstrate your performance of the pentagram ritual to me; you are probably making any number of mistakes. i will, of course, take you carefully through the o.t.o. rituals to iii as soon as you are fairly familiar with them. the plan of the grades is this- 0 attraction to the solar system i birth ii life iii death iv "exaltation" p.i "annihilation" v -ix progressive comment on ii with very special reference to the central secret of practical magick. there is thus no connection with the a'.a. system and the tree of life. of course, there are certain analogies. your suggested method of study: you have got my idea quite well. but nobody can "take you through" the grades of a'.a. the grades confirm your a

his existence, the real motive which led him to choose that profession. he should understand banking as a necessary factor in the economic existence of mankind, instead of as merely a business whose objects 13* men of "criminal nature" are simply at issue with their true wills. the murderer has the will-to-live; and his will to murder is a false will at variance with his true will, since he risks death at the hands of society by obeying his criminal impulse. 28 are independent of the general welfare. he should learn to distinguish false values from real, and to act not on accidental fluctuations but on considerations of essential importance. such a banker will prove himself superior to others; because he will not be an individual limited by transitory things, but a force of nature, as impe

great or hard soever, have a beginning when they are little and easy. so thus the wise man accomplisheth the greatest tasks without undertaking anything important" keynote: this footnote is obsolete. the "tao teh king" was published magic without tears get any book for free on: www.abika.com 87 as "equinox" iii- 8, 1975 e.v. by h.p.s. 49 lxxvi 2 "so then rigidity and hardness are the stigmata of death; elasticity and adaptability of life" 3 "he then who putteth forth strength is not victorious; even as a strong tree filleth the embrace" 4 "thus the hard and rigid have the inferior place, the soft and elastic the superior" enough, i think, for this part of the essay. love is the law, love under will. fraternally, 666 chapter vii the three schools of magick (2) cara soror, do what thou wilt

er embassy; but at least we see today that physical science is at last penetrating to the spiritual basis of material phenomena. the work of henry poincar, einstein, whitehead, and bertrand russell is sufficient evidence of this fact. christianity, too, has fallen into a lower degree of contempt than ever. realizing that it was moribund, it made a supreme and suicidal effort, and plunged into the death-spasm of the first worldwar. it was too far corrupt to react to the injections of the white formula which might have saved it. we see today that christianity is more bigoted, further divorced from reality, than ever. in some countries it has again become a persecuting church. with horrid glee the adepts of the black school looked on at these magic without tears get any book for free on: www

hodos camelionis- the path of the chameleon (this emphasizes the omnivalence of the force) in the higher degrees of o.t.o- the a'.a. is not fond of magic without tears get any book for free on: www.abika.com 110 terms like this, which verge on the picturesque- it is usually called "the ophidian vibrations, thus laying special stress upon its serpentine strength, subtlety, its control of life and death, and its power to insinuate itself into any desired set of circumstances. it is of this universally powerful weapon that the secret chiefs must be supposed to possess complete control. they can induce a girl to embroider a tapestry, or initiate a political movement to culminate in a world-war; all in pursuit of some plan wholly beyond the purview or the comprehension of the deepest and subtl

ALEISTER CROWLEY MEDITATION

n christ, buddha, and mohammed? is there any one point upon which all three are in accord? no point of doctrine, no point of ethics, no theory of a "hereafter" do they share, and yet in the history of their lives we find one identity amid many diversities. buddha was born a prince, and died a beggar. mohammed was born a beggar, and died a prince. christ remained obscure until many years after his death. elaborate lives of each have been written by devotees, and there is one thing common to all three- an omission. we hear nothing of christ between the ages of twelve and thirty. mohammed disappeared into a cave. buddha left his palace, and went for a long while into the desert. each of them, perfectly silent up to the time of the disappearance, came back and immediately began to preach a new

. he is god, and there is no other god than he. 7. o! let us strictly meditate on the adorable light of that divine savitri (the interior sun, etc. may she enlighten our minds! 8. say: he is god alone! god the eternal! he begets not and is not begotten! nor is there like unto him any one! 9. unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee> there are many other mantras. sri sabapaty swami gives a particular one for each of the cakkras. but let the student select one mantra and master it thoroughly. 21 you have not even begun to master a mantra until it continues unbroken through sleep. this is much easier than it sounds. some schools advocate practising a mantra with the aid of instrumen

anything on the ground that it is not directly perceived by the senses. to turn to another point. one of our tests of truth is the vividness of the impression. an isolated event in the past of no great importance may be forgotten; and if it be in some way recalled, one may find one's self asking "did i dream it? or did it really happen" what can never be forgotten is the "catastrophic. the first death among the people that one loves (for example) would never be forgotten; for the first time one would "realize" what one had previously merely "known. such an experience sometimes drives people insane. men of science have been known to commit suicide when their pet theory has been shattered. this problem has been discussed freely in "science and buddhism<crowley "collected work

nd by the time he has got it wants something else instead- in all probability something just beyond his means. such is the splendid history of all spiritual advance! one never stops to take the reward. we shall therefore not trouble at all about what any samadhi may or may not bring as far as its results in our lives are concerned. we began this book, it will be remembered, with considerations of death. death has now lost all meaning. the idea of death depends on those of the ego, and of time; these ideas have been destroyed; and so "death is swallowed up in victory" we shall now only be interested in what samadhi is in itself, and in the conditions which cause it. let us try a final definition. dhyana resembles samadhi in many respects. there is a union of the ego and the non-ego, and a l

by the letting of blood; and it is this weapon which is plunged into the side or heart of the magician to fill the holy cup. those faculties which come between the appetites and the reason are thus dealt with. the chain is salt: it serves to bind the wandering thoughts; and for this reason is placed about the neck of the magician, where daath is situated. these instruments also remind us of pain, death, and bondage. students of the gospel will recollect that in the martyrdom of christ these three were used, the dagger being replaced by the nails<magical instruments. the hill of golgotha is a circle, and the cross the tau. christ had robe, crown, sceptre, etc; this thesis should one day be fully worked out> the scourge should be made with a handle of iron; the

ALEISTER CROWLEY SEPHER SEPHIROTH

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

ers disregarding order; i.e. 1-21) prolonged; grew long kyr) male )rwkd 232 the sum of the four ways of spelling hwhy in the four worlds ryw) hy let there be light! rw) yhy 233 remembering rwkz the tree of life (cf. 228) myyxh c( 235 archangel of chesed l)yqdc 236 a handful cmwq the northern one; lilith ynwpc 237 essence of glory dwbkh mc( 238 lord of wonders hw)lpnh nwd) 239 azrael: the angel of death l)rz) iron lzrb the lot lrwg 240 myrrh; drop; bitter, sad; fierce rm the afflictions of the sons of adam (i.e. succubae) md) ynb y(gn first buds, sproutings myncn cash; counted out, paid down mydwqp high, lofty mr rubies, gems mynynp 241 to say; word; command rm) 242 recollection hrykz 243 created [they them (gn. 1:27) m)rb learned, complete; to finish, bring to pass (ch) rmg a bone; to dest

lt 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 three beneath (cf. 203& 248 )br rmd 448 lofty twmb 449 most dazzling light xcxwcm rw) cloak tyl+ 450 tablets (e.g. of moses) twxwl the fruit of the tree c( yrp transgression(#p goodwill (grace, acceptance, favour, will) without end lwbg ny)b nwcr dwelling in eternity d( nkw# craftiness, cunning myl# the dragon; jackal nt witchcra

ee above and the three beneath (cf. 203& 248 )br rmd 448 lofty twmb 449 most dazzling light xcxwcm rw) cloak tyl+ 450 tablets (e.g. of moses) twxwl the fruit of the tree c( yrp transgression(#p goodwill (grace, acceptance, favour, will) without end lwbg ny)b nwcr dwelling in eternity d( nkw# craftiness, cunning myl# the dragon; jackal nt witchcrafts, sorceries myp#k 451 the essence of man md)h t) death )tym the deep, the abyss (gn. 49:25) mwht 452 ardent desire, longing, wish tdmx the crop; the maw nbqrq 453 the animal soul in its fulness (i.e. including the creative entity or ego, chiah; living creature hyx #pn behemoth; beasts twmhb 454 a seal mtwx the gholy ones h (consecrated catamites kept by the priesthood) my#dq continually dymt zaharariel: a title of tiphareth l)yr)rhz 456 the grea

yqw#x 470 eternity (lit. ga cycle of cycles h) myrwd rwd pure wool yqn rm( time; period of time, season t( floor, ground, bottom (qrq 471 the hekaloth: palaces twlkyh 472 was terrified t(b and god made myhl#(yw 473 the three persons (yn )wh: ht) coalesced) yn)wht) golgoltha: a skull (ar; fig. the supernals; see 475& s.d. 2:33 )tlglwg millers, grinders (traditionally a female occupation) twnx+ 474 death: knowledge t(d wisdom (pl; prov. 1:20. i.r.q. 244) twmkx the testimony [within the ark] td( a ram, he-goat; a prepared sacrifice dt( 475 in golgotha (ar; s.d. 2:33 )tlglwgb priestess tnhk 476 house of justice, a court-house nyd tyb 478 the lesser countenance: a title of the ruach, esp. tiphareth nypn) ry(z 479 grindings. female millers) twnxw+ 480 stones of emptiness (is. 34:11) whwt ynb) li

ALEISTER CROWLEY TAO TEH KING

one's own true way is restriction, the word of sin) 8 chapter viii the nature of peace. 1. admire thou the high way of water! is not water the soul of the life of things, whereby they change? yet it seeketh its level, and abideth content in obscurity. so also it resembleth the tao, in this way thereof((hydrogen and chlorine (for example) will not unite when perfectly dry. dryness is immobility or death (cf. book of wisdom or folly, the doctrine concerning change) 2. the virtue of a house is to be well-placed; of the mind, to be at ease in silence as of space; of societies, to be well-disposed; of governments, to maintain quietude; of work, to be skillfully performed; and of all motion, to be made at the right time((in all these illustrations, laotze deprecates restlessness or friction) 3

iting, an xv sun in scorpio, we are facing the fulfilment of most of this prophecy. and still we make haste to arm) 23 chapter xx the withdrawal from the common way. 1. to forget learning is to end trouble. the smallest difference in words, such as 'yes' and 'yea, can make endless controversy for the scholar((consider the 'homoiousios- homoiousios' quarrel of early christianity) fearful indeed is death, since all men fear it; but the abyss of questionings, shoreless and bottomless, is worse! 2. consider the profane man, how he preeneth, as if at feast, or gazing upon spring from a tower! but as for me, i am as one who yawneth, without any trace of desire. i am like a babe before its first smile. i appear sad and forlorn, like a man homeless. the profane man hath his need filled, ay, and mo

. 1. arms, though they be beautiful, are of ill omen, abominable to all created beings. they who have the tao love not their use. 2. the place of honour is on the right in wartime; so thinketh the man of distinction. sharp weapons are ill-omened, unworthy of such a man; he useth them only in necessity. he valueth peace and ease, desireth not violence of victory. to desire victory is to desire the death of men; and to desire that is to fail to propitiate the people. 3. at feasts, the left hand is the high seat; at funerals, the right. the second in command of the army leadeth the left wing, the commander-inchief, the right wing; it is as if the battle were a rite of mourning! he that hath slain most men should weep for them most bitterly; so then the place of the victor is assigned to him w

ost, the magick powers appeared; then, by successive degradations, came benevolence, justice, convention. 43 6. now convention is the shadow of loyalty and good will, and so the herald of disorder. yea, even understanding is but a blossom of the tao, and foreshadoweth stupidity((this repeats the doctrine of the danger of binah. the attack on tipereth is to be regarded as a reference to the 'fall, death of hiram at high noon, etc. etc) 7. so then the tao-man holdeth to mass, and avoideth motion; he is attached to the root, not to the flower. he leaveth the one, and cleaveth to the other((that is, if his road be towards the tao. in our language, he adores nuit; but the perfect man, when he needs to manifest, is on the opposite curve. cf. the 'book of lies 'the brothers of the a. a. are women

iad and malkuth) all things pass from obscurity to manifestation, inspired harmoniously by the breath of the void((the tao) 2. men do not like to be fatherless, virtueless, unworthy: yet rulers describe themselves by these names. thus increase bringeth decrease to some, and decrease bringeth increase to others. 3. others have taught thus; i consent to it. violent men and strong die not by natural death. this fact is the foundation of my law. 48 chapter xliii the cosmic method. 1. the softest substance((water-yoni) hunteth down the hardest((rock- lingam) the unsubstantial((the luminiferous ether) penetrateth where there is no opening. here is the virtue of inertia. 2. few are they who attain: whose speech is silence, whose work is inertia. 49 chapter xliv monitorial. 1. what shall it profit

ALEISTER CROWLEY THE BANNED LECTURE

of asking the advice of an old hand at the game; and was told "you must do one of two things. you may assume that they know everything, or that they know nothing" thomas henry thought it over, and decided that he would assume that they know nothing. i think that merely shows how badly brought up he must have been; and explains how it was that he became a kirty little atheist, and repented on his death-bed, and died blaspheming. gilles de raise was born sometime in 1404. he married catherine de thonars on the 30th of november, 1420, thus becoming the richest noble in europe. he lived extravagantly until his arrest by the church. he geban alchemical studies under the instruction of gilles de sille, a priest of st. malo. montague summers believes he sacrificed around eight hundred children a

ALEISTER CROWLEY THE HEART OF THE MASTER

- like a man stricken of lightning, in the same moment slain and initiated- that the strange phrase declares a final mystery of truth, the word of the plan of battle, the key of the campaign. but in my mind its meaning is most utter darkness. again the solemn stillness. few were they who had heard the voice of the young captain: for the sleep of all but the youngest and strongest was the sleep of death. even of these the fate was ill indeed; for their minds had been distraught by the bitterness of their hearts. so, when they noted the voice, they mocked. i heard "a star in the west. what folly" or "that is no voice of any leader of ours" or "star in the west? beware: that is the star called wormwood" then, presently, from the blind land behind the mountain, comes one heavy groan, then the

on edge with horror. and yet i cannot give up the hope which thrilled me at the voice. but so keen, so desolate, so deadly, is the pain of my spirit that blank darkness overwhelms me altogether. umbra. within the vision is a dream- i struggle in my sleep in a morass of blood and mud. howlings more bestial than hell's: stench at whose touch, solid as putrid flesh itself, i retch with the pangs of death; most frantic madness: phantoms of crime, icecold, ghosts made of murder- the nightmare seems interminable- no, it exhausts itself, sick with its own foulness, and sinks into a stolid stupor. phantasma. i waken from the horror. every nerve is numb, every muscle frozen, every bone one ache, my blood throbbing with poison. but the shambles is now dimly to be seen. what? can the voice have spok

s. worship the name, foursquare, mystic, wonderful, and the name of his house 418 (this name to be communicated to those worthy of that initiation) xii. let not the waters wheron thou journeyest wet thee! and, being come to shore, plant thou the vine and rejoice without shame. xiii. the universe is change: every change is the effect of an act of love; all acts of love contain pure joy. die daily! death is the apex of one curve of the snake life: behold all opposites as necessary complements, and rejoice! xiv pour thine all freely from the vase in thy right hand, and lose no drop! hath not thy left hand a vase? transmute all wholly into the image of thy will, bringing each to its true token of perfection! dissolve the pearl in the wine-cup: drink, and make manifest the virtue of that pearl!

light all is truth. falsehood is but a function of the conditions of time and space, and the idea of evil comes only from perceiving the oppositions which are transcended by truth. so each thing that is the heart of the master get any book for free on: www.abika.com 14 hath its root in necessity; were the least of these lost, the whole work should be marred. life wells in the heart of the master; death is but the systole of that marvelous pulse. faint are the phantoms of illusion; these, seized on by that vivid stream, thrill and throb with the glow of his reality; he leaves no possible form inane or inert; in him do all partake the sacrament of birth to truth. liberty leaps in the heart of the master; for every man and every woman is a star. each follows, free and joyful, its own will; fo

hom came three names great and terrible that i write not in this place. lastly appeared this newly-writ hieroglyph of the lion, and the name of that brother was hidden from me. then was i shewn the mystery of the words: how in the first period of recorded history men thought that life came from woman alone, and worked by the formula of isis, worshipping nature chaste and kindly, not understanding death, or the arcanum of love. so, when the time was ripe, appeared the brethren of the formula of osiris, whose word is i a o; so that men worshipped man, thinking him subject to death, and his victory dependent upon resurrection. even so conceived they of the sun as slain and reborn with every day, and every year. now, this great formula being fulfilled, and turned into abomination, this lion ca

ALEISTER CROWLEY THE I CHING

humble caution show! be patient, time brings order with grave pace. bound and beset, bewildered too? what woe! 30 the li hexagram sun of sun- li: sun; attachment. be thy way docile as well as firm- then see good fortune smile. confused at start? let reverence befriend. here's fortune- rightly placed and clothed in yellow. accept thy ills with cheer or worse attend. abruptness- fie! thus fire and death descend. luck comes to aid thee, melancholy fellow! in victory be just- a noble end. 31 the hsien hexagram water of earth- hsien: mutual influence; good fortune bless man's firm correctness with the tide, success. would'st walk? to move thy toes alone is a flaw; but calves 'twere surely better to withdraw. thigh's too? cling close to leaders? thou wilt rue it. insited plans? only thy friends

ALEISTER CROWLEY THE LAW OF LIBERTY

men "come forth, o children, under the stars, and take your fill of love! i am above you and in you. my ecstasy is in yours. my joy is to see your joy" later she explains the mystery of sorrow "for i am divided for love's sake, for the chance of union "this is the creation of the world, that the pain of division is as nothing, and the joy of dissolution all" it is shown later how this can be, how death itself is an ecstasy like love, but more intense, the reunion of the soul with its true self. and what are the conditions of this joy, and peace, and glory? is ours the gloomy asceticism of the christian, and the buddhist, and the hindu? are we walking in eternal fear lest some "sin" should cut us off from "grace? by no means "be ye goodly therefore: dress ye all in fine apparel; eat rich fo

l; strive ever toward it without allowing aught to stop you or turn you aside, even as a star sweeps upon its incalculable and infinite course of glory, and all is love. the law of your being becomes light, life, love and liberty. all is peace, all is harmony and beauty, all is joy. for hear, how gracious is the goddess "i give unimaginable joys on earth: certainty, not faith, while in life, upon death; peace unutterable, rest, ecstasy; nor do i demand aught in sacrifice" is not this better than the death-in-life of the slaves of the slave-gods, as they go oppressed by consciousness of "sin" wearily seeking or simulating wearisom and tedious "virtues? with such, we who have accepted the law of thelema have nothing to do. we have heard the voice of the star-goddess "i love you! i yearn to y

in the constant rapture of the embraces of infinite beauty. a little further on he speaks of us "we are not for the poor and the sad; the lords of the earth are our kinsfolk "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 "beauty and strength, leaping laughter and delicious languor, force and fire, are of us" later, concerning death, he says "think not, o king, upon that lie: that thou must die: verily thou shalt not die, but live. now let it be understood: if the body of the king dissolve, he shall remain in pure ecstasy for ever" when you know that, what is left but delight? and how are we to live meanwhile "it is a lie, this folly against self- be strong, man! lust, enjoy all things of sense and rapture: fear not tha

re rituals of the elements and feasts of the times. a feast for the first night of the prophet and his bride! a feast for the three days of the writing of the book of the law. a feast for tahuti and the children of the prophet- secret, o prophet! a feast for the supreme ritual and a feast for the equinox of the gods. a feast for fire and a feast for water; a feast for life and a greater feast for death! a feast every day in your hearts in the joy of my rapture! a feast every night unto nu, and the pleasure of uttermost delight! aye! feast! rejoice! there is no dread hereafter. there is the dissolution, and eternal ecstasy in the kisses of nu" it all depends on your own acceptance of this new law, and you are not asked to beleive anything, to accept a string of foolish fables beneath the in

ong! then canst thou bear more joy. be not animal: refine thy rapture! if the law of liberty get any book for free on: www.abika.com 5 thou drink, drink by the eight-and-ninety rules of art; if thou love, exceed by delicacy; and if thou do aught joyous, let there be subtlety therein! but exceed! exceed! strive ever to more! and if thou art truly mine- and doubt it not, an if thou art ever joyous- death is the crown of all" lift yourselves up, my brothers and sisters of the earth! put beneath your feet all fears, all qualms, all hesitancies! lift yourselves up! come forth, free and joyous, by night and day, to do your will; for "there is no law beyond do what thou wilt" lift yourlseves up! walk forth with us in light and life and love and liberty, taking our pleasure as kings and queens in

ALEISTER CROWLEY THE LOST CONTINENT

er. of medicine they were happily ignorant. the outdoor life in that equable climate bred strong youths and maidens, and the first symptoms of illness in a worker was held to impair 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 englis

principle task "thou shalt not commit adultery" though the atlanteans married, intercourse with the wife was the only act forbidden "honour thy father and thy mother" on the contrary, they worshipped their children, as if to say "this is the god whom i have made in my own likeness" similarly, there is one exception and one only to the rule of silence. it is the utterance of the 'name' which it is death to pronounce. this word was constantly in their mouths; it is 'zcrra, a sort of venomous throat-gargling. hence, possibly the gaelic 'scurr 'speak, english 'scaur' or 'scar' in yorkshire and the pennines 'zcrra' is also the name of the 'high house, and of the graven image referred to above. others traces may be found in folklore; some mere superstitions. thus the correct number for a banquet

ving deep holes in which the seeds were cast. its flesh was not unlike bear, but more delicate. notable, too, was the great quantity of turtle; also the giant oysters, the huge deep sea crabs, a kind of octopus whose flesh made a nutritious and elegant soup, and innumerable shell-fish, added to the table. the waterways were haunted by shoals of a small and poisonous fish* whose bite was immediate death to man, a fact which altogether cut off communication between one island and another except by air, as the hippopotamus-animal, although immune to its bite, was unable to swim. of the sleeping chambers i shall tell more particularly in the course of my remarks on zro .pa iii. of the aim of the magicians of atlas: of zro; and its properties and uses: of that which combined with it: and of bla

children. further intercourse between the pair was barred. the magicians thought it was inimical to variation for a woman to have more than one child (a fortiori two) by the same father; and the custom further prevented those stupid sporadic outbursts of burnt-out lust which make so many modern marriages intolerable. closely connected with marriage, the close of the reproductive life, is that of death, the close of the little that remains. death hardly threatened the atlantean; he would decide to "go and see, as the old phrase ran, and take an overdose of a particular preparation of black phosphorus mixed with a very little zro in the ninth stage, which ensured a painless death. that none ever returned was taken as proof of the supreme attractiveness of death. the ghoulish and necromantic

very little zro in the ninth stage, which ensured a painless death. that none ever returned was taken as proof of the supreme attractiveness of death. the ghoulish and necromantic practices with which atlanteans have been unjustly reproached never occurred. a little vampirism, perhaps, in the early days before the perfecting of zro; but no atlantean was ever so stupid or so ignorant as to confuse death with life. beside this voluntary death only one danger existed. as the use of zro guaranteed life and health and youth--a centenarian high priest was no better than a kitten--so did its abuse spell instant corruption of those qualities. as mentioned above, now and then the zro itself was at fault, and caused epidemics; but from time to time there were deaths in a particularly loathsome form

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

contradictory of the orthodox view; but it adds to it in the most practically important manner. a statistician computing the birth-rate of the eighteenth century makes no special mention of the birth of napoleon. this does not invalidate his results; but it demonstrates how exceedingly limited is their scope even with regard to their own object, for the birth of napoleon had more influence on the death-rate than another other phenomenon included in his calculations. a short digression is necessary. there may be some who are still unaware of the fact, but the mathematical and physical sciences are in no sense concerned with absolute truth, but only with the relations between observed phenomena and the observer. the statement that the acceleration of falling bodies is thirty-two feet per sec

al individualities can claim any special prerogatives as such. al i,18 "burn upon their brows, o splendrous serpent" the old comment 18. the serpent is the symbol of divinity and royalty. it is also a symbol of hadit, invoked upon them. the new comment for the images in this and the next verse see the stele of revealing, to which they allude. the serpent is the uraeus, with the powers of life and death, wise, ecstatic, immortal; winged and hooded, that he may go as a god swiftly and silently. it refers in this place especially to hadit. al i,19 "o azure-lidded woman, bend upon them" the old comment 19. nuit herself will overshadow them. the new comment these two verses 18, 19, seem to be interpolated by aiwaz, invoking the gods to the beast and the scarlet woman, perhaps as a formal consec

ee as one but as none; and let them speak not of thee at all, since thou art continuous" the old comment 27- 31. here is a profound philosophical dogma, in a sense possibly and explanation and illumination of the propositions in "berashith. the dyad (or universe) is created with little pain in order to make the bliss of dissolution possible. thus the pain of life may be atoned for by the bliss of death. this delight is, however, only for the chosen servants of nu. outsiders may be looked on much as the cartesians looked on animals. yet, of course, this is only on the plane of illusion. one must not discriminate between the space marks (p.s. the crhistian is one who has acquiesced in his own dishonour; a renegade from manhood. the new comment the physical description of the onset of this ec

t intelligible to itself, because it has no relation with any other ideas; it only knows itself as the babe of its mother nuith, to whom it yearns, being stirred by its father hadith to express that instinctive attachment by inarticulate cries. to know itself, each such star, or soul, must eat of the fruit of the tree of knowledge of good and evil, by accepting labour and pain as its portion, and death as its doom. that is, it must reveal its nature to itself by formulating that nature as duality. it must express itself by a series of symbolic gestures ostensibly external to it, just as a painter reveals one facet of his delight-diamond by covering a canvas with colours in such a way that the picture seems at first sight to represent something outside himself. it must, in fact, repeat for

mment the first paragraph is a general statement or definition of sin or error. anything soever that binds the will, hinders it, or diverts it, is sin. that is, sin is the appearance of the dyad. sin is impurity<sin" for naught to restrict itself within the form of two; on the contrary. but sin is to resist the operation of the reversion to naught "the wages of sin is death" for life is a continual harmonious and natural change. see liber 418 and liber aleph. sin (see skeat's ety. dict) is connected with the root "es, to be. this throws a new light on the passage. sin is restriction, that is, it is 'being' as opposed to 'becoming. the fundamental idea of wrong is the static as opposed to the dynamic conception of the universe. this explanation is not only in ha

ALEISTER CROWLEY THE OTO GNOSTIC MASS

us night-sky. to me! to me! the priest mounts the second step. the priest: o secret of secrets that art hidden in the being of all that lives, not thee do we adore, for that which adoreth is also thou. thou art that, and that am i. i am the flame that burns in every heart of man, and in the core of every star. i am life, and the giver of life; yet therefore is the knowledge of me the knowledge of death. i am alone; there is no god where i am. the deacon and all rise to their feet, with the hailing sign. the deacon: but ye, o my people rise up and awake. let the rituals be rightly performed with joy and beauty. there are rituals of the elements and feasts of the times. a feast for the first night of the prophet and his bride. a feast for the three days of the writing of the book of the law

e rituals of the elements and feasts of the times. a feast for the first night of the prophet and his bride. a feast for the three days of the writing of the book of the law. a feast for tahuti and the children of the prophet--secret, o prophet! a feast for the supreme ritual, and a feast for the equinox of the gods. a feast for fire and a feast for water; a feast for life and a greater feast for death. a feast every day in your hearts in the joy of my rapture. a feast every night unto nu, and the pleasure of uttermost delight. the priest mounts the third step. the priest: thou that art one, our lord in the universe the sun, our lord in ourselves whose name is mystery of mystery, uttermost being whose radiance enlightening the worlds is also the breath that maketh every god even and death

the deacon: be the hour auspicious, and the gate of life open in peace and in well-being, so that she that beareth children may rejoice, and the babe catch life with both hands. the people: so mote it be. marriage the deacon: upon all that this day unite with love under will let fall success; may strength and skill unite to bring forth ecstasy, and beauty answer beauty. the people: so mote it be. death the deacon: term of all that liveth, whose name is inscrutable, be favourable unto us in thine hour. the people: so mote it be. the end the deacon: unto them from whose eyes the veil of life hath fallen may there be granted the accomplishment of their true wills; whether they will absorption in the infinite, or to be united with their chosen and preferred, or to be in contemplation, or to be

n by section, numbered as in the text. all g's are hard, as in get; all s's are sibilant, as in yes; all th's as in thing. section iii``velhma--theh-lee-mah``will``aumgn--ah-oo-m-gn--see book four, parts& 3 section iv``a ka dua..nuteru--this passage from the st^ele is paraphrased by crowley``unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee' egyptian pronunciation is hotly disputed. i suggest either studying it yourself or taking consonants as in english and``ah' for a``eh' for e``ee' for i, and``oo' for u. for a critical analysis of this text that includes modern transliterations, see the holy books of thelema (york beach, me: weiser, 198 a 30 the animal soul cpn 10 xx 300 sh c 31 xxi 40

ALEISTER CROWLEY THE QABALAH

io, as darkness and impurity increase with the descent of each degree. the two first are nothing but absence of visible form and organization. the third is the abode of darkness. next follow seven hells occupied by thoe demons which represent incarnate human vices, and torture those who have given themselves up to those vices in earth-life. their prince is lams, samael, the angel of poison and of death.24 his wife is the harlot, or woman of whoredom \ynwnz tca, isheth zanunim;25 and united they are called the beast, awyj, chioa. thus the infernal trinity is completed, which is, so to speak, the averse and caricature of the supernal creative one. samael is considered to be identical with satan. the name of the deity, which we call jehovah, is in hebrew a name of four letters, hwhy; and the

e will: and is a hieroglyph of the great work. 30 published as sepher sephiroth in equinox i (8. liber lviii 18 look at all our meanings! every one of them shows that the name, if it has any power at all, and that we must try, has the power to redeem us from the love of life which is the cause of life, by its masculine whirlings, and to gladden us and to bring us to the bosom of the great mother, death. before what is known as the equinox of the gods, a little while ago, there was an initiated formula which expressed these ideas to the wise. as these formulas are done with, it is of no consequence if i reveal them. truth is not eternal, any more than god; and it would be but a poor god that could and did not alter his ways at his pleasure. this formula was used to open the vault of the mys

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

rld is air, by tarot the fool, and by signification an ox. thus we have the famous i.n.r.i= y. n. r. i= f, h, f; the virgin, the evil serpent, the sun, suggesting the story of genesis ii. and of the gospel. the initials of the egyptian names isis, apophis, osiris, which correspond, give in their turn the ineffable name iao; thus we say that the ineffable is concealed in and revealed by the birth, death and resurrection of christ; and further the signs of the mourning of the mother, triumph of the destroyer, and rising of the son, give by shape the letters l.v.x, lux, which letters are (again) concealed in and revealed by the cross the light of the cross. further examples will be found in a note on genesis. one of the most famous is the mene, tekel, upharsin of daniel, the imaginary prophet

ng of the mother, triumph of the destroyer, and rising of the son, give by shape the letters l.v.x, lux, which letters are (again) concealed in and revealed by the cross the light of the cross. further examples will be found in a note on genesis. one of the most famous is the mene, tekel, upharsin of daniel, the imaginary prophet who lived under belshazzar the imaginary king. anm. the hanged man, death, the fool= sacrificed to death by thy folly. lkt. the universe, the wheel of fortune, justice= thy kingdom s fortune is in the balance. crp the blasted tower, the sun, the last judgement= ruined is thy glory, and finished. but we cannot help thinking that this exegesis must have been very hard work. we could more easily read anm. to sacrifice to death is folly. lkt. thy kingdom shall be fort

ALEISTER CROWLEY THE SWORD OF SONG

and hour by hour, in a browningesque forest of thoughts having lost himself, expecting a miracle, solemnly tossed himself off from the top of tower. moral: don t spoil such an excellent sport as an 25 ample estate with a church and a courtesan! truth, that s the gold 12 but don t worry about it! i, you, or simpkin13 can get on without it! if life s task be work and love s (the soft-lipp d) ease, death be god s glory? discuss with euripides! 30* the numbered notes are given at p. 51 bacon, essay on truth, line 1. childe roland to the dark tower came. browning. ascension day the sword of song 6 apology of poet. skeleton of poem. valuable fact for use of lovers. invocation. imperfect scholastic attainements of author remedied by his great spiritual insight. his intention. or, cradle be hards

y his great spiritual insight. his intention. or, cradle be hardship, and finally coffin, ease, love being filth? let us ask aristophanes! or, heaven s sun bake us, while earth s bugs and fleas kill us, love the god s scourge? i refer you to aeschylus (nay! that s a slip! say we earth s grim device, cool loss! 35 better the old greek orthography! aischulos !14) or, love be god s champagne s foam; death in man s trough, hock lees, pathos our port s beeswing? what answers sophocles? brief, with love s medicine let s draught, bolus, globule us! wise and succinct bids, i think, aristobulus.15 40 whether my muse be euterpe or clio, life, death, and love are all batrachomyo16 machia, what? ho! old extinct alcibiades? for me, do ut god true, be mannikin liar! des! it s rather hard, isn t it, sir

r compared to madame humbert. et pr ter such as huxley tells) i ll pierce your rotten harness-joints, dissolve your diabolic spells, with the quick truth and nothing else. so not one word derogatory 300 to your own version of the story! i take your christ, your god s creation, just at their own sweet valuation, for by this culminating scene, close of that wondrous life of woe 305 before and after death, we know how to esteme the nazarene. where s the wet towel? let us first destroy the argument of fools, 310 from paul right downward to the schools, that the ascension s self rehearsed christ s godhead by its miracle. grand! but the power is mine as well! in india levitation counts 315 no tithe of the immense amounts of powers demanded by the wise from chela ere the chela rise to knowledge

text says nothing of the kind! 475 read the next verses! then one third of all humanity are steady in a belief in buddha s word, possess eternal life already, 480 and shun delights, laborious days of labour living (milton s phrase) in strenuous purpose to? to cease! a fig for god s eternal peace! true peace is to annihilate 485 the chain of causes men call fate, so that no sattva66 may renew once death has run life s shuttle through (their dages put it somewhat thus) what s fun to them is death to us! 490 that s clear at least. but never mind! call them idolaters and blind! we ll talk of christ. as shelley sang, shall an eternal issue hang 495* great slam a term of bridge-whist. bara is hindustani for great. john iii. 18, he that believeth not is condemned already. the sword of song 18 fre

ariot and the devil, throned in their midst! no pain to feel, tossed on some burning bed of steel, but theirs: my soul of love should swell and, on those piteous floors they trod, 595 feel, and make god feel, out of hell, across the gulf impassable, that he was damned and i was god! ay! let him rise and answer me that false creative deity, 600 whence came his right to rack the earth with pangs of death,70 disease, and birth: no joy unmarred by pain and grief: insult on injury heaped high in that quack-doctor infamy 605 the panacea of belief! only the selfish soul of man could ever have conceived a plan man only of all life to embrace, one planet of all stars to place 610 alone before the father s face; forgetful of creation s stain, forgetful of creation s pain not dumb! forgetful of the p

ALEISTER CROWLEY EQ I 1

ox from mongol jar, civet from a box of jade, mixed with fat of many a maid slain by the inchauntments cold of the witches wild and old. he had crucified a toad in the basilisk abode, muttering the runes averse mad with many a mocking curse. he had traced the serpent sigil in his ghastly virgin vigil "sursum cor" the elfin hill, where the wind blows deadly chill from the world that wails beneath death's black throat and lipless teeth. there he had stood- his bosom bare- tracing life upon the air with the crook and with the flail lashing forward on the gale, till its blade that wavereth like the flickering of death sank before his subtle fence to the starless sea of sense. now at last the man is come haply to his halidom. 39 surely as he waves his rod in a circle on the sod springs the eme

ice these impure shoon to the cold ray of the waning moon. i take the fork d hazel staff, and the rose of no terrene graff, and the lamp of no olive oil with heart's blood that alone may boil. with naked breast and feet unshod i follow the wizard way to god. wherever he leads my foot shall follow; over the height, into the hollow, up to the caves of pure cold breath, down to the deeps of foul hot death, across the seas, through the fires, past the palace of desires; where he will, whether he will or no, if i go, i care not whither i go. for in me is the taint of the faery blood. fast, fast, its emerald flood leaps within me, violent rude like a bestial faun's beatitude. in me the faery blood runs hard: my sires were a druid, a devil, a bard, a beast, a wizard, a snake and a satyr; for- as

ad such glasses and that i was a "perfect treasure" like many very crochety people, he was hard to satisfy, but one satisfied he was as lavish in praise as in blame. lord b. made my reputation as a maker of spectacles, and for years i was content with this little triumph "i married when i was about two- or three-and-twenty, and seven or eight years afterwards my father died. the gap caused by his death, the void of loss and loneliness, was more than filled up by my young children. i had two little girls who, at this time, were a source of perpetual interest to me. how one grows to love the little creatures, with their laughter and tears, their hopes and questions and make-believe! and how one's love for them is intensified by all the trouble one takes to win their love and by all the plans

ality beautiful and charming. he was not afraid to say that he regarded them as instruments for good; but the truth-revealing glasses seemed to excite his utmost hatred and indignation. he could not find a good word to say for them: they only showed, he said, what was terrible and brutal in life. when looking through them, all beauty vanished, the charming flesh-covering fell away and you saw the death's-head grinning at you. instead of parental affection, you found personal vanity; instead of the 81 tenderness of the husband for the wife, gross and common sensuality. all high motives withered, and, instead of the flowers of life, you were compelled to look at the wormlike roots and the clinging dirt. he concluded his evidence by assuring the jury that they would be doing a good thing if t

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 fraud and condemnation will probably still be remembered by our readers because of the very impressive evidence for the prosectuion given by canon bayton, of westminster, died, we understand, in wandsworth prison yesterday morning from syncope- extract from the "times, january 3, 1900. frank harris. 86 the chymical jousting of brother perardua with t

ALEISTER CROWLEY EQ I 5

rigid, automatically; and this shalt thou let endure, withdrawing thyself into thine heart in the form of an upright egg of blackness; and therein shalt thou abide for a space. 5. when all this is perfectly and easily performed at will, let the aspirant figure to himself a struggle with the whole force of the universe. in this he is only saved by his minuteness. but in the end he is overthrown by death, who covers him with a black cross. 6. so lying, let him aspire fervently unto the holy guardian angel. 7. now let him resume his former posture. two and twenty times shall he figure to himself that he is bitten by a serpent, feeling even in his body the poison thereof. and let each bite be healed by an eagle or hawk, spreading its wings above his head, and dropping thereupon a healing dew

ements and let him proclaim light in extension; yea, let him proclaim light in extension. ii a a a "these loosen the swathings of the corpse; these unbind the feet of osiris, so that the flaming god may rage through the firmament with his fantastic spear- liber lapidis lazuli. vii. iii. 0. be seated in thine asana, or recumbent in shavasana, or in the position of the dying buddha. 1. think of thy death; imagine the various diseases that may attack thee, or accidents overtake thee. picture the process of death, applying always to thyself (a useful preliminary practice is to read textbooks of pathology, and to visit museums and dissecting-rooms) 2. continue this practice until death is complete; follow the corpse through the stages of embalming, wrapping and burial. 3. now imagine a divine b

a divine invocation of apollo or of isis or of jupiter or of serapis. next, after a swift summary of 0-2, practise 3-7. this being mastered, add 8. then add 9-13. then being prepared and fortified, well fitted for the work, perform the whole meditation at one time. and let this be continued until perfect success be attained therein. for this is a mighty meditation and holy, having power even upon death; yea, having power even upon death (note by fra. o.m. at any time during this meditation, the concentration may bring about samadhi. this is to be feared and shunned, more than any other breaking of control, for that it is the most tremendous of the forces which threaten to obsess. there is also some danger of acute delirious melancholia at point 1) 12 iii s s s "thou art a beautiful thing

about samadhi. this is to be feared and shunned, more than any other breaking of control, for that it is the most tremendous of the forces which threaten to obsess. there is also some danger of acute delirious melancholia at point 1) 12 iii s s s "thou art a beautiful thing, whiter than a woman in the column of this vibration "i shoot up vertically like an arrow, and become that above "but it is death, and the flame of the pyre "ascend in the flame of the pyre, o my soul! thy god is like the cold emptiness of the utmost heaven, into which thou radiatest thy little light "when thou shalt know me, o empty god, my flame shall utterly expire in thy great n.o.x- liber lapidis lazuli. i. 36-40. 0. be seated in thine asana, preferably the thunderbolt. it is essential that the spine be vertical

nd slimmer! unfold your ranks and waft yourselves apart, that i may guess what pearl is at the heart, what dew-drop glistens on the crown gold-wrought within the chalice of your coiled cohort "the musicians" the flutes coo. it is the voice of love in spring, at dawn, in dew; and piercing through those low loves that rejoice, wails in the violin that supreme string of passion, that is more akin to death than love, that shrieking sin whose teeth tear passion's tortured skin and drink love's blood, and rage within black bowels of lust to win, to win some crown of thorns incarnadine, some cross whereof to fashion some newer, truer passion than even the agony of the violin "the prophet" yes! like a careless breeze, the close caress expands with a sob; the virgins wheel; there glows 19 in the mi

ALEISTER CROWLEY EQ I 5

ther to flight. the obelisks are broken; the stars have rushed together: the light hath plunged into the abyss: the heavens are mixed with hell. my father shall not hear their noise: his ears are closed: his eyes are covered with the clouds of night. the end! the end! the end: for the eye of shiva he hath opened: the universe is naked before him: for the aeon of saturn leaneth toward the bosom of death. illustration on page 4 described: this is an isosceles triangle with height about 7 times the base. it extends with base on a true vertical from the left. a line extends vertically upward from the apex, equal to the length of the base. a trefoliate of three isosceles triangles of base slightly smaller than the first triangle and sides equal to the first triangle is created at the upper tip

ot! i would not that men know the sorrow of my heart, amen! i turned me to the west, and the archangel bore a flaming book, on which was written an in enochian. within was drawn a fiery scorpion, yet cold withal. until the book of the east be opened! until the hour sound! 5 until the voice vibrate! until it pierce my depth; look not on high! look not beneath! for thou wilt find a life which is as death: or a death which should be infinite. for thou art submitted to the four: five thou shalt find, but seven is lone and far. o lord god, let thy spirit hither unto me! for i am lost in the night of infinite pain: no hope: no god: no resurrection: no end: i fall: i fear. o saviour of the world, bruise thou my head with thy foot to save the world, that once again i touch him whom i slew, that in

h: or a death which should be infinite. for thou art submitted to the four: five thou shalt find, but seven is lone and far. o lord god, let thy spirit hither unto me! for i am lost in the night of infinite pain: no hope: no god: no resurrection: no end: i fall: i fear. o saviour of the world, bruise thou my head with thy foot to save the world, that once again i touch him whom i slew, that in my death i feel the radiance and the heat of the moving of thy robes! let us alone! what have we to do with thee, thou jesus of nazareth? go! go! if i keep silence- or if i speak each word is anguish without hope. and i heard the aethyr cry aloud "return! return! return! for the work is ended; and the book is shut; and let the glory be to god the blessed for ever in the aeons, amen" thus far is the v

st in the great deep! open thine eyes of flame and light, o god, upon the wicked! lighten thine eyes! the clamour of thy voice, let it smite down the mountains! let us not see it! cover we our eyes, lest we see the end of man. close we our ears, lest we hear the cry of woman. let none speak of it: let none write it: i, i am troubled, my eyes are moist with dews of terror: surely the bitterness of death is past. and i turned me to the south and lo! a great lion as wounded and perplexed. he cried: i have conquered! let the sons of earth keep silence; for my name is become as that of death! when will men learn the mysteries of creation? how much more those of the dissolution (and the pang of fire? i turned me to the west and there was a great bull; white with horns of white and black and gold

t thy right hand from thy left; for in the aeon of my father is a god with clasped hands wherein he holdeth the universe, crushing it into the dust that ye call stars. hail unto thee who knowest not thy right eye from thy left; for in the aeon of my father there is but one light. hail unto thee who knowest not thy right nostril from thy left; for in the aeon of my father there is neither life nor death. hail unto thee who knowest not thy right ear from thy left; for in the aeon of my father there is neither sound nor silence. whoso hath power to break open this sapphire stone shall find therein four elephants having tusks of mother-of-pearl, and upon whose backs are castles, those castles which ye call the watch-towers of the universe. let me dwell in peace within the breast of the angel t

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careful search of the literature on the subject was made to determine the toxicity of the hemp. not a single case of fatal poisoning have we been able to find reported, although often alarming symptoms may occur. a dog weighting 25 pounds received an injection of two ounces of an active u.s.p. fluid extract in the jugular vein with the expectation that it would certainly be sufficient to produce death. to our surprise the animal, after being unconscious for about a day and a half, recovered completely. this dog received, not alone the active constituents of the drug, but also the amount of alcohol contained in the fluid extract. another dog received about 7 grammes of solid extract cannabis with the same result. we have never been able to give an animal a sufficient quantity of a u.s.p. o

ut a day and a half, recovered completely. this dog received, not alone the active constituents of the drug, but also the amount of alcohol contained in the fluid extract. another dog received about 7 grammes of solid extract cannabis with the same result. we have never been able to give an animal a sufficient quantity of a u.s.p. or other preparation of the cannabis (indica americana) to produce death. there is some variation in the amount of extractive obtained, as would be expected from the varying amount of stems, seeds, etc. in the different samples. likewise there is a certain amount of variation in the physiological action, but in every case the administration of 0.01 gramme of the extract per kilo body weight, has elicited the characteristic symptoms in properly selected animals. 2

lity is first increased and then diminished. cannabis indica differs from opium in producing no disturbance of digestion and no constipation. the heart is generally accelerated in man when the drug is smoked. its intravenous injection into animals slows the pulse, partly through inhibitory stimulation and partly through direct action upon the heart muscle. the pupil is generally somewhat dilated. death from acute poisoning is extremely rare, and recovery has occurred after enormous doses. the continued abuse of hashish by natives of the east sometimes leads to mania and dementia, but does not cause the same disturbance of nutrition that opium does; and the habitual use of small quantities, which is almost universal in some eastern countries, does not appear to be detrimental to health. can

all sort of aimless formulae, leading naturally enough to no result. it just strikes me it may be this isis apophis osiris iao formula that i have preached so often. certainly the first two days were isis natural, pleasant, easy events. most certainly too to-day has been apophis! think of the wild cursing and black magic, etc. we must hope for the osiris section to-morrow or next day. birth, death, resurrection! iao! 7.35. the sandwich duly chewed, and two coffees drunk, i resume the mystic mantra. why? because i dam well choose to. 31 7.50.'tis a rash thing to say, and i burn incense to the infernal gods that the omen may be averted; but i seem to have conquered the real dweller of the threshold once and for all. for nowadays my blackest despair is tempered by the certainty of coming

rfume yet fills the chamber of art; and i? oh adonai my lord, surely i did invoke thee with fervour; yet thou camest not utterly to the tryst. and yet i know that thou wast there; and it may be that the morning may being rememberance of thee which this consciousness does not now contain. but i swear by thine own glory that i will not be satisfied with this, that i will go on even unto madness and death if it be thy will but i will know thee as thou art. it is strange how my cries died down; how i found myself quite involuntarily swinging back to the old mantra that i worked all yesterday. however, i shall try a little longer in the position of the hanged man, although sleep is again attacking me. i am weary, yet content, as if some great thing had indeed happened. but if i lost consciousn

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thoth! i held him holy. holier both than aught the bearers of the bier, thoum-aesh-neith and auramoth, saw in the hiding-house of fear. the sorceries that span the sphere, the spells that harness star and sun, i whispered in his siren ear- once, twice, and thrice for every one! once, twice, and thrice- the boon's begun! with four and five and six it stirs: with seven the druid dance is done, and death drives home his silver spurs! then- the last leap. what crowning curse can bid that cup of curses brim? how may god's maniac ministers lash the last languor out of him? 203 i did it. how? so great and grim the gods are, i may never guess. suffice it, on his mouth i swim a drowning dastard. the caress wakes the lost life. i see him dress the godhead. up he bounds and brays- the wild ass of th

uor out of him? 203 i did it. how? so great and grim the gods are, i may never guess. suffice it, on his mouth i swim a drowning dastard. the caress wakes the lost life. i see him dress the godhead. up he bounds and brays- the wild ass of the wilderness, the soul that sees, the soul that slays! inhabit the untrodden ways; set! thou my god and i thy priest, thy temple hidden in the haze of deserts death to god or beast! thou who art both shalt foin and feast with me who am both, thy hate's co-heir, lord of the west and of the east- the scorpion's hole, the lion's lair! i kissed his mouth- sublime despair! our souls were one; our bodies met- yea! darkness cover everywhere the secret of the house of set! alys cusack. 204 the sphinx at gizeh 205 the sphinx at gizeh i saw the other day the sphi

w! ages and ages ago i stood on the bank of a river holy and holy and holy, i know, for ever and ever and ever! a priest in the mystical shrine, i muttered a redeless rune, till the waters were redder than wine in the blush of the harlot moon. i and my brother priests worshipped a wonderful woman with a body lithe as a beast's subtly, horribly human. deep in the pit of her eyes i saw the image of death, and i drew the water of sighs from the well of her lullaby breath. she sitteth veiled for ever brooding over the waste. she hath stirred or spoken never. she is fiercely, manly chaste! what madness made me awake from the silence of utmost eld the grey cold slime of the snake that her poisonous body held? 210 by night i ravished a maid from her father's camp to the cave. i bared the beautifu

and song i rent the mysterious veil: my eyes gaze long and long on the deep of that blissful bale. my cold grey kisses awake from the silence of utmost eld the grey cold slime of the snake that her beautiful body held. but- god! i was not content with the blasphemous secret of years; the veil is hardly rent while the eyes rain stones for tears. so i clung to the lips and laughed as the storms of death abated, the storms of the grevious graft by the swing of her soul unsated. wherefore reborn as i am by a stream profane and foul in the reign of a tortured lamb, in the realm of a sexless owl, 211 i am set apart from the rest by meed of the mystic rune that reads in peril and pest the ambrosial moon- the moon! for under the tawny star that shines in the bull above i can rein the riotous car

rong 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 desert dawns! satyrs and fauns, i call. bring your beauty to man! i am the mate for ye all' i am the passionate pan. come, o come to the dance leaping with wonderful whips, life on the stroke of a glance, death in the stroke of the lips! i am hidden beyond, shed in a secret sinew smitten through by the fond folly of wisdom in you! come, while the moon (the moon) sheds her ambrosial splendour, reels in the redeless rune ineffably, utterly, tender! hark! the appealing cry of deadly hurt in the hollow- hyacinth! hyacinth! ay! smitten to death by apollo. swift, o maiden moon, send thy ray-dews after; t

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uth and then said with all his heart "geud bless the selkie that deus no' forget" for it was the same seal which he had seen on hackness forty years before. she was a very old seal now but mansie would have known her motherly face amongst a thousand. in the folklore of the hebrides, also, the seal occupies a 343 prominent place. not only has a certain mystery been woven into his life, but even in death his carcass has been accredited with various magical properties. the "highland monthly" for november 1892 contained an article dealing with this subject, by mr. william mackenzie, secretary to the crofter's commission. that the skin, after being dried, should sometimes have been made into waistcoats, is only natural, but it appears that it was also put to a more esoteric use, for persons suf

, the maccodrums of north uist are the offspring of such a union. in former times the maccodrums were known in the western islands as "sliechd nan ron" or the offspring of the seals. as a seal could assume the form of a man and make his abode on land, so a maccodrum could assume the form of a seal and betake himself to the sea! while in this guise we are told that several maccodrums had met their death. 345 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 t

ty towards them. i was working at my great work, in fifty-two volumes, on the various elements composing the shell of the oyster, and i had almost completed my introduction, when i was thus deprived of my liberty by the man-who-had-lost-his-cover. yet i bore him no grudge. he was right; i feel it more intensely every day. a box so mighty needed a cover. in consequence, knowing that the hour of my death might strike at any moment, i had to find a man-cover to replace me in that event; one who would never forget to reintegrate the box every night. proceeding in order, i looked around me; and at once 368 discarded the two pigeons and the dog. i had only to choose between the three sailors and the man-whose-nose-sings-at-will. as the latter was of great help to us, and kept the negroes amused

tage of this 370 happy mood to offer him my services in order that he should be cut out and planed on the spot. but he looked gently in my eyes, and said that he himself would see to that. i told him of my experiments, and how i still had at times a certain illusion that my body was absolutely complete. but (he said) the case is common with all men amputated; and he promised me that in case of my death he should at once prepare himself to take my place at night on the top of the coffin. my mind being thus at rest, i began studying more deeply the contents of that mighty box. 371 iii the two carrier-pigeons have come to me. i am glad to say they look very happy. though there is still much to be published before we arrive at the part of the man-cover's adventures with which this last message

hadows fall about the way; strange faces glimmer in the gloom; the soul clings feebly to the clay, for that, the void; for this, the tomb "but mary sheds a blessed light; her perfect face dispels the fears. she charms her melancholy knight up to the glad and gracious spheres "o mary, like a pure perfume do thou receive this failing breath, and with thy starry lamp illume the darkling corridors of death" the "catholic times" says "the 'amphora' is a collection of poems in honour of our blessed lady. they are arranged in four books, each of which contains thirteen pieces. thus with the prologue there are fifty-three poems in all. needless to say they breathe a spirit of deep piety and filial love towards our heavenly mother. many beautiful and touching thoughts are embodied in the various ve

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prescribes the medicine proper to each particular patient. 10. we further believe that the consummation of spiritual experience is reflected into the spheres of intellect and action as genius, so that by taking an ordinary man we can by training produce a master. this thesis requires proof: we hope to supply such proof by producing genius to order. 4 ii 1. there is no hope in physical life, since death of the individual, the race, and ultimately the planet, ends all. 2. there is no hope in reason, since it contradicts itself, and is in any case no more than a reflection upon the facts of physical life. 3. what hope there may be in investigation of the physical facts of nature on scientific lines is already actively sought after by a powerful and well-organized body of men of perfect probit

th gross and subtle inextricably interwoven with the most fantastic fable, is our view of the herb- hashish- the herb dangerous. of the investigators who have pierced even for a moment the magic veil of its glamour ecstatic many have been appalled, many disappointed. few have dared to crush in arms of steel this burning daughter of the jinn; to ravish from her poisonous scarlet lips the kisses of death, to force her serpent-smooth and serpent-stinging body down to some infernal torture-couch, and strike her into spasm as the lightning splits the cloud-wrack, only to read in her infinite sea-green eyes the awful price of her virginity- black madness. even supreme richard burton, who solved nigh every other riddle of the eastern sphinx, passed this one by. he took the drug for months "with n

labour thou around the strophalos of hecate" zoroaster. in 1898-1899 i had just left cambridge and was living in rooms in chancery lane, honoured by the presence of allan bennett (now bhikkhu ananda metteyya) as my guest. 35 together for many months we studied and practised ceremonial magic, and ransacked the ancient books and mss. of the reputed sages for a key to the great mysteries of life and death. not even fiction was neglected, and it was from fiction that we gathered one tiny seed-fact, which (in all these years) has germinated to the present essay. through the ages we found this one constant story. stripped of its local and chronological accidents, it usually came to this- the writer would tell of a young man, a seeker after the hidden wisdom, who, in one circumstance or another

of the prime agony of meditation, the "dryness<apophis in the mystic regenerative process isis apophis osiris i a o; or the black dragon in the alchemical translation from the first matter of the work into the elixir (as molinos calls it) which hardens and sterilises the soul. the very practice which should flood it with light leads only to a darkness more terrible than death, a despair and disgust which only too often lead to abandonment, when in truth they should encourage, for that- as the oracles affirm- it is darkest before the dawn. meditation therefore annoyed me, as tightening and constricting the soul. i began to ask myself if the "dryness" was an essential part of the process. if by some means i could shake its catafalque of mind, might not the infinite

course if you excite, by whatever stimulus, a foul imagination, you will get pestilent effects. when queen mab tickles the lawyer, he dreams of fees. so the people who associate nudity with debauchery, and see piccadilly circus in monna lisa, will probably obtain the fullest itching from the use of the drug. i recommend it to them for, slaves and swine as they are, it must inevitably drag them to death by the road of a certifiable insanity less dangerous to society than their present subtler moral beastliness. i think, too, that baudelaire altogether exaggerates the reaction. i never felt the slightest fatigue or lassitude; but went from the experiments to my other work with accustomed freshness and energy. probably, however, these effects depend largely on the sample of the drug employed;

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-day, and the brother of the morrow! for i am born again and again. mine is the unseen force which created the gods, and giveth life unto the dwellers in the watch-towers of the universe. i am the charioteer in the east, lord of the past and the future, he who seeth by the light that is within him. i am the lord of resurrection, who cometh forth from the dusk, and whose birth is from the house of death. o ye two divine hawks upon your pinnacles, who are keeping watch over the universe! ye who accompany the bier unto its resting-place, and who pilot the ship of r, advancing onwards unto the heights of heaven! lord of the shrine which standeth in the centre of the earth! behold he is in me and i in him! mine is the radiance in which ptah floateth over his firmament. i travel upon high. i tre

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

s of ishrael, and the horsemen thereof [all bow in adoration. standing in the sign of osiris slain, say] i am the abi-agnus, the slain lamb in thy mountain, o lord most high! i am the strength of the race of 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 th

ra that giveth light! come unto me! come unto me, i say, for i am he that standeth in thy place! behold! ye gathering eagles in the sky! i am come into the west! i am lifted up upon your wings! ye that follow the bier to the place of rest. ye that mourn osiris in the dusk of things! behold he is in me and i in him! i am he that ruleth in amenta! in sleei (sigma lambda eta iota) is my rule, and in death is my dominion! mine are the eagles that watch in the eye of horus! mine is the bark of darkness, and my power is in the setting sun! i am the lord of amenta! toum maal is my name! hail unto thee! hail unto thee! o mine eagle of the glowing west! toumathph [vibrate by the formulae of the middle pillar and of the mystic circumambulation] o crowned with darkness! mother-bird of the holy ones!

y kiss! with roses and with wine, with light and life and love! the soul of tzedeq waits! come then, o come to me! for i know that my redeemer liveth, and that he shall stand at the latter day upon the earth. 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 th

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erer might be a criminal thief, a temperance reformer, a madman, a clergyman, a novelist, or a devil-worshipper_ any person, in fact, in the whole world whose hand is weak or unsteady. but the whole world is comparatively too large to allow of any certainty in picking out the murderer of mrs. ridley. i say comparatively, because to the wise the world is small "passons" some time before her sudden death mrs. ridley had had a guest in her house whose unaffected manners had much offended the dignity of the male servants. he was said to be a distant relation of the late big-gun maker, james ridley. but he was "not" the late ridley had no relations whatever on earth_ at least among human beings. i happen to know that the so- called relation was a spiritualist. this sounds bad enough. was mrs. r

y! i am ridley, the late ridley, as they say, though 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

his is done by stimulating the phagocytes, or directly, is morally indifferent. how such a fiend incarnate, my dear brother ananda metteya, can call 305 him "cruel and cowardly" who only kills a tiger, is a study in the philosophy of the mote and the beam!5 far be it from me to suggest that this is a defence of breathing, eating, and drinking. by no means; in all these ways we bring suffering and death to others, as to ourselves. but since these are inevitable acts, since suicide would be a still more cruel alternative (especially in case something should subsist below mere rupa, the command is not to achieve the impossible, the already violated in the act of commanding, but a bitter commentary on the foul evil of this aimless, hopeless universe, this compact of misery, meanness, and cruel

least we read him, wobble more towards mysticism than towards materialism. he believes that a perfect equilibrium between the subjective mind_ s, and the objective mind_ o, produces the individual mind, which he symbolises as being neither round nor square, but a simple i or line, connecting the s and o. this i is the self-renewing link between these two, which, when it is truly balanced, renders death the most unnatural, in place of the most natural event, that we may expect once we are born. methuselah. the case for alcohol. or the actions of alcohol on body an soul. by robert park, m.d. rebman limited. 1"s" net. dr. park is an old friend of ours; we enjoyed his masterly translation of ch: f r 's "the pathology of emotions" and his various writings in the days of the old "free review" an

best wishes to these little volumes, may you sell a million of each, but "in the sunlight" please. a. quiller. the survival of man. by sir oliver lodge. methuen. 7"s" 6"d" net. one of the most unfortunate results of the divorce between science and religion has been the attempt of each of the partners to set up housekeeping for itself, with the most disastrous results. i shall not run my simile to death, but i shall explain how this train of thought began in my mind. sir oliver's book is mainly a defence of the society for psychical research, and a plea for more scientific investigation of psychic or spiritistic phenomena; and it seems to the reviewer that a scientific society that needs a defence at all, after nearly thirty years' work, has confessed itself to be largely a failure. sir oli

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cal philosophy which are available for the students in the english language. the new pearl of great price. the treatise of bonus concerning the treasure of the philosopher's stone. translated from the latin. edited by a. e. waite. crown 8vo, 4s. 6d. net. one of the classics of alchemy, with a very curious account, accompanied by emblematical figures showing the generation and birth of metals, the death of those that are base and their resurrection in the prefect forms of gold and silver. a golden and blessed casket of nature's marvels. by benedictus figulus. with a life of the author. edited by a. e. waite. crown 8vo, 4s. 6d. net. a collection of short treatises by various authors belonging to the school of paracelsus, dealing with the mystery of the philosopher's stone, the revelation of

more than mere promise; the performance is at times remarkable; there is beauty not only of thought and invention_ and the invention is of a positive kind_ but also of expression and rhythm. there is a lilt in mr. neuburg's poems; he has the impulse to sing, and makes his readers feel that impulse "the morning post, may 21, 1908 "there is a certain given power in some of the imaginings concerning death, as 'the dream' and 'the recall' and any reader with a liking for verse of an unconventional character will find several pieces after his taste "the daily telegraph, may 29, 1908 "here is a poet of promise "the daily chronicle, may 13, 1908 "it is not often that energy and poetic feeling are united so happily as in this little book "the morning leader, july 10, 1908. there is promise and som

meeting at cambridge in november. we beg to extend our warmest sympathies to brother aloysius crowley. the gang of soi-disant rosicrucian swindlers whose profits have suffered through our exposures, having failed to frighten mr. aleister crowley, decided to assassinate him. their hired ruffians seem to have been knaves as clumsy as themselves, and brother aloysius suffered in his stead, escaping death by a miracle. if we do not extend our sympathy to mr. aleister crowley also, it is from a conviction that he has probably deserved anything that he may get. in order to cope with the constantly increasing budget of letters of inquiry and sympathy from every part of the world, we have moved into new premises at 124 victoria street, westminster, to which address all communications should be di

ct from the intellectual preeminence of our great university. we beg to extend our warmest sympathies to brother aloysius crowley. it seems possible that some gang of swindlers, fearing exposure, and having failed to frighten mr. aleister crowley, decided to assassinate him. their hired ruffians seem to have been knaves as clumsy as themselves, and brother aloysius suffered in his stead, escaping death by a miracle. if we do not extend our sympathy to mr. aleister crowley also, it is from a conviction that he has probably deserved anything that he may get. in order to cope with the constantly increasing budget of letters of inquiry and sympathy from every part of the world, we have moved into new premises at 124 victoria street, westminster, to which address all communications should be di

t he that hath the secret of the sea, lives with the whole lust of his limbs, 17 takes hold of water's self, and swims. see, the ungainly albatross stumbles awkwardly across earth_ one wing-beat, and he flies most graceful gallant in the skies! so do thou leave thy thoughts, intent on thy new noble element! throw the earth shackles off, and cling to what imperishable thing arises from the married death of thine own self in that whereon thou art fixed. olympas. then all life's loyal breath is a waste wind. all joy forgone, i must strive ever? marsyas. cease to strive! destroy this partial i, this moan of an hurt beast! sores keep alive by scratching. health is peace. unknown and unexpressed because at ease are the most high congruities. olympas. then death is thine "attainment? i can do no

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wave of his right hand. if he was disturbed, he was too proud to show it "this" he said to himself "is clearly a matter for elohim gibor" therefore he summoned that divine power before him. the crown of elohim gibor was space itself; the two halves of his brain were the yea and nay of the universe; his breath was the breath of very life; his being was the mahalingam of the first, beyond life and death the generator from nothingness. his armour was the primal water of chaos. the infinite moon-like curve of his body; the flashing swiftness of his word, that was the word that formulated that which was beyond chaos and cosmos; the might of him, greater than that of the elephant and of the lion and of the tortoise and of the bull fabled in indian legend as the supports of the four letters of t

ay; for" todd "does not develop "through, but is explained by, the plot" todd "goes out" ossory "follows, and returns in a minute. there is no sound in the room but "that of "euphemia's "sobs" ossory"[returning, throws himself into a chair near the door" dear me! dear me! poor, poor henry! delhomme. in the very flower of his life. carr["solemnly. truly, my dear sir, in the midst of life we are in death. 213 [euphemia "looks up and darts a furious glance at him; for she knows that he "is mocking british solemnity and cant" delhomme. crushed- crushed in a moment- mrs. ossory["very piously. without a warning. ah well, we must hope that["her voice becomes a mumble" delhomme. i will bid you good morning; i am sure you will not wish strangers to intrude upon your grief. if there is anything that

abject fear. i tried to cry out, but speech was paralysed. the walls came closer and closer together. presently my hand lay on the dead man's forehead. i made my arm as straight and rigid as a bar of iron; but of what avail was human strength against the contraction of that cruel masonry? slowly my elbow bent with the ponderous pressure; nearer grew the ceiling- i fell into the fearful embrace of death. i was pen, i was stifled in the breathless niche, which was all of space still left to me. the stony eyes stared up into my own, and again the maddening peal of fiendish laughter rang close beside my ear. now i was touched on all sides by the walls of the terrible press; there came a heavy crush, and i felt all sense blotted out in darkness. i awoke at last; the corpse was gone, but i had t

still more mightily swayed that frightful bell, and now, tremendously crashing, my head smote against its side. it was not the pain of the blow, though that was inconceivable, but the colossal roar that filled the universe, and rent my brain also, which blotted out in one instant all sense, thought, and being. in an instant i felt my life extinguished, but knew that it was by annihilation, not by death. when i awoke out of the hasheesh state i was as overwhelmed to find myself still in existence as a dead man of the last century could be were he now suddenly restored to earth. for a while, even in perfect consciousness, i believed i was still dreaming, and to this day i have so little lost the memory of that one demoniac toll, that while writing these lines i have put my hand to my forehea

-eater's heaven. one by one, upon its pall thrice dyed in acharon, do the baleful lustres appear, until he walks under a hemisphere flaming with demon lamps, and upon a ground paved with tiles of hell. out of this awful domain there are but three ways. thank god that over this alluring gateway is not written "lasciate ogni speranza voi ch' entrate" the first of these exits is insanity, the second death, the third abandonment. the first is doubtless oftenest trodden 267 yet it may be long ere it reaches the final escape in oblivion, and it is as frightful as the domain it leaves behind. the second but rarely opens to the wretch unless he prises it open with his knife; ordinarily its hinges turn lingeringly. towards the last let him struggle, though a nightmare torpor petrify his limbs- thou

ALEISTER CROWLEY EQUINOX EQ I 4 3

beneath blue pavilions. her he slayeth, and burneth all that encampment. iii. sir palamede is besieged in his castle by severn mouth, and his wife and son are slain. iv. hearing that his fall is to be but the prelude to an attack of camelot, he maketh a desperate night sortie, and will traverse the wilds of wales. v. at the end of his resources among the welsh mountains, he is compelled to put to death his only remaining child. by this sacrifice he saves the world of chivalry. vi. he having become an holy hermit, a certain dwarf, splendidly clothed, cometh to arthur's court, bearing tidings of a questing beast. the knights fail to lift him, this being the test of worthiness. vii. lancelot findeth him upon scawfell, clothed in his white beard. he returneth, and, touching the dwarf but with

to dance ungainly before the mahalingam. xi. a scythian sage declareth that it transcendeth reason. therefore sir palamede unreasonably decapitateth him. xii. an ancient hag prateth of it as evangelical. her he hewed in pieces. v xiii. at naples he thinketh of the beast as author of evil, because free of will. the beast, starting up, is slain by him with a poisoned arrow; but at the moment of its death it is reborn from the knight's own belly. xiv. at rome he meeteth a red robber in a hat, who speaketh nobly of it as of a king-dove-lamb. he chaseth and slayeth it; it proves but a child's toy. xv. in a tuscan grove he findeth, from the antics of 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 moonli

a shadow, the which he may not recognise. but at last, in a sunlit wood, this is discovered to be a certain hunchback, who doubteth whether there be at all any beast or any quest, or if the whole life of sir palamede be not a vain illusion. him, without seeing to conquer with words, he slayeth incontinent. xxxvii. in a cave by the sea, feeding on limpets androots, sir palamede abideth, sick unto death. himseemeth the beast questeth within his own bowels; he is the vii beast. standing up, that he may enjoy the reward, he findeth another answer to the riddle. yet abideth in the quest. xxxviii. sir palamede is confronted by a stranger knight, whose arms are his own, as also his features. this knight mocketh sir opalamede for an impudent pretender, and impersonator of the chosen knight. sir p

il 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 save the king! hail! horror of the midnight surge! the storms of death, the lashing gust, the doubtful gleam of swords that urge hot laughter with high-leaping lust! 12 though one by one the heroes fall, their desperate way they slowly win, and knightly cry and comrade-call rise high above the savage din. now, now they land, a dwindling crew; now, now fresh armies hem them round. they cleave their blood-bought avenue, and cluster on the upper ground. ah! but da

camelot. despair, the world upon his speed, drive (like a lion from his den whom hunger hunts) the man at need, sir palamede the saracen. 14 v sir palamede the saracen hath cast his sword and arms aside. to save the world of goodly men, he sets his teeth to ride- to ride! three days: the black horse drops and dies. the trappings furnish them a fire, the beast a meal. with dreadful eyes stare into death the child, the sire. six days: the gaunt and gallant knight sees hateful visions in the day. where are the antient speed and might were wont to animate that clay? nine days; they stumble on; no more his strength avails to bear the child. still hangs the mist, and still before yawns the immeasurable wild. twelve days: the end. afar he spies the mountains stooping to the plain; a little splash

ALEISTER CROWLEY EQUINOX EQ I 4

evolution of an egotist; the self- forgetful man. the evolution of a drunkard; the self-possessed man. the evolution of a libertine; the strong man. the evolution of a flirt; the divine womanly. part iii "stilling the tempest" live in the eternal, not in time. affirmation of being. affirmation for the morning. affirmation for the evening. affirmation for fear of heredity. affirmation for fear of death. every man a king, or might in mind mastery. by orison swett marden. this very popular american handbook on the subject of the practical conduct of life, is now offered to the british public as a new volume of the "new thought library" at the popular price of 3"s" 6"p" net "strong, wise, sound, pleasant, helpful, well-written- these are only a few of the complimentary adjectives which can ho

ore than mere promise; the performance is at times remarkable; there is beauty not only of thought and invention- and the invention is of a positive kind- but also of expression and rhythm. there is a lilt in mr. neuburg's poems; he has the impulse to sing, and makes his readers feel that impulse "the "morning post" may 21, 1908 "there is a certain given power in some of the imaginings concerning death, as 'the dream' and 'the recall' and any reader with a liking for verse of an unconventional character will find several pieces after his taste "the daily telegraph" may 29, 1908 "here is a poet of promise "the daily chronicle" may 13, 1908 "it is not often that energy and poetic feeling are united so happily as in this little book "the morning leader" july 10, 1908. there is promise and som

iracle. however, i'm not going to be done; so i've bought a shilling photograph of queen victoria and intend to publish it next march as me when i was cleopatra* as if this was not enough, we find the annals of psychical research publishing in all good faith as a serious account "the apparition of mrs. veal to mrs. bargrave" which was written by daniel defoe as a puff of some ass's meditations on death* 2 we do not blame the editors of these papers for nodding; but we do think they owe us some poetry as good as homer's or some erotic adventures to match jove's* i had almost forgotten dear old mathers. yet it was only last december that a colleague of mine was told by some greasy old harridan, in her best nominal 7= 4 voice (she has paid hundreds of pounds for that nominal 7= 4, and never g

r fund of self-esteem and lust for authority. to the latter, lionel had often fallen a victim. he was born bright and happy; the houses had done well by him. his mother gradually turned him into a self-concentrated, self-conscious, frightened and deceitful youth. she had mentally emasculated him; and, in his fits of understanding, he cursed her with no mean-spirited lips. he never forgave her the death of his 29 father, her lying, under-handed ways, especially her brutality. his was a noble hatred, utter, blood-thirsty, virulent, eternal. after years of melancholy and the physical consequences thereof, lionel tabard found himself free from his tyrannical parent. he soon forgot her, and, as the divine blinkings passed by, his recollection became less and less distinct. he only remembered tw

consequences thereof, lionel tabard found himself free from his tyrannical parent. he soon forgot her, and, as the divine blinkings passed by, his recollection became less and less distinct. he only remembered two facts. she had once, during his sleep, broken a bone of his nose with a poker, because he snored; and, at another time, she had broken in two a valuable riding-crop on his shoulder. her death pleased him. but his constitution was much weakened by boyish exertions and the physical feeling of emptiness and marrowlessness, the consequences of his shyness and lack of sportsmanship. the first use he had to make of his freedom and of his fortune was to book a cabin on the first liner bound for new zealand, where he was let to expect a total recovery. iii the empress lionel lived on a l

ALEISTER CROWLEY EQUINOX EQ I 6 2

ted, let" brother capricornus "arise from his throne, and knock thrice with his spear- butt upon the floor" magister templi "in the shrine, with" mater coeli. capricornus. procul, o procul este profani["he performs the banishing ritual of the pentagram. he next lights the hell-broth and recites" even as the traitor's breath goeth forth, he perisheth by the secret sibilant word that is spoken unto death. even as the profane hand reacheth to the sacred sand, fire consumes him that his name be forgotten in the land. 5 even as the wicked eye seeks the mysteries to spy, so the blindness of the gods takes his spirit: he shall die. even as the evil priest, poisoned by the sacred feast, changes by its seven powers to the misbegotten beast: even as the powers of ill, broken by the wanded will, shri

feast, changes by its seven powers to the misbegotten beast: even as the powers of ill, broken by the wanded will, shriek about the holy place, vain and vague and terrible: even as the lords of hell, chained in fires before the spell, strain upon the sightless steel, break not fetters nor compel: so be distant, o profane! children of the hurricane! lest the sword of fire destroy, lest the ways of death be plain! so depart, and so be wise, lest your perishable eyes look upon the formless fire, see the maiden sacrifice! so depart, and secret flame burn upon the stone of shame, that the holy ones may hear music of the sleepless name! holy, holy, holy spouse of the sun-engirdled house, with the secret symbol burning on thy multiscient brows. even as the traitor's breath goeth forth, he perishe

r perishable eyes look upon the formless fire, see the maiden sacrifice! so depart, and secret flame burn upon the stone of shame, that the holy ones may hear music of the sleepless name! holy, holy, holy spouse of the sun-engirdled house, with the secret symbol burning on thy multiscient brows. even as the traitor's breath goeth forth, he perisheth by the secret sibilant word that is spoken unto death. capricornus. brethren, let us awaken the master of the temple [the leader of the chorus "beats the tom-tom, and the other brethren clap and stamp their feet. no result] 6 silence- it is in vain! brethren, let us invoke the assistance of the mother of heaven["he goes to veil and reaches through with his hands" mater coeli["passes through throne of" magister templi "and enters the temple] chi

e 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, famine and desperate destinies, so in the eyes of pharaoh shone the hate and loathing that compel in death each damned minion of set, the accursed lord of hell. yea! in those globes of fire there sate some cruel knowledge closely curled like serpents in those halls of hate, palaces of the underworld. but in the hell-glow of 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

globes of fire there sate some cruel knowledge closely curled like serpents in those halls of hate, palaces of the underworld. but in the hell-glow of 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 sa

ALEISTER CROWLEY EQUINOX EQ I 6

style "the globe "marked by very considerable literary ability "scotsman "twelve brilliant and striking essays "liverpool daily post "essays. combining lightness of expression with considerable depth and originality of thought "birmingham daily post "mr. shirley illuminates his subject with a pleasing humour, and his book is readable and interesting as well as instructive "the yorkshire observer" death: its causes and phenomena. by hereward carrington and john r. meader. ornamental black cloth, gilt, 8 3/4 in. x 5 1/2 in, 552 pp, 8"s" 6"d" net. contents. preface. part i "physiological- i. the scientific aspect of life and death. ii. the signs of death. iii. trance, catalepsy, suspended animation, etc. iv. premature burial. v. burial, cremation, mummification. vi. the causes of death. vii

d john r. meader. ornamental black cloth, gilt, 8 3/4 in. x 5 1/2 in, 552 pp, 8"s" 6"d" net. contents. preface. part i "physiological- i. the scientific aspect of life and death. ii. the signs of death. iii. trance, catalepsy, suspended animation, etc. iv. premature burial. v. burial, cremation, mummification. vi. the causes of death. vii. old age; its scientific study. viii. the questionnaire on death: answers. ix. my own theory of the nature of death (hereward carrington. x. my own theory of the nature of death (john r. meader. xi. on the possible unification of our theories. xii. general conclusions. part ii "historical- i. man's theories of immortality. ii. the philosophical aspect of death and immortality. iii. the theological aspect of death and immortality. iv. the common arguments

gton. x. my own theory of the nature of death (john r. meader. xi. on the possible unification of our theories. xii. general conclusions. part ii "historical- i. man's theories of immortality. ii. the philosophical aspect of death and immortality. iii. the theological aspect of death and immortality. iv. the common arguments for immortality. part iii "psychological- introductory. i. the moment of death. ii. visions of the dying. iii. death described from beyond the veil. iv. experiments in photographing and weighting the soul. v. death coincidences. vi. the testimony of science- psychical research. vii. on the intra-cosmic difficulties of communication. viii. conclusions. appendices. bibliography. index "the book. has much to recommend it on the score of stimulus to calm reasoning and furt

by some 5 other manifest sign. and the servants of the master by his insight shall judge of these. 9. this knowledge is not for all men; few indeed are called, but of these few many are chosen. 10. this is the nature of the work. 11. first, there are many and diverse conditions of life upon this earth. in all of these is some seed of sorrow. who can escape from sickness and from old age and from death? 12. we are come to save our fellows from these things. for there is a life intense with knowledge and extreme bliss which is untouched by any of them. 13. to this life we attain even here and now. the adepts, the servants of v.v.v.v.v, have attained thereunto. 14. it is impossible to tell you of the splendours of that to which they have attained. little by little, as your eyes grow stronger

is; for from the dust shall a white ash be prepared by hermes the invisible. 17. and this is the wrath of god, that these things should be thus. 18. and this is the grace of god, that these things should be thus. 19. wherefore i charge you that ye come unto me in the beginning; for if ye take but one step in this path, ye must arrive inevitably at the end thereof. 20. this path is beyond life and death; it is also beyond love; but that ye know not, for ye know not love. 21. and the end thereof is known not even unto our lady or to the beast whereon she rideth; nor unto the virgin her daughter nor unto chaos her lawful lord; but unto the crowned child is it known? it is not known if it be known. 22. therefore unto hadit and unto nuit be the glory in the end and the beginning; yea, in the en

ALEX SANDERS THE KING OF THE WITCHES

hat the earth was flat, it was not difficult to imagine such evil properties in any obedient animal, especially if its owner were unsociable; and lived alone (spiteful women are not confmed to the twentieth century; they abounded in medieval europe) 3 as 0e activi ies of the witch-hunters increased, henry viii himself decid d to rofit by it. in 1542 a law was passed not only condemning witches to death but confiscating their lands and money. all over the country men and women were dragged from 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, t

gony ofbeing stripped naked, after which the hair would be shaved from all parts ofher body and local crones would poke and prod her, looking for warts, tumours or protuberance-s* doctors today know that supernumerary nipples, occurring in both men and women on almost any part of the body, are common and harmless. at the time of the inquisition, however, and for some time after. they meant cert n death to their owner, for any such blemish was automatically regarded as the devil's markused by a witch to suckle her familiar. when a 'witch' was warned .she mi t be arres.ted, she .would often amputate a potential devil s mark with the kitchen knife, preferring* or, at the start ofthe terror, for the mark ofthe three-nailed claw known as th itch's .mark, with which witches used to tattoo their

devil's markused by a witch to suckle her familiar. when a 'witch' was warned .she mi t be arres.ted, she .would often amputate a potential devil s mark with the kitchen knife, preferring* or, at the start ofthe terror, for the mark ofthe three-nailed claw known as th itch's .mark, with which witches used to tattoo their conv;rts. not surpnsmgly this custom was soon discontinued. 4 the threat of death from haemorrhage or blood-poisoning to that of execution. another certain proof was the finding of a spot that was insensible to pain and that did not bleed when stabbed with a pin. the scots developed this method to such a fine art that some cities in england hired experts from across the border to conduct their witch-hunts for them. in 1649 the town bell-ringer of newcastle-on-tyne was sen

spite the vivid imagination of witnesses, the credulity of the public that encouraged them to believe the fantastic lies they were told, and the general fear of witchcraft, many judges refused to accept the evidence even when it included a confession. an average of 20 per cent of the accused were found guilty and executed; the others were either let off with a year in gaol-which could amount to a death sentence in those unsanitary days-or were set free. witch mania did not develop in england until the second half of the sixteenth century. between 1542 and 1684 about a thousand people were executed for witchcraft, the most dangerous period being from 1598 to 1607 when 41 per cent of those charged were sent to the gallows. in scotland, where the terror flourished more strongly, the number of

e pattern they made in landing, foretold the future; the inscriptions on the witches' dagger-the kneeling man, the kneeling 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 pa

ALEXANDRIAN BOOK OF SHADOWS OCCULT

nfessed aught, deny it afterwards, say you babbled under torture, say you knew not what you said. 67. 68. if you are condemned, fear not. the brotherhood is powerful and will help you to escape if you stand steadfast, but if you betray aught there is no hope for you in this life or in that to come. 69. be sure, if steadfast you go to the pyre, drugs will reach you, you will feel naught. you go to death and what lies beyond, the ecstasy of the goddess. 70. tools 71. to avoid discovery, let the working tools be as ordinary things that any may have in their houses. 72. let the pentacles be of wax so that they may be broken at once or melted. 73. have no sword unless your rank allows it. 74. have no names or signs on anything. write the names and signs on them in ink before consecrating them a

e had a grudge against them, or were persecuted because they had money or goods to sieze, or because they had none to bribe the searchers. and many have died because they were scolding old women. so much that men now say that only old women are witches. 111. 112. and this be to our advantage and turns suspicion away from us. in england and scotland 'tis now many a year since a witch hath died the death. but any misuse of the power might raise the persecution again. 113. so never break this law, however much you are tempted, and never consent to its being broken in the least. 114. 115. if you know it is being broken, you must work strongly against it. and any high priestess or high priest who consents to its breach must immediately be deposed for 'tis the blood of the brethren they endanger

move to corresponding positions; others just turn in place. m rings bell. with athame, r draws three deosil circles and then an invoking earth pentagram, saying: r: ye lords of the watchtowers of the south, ye lords of fire; i, n, do summon, stir and call you up, to witness our rites and guard the circle! similarly, in west: r: ye lords of the watchtowers of the west, ye lords of water; lords of death and initiation; i, n, do summon, stir and call you up, to witness our rites and guard the circle! and in north: r: ye lords of the watchtowers of the north, ye lords of earth; boreas, thou guardian of the northern portals; i, n, do summon, stir and call you up, to witness our rites and guard the circle! all turn back to the east and salute. now all turn to north again. m rings bell. r says:

why the wicca are called the hidden children of the goddess. proceed with the legend of the descent of the goddess. generally initiate and hierophant act the appropriate parts. h. appoints narrator and guardian. notes l published in janet and stewart farrar's the witches' way l lots of other published sources too. the legend of the descent of the goddess roles: l narrator (n) l goddess l lord of death (d) l guardian(s) needs: l veils, jewellery l horned crown l sword l scourge she who will portray the goddess removes her necklace and places it upon the altar, donning veils and jewellery in its stead. he who will portray the god dons the horned crown and stands before the altar with scourge and blade in the god position (s)he who portrays the guardians bears the sword. each will act out th

and blade in the god position (s)he who portrays the guardians bears the sword. each will act out their parts as the narrator reads: n: in ancient time, out lord, the horned one, was as he still is, the consoler, the comforter, but men knew him as the dread lord of shadows- lonely, stern and just. now our lady the goddess had never loved, but she would solve all the mysteries, even the mystery of death; and so she journeyed to the underworld. the guardians of the portal challenged her: strip off thy garments, lay aside thy jewels; for naught mayest thou bring with thee into this our land. so she laid down her garments and her jewels, and was bound, as are all who enter the realms of death, the mighty one. such was her beauty, that death himself knelt and kissed her feet, saying: blessed be

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

ich holds the form together as a unity. this thought can well be worked out in connection with man, for instance. for the purpose of our lecture, man can be defined as that central energy, life, or intelligence, who works through a material manifestation or form, this form being built up of myriads of lesser lives. in this connection a curious phenomenon has been frequently noticed at the time of death; it was brought very specially to my notice some years ago by one of the ablest surgical nurses of india. she had for a long time been an atheist, but had begun to question the ground of her unbelief after several times witnessing this phenomenon. she stated to me that, at the moment of death, in several cases, a flash of light had been seen by her issuing from the top of the head, and that

of life) the room had appeared to be lit up momentarily by electricity. again, not long ago, several of the leading members of the medical profession in a large middle west city were approached by an interested investigator, by letter, and asked if they would be willing- 21- the consciousness of the atom copyright 1998 lucis trust to state if they had noted any peculiar phenomena at the moment of death. several replied by saying that they had observed a bluish light issuing from the top of the head, and one or two added that they had heard a snap in the region of the head. in this last instance we have a corroboration of the statement in ecclesiastes, where the loosing of the silver cord is mentioned, or the breaking of that magnetic link which unites the indwelling entity or thinker to hi

cing it to carry out his behests and fulfil his purposes, and thus carry out his plan, whether for good or evil. this is succeeded by the stage in which he utilises the form as far as in him lies, and comes to what we call maturity. finally, in the later stages of life, we have the crystallisation of the form, and the man's realisation of its inadequacy. then comes the happy release which we call death, that great moment in which the "spirit in prison" escapes from the confining walls of its physical form. our ideas about death have been erroneous; we have looked upon it as the great and ultimate terror, whereas in reality it is the great escape, the entrance into a fuller measure of activity, and the release of the life from the crystallised vehicle and an inadequate form. thoughts simila

p of innumerable lesser lives, or atoms, each one of them separated from its neighbour, each one of them distinguished by its own inherent activity, and each one forming a sphere which holds within its periphery other lesser spheres or electrons. we have seen that man is the positive charge, and holds his multiplicity of atoms, or lesser lives, energised and bound together into coherent forms. at death, when the spirit aspect withdraws itself, the form disintegrates, and is dissolved, and these little conscious lives, having fulfilled their function, dissipate. the consciousness of the atom within the body is a very different thing to the consciousness of a man, and this we can realise with very little thought. if we concede that man is a cell in a greater sphere, may it not be possible th

. we function consciously now on the physical plane, and there are a few people who are able to function equally consciously on the next subtler plane, that which is called the astral plane (a word i very much dislike, as it conveys no real meaning to our minds) or the plane of the emotional nature, on which a man is active when out of the physical body, in the hours of sleep or immediately after death. very few human beings can function on the mental plane in fully awakened consciousness, and still fewer upon the spiritual plane. the object of evolution is that we should consciously function, with full continuity of realisation, upon the physical, emotional, and mental planes. this is the great achievement which will some day be ours. we shall then know what we do every hour of the day, a

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

of values has been readjusted, and who therefore judges not as judges the man of the world. he is the man who is attempting to take the "kingdom by violence" and in the attempt is prepared for the consequent suffering. he is the man who counts all things but loss if he may but win the goal, and who, in the struggle for the mastery of the lower self by the higher, is willing to sacrifice even unto death. the first two initiations. at the first initiation, the control of the ego over the physical body must have reached a high degree of attainment "the sins of the flesh" as the christian phraseology has it, must be dominated; gluttony, drink, and licentiousness must no longer hold sway. the physical elemental will no longer find its demand obeyed; the control must be complete and the lure dep

n three years. once the second initiation is taken the progress will be rapid, the third and fourth following probably in the same life, or the succeeding. the second initiation forms the crisis in the control of the astral body. just as, at the first initiation, the control of the dense physical has been demonstrated, so here the control of the astral is similarly demonstrated. the sacrifice and death of desire has been the goal of endeavour. desire itself has been dominated by the ego, and only that is longed for which is for the good of the whole, and in the line of the will of the ego, and of the master. the astral elemental is controlled, the emotional body becomes pure and limpid, and the lower nature is rapidly dying. at this time the ego grips afresh the two lower vehicles and bend

ntal truth from different angles. by the time the fourth initiation has been reached, the work of destruction is accomplished, the solar angel returns to his own place, having performed his function, and the solar lives seek their point of emanation. the life within the form mounts up then in triumph to the bosom of its "father in heaven" just as the life within the physical body at the moment of death seeks its source, the ego, and this likewise in four stages: 1. by the withdrawal from the dense physical body. 2. by the withdrawal from the etheric body. 3. by a later vacating of the astral body. 4. a final leaving of the mental body. another way of emphasising the same truth is to regard the egoic body as a centre of force, a wheel of energy, or a lotus, and to picture it as a lotus with

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

treatise on cosmic fire copyright 1998 lucis trust note: in the footnotes throughout this treatise''the secret doctrine" by h. p. blavatsky is designated by the initials s.d. the page references are to the''third revised edition' fire "what says the esoteric teaching with regard to fire" fire is the most perfect and unadulterated reflection, in heaven as on earth, of the one flame. it is life and death, the origin and the end of every material thing. it is divine substance" secret doctrine i. 146. our earth and man (are) the products of the three fires. secret doctrine ii. 258. fire and flame destroy the body of an arhat; their essence makes him immortal. secret doctrine i. 35. the three fires i. the internal fire or fire by friction "there is heat internal and heat external in every atom

he law governing spirit, or the first aspect- 11- a treatise on cosmic fire copyright 1998 lucis trust 3. these three are cosmic laws. there are seven systemic laws, which govern the manifestation of our solar logos: a. the law of vibration. b. the law of cohesion. c. the law of disintegration. d. the law of magnetic control. e. the law of fixation. f. the law of love. g. the law of sacrifice and death. 4. each of these laws manifests primarily on one or other of the seven planes of the solar system. 5. each law sweeps periodically into power and each plane has its period of manifestation and its period of obscuration. 6. every manifested life has its three great cycles: birth..life..death. appearance..growth..disappearance. involution..evolution..obscuration. inert motion..a.ctivity..r.hy

was better done, and the product more perfected. at the seventh revolution, the third wheel rendered back the stone. triple the form, rosy the light, and sevenfold the eternal principle. from out the greater wheel, down from the vault of heaven, came into light the lesser wheel that counted as the fourth. the eternal lhas looked down, and the sons of god reached forth. down to the inmost point of death they flung the sacred stone. the plaudits of the chohans rose. the work had turned a point. from the pit of outer darkness, they gathered forth the stone, translucent now and unalloyed, of colour rose and blue. the turning of the fifth wheel and its action on the stone rendered it still more fit. yellow the blending tint, orange the inner fire, till yellow, rose and blue mingled their subtle

ure of prana. 1. solar prana. 2. planetary prana. 3. the prana of forms. iii. the function of the etheric body. 1. it is the receiver of prana. 2. it is the assimilator of prana. 3. it is the transmitter of prana. 4. disorders of the etheric body. iv. macrocosmic and microcosmic ethers. 1. the planetary logos and the ethers. 2. cosmic and systemic ethers. 3. protective purpose of etheric body. v. death and the etheric body. 1. microcosmic death. 2. macrocosmic pralaya. i. the nature of the etheric body- 43- a treatise on cosmic fire copyright 1998 lucis trust in our consideration of the internal fires of the system we shall find much of very real interest to the coming generation of thinkers for three main reasons, which might be enumerated as follows: 1. its purpose and description first

ognition, and further the interest of the true investigator. let me, therefore, briefly state what will be dealt with in our remaining three points- 50- a treatise on cosmic fire copyright 1998 lucis trust the functions of the etheric body. its relation to the physical during life. the ills or diseases of the etheric body (taking care to retain the original meaning of the word "disease) its after death condition. this will embody all that is as yet of practical use. more may later be forthcoming for our helping if that which is now given to the public is carefully followed up, and if investigators wisely, sanely and broadly study this important matter. as the nature and functions of the etheric body of man assume their rightful place in the thought of the world and as it is realised that t

ALICE A BAILEY05 THE LIGHT OF THE SOUL

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

a septenate and from this hall emerges god- 75- the light of the soul copyright 1998 lucis trust 5. avidya is the condition of confusing the permanent, pure, blissful and the self, with that which is impermanent, impure, painful and the not-self. this condition of ignorance, or the "state of avidya" is characteristic of all those who as yet do not discriminate between the real and unreal, between death and immortality, and between light and darkness. it governs, therefore, life in the three worlds, for the correspondence between avidya on the physical plane as experienced by man in incarnation is to be found on all planes. it is a limitation of spirit itself and a necessary corollary of form-taking. the spiritual unit is born blind and senseless. it comes into form at the beginning of the

a forgetfulness of that which every form (in more or less degree) reveals; hate is the feeling of repulsion and leads to a withdrawal of the man from the object hated; hate is the reverse of brotherhood and therefore is the breaking of one of the basic laws of the solar system. hate negates unity, causes barriers to be built and produces those causes which lead to crystallization, destruction and death. it is energy used to repudiate instead of to synthesize and therefore runs counter to the law of evolution. hate is really the result of the sense of personality and of ignorance plus misapplied desire. it is almost the culmination of the other three. it was the sense of personality and of extreme ignorance coupled with desire for personal gain which produced hatred of abel in the heart of

se of personality and of extreme ignorance coupled with desire for personal gain which produced hatred of abel in the heart of cain and caused the first murder, or the destruction of a brother's form. this should be carefully considered, for hate in some degree, aversion to some extent, is present in every human heart. only, however, when it is entirely overcome by love or the sense of unity will death, danger and fear pass out of the ken of the human family. 9. intense desire for sentient existence is attachment. this is inherent in every form, is self-perpetuating, and known even to the very wise. this form of attachment is the basic cause of all manifestation. it is inherent in the relationship of the two great opposites, spirit and matter; it is the governing factor in logoic manifesta

translated apprehensions. if the student will study this term he will note that it covers not only the fear of evil in suffering, but also the fear of failure in the spiritual body in service. these equally cause pain and distress and parallel the awakening of the real man to a realisation of his heritage. 3. subliminal impressions, has relation to the future and concerns those forebodings as to death, suffering and need which dominate so many of the sons of men. it is the unknown and its possibilities that we fear both for ourselves and others, and this in its turn produces pain. 16. pain which is yet to come may be warded off- 85- the light of the soul copyright 1998 lucis trust the sanskrit words here give a twofold idea. they infer first of all that certain types of coming "misery (as

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ys open."7(7) perhaps the problem consists in this: that the gates of the future seem to open upon an immaterial world, and upon a realm that is intangible, metaphysical, supersensuous. we have well-nigh exhausted the resources of the material world, but we have not yet learned to function in a non-material one. we even deny its existence at times. we face the inevitable experience, which we call death, and yet take no rational steps to ascertain whether there really is a life beyond. the progress of evolution has produced a wonderful race, equipped with a sensitive response apparatus and a reasoning mind. we possess the rudiments of a sense which we call the intuition and, with this equipment, we stand before the gates of the future and ask the question "to what purpose shall we put this

less calamity, disruption, dislocation, confusion worse confounded..it is not a small hope that will suffice us, the ruin being clearly..universal. there must be a new world if there is to be a world at all. that human beings in europe can ever return to the old sorry routine, and proceed with any steadiness or continuance therein, this small hope is not now a tenable one. these days of universal death must be days of universal rebirth, if the ruin is not to be total and final. it is a time to make the dullest man consider whence he came and whither he is bound."8(8) looking back over the seventy or more years that have elapsed since carlyle wrote these words, we know that mankind did not fail to go forward. the electrical age was inaugurated and the wonders of the scientific achievements

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

which the souls are incorporated accounts for their various degrees of obscuration..the ego is the psychological unity of that stream of conscious experiencing which constitutes what we know as the inner life of an empirical self "the empirical self is the mixture of free spirit and mechanism, of purusa and prakriti..every ego possesses within the gross material body, which suffers dissolution at death, a subtle body, formed of the psychical apparatus, including the senses."6(31) this soul, we are told, is a fragment of the oversoul, a spark of the one flame, imprisoned in the body. it is that life aspect which gives to man as to all forms in manifestation life, or being and consciousness. it is the vital factor, that integrating coherent something which makes the human being (composite, y

my flesh) dwelleth no good thing; for to will is present with me; but how to perform that which is good i find not..for i delight in the law of god after the inward man: but i see another law in my members, warring against the law of my mind and bringing me into captivity to the law of sin which is in my members. o wretched man that i am! who shall deliver me (the real self) from the body of this death?"5(40) this real self is god god the triumphant, god the creator, god the saviour of man. it is, in the words of st. paul "christ in us, the hope of glory" this becomes a fact in our consciousness and not simply a much hoped for theory. meditation causes our beliefs to change into ascertained facts, and our theories into proven experience. the statement of st. paul's remains only a concept a

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

body lies as yet beyond man's achievement, but an idea as to their relationship and their general coordinated function may be indicated by a consideration of man from the physical side, and his objective functioning. there are three aspects of man's organism which are symbols, and symbols only, of the three aspects of being. 1. the energy, or activating principle, which withdraws mysteriously at death, partially withdraws in the hours of sleep or of unconsciousness, and which seems to use the brain as its main seat of activity and from there to direct the functioning of the organism. this energy has a primary direct relation with the three parts of the organism which we call the brain, the heart, and the breathing apparatus. this is the microcosmic symbol of spirit. 2. the nervous system

ations or aspects: energy, force, matter. it should be noted here, that only as a man understands himself can he arrive at an understanding of that which is the sum total that we call god. this is a truism and an occult platitude but when acted upon leads to a revelation which makes the present 'unknown god' a recognised reality. let me illustrate. man knows himself to be a living being and calls death that mysterious process wherein something which he commonly designates as the breath of life is withdrawn. on its withdrawal, the form disintegrates. the cohesive vitalising force is gone and this produces a falling apart into its essential elements of that which has hitherto been regarded as the body. this life principle, this basic essential of being, and this mysterious elusive factor is

low in all nature, and in the tides of the ocean we have a wonderful picturing of an eternal law. as the aspirant adjusts himself to the tides of the soul life he begins to realise that there is ever a flowing in, a vitalising and a stimulating which is followed by a flowing out as sure and as inevitable as the immutable laws of force. this ebb and flow can be seen functioning in the processes of death and incarnation. it can be seen also over the entire process of a man's lives, for some lives can be seen to be apparently static and uneventful, slow and inert from the angle of the soul's experience, whilst others are vibrant, full of experience and of growth. this should be remembered by all of you who are workers when you are seeking to help others to live rightly. are they on the ebb or

will form part of the group of teachers on the inner side of the veil. if then they have not learnt the silence that comes from strength and from knowledge, how will they bear the apparent lack of communication that they will then find exists between them and those on the outer side? learn therefore, how to keep quiet or usefulness will be hampered by astral fretfulness when on the other side of death. 3. remember always that lack of calm in the daily life prevents the teachers on egoic levels from reaching you. endeavor therefore to remain quiescent as life unrolls, work, toil, strive, aspire, and hold the inner calm. withdraw steadily into interior work and so cultivate a responsiveness with the higher planes. a perfect steadiness of inner poise is what the masters need in those whom th

o scientific men, as a whole, believe in a world of super-physical endeavour. all that in the earlier races held paramount place in the lives and thought of the peoples is now approached sceptically, and discussions are preceded by a question mark. but progress has been made and much has arisen out of the war. the question, for instance, is rapidly changing from the formula "is there a life after death" to the enquiry "of what nature is the future life" and this is a portent of much encouragement. secondly, the masses of the people are suffering from suppression and from the effects of inhibition. science has said, there is no god and no spirit within man. religion has said, there must be a god, but where may he be found? the masses say, we desire not a god constructed by the brains of the

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

by the last soul, that uses both the first, subsisting whether they assist or no, and, constituting man s self, is what is and leans upon the former, makes it play, as that played off the first: and, tending up, holds, is upheld by, god, and ends the man upward in that dread point of intercourse, nor needs a place, for it returns to him. what does, what knows, what is; three souls, one man. from death in the desert by robert browning- 3- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust foreword [page xvii] the question arises, each time a book is written which is to be read by earnest aspirants: what line of instruction will carry forward their training with the most speed? for speed is an essential factor, if the present day unfoldment is to be rig

etting sun his orb of red is seen. his word is power. his light, electric. the lightning is his symbol. his will is hidden in the- 44- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust counsel of his thought. nought is revealed. his power is felt. the sons of men, reacting to his power, send to the utmost bounds of light a question: why this blind power? why death? why this decay of forms? why the negation of the power to hold? why death, oh mighty son of god? faintly the answer comes: i hold the keys of life and death. i bind and loose again. i, the destroyer, am. this ray lord is not yet in full expression, except as he causes destruction and brings cycles to an end. the monads of power are much fewer in number than any others. egos upon the power r

cles to an end. the monads of power are much fewer in number than any others. egos upon the power ray are relatively not so few. they are characterised by a dynamic will, and their power within the human family works out as the force of destruction, but in the last analysis it is a destruction that will produce liberation. we shall see as we continue to study first ray egos and personalities that death and destruction are always to be found in their work, and hence the apparent cruelty and impersonality of their reactions. form does not count with first ray types their energy produces death to form, but ushers in great periods of cyclic pralaya; the first ray is the controller of the death drama in all kingdoms a destruction of forms which brings about release of power and permits "entranc

be found in their work, and hence the apparent cruelty and impersonality of their reactions. form does not count with first ray types their energy produces death to form, but ushers in great periods of cyclic pralaya; the first ray is the controller of the death drama in all kingdoms a destruction of forms which brings about release of power and permits "entrance into light through the gateway of death" the intent of the lord of the first ray is to stand behind his six brothers, and when they have achieved their purpose, to shatter the forms which they have built. this he does by passing his power through their bodies, and their united effort leads to abstraction and a return to the center whence the initial impulse came. the first ray purpose therefore is to produce death, and some idea o

hieved their purpose, to shatter the forms which they have built. this he does by passing his power through their bodies, and their united effort leads to abstraction and a return to the center whence the initial impulse came. the first ray purpose therefore is to produce death, and some idea of that purpose may be gleaned if we study some of the names by which the ray lord is called: the lord of death the opener of the door the liberator from form the great abstractor the fiery element, producing shattering the crystallizer of the form the power that touches and withdraws the lord of the burning ground the will that breaks into the garden the ravisher of souls the finger of god the breath that blasts the lightning which annihilates the most high- 45- a treatise on the seven rays- volume i

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

velation, christianity enters upon its cycle of expression under the same divine law which governs all manifestation the law of cyclic appearance. this revelation passes through the phases of all form-manifestation, or appearance, then growth and development, and finally (when the cycle draws towards its close) crystallisation and a gradual but steady emphasis of the letter and the form, till the death of that form becomes inevitable and wise. but the spirit remains to live on and take to itself new forms. the spirit of christ is undying, and as he lives to all eternity, so that which he incarnated to demonstrate must also live. the cell in the womb, the stage of littleness, the development of the child into the man to all this he submitted himself, and underwent all the processes which ar

y christ.18 3. the transfiguration. there perfection is for the first time demonstrated, and there the divine possibility of such perfection is proven to the disciples. the command goes forth to us "be ye therefore perfect even as your father which is in heaven is perfect."19 4. the crucifixion. this is called the great renunciation, in the orient, with its lesson of sacrifice and its call to the death of the lower nature. this was the lesson which st. paul knew and the goal towards which he strove "i die daily" he said, for only in the practice of death daily undergone can the final death be met and endured."20 5. the resurrection and ascension, the final triumph which enables the initiate to sing and to know the meaning of the words "oh death, where is thy sting? oh grave, where is thy v

ut how to perform that which is good i find not "for the good that i would, i do not: but the evil which i would not, that i do "for i delight in the law of god after the inward man "but i see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members "oh, wretched man that i am! who shall deliver me from the body of this death "i thank god through jesus christ our lord."24 only through the revelation of the christ within each human being can this at-one-ment be made. only through the new birth, the baptism of spirit and of fire, and the transfiguration of the nature can deliverance be found, can unity with god be achieved. only through the sacrifice of humanity, which is the essence of the crucifixion, can the res

uman being who, approaching the end of the long and weary way of evolution, is ready to re-enact the same drama in his own experience. to him there comes the opportunity to pass from the stage of the new birth to that of the final resurrection, via the steep path of mount golgotha. in his innermost nature he must learn to understand the words of christ "ye must be born again,"2 and to express the death unto life which is the outstanding message of st. paul.3 each of us must sooner or later prove this for himself, because "living religious experience is the only legitimate way to the comprehension of dogmas."4 only by following the example of those who have achieved can we ourselves learn the meaning of achievement. only by our living divinely can our hidden divinity find true expression. t

he steadfastly set his face to go" up to the place of suffering and of sacrifice. finally came the realisation that he had accomplished what he had set out to do. he had fulfilled the plan; the father's business had been done and the "many things" undergone. we read that even on the cross the plan still engrossed his attention, and with his final "it is finished,"25 he passed through the gates of death to a joyful resurrection. the gradual revelation of the plan and its service always accompanies the initiation process; the individual learns to subordinate his life to the will of the father, and to become as christ became the servant of that will. the initiation process itself is only a part of the general plan for the race, and the paths of discipleship and of initiation are but the final

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

one "the blessed one flies like an arrow into matter. he destroys (or ruptures) the way by which he might return. he grounds himself deeply in the depths of form. he asserts 'i will return. my power is great. i will destroy all obstacles. nothing can stop my progress to my goal. around me lies that which i have destroyed. what must i do' the answer comes 'order from chaos, o pilgrim on the way of death, this is the way for you. love you must learn. dynamic will you have. the right use of destruction for the furtherance of the plan, must be the way for you. adherence to the rhythm of the planet will release the hidden blessed one and order bring" ray two "the blessed one built him an ark. stage by stage he built it, and floated upon the bosom of the waters. deeply he hid himself, and his li

hence they are very definitely drawn together as one stream at a certain stage in the life of the advanced aspirant. there they merge with the sum-total of energies, using the three points referred to the head, the base of the spine and the spleen as a definite mode of communication, of distribution and of control, and finally of ultimate withdrawal, consciously or unconsciously, at the moment of death or in the technique of inducing that stage of control known as samadhi. 8. when the directing agent in the head, deliberately and by an act of the will, raises the accumulated energies at the base of the spine, he draws them into the magnetic field of the centres up the spine and blends them with the dual energy emanating from the spleen. the spinal- 41- a treatise on the seven rays- volume

ane, who has lived fully and to the full term of years, this dual process can be symbolically seen. in youth the thoughtless (and all are thoughtless, for such is nature's way) hold on to life and give no thought to the time when there must be a relinquishment of the hold on physical existence. the young forget, and rightly forget, the inevitability of that final symbolic detachment which we call death. but when life has played its part and age has taken its toll of interests and strength, the tired and world-weary man has no- 47- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust fear of the detaching process and seeks not to hold on to that which earlier was desired. he welcomes death, and relinquishes willingly that which earlier engrossed his att

he present age, the piscean age. this law has always been functioning and active in the world, for it is one of the first of the inner subjective laws to express itself consciously, and as an active ideal, in human life. the theme of all the world religions has been divine sacrifice, the immolation of the cosmic deity through, the process of universal creation, and of the world saviours, by their death and sacrifice as a means of salvation and eventual release and liberation. such is the blindness and such is the contaminating influence of the lower separative man, that this divine law of sacrifice is wielded with the selfish intent of personal and individual salvation. but the travestied truth remains the unsullied truth on its own plane, and this dominant world law governs the appearing

ent. that man, as usual, distorted and misinterpreted the teaching and the truth, and that it fell, as does all else at present, under the glamour and illusion of the astral plane, plus the piscean influence, is true. man's thought dominated and distorted the ideal and produced such a damnable doctrine as the elect of god, the chosen of the lord, or the sole people to benefit by the sacrifice and death of the great son of god, and who pass, due to the merits of that vicarious death, into a state of bliss in heaven, simply because of an emotional choice, which ignores millions of those who have made no such choice, nor had the opportunity to do so. the symbolic activity of the great teacher of nazareth will be properly understood and its significance will be properly appreciated only when g

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ons of men. let the rider from the secret place come forth, and coming, save. come forth, o mighty one. let the souls of men awaken to the light, and may they stand with massed intent. let the fiat of the lord go forth: the end of woe has come! come forth, o mighty one. the hour of service of the saving force has now arrived. let it be spread abroad, o mighty one. let light and love and power and death fulfil the purpose of the coming one. the will to save is here. the love to carry forth the work is widely spread abroad. the active aid of all who know the truth is also here. come forth, o mighty one, and blend these three. construct a great defending wall. the rule of evil now must end. 1940 from the point of light within the mind of god let light stream forth into the minds of men. let l

opinions you may hold or what may occur as time elapses. if you can hold together down the years and throughout this life cycle, then the group can carry forward into the future and work together on other planes, thus conserving energy. can you persist and carry on? can such a telepathic- 16- discipleship in the new age- volume i copyright 1998 lucis trust interplay be set up that the barrier of death will eventually prove no barrier at all and continuity of communication persist? many such questions arise and time alone will give the answer. if there is persistence in effort, if there is the loyal link of love, if there is adherence to the group ideal and if there is mutual forbearance and understanding and patience, it may be possible that this group can be welded into a unit which will

a man shifts his focus of consciousness (when on the path of discipleship) on to the mental plane and learns to smash the glamour which has hitherto held him on the astral plane, so the problem before the hierarchy today is to bring about a similar happening in the life of humanity as a whole, for humanity is at the crossroads and its consciousness is being rapidly focussed on the mental plane. a death blow must be struck at the world illusion for it holds the sons of men in thrall. by learning to break through the glamour in their own lives and to live in the light of the intuition, disciples can strengthen the hands of those whose task it is to awaken the intuition in man. there are many and different kinds of glamour and disciples are frequently surprised when they learn what is regarde

: my love surrounds you and the aura of the ashram of which i am the centre stands like a great defending wall around you and around all who are battling for the right. see that you battle. you can then, if you will, sense this loving protection. each day, if you will, you can put yourself en rapport with your master. we are not blind or uncaring. we know, however, that there are worse evils than death and pain. we know that this is the hour of humanity's greatest opportunity and that if men can pass triumphantly through this and (by the strength of their own souls) surmount this very present evil, then the evolution of humanity will be hastened beyond all that was believed possible. it will constitute a release, self-achieved and self-initiated. this means as much in the life of mankind a

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

ALICE A BAILEY13 PROBLEMS OF HUMANITY

er people, but often blind to and always resentful of criticism. yet there is as much to criticize in america as there is in any other nation; all nations have a vast housecleaning to do, and the difficulty at this time is that they must do it alongside of the strict fulfilling of their international relationships. no nation can live unto itself today. if it attempts to do so it treads the way of death and that is the true horror of the isolationist position. factually today we have one world and this sums up the psychological problem of humanity. the goal is right human relations; nations will stand or fall just in so far as they measure up to that vision. the era ahead of us under evolutionary law and the will of god is to see the establishment of right human relations. we are entering a

ies of the men of goodwill and the work of those whose task it is to educate not only the children and the youth of the world but also to train humanity in the major undertaking of right human relations and in the possibilities immediately ahead. the note to be struck and the word to be emphasized is humanity. only one dominant concept can today save the world from a looming economic fight to the death, can prevent the uprising again of the materialistic systems of the past, can stop the re-emerging of the old ideas and concepts and can bring to an end the subtle control by the financial interests and the violent discontent of the masses. a belief in human unity must be endorsed. this unity must be grasped as something worth fighting and dying for; it must constitute the new foundation for

art, and these he enforces no matter how obsolete they are or inconvenient to others. these factors demonstrate the complexity of the problem from the jewish angle and its irritating and frictional nature to the gentile. this irritating factor is something which the jew seldom if ever recognizes. the gentile today neither remembers nor cares that the jews were instrumental in having christ put to death (according to the new testament; he is more apt to remember that christ was a jew and to wonder why the jew was not the first to claim and love him. he remembers far more acutely jewish business methods, the fact that the jew, if orthodox, regards gentile food as impure for him and that the jew considers his citizenship as secondary to his racial obligations. he regards the jew as a follower

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

rily, the distortion. the doctrine of a vengeful god, the doctrine of retribution in some mythical hell, the teaching that god only loves those who interpret him in terms of some particular school of theological thought, the symbolism of the blood sacrifice, the appropriation of the cross as a christian symbol, the teaching about the virgin birth and the picture of an angry deity only appeased by death are the unhappy results of man's own thinking, of his own lower nature, of his sectarian isolationism (fostered by the jewish old testament, but not generally found in the oriental faiths) and of his sense of fear, inherited from the animal side of his nature all these are fostered and inculcated by theology but not by christ, or the buddha or shri krishna. the little minds of men at their p

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

ow swinging into full tide is part of the unique condition with which the christ is faced. before, however, christ could come with his disciples, our present civilisation had to die. during the coming century, we shall begin to learn the meaning of the word "resurrection" and the new age will begin to reveal its deep purpose and intention. the first step will be the emergence of humanity from the death of its civilisation, of its old ideas and modes of living, the relinquishing of its materialistic goals and its damning selfishness, and its moving forward into the clear light of the resurrection. these are not symbolical or mystical words but part of the general setting which will surround the period of christ's reappearance; it is a cycle as real as the cycle of conferences now so busily

a point of crisis and of determination in the life of christ, and proved his progress towards divine fulfilment. 3. then in the garden of gethsemane he said "father, not my will but thine be done" thus indicating his realisation of divine destiny. the meaning of these words is not (as is so often stated by christian theologians) a statement of acceptance of pain and of an unpleasant future and of death. it was an exclamation, evoked surely by his realisation of the universal implications of his mission and the intense focussing of his life in a universal sense. the gethsemane experience was an experience uniquely possible only to those sons of god who have reached his rare point in evolution; it had no real relation to the crucifixion episode, as the orthodox commentators emphasise. 4. the

hings possible. it was also to the magnetic power of the will that christ referred when he said "i, if i be lifted up, will draw all men unto me" this had no reference to the crucifixion but to the magnetic will of the christ to draw all men, through the life of the indwelling christ in every heart, out of the world of material values into the world of spiritual recognitions. it did not relate to death but to life; it had no reference to the cross but to the resurrection. in the past, the keynote of the christian religion has been death, symbolised for us in the death of christ and much distorted by st. paul in his effort to blend the new religion which christ brought with the old blood religion of the jews. in the cycle which christ will inaugurate after his reappearance, the goal of all

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

tituted 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 the living, working, active, present christ who has been with us in bodily presence (according to hi

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

the eternal plan a unity in consciousness, a multiplicity in form. 2. as the destructive element in world affairs. this refers to man's use of this force of will which is seldom as yet the will-to-good in active expression, but something which leads to self-assertion (of the individual or the nation) and to war with its accompaniments separation, selfish diplomacy, hate and armaments, disease and death. this is the force which pours into the world from the major world centre, shamballa. little is known of shamballa. more will be known as you study this text and note how world affairs are- 6- the destiny of the nations copyright 1998 lucis trust taking shape before your eyes in accordance with my prevision (as presented to your limited vision) and the obvious possibilities. these are necess

ou study the nations of the world today from this angle, you will see this shamballa energy of will working out potently through the agency of certain great outstanding personalities. the lord of shamballa in this time of urgency, from love of the life aspect and from understanding of the plan as well as from love of humanity, is sending forth this dynamic energy. it is form destroying and brings death to those material forms and organised bodies which hinder the free expression of the life of god, for they negate the new culture and render inactive the seeds of the coming civilisation. from this display of energy, unthinking humanity draws back in fear and likes it not. when full of personality hate and self-will, human beings seek often to turn this energy to their own selfish ends. if h

the fifth, the second and the seventh rays, aided by the help on demand of the ruler of the first ray. a large number of seventh ray egos or souls and also of men and women with seventh ray personalities are coming into incarnation now, and to them is committed the task of organising the activities of the new era and of ending the old methods of life and the old crystallised attitudes to life, to death, to leisure and to the population. 3. the result of the increasing flow of seventh ray energy plus the decreasing influence of the sixth ray which shows itself as a pronounced crystallisation of the standardised and accepted forms of belief, religious, social and philosophic is to throw the millions of people who do not respond to either of the above influences through egoic or personality r

e underlying implications and a frank dealing with the situation is inevitable and immediate. four problems will be solved in the next two centuries: 1. the problem of territorial possessions which is the group correspondence within the family of nations to the materiality of the individual. 2. the problem of sex which will involve a truer understanding of the law of attraction. 3. the problem of death, which is in reality the problem of the relation between the subjective and the objective, between the tangible and the intangible, and between life and form. this problem will be solved in the realm of psychology by scientific recognition of the true nature of the individual or soul and of the persona- 18- the destiny of the nations copyright 1998 lucis trust 4. the problem of the jews whic

ad of education, enlarging man's horizon and opening up to him new worlds for investigation and adventure; hence also the breaking down of the old and limiting forms through the invoked force of the first ray, which has hitherto always worked through the medium of the seventh ray, because the kingdoms in nature cannot yet stand pure first ray energy; hence also the keen interest in the life after death and the appearance of all the many groups which are today investigating the nature of survival and the probability of immortality; hence again the appearance of the modern spiritualistic movement. this is a direct effect of the coming into manifestation of the seventh ray. spiritualism was the religion of old atlantis and the seventh ray dominated that ancient civilisation for a very long pe

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

ives who are ahead of him upon the cosmic path (i speak symbolically and in terms of human experience) he is among the "imperfect gods" these imperfections, hindering unfoldment or the perfect expression of divine energy when brought into conjunction with the inherited qualities and biases of the substances through which he must express his life, his purposes and intentions, produce the "seeds of death and of decay" which characterise our planetary evolution in all the four kingdoms in nature. they create the obstacles, obstructions and hindrances against which the soul in all created forms must struggle, gaining strength and- 63- glamour: a world problem copyright 1998 lucis trust understanding thereby and eventual liberation. these are the two major planetary causes. they cannot finally

ould call your attention to the fact that very unintelligent people, those who are among the lowest human types, and those who are little more than active animals, governed primarily by the instincts, are apt to deal very simply and with complete directness with the facts of existence with which they are faced and which to them are of paramount or sole importance the facts of hunger, of birth and death, of self-protection and perpetuation. there is little true glamour in their reaction to life and living, and their simplicity, like that of a child, saves and protects them from many of the subtler ills. their emotions are not subtle, and their minds are unawakened. but, as humanity evolved and the higher levels of the racial consciousness became more subtle and the mind factor slowly became

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

be ambiguous or deal in half thoughts, innuendo or suggestion. they should clearly enunciate the ideas with which they may be dealing. the seventh ray person is faced with the difficulty of being able to create exceedingly clear-cut thoughtforms and the glamours, therefore, which control him are precise and definite and, to him, all compelling. they rapidly crystallise, however, and die their own death. second ray aspirants are usually fully aware of any glamour which may be seeking to hold them because they have an innate faculty of clear perception. their problem is to kill out in themselves their rapid response- 132- glamour: a world problem copyright 1998 lucis trust to the magnetic pull of the astral plane and its many and widespread glamours. they are not so frequently responsive to

ou, therefore, that in these three activities of that reality which is not identified with appearance, the will of god, the destroyer aspect of deity, is beneficently present. the act of abstraction produces the dispelling of the illusory world of thought; the withdrawal of the divine attention dissipates the sentient universe and brings glamour to an end; the cessation of divine direction brings death to the physical world. all these activities are evidences of the will or of the first aspect the will-to-good which can and will function in perfection only when goodwill is finally and fully developed on earth, through the agency of humanity. the will and the breath, my brother, are occultly synonymous terms. in this statement you have the clue to the ending of maya. the above remarks are p

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

adequately clear. d. whether the point at the centre and the petals of the lotus are controlled, or whether a balance is being achieved- 99- telepathy and the etheric vehicle copyright 1998 lucis trust e. whether the personality is outgoing, and is therefore in a state of livingness, or whether a withdrawing is taking place due to introspection and self-centredness, or to the slow oncoming of the death process. f. whether the personality or the soul is in control, and whether, therefore, a struggle between the two is going on. you can see, therefore, how revealing the aura can be to the individual who has the ability to read it with accuracy, and how thankful you should be that such a capacity is relatively rare, or is in the possession of an initiate or of a master whose nature is love. t

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

strologers who will be occupied with the purposes of the soul. 3. that the rising sign indicates the remoter possibilities, and the spiritual goal and purpose of the immediate incarnation and of the immediate succeeding incarnations. this sign concerns itself with the struggle of the spiritual man "to carry on" from the point achieved so that when the life energy is temporarily exhausted and the "death of the personality" takes place, the man finds himself "nearer the centre of his life, closer to the centre of his group and approaching the centre of divine life" as the ageless wisdom expresses it. this particular phrase "death of the personality" has two definite connotations: a. it may mean the death of the physical body, which is inevitably followed by the two stages of the death of the

sdom expresses it. this particular phrase "death of the personality" has two definite connotations: a. it may mean the death of the physical body, which is inevitably followed by the two stages of the death of the emotional vehicle and the subsequent dissipation of the temporary and ever-changing form which the quota of mental energy has assumed during incarnation. b. the subjective and mystical "death of the personality" this is a phrase indicating the transfer of the focus for the distribution of energy from the personality (a definite centre of force) to the soul (another definite centre. i realise that these concepts are not in line with the usual astrological postulates. however, astrology would not be wasting time if it experimented with these ideas for a while. astrologers- 11- a tr

reat wheel of life is reversed and he then begins (slowly and laboriously) to work in the opposite direction. he then passes through the signs from aries to pisces. he begins patiently and consciously to function as a soul struggling towards the light until finally he emerges at the end of the path in pisces as a world victor and a world saviour. he then knows the significance of the triumph over death because he has surmounted and overcome desire. this reversal of the way a man travels through the signs of the zodiac will necessitate a readjustment of the method employed by astrologers when they are casting a horoscope of senior aspirants, of disciples and of initiates. according, therefore, to an individual's point of evolution upon the path or (in other words) the individual's place upo

ed sequence of travel or the smooth- 50- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust passage from sign to sign as i may portray it. all souls come into incarnation in the sign cancer. by this i mean that the very first human incarnation was always taken in this sign which has been recognised down the ages as "the doorway into life of those who must know death" just as the constellation capricorn is ever regarded as another door and is called esoterically the "doorway into life of those who know not death" as the ages slip away, the man passes into and out of all the signs, the particular sign being determined by the nature of the personality ray which itself changes, as you know, from life to life. in those signs he learns the needed lessons, bro

ion takes place. the same purification, but this time through vision, comes to the developed man through the activity of the subjective ruler of the planet, mercury, who is the illuminating principle which releases the mind, directs the way of man through life and enables him to become aware of the divine plan which underlies all his fiery experience. 2. scorpio, which brings about eventually the death of the personality and with which we shall later deal when we come to consider that sign. esoterically as well as exoterically, scorpio is the sign of death and burial in the earth, of descent into the depths in order to be lifted again on to the heights (the mountain top in capricorn. it is stated in some of the most ancient books that "the heat of the earth, the mother, and the sting of th

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

de the decision to refuse invalidism. each day therefore, as it had been her life's custom, she worked to the limit of physical capacity regardless of fatigue or pain. she chose to go out actively working and still on the job. this she did. even during the last days in the hospital in new york in 1949, she received visitors, consulted with the senior executives and wrote letters. when the hour of death arrived her own master k. h. came for her as he had promised long ago. the morning after her death i sent the following letter to thousands of her students and friends all over the world. dear friend: this letter brings you word of the ending of one cycle and the opening of another more useful and less restricted cycle for your true friend and mine, alice a. bailey. she was released, peacefu

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

e basic grumble and that is that i have always been so tired. in an old churchyard in england there is a tombstone which has on it words which i can fully understand. here lies a poor woman who always were tired. she lived in a world where too much were required. weep not for me, friends; the land where i am going there'll be no more dusting or sweeping or sewing. weep not for me, friends, though death us may sever. i am going to do nothing for ever and ever. now that really would be hell and i don't want to go there. i want to take a new and more adequate body and come back to gather up the old threads, find the same group of workers and go on with the job. if the story of my life encourages another ordinary person to push forward- 6- the unfinished autobiography copyright 1998 lucis trus

father was john frederic la trobe-bateman. he was a very well known engineer, consultant to the british government and responsible in his day for several of the municipal water systems of great britain. he had a large family. his eldest daughter, my aunt dora, married brian barttelot, brother of sir walter barttelot of stopham park, pulborough, sussex, and as she was appointed our guardian on the death of our grandparents we saw much of her and her four children. two of these cousins remained my close friends all through my life. they were both considerably older than i but we liked and understood each other. brian (admiral sir brian barttelot) only passed over two years ago and it has meant a real loss to me and my husband, foster bailey. we were three close friends and his constant lette

escent miseries through which i passed as simply the opening of the mystical phase in my life which in time gave place to the occult phase, with its greater assurance, its understanding and its unalterable convictions. after we left canada, my mother got seriously ill and we went to davos, switzerland, and were there for several months until my father brought her back to england to die. after her death we all went to live with my grandparents at their place, moor park, surrey. my father's health was by that time seriously impaired. living in england did not help him and a short time before his death we children were moved with him to pau in the pyrenees. i was eight years old by that time and my sister was six. the disease was, however, too far progressed and we came back to moor park and

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

at patient is enabled more easily to achieve the end desired which may be complete healing, or it may be the establishing of a state of mind which will enable the patient to live with himself and with his complaint, unhandicapped by the karmic limitations of the body. or it may be enabling the patient to achieve (with joy and facility) the right liberation from the body and, through the portal of death, to pass to complete health. part one the basic causes of disease this is the problem with which all medical practice down the ages has wrestled. in our present mechanistic age we have wandered far to the surface of things and away from the partially true point of view of earlier centuries which traced disease back of the "evil humours" bred and festering in the inner subjective life of the

it and matter are not freely related to each other. this is one mode of interpreting law i, and the entire thesis is intended to be an exposition of that law. 2. this lack of harmony, producing what we call disease, runs through all the four kingdoms in nature, and causes those conditions which produce pain (where the sentiency is exquisite and developed) and everywhere congestion, corruption and death. ponder on these words: inharmony, disease, pain, congestion, corruption, death, for they are descriptive of the general condition governing the conscious life of all forms, macrocosmic and microcosmic. they are not causes. 3. all these conditions, however, can be regarded as purificatory in their effects, and must be so regarded by humanity if the right attitude towards disease is to be ass

perfection, to vision the goal, and hence to work towards that ultimate liberation. his error at this time consists in: a. his inability to see the true uses of pain. b. his resentment at suffering. c. his misunderstanding of the law of nonresistance- 8- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust d. his over-emphasis of the form nature. e. his attitude to death, and his feeling that the disappearance of the life out of visual perception through the medium of form, and the consequent disintegration of that form, indicates disaster. 5. when human thought reverses the usual ideas as to disease, and accepts disease as a fact in nature, man will begin to work with the law of liberation, with right thought, leading to nonresistance. at present, by the po

hinking. but you will not be expressing the truth, but only a tiny fraction of the cause, as it appears to your feeble finite mind, through the medium of the general world glamour and illusion. 7. from one angle, disease is a process of liberation, and the enemy of that which is static and crystallised. think not, from what i say, that therefore disease should be welcomed, and that the process of death should be cherished. were that the case, one would cultivate disease and put a premium on suicide. fortunately for humanity, the whole tendency of life is against disease, and the reaction of the form life upon the thought of man fosters the fear of death. this has been rightly so, for the instinct of self-preservation and the preservation of form integrity is a vital principle in matter, an

f the form life upon the thought of man fosters the fear of death. this has been rightly so, for the instinct of self-preservation and the preservation of form integrity is a vital principle in matter, and the tendency to self-perpetuation of the life within the form is one of our greatest god-given capacities and will persist. but in the human family this must eventually give place to the use of death as the organised, freeing process in order to conserve force and give to the soul a better instrument of manifestation. for this liberty of action, mankind as a whole is not yet ready. the disciples and aspirants of the world should now, however, begin to grasp these newer principles of existence. the instinct to self-preservation governs the relation of spirit and matter, of life and form a

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

ins that the two great civilisations about which we can really know anything the aryan and the atlantean present two extreme objectives or positions towards which the humanity of the two periods directed and still direct their attention. the atlantean civilisation was definitely religious in its attitudes; religion was the commonplace of life and the raison d' tre of all that was. the world after death was the subject of interest and unwavering, unquestioning belief. the subtle influences emanating from the unseen realms, the forces of nature and man's relation to them through a keen sensitivity, and the entire gamut of his- 32- education in the new age copyright 1998 lucis trust emotional attitudes constituted the life of the race, and coloured all that there was or might have been of emb

itutes active work in substance subtler than the substance of the three worlds of ordinary human evolution. it concerns the substance of the three higher levels of the mental plane. these symbolic bridges, when constructed, will facilitate the stream or flow of consciousness and will produce that continuity of consciousness, or that sense of unimpeded awareness, which will finally end the fear of death, negate all sense of separateness, and make a man responsive in his brain consciousness to impressions coming to him from the higher spiritual realms or from the mind of god. thus he will more easily be initiated into the purposes and plans of the creator. 2. the science of meditation. at present meditation is associated in the minds of men with religious matters. but that relates only to th

en going on and may prove effective. let us work towards that end. but at the same time, let us never forget that it is the life, its purpose and its directed intentional destiny that is of importance; and also that when a form proves inadequate, or too diseased, or too crippled for the expression of that purpose, it is from the point of view of the hierarchy no disaster when that form has to go. death is not a disaster to be feared; the work of the destroyer is not really cruel or undesirable. i say this to you who am myself upon the ray of love and know its meaning. there are two lines of destruction: that which is meted out by human beings with no understanding of the life purposes, who act blindly and ignorantly, prompted by selfish desire, by love of power or by hatred; there is also

elfish ambition, but are controlled by love of their nation and thus by some definite form of idealism hence the great emerging ideologies. ponder on this point, get a wider picture of the growth of the human consciousness, and grasp somewhat the goal of the new and coming educational system. third, the ending of the piscean age, which has brought to the point of crystallisation (and therefore of death) all those forms through which the piscean ideals have been moulded. they have served their purpose and done a great and needed work. it might be asked here: what are the major piscean ideals? 1. the idea of authority. this has led to the imposition of the different forms of paternalism upon the race political, educational, social and religious paternalism. this may be either the kindly pate

mphasised the idea of the virtues of sorrow and the educational value of pain. these virtues are real, but the emphasis has been overdone by the lesser teachers of the race, so that the racial attitude today is one of sorrowful and fearful expectancy and a feeble hope that some reward (in a desirable and usually material form, such as the heaven of the various world religions) may eventuate after death, and thus compensate for all that has been undergone during life. the races today are steeped in misery and an unhappy psychological acquiescence in sorrow and pain. the clear light of love must sweep away all this and joy will be the keynote of the coming new age. 3. to the above thought must be coupled the idea of self-sacrifice. this idea has lately shifted from the individual and his sac

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

training (as i have earlier told you) are being remodelled and rearranged in order to suit the modern mind and needs. d. senior disciples are undergoing a forcing process to enable them more rapidly to take the- 45- discipleship in the new age- volume ii copyright 1998 lucis trust initiation immediately ahead of them. this necessarily brings added strains and risks, sometimes even to the point of death, but also greater spiritual light and life. 4. at the entrance to the way of the higher evolution, which is now more easily to be found, owing to the rapid construction of the antahkarana by enlightened souls functioning upon the physical plane and working desperately to aid humanity. their spiritual desperation is what is needed to provide the required "point of tension" from whence the ant

reciprocal energies, the other predicates action from above only. the measure of success in either case is dependent upon humanity as a whole. classically the body is not equipped to receive the fire, until consciousness is importuned to racial need. this is secondary to divine intervention which isolates the few and uses their organism to fuse and free the energies of dispersion. this is sudden death to the physical vehicle if unprepared. think upon this and know the consequences of emotional fanaticism. there are three ways whereby the inception may come: 1. disciples aware of their charge, relinquish all personal ambition and are willing to meet the test and be used. for, be not surprised my brother, a disciple can meet the test if he will. accepted discipleship is in itself a guarante

to stand by. mistakes do not matter if clarity of vision, spiritual persistence and love accompany them. keep the personnel of the work as far as possible masculine and put no sixth ray people in positions of influence; they know not how to cooperate and are frequently points of dissension and dislike. you see, my brothers, i am making no startling plans for handling the work in the event of the death of a.a.b. i suggest no changes. i would like to see the work left in the hands of those who are already doing it; i suggest the addition of young people to the group of workers as need arises and place occurs. i suggest that the work be kept fluid, as a.a.b. has always kept it. above all else, remember that the work of the triangles, the goodwill work and the arcane school is that of an orga

though pleased and excited over the material received from me, in the group or personal instructions, were too lazy to avail yourselves to the full of that which was given, and consistently failed to comply with my requests. it is valuable to note a most significant point of interest: all those who passed through the gates- 65- discipleship in the new age- volume ii copyright 1998 lucis trust of death passed to a definitely closer relationship; they had earned this reward and have availed themselves of that which i had taught them. they are, as you know, c.d.p, k.e.s, d.p.r. two others are today rapidly fitting themselves to follow these three disciples into the ashram. they are: b.s.w, who was temporarily side-tracked for a few years prior to his death, and g.s.s, whose personality vehic

ears to fight through to clarity of vision. to the other eight remaining of the original group i have no comment to make but that of encouragement. they are holding steady, but have enough teaching whereon to work and can take no more stimulation. the majority of them will not be kept waiting for admission to a definitely more positive penetrating in the ashram when they pass through the gates of death. h.s.d. for the remainder of her life should work at the attainment of a quiet spirit, and she should also stand by a.a.b. as long as a.a.b. needs her. l.d.o. must attain to a broader point of view in place of her limited approach to humanity's problems; she must give up her assurance that the palliatives and solutions which she suggests are completely right. f.c.d. is doing well, but he is

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ons of men. let the rider from the secret place come forth, and coming, save. come forth, o mighty one. let the souls of men awaken to the light, and may they stand with massed intent. let the fiat of the lord go forth: the end of woe has come! come forth, o mighty one. the hour of service of the saving force has now arrived. let it be spread abroad, o mighty one. let light and love and power and death- 1- copyright 1998 lucis trust fulfil the purpose of the coming one. the will to save is here. the love to carry forth the work is widely spread abroad. the active aid of all who know the truth is also here. come forth, o mighty one and blend these three. construct a great defending wall. the rule of evil now must end. 1940 from the point of light within the mind of god let light stream fort

o things: a. they may cure the physical ills in the patient which are of such a nature that the inner astral desire (and therefore the lower desire) has eventuated in physical disease, experienced in some aspect or organ of the physical body. b. they may intensify the effect of the illusion of desire in the physical brain consciousness and cause such a violent increase of the active energies that death may occur before so very long. this is quite a frequent happening. nevertheless death is a cure, remember this. under these two categories the bulk of the world healers are found sometimes doing good, oft doing harm, even if not realising it, and even if (as is usually the case) of good intention. there are three other categories of healers, however, to add to the two above: 3. mental healer

ian age we shall see humanity producing a culture which is sensitive to the finer and higher spiritual values, a civilisation which is free from glamour and from much of the illusion which today colours the aryan peoples, and a racial life which will be embodied in those forms which will bridge the gap at present existing; it will be free from what we now know as disease of the worst kind, though death and certain forms of bodily breakdown which may eventually end in death will, of course, still be prevalent. the overcoming of death is not contingent upon the elimination of bodily ills, but upon the establishing of that continuity of consciousness which carries over from the physical plane of life to the inner subjective existence. of this state of being, groups such as this third group ca

m the angle of the work of the world healers, the above is a statement of opportunity. this they face as the nucleus or one of the germs or seeds of the new civilisation and the coming culture. it embodies the objective of all their work, and their contribution to the united work of the groups. equally so, they can bridge the gap at present existing in the racial consciousness between 1. life and death. 2. the sick and the well. this is between a. the physically sick and the inwardly well, which is the case with a few a very few of the advanced people, or the disciples of the world and the senior aspirants. b. the physically well and the psychically sick, which is sometimes the case, but of singular rarity. c. the physically sick, the psychologically sick, and the overshadowing soul. this

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

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

terribly aware at this time. this swings into immediate conflict the past and the future, and in this statement i have expressed the deepest esoteric truth which mankind is competent to grasp; it brings into a culminating struggle the great white lodge and the black lodge and opens the door to great contending energies which we can call spirit and matter, spirituality and materialism, or life and death. these words are, in the last analysis, as meaningless as the terms good and evil, which have significance only in the human consciousness and its inherent limitations. these descending energies, as they pass through any of the major levels of consciousness which we call planes, produce reactions and responses, dependent upon the state of the conditioning consciousness, and (strange as this

orm again and again through the evil which he does and by the material focus of his desires; the following of a life of vice will breed disease, as is well known. the disciple can also destroy his form nature through selfless service and devotion to a cause. in both cases the form is destroyed, but the motivating impulse is different and the energy of destruction comes from different sources. the death of a master jesus or of a father damien, and the death of a hitler or of a murderer, are not the result of the same essential energies. when the din of battle and the smoke and fire of bombing and the cruel effects on human bodies have faded into the past, it will be apparent to the understanding aspirant that much evil has been destroyed in all fields of human activity in the field of theol

ave no conception. it is that which begins to express itself after the third initiation, when the father aspect "comes into view" i know not how else to word it. 5. the whole is seen to be of more vital importance than the part, and this not as a dream, a vision, a theory, a process of wishful thinking, an hypothesis or an urge. it is realised as an innate necessity and as inevitable. it connotes death, but death as beauty, as joy, as spirit in action, as the consummation of all good. it will be obvious, therefore, that the interpretation of these rules must involve capacity to pass beyond the usual attitudes and what one might call the usual metaphysical and theosophical platitudes, and to see life as the hierarchy sees it. this means that life is approached from the angle of the observer

ecause certain aspects of the lower nature are now so controlled and purified that they have dropped below the threshold of consciousness and have entered the world of instinct; therefore there is no more awareness of them than a man asleep is conscious of the rhythmic functioning of his sleeping physical vehicle. this is a deep and largely unrealised truth. it is related to the entire process of death and might be regarded as one of the definitions of death; it holds the clue to the mysterious words "the reservoir of life" death is in reality unconsciousness of that which may be functioning in some form or another, but in a form of which the spiritual entity is totally unaware. the reservoir of life is the place of death, and this is the first lesson the disciple learns. the eighteen fire

ip where rapid or slow in expression they are nevertheless automatic in- 65- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust action, sure and inevitable. the first sentence in this fourth rule refers to detachment the detachment of the soul from the body or the institution of those activities which bring about what is called in the bible "the second death" it is not detachment as the aspirant practices it. it is the scientific breaking of all links and the ending (through completed use) of all contacts which are now regarded as militating against liberation. it is in reality a scientific process of ending karma; it is individual and national karma which brings a man back into a physical vehicle and clothes him with the qualities and aspects o

ALICE BAILEY THE LABOURS OF HERCULES

s labor vii the capture of the erymanthian boar the myth prologue reflections of a libran the rulers of libra and its opposite sign the constellations and stars some highlights from the lecture by alice bailey labor viii destroying the lernaean hydra the myth introduction psychological analysis of the myth the nine heads of the hydra fighting the hydra: modern version applications to life what is death scorpio, the sign of magic the constellations and the stars labor ix killing the stymphalian birds the myth interpretation of the labor silence two gates, three constellations the chrysalis symbol the spirit of truth the spirit of right three gifts three constellations- 3- the labours of hercules details of the story labor x the slaying of cerberus, guardian of hades the myth prologue interp

n understanding heart, an eager mind and skillful hand, bring him to me" again the centuries passed. the great wheel turned and turning, carried all the sons of men, who are the sons of god upon their way. and as these centuries passed, a group of men emerged who slowly turned the other way. they found the way. they passed the gates and struggled towards the mountain top, and towards the place of death and sacrifice. the watching teacher saw a man emerge from out this crowd, mount the fixed cross, demanding deeds to do, service to render unto god and man, and willingness to travel the way to god. he stood before the great presiding one who works within the council chamber of the lord and heard a word go forth "obey the teacher on the way. prepare for the last tests. pass through- 5- the la

d thus deceive you not. the fact is not so long ago i slew all those who taught me in the past. i killed my teachers, and in my search for liberty, i now stand free. i seek to know myself, within myself and through myself "my son, that was a deed of wisdom, and now you can stand [15] free. proceed to labor now, remembering as you do, that at the final turning of the wheel will come the mystery of death. forget this not. what is your age, my son "i had turned eighteen summers when i slew the lion, and hence i wear its skin. again at twenty-one, i met my bride. today i stand before you trebly free- free from my early teachers, free from the fear of fear, and free indeed from all desire "boast not, my son, but prove to me the nature of this freedom which you sense. again in leo, will you meet

e relationship of sign and constellations, and close each chapter with a definite application of the story of the test to the life of a disciple and to that of humanity as a whole. in studying the twelve labors, we follow the career of hercules as he passes around the zodiac from the sign aries, which is the sign of commencement, through taurus, gemini, etc (anti-clockwise) to pisces, the sign of death and of consummation. this will be in the reverse manner to that of the apparent path of the sun (clockwise) which is begun in aries and appears then to retrograde through the signs, passing into pisces, and then to aquarius, and so on through all the intervening [30] signs, back again to aries. the man who is immersed in form and is living under the influence of the matter aspect follows nec

labours of hercules them. many attempts had been made to do so, but always the mares had escaped after killing the horses and men sent against them. but hercules, having caught the horses, gave them to abderis to hold, whilst he strutted on ahead, not realizing the strength of the horses, nor their savagery. before he could take steps to prevent it, the mares turned on abderis and trampled him to death, and again escaped and started [31] anew to ravage the countryside. so he had to start his labor all over again, and after strenuous efforts he again succeeded in capturing the mares. this first labor, therefore, starts with a partial failure, as is so often the case with the inexperienced and impetuous aspirant. such is the story, brief, dramatic and encouraging. what of the sign in which i

AN INTRO TO STUDY OF THE KABALAH

d containing many regulations of a type showing great attention to sanitary matters, is yet marred by the application of penalties of gross cruelty and harsh treatment of erring mortals, which are hardly compatible with our modern views of what might have emanated from god the personal creator of this universe with its million worlds; and the almost entire absence of any reference to a life after death for human beings shows a materialism which needed a new revelation by jesus, whose life has earned the title of "christ" yet the orthodox of england hear this statement with incredulity, and if asked to show the passages in the old testament which insist on a life after death, or on a succession of lives for purposes of retribution, or the passages demonstrating the immortality of the soul

has its ten grades, each one more far from the higher forces and forms, each one more dark and impure. first come thu, tohu, the formless; and bhu, bohu, the void, thirdly chshk, the darkness, of the early universe, and from these our world was developed and now exists; then come seven hells, whose dwellers are evil beings representing all human sins; their rulers are samael or satan the angel of death, and lilith, the asheth zenunim, the woman of whoredom, and this pair of demons are also called "the beast" see zohar ii. 255; samael had also an incommunicable name, which was ihvh reversed; for demon est deus inversus. the whole universe only became complete with the creation of man, called the microcosm, the earthly adam; a copy of "the archetypal man" after another manner; he has princip

rm. they did what they knew would imperil their purely psychic existence, they sank fully into material forms, they took on the grossness of malkuth, and so were separated from the sephirotic tree, from the higher potencies, which have no taint of matter. all matter is ever changing its form, and so their bodies must be changed; their bodies died, and so must the bodies of all incarnated egos; at death the personality passes away to a rest, and then to a further experience of life, or to a sphere of punishment, or to a realm of bliss. in their earthly forms they brought forth bodies like their own, and god sent down other souls to dwell in them, to experience earth life, its sins and sufferings; and to pass a probation by which they also might fall, but yet may rise to regain a share of ma

; one on the right, yetzer ha tob, to good acts, he is from the higher sephiroth; and one on the left, yetzer ha ra, encouraging the appetites and passions, temptations to evil, is an agent of samael and of the beast. man is in a very unfortunate position according to the zohar 95 b, for it is there said that the evil angel joins him at birth, but the good angel only at the age of 13 years. as to death, as we have already learned, the man's ego or soul, unless the life has been superexcellent, has to be re-born in another form, but at death, as all religions agree, great changes occur. according to the kabalah, the visible material body, the guph, decays, and the animal aspect of the soul, the nephesh, only gradually fades away from it: the ruach, the human aspect, passes away from the ass

ANALYSIS OF THE 5 6 INITIATION

intent of the 5=6 initiation is to unite the candidate with osiris. 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

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

th his yechidah (in rtk only as yet. the crucifixion on the cross of pain and suffering has served the candidate well in that now he is equilibriated. the invocation of h v a follows after the obligation/oath is taken. 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 underst

, 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 force of m. v the sign of "v" is that of typhon and apophis. it is horus of the pentagram unveiled. thus, it is evil as nature rules over. it is destruction, the sign of a drowning man. in addition, it is duality of force which results in the death of force. no perfection can come from it. x the sign of "x" is that of the pentagram. the point at which they cross is of which should cover all forms of the elements in man. it is a symbol of the triumph of light. it is the descending fire of life. the pentagram is the rise of the perfection of man into an equilibrated force. 7 lvx the light descendeth into hell, and in its rising, is made

order and a representative of his higher genius. the chief adept beckons the risen osiris from y in twlyxa. the risen osiris sees the cross, and a dim light from within the vault, representative of his/her full glory, unfolds before him. it is at this moment that the new adept's jwr ascends into his/her neschamah and touches the light and life of the bornless within. he is beyond hell and beyond death. the door is opened wide, and a full influx of light can now be seen by the new adept. now he/she sees the cross again, not the cross of suffering, but the rose and cross of light and life. he/she hears "i am amoun, the concealed one" now osiris, the new adept, says before the sun and the moon and the heavens "before i was blind. now i see" the great light of the infinite brilliance is flash

ANATHEMA OF ZOS

y 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, live by slaughter, pray to greater idiots-that all things may be possible to ye who are impossible. for ye desire saviors useless to pleasure. verily, far easier for madmen to enter heaven than moral lepers. of what difference is life or death? of what difference is dream or reality? know ye nothing further than you own stench? know ye what ye think ye know for certain? fain would i be silent. yet too tolerant is this sun that cometh up to behold me, and my weakness comes of my dissatisfaction of you solicit. but be ye damned before obtaining fresh excuses of me! cursed are the resurrectionists! is there only body and soul? is the

exist in a wordless world, without yesterday nor to-morrow-beyond becoming. all conceivableness procures of time and space. hence i spit on your tatterdemalion ethics, moldering proverbs, priestly inarticulations and delirious pulpit jargon. this alone i give ye as safe commandments in your pestilent schisms. better is it to go without than to borrow. finer far to take than beg. from puberty till death realize "self" in all. there is no greater virtue than good nourishment. feed from the udder, and if the milk be sour, feed on. human nature is the worst possible! once i lived among ye. from self-decency now i habitate the waste places, a willing outcast; associate of goats, cleaner far, more honest than men. within this heterogenousness of difference, reality is hard to realize; evacuation

becomes flesh, for, i am the living truth. heaven is ecstasy; my consciousness changing and acquiring association. may i have courage to take from my own superabundance. let me forget righteousness. free me of morals. lead me into temptation of myself, for i am a tottering kingdom of good and evil. may worth be acquired through those things i have pleasured. may my trespass be worthy. give me the death of my soul. intoxicate me with self-love. teach me to sustain its freedom; for i am sufficiently hell. let me sin against the small beliefs. amen. concluding his conjunction, zos said: again, o sleep-walkers, beggars and sufferers, born of the stomach; unlucky men to whom happiness is necessary! ye are insufficient to live alone, not yet mature enough to sin against the law and still desire

APOCALYPSE MOSES

he term of his life hath been fulfilled and he will live three days from to-day and will die. 6 but when his soul is departing, thou shalt behold the awful (scene of) his passing' chapter 14. 1 thus spake the angel and departed from them. and seth and eve came to the hut where adam was laid. 2 and adam saith to eve 'eve, what hast thou wrought in us? thou hast brought upon us great wrath which is death (lording it over all our race' 3 and he saith to her 'call all our children and our children's children and tell them the manner of our transgression' chapter 15. 1 then saith eve to them 'hear all my children and children's children and i will relate to you how the enemy deceived us. 2 it befell that we were guarding paradise, each of us the portion allotted to us from god. 3 now i guarded

3 'what art thou doing in paradise" and i said to him "god set us to guard and to eat of it" 4 the devil answered through the mouth of the serpent 'ye do well but ye do not eat of every plant" 5 and i said "yea, we eat of all. save one only, which is in the midst of paradise, concerning which, god charged us not to eat of it: for, he said to us, on the day on which ye eat of it, ye shall die the death" chapter 18. 1 then the serpent saith to me "may god live! but i am grieved on your account, for i would not have you ignorant. but arise (come) hither, hearken to me and eat and mind the value of that tree" 2 but i said to him,i fear lest god be wroth with me as he told us" 3 and he saith to me "fear not, for as soon as thou eatest of it, ye too shall be as god, in that ye shall know good a

e. 2 and eve also, when the six days were fulfilled, fell asleep. 3 but while she was living, she wept bitterly about adam's falling on sleep, for she knew not where he was laid. for when the lord came to paradise to bury adam she was asleep, and her sons too, except seth, till he bade adam be prepared for burial; and no man knew on earth, except her son seth. 4 and eve prayed (in the hour of her death) that she might be buried in the place where her husband adam was. 5 and after she had finished her prayer, she saith 'lord, master, god of all rule, estrange not me thy handmaid from the body of adam, for from his members didst thou make me. 6 but deem me worthy, even me unworthy that i am and a sinner, to enter into his tabernacle, even as i was with him in paradise, both without separatio

APOCRYPHON OF JOHN

ich is in him. and his thinking was superior to all those who had made him. when they looked up, they saw that his thinking was superior. and they took counsel with the whole array of archons and angels. they took fire and earth and water and mixed them together with the four fiery winds. and they wrought them together and caused a great disturbance. and they brought him (adam) into the shadow of death, in order that they might form (him) again from earth and water and fire and the spirit which originates in matter, which is the ignorance of darkness and desire, and their counterfeit spirit. this is the tomb of the newly-formed body with which the robbers had clothed the man, the bond of forgetfulness; and he became a mortal man. this is the first one who came down, and the first separatio

down, and the first separation. but the epinoia of the light which was in him, she is the one who was to awaken his thinking "and the archons took him and placed him in paradise. and they said to him 'eat, that is at leisure' for their luxury is bitter and their beauty is depraved. and their luxury is deception and their trees are godlessness and their fruit is deadly poison and their promise is death. and the tree of their life they had placed in the midst of paradise "and i shall teach you (pl) what is the mystery of their life, which is the plan which they made together, which is the likeness of their spirit. the root of this (tree) is bitter and its branches are death, its shadow is hate and deception is in its leaves, and its blossom is the ointment of evil, and its fruit is death an

d you up to the honored place. arise and remember that it is you who hearkened, and follow your root, which is i, the merciful one, and guard yourself against the angels of poverty and the demons of chaos and all those who ensnare you, and beware of the deep sleep and the enclosure of the inside of hades "and i raised him up, and sealed him in the light of the water with five seals, in order that death might not have power over him from this time on "and behold, now i shall go up to the perfect aeon. i have completed everything for you in your hearing. and i have said everything to you that you might write them down and give them secretly to your fellow spirits, for this is the mystery of the immovable race" and the savior presented these things to him that he might write them down and kee

ARADIA GOSPEL OF THE WITCHES

r exists, save in the memories of a few old sorcerers who are daily disap-pearing, leaving no trace behind. it is going going it is all but gone; in fact, i often think that,old as i am (and i am twelve years beyond the limit of extreme old age as defined by the duke ofmarlborough in his defence, i shall yet live to hear the rap of the auctioneer time as he bids off thelast real latin sorcerer to death! it may be that he is passing in his checks even as i write. thewomen or witches, having more vitality, will last a little longer i mean the traditional kind, for asregards innate natural development of witchcraft and pure custom, we shall always have with us sor-ceresses, even as we shall have the poor until we all go up together.what is very remarkable, even to the being difficult to under

o chthonicsecrets, orto what had been under the earth in darkness. thus even earth-worms are invoked in modern witch-craft as familiar with dark mysteries, and the shepherds pipe to win the orphic power must beburied three days in the earth. and so all was, and is, in sorcery a kind of wild poetry based on sym-bols, all blending into one another, light and darkness, fire-flies and grain, life and death.very strange indeed, but very strictly according to ancient magic as described by classic authorities,is the threatening diana, in case she will not grant a prayer. this recurs continually in the witch-exor-cisms or spells. the magus, or witch, worships the spirit, but claims to have the right, drawn from ahigher power, to compeleven the queen of earth, heaven, and hell to grant the request

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

trouble thee more,purest of all on earth!thou shalt a goddess be,the goddess of the moon,of all enchantment queen! page 46 this she did, and standing by the door of the house, which is still there, prayed in the light of the fullmoon to diana, that she might be delivered from the dire persecution to which she had been sub-jected, since even her own parents had willingly given her over to an awful death.now her parents and the priests, and all who sought her death, were in the palace watching lest sheshould escape.when lo! in answer to her prayer there came a terrible tempest and overwhelming wind, a stormsuch as man had never seen before, which overthrew and swept away the palace with all who werein it; there was not one stone left upon another, nor one soul alive of all who were there. th

eemed to her to be very singular conduct, the more so because the lady kneeling uttered wordswhich the younger could not understand, and which certainly formed no part of the church service.and being much exercised over the strange occurrence, she at last, with timid excuses, told hergoverness what she had seen. then the latter, after a little reflection, first binding her to a secrecy oflife and death, for, as she declared, it was a matter of great peril, spoke as follows: i, like thee, was instructed when young by priests to worship an invisible god. but an old woman inwhom i had great confidence once said to me, why worship a deity whom you cannot see, whenthere is the moon in all her splendour visible? worship her. invoke diana, the goddess of the moon,and she will grant your prayers

ARCHANGELIC FORCE ON THE PATHS

thegospel of the witchesbycharles g. leland.londondavid nutt,270-71 strand1899 page 1 n r r r th2-2 archangelic force on the paths r. r. e t a. c. z e l a t o r a d e p t u s minor this material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 archangelic force on the paths herein containeth the archangelic forces that governeth the paths on the tree of life. let the adept call on these archangelic forces when either skrying or traveling in the spirit vision in a specific path. i

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

superseded it had an influence on all continental masonry which was not only wide and general, but lasting in the sense that some part of it has persisted there and here to the present day. the eighth degree of the swedish rite, being that of master of the temple, communicated its particular version of the perpetuation myth, being (i) that molay revealed to his nephew beaujeu, shortly before his death, the rituals and treasures of the order (2) that the latter escaped, apparently, with these and with the disinterred ashes of the master, and was accompanied by nine other knights, all disguised as masons (3) that they found refuge among the stonemasons. it is said that in denmark the history of masonry, owing to the activity of a mason named schubert, became practically that of the observan

BALANONES TEMPLE OF SET FAQ

rkness provided by balanone (http//www.bigfoot.com/ balanone/pod.html) and "concerning our patron" by high priest don webb (http//www.bigfoot.com/ balanone/patron.html. 2.4 left hand path the left hand path is the tradition of spiritual dissent. it is a process of using the ideas and actions of the seeker to create or realize an immortal, individual, potent, and powerful essence that will survive death. the left hand path is the quest for personal immortality, won by hard effort without grace of gods, even of our role model, set. 2.5 metaphysics this section is found only in the ref document. 2.6 dogma vs doctrine the temple of set has no dogma, but it does have teachings. we're sometimes accused of having dogma because of these teachings. the ref document includes some discussion detailin

BAPHOMANTIS LUCIFERIAN SATANIC MASS

thee. to satan, giver of youth and happiness! place chalice back on alter and spinkle incense onto the burning coals of incent burner while saying: may this incense rise before thee, infernal lord and may thy blessing descend upon me. pick up the pitcher of water and pour the water into bowl with a slight bit of graveyard earth and say: cain wonderd through the desert of nodd. as cain approached death from the desert heat, the ground parted and water sprung up. and cain partook of it's sweetness. dip the aspergeant into the water turn to each compass point and say. in the name of lucifer i bless thee with the waters of life! female: dip your finger into the chalice, then on your forehead draw an inverted pentagram, then kneel down before the alter and say: i who am the joys and pleasures

BASIL VALENTINE TWELVE KEYS

d metals. among the mineral substances i found one which exhibited many colours, and proved to be of the greatest efficacy in art. the spiritual essence of this substance i extracted, and therewith restored our sick brother, in a few days, to perfect health. for the strength of this spirit was so great as to quicken the prostrate spirit of my diseased brother, who, from that day to the day of his death, remembered me in his hourly prayers. and his prayers, together with my own diligence, so prevailed with god, that there was revealed to me that great secret which god ever conceals from those who are wise in their own conceits. thus have i been wishing to reveal to you in this treatise, as far as may be lawful to me, the stone of the ancients, that you, too, might possess the knowledge of t

into the hands of his creator, his soul does not die. it returns, and is united to the glorified body, in which, after the resurrection, soul and spirit dwell together once more in eternal glory, never to be separated again throughout all eternity. hence the rational soul of man makes him an abiding creature, and, though his body may seem to die, yet we know that he will live for ever. for to him death is only a process of purification, by means of which he is freed from his sins, and translated to another and better place. but there is no resurrection for the brute beasts, because they have no rational soul, for which alone our lord and saviour shed his blood. for though a body may be vitalized by a spirit, yet it need not, therefore, be fixed, unless, indeed, it possess a rational soul

ent had received these his sayings, he thus continued: cause that which is above to be below; that which is visible, to be invisible; and that which is palpable, to become impalpable. again, let that which is below become that which is above; let the invisible become visible, and the impalpable, palpable. here you see the perfection of our art, without any defect, or diminution. but that in which death and life, destruction and resurrection dwell, is a round sphere, with which the goddess of fortune drives her chariot, and imparts the gift of wisdom to men of god. its proper name here upon earth, and for the human understanding, is all vin vall. let him who would know what this all vin vall is, give the earth great wings, and make it fly upward through the air to the heavenly regions. then

any foreign matter. let me tell you, in conclusion, that the bath in which the bridegroom is placed, must consist of two hostile kinds of matter, that purge and rectify each other by means of a continued struggle. for it is not good for the eagle to build her nest on the summit of the alps, because her young ones are thus in great twelve keys of basil valentine 31 of 95 danger of being frozen to death by the intense cold that prevails there. but if you add to the eagle the icy dragon that has long had its habitation upon the rocks, and has crawled forth from the caverns of the earth, and place both over the fire, it will elicit from the icy dragon a fiery spirit, which, by means of its great heat, will consume the wings of the eagle, and prepare a perspiring bath of so extraordinary a deg

re out carefully the exact quantity of permanent water needed, and let there be neither too little nor too much. the twofold fiery male must be fed with a snowy swan, and then they must mutually slay each other and restore each other to life; and the air of the imprisoned fiery male will occupy three of the four quarters of the world, and make up three parts of the imprisoned fiery male, that the death vsong of the swans may be distinctly heard; then the swan roasted twelve keys of basil valentine 46 of 95 will become food for the king, and the fiery king will be seized with great love towards the queen, and will take his fill of delight in embracing her, until they both vanish and coalesce into one body. it is commonly said that two can overpower one, especially if they have sufficient ro

BEHOLDERS OF NIGHT

light 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 a demon which gave her a red cap (coiffe) like his own

chers, as brought forth by shemyaza/azazel, is the divine gift brought down from the sky unto man, whom was a primal sleeper which carried the bestial desires of the planet. the fallen angels thus brought divinity with the abyssic daemon of self, that we were divine in our dual essence. it is through the self-alchemical work of saturn, that one emerges awakened in unity. saturn is the guardian of death, or daath or the guardian of the threshold[8. in saturn there is a lower and higher octave, which is a passage way of self-exploration and self-perception. in the lower octave is satan or satanus/saturnus, the guardian of the depths and the daemonum of the earth. saturnus is the breaker of cosmic order, the essence of algol or the adversary, as well as death and regeneration. the demiurge sa

and self-perception. in the lower octave is satan or satanus/saturnus, the guardian of the depths and the daemonum of the earth. saturnus is the breaker of cosmic order, the essence of algol or the adversary, as well as death and regeneration. the demiurge saturnus is related to the number 666, being that of sorath, or the sun. satanas is this aspect is one form of the adversary, being rebellion, death and chaos from stasis. the very fire force of the sun is in the eye of satanas/saturnus, misrule and self-liberation through antinomianian awakening of saturn. the higher octave of saturn is lucifer, being light, wisdom and illumination. lucifer/iblis is the imagination thus azazel, the fallen djinn of fire. lucifer represents also rebirth, inner strength, reason and solitude. in the unity o

h, reason and solitude. in the unity of saturn are both the star of algol[9] hidden (without the averse pentagram) and the mark of demiurge saturnus. it is through satan/iblis (fire) that one emerges in light, thus lucifer is the black flame in the darkness, the light in the darkness. it was in medieval times that saturn itself was the outermost planet, holding the secrets of self transformation, death and the darkness of the soul. the workings of saturn are focused within darkness, and the possibility therein. the self-alchemical process of moving through the sphere of saturn is relative to darkness in that the initiate moves through the chthonic realms of the earth (satanas or mephistopheles, or the demonium of the earth, from which one then rises through the higher octaves of saturn (lu

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 ahriman, lord of pha

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

ace realm inhabited by humans and the subterranean realm of serpent deities (klu) and other malevolent spirits. it is in the intermediate spaces just above the surface of the earth where the various classes of worldly deities are found, making close interaction with humans possible.13 once buddhism came to tibet, the country adopted the universal buddhist cosmology of sa.s.ra, the realm of birth, death, and rebirth. sa.s.ra consists of six realms: the god, demi-god, human, animal, hungry ghost, and hell realms. the previous schema now intersects this buddhist system. the subterranean realm is associated with the hell realms; the hungry ghost realm overlaps the surface realm of humans, which also includes a host of diverse demonic beings; the human and animal realms are also found on the su

e generally white in color. 9. violator demons (tib. dam sri: these are spirits who have violated their vows in past lives and who can inspire individuals to do the same. they are part of a larger class of ambiguous demons called sri. 10. sky demons (tib. the u rang: these are ancient tibetan deities of ambiguous nature but who are primarily associated with the sky. they are also harmful, causing death and disease. erik haarh explains that these deities were originally the spirits of pre-buddhist ancestors found in the heavenly spheres.19 11. hindering demons (tib. bgegs: these are lesser obstacle demons that are generally known to hinder ritual success. 12. female sky-goers (tib. mkha gro ma; skt..kin: these important deities are by no means demonic, though they can be wrathful. they are

on of this binding force, possibly enhanced by buddhist influence, while the life-force retains its original, more intangible nature.23 the life-energy (srog) is perhaps more consistent with western notions of a soul as it resides within the body, specifically in the heart. the life-energy does not wander like the life-force, but it can be stolen by demonic forces, resulting in severe illness and death. the life-breath (dbugs) consists of vital air that travels through the subtle channels, as described above; it can also be stolen, resulting in the death of an individual. tucci conflates these latter forces to a 22 see samuel 1993, p. 237. see tucci 1988, p. 262 n.16; and samuel 1993, pp. 236-242 for more on the subtle body. 23 see samuel 1993, pp. 186-191. see tucci 1988, pp. 190-193; de

ambhava realized clairvoyantly that the practice of buddhism in tibet would be persecuted and all but extinguished shortly after his time. this dark period of persecution divides the two major ages in which the buddhist teachings entered tibet from india. the early transmission period (snga dar) began in the early seventh century with the first introduction of buddhism in tibet and ended with the death of langdarma (glang dar ma; 803-846 c.e, one of the last kings of the yarlung dynasty. popular tibetan belief is that langdarma actively persecuted buddhism and was the impetus for its diminished practice, which was punctuated further by the fall of the kingdom that institutionalized the religion. the later transmission period (phyi dar) began in the early eleventh century with the arrival i

events by a friend, and so he fled the kingdom on a golden horse. due to this traumatic affair, his thoughts became disturbed and he regressed in his practice. he went to tibet, and in the domain of a king related to dharma.r, he poisoned the men and raped the women. one day, the king sent forth his champion soldiers and they captured chorwa on a mountain path. he was pierced by many swords; near death as he passed from this life, he said "i will be reborn as a malicious, terrifying violence demon and i will become the executioner of all beings. i will come to destroy the king and his ministers together with his retinue" after saying this, he died. he was immediately reborn in the west, in the red fields of a might demon land called chongri zangtso( chong ri zangs mtsho. on the copper peak

BLACK SERPENT1

onverted to christianity. under a dominionist society, mainline and liberal christian churches would be prohibited from holding services or proselytizing. all non-religious groups would also be prohibited from such. perhaps you might be able to worship the demons inside the privacy of your own home, but if you even breathe a word of it outside your home, you would be tried for idolatry and put to death. likewise for committing acts of magic, homo/bisexuality, adultery, sodomy, prostitution, or even pre-marital sex (and of course, one can only imagine what kinds of breaches in privacy a dominionist society would entertain to "protect the moral fiber" of its subjects) even today, i have known a preacher here in texas who has publicly advocated the execution of wiccans for teaching "false rel

with sea salt) in one hand and a dagger in the other (doesn't matter which) approach each point and kneel reciting the enn for leviathan and dip the dagger into the water and sprinkle it above each candle. finally, invite the fifth element from the center of the ritual space. kneel at the altar in prayer "we pray thee leviathn, bestow upon us the strength of your design. let the serpent wise deal death to the lies of our enemies. allow our empathy to be our protection. allow our anger to be swift with justice. be present that our enemies will not conquer us. we are as the swift flowing tide ebbing to and fro. we humbly pay homage to thee in our offer of sea salt and water that you may know our respect for your vast strength. we offer requests of healing and emotional balance that we may em

was the opposite polarity of the sixth sephiroth. he is an earth daemon. in the dukante hierarchy he is listed as a weapons master, a war daemon, and a daemon to be called on for gain in the material world. artwork by l. breton from dictionnaire infernal by j. collin de plancy (paris 1863, 7th edition. 27 daemon word search by adrianna he who is earth. 2. lord of the covenant, later made lord of death. 3. he is a great mighty earle, appearing in ye forme of an hart wth a firey [fiery] taile 4. the destroyer 5. his fire burns as the sun. 6. to present as an act of worship.(plural) 7. the most personal offering you can make. 8. an appeal or prayer for evil or misfortune to befall someone or something. 9. an elevated place or structure before which religious ceremonies may be enacted. 10. d

BLACK WITCHCRAFT

ards: that he which swelled with pride, determined to reign in high places, fell flowing downwards to the lowest parts, like the torrent of a violent stream. the fourth book of occult philosophy it is written in the bible that samael/satan fell from heaven as lightening, being a flash downwards, who before the fall, was a guarding seraph around the throne of god. after his fall he was a master of death, the very poison of god yet he was also a giver of life, being the father between fallen angel and woman. in later jewish writings, samael is associated with the name malkira, which morris jastrow jr. associated with malik- ra, being the evil angel and the name matanbuchus, being a form of angro-mainyush or ahriman. here does the circle become closed and the nature of the first angel become

emons, only the words of az (lilith) could rouse him. he then kissed her form and caused menstruation, which was passed on to all women as lilith is directly connected with their fiery and dark sides. the goddess of luciferian witchcraft is lilith or babalon, as described previously. she is also hecate, the darkened moon goddess of the cunning circle, whose blessing is both youth, imagination and death. the son is within you and that is cain, the baphometic daemon whose magick is the core essence of the religion of sorcery. the very circle casting rite as written by gerald gardner presents the mother of witchcraft, mother, darksome and divine, mine the scourge and mine the kiss, the five-point star of love and bliss. within the circle there is the very graal of the adversary, that through

turel, rumael, and azazel. these are among the names of the chiefs of the watchers who came into flesh upon the earth. jeqon led the others to earth to begin to lust for the daughters of cain. asbeel was said to have given evil council to the sons of god, being the watchers, that they should go forth and copulate with 9 the daughters of cain. gadreel taught unto man, woman and child the blows of death and creation of armor and weapons. penemue taught unto the wise the art of ink and writing, as well as the bitter and the sweet, good and evil. this is the spirit who gave unto the cunning the book of arte, which brought forth both demon and angel, those hidden therionick forms of darkness-made-flesh, the art of lycanthropy. kasdeja taught men the art of working with demons and spirits, as w

BLAVATSKY H P ANTHROPOGENESIS

family" these are the seven kings of edom to whom reference is made in the kabala; the first race, which was imperfect, i.e, was born before the "balance (sexes) existed, and which was therefore destroyed (zohar, siphrah dzeniouta, idrah suta, 2928, la kabbale, p. 205 "seven kings, brethren, appeared and begat children, 6,000 in number were their peoples (hibbert lectures, p. 372. the god nergas (death) destroyed them "how did he destroy them "by bringing into equilibrium (or balance) those who did not yet exist (siphrah dzeniouta. they were "destroyed" as a race, by being merged in their own progeny (by exudation; that is to say, the sexless race reincarnated in the bisexual[[footnote(s[[footnote continued from previous page] is esoterically a septenary which represents seven men, or rath

the race of the gods (the ethereal doubles of the pitris, having preceded these two. this is sir h. rawlinson's opinion. these "races" are our second and third root-races (3) that these seven gods, each of whom created a man, or group of men, were "the gods imprisoned or incarnated" these gods were: the god zi; the god ziku (noble life, director of purity; the god mirku (noble crown "saviour from death of the gods (later on) imprisoned, and the creator of "the dark race which his hand has made" the god libzu "wise among the gods; the god nissi. and the god suhhab; and hea or sa, their synthesis, the god of wisdom and of the deep, identified with oannes-dagon, at the time of the fall, and called (collectively) the demiurge, or creator (see chaldean account genesis, p. 82) there are two "cre

in man. therefore he is the mystic square- in his metaphysical aspect- the tetraktis; and becomes the cubeon the creative plain. his symbol is the cube unfolded* and 6 becoming 7, or the[[diagram] three crossways (the female) and four vertically; and this is man, the culmination of the deity on earth, whose body is the cross of flesh, on, through, and in which he is ever crucifying and putting to death the divine logos or his higher self "the universe" says every philosophy and cosmogony "hath a ruler (rulers collectively) set over it, which is called the word (logos; the fabricating spirit is its queen: which two are the first power after the one" these are the spirit and nature, which two form our illusory universe. the two inseparables remain in the universe of ideas so long as it lasts

cease thy complaints (b. thy seven skins are yet on thee. thou art not ready. thy men are not ready (c (a) kumuda-pati is the moon, the earth's parent, in his region of soma-loka. though the pitris (pitar or "fathers) are sons of the gods, elsewhere sons of brahma and even rishis, they are generally known as the "lunar" ancestors (b) pitri-pati is the lord or king of the pitris, yama, the god of death and the judge of mortals. the men of budha (mercury) are[[footnote(s[[footnote continued from previous page] bloodshed, was but a secondary idea flowing out of the primary one of shedding of blood in conception for the first time" hence jehovah became later a fighting god "lord of hosts" and one who commands war. he is the aggressive zodh- or cain by permutation who slew his (female "brother

short. in others they give results almost incredibly long" after which, the reader is advised that the safest course "seems to be to assume that geology really proves the duration of the present order of things to have been somewhere over 100 millions of years" as "astronomy gives an enormous though unknown time in the past, and to come in the future, for the birth, growth, maturity, decline, and death of the solar system, of which our earth is a small planet now passing through the habitable phase (p. 49) judging from past experience, we do not entertain the slightest doubt that, once called upon to answer "the absurd unscientific and preposterous claims of exoteric (and esoteric) aryan chronology" the scientist of "the results incredibly short" i.e, only 15,000,000 years, and the scienti

BLAVATSKY H P COSMOGENESIS

symbol. 379 exoteric and esoteric. 381 the purity of early phallicism. 383 the egyptian lotus. 385- ix. deus lunus. 386 a glance at the lunar myth. 387 a key-note to the moon. 389 copies and originals. 393 the moon bi-sexual. 397- x. tree and serpent and crocodile worship. 403 degeneration of the symbol. 405 the seven-headed dragons. 407 dragon and crocodile. 409- xi. demon est deus inversus. 411 death is life. 413 the fall of the angels. 418 transformation of the legend. 421- xii. the theogony of the creative gods. 424 the point within the circle. 426 the logos or verbum. 429 the factors of creation. 432 identity of the hierarchies in all religions. 438 difference between the aryan and semitic systems. 444[[vol. 1, page] xiv contents. page. xiii. the seven creations. 445 the gnostic and t

ration is symbolical, as every one can well understand, and covers the ground from the beginning. the old book, having described cosmic evolution and explained the origin of everything on earth, including physical man, after giving the true history of the races from the first down to the fifth (our) race, goes no further. it stops short at the beginning of the kali yuga just 4989 years ago at the death of krishna, the bright "sun-god" the once living hero and reformer. but there exists another book. none of its possessors regard it as very ancient, as it was born with, and is only as old as the black age[[footnote(s* rabbi jehoshua ben chananea, who died about a.d. 72, openly declared that he had performed "miracles" by means of the book of sepher jezireh, and challenged every sceptic. fra

e, of course. brahma (neuter) being the unchanging, pure, free, undecaying supreme root "the one true existence, paramarthika" and the absolute chit and chaitanya (intelligence, consciousness) cannot be a cogniser "for that can have no subject of cognition" can the flame be called the essence of fire? this essence is "the life and light of the universe, the visible fire and flame are destruction, death, and evil "fire and flame destroy the body of an arhat, their essence makes him immortal (bodhi-mur, book ii "the knowledge of the absolute spirit, like the effulgence of the sun, or like heat in fire, is naught else than the absolute essence itself" says sankaracharya. it- is "the spirit of the fire" not fire itself; therefore "the attributes of the latter, heat or flame, are not the attrib

f of this, see about major jacob's "vedanta sara" yet, the whole antiquity echoes this vedantic thought "omnis enim per se divom natura necesse est immortali aevo summa cum pace fruatur[[vol. 1, page] 8 the secret doctrine. the orthodox brahmins, those who rise the most against the pantheists and adwaitees, calling them atheists, are forced, if manu has any authority in this matter, to accept the death of brahma, the creator, at the expiration of every "age" of this (creative) deity (100 divine years- a period which in our years requires fifteen figures to express it. yet, no philosopher among them will view this "death" in any other sense than as a temporary disappearance from the manifested plane of existence, or as a periodical rest. the occultists are, therefore, at one with the adwait

he appearance and disappearance of worlds is like a regular tidal ebb of flux and reflux (see part ii "days and nights of brahma) this second assertion of the secret doctrine is the absolute universality of that law of periodicity, of flux and reflux, ebb and flow, which physical science has observed and recorded in all departments of nature. an alternation such as that of day and night, life and death, sleeping and waking, is a fact so common, so perfectly universal and without exception, that it is easy to comprehend that in it we see one of the absolutely fundamental laws of the universe. moreover, the secret doctrine teaches (c) the fundamental identity of all souls with the universal over-soul, the latter being itself an aspect of the unknown root; and the obligatory pilgrimage for ev

BLUE EQUINOX

tter; give me the sign of the open eye, and the token erect of thorny thigh, and the word of madness and mystery, o pan! io pan! io pan! io pan pan! pan pan! pan, i am a man: do as thou wilt, as a great god can, o pan! io pan! io pan! io pan pan! i am awake in the grip of the snake. the eagle slashes with beak and claw; hymn to pan 7 the gods withdraw: the great beasts come, io pan! i am borne to death on the horn of the unicorn. i am pan! io pan! io pan pan! pan! i am thy mate, i am thy man, goat of thy flock, i am gold, i am god, flesh to thy bone, flower to thy rod. with hoofs of steel i race on the rocks through solstice stubborn to equinox. and i rave; and i rape and i rip and i rend everlasting, world without end, mannikin, maiden, maenad, man, in the might of pan. io pan! io pan pan

canon of the mass, according to the gnostic catholic church, which represents the original and true pre-christian christianity. liber li. the lost continent. an account of the continent of atlantis: the manners and customs, magical rites and opinions of its people, together with a true account of the catastrophe, so called, which ended in its disappearance. liber cvi. a treatise on the nature of death, and the proper attitude to be taken towards it. liber dccclxxxviii. a complete study of the origins of christianity. pr monstrance of a.a. 15 liber dclxvi. the beast. this book is an account of the magical personality who is the logos of the present on. liber lxxxi. the butterfly net. an account of a magical operation, particularly concerning the planet luna, written in the form of a novel

d women .come forth, o children, under the stars& take your fill of love! i am above you and in you. my ecstasy is in yours. my joy is to see your joy. later she explains the mystery of sorrow .for i am divided for love.s sake, for the chance of union .this is the creation of the world, that the pain of division is as nothing, and the joy of dissolution all. it is shown later how this can be, how death itself is an ecstasy like love, but more intense, the reunion of the soul with its true self. and what are the conditions of this joy, and peace, and glory? is ours the gloomy asceticism of the christian, and the buddhist, and the hindu? are we walking in eternal fear lest some .sin. should cut us off from .grace. by no means .be goodly therefore: dress ye all in fine apparel; eat rich foods

al; strive ever toward it without allowing aught to stop you or turn you aside, even as a star sweeps upon its incalculable and infinite course of glory, and all is love. the law of your being becomes light, life, love and liberty all is peace, all is harmony and beauty, all is joy. for hear, how gracious is the goddess .i give unimaginable joys on earth: certainty, not faith, while in life, upon death; peace unutterable, rest, ecstasy; nor do i demand aught in sacrifice. is this not better than the death-in-life of the slaves of slave- gods, as they go oppressed by consciousness of .sin. wearily seeking or simulating wearisome and tedious .virtues? with such, we who have accepted the law of thelema have nothing to do. we have heard the voice of the star- goddess .i love you! i yearn to yo

st in the constant rapture of the embraces of infinite beauty. a little further on he speaks of us .we are not for the poor and the sad: the lords of the earth are our kinsfolk .is god to live in a dog? no! but the highest are of us. they shall rejoice, our chosen: who sorroweth is not of us .beauty and strength, leaping laughter and delicious languor, force and fire, are of us. later, concerning death, he says .think not, o king, upon that lie: that thou must die: verily thou shalt not die, but live. now let is be understood: if the body of the king dissolve, he shall remain in pure ecstasy for ever. when you know that, what is left but delight? and how are we to live meanwhile .it is a lie, this folly against self .be strong, o man! lust, enjoy all things of sense and rapture: fear not t

BOOK OF ENOCH

ts of the earth, who were born on the earth, is earth. 15.11] and the spirits of the giants do wrong, are corrupt, attack, fight, break on the earth, and cause sorrow. and they eat no food, do not thirst, and are not observed. 15.12] and these spirits will rise against the sons of men, and against the women, because they came out of them during the days of slaughter and destruction. 16.1] and the death of the giants, wherever the spirits have gone out from their bodies, their flesh will be destroyed, before the judgment. thus they will be destroyed until the day of the great consummation is accomplished, upon the great age, upon the watchers and the impious ones" 16.2] and now to the watchers, who sent you to petition on their behalf, who were formerly in heaven: 16.3 "you were in heaven b

BOOK OF JASHAR

dwelt together as kinsmen for all the rest of their days. 3. at that time, giant beasts lived in every part of the world, and they consumed trees and made a devastation throughout the wilderness. but seth taught his sons to hunt as he had learned from abel, because god told them that children must learn from their elders' wisdom. then the daughters of cain married the sons of seth and, after the death of eve, they scattered to find the lands that cain had seen. so the human children killed the giant beasts, and the trees spread over all the lands, until a squirrel could run from sea to sea without touching the ground. then the whole world was like a garden in the sight of god. the cold years came, and ice flowed over the north. god watched as the great glaciers slowly melted back, and the

n grumbling, and he felt evil eyes from the children of those whom he had slain. so he spoke to the people "you cannot see the peace that i have given you, so let us build a tower for god. you have forgotten the warfare that i ended, so let us make blood sacrifices at the new moon. then you will see and remember, and you will know that god still inhabits our kingdom" thus nimrod reigned until his death, and he was entombed in the high tower, and everyone mourned how the mighty had fallen. the people were afraid of being divided, so nimrod was succeeded by other kings. but each king was driven to exalt his own name, and the tower of each generation was built higher than before. in time, the royal engineers learned how to reach up to heaven. monitors were appointed in every village, so that

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

and a broader perspective on the world. yet as the first humans fade from our view, we get a few last glimpses into their lives. the marriages of seth's sons to their cousin-nieces remind us that incest taboos might have to be less tightly defined when humanity was so small. we perceive the importance of the aged matriarch eve in holding the human family together, as the family scatters after her death. we learn of seth's position as a cultural heir to abel, when seth passes abel's hunting techniques on to the next generation. but this generation is also moved by cain's visions, and so we find contributions of both cain and abel in the developing human culture. the most important fact that we are told here about these early humans is that they take education of children as a commandment fr

at, as we struggle to survive, the rules of game that we must play will never be changed arbitrarily or unpredictably. at the end of the story of noah, we may imagine ourselves on the heights with her, watching as her family spreads to the horizon. in the settlements below us are the seeds that will grow into the great semitic, indo-european, and dravidian civilizations of the world. after noah's death, these noahite settlements will proliferate beyond the horizon and will become a nation, and then will become many nations. the story of nimrod is about the process of becoming a nation, and the story of abram is about becoming many nations. 5. we can readily understand how the early farmers, struggling to defend their lands and stored harvests, might have submitted to skilled hunters-turned

BOOK T

rs; the lord of the triumph of light chet cancer 65 fortitude the daughter of the flaming sword tet leo 66 the hermit the magus of the voice of power, the prophet of the eternal yod virgo 67 the wheel the lord of the of fate forces of life koph jupiter 68 justice the daughter of the lords of truth: the ruler of the balance lamed libra 69 the hanged man the spirit of the mighty waters mem water 70 death the child of the great transformers: the lord of the gates of death nun scorpio 71 temperance the daughter of the reconcilers: the bringer-forth of life samekh sagittarius 72 the devil the lord of the gates of matter: the child of the forces of time ayin capricorn 73 the blasted tower the lord of the hosts of the mighty peh mars 74 the star the daughter of the firmament, the dweller between

er-lilies, of which the flowers are falling right and left. leaves only, and no buds, surmount them. these lotus stems ascend between the cups in the manner of a fountain, but no water flows therefrom; neither is there water in any of the cups, which are somewhat of the shape of the magical instrument of the zelator adeptus minor. above and below are the symbols of mars and scorpio for the decan. death, or end of pleasure: disappointment, sorrow and loss in those things from which pleasure is expected. sadness, treachery, deceit; ill-will, detraction; charity and kindness ill requited; all kinds of anxieties and troubles from unsuspected and unexpected sources. geburah of hb:h (disappointment in love, marriage broken off, unkindness of a friend; loss of friendship. herein rule hb:lvvyh and

ymbol than the nine of swords. undisciplined, warring force, complete disruption and failure. ruin of all plans and projects. disdain, insolence and impertinence, yet mirth and jollity therewith. a marplot, loving to overthrow the happiness of others; a repeater of things; given to much unprofitable speech, and of many words. yet clever, eloquent, etc, according to dignity. malkuth of hb:v (ruin, death, defeat, disruption. herein the angels hb:dmbyh and hb:mnqal reign. liv. the lord of love two of chalices a white radiant hand, issuant from the lower part of the card from a cloud, holds lotuses. a lotus flower rises above water, which occupies the lower part of the card rising above the hand. from this flower rises a stem, terminating near the top of the card in another lotus, from which f

law, trial, etc. 9. wisdom from on high. active divine inspiration. sometimes "unexpected current" 10. good fortune, happiness (within bounds. intoxication of success. 11. courage, strength, fortitude, power passing on to action. obstinacy. 12. enforced sacrifice, punishment, loss, fatal and not voluntary, suffering. 13. time, age, transformation, change involuntary (as opposed to 18, pisces. or death, destruction (only latter with special cards. book t page 23 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 14. combination of forces, realization, action (material effect, good or evil. 15. materiality, material force, material temptation, obsession. 16. ambition, fighting, war, courage, or destruction, danger, fall, ruin. 17. hope, faith, unexpected help. or dreaminess, deceived

her side. cards of the same suit on either side strengthen it greatly, for good or evil according to their nature. cards of opposite natures on either side weaken it greatly, for either good or evil. swords are inimical to pentacles. wands are inimical to cups. a majority of wands energy, opposition, quarrel. a majority of cups pleasure, merriment. a majority of swords trouble, sadness, sickness, death. a majority of pentacles business, money, possessions. a majority of keys strong forces beyond the querent's control. a majority of court cards society, meetings of many persons. a majority of aces strength generally. aces are always strong cards. 4 aces great power and force. 3 aces riches, success. 4 kings (knights) swiftness, rapidity. 3 kings (knights) unexpected meetings. knights, in ge

BOOK OF BLACK SERPENT

ths: 1. aretz- dry, crumbling earth 2. adamah- reddish mould 3. gia- undulating ground, like the side of a valley 4. neshiah- pasture, or meadow 5. tziah- sandy or desert land 6. areqa- earth 7. thebel or cheled- mixed earth and water. upon the left hand are the seven infernal habitations: 1. sheol- the depths of the earth [or literally, pit -editor] 2. abaddon- perdition 3. titahion- the clay of death 4. ber shacheth- the it of destruction 5. tzelmoth- the shadow of death 6. shaari moth- the gates of death 7. gehinnom- hell the evil and averse powers beneath the feet of the four cherubim lilith babel machaloth jonia samael media rehab edom 'splendour on every side fire endfolding whirlwind' these are from cherubic expressions of force and the evil and averse powers broken beneath their fe

BOOK OF PLEASURE

se (the law "oh, god, thou art the stagnant environment" all is quackery: these religions whose very existence depend on their failure, are so full of misery and confusion, have only multiplied arguments, as full of argument as they are evil, so crowded with non-essentials, being so barren of any free pleasure in this life or another, i cannot uphold their doctrines. their criterion for enjoyment-death! better it were a man renounce them all, and embrace his own invincible purpose. he cannot go further, and this is his only release. by it he may put his pleasure where he will, and find satisfaction. the book of pleasure (self love) get any book for free on: www.abika.com 7 the consumer of religion kia, in its transcendental and conceivable manifestation. of name it has no name, to designat

by the labour of time the doubter inhabits his limit. not related to, but permitting all things, it eludes conception, yet is the quintessence of conception as permeating pleasure in meaning. anterior to heaven and earth, in its aspect that transcends these, but not intelligence, it may be regarded as the primordial sexual principle, the idea of pleasure in self-love. only he who has attained the death posture can apprehend this new sexuality, and its almighty love satisfied. he that is ever servile to belief, clogged by desire, is identified with such and can see but its infinite ramifications in dissatisfaction*(2. the progenitor of itself and all things, but resembling nothing, this sexuality in its early simplicity, embodies the everlasting. time has not changed it, hence i call it new

be called the twelve commandments of the believer. it imagines the eternal decimal, its multiplicity embracing eternity, from which spring the manifold forms, which constitute the book of pleasure (self love) get any book for free on: www.abika.com 8 existence. vitalized by the breath of self-love, life is conscious of one. self being its opposing force, is alternately conflict, harmony, life and death. these four principles are one and the same-the conception considered as the complete "self" or consciousness-hence they may be blended into unity and symbolized. one form made by two, that is three-fold and having four directions*(1) about this "self; all conception is the dual principle, the law which is its conception*(2) the unmodified sex principle refracted through the dual principle e

seem as though we cannot be too careful in our choice, for it determines the body we inhabit. soliloquy on god-head. who ever thought thus? something is causing pain and something energizes the agony: may it not be caused through the latent idea of supreme bliss? and this eternal expectation, this 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.ab

ne 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" that attempts "death" for your satisfaction, but can give you no more than sleep, decay, change-hell? this constant somnambulism is "the unsatisfactory" you disbelieve in ghosts and god-because you have not seen them? what! you have never seen the mocking ghosts of your beliefs?-the laughing bedlam of your humility or mammon-your grotesque ideas of "self? yea, your very faculti

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

seven meditation, dreams and the minor sabbats meditation how meditation works; technique; posture; area; time of day: method. dreams the source; dream interpretation and symbology; remembering dreams; personal symbols; the repetitive dream; group dreams; dreams vs out-of-body experiences. rituals spring equinox; summer solstice; autumnal equinox; winter solstice. lesson eight 97 marriage, birth, death and channeling handfasting rite; handparting rite; birth rite; crossing the bridge. the intuitive process-categories of channeling; clearing the channel; external focal points; interpreting channeled information. the aura. sensory deprivation. the witches' cradle. lesson nine 111 divination, tarot; scrying; saxon wands; cheiromancy; tea-leaf reading; numerology; astrology; fire scrying. less

e, in the south of england, is found cernunnos (literally "the horned one. to the north the same god is known as cerne; a shortened form. and in still another area the name has become herne. by now wo/man had learned not only to grow food but also to store it for the winter. so hunting became less important. the horned god came now to be looked upon more as a god of nature generally, and a god of death and what lies after. the goddess was still of fertility and lesson one: the history and philosophy of witchcraft/ 3 also of rebirth, for wo/man had developed a belief in a life after death. this is evidenced from the burial customs of the period. the gravettians (22,000-18,000 bce) were innovators here. they would bury their deceased with full clothing and ornaments and would sprinkle them w

full clothing and ornaments and would sprinkle them with red ochre (haematite, or iron peroxide, to give back the appearance of life. frequently family members would be buried beneath the hearth so 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

iends 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 as generally widespread as murray indicated) these ritu

not discovered until 1898. gradually the hysteria kindled by kramer and sprenger began to spread. it spread like a fire flashing up suddenly in unexpected places; spreading quickly across the whole of europe. for nearly three hundred years the fires of the persecutions raged. humankind had gone mad. the inhabitants of entire villages where one or two witches were suspected of living, were put to death with the cry "destroy them all. the lord will know his own" in 1586 the archbishop of treves decided that the local witches had caused the recent severe winter. by dint of frequent torture a "confession" was obtained and one hundred twenty men and women were burned to death on his charge that they had interfered with the elements. since fertility was of great importance fertility of crops an

CASE PAUL F THE BOOK OF TOKENS

t h 5 she is the thought, which spinneth the plan of existence, that web of manifestation which entangleth the minds of fools, and giveth understanding to the wise who know the secret of its mystery. in her is concealed the plentitude of tetragrammaton, and hidden in that door of perplexity is the son, who is from all and among all. 6 this is the gateway of life and form. yet through it come also death and conflict, even as it is shown in the numbering of daleth. for d l th, being 434, is also ii, and 11 is the half, or division, of 22, which represented: the whole circle of creation. therefore is the door a cause of separation, and of the setting of one part against another; and for this is it written that the lord is a "man of war" for in this saying is d l th, daleth, concealed. 7 i am

itions the evil as well as the good. without the setting of metes and bounds there is no bringing forth, and thus there can be no creation without seeming evil. 8 creation hath its origin in life unlimited, yet for the sake of manifestation doth that life descend into the appearance of time and place, and that which hath neither end nor beginning appeareth to be born, and to be brought at last to death. deluded by this appearance are those ignorant ones in whom the light of my wisdom hath not yet dawned. from their delusion springeth a false desire, and from that false desire is generated unrighteous action. yet nothing is performed save by my power, and i am the real actor in these deluded ones, as truly as in any sage. from the fires of pain and suffering kindled by their ignorance, in m

nding hath he established the heavens" i am the fruitful womb whence all creatures have their birth. i am the mother of mothers. hence it is commanded" honour thy father and thy mother; that thy days may be long upon the land which the lord thy god giveth thee" for i, who am thy father, am thy mother also; and if thou honourest me, the giver of life, then shalt thou triumph at the last, even over death [45] comment on daleth* d a l e t h, pronounced dawleth. transcribed as" d. the number 4. meaning: door. the luminous intelligence. i daleth is the sign of the combined action of kether and chokmah, or 1 and 2, expressed in 3. thus the ancient hebrew character for daleth was a triangle, although the value of the letter is 4. the values of the letters apparently conflict with the numbers of t

eth the mystery. for the fish is the perpetual one, the father of salvation. therefore is it written "joshua was the son of nun" what, then, is this that contihueth without ceasing? verily, it is i, myself, and that which changeth not is the motion which carrieth all things from place to place. change perpetual is at the root of all things, and change hath two faces, a face of life, and a face of death. for know ye, o israel, that what men call life and death are as beads of white and black strung upon a thread; and this thread of perpetual change is mine own changeless life, which bindeth together the unending series of little lives and deaths [131] comment on nun* n u n, pronounced noon. transcribed as" n. the number 5o. meaning: fish. the imaginative intelligence. 1 the quotation "he ha

e universal consciousness. as manifested in human mentation, it is the force by means of which man transforms his environment, and hence it is essentially destructive in its effects upon existing conditions, for it destroys the old to build the new "in this connection observe that scorpio is the house of mars by night, in contrast to aries which mars rules by day. in the tarot, nun corresponds to death, while heh, the letter corresponding to aries, is attributed to the emperor. death is the ruler of form, and the world of formation, as the emperor is the ruler of the creative world. that is to say, all forms must change, and what changes them is imagination "the universal imagination performs the greater transformations, but the imagination of man is no different, save in degree. in fact

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

wl, the antlers and ears of a stag, the front paws of a lion or bear, the genitals of a wild cat and the tail of a horse or wolf. by the neolithic period, which began around 7500 bc and lasted until about 5500 bc, the hunter-gatherer culture had given way to the development of agriculture, and the god evolved into the son-consort of the earth mother. he was the god of vegetation, corn, winter and death, who offered himself as a sacrifice each year with the cutting down of the corn, and was reborn at the mid-winter solstice, as the sun god. the neolithic period also saw the development of shrines to the triple goddess who became associated with the three phases of the moon: waxing, full and waning. the moon provided one of the earliest ways by which people calculated time. since its cycles

riod also saw the development of shrines to the triple goddess who became associated with the three phases of the moon: waxing, full and waning. the moon provided one of the earliest ways by which people calculated time. since its cycles coincided with the female menstrual cycle, which ceased for nine moons if a women was pregnant, the moon became linked with the mysteries first of birth, then of death as it waned, and finally with new life on the crescent. because the moon was reborn each month or, as it was thought, gave birth to her daughter each month, it was assumed that human existence followed the same pattern and that the full moon mirrored the mother with her womb full with child. the full moon was also associated in later ages with romance and passion, originally because this coi

ills ensured less painful childbirth, which was considered contrary to the curse of god that the daughters of eve should bear children in sorrow. so midwives were a prime target for the new persecutions and were often accused of sacrificing babies to the devil. given the high rate of infant mortality, this allegation was hard to refute, and a grieving mother might easily blame the midwife for the death of her infant. at a time of appropriation of common land and the enclosure of smallholdings, especially in europe, such accusations were a popular way of removing peasants, particularly elderly widows or spinsters, reluctant to give up their land rights, since being found guilty of witchcraft carried the penalty of the seizure of land. some researchers have suggested that as late as 1693 in

of witchcraft carried the penalty of the seizure of land. some researchers have suggested that as late as 1693 in salem, massachusetts, the desire to appropriate land was behind at least some of the mass accusations of witchcraft made at the time. one landowner, giles corey, was apparently an innocent witness at the trials at first. however, he himself was accused of witchcraft and was pressed to death- a torture in which heavy stones were placed on the victim's chest and which took three days to kill them- rather than confess, for if he had, his property would have been taken from his descendants. high-ranking practitioners of magick who attempted to conjure demons were usually male, and included both popes and royalty. they generally escaped censure, however. the folk religion of the cou

to justify the atrocities practised against witches in mainland europe and scandinavia. although torture to obtain a confession was not permitted in england except by royal assent, seite 7 wicca01.txt many inquisitors were very cruel even to young victims, who would eventually confess in the hope of having their interrogation brought to an end. no one really knows how many people have been put to death for witchcraft. the worst period for witch burnings and hangings in europe was between the mid-fifteenth and late seventeenth centuries, when the number judicially executed as witches during this period is generally accepted to be about a quarter of a million people. in addition, many more were lynched or hanged unofficially by mobs eager to find a scapegoat to blame for bad harvests or dyin

CHAOS MAGICK AND LUCIFERISM

m verum, the grand grimoire, abramelin the mage and various works by levi and agrippa. spare developed his alphabet of desire from these formulas, something that was groundbreaking and lesser understood by his peers. spare, just as crowley, wanted to usher forth a new magickal system. as aleister sought ceremony and beautiful ritual as his own means, spare s doctrine of the alphabet of desire and death posture brought the same effect. the holy guardian angel within each individual could be brought to the surface for communication. spare s concept of underneath the conscious make up of the individual was the all awakened subconscious, capable of anything opened for thinking. both created something amazing which threw the doors towards magickal exploration and progression wide open. no longe

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

ying. 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 she tears the grave shroud off. babalon will now take a human skull bowl filled with blood and chant the dedication to her manifestation. the blood is then poured over

ventually ascend astral in the light of lucifer, as an undead god or completely remain within the astral plane. one would seek to understand the place of the holy guardian angel and the evil genius at this level, in the shedding of flesh could it be considered a part of each is severed and a great union may be achieved, from which the conscious becomes aligned with the subconscious. could this be death itself, another level of waking through the web of dreams? what ever the result may be, a formidable individual is fo rmed from the chaos current, while many fail over time there are those who are able to transpose their current idea of self and become something far more interesting to their particular life. the specific union of various systems of magickal practice is important to those who

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

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 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 t

ly, integrating conjure and christianity as dual sources of empowerment. older approaches to african american religious history link spirituality with acts of resistance. in an essay written in the 1960s, the historian vincent harding considered the "significant, identifiable black responses to religion which stormed beyond submissiveness to defiance" sometimes leading to "protest, resistance and death" far from classifying religion as an opiate of the black masses, harding held that african american spiritual experiences were characteristically "ambiguous" and "two-edged" while harding's comments were confined to expressions of christianity in the nineteenth century, his approach is relevant for studies of black religion in the years outside that period.[2] in chapter 2 i assessed some of

naries. oaths were sworn in order to detect thieves, to find social malefactors, or to adjudicate cases with conflicting claims. often, oaths functioned as sacred ordeals by which a person's guilt or innocence could be determined. willem bosman, on the gold coast in the seventeenth century, described akan oaths as "part of religious worship" which dictated "that their fetiche may punish them with death" in the event that they violated the oath. other african cultures such as those of the kongolese, conceived of the oath as a nkisi, a spiritual being that attacked witches and human beings who had been black magic page 39 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 cursed. in many african societies, oaths were administered by appointed religio

mysterious deadly force, what they thought was a kind of supernatural poison. certainly, african americans f interpretations of poisoning were constituted by a nexus of spiritual ideas and beliefs. although technically distinguishable from harming practices that operated solely by supernatural agency, the secretive nature of poisoning, and its tendency to inflict sudden, inexplicable illness and death, led many persons to connect them.[23] legal records illuminate a network of incidents of poisoning involving both africans and anglo-americans, slaves and freedpersons, that reach back to the eighteenth century. in many instances poisoning and supernaturalism were seen as twin evils. within trial accounts, depositions, and court reports spanning the chesapeake region and the lower south, co

l for poisoning than for any other crime except theft. criminal indictments in virginia in 1772 and 1810 alone resulted in the execution of some twenty slaves for poisoning. the occurrence of poisonings of whites by black bondpersons stimulated such anxiety that lawmakers in the south moved swiftly to enforce statutes that called for the strictest punishment. legislation from georgia required the death penalty for anyone convicted of poisoning, including doctors and healers. clauses in south carolina's 1751 negro act were also extreme. this law provided "that in case any slave shall teach or instruct another slave in the knowledge of any poisonous root, plant, herb, or other poison whatever, he or she, so offending, shall upon conviction thereof, suffer death as a felon" acts of poisoning

CHRONOLOGIA RORISPERGIUS

200: joachim of fiore (1135-1202) writes some very important treatises, offering new ways of interpreting scripture and history; he concludes that the world is on the verge of the period just before the advent of antichrist. c. 1180 sefer bahir 1180 "comte del graal" of chrestien de troyes 1189-92: the third crusade, responding to saladin's conquest of jerusalem in 1187, results in the accidental death of holy roman emperor frederick i barbarossa and some great stories for english king richard i the lion-hearted, who stops on his way out to visit joachim. the crusade does not, however, re-take jerusalem. 1189-1245 ibn al-farid egyptian poet sufi way of love intoxication c.1190- 1260 richard de fournival. trouv re 1190: rambam writes the moreh nebukhim, or guide to the perplexed, using rati

i, persian sufi linking the seven prophets of the koran with the mystical physiology of seven latifa and referred to seven grades of being which constitute the ascent of the soul to the godhead. 1338-1400 geoffery chaucer 1329-1419 nicolas flamel (supposed) 1339 pope benedict xii orders an investigation into the alchemical activities of some clerics and monks c. 1350-1370: outbreaks of the "black death (mostly bubonic plague, yersinia pestis) ravage europe. in the mid-fourteenth century several white lotus groups rebelled against mongol rule in the name of both maitreya and the manichean king of light. white lotus school(pai-lien she) became a secret society and played an important role in the rebellions and peasant insurrections of the 13th-15th centuries. the strange powers supposedly un

ned lazarelli's latin translation of ch xvi-xviii)physician friend of lef vre d'etaples. 1476 george ripley medulla alchemiae 1477 thomas norton writes his ordinall 1477- 1558 valerianus, pierius giovanni pietro delle fosse. hieroglyphica(basle, 1556. 1480: bembo, an italian artist produces several decks, of which portions still exist. some are commissioned by filippo maria viscounti prior to his death in 1447. 1483 martin luther born eisleben, saxony, germany. 1484 avicenna's de anima. hieronymous bosch garden of earthly delights 1485 geber summa perfectionis 1485-1535 henry cornelius agrippa 1486 giovanni pico della mirandola writes his oration on the dignity of man as an introduction to 900 theses to be debated in florence (inspired by the hermetic text asclepius, available throughout t

seven ages of church history. anticipated a jewish kingdom, separate from the church, upon the the conversion of the jews and a "full restoring of the jewish nation; a literal kingdom on earth. 1558 elizabeth i becomes queen of england; giambattista della porta's magia naturalis published; zohar printed in mantua. john dee propaedeumata. 1559 august, postel and other prisoners are freed upon the death of the pope. 1559-1598 edward kelley theatre of terrestrial astronomy. the stone of the philosophers. 1560-1605 heinrich khunrath proto-rosicrucian amphitheatrum sapientiae aeternae "what good are torches, light, or spectacles, to those who will not see" 1560 foxe's book of martyrs. zohar printed in cremona. adam von bodenstein begins his work of editing various writings of paracelsus. giamb

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

to sound again, which nevertheless we could not as yet see. meantime the bands were to step aside with their prisoners, and await the judgement. after which a council of the seven captains and us was set, and the business was propounded by the virgin as president, who desired each one to give his opinion how the prisoners were to be dealt with. the first opinion was that they should all be put to death, yet one more severely than another, namely those who had presumptuously intruded themselves contrary to the express conditions. others would have them kept close prisoners. both of which pleased neither the president, nor me. at length by one of the emperors (the same whom i had freed, my companion, and page 27 myself, the affair was brought to this point: that first of all the principal lo

they had behaved themselves towards the lords, as became servants, upon their earnest entreaty. but answer was made to them that his royal majesty had determined to punish them all, every man, although one more severely than another. for although what had been alleged by them was partly true, and therefore the lords should not wholly be indulged, yet they had good reason to prepare themselves for death, they who had so presumptuously obtruded themselves, and perhaps seduced the more ignorant against their will; as likewise those who had violated royal majesty with false books, for the same might be shown from their very writings and books. hereupon many began to lament, cry, weep, entreat and prostrate themselves most piteously, all of which notwithstanding could avail them nothing, and i

know how to resolve myself, and have since then let it rest in this manner, until i may find some good advice herein. the virgin wondered at it, and well observed whereabout i was, whereupon she replied, well then, let us both be quit; and then desired the solution from the rest. but i had already made them wise. so the next began thus. in the city where i live, a virgin was recently condemned to death, but the judge, being somewhat pitiful towards her, caused it to be proclaimed that if any man desired to become the virgin s champion, he should have free leave to do it. now she had two lovers; the one presently made himself ready, and came into the lists to await his adversary; afterwards the other also presented himself, but coming somewhat too late, he resolved nevertheless to fight, an

ually, and was such that had not cupid, in sport, now and then puffed upon it, we could not have conceived it to be fire. by this page 48 stood a sphere or celestial globe, which turned clearly about by itself. next to this, a small striking-watch, and by that was a little crystal pipe or syphon-fountain, out of which perpetually ran a clear blood-red liquor. and last of all there was a skull, or death s head; in this was a white serpent, who was of such a length that though she wound about the rest of it in a circle, her tail still remained in one of the eyeholes until her head again entered the other; so she never stirred from her skull, unless it happened that cupid twitched a little at her, for then she slipped in so suddenly that we all could not choose but marvel at it. together with

, who fell into the moor s country, till at length he forcibly rescued the young lady page 52 from the tower, and appareled her anew. after this in a trice they erected a glorious scaffold, and placed their young lady upon it. presently twelve royal ambassadors came, amongst whom the aforementioned knight made a speech, alleging that the king his most gracious lord had not only delivered her from death earlier, and even caused her to be royally brought up until now (though she had not behaved herself altogether as became her. but moreover his royal majesty had, before others, elected her to be a spouse for the young lord his son, and most graciously desired that the said espousals might actually be executed, if they would be sworn to his majesty upon the following articles. hereupon out of

COLLIER IRENE CHINESE MYTHOLOGY

ed? a: the light, pure forces called the yang drifted into heaven; the heavy, dark forces called the yin sank down to earth. q: was panku happy when he died? a: yes, even when people have a difficult life, they can be happy at the end of that life if they have accomplished something worthwhile. 21 expert commentary in his comparison of world mythologies, anthropologist roy willis writes about the death of panku: in many traditions, creation is brought about by sacrificial death. this story [of panku] resembles a vedic hymn of the indian tradition which tells how purusha, a primordial being, is sacrificed: his bodily parts then become the many components of the universe, including gods, man and animals. in saharan africa the world was originally made out of the numerous segments of the sacr

n but the body of a snake or dragon. she could change her shape at will. modern chinese books prefer to show her as a beautiful woman. it appeared that women in china had no social standing of their own. however, in their roles as mothers and wives, they were extremely powerful. since women generally outlived their husbands, they often asserted themselves and ran the household after their spouses death. even in politics, several women (empresses) became extremely powerful after the death of their husbands, the emperors.2 although most gods were male, nuwa is a very powerful female goddess in early mythology. she creates mankind and is responsible for repairing the earth. 24 the world was indeed a sparkling jewel. sturdy pine trees dotted the mountains, and weeping willows lined the streams

meaning in the story. in his work on cyclic world myths, professor robert shanmu chen of the university of british columbia writes: divination of the pa kua [eight-sided octagon] was accomplished through the use of the tortoise-shell and the arrangement of stalks of milfoil [also known as yarrow. the tortoise was the sacred animal of the north-winter, a hibernal animal capable of seemingly occult death and rebirth, while the milfoil was regarded as a sacred plant bearing three hundred stems every thousand years and connected with the virtue of roundness or perfection.5 the i ching, or the book of changes has sixty-four possible combinations of trigrams. the book lists the meaning of each combination, which the individual must interpret in order to decide what to do. professor chen explains

e his success as an advisor to royalty, corruption in the royal household soon forced him out of his position. he was never again able to persuade the lords and princes of his time to overlook his humble beginnings and judge his ideas on their own merit.1 confucius spent the rest of his life teaching and rewriting the classical literature of china. his followers kept his teachings alive after his death. in a.d. 59, more than four hundred years after his death, confucius was recognized as a heavenly being by the emperor of the han dynasty. emperors adopted his ideas about good government and built schools in his honor. this story introduces the unicorn, the chi-lin [chee leen, an animal sacred to the chinese. it does not 85 resemble the unicorn in european myths, but is a combination of man

come see the novelties he had found. when they arrived, the other monkeys grabbed the utensils, made themselves comfortable in the cave, and proclaimed monkey their king. amidst the wild orchids and aromatic herbs growing in the mountains, the monkeys lived in perfect happiness for centuries. but one day, the monkey king burst out in tears. he realized that soon he might face yen-lo, the king of death. in response to his fear, he stole some clothes and sandals 97 monkey and went out to search for the secret of immortality. everywhere he went, he imitated human speech and manners, but people just laughed at his strange costume: a red dress, a yellow sash, and black shoes. for ten years, he wandered from village to village until finally he found the cave of an immortal. after much pestering

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

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

COSIMANO CHARLES ELEMENTARY PSIONICS

bserved 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 phone the day of her funeral and scare you half to death when you realize whom it was you were talking to (i m serious. it happened to me) one time i was watching a live television show and something went wrong on the set, which caused the person on the screen to really get mad. he sent a wave of pure fury into the camera that almost knocked me off my chair and it takes a lot to move me. 3. this energy can be polarized and will behave much as ligh

y? if your thoughts begin in your mind, must that not too exist as energy in its original form? so it logically follows that if energy is eternal and your mind is energy, is not then your mind eternal as well? if your mind is eternal, is not then the minds and the thoughts and the knowledge of everyone else that has ever lived or will live in the future also eternal? if that is the case, then all death is the cessation of a mechanism, something like a car breaking down forcing its driver to walk. just because the car isn't working doesn't mean the driver isn't. now it may very well be the case that over certain periods of time various transformations of the energy body may take place. in fact it is probably wisest to expect just that, for energy can be transformed, but we are not here conc

ay i was going to resist an opportunity like this. it probably looked very strange, but being boss's son has some advantages and this was one of them and besides, nothing else was working. so i made a makeshift device with a cam and some heavy twine and asked it to point in the direction of the missing part. at that point i felt a little stupid because it pointed in a direction we had searched to death. in fact we had found oodles of other things, but no missing part. but i did not give up, but rather perservered and followed the pendulum until it stopped over a barrel which contained a substance called oil-dry, which is actually sort of like kitty litter and is used to pull oil up from concrete (which kitty litter does equally well, for those of you with oil dripping in your garage. the b

ike a bongo drum on its side and came with a number of oddly shaped instruments for tapping purposes. naturally, everyone asked "what's a reflexophone" and when they were told it was a portable tummy (well, not quite that, but that was the gist of it) they became quite offended and spoke harshly of the good doctor. the early radionicists were also guilty of terrible overenthusiasm and that can be death to any idea, no matter how laudable. and the system was not foolproof, no system is and this one, like all others, attracted a certain number of fools. abrams himself, when demonstrating his skill, once proved to be at that moment unable to tell the difference between the blood of a human and the blood of a rabbit. that was hardly going to cause great confidence in the normal medical profess

ing leaving only aunt myrtle bouncing around and driving him nuts as well as asking uncle oglethorpe if he can borrow the grouse gun. in case you wondered why i chose something as innocuous and silly as a nervous twitch as an example, i should explain that radionics requires a certain degree of self confidence to make it work. by deliberately choosing something that is hardly a matter of life and death you can judge the results without being overly concerned about their outcome. it is best to start with something simple, like the bosnia flu and work up to more serious matters like the dreaded spotted nose drip and ague. there is another matter to consider and you will have noticed that i did not instruct you to ask uncle eustace permission or in any way let him know that you were going to

COVENANT OF SAMYAZA

ts. man again spurned the tyrant god and built civilization by the arts we had imparted, by our inspiration which by spirit remained with man, as i had promised. then did demiurge send m'shiha to incarnate on earth, that man may be deceived and return to demiurge in fear and servility. but the light of satanael and rewards of our gift had grown too strong among man, and m'shiha died a humiliating death, spurned by his own people- viii- whenever man seeks light and calls upon samyaza, and upon satanael himself, there shall we send the gibborim and nephilim for these are what the graikoi truly called 'daimons, the guardian geniuses and inspiration of culture, which the graikoi new will, that man should not return to the divine sterility of eden, or became again as beasts of the field. the li

DARK GODS

r. perfume petriochor. nythra: energy vortex in abyss nameless in itself but represented by vibration of word. works of terror and sinister destruction. shugara: one of the most hideous intrusions possible on the causal level and very dangerous. g major key for invoking chant. manifestations often are accompanied by a smell similar to rotting flesh. aosoth: dark female force. works of passion and death. the name should be vibrated. azanigin: mother of all demons who lie waiting in earth. key of b minor. very useful to invoke in works of personal destruction. shaitan: long held to be an earth bound representative for the dark gods. perfume/incense sulphur. name to be vibrated. stone opal. nekalah: collective name for race of dark gods. name to be vibrated in manner similar to atazoth. ga wa

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

m. these frequencies share the same space that our physical world occupies, in the same way that all the radio, television, and telecommunication frequencies broadcasting to your area are sharing the same space that your body is occupying now. they don't interfere with each other because they are on different frequencies or dimensions; they are vibrating at different speeds. at the moment we call death, our mind-emotionsspirit, everything that is the thinking, feeling us, withdraws from the body, the 'genetic space suit' as i call it. this eternal spirit moves on to another wavelength of reality, another 'world, to continue its evolution. this is all that is happening during a 'near death experience' or an 'out of body experience' when people leave their physical bodies for a time before r

ength of reality and acted as a channel to bring information to this earth vibration. i am always wary of channelled books because, like everything, this process can produce inspired understanding or a load of utter claptrap. it depends on the competence of the channel and the level of the wavelength to which they are connecting. as someone once said of contact with those no longer on this earth "death is no cure for ignorance. if you connect with wavelengths close to this one, you can be seriously misled. the veil of tears 5 bringers of the dawn claims to be the words of a consciousness communicating from the star system we know as the pleiades. i know if you are new to this, it all sounds so fantastic and hard to accept. but all i can do- all any of us can do- is to say what we believe a

f the physical form was not as dense as it is today. it was more etheric, lighter and less dense, and capable of manifesting and demanifesting, levitation, and floating above the surface. all these things are possible now if the power of our thought is concentrated sufficiently, but it was available to everyone then, i believe, as an everyday part of life. in those periods, there was no physical 'death. the consciousness withdrew from the body when it chose to do so. we will be doing this again as the transformation of this planet and humanity proceeds. another theme which connects channelled information from many sources purporting to be extraterrestrial civilisations and the symbolic stories in the ancient texts and legends across thousands of years, is that of a war in the heavens, poss

knowledge that the bulk of the population did not have. when the civilisations that followed atlantis began to emerge, they, too, continued to have initiations into different levels of the knowledge. among these organisations were the mystery schools of babylon, egypt, and greece, which guarded their knowledge with enormous secrecy; the smallest violation of the oath of secrecy was punishable by death. from this foundation came today's massive secret society network. these mystery schools of initiation were inspired by the negative elements of the fourth dimension, and have been supervised by them through the consciousness of the highest initiates, the adepts, since that time. in his study fragments of a faith forgotten, professor g. r. s. mead says "a persistent tradition in connection w

nted interestfree money, called 'greenbacks, to reduce the level of debt his government would face. this was potentially disastrous for the banks. if this had continued after the war and spread to other countries, the banks and the elite would have lost their power. lincoln was assassinated by john wilkes booth, an agent of the house of rothschild, according to some researchers.13 after lincoln's death, the printing of greenbacks was ended. the efforts to form a central banking system in the united states were always highly controversial. against opposition from two of the founding fathers, thomas jefferson and james madison, the first us central bank was introduced, thanks to the manipulation of one of their colleagues, alexander hamilton, who ran the bank of new york. he was secretly bac

DAVID ICKE CHILDREN OF THE MATRIX

e roman empire and for a period was based in amsterdam, the netherlands. this was when the dutch began to build their empire through the dutch east india company and they settled south africa. in 1688, one of these hybrid bloodlines, william of orange, invaded england from the netherlands and took the british throne as william iii in 1689. william ruled jointly with queen mary and alone after her death in 1694. from this time, the illuminati moved their centre of operations to london. what followed, of course, was the "great" and enormous british empire. the plot xxiii this vast expansion of the british and other european empires to all parts of the world exported these nefilim hybrid bloodlines to every continent, including, most importantly today, to north america. when these european em

hat, in normal circumstances, they would vehemently oppose. the oklahoma bomb at the james p. murrah building on april 19th 1995 was a problem-reaction-solution classic. in..and the truth shall set you free, i expose how mcveigh was set up by forces he did not understand and how a fuel fertiliser device in a ryder truck could not possibly have caused that horrific damage.'4 and what followed this death and destruction "anti-terrorism" laws went through congress without challenge that removed fundamental freedoms from american people. i have no sympathy with the political views of mcveigh and the christian patriots in general, except to the extent that they seek to expose the basics of the global agenda. but that's not the point. establishing the truth of what happened is the point, no matt

all over the world in all its detail thousands of years before the name "jesus" was first mentioned. t 12 children of the matrix a little quiz. who am i talking about here? he was born on december 25th to a virgin mother; he was called a saviour, the only begotten son, and died to save humanity; he was crucified on a friday "black friday- and his blood was spilled to redeem the earth; he suffered death with nails and stakes; he was the father and son combined in an earthly body; he was put in a tomb, went down into the underworld, but three days later, on march 25th, his body was found to be gone from the tomb and he was resurrected as the "most high god; his body was symbolised as bread and eaten by those who worshipped him' jesus, yes? no, no. all of this was said about the saviour son o

and years before the manufacture of "jesus. it is just one of countless symbolic deities of whom the same story was told millennia before christianity. others are accepted to have been myths and not to have literally existed. but not jesus. while christians laugh at those "pagan" tales and condemn them as evil, they ask the rest of the world to believe, indeed have insisted on pain of torture and death, that their version of the same story is somehow literally true while all the others are not. yeah, right. to understand how the repeat of an ancient, endlessly recurring story could be transformed into the prison-religion called christianity, and to see the source of global control today, we have to research our ancient origins. when we do that with an open mind and without preconceived dog

s led a revolt against his father, sargon, and took control of egypt, declaring it independent of sumer. as a result, sargon disinherited him and the succession went to his younger brother. but menes succeeded after a decade or so when his brother died- probably with atlantis revisited 53 menes' help. this story is told in the indian epic chronicles and other accounts. menes ruled sumer after the death of his brother and this empire included another advanced culture that, again, the official historians tell us was independent of sumer, egypt, and the indus valley. this was the civilisation on the island of crete known as the minoan (figure 11 overleaf. the start of this advanced society is officially estimated at about 2600bc, the same period, surprise, surprise, as that of sumer, and it w

DAVID ICKE THE BIGGEST SECRET

d to the surface of the earth andemerged through their cave they called the sipapuni. once on the outside, the hopi say,a mocking bird arrived to confuse their language and make different tribes speakdifferent tongues. this is such a repeat of the biblical story of the tower of babel that aconnection is obvious. to this day the hopi will not recreate the images of their snakeancestors for fear of death. the layout of the underground world discovered in arizonawas described by g .e. kincaid as a..mammoth chamber from which radiates scores ofpassageways like the spokes of a wheel. this is also how the modern reptilianunderground base at dulce, new mexico is described, and concentric circles of people,compartmentalising different levels of knowledge, is the structure by which the globalbrothe

humans. there also appears to be a reptilian alliancewith some other extraterrestrial groups.it is suggested that human sacrifice to the gods in the ancient world, particularlyof children, was for the benefit of reptilians who demanded these rituals (a trait of thereptile brain is ritualism. i am sure this is true and it will be extremely relevant in thelatter part of this book. at the moment of death by sacrifice a form of adrenalinesurges through the body and accumulates at the base of the brain and is, apparently,most potent in children.45 this is what the reptilians and their crossbreeds want, it issaid, and they certainly feed off human blood and flesh. these ancient sacrifices wereliterally to the gods, the anunnaki reptilians, and they continue today. the commontheme of all researc

of jared, named after thefather of enoch. they pledge an implacable war against the descendants of the47watchers who as notorious pharaohs, kings and dictators, have throughout historydominated mankind. in their publication, the jaredite advocate, they condemn thewatchers as like super-gangsters, a celestial mafia ruling the world .59 many peopleask me how todays brotherhood elite can cause such death, destruction and suffering,without showing any emotion. at least some of the reptile genetic streams do not appearto feel emotion like humans and they seem to be far more ruthless, too. ive justdescribed george bush, henry kissinger, david rockefeller and so on, and thats notsurprising because they are examples of the reptile race at work in the human sphere.what i have outlined in this chap

(a and l horn, pd box 1632, mount shasta, california,96067, 1994).482jason bishop ill, matrix ii, compiled by valdamar valerian (arcturus book service, usa, 1990),p 96.3rev john bathhurst deane, the worship of the serpent (j. g. and f. rivington, london,1833).4bible myths, p 11.5ibid, p 15.6ibid, p 12.7francis hitching, the wodd atlas of mysteries (pan books, london, 1981, p 10, sectionentitled, death of the dinosaurs.8ibid.9ibid.10john rhodes, the reptoid website, http//www.reptoids.com11dale russell, exponential evolution: implications for intelligent extraterrestrial life (advancedspace research, 1983).12the wodd atlas of mysteries, p 159.13ibid.14herbert s. zim and robert h. baker, stars, a golden guide (golden press, new york, 1985, p58.15graham hancock, quest for the lost civilisati

le involved have no idea of the truemeaning. sinn fein, the political wing of the northern ireland terrorist group the ira,has a dove as its symbol and you find the dove on many of the sceptres held by thebritish monarch (see picture section. both organisations are modern fronts for thebabylonian brotherhood and the doves symbolise queen semiramis. the dove to themis not a symbol of peace, but of death and destruction because of the reverse symbolismthe brotherhood employs. if it is positive to the masses, it is negative to thebrotherhood, and this allows their negative symbols to be placed throughout the publicarena. no-one complains because they have no idea what these symbols, like the dove,really represent.semiramis was called the queen of heaven (also rhea, the virgin mother of the go

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

lling of the house of baal. they brought out the obelisks of the house of baal and burned them [2 kings 10:26, amplified bible] god almighty ordered the satanic obelisks burned, but only after he ordered king jehu to slaughter the worshippers of the obelisk, also known as baal worshippers. thus, the invisible freemasonry is devoted to the obelisk worship so forbidden by god as to be worthy of the death penalty. keep this in mind the next time you contemplate the washington monument! finally, serpent worship takes us directly into hell itself, for satan stands directly behind this form of worship. this is the invisible fraternity of freemasonry, and i bet you never knew it existed, did you? washington d.c. and masonic/luciferic symbology. there is much more to ufos then unidentified flying

DAVIDSON DAN SHAPE POWER

id he had duplicated the experiment using a piezoelectric like the chemist used, gotten similiar results, and stated that the experiment did not need near as much power as the chemist had used. in the ensuing questions from the crowd, i lost track of the young researcher and was never able to get the details of his duplication effort. 2.2.3.3 levitation of 4 ton iron sphere after keely's untimely death in 1898, several investigators from the scientific american magazine staf went to keely's laboratory looking for evidence to support the idea that keely was a fraud. they thought they found what they were looking for when they lifted the floorboards of a section of the laboratory and found a large cast-iron sphere from which protruded pieces of iron pipe, but the pipes were not connected to

DEITUS

t is remarked, a projection of man s ego. the satanist says, why worship a god someone else has created, and which represents someone else s ego, when you can recognize a god of your own creation a god which has your best interests at heart. the satanic view considers satan as an archetype, a symbol of carnality as opposed to spirituality. the satanist realizes that it is the overpowering fear of death which causes man to create heaven and hell, reincarnation, and all of the other fairy stories which deal with life beyond death. there is only the flesh. satanists, therefore, delight in the pleasures of the flesh and in the joys that this world has to offer, and scoff at those who reject what they have been given for the hope for some illusory reward beyond death. satanically speaking, chur

carnality. the god of the satanist is within his own flesh and bone, within his skin tissues and muscle fibers. he is the god of life and the god of the flesh he is the dark lord, satan. the gods and demons which the satanist may invoke, in the performance of satanic rituals, are archetypes associated with the dark side. these beings represent carnality rather than spirituality, life rather than death, and indulgence rather than repression. in the magical art, i make brief mention of the magician s ability to impose a thought-form onto an object which can influence anyone who comes in contact with it. i suggest that this form of magnetism or mesmerism which is responsible for a place or object developing an aura makes it possible that a god or demon will take on an identity, apart from th

of nature. he was referring, of course, to the pre-christian pagan world. this was followed, he said, by the aeon of osirus, a time of restriction in which man rejected the natural world and in its place chose denial of the ego and mortification of the flesh. he believed that a new aeon, the aeon of horus, had begun. in egyptian mythology, isis was the goddess of fertility, osirus was the god of death, and horus was the god of rebirth. the period of restriction, he said, had ended and the life-energies had returned to the world. the pre-christian pagan world was more, however, than simply a time of nature worship. men lived in greater harmony with the natural world than they did during the cycle of restriction which followed, but they also celebrated the carnal, exalted the ego, and explo

alive, drowned, or stoned for the mildest of offenses. today, we value individual freedom and expression of thought and place the needs of individuals before the laws of religion. in this satanic age society considers the status of women, the rights of children, the plight of the poor, world peace, racial unity, arms reduction, economic free-trade, etc. what a far cry it is from burning people to death for spitting on the cross or renouncing god. it has been suggested in the past that there is a universal consciousness. if this is the case, then the relationship between the universal subconscious and the universal consciousness is similar to the relationship between the conscious and subconscious mind within our own psyche. to avoid confusion, i will refer to the universal consciousness as

DEMONIC BIBLE

had fought. during the 12th and 13th centuries, the various gnostic heresies were suppressed and many of their followers executed. the trial of the knights templar and the suppression of the various gnostic heresies were only a foreshadowing, however, of the witch-hunts and inquisitions which spanned the 14th to 17th centuries as the church condemned anyone suspected of paganism or witchcraft to death by burning. as the people labored under the oppression of the church, some began to see satan as a preferable master to jesus of nazareth. the church condemned every natural inclination as sinful and wicked. the only way to salvation, the people were told, was denial of the flesh and obedience to the church and state. it is questionable whether or not there was a single satanist before the i

zens of satanic churches but the original church of satan had become nonfunctional. the reason for this was that, after the cos/tos split in 1975, anton lavey abandoned the grotto system and redesigned the church of satan as a business for his personal gain. the church of satan continued to sell membership but there was no longer any pretense of an organization behind the name. only after lavey s death was the church of satan reestablished and the grotto system reinstituted. many of the groups which broke off from the church of satan or were established during the decade the church of satan was non-functional adopted the philosophy presented by anton lavey in the satanic bible. a few of these groups claimed to be the true church of satan. one group, however, which did not claim any connect

consciousness. from the earliest times, man has attempted to reconcile this condition of "separation from the universe. early man, in terror of the images and sounds which bombarded him from all directions and of the earth which seemed ready to swallow him once more as if the universe itself realized that it had made a terrible mistake, scared of this thing called "life" and yet equally scared of death, began to imagine hideous gods and demons all about him. these monsters which roared with anger and surely had the power to destroy him would have to be appeased or else death could be imminent. as man survived fire and flood, disease and famine, the anxiety he felt concerning his condition lessened. man learned to live and even thrive in a hostile and evil world. civilizations rose to power

s the literal word of god. the acceptance of christianity as the official religion of rome (and creation of the roman catholic church) signaled the end of this intellectual christianity and the start of a new authoritarian christianity. in its rise to dominance, the church proclaimed earlier pagan religions to be forms of devil-worship and condemned millions of innocent men, women and children to death. various gnostic sects were among those executed. intellectual freedom was suppressed and obedience to the church was demanded. with the age of enlightenment and the eventual separation of church and state, a new emotional christianity took the place of the authoritarian christianity. the new christianity espoused faith in jesus, the person, as the savior of man and the redeemer of the world

al and sacrifice of the flesh and body as the ideal. in europe, christianity rose as the dominant religion during that time. the aeon of osirus ended and the aeon of horus began april 4, 1904 when aleister crowley, magus of the aeon of horus, uttered the word thelema (the greek word for will. the will in this context was a magical will, for in the aeon of horus man would no longer be bound by the death-cults of the past. this was followed by the age of satan which began april 30, 1966 when anton lavey spoke the words "indulgence instead of abstinence" thus breaking the power of christianity over its followers. with the age of satan, man was once again free to celebrate his carnal existence. the aeon of set began june 21, 1975 when michael aquino, magus of the aeon of set, spoke the word xe

DIABOLUS

is a test, to rise up through that trouble in your life to emerge as a bringer of light this is only a mere glimpse of the fall under the shadows of the adversary. the nature of lucifer is movement and motion; storms, chaos and order which arises from it. to drink the venom of this cup is cursing and blessing be prepared to change and mutate into 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 set

sites. it is suggested by e.a. wallis budge that horus means something similar to he who is above and set therefore he who is below, thus holding a significance to as above, so below and the baphomet idol long regarded as a form of hidden knowledge. considering set s name had similar hieroglyphic connections to stone, it can be suggested further that this god was a personification of the lands of death, stony land and the desert wastes. set s direction was also often consider south as well, and his opposing side of the north. in later times, as previously mentioned, ahriman has been long associated with not only the north but also the south, making reference to his powers over both scorching heat and cold. the head of ramses ii has been shown being dually crowned by both set and horus indi

noxious creatures and demons. it is further connected that thoth was said to have gotten the knife to slay the bull from set, thus making parallel the name of smain with set, being violence. one specific dwelling place of set was called set amentet3 which is the mountain of the underworld, which is a cemetery in the desert on the west banks of the nile. set is also closely connected with a former death-god called seker, who was later merged with osiris and became something rather different in nature. in the tuat, seker resided within a kingdom called ra-stau, from which he sat upon a throne in majesty, having numerous legions of winged serpents, devils called seba and other monsters 2 budge, e.a. wallis, the gods of the egyptians volume 1 3 compare with the persian arezura, the mountain in

site which set purifies and horus strengthens. set is also considered in the egyptian book of the dead, to be the greatest of all the gods, as it is sethan who has mastered the dragon of chaos apep and it now serves him and became part of his essence. sethan as he is often called is considered the most ancient yet distinctly clear form of the opposer and adversary. charles pace (born 1920 date of death currently unknown, the obscure luciferian called himself a satanist or a setanist, and was a priest of set and anubis in a well known witchcraft coven in london under gerald gardner, a former student of aleister crowley. charles pace was known as hamar at and was a mortician by trade. his primary expression was art in which he painted mostly egyptian styled images, as can been seen in the ra

666, in addition the book is dedicated to my friend austin ozman spare. 5 unpublished manuscript by pace. the title page reads the great work 666 and is a collection of impressive tarot paintings and egyptian attributions. 6 1888- 1956 8 in spare s grimoire, the book of pleasure, he describes an almost instinctual luciferian concept of obtaining desired results through the fall into darkness (i.e death posture. the death posture is a formula in which the sorcerer enters a state of exhaustion and essentially blacks out and forgets the meaning of his rite. by doing this, he falls into unconsciousness or delirium from which the concept of i does not exist. this is the sethian test if you will, from testing the essence of yourself does your ability to become something better manifest into some

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

n when any religion becomes so mainstream and popular as to deny others the freedom to experience the almighty in ways other than their own religious faith followed by a majority. auriel: pronounced "ah-ree-ehl" the archangel (q.v) and cosmic guardian of the north and of elemental earth. some traditions use "oh-ree-ehl" in the traditions of christian magick& mysticism, auriel is the "archangel of death, he who brings all souls at last to rest upon the neither shore" aurum solis, order of the [o.s.v: the order of the shining sun. also called by it's latin name, the order of the sacred word. a well known and still existing english/british occult order which has been the primary promulgator of the teachings of melita denning and osbourne phillips. an order whose teachings are strongly in the

gy (q.v, the planet named after the most noble of the centaurs who served as a philosopher, healer, and astrologer to the greek gods. attributed as being the second in command of the zodiac (q.v) sign virgo (q.v) by many modern astrologers, though the last word has yet to be written on this subject. keywords include: teaching, mentoring, student, apprentice, medicine, healing, ecology, recycling, death with dignity. chochma: in hebrew "wisdom" pronounced "hoh-khah-mah" the second (2nd) sephirah (q.v) on the tree of life (q.v. it is the top of the right or masculine pillar of the tree. circulation of the body of light: a ritual developed from the middle pillar ritual (q.v) of the g.d (q.v) by melita denning and osborne phillips of the .order of the aurum solis [o.s.v (q.v, wherein the pract

in hell that serve satan. dialectic, hegelian: see thesis-antithesis-synthesis theory. directive: a sample or representative of what is sought, used as an aid in dowsing (q.v. sometimes, especially in dowsing with a pendulum (q.v) this substance/material is called a witness. discarnate: without physical body. discarnate beings can have become separated from their physical (e.g, human souls after death) or may never have had earthly bodies (e.g, archangels (q.v, elementals (q.v, etc. diviniation: 1) the art of revealing by occult practices the future or matters that are hidden. 2) discovery of the future or of the unknown, usually by a specific technique rather than spontaneously. the different types or techniques of divination are too may to mention here, but western occultism favors astr

nted by the color orange. keywords include: versatility, 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

max of a ritual or ceremony. it is usually accompanied by an emotional release, and in some forms of magick by physical climax. the catharsis of greek tragedy was no more than a pale echo of the original magickal catharsis of the greek eulusian mysteries. magickal memory: the memory of past lives. magickal name: a name given to an initiate, or chosen by one who receives initiation, to signify the death of the old life and the birth into the magickal life. also called the motto (q.v. magnatism, animal: a universal fluid postulated by fredrich anton mesmer (1733-1815) that renders human bodies susceptible to the influences of celestial bodies and other human beings. it manifests itself in the body with opposite poles of force similar to those of the magnet. mahatantra: great tantra (q.v. an

DION FORTUNE MYSTICAL QABALA

f the east; is it therefore desirable to try and implant eastern ideals in a westerner? withdrawal from the earth-plane is not his line of progress. the normal, healthy westerner has no desire to escape from life, his urge is to conquer it and reduce it to order and harmony. it is only the pathological types who long to "cease upon the midnight with no pain" to be free from the wheel of birth and death; the normal western temperament demands "life, more life" 8. it is this concentration of life-force that the western occultist seeks in his operations. he does not try to escape from matter into spirit, leaving an unconquered country behind him to get on as best it may; he wants to bring the godhead down into manhood and make divine law prevail even in the kingdom of the shades. this is the

; it is the consciousness of the higher self brought through into the personality. it is a gleam of higher consciousness coming from behind the veil paroketh. it is for this reason that the messiahs and saviours of the world are assigned to tiphareth in the symbolism of the tree, for they were the light-bringers to humanity; and as all who bring fire from heaven must do, they died the sacrificial death for the sake of mankind. it is here, too, that we die to the lower self in order that we may rise in the higher self 'in jesu morimur" 13. the middle pillar rises through daath, the invisible sephirah, which we have already seen is knowledge according to the rabbis, and conscious awareness or apprehension according to the terminology of the psychologist. at the head of this pillar is kether

xamples it will be seen that the meditations upon the tree form a most practical and exact system of mystical development; and one that is peculiarly valuable in that it is equilibrated, for the different aspects of manifestation are, as it were, dissected out and dealt with in turn, nothing being neglected. by the time we have trodden all the paths of the tree we shall have learnt the lessons of death and the devil, as well as of the angel and the high priest. chapter x the paths upon the tree 1. the sepher yetzirah refers to the ten sephiroth theni selves, as well as the lines connecting them, as paths, and justly so, for they are all equally channels of divine influence; but it is usual in practical working to consider the lines between the sephiroth only as the paths, and the sephiroth

fantile mind, according to freud, the functions of reproduction and excretion are confused, but i don't consider that this attribution is one that can be generally accepted or ought to be perpetuated. 16. malkuth, viewed as the muladhara lotus, represents, we may take it, the end-result of the life processes, their final concretion in form, and their submission to the disintegrating influences of death in order that their substance may be utilised again. the form into which they have been organised by the slow processes of evolution has served its purpose, and the force must be set free; this is the spiritual significance of the processes of excretion, putrefaction, and decomposition, 17. the svadisthana chakra, the six-petalled lotus, at the base of the generative organs, is assigned by g

ised aspects. 23. chesed (jupiter) and geburah (mars) are both represented in qabalistic symbolism as crowned figures, the former a lawgiver upon his throne, and the latter a warrior king in his chariot. these are the constructive and destructive principles respectively. it is interesting to note that binah, the supernal mother, is also saturn, the solidifier, who connects through his sickle with death with his scythe, and time with his hour-glass. in binah we find the root of form. it is said of malkuth in the sepher yetzirah that it sitteth upon the throne of binah-matter has its root in binah-saturn death; form is the destroyer of force. with this passive destroyer goes also the active destroyer, and we find marsgeburah immediately below it on the pillar of severity; thus is the force l

DION FORTUNE PSYCHIC SELF DEFENSE

e pages not only to indicate the methods of occult defence, but also to show the methods of differential diagnosis. it is very necessary, with so much occult knowledge about, that people should know an occult attack when they see it. these things are much more common than is generally realised. the recent tragedy in iona gives point to this assertion. no occultist is under any illusion as to that death being from natural causes. in my own experience i have known of similar deaths. in my novel, the secrets of dr. taverner, there were presented, under the guise of fiction, a number of cases illustrative of the hypotheses of occult science. some of these stories were built up to show the operation of the invisible forces; others were drawn from actual cases; and some of these were written dow

d of sleep. this is a very terrible experience, for the victim is afraid to sleep and cannot keep awake indefinitely. worn out by fear and lack of sleep, mental breakdown soon supervenes. nervous exhaustion and mental breakdown are the commoner results of astral attack among white people, for in europe at any rate it is not often that an attacker is able to bring the attack to a conclusion in the death of the victim. there are, however, records of cases where the victim has died of pure fright. kipling's terrible story, the end of the passage, gives an account of such an occurrence. but in addition to the purely subjective phenomena, there will also be objective ones if the attack has any degree of concentration. the phenomenon of repercussion is well known, the phenomenon wherein that whi

to be made, being bound to the attacking entity, whether discarnate or incarnate, by bonds of fascination, or even genuine affection. a case with which i was acquainted throws so much light on various aspects of psychic interference by incarnate souls operating out of their bodies that it is of value to quote it at length. in the summer of 1926 i saw in the papers a short paragraph describing the death of a certain man and his wife, which took place within a few hours of each other. a couple of years previously i had been consulted by a friend of the wife, who was deeply perturbed about the state of affairs, and suspected psychic interference. the wife, mrs. c. we will call her, had begun to be troubled by nightmares, waking up in a state of intense fear, hearing the echoes of menacing wor

f mrs. c, and they correlate with the phases of the moon because certain phases are favourable for the operation she performs and she therefore takes advantage of them. the question now remains, is this woman in incarnation or not? that is to say, is the midnight visit paid in an astral body projected from a living human being, or by an earth-bound spirit which has succeeded in evading the second death? mrs. c. had by now been taken into the confidence of the mutual friend who was concerned for her welfare, and lent a ready ear to the suggestion that some psychic influence might be at the bottom of the trouble, for this explanation coincided with her own intuitions in the matter, intuitions she had not dared to divulge for fear of ridicule. when asked if she could identify anyone in the ci

nd for days at a time would lie unconscious, but no specific cause was ever discovered for her illness. this peculiar menage continued for years, miss x. living in her big house with these two moribund creatures lingering on from attack to attack. she was a constant visitor at the home of the cs, both during the lifetime of mr. cs first wife and that of his second, the friend of my friend. on the death of mr. cs first wife she had great hopes, it was observed, that his attentions would turn towards herself, but they did not; nevertheless she swallowed her chagrin, and succeeded in maintaining her foothold as an intimate friend of the family when the new mrs. c. came to preside over the household. certain methods of protection were suggested to mrs. c. which helped her considerably, but it

DONALDTYSON CORONZON

ost certainly another title for coronzon, who stoops in the way that a falcon stoops upon its prey, falling like a bolt of lightning from the heavens. in enochian it translates as abai-vovin. note the similarity between the endings of both titles. they are probably the same word- vovim or vovin is translated by laycock in his complete enochian dictionary as "dragon" the enochian word teloc means "death" therefore a more accurate meaning for teloc-vovim is the death dragon, or perhaps the slaying dragon. aleister crowley linked coronzon to the tenth aethyr of enochian magic. the aethyrs (or aethers or ethers or airs) are dimensions or worlds of spirit arranged in a series of concentric shells, like ukrainian nesting dolls. the outermost sphere is numbered 1, and the innermost that is next t

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

DONALDTYSON DEMON

ven heads and ten horns from revelation) in general, a demon may be defined as a malicious spirit who does harm to human beings. in this sense, demons have been recognized since the time of the ancient sumerians and babylonians. the culture of the mesopotamian valley was particularly rich in demon lore. demons were usually the spirits of natural forces such as fire, plagues, droughts, infant crib death, and diseases, and often took the form of fantastically-shaped creatures made up of a conglomeration of parts from dangerous or dreaded living things such as scorpions, serpents, lions, hawks, and so on. for example, pazuzu, the sumerian demon who attained celebrity status after his cameo appearance in the horror film the exorcist, is a demon of disease who has four wings, the clawed feet of

DONALDTYSON EVILEYE

nd drink, saith he to thee; but his heart is not with thee. the morsel which thou hast eaten shalt thou vomit up, and lose thy sweet words" the greek poet apollonius of rhodes, who lived in alexandria, egypt, at the end of the first century, wrote of how the sorceress medea destroyed the giant talos with nothing more than the malice of her gaze "then, with incantations, she invoked the spirits of death, the swift hounds of hades who feed on souls and haunt the lower air to pounce on living men. she sank to her knees and called upon them, three times in song, three times with spoken prayers. she steeled herself with their malignity and bewitched the eyes of talos with the evil in her own. she flung at him the full force of her malevolence, and in an ecstasy of rage she plied him with images

h, the swift hounds of hades who feed on souls and haunt the lower air to pounce on living men. she sank to her knees and called upon them, three times in song, three times with spoken prayers. she steeled herself with their malignity and bewitched the eyes of talos with the evil in her own. she flung at him the full force of her malevolence, and in an ecstasy of rage she plied him with images of death" the roman historian pliny the elder, who also lived during the first century, recorded earlier accounts of particular tribes, the triballi and the illyrii, some of the members of which possessed the power of the evil eye as a genetic inheritance. he wrote about "persons of this description, who also have the power of fascination with the eyes, and can even kill those on whom they fix their

DONALDTYSON GHOSTS

s, 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- for example, just after the death of a loved one- an astral spirit may put on the body of the departed and appear to his or her lover or family. if you have ever had anyone close to you die, you will probably have experienced extremely vivid dreams in which you are talking with that person. the being in these dreams is not your departed friend or relative, but an astral spirit. such spirits can appear both in dreams and in o

DONALDTYSON MIRACLES

a leper on the road and went back with the man to his cottage. at one point he threw his cloak over the leper's shoulder to comfort him, whereupon the leper was immediately healed. when st. gertrude (626-59, the abbess of nivelles in belgium, was at prayer before the altar of st. sixtus, a globe of fire appeared upon her head. it was witnessed by all the sisters of the abbey. ten years after her death, the ghost of st. gertrude "appeared visibly" in the refractory of the college of nivelles and extinguished a fire that had threatened to destroy the entire college. the popular opinion among christian theologians is that miracles can only be caused by god. they make a distinction between the wondrous effects produced by magicians, and the wondrous effects produced by devout believers, saint

DONALDTYSON NECRO

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 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 believe

DONALDTYSON NOMICON

90-1937) 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 stuck in lovecraft's nearly photographic memory, and later

DONALDTYSON SIGIL

uses it to control external spirits or forces. it represents the supreme authority wielded by the magician (alchemical sign or mark for brimstone (sulfur, from the book of signs (1930) by rudolf koch) the term sign is sometimes used for sigil, but is a more general term meaning any simple esoteric symbol, such as the symbol for elemental fire, as in "the sign of elemental fire (skull, a token of death, from het geheele leven ons heeren jesu christi, 1648) a token is a sign that represents something else by association. a rose may be used as a token of love, a raven as a token of putrefaction. tokens do not embody the things they represent (astrological glyph of the planet neptune, from the book of signs (1930) by rudolf koch) a glyph, short for hieroglyph, is usually the pictorial represe

DONALDTYSON VAMPIRES

psychic vampire. over time the will of the vampire completely subdues and controls the will of the victim. in this way the victim is prevented from breaking off the social connection with the vampire. as the vampire grows more vigorous and animated, the victim sinks into a dreaming, depressed, listless state. unless the connection between the vampire and its victim can be broken, sooner or later death of the victim will result from suicide, drugs, alcoholism, accident through weakness or inattention, or the inability to fight off disease. the vampire and his or her victim can be recognized by their relative energy levels, by the subservience of the victim and dominance of the vampire, and by the colors and strengths of their auras (the aura of a psychic vampire is bright, flaring, florid

. once the link is strong, the increasingly unwilling victim becomes obsessed with the spirit, and is able to feel, hear and see its presence during waking hours. the spiritual vampire haunts the presence of its victim, never leaving the victim's side day or night. the result of this drawing forth of the life force is total exhaustion for the unhappy human host. often this results in sickness and death, although this type of vampirization may continue for many years. those who possess psychic perceptions can sometimes see the vampire spirit hovering close to its host like a dark shadow. those who are afflicted by human psychic vampires can solve the problem simply by taking themselves far away from the influence of the vampire. this will prove difficult, since the vampire will sense that i

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

nd glorifying,[2] and of coming forth from, and going into, the underworld.[3] vignette: the funeral procession from the house of the dead to the tomb. chapter ib. the chapter of making the mummy to go into the tuat[4] on the day of the burial.[5] vignette: anubis standing by the bier upon which the mummy of the deceased is laid. chapter ii [the chapter of] coming forth by day and of living after death. vignette: a man standing, holding a staff. chapter iii* another chapter like unto it (i.e, like chapter ii.[6] this chapter has no vignette. chapter iv* another chapter of passing along the way over the earth. this chapter has no vignette [1. the various chapters of the book of the dead were numbered by lepsius in his edition of tile turin papyrus in 1842. this papyrus, however, is a produc

the setting sun by mythological beings. chapter xvii. here begin the praises and glorifyings of coming out from, and going into, the underworld in the beautiful amenta; of coming out by day, and of making transformations and of changing into any form which he pleaseth; of playing at draughts in the seh chamber; and of coming forth in the form of a living soul: to be said by the deceased after his death. vignette: the deceased playing at draughts; the deceased adoring the lion-gods of yesterday and to-day; the bier of osiris with isis and nephthys at the foot and head respectively; and a number of mythological beings referred to in the text. chapter xviii. without title. vignette: the deceased adoring the groups of gods belonging to various cities. chapter xix* the chapter of the crown) of

hen ancestors. it is not necessary here to repeat the proofs, of this fact which m. am lineau has brought together,[1] or to adduce evidence from the lives of the saints, martyrs and ascetics; but it is of interest to note in passing that the translators of the new testament into coptic rendered the greek greek a!'dhs by, amenti, the name which the ancient egyptians gave to the abode of man after death,[3] and that the copts peopled it with beings whose prototypes are found on the ancient monuments. persistence of the legend of osiris and the belief in the resurrection. the chief gods mentioned in the pyramid texts are identical with those whose names are given on tomb, coffin and papyrus in the latest dynasties; and if the names of the great cosmic gods, such as ptah and khnemu, are of ra

ames of the great cosmic gods, such as ptah and khnemu, are of rare occurrence, it should be remembered that the gods of the dead must naturally occupy the chief place in this literature which concerns the dead. furthermore, we find that the doctrine of eternal life and of the resurrection of a glorified or transformed body, based upon the ancient story of the resurrection of osiris after a cruel death and horrible mutilation, inflicted by the powers of evil, was the same in all periods, and that the legends of the most ancient times were accepted without material alteration or addition in the texts of the later dynasties [1. le christianisme chez les anciens coptes, in revue des religions, t, xiv, paris, 1886, pp, 308-45 2. i.e. 3. see st. matthew xi, 23; acts ii, 27, etc] p. xlix plutarc

ration or addition in the texts of the later dynasties [1. le christianisme chez les anciens coptes, in revue des religions, t, xiv, paris, 1886, pp, 308-45 2. i.e. 3. see st. matthew xi, 23; acts ii, 27, etc] p. xlix plutarch's version of the legend. the story of osiris is nowhere found in a connected form in egyptian literature, but everywhere, and in texts of all periods, the life, sufferings, death and resurrection of osiris are accepted as facts universally admitted. greek writers have preserved in their works traditions concerning this god, and to plutarch in particular we owe an important version of the legend as current in his day. it is clear that in some points he errs, but this was excusable in dealing with a series of traditions already some four thousand years old.[1] accordin

ELLIS LOW TWELVE 1907

nels, corresponding to our three degrees. it happens now and then that a curious warrior tries to reach the lodge. he may succeed in passing the entered apprentice line, but is sure to be discovered by the fellow craft sentinels. and" added brother jennings, with a significant smile "he never makes a second attempt to tread on forbidden ground "why not "for the reason that he is invariably put to death. i have seen it done" the same thought was in the minds of us all; this brother had probably assisted in the exequies of such an intruder "how is it with the apaches" i inquired. our visitor shook his head "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 southw

e chippewas, but could not stand it, and began a wandering life which took me among the sioux, the blackfeet and many of the tribes farther south. it was another impulse of my restless state of mind that brought me eastward again to this city, where i had left my father and sister. a woeful disappointment awaited me" i sympathetically inquired as to what he referred "i was prepared to hear of the death of my father, for he was an old man when i left him years before, but it never entered my mind that my sister could be dead. she was buried three years ago "surely you have drunk deep from sorrow's cup" i said, as i noted the moisture in his eye and the sigh that followed his words "yes; sorrow is the lot of man. i haven't a living relative in the wide world; my father and my sister died in

g the water. our poor horses suffered with us, and more than one succumbed, not so much from exhaustion as from thirst. there were times when the muddiest pool that could hold the fluid in solution would have been welcomed like iced nectar by us. we seemed to become mere automata, moving without will of our own, but held to the fearful work by a blind, aimless, dogged persistency that nothing but death could stop. the throbbing afternoon was well advanced when vikka and i reined up our ponies on the edge of a stretch of sand that was hot enough to roast eggs. a mile or more to the westward loomed a mountain spur, whose blue tint throbbed in the flaming sunshine, as if it were the phantasmagora of a disordered brain. the apache trail led in that direction, and we were morally sure that gero

xpanse of plain was a bed of sand that pulsated in the intolerable sunlight. it was ridged and hummocky in many places, having been thus twisted and flirted about by the gusts of wind that sometimes played pranks with the mobile stuff. not so much as a shrivelled cactus or yellow spear of grass showed; it was a scene of horrible waste and desolation from which one would shrink as from the core of death valley itself. vikka checked his pony directly at my side, and we peered across the fiery waste at the cool-looking spur in the distance. the sweat on our animals was baked dry. how we stood it is beyond my comprehension, but a man can become accustomed almost to anything. a few months previous, a half hour's exposure to such merciless heat would have tumbled me headlong from my saddle with

ore than once when in special peril, i asked myself whether it was safe fully to trust vikka. it 36 low twelve would seem that he had already served the united states so well, and had struck so many blows against his people, that, if he meditated treachery, he could never atone for these acts. i recalled that on more than one occasion i had trusted him so fully that he could have brought about my death without causing a shadow of suspicion. when i thought of all this, i compressed my lips and muttered "i will never doubt him; he has been tested by fire" and yet the old, vague, tormenting suspicion would come to me, and it came again when i glanced sideways at him, and saw his black eyes gazing off across the shimmering plain toward the mountain spur. the misgiving was unreasonable, but it

EMPERORS NEW RELIGION CHURCH OF SATAN

advisor and as an actor. neither claim is supported neither the detailed biography of the movie nor the size of the costume for lavey s purported role lend credibility to the claim. some critics have suggested that blanche barton s hagiographies of anton lavey and his organization were not written by barton but lavey himself. comparing the literary style of the books with her style after lavey s death lends credibility to barton as the original author, albeit strongly inspired by lavey. figure 1. a sample church of satan membership card with the follower s name and signature removed. apparently the number 100261 is printed on all membership cards issued today. the emperor s new religion copyright 2002 ole wolf page 2 of 30 orful and haunting picture of a person qualified as no less than t

lthough neither thought alone was novel, no one before anton lavey had connected the dots to synthesize a new religion based on the thoughts combined. the church of satan s ideology states that man alone is responsible for his own success, and that there is no reward in heaven or punishment in hell for man s intents and doings on earth. as the satanic bible states: 1. life is the great indulgence death, the great abstinence. therefore, make the most of life here and now. 2. there is no heaven of glory bright, and no hell where sinners roast. here and now is our day of torment! here and now is our day of joy! here and now is our opportunity [6, p. 33] man is thus given with the chance to live in indulgence only while alive, and had better make full use of it while it lasts. this is a recurr

have been told a different story. for example, michael aquino, who resigned from the church of satan and formed a new organization, the temple of set in 1975, explains that the belief in a literal devil: was axiomatic to all of our [aquino s and lavey s] conversations and collaborations [11] and blanche barton explained to the san francisco chronicle at a press conference following anton lavey s death in 1997 that anton lavey had believed in the devil [12. in an article in the occult explosion anton lavey had acknowledged that: many members of the church of satan who are mystically inclined prefer to think of satan in a very real, anthropomorphic way. of course we do not discourage this, because we realize that it is very important to many individuals to ritualistically conceptualize a we

t anton lavey did not reject the belief in satan, 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

s typically act as reflective moments where participants stop and relate to their nature and situation. rituals are not considered in the everyday life, but require participants to stop and act. it is not clear how inspiration from russian folklore and lovecraftian fiction actualizes the satanic ideology as outlined in the satanic bible. it is remarkable that rites of passage, such as wedding and death, admission to adulthood (the church of satan has a concept of children vs. adults, as evidenced by the satanic baptisms, which come in those two forms, etc. are absent from the available material. such rituals serve to sustain a religion and reinforce its ideology. the emperor s new religion copyright 2002 ole wolf page 6 of 30 michael aquino s explanation above is believable, but after 36 y

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

rom clairvoyance and telepathy to visions and dreams, from ghost sightings to the pronouncements of mediums and channelers. the paranormal encompasses the phenomenon known as psychokinesis (commonly referred to as mind over matter).whether in the dramatic form of levitation or teleportation, or in the more commonly experienced phenomenon of spiritual healing. it also covers experiences related to death, such as out-of-body travel and deathbed visions. the occult also includes a host of techniques and practices originally designed and created to contact the extrasensory realm. most frequently associated with the term occult are the techniques of magic and divination (including astrology, the tarot, and palmistry. in addition, various forms of meditation, yoga, and psychic development should

sm the present-day view of the occult is highly influenced by the history of the paranormal in the west during the nineteenth and twentieth centuries. through the seventeenth century, most people believed in the active operation of occult (then termed supernatural) entities and forces. this belief brought comfort to some; but, for others, it became a source of fear, leading to suffering, and even death, for many. it allowed some people to rule by their reported ability to manipulate supernatural powers, and made it possible for the inquisition to persecute thousands as witches and satanists. it also enabled unscrupulous religious leaders to deceive people with sham relics and miracles. by the sixteenth and seventeenth centuries, however, there began a serious critique of the more questiona

le, at the same time, it distanced itself from the spiritualist community and the overwhelming evidence of its widespread fraud. parapsychology called for a reorganization of research around the primary commitment of building a firm body of experimental data on basic psychic experiences. a few psychical researchers continued the more intriguing work of investigating evidence of survival of bodily death, and for at least a generation, parapsychologists and traditional psychical researchers engaged in intramural warfare. a sort of reconciliation occurred only after parapsychology had proven itself, and psychical research s strong identification with the spiritualist community had diminished. today, laboratory research dominates the scientific study of the paranormal. psychics, mediums, and c

and parapsychology in a manner that avoids sensationalism, name-calling, and unnecessary labeling. in that process, it is an unfortunate task to have to cite a number of cases of fraudulent activity; but in each case, the evidence for such references has also been included. format of entries the entries in this edition are organized in a letter-by-letter sort. for biographical entries, birth and death dates are given where known. many of the people covered in this volume were unfortunately not subject to the standard data-gathering sources of their time. individuals often came out of obscurity, briefly participated in a controversial event(s, and then retreated back into obscurity; therefore, such basic information is often elusive. every effort has been made to locate that basic data, an

and then retreated back into obscurity; therefore, such basic information is often elusive. every effort has been made to locate that basic data, and numerous new references have been added and others corrected in this edition. where dates are highly debatable, the abbreviation ca. followed by a century or year indicates the period during which the person flourished. a question mark in lieu of a death date indicates that the individual was born before 1900 and a death date is xii introduction encyclopedia of occultism& parapsychology. 5th ed. not known. when internet research has been used, the source has been cited. most importantly, the editor has attempted to track down the home pages of all of the living people and contemporary movements included in this edition. unfortunately, intern

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

machell encountered theosophy and found himself immediately drawn to it. he soon met helena petrovona blavatsky, cofounder of the theosophical society, and joined that organization. he redecorated the facilities at 19 avenue rd, regents park, where blavatsky moved in 1890, and she invited him to move his studio into the same building. he designed the urn that held blavatsky s ashes following her death and cremation in 1891. machell s art took on a mystical/gnostic cast and realism gave way to symbolism. he soon produced some of his most famous paintings, including dweller on the threshold, the birth of the planet and lead kindly light. in 1900 he moved to the united states and joined the theosophical community at point loma, san diego, california, established by the independent american b

volume of poems, in 1889. his play la princesse maleine, which appeared the following year, was praised by novelist octave mirbeau. although maeterlinck had already qualified for the legal profession, he decided to follow a literary life. from the very beginning of his great literary career, he was attracted by the problems of the inner life. his early plays were dominated by the grim specter of death as the destroyer of life. in his later works, his interest in psychic phenomena developed, and the fearful mystery gave place to wondrous fascination. the unknown guest, our eternity and the wrack of the storm disclosed a familiarity with all the prevailing ideas on the paranormal, and he showed no doubt whatever as to the genuineness of phenomena. he wrote: the question of fraud and impostu

eligious solution he ruled out definitely, because it occupied a citadel without doors or windows into which human reason does not penetrate. annihilation he considered unthinkable and impossible: we are the prisoners of an infinity without outlet, wherein nothing perishes, wherein everything is dispersed but nothing lost. survival without consciousness of today is inconceivable, as the change of death and the casting aside of the body must bring about an enlarged understanding and an expansion of the intellectual horizon. survival without any consciousness amounted to the same thing as annihilation. the only solution that appealed to him was survival with a modified consciousness. he argued that since we have been able to acquire our present consciousness, why should it be impossible for

ilation. the only solution that appealed to him was survival with a modified consciousness. he argued that since we have been able to acquire our present consciousness, why should it be impossible for us to acquire another in which our present consciousness is a mere speck, a negligible quantity: let us accus- macro-pk encyclopedia of occultism& parapsychology. 5th ed. 954 tom ourselves to regard death as a form of life which we do not as yet understand; let us learn to look upon it with the same eye that looks upon birth; and soon our minds will be accompanied to the steps of the tomb with the same glad expectation that greets a birth. maeterlinck died may 6, 1949. sources: berger, arthur s, and joyce berger. the encyclopedia of parapsychology and psychical research. new york: paragon hou

and de schertz. reviewing it, dom antoine augustin calmet stated in his dissertation sur les apparitions, des anges. et sur les revenaus et vampires (1746; trans. the phantom world, 2. vols, 1850) that the author related a story of a woman that died in a certain village, after having received all the sacraments, and was buried with the usual ceremonies in the churchyard. about four days 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 o

EVERBURNING LAMPS

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

EVIL AND UNCLEAN SPIRITS

of a valley 4. neshiah- oblivion 5. tziah- sandy, or desert land 6. areqa- l 7. thebel or cheled- mixed l and n 3 the water of tears the water of creation the water of ocean \nhyg lbt twmyruc aqra twmlx hyx tjcrab hycn w yh f yf ayg wdba hmda lwac ra the false sea upon the left hand are the seven infernal habitations: 1. sheol- the depth of the earth 2. abaddon- perdition 3. titahion- the clay of death 4. bar shacheth- the pit of destruction 5. tzelmoth- the shadow of death 6. shaari moth- the gates of death 7. gehinnom- hell the mercavah in the mercavah vision of ezekiel it is written "and i beheld a whirlwind come forth out of the north; a great cloud and a fire enfolding itself, and a splendour on every side, and the brilliance of the innermost flame in the midst of the fire" 4 there ar

g the golahab or burners with o, also called zaphiel laypx and their forms are those of enormous black heads like a volcano in eruption. the fourth palace containeth the averse trapt whereunto are attributed the wryrgt tagirion, and they are great black giants ever working against each other. the fifth palace containeth the evil jxn and to it are attributed the qrz-bru 'areb- zereq, the ravens of death, or of dispersion. their form is that of hideous demonheaded rams issuing from a volcano. also, they are called laypxg, getzephiel. 10 the sixth palace containeth dwh whereunto are referred the lams or jugglers whose form is that of dull yellow demon-headed monsters like dogs. the seventh palace containeth dwsy and twklm. unto dwsy are referred the laylmg (gamaliel) or obscene ones, whose fo

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

rgin mary appeared, as usual, all over the world, as did other sorts of divine entities. the world, of course, goes on with its business as if none of this were true, taking serious (as opposed to tabloid) note only when belief in otherworldly beings goes horrendously wrong and thirty-nine cult members commit suicide while awaiting the arrival of a spaceship following a comet. the march 1997 mass death in san diego of the faithful of heaven s gate (a contactee-oriented group that, in various incarnations, had existed since the early 1970s) sparked big headlines even in such august media as the new york times and the washington post. in the wake of the tragedy came all the predictable lamentations about alienation and irrationality in a world that more and more seems to have lost its bearin

in turn they regaled him with a series of prophecies, often about explosive world events (bloody uprisings, devastating earthquakes, none of which came true; then, as if to add insult to injury, their rationalizations for the failure of the prophecies to be fulfilled bordered on, and sometimes surpassed, the comical. the prophecies and promises continued in a steady stream until keith s premature death in 1999, and his closest friend told me that even at the end, keith s faith had not faltered. perhaps the most amazing aspect was keith s manifest sanity, which he never lost through the many ups and downs of his interactions with the landanians (not to mention the literally crippling health problems he suffered at the same time. he worked as a garage mechanic in a waukegan, illinois, car de

tter, and lecture widely out of their san antonio, texas, headquarters. abraham teaches that each of us is a physical extension of an essence that begins in the spiritual realm. each is here because he or she has chosen to be so, and we are here to exercise freedom and experience joy. the universe is benevolent, and it gives us the potential to realize all of our dreams. there is no such thing as death; all of us live forever. further reading melton, j. gordon, 1996. encyclopedia of american religions. detroit, mi: gale research. a synopsis of abraham-hicks s teachings. http/ www.abraham-hicks.com/bio.html. abram folklorist peter m. rojcewicz relates the experiences of a young university student to whom he gives the pseudonym polly bromberger. in the early 1980s bromberger conjured up a sp

. when he stepped out to take a short walk, space people met him and flew him to his destination. from interviews with the train crew, investigators learned that the train had made 8 adamski, george no such stop. in these circumstances adamski tended to blame his accusers of being agents of a sinister silence group trying to destroy the space people s good works. but in later years, following his death, several individuals disclosed that adamski had acknowledged to them that his stories were not true. by 1959 adamski s renown was such that he was able to embark on a worldwide tour, first to new zealand and australia, then to adamski, george 9 ufo contactee george adamski with his six-inch telescope on mount palomar, california (fortean picture library) europe. in may of that same year, que

outh africa and eu rope where she lectured from time to time. she distributed photographs of akon s spacecraft and showe d i n q u i rers a ring she said he had given her. though many dismissed her stories and evidence as bogus, her friend cynthia hind, a we l l- k n own ufologist from zi m b a bwe, bel i e ved her to be sincere and has helped keep her name and story alive. on the occasion of her death in fe b ru a ry 1994, hind wrote, el i z abeth klarer died in comparative pove rt y. her incredible story brought her some fame (or m o re accurately, notoriety) but certainly no r i c h e s (hind, 1994. further reading hind, cynthia, 1982. ufos african encounters. salisbury, zimbabwe: gemini, 1994. mufon forum: contactee klarer. mufon ufo journal 315 (july: 18, 1999. ufology profile: elizab

FAUST

aried weaving, a radiant living, thus at time s humming loom it s my hand that prepares the robe ever-living the deity wears. faust thou who dost round the wide world wend, thou busy spirit, how near i feel to thee! spirit thou art like the spirit thou canst comprehend, not me! vanishes. faust [collapsing] not thee! whom then? i, image of the godhead! and not even like to thee! somebody knocks. o death! i know it- tis my famulusthus turns to naught my fairest bliss! that visions in abundance such as this must be disturbed by that dry prowler thus! wagner in dressing-gown and night-cap, a lamp in his hand.faust turns round impatiently. wagner pardon! i ve just heard you declaiming. twas surely from a grecian tragic play? at profit in this art i m also aiming; for much it can effect today. i

ith thousands of life s grinning faces. i too, when darkness sinks down o er me, must anxious stretch me on my bed; there, too, no rest comes nigh my weary head, for savage dreams will rise before me. the god that dwells within my soul can stir to life my inmost deeps. full sway over all my powers he keeps, but naught external can he ever control. so being like a load on me is pressed, i long for death, existence i detest. mephistopheles and yet death never is a wholly welcome guest. faust ah, happy he around whose brow death binds the blood-stained wreath mid victory s blaze, whom in a maiden s arms death finds after a dance s maddening maze. oh, would that i, beneath the lofty spirit s sway, enrapt, had rendered up my soul and sunk away! mephistopheles and yet that night, those juices br

ant let for me existence cease! if ever with lying flattery you can rule me so that contented with myself i stay, if with enjoyment you can fool me, be that for me the final day! that bet i offer! mephistopheles done! faust another hand-clasp! there! if to the moment i shall ever say: ah, linger on, thou art so fair! then may you fetters on me lay, then will i perish, then and there! then may the death-bell toll, recalling then from your service you are free; the clock may stop, the pointer falling, and time itself be past for me! mephistopheles consider well, we ll not forget it. faust your perfect right to that i ll not deny. my action was not rash, i ll not regret it. as soon as i stagnate, a slave am i, and whether yours or whose, why should i ask? mephistopheles then at a doctor s-fea

alling, and time itself be past for me! mephistopheles consider well, we ll not forget it. faust your perfect right to that i ll not deny. my action was not rash, i ll not regret it. as soon as i stagnate, a slave am i, and whether yours or whose, why should i ask? mephistopheles then at a doctor s-feast this very day i ll act as servant and fulfil my task. but one thing still: in case of life or death, i pray, give me a written line or two. faust what, pedant! something written do you ask of me? was neither man nor word of man yet known to you? is it not enough that this my spoken word disposes of my days for all eternity? does not the world rush on, in all its currents stirred, and should a promise have a hold on me? yet to our hearts we ve taken this conceit. who gladly would its hold u

uff 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. margaret ah, only look! ah, see now, do! m

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ers can often be distinguished by the way that they do this. moses maimomades, the oft-cited author of the guide for the perplexed, regarded the affirmation of unity of the qur an as essentially equal to the affirmation of unity of the torah, shem ayin yisrael hvhy elohenu hvhy echad. maimomedes made this declaration actually believing this to be the case, and not just because the alternative was death. sufis are also known for movement practices, called dervishes, which vary from order to order.33 these dervishes usually involve some combination of movement, breath, and repetition of divine names. the jewish kabbalist abraham abulafia may very well have adopted some of the head movements he employed with letter visualization practices from the sufis who were his contemporaries in spain.34

m is that of a coiled serpent, means that which is coiled. she is the luminous vital energy (jivashakti) which manifests as prana [ed. same as qi in chinese, and ruach in hebrew. she sleeps in the muladhara chakra [sefirah kingdom, and has three and a half coils corresponding in number with the three and half bindus (knots. when, after closing the ears, the sound of her hissing is not heard, then death approaches. 38 both the chakric tree (see figure 1.3) and the qabalistic tree of life (see figure 3.5 on page 89) have three structural channels. the central channel on the chakric tree is called the shushumna. the central channel on the qabalistic tree is denoted as the central column. the side channels on the chakric tree are called the ida and the pingala; and on the qabalistic tree, the

more than one plane. time-space is exponentially expansive in each successive plane of existence. perhaps the reader has had the experience of an elaborate dream that seemed to span a long period of time, maybe years, only to wake up and find out that it actually occurred in a manner of minutes. consider also the oft-told story of a person seeing their entire life pass before their eyes in a near-death episode. from the perspective of a multi-plane, time-space sequence of events, one could conceive of the great flood described in the parable of noah in torah b reshith as an allusion to a great solar cycle spanning approximately six billion years in matter. during that cycle, the sun consumes its mass and eventually expands into a red giant, enveloping the planets that it had created, inclu

eeps them in the column of the left, and preempts them from moving into the central column. the black magician thinks that through rituals, talismans, and force of personal will that he/she can actually gain control over elemental spirits and the jinn, and direct them to act in accord with his/her beckoning. since demons want to feed on the valuable shells of these magicians when they break up at death, in order to get the power to incarnate physically themselves or gain access to deeper hells, they go along with the game. hence, the jinn are often quite willing to give the sorcerers low level occult powers, coveted material prizes, or apparent control over elemental spirits, which the demons see as having little value compared to the vital energy of the shells they seek to gain. 2 f 3# wa

uble letter tav t (see figure 4.11 on page 129. the action of the directional sefiroth is alluded to as the living beings (tvyx, chayot) mentioned in the torah and the book of ezekiel. and elohim said the waters will swarm with the movement of chayah. 8 and the chayot run forth and return. 9 each double letter is has two pronunciations e.g. pey fey, kaf khaf, and two opposite principles e.g. life/death, dominion/slavery. through them are said to have formed seven planets, seven days of the week, and seven orifices of the eyes, ears, nostrils, and mouth. seven double letters: beyt b gimel g dalet d kaf k pey p resh r and tav t are the foundation. he engraved them, he hewed them out, he combined them, he weighed them at opposites, and he formed through them: seven stars in the universe, seve

FOCUS OF LIFE

for a new luciferian youth, to shape the world in their own way by putting a new god on a cross, a god which demands selfstudy and self- worship, not obsessions to spiritual otherness which begins outside the self. luciferian and satanic thought begins internally, and then moves outwan the focus of life by austin osman spare preface the mutterings of aaos "now for reality "a os recovers from the death posture "nature is more atrocious" aphorism i "the effort of remembering in the valley of fear" kia of the effigies speaks of zos in soliloquy: i bring a sword that contains its own medicine: the sour milk that cureth the body. prepare to meet god, the omnifarious believing,-thyself the living truth. die not to spare, but that the world may perish. nature is more atrocious. learning all thin

obstruct with associations that involve infinite complexities and much education. existence is a continuation of self-realization. to create value where there is none. by all desire being one there is no overlapping nor the later necessity of undesiring. complex desire is the further creation of different desire, not the realization of [particular] desire. o zos, thou shall die of extreme youth! death is a disease of fear. all is a backward walking-realized incapacity of volition: to walk towards thyself. with thine infinite self multiplication of associations thou knowest all things. among sentient creatures human birth is highly desirable, man desires emancipation-liberation to his primeval self. remember! didst thou leave the high estate for worse things? man becomes what he relapses i

for self-advantage. in this incessant glorification of work, i discover a great human secret "do thou the work-i my pleasure" as above so below, this is never sufficiently realized. remorse? nay, do unto thyself all things, fearlessly. finality is reached when ye have learned to digest everything. what is all man-slaughter but what ye have done unto yourself? only where there is necessity is ther death. dispense with all 'means' to an end. there is nothing higher than joyous sensation. eternal self! these millions of bodies i have outworn! oh, sinister ecstasy. i am thy vicious self pleasure that destroyeth all things. distrust thy teacher, for 'divine truth' has prevented better men from wisdom. in such revelation there is no suggestion. do thy utmost unto others: but be surely what thou

e thyself by sensation: thus know the finer perturbations and vibrations. this much shalt thou learn: to love all men, for there will be compulsion "which are but living their..peculiarities by a mechanism" serve no man, hell is democracy. think not the words 'i wish' say not the words 'i will' respect thy body: it will again become thy parents. fear nothing,-strike at the highest. ennui is fear: death is failure. go where thou fearest most. how canst thou become great among men. cast thyself forth! of this event, genius is the successful effort of memory. break thy commandments, be lawless unto all dogma. revolt is the fertiliser of the new faculties. knowledge and all evil wars react from previous existences that are now fragmentary to the body and operate as disembodied astrals. the mor

are those that harmonize the most incongruous things. art is the truth we have realized or our belief. the great human factor in life is deceit: always the greater deceiver-self? the wrath is revealed against all that hold the truth in righteousness. still are those shallownesses, who could know they hide a universe? and tell me, what is it the obvious does not contain? know much of life! should death give you its secret? self suggestion-to will, this is the great teacher: not dogma. to those of fixed ideas, beware of suppressed evacuation. what the world reveres most, treat with the utmost contempt. consumption, evacuation, sleep: this labour suffers of no variation for to-morrow we again procreate life. o, fool! suicide does not exist. there is no death. death is change and for many ver

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ife. you will return to life" only the man who has intellect (not all men have it) can thus know himself. and trismegistus must live a pure and holy life, rendering the father propitious to him through filial love and uttering benedictions and hymns. trismegistus gives thanks to pimander for having revealed all things to him, but wishes also to know about the "ascension. pimander explains that at death the mortal body dissolves into its corporeal elements but the spiritual man goes up through the armature of the spheres leaving at each sphere a part of his mortal nature and the evil it contains. then, when entirely denuded of all that the spheres had imprinted on him, he enters into the "ogdoadic" nature, hears the powers singing hymns to god and becomes mingled with the powers. trismegist

created these things? the one god, for god is one. you see that the world is always one, the sun, one, the moon, one, the divine activity, one; god too, is one. and since all is living, and life is also one, god is certainly one. it is by the 1 st. john, i, iv, xii. 2 c.h, i, pp. 147-57; ficino, pp. 1850-52. 31 ficino's "pimander"and the "asclepius" action of god that all things come into being. death is not the destruction of the assembled elements in a body, but the breaking of their union. the change is called death because the body dissolves, but i declare to you, my dear hermes, that the beings who are thus dissolved are but transformed. all beings are in god but not as though placed in a place, for it is not thus that they are placed in the incorporeal faculty of representation. jud

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 invisible, even of t

ll 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 the dissolution of

, but this spanish translation has not survived. the latin picatrix was certainly circulating a good deal in the italian renaissance.2 there was a copy of picatrix in pico della mirandola's library.3 it was known to ludovico lazzarelli,4 a most ardent hermetist contemporary with pico. giovanni francesco pico, nephew of the great pico, shows some knowledge of it in a work written after his uncle's death.5 symphorien champier, who edited a new edition of the hermetica but was anxious to dissociate christian hermetism from the magic of the asclepius, speaks of picatrix (in 1514) with disapproval and accuses peter of abano of having borrowed from it.6 the popularity of this text-book of magic is 1 of this latin translation there is as yet no edition. but it is the latin translation which was u

FRATER ELIJAH ANGELS OF CHAOS

f (distinguished from the self) in unity and perfection of it s will. the hga is a reflection of perfection of the magus. unity is desired to align more fully with the will [i shall not touch upon the black or white brotherhood, and shall talk more fully of something called the scarlet brotherhood. there is another aspect of the angel which is a reflection across the tree of life into the tree of death, this is a natural course, as every action includes it s inverse. the hga is also an independent being. as the hga is partly an astral construct of which energy (prayer-form) is devoted to allow for manifestation. the angel has access to knowledge (both mundane and magical) that is currently beyond the magicians scope and can reveal all manner of things. there is a self which underlies self

e events transpiring since then(*a) i found the cure by ultra-nate grendels had an accident an x-cursion into the land of liberation. an invocation of grendel's desire. for the initiate to incorporate into a preferred format. the temple is ready, the self is prepared, the trance is induced, the desire stated. the summons, the closing, then comes the laughter. act i blacker than black, midnight of death i summon your bleak oblivion. time again and illusion seemed drawn up from the heart of nothing, i call your bliss. take my pain as an offering to my self my hurt is of the multi-verse, an empty void in my chest. despair god's of existence, your drama shall reap it's wretched sickle on you all. all shall be undone; the pentagram broken; the pact no more. an elicitation, an event something mo

illusion seemed drawn up from the heart of nothing, i call your bliss. take my pain as an offering to my self my hurt is of the multi-verse, an empty void in my chest. despair god's of existence, your drama shall reap it's wretched sickle on you all. all shall be undone; the pentagram broken; the pact no more. an elicitation, an event something more, a mirror image amongst the swine. my magick is death, my death is life, and my life is ecstasy. this is my path, this shall be the cycle, this call to you oh grendel. adoptive son of the dragon, the word is upon our shoulders. tell of nothing, let us be destroyed by our desire so god may die. act ii my soul screams in orgasmic contradictions- silxofax mantadragonia ziflantamaxia natasz azaximanda callraptuption sunta faxim at rax zenfixamaphil

8)38: he must teach, but he may make severe the ordeals (76/4=19 prime)19: o azure lidden woman, bend upon them (11*7=(77=(76+1) and (2^2)*19=76 in it's prime factorization (by the fundamental theorem of arithmetic. ii (liber al) 6: i am the flame that burns in every heart of man and in the core of every star. i am life, and the giver of life, yet therefore is the knowledge of me the knowledge of death (daath) 7: i am the magician and the exorcist. i am the axle of the wheel, and the cube in the circle "come unto me" is a foolish word: for it is i that go. 42: a feast for everyday in your hearts in the joy of my rapture! 8: who worshipped heru-par-kraath have worshipped me; ill, for i am the worshipper. 13: for why? because thou wast the knower, and me. 4: yet ye shall be known and i never

nt 1031) the parenthesis can be considered in absolute value, so the order of the terms under the operation does not matter. today is 11/20/98. running under the influence of ma-huang. a connection! a communication (implied) from my hga. the sigils themselves were precluded by some automatic drawings in the shapes of a phoenix, coatyl, firesnakes moving forward([1. the explosion of the bird (it's death and it's life for [2. the serpent with it's tail coiled up([3. the formula of liber al vs. iii:76 is in the pursuit of ones hga. grant uses the word ipsos as it's word. i need to find this beings name. as of now it seems like a dark phoenix (x-men) today is 11/21/98. as i read through more material concerning typhon-set (ophidian pathways) i become more convinced that this contact was genuin

FRATER TENEBROUS CULTS OF CTHULHU

gical arts lie in the ritual veneration of these trans-dimensional beings, attributing a common and unifying source to the many and diverse strands of occult belief. over the centuries, these ceremonies have been observed and mis-interpreted in terms of black magic and devil worship. a point to note here is that lovecraft never actually used the term cthulhu mythos, which was introduced after his death by his protege, august derleth. cthulhu is only one of a pantheon of deities which includes yog-sothoth, azathoth, nyarlathotep, and shubniggurath, amongst others. the manifestations of these beings varies from story to story sometimes they are described as purely supernatural, while at other times they appear as extraterrestrials with concrete physical existence and sometimes, a particular

are older than the earth. price assures me it is actual folklore& promises to send further particulars. 7 and in another letter8, lovecraft reveals the identity of the secret book as being the book of dzyan, and identifies the eastern shrine with shamballah. madame blavatsky died on may 8, 1891, of bright s disease a condition from which lovecraft also suffered, and which contributed to his early death. one explanation of the many occult correspondences found in lovecraft s fiction has been supplied by kenneth grant in his typhonian trilogies. grant suggests that the lovecraftian grimoire, the necronomicon, actually exists within the akasha, or field of astral light. this is an etheric reservoir said to surround the earth, and which retains within its structure the imprint of every event w

5, a year after the completion of his final story, the shadow out of time, he developed an illness which was finally diagnosed in 1937 as cancer of the intestines, by which time the disease has spread thought his trunk. he was admitted to the jane brown memorial hospital, where he died on march 15, 1937, aged 46. he was buried three days later, in the family plot at swan point cemetery. after his death, his friend and correspondent august derleth formed the arkham house imprint, with the original aim of saving lovecraft s work from the obscurity of the pulp fiction magazines in which it had first appeared, and to bring it to the attention of a wider audience (during lovecraft s lifetime, only one of his tales, the shadow over innsmouth, had appeared in book form, produced by an amateur pub

FRATER U D PRACTICAL SIGIL MAGIC

ustrator, and he attended the royal college of art where he soon was celebrated as a forthcoming young artist. but he rebelled against a bourgeois middle-class career in the arts. disgusted by commercialism, he retreated from the artistic scene soon afterwards, though he still continued editing various magazines for quite a while. austin osman spare and his theory of sigils/ 3 from 1927 until his death, he virtually lived as a weird hermit in a london slum, where he sometimes held exhibitions in a local pub. people have compared his life with that of h. p. lovecraft and certainly he too was an explorer of the dark levels of the soul. around the beginning of the first world war, he released some privately published editions, and today one can acquire.at least in great britain.numerous, usua

u might have to hang half of your body out of the window on the seventeenth floor of a building (of course, a high ride on a roller coaster might do the trick as well, but can you really control your acrophobia enough to charge a sigil) nevertheless, you should get to know as many different circumstances for sigil charging as possible to widen your scope of magical techniques considerably. li led death posture. whereas pete carroll in liber null (p. 31, following on from other writers, basically sees it as a method of gholding one fs breath in an uncomfortable position until one nearly dies, h: kenneth grant4 regards it as belonging to sex magic. he sees the death posture (referring to spare himself) as a technique whereby the conscious mind is switched off (that is to say, gintermediately

ty, which means that all conscious thoughts will cease. anyway, the crucial point, as with most magical trances, is that you can achieve a state of non-thinking or no-mind this way, whereby the conscious mind collapses for a short span of time (sometimes, as with an orgasm, only for seconds) and leaves free a direct channel to the unconscious. in the following text, two non-sexual variants of the death posture, which have proved themselves well in practice, particularly for people who are new to magic and who have little or no training in magical trances, are described. the magical trance/ activating the sigils/ 33 longer. then, hortly before reaching the point of fainting, open wide our eyes and stare.while breathing in and out fresh air.a death posture (version 1) this version may be per

ly as you can, and tense all your muscles while holding your breath (you may also stand on tiptoes) keep this posture until you cannot bear the tension and/or pain anymore. then release the tension spasmodically while interna1izng the sigil. banish by laughter, think of something else, etc. 34/ practical sigil magic lung o lying in the open square of your hands a note of caution: version 1 of the death posture is not suitable for persons who suffer from heart condition, ailments of the r high blood pressure. since you can hardly ask your doctor whether s/he would advise you against this technique or not (unless the doctor is also a magician.you might already have found one by using a sigil, you should, if in doubt, choose one of the other aforementioned techniques. death posture (version 2

o might have to pay dearly with their lives or physical or psychic health for their ignorance or innocence. it is no secret either that some magical instruments do tend to dev ndent life of their own, and the history of magic is full of examples to prove the point. when using non-physical sigils, you don ft have to make tiresome last provisions concerning what should be done about them after your death so that they will be properly deactivated or handed over to the proper magical heir, etc. while sigils might show up again in your consciousness sometimes, this is quite harmless i have never observed sigils developing a totally independent existence, going off on their own, etc, like amulets, magical daggers, and the like are sometimes wont to do. now, what about controlling your own succes

FREEMASON BLUEBOOK

f your office. the level demonstrates that we are descended from the same stock, partake of the same nature, and share the same hope; and though distinctions among men are necessary to preserve subordination, yet no eminence of station should make us forget that we are brethren; because a time will come, and the wisest knows not how soon, when all distinction but that of goodness shall cease, and death, the grand leveller of human greatness, reduce us to the same state. your regular attendance on the meetings of your lodge is essentially necessary. in the absence of the master, you are to govern the lodge. i firmly rely on your knowledge of masonry and attachment to the lodge, for the faithful discharge of the duties of this important trust [your station in the west denotes the affection o

ubtedly lodges would be permitted to do so without being required to obtain special permission. the rule is that masonic processions are allowable only when some masonic work is to be done. but in former times masons frequently appeared in public in their distinctive character to pay respect to the chief magistrate, either upon occasions of a public reception of him, or of public mourning for his death. some have attempted to 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

e masonic text 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 soon

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

t 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 to his left breast; then extends it, palm downward, over the grave (or casket ifat house, depositing the evergreen, then carries it above his head, pointing to heaven, and then drops it to his side) master continues: from time immemorial it has been the custom of ancient free and maine masonic text book file//c /grand lodge/bluebook/bluebook1.h

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

hen is that marriage between people who will limit their use of the creative function to the purpose of propagation is eminently good, noble and productive of great soul-growth, but that unmarried aspirant should live an absolutely celibate life if they wish to attain the highest. part viii the path of initiation in an earlier chapter we noted that the transition of the adept from the dominion of death to the realm of immortality was foreshadowed in the daring leap of hiram abiff, the grand master-workman of solomon's temple, into the seething sea of molten metal and his passage through the nine arch-like strata of the earth which form the path of initiation. we also remember that at the end of that journey hiram abiff, the son of cain, received from his ancestor a new hammer and a new wor

rious ways. while we walk the earth in our physical bodies, we are drawn toward the center of the earth by the force of gravitation; but our bodies being solid, that is to say, of the same density as the material whereof our globe is composed, we are thus prevented from sinking through the earth by displacement as we would sink in water, or by interpenetration as we would pass through ether. when death comes and we shed this so-called mortal coil, we find ourselves in vehicles that are finer than the elements of the earth. a person clothed in these finer vehicles could easily penetrate through the various strata of our globe to the center if there were no other obstacles. having shed the dense body, he is no longer subject to gravitation, but to levitation, and on that account he usually f

employed by the sons of cain holds up the male ideal, hiram abiff, the master craftsman, the son of fire, while the sons of seth as priestcraft uphold the female ideal in the virgin mary, the lady of the sea. thus fire and water, male and female, church and state, are opposed to each other, with the inevitable result that a great war has been waged ever since the separation, that sin, sorrow and death are rampant, and that humanity is praying for the day of redemption, when the two streams shall be united in the kingdom of heaven where there is neither marrying nor giving in marriage, and where reigns christ, the king of peace, exercising the dual office of king and priest after the order of melchisedec, for the good of all. but this new order can not come into existence in a day. it requ

then only, the widow's son of nine, or nain, ready to be raised by the strong grip of the paw of the lion of judah, to the kingdom of the heavens, there to receive the "well done, thou good and faithful servant, enter into the joy of your lord" for "him that overcometh will i make a pillar in the house of god, thence he shall no more go out" he is then immortal, loosed from the wheel of birth and death. summary in conclusion, it may be well to sum up the points which have been made in these articles on freemasonry and catholicism, it being understood that the term "catholicism" as here used does not refer to the roman catholic church alone "catholic" being taken in the sense of universal, so that the term includes all movements inaugurated by the sons of seth, the priestcraft. the origin o

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

hile the lucifer spirits have their abode upon the planet mars. the angel gabriel is representative on earth, of the lunar hierarchy, presided over by jehovah; the angel samael is ambassador of the martial forces of lucifer. gabriel (who announced the coming birth of jesus to mary) and his lunar angels are therefore the givers of physical life, while samael and the hosts of mars are the angels of death. thus originated the feud in the dim dawn of this cosmic day, and that which we see as free masonry today is an attempt by the hierarchs of fire, the lucifer spirits, to bring us the imprisoned spirit 'light' that by it we may see and know. catholicism is an activity of the hierarchs of water, and places 'holy water' at the temple door to quench the spirits seeking light and knowledge and to

f cancer. this is the cardinal sign of the watery triplicity, and is ruled by the moon. there conception takes place; but were the form built of water and its concretions alone, it could never come to birth, so four months later when the fetus has reached the stage of development corresponding to the second sign of the watery triplicity, scorpio, the eighth sign, which corresponds to the house of death, samael, the dauntless ambassador of the lucifer spirits, invades the watery domain of the lunar hierarchy and introduces the fiery spark of the spirit into the inert form, to leaven, quicken and mould it into an expression of itself. there the silver cord which has grown from the seed-atom of the dense body (located in the heart) since conception, is welded to the part that has sprouted fro

er) and when the silver cord is tied by the seed-atom of the vital body (located in the solar plexus) the spirit dies to life in the super- sensible world, and quickens the body it is to use in its coming earth life. this life on earth last until the course of events foreshadowed in the wheel of life, the horoscope, has been run; and when the spirit again reaches the realm of samael, the angel of death, the mystic eighth house, the silver cord is loosed, and the spirit returns to god who gave it, until the dawn of another life-day in the school of earth beckons it to a new birth that it may acquire more skill in the arts and crafts of temple-building. about five months after the quickening, when the last of the watery signs, pisces, has been passed, the representative of the lucifer spirit

bible. we are told, for instance, that christ exhorted his disciples to be "wise as serpents and harmless as doves" the so-called curse pronounced upon eve after her confession declares that she must bear her children in sorrow and pain and that the race will die. it has always been a great stumbling block to bible commentators as to what connection there could be between the eating of an apple, death, and painful parturition; but when we are acquainted with the chaste expressions of the bible, which designates the creative act by such passages as "adam knew eve and she bore abel "how can i bear a child seeing i know not a man" et cetera, it is very evident that the tree of knowledge is a symbolical expression for the creative act. then it is plain that the serpents taught eve how to perf

netary conditions and parturition was then painless, as it is today among wild animals where the creative function is not abused for the purpose of gratifying the senses. degeneration resulted from the ignorant and unauthorized abuse inaugurated by the lucifer spirits. regeneration must be undertaken in order to restore man to his lost estate as a spiritual being and to free him from this body of death wherein he is now encrusted. death must be swallowed up in immortality. to attain this object, a covenant was made with humanity when it was expelled from the garden of god to wander in the wilderness of the world. according to that plan, a tabernacle was built after a pattern planned by god, jehovah, and an ark symbolical of the human spirit was placed in it. its staves were never taken out

FREEMASONS SATANISM AND SYMBOLISM

mbles the eagle, but with certain differences. the body of the phoenix is one covered with glossy purple feathers, and the plumes in its tail are alternately blue and red. the head of the bird is light in color, and about its neck is a circlet of golden plumage. at the back of its back the phoenix has a crest of feathers of brilliant color. the phoenix, it is said, lives for 500 years, and at its death its body opens and the new born phoenix emerges. because of this symbolism, the phoenix is generally regarded as representing immortality and resurrection. the phoenix is one sign of the secret orders of the ancient world and of the initiate of those orders, for it was common to refer to one who had been accepted into the temples as a man twice-born, or reborn. wisdom confers a new life, and

illed with religious ecstasy when the spirit of lucifer sweeps through them upon initiation. back to the phoenix bird. listen to the explanation given by a radical feminist, barbara walker, in her occult book, now is the dawning, p. 281. egyptians believed that the phoenix was the representative of a god who "rose to heaven in the form of a morning star, like lucifer, after his fire-immolation of death and rebirth" wow! in one sweet, short, and simple sentence, we have conclusive proof that the phoenix bird is a symbol of lucifer! listen now to the testimony of another former witch, william schnoebelen, in his book, satan's door revisited, p. 4 "the phoenix, of bunnu is believed to be a divine bird going back to egypt. this phoenix destroys itself in flames and then rises from the ashes. m

ritual objective of achieving eternal life. by the way, this symbol of the snake devouring its own tail is called "ouroboros [p. 11; emphasis added] this symbol is also called "ouroboros" but its meaning is deeper "this snake, sometimes called the ouroboros, is a symbol of time, from which alone wisdom springs. the snake encircles the two symbols of the extremes of created life- the child and the death-symbol of the skull. between them, the child and skull are intended to symbolize the 'beginning and then end' as a whole, the emblem may be interpreted as meaning 'in the end, is my beginning, or 'the end is found in the beginning, which is approximately what the latin around the circle means[ magic symbols, ibid] the pagan belief in reincarnation is spoken of within these statements. this s

nection between freemasonry and the coming kingdom of antichrist. freemasonry depicts the savior as the serpent! on the right is the masonic apron. you will note the all- seeing eye on the left upper corner, the sun worship symbol in the right upper corner, and the beehive with bees toward the bottom, all very typical masonic and satanic symbols. but, note the centerpiece symbol, with the satanic death's head in the middle of the masonic emblem of the compass and square. notice that this symbol is surrounded by an ouroboros, the snake eating its own tail. further, notice that two sprigs of evergreen bough are below the compass and square; the satanist uses the evergreen to depict eternal life. but, now, let us listen to two masonic authors shed even more light on this subject "the serpent

nd the duad[#2] is female. their sexual union produces the triad[#3, which is "represented by the letter 'g, the generative principle" this term "generative principle" is code for the sex act. sex act in columns- broken and unbroken the broken column is utilized by the eastern star and freemasonry. it contains many levels of meanings. the initiate is told that the broken column signifies an early death. the mason learns later on that columns represent gods[ joseph fort newton, the builders: a story and study of masonry, cedar rapids, iowa, the torch press, 1914, p. 9] a different hidden meaning for the broken column is learned later on by the mason "in egyptian mythology, isis is sometimes pictured weeping over the broken column, which conceals the body of her husband, osiris, while behind

FULL MOON RITUALS

robe and cloak, gray hair hanging lankly to her waist, sharon slowly makes the final few steps left in her journey back to the castle. she has traveled alone, barefoot and without provision, along the spine of the sleeping dragon in the desolate mountain range overlooking the region of grove and castle, her mission to renew her awareness of that aspect of the goddess now reigning in her life. the death hag is a harsh taskmistress, but her wisdom is worth the effort required to absorb even a fraction of it. sharon rests briefly on the strength of the staff that has helped her through the long days and nights of walking, the warm ebony wood almost soft against her palms. she closes her eyes and remembers rock and dirt, frost and ice glittering in the white moonlight, a chiaroscuro scene more

sound of a soft voice-not sharon s-speaking "remember that i, too, am the mother and that i too am necessary for all birth and rebirth" the wet wind shrieks and sighs and circles the ritual room, then passes on, leaving the participants dry and once more comfortable, if somewhat shaken. sharon speaks again "guard us, o ancient one keep us this night and join with us as we celebrate both life and death. for without one there is no possibility of the other" sharon then returns to the altar, setting the bowl in its place. frost covers the outside of the bowl and the water inside is now frozen. after gently placing the castle candle between the tapers of our lady and lord, she steps back to her place in the circle..owl steps slowly forward, drawing reddeer by the hand along with her. they wal

FULLER J F C SECRET WISDOM OF THE QABALAH

an, and the latter the woman. moses also initiated the seventy elders into the secrets of this doctrine, and they again transmitted them from hand to hand. of all who formed the unbroken line of tradition, david and solomon were most initiated into the kabbalah. no one, however, dared to write it down, till simon ben jochai, who lived at the time of the destruction of the second temple. after his death his son, r. eliezer, and his secretary, r. abba, as well as his disciples, then collated r. simon g. jochai's treatises, and out of these composed the celebrated work called sohar (rhz) i.e. splendour, which is the grand storehouse of kabbalism.10 turning from tradition to history: though here again evidence is none too secure, the zohar is attributed to moses de leon, a qabalistic writer of

ret wisdom of the qabalah page 29 which, as we have explained, symbolize the dimensions of matter 'hesed is the right arm of macrocosmos; it endows the world with feeling and sentiment (5) dhp, pahad, rigour, punishment, fear, or severity. this sephirah is the left arm of macrocosmos. it is feminine and passive, as 'hesed is masculine and active. as 'hesed symbolizes life, so does pahad symbolize death (6) urapu tiphereth, beauty. this sephirah is the common centre or harmony of 'hesed and pahad, of life and death, the active and passive in the moral world. its symbol is the sun, the heart of the universe and also the heart of adam qadmon- the supernal adam. tiphereth is the seat of sentiment and the ethical qualities; it is inhabited by the rua'h- the reasoning soul (7) cxn netzah, triump

[egypt. h and so the holy, blessed be he! rules mitsraim. 23 this world is seemingly the abode of tetragrammaton (4) assiah or the assiatic world, the world of action, also called the world of qliphoth, that is the world of shells or demons. in its ten sephiroth lives the actual material substance of the universe. it is the abode of sammael, the prince of darkness. it is subject to change, birth, death, corruption and re-birth, yet not anything in it is considered as ever totally annihilated or destroyed in essence or atom. it is the abode of the evil spirit and his demonical forces. 24 such are the four worlds. in the simple sephirotic scheme the first is referred to kether 'hokmah, and binah; the second to 'hesed, pahad, and tiphereth; the third to netzah, hod, and yesod; and the fourth

ings of human thought perplexed the mind of man, and none more so than the second, which has revolved round the problem of good and evil. deeply and searchingly has the qabalist meditated upon this problem, until wisdom revealed to him that the world of action is fashioned of two distinct yet inseparable elements: the positive life-giving principle which reveals itself as energy, and the negative death-giving principle which reveals itself as inertia. to him the first is spiritual and the second material. the one he symbolizes by the hosts of angels and the other by the evil spirits of the qliphoth. isaac myer explains this very clearly when he writes: the qabbalah does not recognize in the good and evil, two independent, automatic, opposing powers, but both are, according to it, under the

hegel holds that a thing can only exist through its opposite, that the thing and its opposite must arise together, and that eternally, as the complements of a unity; white is not without black, nor black without white, good is not without, nor is evil without good. this is the doctrine of the siphrah d'tzinoothah and the sepher ye'tzeer-ah. at the very beginning of the life germ, dissolution and death oppose its vitality and endeavour to destroy it, and the whole existence of man in this world is a continual struggle to secret wisdom of the qabalah page 37 preserve his vitality. isaiah says, in his magnificent language: gi am yhvh, and there is none else, there is not any elohim besides me. i girded thee, though thou hast not known me; that they may know from the rising of the sun, and fr

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

l nations, is emblematical of the continuation of existence. this tree has a triple root, which peculiarity doubtless accounts for its sacred character. it is both female and male, and is said to be regarded as a "sort of logos or wisdom" it is the first emanation from the deity, and yet a trinity in unity. to insult or injure this tree was sacrilege, to cut it down was an offense punishable with death. in the old egyptian and zoroastrian story, appear the descriptions of two trees of life, also a tree of knowledge. in the accounts given of these trees, the ficus, the female tree of life, represents the life of the soul, while the palm, the male tree of life, is that which gives physical life, which also is the true significance of the word "lord" when, however, either of these trees stood

f supreme, to conceive of a creative force independently of the female principle, that oftentimes, during the earlier ages of their attempted separation, great confusion and obscurity are observed in determining the positions of male deities. zeus who in later times came to be worshipped as male was formerly represented as "the great dyke, the terrible virgin who breathes out on crime, anger, and death" grote refers to numerous writers as authority for the statement that dionysos, who usually appears in greece as masculine, and who was doubtless the jehovah of the jews, was indigenous in thrace, phrygia, and lydia as the great mother cybele. he was identical with bacchus, who although represented on various coins as a "bearded venerable figure" appears with the limbs, features, and charact

into the ark--or into the fish's belly, where he is obliged to remain until the flood subsides. in other words, at the time of the destruction of the world, the creative agency is forced within the womb of nature, there to remain until it again comes forth to recreate the world; nor does the symbolism end here, for this god--the sun, or the reproductive power within it, which every year is put to death by the cold of winter, must for a season remain lifeless, but, at the proper time, will come forth with healing in his wings. this god must issue forth to life through female nature. the god-man, noah, who appears under one appellation or another in all extant mythologies, was slain, or shut up in a box, ark, or chest in which he or his seed was preserved from the ravages of a mighty flood

vile will be there, for the conflagration will have been powerless to destroy them. while the flames are devouring all things, two human beings, a female and a male, will be concealed under a hill, where they will feed upon dew, and will propagate so abundantly that the earth will soon be peopled with a new race of beings. during the catastrophe, the sun will be devoured by a wolf, but before her death she will give birth to a daughter as resplendent as herself, who will go in the same path formerly trodden by her mother. the doctrines of the gothic philosophers, as they appear in the eddas, concerning the eternity of matter, the renewal or succession of worlds, and reincarnation are the same as those taught by pythagoras, the stoics, and other greek schools of thought. brahme or vishnu, r

g and regenerating god of nature, the same as do the changing seasons. a similar idea reappears in their system of the renewal of worlds and reincarnation. regarding the doctrine of the eternity of matter held by the ancients, origen mentions a belief of the egyptians that the "world or its substance was never produced, but that it has existed from all eternity. neither is there any such thing as death. those who perish about us every day are simply changed, either they take on other forms or are removed to some other place. god cannot be destroyed, and as all things are parts of the deity everything lives and has always lived, seeming death being simply change. remnants of these doctrines are found in every portion of the globe; among the mexicans of the west as well as among the rude mou

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

s, certificates, queen's prizes; and they are thus laid open to manytemptations-tothe evil effectsofbad example and bad company;whichotherwise theymighthave avoided.andcannothingbe done? i amlothtothinkso.muchas hemightencourage others, however, hetookno action himself, and in time hedidlose hisfaith-thoughby a processofgradual erosion rather thanthroughany sudden rejection following his sister's death,andthechurchofromealways remained for him, for allthathe had left it,theonly valid formofinstitutional christianity.thereformed churches he loathed: the kindestcommenthe couldbringhimself to make aboutthemwas a descriptionofthemas'aleanmethodofobservance and worshipwhichfinds the soul in nudity and cares for itwithoutclothing it',11his uncompromising attitude is perhaps best summed up by one

y' there was a yell; the monster had leapeduponus and had clutched my father. from its own torn and bleeding side it had wrenchedthedagger, 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 yetwriteaboutthemfromthevantagepointof

coverywasindeed'anoccasion--4 _the'tiresomeverse-reciter''pennydreadfuls'wereforwaite,aswasfictioningeneral,a'byway'ofliterature-forhimthe'highway'waspoetry.as asmallboyhehadreadmrshemansandwascaptivated byhersentimentalverse-althoughmoreprobablybycasabiancathan,as heclaimed,byhersiegeof valencia; butpoetryingeneralhadnoholdoverhim,anditwasnotuntilhewasseventeen, inthemonthsfollowing his sister's death, that he conceived theburningambition to be a poet.hisbarreneveningshadbeenspent'withnothingtodobutdreamandreadtherein'until,quitesuddenly,'achangecameoverthefaceofthingswhenifound, on a day or a night, thati,eveni,couldwriteverses.yes,itwas a liftingofclouds,andbythelightinwhichtheydissolvedtherewasgrantedme a rainbowgiftofdreams.fromthatmomentpresumablyireadnothingbutpoemsandthelivesofthos

ngwitha fresh haulofantiquities;mostofthese he presented to the ashmolean museum. atoxford.healsotooktowritingnovels; oneofwhich-juliancloughton;or, lad-lift innorfolk(1880)-illustrateshis great andcontinuinginterest inyoungmen, inwhomhe seems invariably to have inspired a profound devotion that occasionally manifested itself in curious ways.writingto 267thesheffielddaily ulegraph after chester's death, on 23 may 1892, amrharry hems related the following anecdote:one summer evening, inoldpark woods, mr chester andi-thenalad-weretogether, and he was giving me a lesson in geology when another lad, all in tatters, came along. at sight of the rev. gentleman he suddenly became all aglowwithexcitement, and rushing at him, threw himself down, and began kissing his feet and legs.ilearned afterward

s, poetry was no longer an end in itselfbutonly a means to an end: he was achievingadelayedmaturity, and at the same time becoming increasingly self-aware, and venturing eagerly on to the shifting sandsof it was a new world for waite; a world that heldoutthe promiseofproviding the means to create something more significant than mere verse--6-'whileyetaboyisoughtforghosts'atthetime of his sister's death, in1874,waite had nodoubtas to the reality of life after death: her soul 'heavenward soaring, would bewiththeangels in the presenceofgod.butas his faith slowly ebbed away intheyearsthatfollowed he became increasingly sceptical of the church's teaching on the posthumous state of the soul, and increasingly pessimistic about the very possibility of survival. his doubt is reflected in an untitle

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

s written in german by c.r.butwasnotthen published.itnarrates the attainment by himofthe grade of"equesaurei lapidis" or "knight of the golden stone'.18 thegoldendawn'in1484the founder and imperator c.r. died, his body was embalmed and put into the vault, which was closed and con255 cealed from the membersofthe latest circle of junior students 'frater d. was then chosen to be magus, and after his death frater a. at a date unknown, but he died in1600.his successor was fratern.n.,who in1604discovered the entrance to the cavern and caused it to be opened,120years after the decease of c.r. within the vault was found the body carefully preserved under an altar, and in his hand the parchment roll called the book t (testamentum, also copies of other valuable books of the fraternity, a "vita" and

r disapproving of particular practices, the churches did not deny the reality of a spiritual order, and society as a whole maintained a solid belief in the supernatural.norwere all clerics equally hostile. some went so far as to holdseances-the'sittings' at which a medium, often in a trance, produces messages for those present-themselves, and one, the revd w. stainton moses, was fromi&]2until his death in1892a medium himself and the principal exponent of spiritualist thought in england. others were more circumspect and, whether from natural reticence or fear of episcopal wrath, carefully avoided publicity. one such group had affinities with the rosicrucians.theguild of the holy spirit was first brought to public noticein]anuary1881in the first issue of the spiritualist journallight,a brief

ons255 trated in the1840sby proponents of mesmerism who claimed to obtain starding results from subjects placed in a trance. another, and far older, method ofinducing clairvoyantvision was by means of gazing into a mirror or a crystal ball, bothofwhich were employed by frederick hockley, the rosicrucian seer. hockley's researches into crystal vision began in1824and continued up to the time of his death in1885.in1869he told the committee of the london dialectical society how the visions were received 'i knew a lady who was an admirable seeress, and obtained some splendid answers by means of crystals.theperson who has the power of seeing, notices first a kind of mist in the centreofthe crystal and then the message or answer appears in a kind of printed character.therewas no hesitation and sh

ne members at the spring equinox ceremony that same march.thefirst of the new initiates was miss mina bergson, the sister of the philosopher henri bergson, soon to bemrsmathers and thus central to the entire story of the order. mathers himselfis an enigma.hewas born in1854,educated at bedford grammar school and lived with his widowed mother atbournemouth255where he was made a mason in18n-untilher death in1885,when he moved to london to dedicate himself to hermetic philosophy, magical practice and an obsession with his fancied jacobite ancestry. his later history is one of growing eccentricity, of delusions both of persecution and grandeur, and of paranoia: it is also, to a large extent, the history of the order itself. but for all his oddity, mathers' friends and enemies alike admitted the

g de255 layed; she had well-earned her priority for initiation.theceremoniesofthe second order were startling and spectacular, displaying mathers' ritual talents to thefull-eventhe name, for as a new order it required a new name, was grandiose: ordo roseae rubeae at aureae crucis, although this did no more than reflect the order's rosicrucian nature.theadeptus minor ritual was a re-enactmentofthe death and resurrection of christian rosenkreuz, involving the symbolic crucifixion of the candidate and the rising of the chief adept from the tomb, or pastos, within the seven-sided vault that was central to the ritual. both vault and tomb were intricately painted with a multitude of occult symbols, all in their correct colours, and the candidate received instruction in their meaning from the thr

GILBERT THE MAGICAL MASON

ical masonmartin'[sicj'and married, no doubt taking some time to do what he observed in 1902, in a letter to theodor reuss, of his daughter and new rosicrucian son-in-law 'they do nothingbutkiss at present'.3in 1881 he moved back into london and was appointed a deputy coroner, becoming intimecoroner for north-east london, a post that he held until 1918. perhaps his professional preoccupation with death encouraged him to create lifeexnihilo,and this he did with startling success. realizing from his rosicrucian studies that a magical order would need a history, he set about creating a first-class pedigree for his own brainchild, the hermetic order of the golden dawn. his first creation, or contact on the inner planes if one prefers to suspend disbelief, was a rosicrucian adept named anna spr

f either society [to] admit a mr macgregor mathers alias the count of glenstrae of paris" there was to be no more impropriety, whether of a literary or any other kind in westcott's life. in 1918 he retired from his professional life and went to live with his daughter and son-in-law at durban, south africa, where he continued with his studies, his correspondence and his writing uptothe time of his death, in july 1925. unlike his ancient predecessors he seemstohave failed in his rosicrucian duty to 'select a proper person to succeed him- no one since has equalled westcott's literary output on the curious subjects that he made his own. whatever his motives were for sustaining the fiction of anna sprengel, there is no doubt that westcott believed in the existence of rosicrucian adepts. while n

m of embalming was used, and the vault was decorated with grand and beautiful emblems, designs and implements. the magus was enclosed in a specially prepared tomb, and was laid to rest with his own special consecrated insignia. the vault was closed, and upon the door was fixed a brazen plate, upon which was engraved an inscription of a prophetic exclamation of his own, that in 120 years after his death his tomb should be re-opened and his doctrines, in a modified form, once more made public, and not only to a few, but to the learned in general: this plate was then covered up and the presence of the vault quite masked.themembers of c.r.'s inner circle appear to have died off each in his turn, until at last there remained no one who couldtellthesecretofwhere the great instructor lay,andwhere

rst martyring the fratres of the order. be just to rosicrucianism and its origin, and history; ask yourselves what absolute proof you have of the fact of manyotherhistorical events; proof i mean independent of the evidence of those who had already convinced themselves and of those who have a personal object to serve in establishing the20themagical masontruth of any alleged occurrence- such as the death of jesus by crucifixion, the trojan war, or of the striking incident in the conversion of saul of tarsus, or of the former existence of the pharos of alexandria. and, on the other hand, of what value is negative evidence in such a discussion.thefact that the works of josephus have no mention of jesus which is not a forgery, is no proof that a gentle, wise and revered spiritual divine teacher

ssors of the third generation, that he, or his name and doctrine, should re-appear: even so didh.p.b.,as i understand, affirm that she would return, in another form indeed,butstill the same ego, and individual, in a stage still farther on in the path to full adeptship. you will all, as theosophists struggling to the light, hope that even as we read that the pupils of rosy cross,120years after his death, shewed the vitality of their order, so may this lodge founded by your great inspirer,h.p.blavatsky, con255 tinue to flourish and extend until time shallbeno more with you.[reprintedfromtheosophicalsiftings,vol6, no.is, pp.3-14.]2.dataofthehistory oftherosicruciansaccording to thefama fratemaatisbenedictiordinisrosaecrucisand theconfessiofraternitatisr.c.the notable mystic and adept known as

GILBERT THE SORCERER AND HIS APPRENTICE

er henri bergson, who was to become successively the first initiate of the golden dawn and mathers' wife. after their marriage, in june 1890, they lived at forest hill close to the horniman museum, of which mathers had been made curator;butby 1892 they had moved to paris, where they remained- save for a prolonged visit to london for theequinoxandlooking glasscases of 1910 and 1911- until mathers' death from influenza in 1918. his career in the golden dawn has been charted often enough? not to need recounting here,butit is, perhaps, worth remarking that asintroduction9dissension grew within the order, so mathers' literary output declined. whether his growing obsession with 'treachery' in the order stifled his literary talents, or whether they had been burned out by ten years of feverish act

control of theorderin1902, after the schism of 1903 he entered into a wary. and ultimately inconclusive dialogue with'a.e.waite andfinallyreturned to berridge's temple,undermathers' obedience, after breaking withdrfelkin and the stella matutina in circumstances that did him little credit. in later years his somewhat tenuous loyalty to mathers strengthened and he was genuinely grieved at mathers' death, five years before his own in 1923. unsure of his own occult connections, he wasyetunwavering in his belief inthereality of an occult world and was an enthusiastic proselytizer; issuing fictional and factualaccounts.of scottish witchcraft, justifications for the magical aims of the golden dawn, and the introduction to eckartshausen'scloud upon the sanctuarythatset aleister crowley upon his m

hebrewlettersommitted.]rg(i)aretz- dry, crumbling earth (2) adamah- reddish mould (3) gia--undulating ground, like the side of a valley (4) neshiah- pasture, or meadow (5) tziah- sandy, or desert land (6) areqa- earth (7) thebe! or cheled- mixed earth and water. upon the left hand are the seven infernal habitations (1) sheol- the depth of the earth (2) abaddon- perdition (3) titahion- the clay of death (4) bar shacheth -thepit of destruction (5) tzelmoth- the shadow of death (6) shaari moth- the gates of death (7) gehinnom- hellthe qliphoth of theqabalah25theevil and averse powers beneath thefeetof thefourcherubim[these,and all followingpropernames,are given inhebrewwith englishtransliterationsandtranslationswhereappropriate.thehebrewishereomitted.rg]lilith machaloth samael rahab the assth

ight-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 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 soul. the soul luminous and washed from sin in the uncreated and immort

ntiquity of the actual text. the especial title of the 17th chapter is 'the book of the egyptian faith' and its subject is a sort of hymn of the osirified soul, which may be partially and succintly repro255 duced as follows: the words of the departed spirit, osiris- son of god i am temu, the setting sun- i am the only being in the firmament. i am ra, the rising sun, i have passed from the gate of death unto life.address onthepillars49the sun's power beginneth again, after he hath set he riseth again (so doth the justified spirit of man) i amthegreat god, begotten of himself. i can never be turned back by the elementary powers: i am the morning, i know the gate (i ever rise again into existence; i know the pathway through death unto life.)thefather of the spirit, the eternal soul of the sun

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

new york, 1988; and r. l. tafel, documenrs concerning the life and character of emmanuel saedenborg, collected, translated and annotated. london, 1875. commission to publish the heavenly doctrines revealed to him and to make known to mankind that the second coming would soon take place, in 1770, and the new jerusalem be established in the spiritual world. for the next twenty-five years until his death in london in 1772, he was the complete theologian, writing extensively and assiduously to expound and defend his doctrines2[2. his works attracted a small but enthusiastic following and some years after his death their activities were crystallised in the form of the new jerusalem church, a denomination that has survived to the present day, although it has remained a small body with a worldwi

and played no part in the one significant act that the grand lodge and temple of canada did perform. george longley was subordinate to his fellow rulers of the grand lodge and temple in most other masonic bodies also, with one significant exception: in the antient and primitive rite longley was grand master ad vitam of the sovereign sanctuary for canada from its foundation in december 1882 to his death on 23 february 1885. earlier, in february 1876, he had been active in importing the antient and primitive rite from the u.s.a. and in august of that year he had acquired the supreme rite of memphis and the reformed egyptian rite from 28[28] lt. col. w. j. b. mcleod moore (1810 1890) was provincial grand prior of canada in the masonic order of knights templar, becoming grand master of the sov

his, he added, i beg to close my connection with the swedenborgian rite. mackenzie may have alienated members with whom he had dealings, but he did make strenuous efforts to promote the rite. he arranged for the printing of the fundamental constitutions of the rite, a small pamphlet of twenty pages, in august 1877 and oversaw the production of all the balustres (directories) of the rite until his death in 1886. he also acted as publicist, defending the rite in the columns of the freemason, and providing an article about it, the swedenborgian rite: otherwise known as the primitive and original rite of freemasonry, for the rosicrucian and masonic record (new series, no. 10, april 1878, pp. 414 419) and thus bringing it to the attention of such members of the s.r.i.a. who had not already join

te it in england. in 1908, the last year for which a balustre of the rite is known, westcott is still shown as supreme grand secretary and as supreme grand past master but he had ceased from active participation. his careful index to correspondence with swedenborg brethren and herr theodor reuss that he began in july 1901, ends abruptly in october 1903. from yarker there is only silence up to his death in 1913. all that remained for the swedenborgian rite was to be scooped up by waite as a part of his ambitious, but ultimately unrealised, project for a secret council of rites. perhaps it was appropriate for a rite created by a fantasist to end in the dream-world of a mystic. there remains, however, the question of the purpose of the swedenborgian rite. ritual as an aid to religion: the pur

earch of greater light, which is pure paradox. he is supposed to receive the light and to enter the temple, which is called that of the creator. at a later stage the plan-of the building are presented to the candidate and it is then described as (a) god s temple in nature, and (b) a symbol of the moral temple that is within. the east is goodness rising into life; the west is goodness setting into death; the south is truth ir. light; the north is truth in oblivion. it is. the story of earthly life and the story of the soul. the temple, finally, represents the garden of god. about the 3rd grade, of perfect phremason, or red brother, waite says scarcely any-thing, because of its very curious, but withal bizarre, analogies with its marvellous prototype in the craft. the candidate is pledged to

GILBERT R A THE MASONIC CAREER OF A

n they have received to date, and it is the purpose of this paper to encourage such analysis by demonstrating, through a study of his masonic career, both waite's originality and his continuing influence. unlike many of his contemporaries, waite was meticulous about recording the minutiae of his life, and he took great care that all the records of his work and career should be preserved after his death. these records, now kept in private hands and to which the present writer has been granted full access, comprise his private diaries from 1909 to 1942, an extended diary for 1902-1903, the minute books of his rosicrucian order, working notes and proofs of many of his published books, and a long series of bound volumes of his periodical contributions, reviews and masonic ephemera. waite was a

these or similar names over a period from 1848 to 1857 at st. catherine's house, nor is there any reference in the registers of kensington parish church where waite claims that the marriage took place. 4[4] waite's education was of the 'dame school' variety, save for two terms at the roman catholic school, st. charles's college in bayswater, in 1874. 5[5] slt, chapter 2, passim after his sister's death in 1874 waite began to lose his faith in roman catholicism, although he retained a great love for its ceremonial, utilizing a number of elements of the roman liturgy for the rituals which he constructed in later life for his various secret orders. he turned instead towards spiritualism but found no spiritual consolation and moved on to the theosophical society, which fascinated him although

ber of the isis urania temple, to freemasonry via runymede lodge. bullock was initiated on 14 june 1904, but resigned from membership in the following year. waite regularly attended meetings of runymede lodge until 1920 when he moved from ealing in west london to ramsgate in kent, after which time his association with craft masonry faded although he remained a member of his mother lodge until his death. the higher degrees and the secret tradition as soon as he had been raised, waite began his quest for higher degrees in earnest. on 10 april 1902 he and blackden were admitted to the grade of zelator in the s.r.i.a, having been proposed by palmer-thomas and seconded by westcott- both of whom were keen to have waite as a member. the two new rosicrucians then proceeded to the holy royal arch

aite's doctorate was worthless, for atlantic university had closed down in 1932112[112] and had never been accredited to award degrees of any 110[110] on 3 july 1916 waite was a guest at the reception for fort newton held at america lodge no. 3368. on 20 july fort newton was waite's guest at runymede lodge. 111[111] voorhis first wrote in august 1928 and continued his correspondence up to waite's death, continuing then to correspond with mrs. waite until her death in 1955. 112[112] information from the commonwealth of virginia, state department of education. kind. waite, however, knew nothing of either failure and fondly believed that his order was secure in america and that the academic world had at last recognized his ability. by the time of the visit waite had retired from virtually all

no action must be taken by one independently of the others in respect of any o. matters (7) the s.c. has no power to add to its numbers and the absence of any member from the country of its present location does not constitute a vacancy, since an efficient inter communication can always be preserved. this rule is absolute and invariable in respect of both its clauses (8) vacancy is constituted by death or permanent alienation as also by insanity or unfitness to act; agreement on the part of the other two members as to the existence of either disability being alone necessary in order to take action. each member has the right to nominate his successor, who shall be of the male sex and a royal arch mason. such nomination may be made absolute prior to decease by the approval of the other membe

GLOBAL FREEMASONRY

ought about the truth, crude understanding of disbelief, devoted to allah, abandoning the society of ignorance, the real home of believers: paradise, knowledge of the qur'an, qur'an index, emigrating for the cause of allah, the character of the hypocrite in the qur'an, the secrets of the hypocrite, the names of allah, communicating the message and disputing in the qur'an, answers from the qur'an, death resurrection hell, the struggle of the messengers, the avowed enemy of man: satan, the greatest slander: idolatry, the religion of the ignorant, the arrogance of satan, prayer in the qur'an, the theory of evolution, the importance of conscience in the qur'an, the day of resurrection, never forget, disregarded judgements of the qur'an, human characters in the society of ignorance, the importa

erest-based transactions.5 it was the templars who were mainly responsible for the crusaders' at- global freemasonry dg the crusaders put to sword all those living in the lands they conquered. tacks of and murder of muslims. for this reason, the great islamic commander saladin, who defeated the crusaders' army in 1187, in the battle of hattin, and afterwards rescued jerusalem, put the templars to death for the murders they had committed, even though he had otherwise pardoned a large number of christians. although they lost jerusalem, and suffered heavy casualties, the templars continued to exist. and, despite the continual diminution of the christian presence in palestine, they increased their power in europe and, first in france, and then in other countries, became a state within a state

ark world of the kabbalah ej from the templars to ancient egypt the magicians of ancient egypt the ancient egypt of the pharaohs was one of the most ancient civilizations of the world. it was also one of the most oppressive. the magnificent monuments that still remain from ancient egypt the pyramids, sphinxes and obelisks were constructed by hundreds of thousands of slaves, worked to the point of death, under the whip and threat of starvation. the pharaohs, the absolute rulers of egypt, wanted themselves to be represented as gods and to be worshipped by the people. one of our sources of knowledge about ancient egypt is their own inscriptions. these were discovered in the nineteenth century and, after intense labor, the egyptian alphabet was deciphered, bringing to light much information ab

, it is in the qur'an that we find the most accurate account of the exodus from egypt, because the torah underwent much textual corruption after it was originally revealed to moses. an important proof of this is that in the five books of the torah genesis, exodus, leviticus, numbers and deuteronomy there are many contradictions. the fact that the book of 5x deuteronomy ends with an account of the death and burial of moses is indisputable proof that this portion would have to have been added after moses' death. in the qur'an, in the account of the exodus of the israelites from egypt, as in all other stories related in it, there is not the slightest contradiction; the story is recounted soundly. moreover, as with other stories, god reveals much wisdom and many secrets in the course of what i

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

GNOSTIC CATECHISM

n they have received to date, and it is the purpose of this paper to encourage such analysis by demonstrating, through a study of his masonic career, both waite's originality and his continuing influence. unlike many of his contemporaries, waite was meticulous about recording the minutiae of his life, and he took great care that all the records of his work and career should be preserved after his death. these records, now kept in private hands and to which the present writer has been granted full access, comprise his private diaries from 1909 to 1942, an extended diary for 1902-1903, the minute books of his rosicrucian order, working notes and proofs of many of his published books, and a long series of bound volumes of his periodical contributions, reviews and masonic ephemera. waite was a

these or similar names over a period from 1848 to 1857 at st. catherine's house, nor is there any reference in the registers of kensington parish church where waite claims that the marriage took place. 4[4] waite's education was of the 'dame school' variety, save for two terms at the roman catholic school, st. charles's college in bayswater, in 1874. 5[5] slt, chapter 2, passim after his sister's death in 1874 waite began to lose his faith in roman catholicism, although he retained a great love for its ceremonial, utilizing a number of elements of the roman liturgy for the rituals which he constructed in later life for his various secret orders. he turned instead towards spiritualism but found no spiritual consolation and moved on to the theosophical society, which fascinated him although

ber of the isis urania temple, to freemasonry via runymede lodge. bullock was initiated on 14 june 1904, but resigned from membership in the following year. waite regularly attended meetings of runymede lodge until 1920 when he moved from ealing in west london to ramsgate in kent, after which time his association with craft masonry faded although he remained a member of his mother lodge until his death. the higher degrees and the secret tradition as soon as he had been raised, waite began his quest for higher degrees in earnest. on 10 april 1902 he and blackden were admitted to the grade of zelator in the s.r.i.a, having been proposed by palmer-thomas and seconded by westcott- both of whom were keen to have waite as a member. the two new rosicrucians then proceeded to the holy royal arch

aite's doctorate was worthless, for atlantic university had closed down in 1932112[112] and had never been accredited to award degrees of any 110[110] on 3 july 1916 waite was a guest at the reception for fort newton held at america lodge no. 3368. on 20 july fort newton was waite's guest at runymede lodge. 111[111] voorhis first wrote in august 1928 and continued his correspondence up to waite's death, continuing then to correspond with mrs. waite until her death in 1955. 112[112] information from the commonwealth of virginia, state department of education. kind. waite, however, knew nothing of either failure and fondly believed that his order was secure in america and that the academic world had at last recognized his ability. by the time of the visit waite had retired from virtually all

no action must be taken by one independently of the others in respect of any o. matters (7) the s.c. has no power to add to its numbers and the absence of any member from the country of its present location does not constitute a vacancy, since an efficient inter communication can always be preserved. this rule is absolute and invariable in respect of both its clauses (8) vacancy is constituted by death or permanent alienation as also by insanity or unfitness to act; agreement on the part of the other two members as to the existence of either disability being alone necessary in order to take action. each member has the right to nominate his successor, who shall be of the male sex and a royal arch mason. such nomination may be made absolute prior to decease by the approval of the other membe

GNOSTIC HANDBOOK

line we have everyday existence, we could even use two lines to refer to the influences of time and space. in any event these occurrences are horizontal, they exist within the experience of time, space and matter and hence exist on the material line. at the same time we can suggest this line is intersected by another, a vertical line, the line of spirit. whereas the horizontal moves from life to death, beginning to end and repeats again and again, the vertical moves from alpha to omega, from the heights to the depths. this image, the cross, is the primal image of the great chain of being and traditional cosmology. it is pregnant with meaning and within it are the central concepts of gnosticism. if we consider the cross and the intersection between the spiritual and the material, we can al

ginnungagap (1st c, an empty abyss, where the fire of muspellsheim mets of the icy rivers of niflheim and from this dynamic the giant ymir is born. odin and his brother, born from giants, carve up the body of ymir to create midgard. ymirs bones become the moutains, his teeth the rocks, his blood the rivers, his skull the vault of the sky, his hair the forests and grasses. like the titans, ymir's death creates mankind. hence midgard is a checkerboard on which fire and ice battle against each other until the game is completed. from the interaction of fire and ice within the great gap, the planes or worlds are formed. this model when examined critically (we will return to it in the next lesson) has a lot in common with the kabbalah and theosophical plane models. together they give us a good

underworld is intricately connected to the earth, even seen as part of it. in the norse tradition the god is odin or tyr (much earlier) and he is the lord of the upper world (asgard) and hel is the goddess of the underworld and earth. hel and freya are much the same goddess, she simply split into two and was demoted due to strong patriarchal and later christian influences. she was the goddess of death and rebirth, fertility and suffering, she guards the dead and sends them back to life, she compliments and completes the lord or tyr/odin. in celtic mythology she guards the great cauldron and in the norse this cauldron is the seething cauldron from which the drizzle formed from fire and ice coalesces and from which life is formulated. we can see a cross over with sophia, she too is the godd

fall of man in more material terms it is of little importance, something occurred and the algebra we use to represent it is somewhat irrelevant. the church teaches that god is the source of all perfect and that the whole world, visible and invisible, is his creation. yet one does not need to be a philosopher to observe that in this world of ours moral and physical evil- suffering, cruelty, decay, death- is abundantly present. how then can god, the supreme good, be the cause of suffering and evil? must he be held responsible for wars, epidemics, the oppression of the poor by the rich..the bogomils (a medieval gnostic sect) had an answer which was at least logical and consistent; evil and pain are inherent in this world because the world is the creation of the evil one. the byzantine commonw

icture and hence treat our material reality as the final arbiter of experience. pain and suffering are real, but only relatively so. things will seem different if looked at from the wider perspective of multiple lives and worlds. while we may have disposed of cosmological evil, the question still arises as to how does evil appear in the world? while we may accept that pain and suffering, disease, death etc are not evil except from our own perceptions, how do we explain murder, rape, war and the more destructive of man s behaviour? the last phase is probably the most important, man s behavior. so much that we would like to blame on the demiurge, god, spirits or anything else is actually the fault of mankind itself. as robert degrimston discusses in his superb essay humanity is the devil, th

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

nsformation. it is not enough to have the right techniques or the latest rituals or tools, unless you know why they work and what they need to be used for. without insight, ritualism is of little or no value. for until we know how to go beyond the things of the lower world there can be no real wisdom or development. even if we become masters of matter, unless we have the power to escape its grip, death still arrives inevitably to the master or student. the form we have used in outlining the gnosis is to offer the original mystery teachings coupled with research and validation from modern sources. we believe that it is of great value to see the way in which philosophical, scientific and psychological research has validated much of what has been known for centuries within the gnostic schools

the point where or when everything began, but only the point ages or yugas. figure one the alpha event the omega day gnostic theurgy page 14 at which time and matter began. this is an important point as the central questions for the gnostic are all related to the concept of time. how did the present system develop? what caused space, time and matter? by association what caused pain, suffering and death? for if there is time, there is entropy and therefore there is decay, suffering and finally cessation of time or death. this alpha event then is the major starting point for how we understand the gnostic system, because how we perceive matter and the development of matter, influences our whole view of life and the world. the nature of myth one of the major problems with comprehending the tru

pirit and matter and why they work in inverse proportions. it also explains the grand plan behind nature itself. since nature is the result of the alpha event, we should be able to see tell-tale signs within the very mechanism of nature itself to suggest its malevolent goals and its antipathy to spirit. the nature of nature the only reliable thing about nature is its cycle of suffering, decay and death. now i know that it is said that while nature is cyclic, one thing dies and another is reborn, but that is the point. one thing dies, another is reborn. there is no individual or discrete permanence, all is transition. this is the great truth gautama buddha pronounced 2,500 years ago and it stands the test of time. human life as a whole is sometimes considered negative entropy, but even this

ogy. hinduism reincarnation. somatic autonomic organs of the body.physiology. tantra. nerve plexes. kundalini. sensory. brain. sense organs. neurology. zen, sufism enlightenment mental-social. mind imprint. social behaviour. psychology. protestantism christ, messiah emotional. endocrines. emotional behaviour.psychiatry. fundamentalism the devil. void. body as flesh. body as flesh. anaesthesiology death cults void. fig 5 gnostic theurgy page 32 the hologram of matter now that you have some understanding of the multi-dimensional nature of the universe we need to re-consider our refraction model in the light of the alpha event. when we think back to what we have discussed about the cosmic error, we can summarise it in terms of the creation or action of a secondary spiritual source. in the gno

e know as physical. it also caused a breach in the spiritual world, and formed what is known in gnosticism as the great schism. the great schism the church teaches that god is the source of all perfect and that the whole world, visible and invisible, is his creation. yet one does not need to be a philosopher to observe that in this world of ours moral and physical evil- suffering, cruelty, decay, death- is abundantly present. how then can god, the supreme good, be the cause of suffering and evil? must he be held responsible for wars, epidemics, the oppression of the poor by the rich..the bogomils had an answer which was gnostic theurgy page 35 at least logical and consistent; evil and pain are inherent in this world because the world is the creation of the evil one. the byzantine commonwea

GOETIA LUCIFERIAN

t and initiator, and is associated with both 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

onal direction of ones sorcerous path. the path of sorcery is the direct road built from self-enchantment and the union with the isolate core essence of being (hga. sorcery is the rejuvenating obsession of encircling belief into flesh. this may be understood by austin osman spare s conceptual theory of manifestation will- desire-belief, self-enchantment/obsession leads to the destruction/vampyric death of unnecessary ideals which plague the self in numerous forms. in primal cultures these dogmatic ideals manifest as self-created sickness and disease. by destroying their foundation in the mind, one may absorb their very elixir of life and devour their flesh as well. this is the very essence of the exorcism of the tchod rite of tibetan magic the rebirth of the i as a layered aspect of the co

ousing yourself with the enchantments of your own imagination. understand this spirit is formed from you, something of a familiar and spirit you have given life to. focus on the desire of which caused you to evoke the spirit in the first place (divination, knowledge, ect) and focus intently upon this. as you reach the climax, focus on the sigil of the spirit and allow your mind to black out (i.e. death posture) in this moment of ecstasy. after you have made this sacrifice of anointing some of the fluids on the sigil, banish (by forgetting or what technique you have created to clear the mind) and end the rite. if you have a partner in the rite, you will both focus on the spirit and not on each other rather than willed desire and lust of the flesh. concentrate on the aspects of the spirit of

nique you have created to clear the mind) and end the rite. if you have a partner in the rite, you will both focus on the spirit and not on each other rather than willed desire and lust of the flesh. concentrate on the aspects of the spirit of which you relate to it, associations, etc. when you reach a climax loose yourself in the ecstasy of union with this spirit and the moment of the orgasm and death posture. the other magical requisities the other ceremonial requisites are suggested by the clavicula salomonis regis, translated by samuel liddell macgregor mathers, edited with an introduction by aleister crowley. the proper perfumes and incense may be burnt, and the sacred bath may be prepared. the purpose of the bath is to refresh the mind and prepare it for the work. mix the water with

imax, you ascend into the celestial heights of the luciferian sabbat when the mind is led through the axis of the point of light, the solar force of azazel. annoint the sigil in the sexual fluid of either yourself (if solitary) or both yourself and your partner. at the moment of ecstasy, you shall take the flesh of the beast and along with the djinn spirit, descend unto the infernal sabbat of the death posture, from which you shall emerge in the flesh of the circle. the ensorcerling of belief is significant unto the practitioner who by self-enchantment and the combination of will- desire-belief, have transcended the separation of flesh and spirit. after you have consecrated the sigil, close the circle and the spirit form, while weak, will remain in essence. when the mind becomes interlocke

GOLDEN DAWN RITUALS A

l of the hexagram (commit to memory [c] 6. s.i.r.h./s.b.r.h (commit to memory [c1] 7. the secret wisdom of the lesser world or microcosm [u] 1. secret wisdom of the microcosm 2. evil persona 3. task of the adeptus minor 4. of traveling in the spirit vision concerning other microcosms 5. how the spiritual consciousness can act around and beyond the sphere of sensation. 6. of obsession, trance, and death 7. liber hodos chameleonis (u-7) 8. receive z1 and z3 (to be tested on knowledge and understanding) 9. make and consecrate the lotus wand [d] 10. the rose cross ritual (commit to memory) 11. make and consecrate the rose cross lamen [e] and [f] 6 12. make and consecrate the sword and four elemental weapons [g] 13. consecration ceremony of the vault of the adepti [k] 14. hermes vision 15. line

GOLDEN DAWN RITUALS ENOCHALL

should have an understanding of the position of the letters on the petals (see the diagram with this lessoraenochian dictionary 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 this material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 enochian a: in/ of/ on/ the/ with. a babalond: of a harlot. a boapri: let them serve you. a cocasb: the time. a cro odzi: hast thy beginning. aaan: kerubic angel of water angle of fire tablet. aab: cacodemon of fire angle of earth tablet. a

er. saiinou: senior of jupiter on the water tablet. saix: subservient angel of air angle of water tablet, also known as saaix. salabaiotza: salbrox, sulphur. salada: sald, wonder. salamanu: salman, house. salbrox: sulphur (cf. dlasod. sald/ ald: wonder/ wonders (n (cf. zirn. salman: the house/ house/ a house. salman balt: house of justice. salman paradiz: house of virgins. salman teloch: house of death. samapha: governor of the first division of the aethyr zom (7. samvelg: righteous/ to the righteous (cf. balit. sapah: sound/ sounds/ mighty sounds. sapm: subservient angel of fire angle of earth tablet. saucp: angel, also known as sacp. sava: subservient angel of fire angle of water tablet. saxtomp: governor of the first division of the aethyr maz (16. saziami: governor of the first divisio

ax, precede/ going before. tastoxo: governor of the third division of the aethyr oxo (45. tatan: wormwood/ of wormwood. taxs: 7336. tbl: her. tdat: subservient angel of earth angle of fire tablet. tdim: kerubic angel of water angle of water tablet. teaa: four lettered holy name of god, ruling the element of fire. tedoand: governor of the first division of the aethyr uta (40. teloah/ teloc teloch: death. teloc vovim (of) him that is fallen. tex: name of the thirtieth aethyr. thaaot: name of saturn perimeter. thahaaaotahe: elemental king of water. thaot: name of saturn (corrected) perimeter. thil: seat/ seats (cf. othil. thild: of their own seats. thiln: in seats. thilnos: in seats twelve/ in twelve seats. thotanf: governor of the first division of the aethyr paz (10. ti: it is/ it. ti ta: i

GOLDEN DAWN RITUALS K

by the lotus flower of isis. it symbolizes the development of creation" chief adept "mighty adeptus major, thy wand and its meaning" second adept "a wand terminating in the symbol of the binary and surmounted by the tav cross of life, or the head of the phoenix, sacred to osiris. the seven colors between light and darkness are attributed to the planets. it symbolizes rebirth and resurrection from death" chief adept "my wand is surmounted by the winged globe, around which the twin serpents of egypt twine. it symbolizes the equilibrated forces of the spirit and the four elements beneath the everlasting wings of the holy one. associate adeptus minor, what are the words inscribed upon the door of the vault, and how is it guarded" third adept "post centum viginti annos patebo. after one hundred

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. chief adept reads the following sentences, and all halt in the former positions, chief adept is in center, others are around) chief adept "for i know that my redeemer liveth and that he shall stand at the latter day upo

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

GOLDEN DAWN RITUALS SAPPENDA

working out the squares: column rank letter tarot trump symbol geomantic figure w h a fool a fort. min. s.c. hmkh b magician b- s.c. hnyb g h. priestess y- s.c. dsj d empress c- y y h emperor a puer h h w hierophant b amissio w w z lovers c albus h y j chariot d populus y h f strength e fort. maj. h w y hermit f conjunctio s.c. rtk k wheel/fort. k- w y l justice g puella h h m h. man c via h h n death h rubeus y w s temperance i acquisitio h y u devil j carcer s.c. hrwbg p tower f- w h x star k tristitia h w q moon l laetitia s.c. trapt r sun a- y h c l. judgem. d cauda drac. h h t universe l (b) caput drac. s.c. stands for sephirotic cross. appendix b: 31 the enochian alphabet the following is the enochian alphabet (this sometimes, though wrongly, was called theban, together with the eng

GOLDEN DAWN RITUALS T

es in power and make me a strong seer lap zir io-iad. of things, for i am of him that liveth forever. the third key 8 micma goho mad zir comselha zien biah os behold saith your god. i am a circle on whose hands stand twelve londoh norz chis othil gigipah vnd-l chis ta kingdoms. six are the seats of living breath, the rest are as pu-im q mospleh teloch qui-i-n toltorg sharp sickles or the horns of death, wherein the creatures of earth chis i chis-ge in ozien ds t brgdo od torzul. are and are not except mine own hands which also sleep and shall rise. i li e ol balzarg od aala thiln os in the first i made you stewards and placed you in seats twelve of netaab dluga vonsarg lonsa cap-mi ali vors government, giving unto every one of you power successively over cla homil cocasb fafen four five an

h i have 13 abramg baltoha goho iad soba prepared for my own righteousness saith the lord, whose long mian trian ta lolcis abai-vovin od continuance shall be as buckles to the stooping dragon and like aziagiar rior irgil chis da ds pa-aox unto the harvest of a widow. how many are there which remain in busd caosgo ds chis od ip uran teloch cacrg the glory of the earth, which are, and shall not see death until oi salman loncho od vovina carbaf niiso this house fall, and the dragon sink? come away! bagle avavago gohon niiso bagle momao for the thunders have spoken! come away! for the crown of the siaion od mabza iad o i as momar temple and the robe of him that is was and shall be crowned poilp niis zamran ciaofi caosgo are divided. come! appear unto the terror of the earth od bliors od corsi

be great. come away! but not your mighty sounds. m of n the eleventh key oxiayal holdo od zirom o coraxo the mighty seat groaned aloud and there were five thunders ds zildar raasy od vabzir camliax od bahal which flew into the east, and the eagle spake, and cried with a loud niiso voice: come away! and they gathered themselves together and salman teloch casarman holq od t i ta became the house of death, of whom it is measured, and it is as 16 z soba cormf i ga niiso bagle abramg they whose number is 31. come away! for i have prepared for you noncp zacar ca od zamran odo cicle a place. move therefore and show yourselves. open the mysteries qaa zorge lap zirdo noco of your creation! be friendly unto me for i am the servant of mad hoath iaida. the same your god, the true worshipper of the hig

GOLDEN DAWN RITUALS T3

es in power and make me a strong seer lap zir io-iad. of things, for i am of him that liveth forever. the third key micma goho mad zir comselha zien biah os behold saith your god. i am a circle on whose hands stand twelve londoh norz chis othil gigipah vnd-l chis ta 8 kingdoms. six are the seats of living breath, the rest are as pu-im q mospleh teloch qui-i-n toltorg sharp sickles or the horns of death, wherein the creatures of earth chis i chis-ge in ozien ds t brgdo od torzul. are and are not except mine own hands which also sleep and shall rise. i li e ol balzarg od aala thiln os in the first i made you stewards and placed you in seats twelve of netaab dluga vonsarg lonsa cap-mi ali vors government, giving unto every one of you power successively over cla homil cocasb fafen four five an

h i have abramg baltoha goho iad soba prepared for my own righteousness saith the lord, whose long mian trian ta lolcis abai-vovin od continuance shall be as buckles to the stooping dragon and like 13 aziagiar rior irgil chis da ds pa-aox unto the harvest of a widow. how many are there which remain in busd caosgo ds chis od ip uran teloch cacrg the glory of the earth, which are, and shall not see death until oi salman loncho od vovina carbaf niiso this house fall, and the dragon sink? come away! bagle avavago gohon niiso bagle momao for the thunders have spoken! come away! for the crown of the siaion od mabza iad o i as momar temple and the robe of him that is was and shall be crowned poilp niis zamran ciaofi caosgo are divided. come! appear unto the terror of the earth od bliors od corsi

be great. come away! but not your mighty sounds. m of n the eleventh key oxiayal holdo od zirom o coraxo the mighty seat groaned aloud and there were five thunders ds zildar raasy od vabzir camliax od bahal which flew into the east, and the eagle spake, and cried with a loud niiso voice: come away! and they gathered themselves together and salman teloch casarman holq od t i ta became the house of death, of whom it is measured, and it is as z soba cormf i ga niiso bagle abramg they whose number is 31. come away! for i have prepared for you noncp zacar ca od zamran odo cicle a place. move therefore and show yourselves. open the mysteries 16 qaa zorge lap zirdo noco of your creation! be friendly unto me for i am the servant of mad hoath iaida. the same your god, the true worshipper of the hig

GOLDEN DAWN RITUALS U1

herefore, governeth generation. in dwsy, therefore, is the automatic consciousness or the simulacrum of the will. this automatic consciousness is to the nephesch what the tud action is to the ruach. thus, there being a simulacrum or reflection of the heart and vital organs in the parts governed by dwsy, if the consciousness of trapt be given unto this wholly, it shall pave the way for disease and death. for this will be the withdrawing of the vital forces of the name, which are in the citadel of trapt, to locate them in dwsy, which is a more easily attacked position. for the automatic consciousness is the translator of the ruach unto the nephesch. from twklm is formed the whole physical body under the command and presidency of the nephesch. the nephesch is the subtle body or the refined as

GOLDEN DAWN RITUALS U3

he evil persona are awful forms, dangerous even to express or think of. du2 u3 u4 u5 task to be undertaken by the adeptus minor 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 this material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 u3 this, then, is the task to be undertaken by the adeptus minor: to expel from the sephiroth of the nephesch the usurpation by the evil sephiroth; to balance the action of the sephiroth of the ruach and those of the nephesch; to prevent th

GOLDEN DAWN RITUALS U6

king the tree of life" he or she is "rising on the planes" this is definitely a mystical process. each path develops one simplistically and brings us closer to gnosis with our higher genius. the tree acts as a chart or guide in that it gives us a specific direction and location. in addition, it allows us to project to a location through the use of symbols, colors, names, etamu6 obsession, trance& death 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 this material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite

o restore the connection, it is impossible for the higher will to intervene, seeing that the lower will is king of the physical body. remember that no obsessing force can overpower the lower will, if that shall bravely and in spite of all opposition aspire unto the higher will. trance may arise from the action of obsession, or from the action of the higher will. therefore, its aspects are varied. death superveneth the natural man, when the mental action of the ruach and the nephesch is definitely and thoroughly interrupted in the physical body. in the adept, death can only supervene when the higher will consenteth thereto, and herein is implied the whole mystery of the elixir of life. additional notes on obsession g.h. frater n.o.e.l. when the magnetic rule of a desire causes separation be

GOLDEN DAWN RITUALS U7

in guidance from the higher will and the use of the pentagram rituals. g.h. frater n.o.e.l- 7= 4/ 1 7u7 liber hodos chameleonis 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 this material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 this is the gbook of the path of the chameleon h. the knowledge of the colors of the forces which lie beyond the physical universe. study thou well that saying of hermes, gthat which is below is like that which is above, h for if that which

us advance like the arrow from the bow of tcq. h now, tcq, the bow, is the rainbow of promise stretched above the earth, whose name is formed from the letters of the paths leading from twklm. if then it be by the path of s, that the philosophus should advance to the knowledge of the adept, turning aside neither unto the right hand nor unto the left, whereon are the evil and threatening symbols of death and the devil. he must have a perfect and absolute knowledge of the bow, ere he can follow the path of the arrow. but the bow is of brilliant and perfect color, whose analysis and synthesis yield others of the same scale, and hence is this book entitled, gthe book of the path of the chameleon, h that path, namely which ascendeth alone through the force of tcq, the bow. and if thy knowledge a

GOLDEN DAWN RITUALS VENUSZAM16

the life of the earth. i am he whose mouth ever flameth. i am he, the begetter and manifester unto the light. i am he, the grace of the world, the heart girt with the serpent is my name. i am the sun in his rising, and i have passed through the hour of cloud and of night. i am amoun, the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of light, 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. let the white brilliance of the divine spirit descend. therefore with the light of the godhead above and within me do i invoke haniel, the archangel of netzach, to command unto me the elohim, the gods of netzach. come unto me, ye gods, that the angel of venus, haniel, may cause his

GOLDEN DAWN RITUALS Z1

the pouring out of the blood of my heart, sacrificed unto regeneration, unto the newer life, and the bread and salt are the foundations of my body, which i destroy in order that they may be renewed. for i am osiris triumphant, even osiris onnophris, the justified one: i am he who is clothed with the body of flesh, yet in whom is the spirit of the great gods. i am the lord of life, triumphant over death. he who partaketh with me shall arise with me. i am the manifestor in matter of those whose abode is the invisible: i am purified. i stand upon the universe. i am its reconciler with the eternal gods: i am the perfector of matter: and without me, the universe is not" 6 technically, the door is supposed to be situated behind the seat of hiereus in the west but it may be in any part of the neo

GOLDEN DAWN RITUALS Z3

invisible stations, but during the obligation and circumambulation of the candidate, until he is brought to the light, they hover immediately about the limits of the temple and their evil antithesis immediately below. therefore, when the candidate stands before the altar before the obligation, is the decision actually taken by the human will of the candidate. rarely in his life has he been nearer death, seeing that he is, as it were, disintegrated into his component parts. the process of symbolic judgment takes place during the speech of the hierophant to the candidate, the answer of the hegemon and his consent to take the obligation. the moment the candidate thus consents, the hierophant advances between the pillars as if to assert that the judgment is concluded. he advances by the invisi

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rest in the sphere of yatbc (pause) come unto me, oh thamaah, goddess of truth and justice who presides over the eternal balance of this hall of dual manifestation of truth. auramooth, come unto me, thou lady of the purifying waters of life. thaum- aesh-neith, come unto me, lady of the consuming fire, purify me and consecrate me who is aeeshoorist, the justified one, lord of life, triumphant over death. upon my brow are arrayed the twelve stars of light. wisdom and understanding are balanced in my neschamah. hrwbg and power are on my right hand, and the thunderbolts of f! dsj on my left hand, and the sweet fountains of magnificence. in my heart is hwchy, the reconciler who is the symbol of the red 5 rose on the golden cross. my two thighs are as mighty pillars on the right and on the left

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rst, nor to my soul that hungers for the brilliance of supernal splendor. hlkcug would break me in pieces. my anger and despair would cause me to rage like a fire storm burning away all the hope that i have. bwlwg would consume me. wryrgt would have me in dispute with my own true will and the azoth of myself in christ osiris. 3 then i would lay upon the desert of despair as qrz bru, the ravens of death, would pluck at my spiritual eyes, leaving me blinded by my lusts and desires. my very thoughts would be confused and filled with aweful venom, and my thoughts would direct me not to return praise and joy to the lord of the universe, but rather to the stench and fowlness of lams. my animal would escape with the aid of laylmg to the realm of obsession and the hunger of a rabid boar. finally

be absorbed deep within me to my very ruach, unto the core of my very existence and life" step 4 trace the l hexagram with the sigil in the center "i entered this world as one who was alive, yet i was not. then i saw the light that shineth in the night standing upon a lonely hill, the light of the red rose upon the golden cross. oh thou beautiful one, thou red rose of life and light, teach me of death, teach me of life, teach me of self sacrifice, so that i may not shrink in my hour of trial, but that my name may be written upon high and my genius stand in the presence of the holy one, blessed be he" step 5 standing in the east facing west, expand your aura and create an animated shell of yourself from your own nephesch through your ruach. vibrate your power name (motto) into the creation

ngel hru touching your nephesch. step 6 look at your spiritual body and say "i call upon the divine white brilliance to descend upon very honored frater/soror_ in the name of isis (make 'l, apophis (make 'v, osiris slain (make cross) and risen (make sign of osiris risen. iao! let the divine light descend" see the divine light descend upon your spiritual body "buried within the light in a mystical death, rising again in a mystical resurrection, cleansed and purified through the brilliance of the light divine thou dweller of the invisible. like our master hast thou suffered tribulation, pain, poverty, torture, and sorrows that lead unto the black cross of obligation and death. these sorrows have not been nor will be in vain, but rather the purification of spiritual initiation leading to the

o 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 am purified. i have passed through the gates of darkness into the light. i have fought upon the earth for good and have chosen in thy holy name to continue the work of thy will" step 12 now bring forth the light int

work of thy will" step 12 now bring forth the light into the body and turn it to a rose pink. expand it at the heart by formula of the middle pillar. 6 circumambulate three times while saying "i am the sun in his rising, i have passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris the justified one, lord of life, triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light" step 13 face east standing between the pillars, stomp three times and say "i have overcome the world and the evil, i am purified in the warmth of the divine white light. i am the reconciler with the ineffable, the dweller in the invisible. oh ye qlippoth of night and division, of d

GOLDEN DAWN RITUALS ZAM12

s through the universe is the energy of mine undaunted will (lifts the lamp on high) 3 (first adept rings the bell during iao) all "iao" chief adept "the light of the cross (forms a cross 'for i am osiris triumphant, even osiris onnophris, the justified one. i am he who is clothed with the body of flesh, yet in whom is the spirit of the great unknowable one. i am the lord of life, triumphant over death. he who partaketh with me shall rise with me. i am the manifestor in matter of those whose abode is in the invisible. i am purified; i stand upon the universe, i am reconciler with the eternal gods, i am the perfector of matter, and without me the universe is naught" chief adept (passes from the altar to the east. assumes osiris god form. all assume sign of osiris slain. says the following w

GOLDEN DAWN RITUALS ZAM13

ever die. i am the first and the last, i am he who liveth and was dead, and behold, i am alive evermore. i am the way, the truth and the life, no man cometh unto the father but by me. i have passed from the gates of the darkness into the light. i have entered the invisible, i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of life, triumphant over death. there is no part of me not of the gods. i am the preparer of the pathway, the rescuer unto the light. i am rising higher and higher, i am passing beyond the light of the sun. i pass through the abyss of duality into the infinite reconciliation of unity. i stand in the center of the darkest of 9 light. this is the lord of the gods, this is the lord of the universe, this is he whom the winds

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s not from on high, and see naught that may distract my vision from the ineffable glory of the supernals. grant unto me, i beseech thee, the power of the spirit to bring the brilliance of the eternal splendor to one who has now entered the invisible. lift me, i beseech thee, lift me up so that i may be made a divine messenger bearing the peace and harmony of higher spheres to_(his/her name_ whose death to this earthly plane we do now commemorate. wherever_(his/her name_ may now be, and on whatever 3 plane he/she may now pursue his/her ideal, let him/her be blessed with a more divine rest and an utter cessation from strife" step 7 trace l hexagram with the sigil in center. step 8 "term of all that liveth, whose name is death and inscrutable, be thou favorable unto us in thine hour. and unto

t of the blood of my heart, sacrificed unto regeneration unto the newer life. and the bread and salt are as the foundations of my body, which i destroy in order that they may be renewed. 4 for i am osiris triumphant. even osiris onnophris, the justified one. i am he who is clothed with the body of flesh yet in whom flames the spirit of the eternal gods. i am the lord of life. i am triumphant over death, and whosoever partaketh with me shall with me arise. i am the manifester in matter of those whose abode is the invisible. i am the purified. i stand upon the universe. i am its reconciler with the eternal gods. i am the perfector of matter, and without me, the universe is not" step 13 pause for a moment or two, visualizing rtk as a brilliance above the head. step 14 "buried with that light

soever partaketh with me shall with me arise. i am the manifester in matter of those whose abode is the invisible. i am the purified. i stand upon the universe. i am its reconciler with the eternal gods. i am the perfector of matter, and without me, the universe is not" step 13 pause for a moment or two, visualizing rtk as a brilliance above the head. step 14 "buried with that light in a mystical death, rising again in a mystical ressurection, cleansed and purified through him our master, o thou dweller of the invisible. like him, thou pilgrim of the ages, hast thou toiled. like him hast thou suffered tribulation. poverty, torture, and death hast thou passed through. they have been but the purifacation of the gold. in the alembic of thine heart, through the athanor of affliction, seek thou

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 the purified. i have passed through the gates of darkness unto the light. i have fought upon earth for good, and have finished my work. i have entered into the invisible" step 23 vibrate hwchy by the vibratory formu

have finished my work. i have entered into the invisible" step 23 vibrate hwchy by the vibratory formula of the middle pillar. also perform the mystical circumbulation three times while saying "i am the sun in his rising, i have passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of life triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light. out of the darkness, let the light arise" step 24 pass between the pillars, face east. 6 "i am the reconciler with the ineffable, the dweller of the invisible. let the white brilliance of the divine spirit descend" step 25 visualize the deceased now standing well in front in the ea

GOLDEN DAWN RITUALS ZAM16

the life of the earth. i am he whose mouth ever flameth. i am he, the begetter and manifester unto the light. i am he, the grace of the world, the heart girt with the serpent is my name. i am the sun in his rising, and i have passed through the hour of cloud and of night. i am amoun, the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of light, 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. let the white brilliance of the divine spirit descend. 10 therefore with the light of the godhead above and within me do i invoke layqdx, the archangel of dsj, to command unto me the \ylmcj, the brilliant ones of qdx. come unto me, ye brilliant ones, that the angel of k, layjs, may

GOLDEN DAWN RITUALS ZAM17

t, as at this day it is not known unto us what is become of some of them, yet everyone's place was supplied with a fit successor. but this we will confess publicly by these presents, to the honour of god, that what secret soever we have learned out of the book m, although before our eyes we behold the image and pattern of all the world, yet are there not shewn unto us our misfortunes, nor hour of death, the which is known only to god himself, who thereby would have us keep in continual readiness. but hereof more in our confession, where we do set down thirty-seven reasons wherefore we now do make known our fraternity, and proffer such high mysteries freely, without constraint or reward. also we do promise more gold than both the indies can bring to the king of spain, for europe is with chi

hereof more in our confession, where we do set down thirty-seven reasons wherefore we now do make known our fraternity, and proffer such high mysteries freely, without constraint or reward. also we do promise more gold than both the indies can bring to the king of spain, for europe is with child, and shall bring forth a strong child, who shall stand in need of a great godfather's gift. after the death of i.o, brother r.c. rested not, but, as soon as he could, called the rest together, and then, as we suppose, his grave was made, although hitherto we (who were the latest) did not know when our loving father r.c. died, and had no more but the bare names of the beginners, and all their successors to us. yet there came into our memory a secret, which, through dark and hidden words and speeche

ore but the bare names of the beginners, and all their successors to us. yet there came into our memory a secret, which, through dark and hidden words and speeches of the hundred years, brother a, the successor brother d (who was of the last and second row of succession, and had lived amongst many of us, did impart unto us of the third row and succession; otherwise we must confess, that after the death of the said a, none of us had in any manner known anything of brother c.r, and of his first fellowbrethern, than that which was extant of them in our philosophical bibliotheca, amongst which our axiomata was held for the chiefest, rota mundi for the most artificial, and protheus for the most profitable. likewise, we do not certainly know if these of the second row have been of like wisdom as

GOLDEN DAWN RITUALS ZAM18

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 the shells with n and o. step 9 walk the shell to the east so that it is facing west. leave it there and return to behind the altar faced east "i invoke thee

newer life. and the bread and salt are as the foundations of my body, which i destroy in order that they may be renewed" step 11 take on the god form of osiris using middle pillar formula"'for i am osiris triumphant, even osiris onnophris, the justified one. i am he who is clothed with the body of flesh yet in whom flames the spirit of the eternal gods. i am the lord of life. i am triumphant over death, and whosoever partaketh with me shall with me arise. i am the manifester in matter of those whose abode is the invisible. i am the purified. i stand upon the universe. i am its reconciler with the eternal gods. i am the perfector of matter, and without me the universe is naught" step 12 call down the light of rtk upon the head of the shell "buried with that light in a mystical death, rising

ector of matter, and without me the universe is naught" step 12 call down the light of rtk upon the head of the shell "buried with that light in a mystical death, rising again in a mystical ressurection, cleansed and purified through him our master, o thou dweller of the invisible, like him, thou pilgrim of the ages, hast thou toiled. like him hast thou suffered tribulation. poverty, torture, and death hast thou passed through. they have been but the purifacation of the gold. in the alembic of thine heart, through the athanor of afflication, seek thou the true stone of the wise. step 13 the shells are walked forth to the place behind the altar facing east. members then return to the east facing west, leaving the shells behind the altar "come in peace, o beautiful and divine one, to a body

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 the purified. i have passed through the gates of darkness unto the light. i have fought upon earth for good, and have finished my work. i have entered into the invisible" step 20 begin circumambulating while saying

passed through the gates of darkness unto the light. i have fought upon earth for good, and have finished my work. i have entered into the invisible" step 20 begin circumambulating while saying aloud "i am the sun in his rising, passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris the justified one, lord of life, triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light. out of the darkness, let the light arise" 7 step 21 stand between the pillars, facing east "i am the reconciler with the ineffable, the dweller of the invisible. let the white brilliance of the divine spirit descend "be thy mind open unto the higher. be thy heart a center of the li

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, as we know, is already manifest to many learned men in germany, as their tokens and secret congratulations bear witness. 5 chapter vi we could here relate and declare what all the time from the year 1378 (when our christian father was born) till now hath happened, what alterations in the world he hath seen these one hundred and six years of his life, what he left to be attempted after his happy death by our fathers and by us, but brevity, which we do observe, will not permit at this present to make rehearsal of it; it is enough for those who do not despise our declaration to have touched upon it, thereby to prepare the way for their more close association and union with us. truly, to whom it is permitted to behold, read, and thenceforward teach himself those great characters which the lo

GOLDEN DAWN RITUALS ZAM2

understanding of the letters: i.n.r.i. hebrew hebrew element element i y yam n n n nur o r r ruach m i y yebeshas l the sepher yetzirah gives us a deeper and more profound meaning for inward meditation by assigning the astrology to the keyword: i.n.r.i. hebrew astrology i y f n n h r r a i y f! f is the pure virginal state of nature. this sign relates unto the great goddess isis! h is the sign of death and regeneration. it is also a sign of energy in that ?ruleth. this sign relates to apophis, the greek for set, the slayer of osiris! 0 is the sign of life and light. it is the great life and light giver to the earth. it is, most importantly, the sign of resurrection; for the sun sets in the winter and rises to begin anew in a (vernal equinox. this sign relates to osiris, the glorified one

ht giver to the earth. it is, most importantly, the sign of resurrection; for the sun sets in the winter and rises to begin anew in a (vernal equinox. this sign relates to osiris, the glorified one, hwchy! f, it is after resurrection that all is refreshed and returned back unto f, the virginal state. 3 this brings forth the three primary forces in the egyptian pantheon of: isis birth life apophis death destruction osiris rebirth resurrection it is the mystical cycle of: life- death- rebirth the letters: isis i apophis a osiris o a notarikon formulated from the first three letters of isis, apophis, and osiris, formulate the divine name of the gnostic iao. this is pronounced in ritual work as: eeeee- aaaahh- oooohhh (reference of a deeper understanding of iao can be found in the book of enoc

al cycle of: life- death- rebirth the letters: isis i apophis a osiris o a notarikon formulated from the first three letters of isis, apophis, and osiris, formulate the divine name of the gnostic iao. this is pronounced in ritual work as: eeeee- aaaahh- oooohhh (reference of a deeper understanding of iao can be found in the book of enoch 3) hwchy is a symbol of resurrection and it is only through death that we can rise again unto life "for if you will die with hwchy ye shall rise with him" osiris becomes osiris onnophoris, the justified one, only after death and resurrection. this is symbolized by the light of the sun, the golden dawn, rising in the darkness of early morning. light! the master jesus said "i am the light of the world" so, if we wish to rise into light and illumination, we m

this is symbolized by the light of the sun, the golden dawn, rising in the darkness of early morning. light! the master jesus said "i am the light of the world" so, if we wish to rise into light and illumination, we must be prepared to "carry our cross" and become transformed on the cross of suffering. let us recall the words of the chief adept in the pastos "buried with that light in a mystical death, rising in a mystical resurrection, cleansed and purified by him, our master, o brother of the cross and rose. like him, o adepts of all ages have ye toiled. like him have ye suffered tribulation. poverty, torture and death, have ye passed through. they have been but the purification of the gold. in the alembic of thine heart, through the athanor of affliction, seek thou the true stone of th

anor of affliction, seek thou the true stone of the wise" the above can be symbolized as "light" 4 in latin, the spelling for light is lvx. this is pronounced "lux" the "u" sounds like the "u" in the word tube. the lvx becomes especially important to the adept because of the 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" int

GOLDEN DAWN RITUALS ZAM20

ine genius, the summum bonum, true wisdom and perfect happiness, the power of true, inner alchemy" step 15 return to the west of the center altar. kneel west of the altar, and while aspiring strongly say "in the divine name iao i invoke thee, thou great avenging angel hua, to confirm and strengthen me in the path of the light. o messenger of the beloved one, let thy shadow be over me. thy name is death, it may be, or shame or love. 7 so when thou bringest me tidings of the beloved one, i shall not ask thy name. keep me steadfast in the path of rectitude and self-sacrifice. confer upon me the power of discernment that i may choose between the evil and the good, and try all things of doubtful and fictitious seeming with sure knowledge and sound judgme