Michael Wynn's Occult Reference Library
DEGREE,DEGREES

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nd red slippers. even members who work alone and are not near the temple should strongly consider investing in a robe, and the above attire to do the ritual work outlined in the grade material. 35 36 a d d r e s s o n t h e p i l l a r s g. h. f r a t e r d. d. c. f. to explain their symbolism briefly and concisely is the object of the present address. in the explanation of the symbols of the 0=0 degree of neophyte, your attention has been directed to the general mystical meaning of the juxtaposition of the two pillars, and therefore i will only beg of you to notice that the hieroglyphics of one are painted in black upon a white ground, and those of the other in the same colours but reversed, the better to express the interchange and reconcilement of opposing forces in the eternal balance

re, positive thoughts, giving and abundance. 106 star -reversed disappointment, expectations are not being met, a lack of abundance and barreness. moon a very deceptive card, illusion, lying trickery, hidden enemies. moon -reversed deception, but only slight. sun happiness, joy, good thoughts, contentment. sun -reversed basically some happiness, joy, good thoughts and contentment, but to a lesser degree. judgement renewal, rebirth, final decision, judgement, sentence, determination of a matter without appeal on its plane. judgement -reversed a negative affect such as set backs and delays. universe this is the matter itself, the synthesis, the world, the kingdom. it usually denotes the actual subject of the question. it can also mean success and completion of a matter. universe -reversed fa

1 10 INITIATION CEREMONY

terial plane, behind which the others are 'concealed. for were this double cube raised in the air immediately above your head, you would but see the single square forming the lowest side, the others from their position being concealed from you. just so, behind the material universe, lies the concealed form of the majesty of god. the altar of incense was overlaid with gold to represent the highest degree of purity, but the altar before you is black to represent the terrestrial earth. learn then, to separate the pure from the impure, and refine the gold of the spirit from the black dragon, the corruptible body. upon the cubical altar, were fire, water, and. incense three mother letters of the hebrew alphabet; aleph, mem, and shin. mem is silent, shin; is sibilant, and aleph is the tongue of

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

5-8; and that even thorr, to whom jupiter's lightning has been handed over, appears as eeigartyr, eeidityr (sn. 94, i.e. god of the waggon^ in all these poetical terms, we see that iyr bears that more general sense which makes it suitable for all divinities, especially the higher ones. tyr has a perfect right to a name identical with zeus. add moreover, that the epithet of father was in a special degree accorded, not only to jupiter, diespiter, but to victory's patron marspitcrpfurther, this lofty position is claimed for zio by the oldest accounts that have reached us. 3iars is singled out as a chief god^ i do not reckon angant^r among this set of words. it occurs frequently, both in the hervararsaga and in sajm. 114* 119' 9; this last passage calls 0'5'inn' priggjar angantfr. the true for

e sketched on a ground altogether too mythical for any historical meaning to be got out of them; as regards the contrast between ases and vanir, i am aware of no essential difference in the cultus of the several gods; and, whatever stress it may be right to lay on the fact that froiiwa, freyja answers to a slavic goddess priye, it does not at all follow that fro, frouwa and nerthus were in a less degree germanic deities than the rest. tacitus is silent on the german liber, as he is on our jupiter, yet we are entitled to assume a universal veneration of donar, even though the gothic fai'rguni is better represented in perkunas or perun; so also, to judge by what clues we have, frauja, fro, freyr appears so firmly established, that, considering the scanty information we have about our fro. 21

rom the lap of earth, so tuisco seems derivable from the word tiv, in which w^e found (pp. 193-4) tlie primary meaning to be sky; and tuisco, i.e, tvisco, could easily spring out of the fuller form tivisco [as tuesday from tiwesda^g. tvisco may either mean coelestis, or the actual offspring of another divine being tiv, whom we afterwards find appearing among the gods: tiv and tivisco to a certain degree are and signify one thing. tvisco then is in sense and station uranos, but in name zeus, whom the greek myth makes proceed from uranos not directly, but through kronos, pretty much as our tiv or zio is made a son of wuotan, wdiile another son donar takes upon him the best part of the office that the greeks assigned to zeus. donar too was son of earth as well as of wuotan, even as gaia broug

ear of kin to the angles. there was a billinga hses (heath) near whalley, and london has to this day a billingsgate. in ohg. we find a man's name billxmc (ried nos. 14. 21-3, a.d. 808. 821-2. if we take into account, that a dwarf billingr occurs in the edda, ssem. 2* 23% a hero pillunc in rol. 175, 1, and billunc and nidunc coupled together in the eenner 14126-647, the name acquires a respectable degree of importance (see suppl. the derivative billinc implies a simple bil or bili (lenitas, placiditas, from which directly [and not from our adj. billig, fair] are formed the ohg. names pilidrut, pilihilt, pilikart, pilihelm; to which add the almost personified billich (equity) in trist. 9374. 10062. 17887. 18027, and the on. goddess bil, sn. 39; the ii in billung could be explained through bi

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

straints you should show on contacting any internet site will apply. the beginning of the path to learning about wicca within a formal coven is usually marked by a dedication. initiation, after a year and a day, or a similar recognised magical period, will confer formal entry. further different levels of knowledge and responsibility may also be involved, for example elevation to a second or third degree, so that eventually initiates can begin their own covens if they wish. starting your own coven you can start a coven without subscribing to any particular form of wicca or witchcraft. some of the most spiritual covens are those that do not have anyone in the role of high priestess or priest, but instead take it in turns to organise the meetings and rituals and take responsibility for any ev

nergies by casting a formal circle, inviting the guardians of the elements (see page 200) to lend their power to the endeavour. pass the elemental tools, incense, candles and water over the salt and money, thus concentrating the energies. dissolve and tip the salt away in a tub of water that has been swirled nine times to get the power flowing as the climax of the ritual. the difference is one of degree of intensity. incense i have already described in detail the different kinds of incense and how to use them, starting on page 139. incense is placed in the east of the altar to the left of the ritual tools. incense is, as well as an elemental substance, an easy but powerful way of marking the boundaries between the everyday world and the magick. frankincense, myrrh or sandalwood is sometime

ABRAMELIN1

efit upon english and especially american students of occultism, by placing within their reach for the first time a magical work of such importance from the occult standpoint. the manuscript is divided into three books, each with its separate title page, surrounded by an ornamental border of simple design, in red and black ink, and which is evidently not intended to be symbolical in the slightest degree, but is simply the work of a conscientious caligraphist wishing to give an appearance of cleanness and completeness to the title page. the wording of each is the same: livre premier (second or troisi me, as the case may be) de la sacr e magie que dieu donna moyse, aaron, david, salomon et d autres saints patriarches et prophetes qui enseigne la vraye sapience divine laiss e par abraham lame

had at one time magically and ceremonially (though ignorantly) denied; and whenever he attempted to do this, the occult law of reaction would raise as a ceremonial obstacle against the effect which he should wish to produce, the memory of that ceremonial denial which his previous renunciation had firmly sealed in his atmosphere. and the force of this would be in exact proportion to the manner and degree in which he had renounced his former creed. for of all hindrances to magical action, the very greatest and most fatal is unbelief, for it checks and stops the action of the will. even in the commonest natural operations we see this. no child could learn to walk, no student could assimilate the formulas of any science, were the impracticability and impossibility of so doing the first thing i

upon the plane of the material universe; that they are responsible, not irresponsible agents, and therefore capable of fall; and that they are independent of the currents of the infinite secret forces of nature, and can therefore act beyond them, though their classification and qualities will cause them to be more sympathetic with certain among these forces than with the rest, and this in varying degree. also that they are superior in power to men, spirits, elementals, and devils. the elementals on the other hand, though consisting of an infinitude of classes, are the forces of the elements of nature, the administrators of the currents thereof; and can therefore never act beyond and independently of their own particular currents. in a sense, therefore, they are irresponsible for the action

and that it is only when they are obstinate and recalcitrant that severer measures should be resorted to; and that even with the devils we should not reproach them for their condition; seeing that a contrary line of action is certain to lead the magician into error. but, perhaps, abraham has rather intended to warn lamech against the danger of yielding to them in an exorcism even in the slightest degree. the word demon is evidently employed in this work almost as a synonym of devil; but, as most educated people are aware, it is derived from the greek daimon, which anciently simply meant any spirit, good or bad. a work filled with suggestive magical references is the well-known arabian nights, and it is interesting to notice the number of directions in the third book of this work for produc

ABRAMELIN2

ng the same robe of mourning as of the day before, prostrate with your face towards the ground, you shall humbly pray unto and supplicate the lord that he may have pity on you, and that he may deign to fulfil your prayer; that he will grant unto you the vision of his holy angels, and that the elect spirits may deign to grant unto you their familiar converse. and thus shall ye pray unto the utmost degree that shall be possible unto you, and with the greatest fervour that you can bring into action from your heart, and this during the space of two or three hours. then quit the oratory, returning thither at midday for another hour, and equally again in the evening; then you shall eat after the manner aforesaid, and go to rest. understand also that the odour and the splendour will in nowise qui

ird book;93 and shall make them not only swear upon these symbols (collectively, but also each one (separately, that from this time forward he will observe duly and with diligence the six hours destined;94 and you shall cause them to promise to serve you with fidelity, performing all which they are obliged to do, and that you shall command their (services; and that they shall not in the slightest degree be false and lying as regardeth you; also, that if by chance you should assign over one of them unto another person, that he shall act as faithfully by him as by yourself; and, lastly, that they are to fulfil, perform, and execute, that which god for their chastisement hath destined unto them for sentence (of judgment. you shall then observe this form with all the princes, and until:all the

ABRAMELIN3

and demand of them others which may be better capable of serving thee in thy need. and in all cases thou shalt avail thyself of the power and command of thy holy angel. keep ever continually before thine eyes the fear of god; and seek to obey his commandments, and those of thy holy angel, ever retain in thine heart his holy instructions; never submit thyself unto the evil spirits in the slightest degree even should it seem to be to thine own advantage and unto that of thy neighbour (so to do. for the rest, be certain that they will obey thee so perfectly and really, that there will be no operation however great or difficult it may be, that thou shalt not bring unto a glorious termination, the which i myself also have done. as regardeth the service which thou shouldest render unto thy neigh

accord, and thou wilt voluntarily shun the commerce with and conversation of men; for the pleasure and contentment thou wilt enjoy when thou shalt be the possessor of this science will be so great that thou wilt despise all amusements, excursions, riches, and every other thing however attractive such may be. for once only will it be permissible to obtain property and goods proportionate unto thy degree and estate; the which afterwards are to be used by spending them liberally for thine own needs and those of thy neighbour, sharing with him in his necessity the good things which god shall have given (unto thee; for he who should employ these for evil ends shall render himself incapable of obtaining from god any other grace and benefit. the child which one should choose for greater surety a

ADDTLS

. 3 the holy tablet of union in all they workings, the tablet of union shall be present when the (4) elemental tablets be eomployed. the tablet of union is attributed to the top point of the pentagram and it be attributed unto m. let the z.a.m. be aware that certain letters may be employed in combination with specified letters from the elemental tablets to formulate certain names contain a higher degree of potency than when an angelic name is formulated from the elemental tablet above. the tablet of union containeth (20) squares. let the z.a.m. contemplate the order in which these names are arranged in relationship to the permutation of the tetragrammaton: exarp a y hcoma c h nanta, b h bitom d w w h h y is the permutation b (refer to 4 7 grade material) 4 thou shall paint the lettering o

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

t a cat has four legs. and we all know what we mean when we say so. we give our assent to, or withhold it from, the proposition on the grounds of our experience. but that experience is not intellectual, as above demonstrated. it is a matter of immediate intuition. we cannot have any warrant for that intuition, but at the same time any intellectual argument which upsets it does not in the faintest degree shake our conviction. 4. the conclusion to be drawn from this is that the instrument of mind is not intellectual, not rational. logic is merely destructive, a self-destructive toy. the toy, however, is in some ways also instructive, even though the results of its use will not bear examination. so we make a by-law that the particular sorites which annihilate logic are out of bounds, and we g

lts of samyama, and these results are not to be destroyed by philosophical speculation, because they are not susceptible of analysis, because they have no component parts, because they exist by virtue of their very unreason 'certum est quia ineptum' they cannot be expressed, for they are above knowledge. to some extent we can convey our experience to others familiar with that experience to a less degree by the aesthetic method. and this explains why all the good work on yoga- alchemy, magick and the rest- not doctrinal but symbolic- the word of god to man, is given in poetry and art. in my next lecture i shall endeavour to go a little deeper into the technique of obtaining these results, and also give a more detailed account of the sort of thing that is likely to occur in the course of the

is is so obvious as hardly to need stating. music has no expressed intellectual content whatever, and the sole test of music is its power to exalt the soul. it is then evident that the composer is himself attempting to express in sensible form some such sublimities as are attained by those who practise magick and yoga as they should. 17. the same is true of plastic art, but evidently in much less degree; and all those who really know and love art are well aware that classical painting and sculpture are rarely capable of producing these transcendent orgasms of ecstasy, as in the case of the higher arts. one is bound to the impressions of the eye; one is drawn back to the contemplation of a static object. and this fact has been so well understood in modern times by painters that they have en

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

f high noon! yet i must needs already have written so much to make clear one pitiful conceit: can it be that in the opalescence of absinthe is some occult link with this mystery of the rainbow? for undoubtedly one does indefinably and subtly insinuate the drinker in the secret chamber of beauty, does kindle his thoughts to rapture, adjust his point of view to that of the artists, at least to that degree of which he is originally capable, weave for his fancy a gala dress of stuff as many-colored as the mind of aphrodite. oh beauty! long did i love thee, long did i pursue thee, thee elusive, thee intangible! and lo! thou enfoldest me by night and day in the arms of gracious, of luxurious, of shimmering silence. iii. the prohibitionist must always be a person of no moral character; for he can

ALEISTER CROWLEY ACROSS THE GULF

igence, of whom isis and osiris and horus are but the ministers. of this, and of my death, i will speak on another occasion. but first i will discourse of the inhabitants of the kingdom that encircleth the world, so that they who fear may be comforted. chapter x but of these matters i am warned that i shall not now become aware, for that there be great mysteries therein contained, pertaining to a degree of initiation of which i am as yet unworthy. page 42 gulf.txt (thus the record comes abruptly to an end) pageomdedication on the one hundredth anniversary of the nativity of the poet aleister crowley 1875-1975 ad meiomrum cthulhi gloriam acknowledgements the editor would like to thank all of the people whose cooperation and dedication to unspeakable horrors has made this book possible. firs

ALEISTER CROWLEY BOOK OF LIES

e towards my readers [6 "shortly after publication, the o.h.o (outer head of the o.t.o) came to me (at that time i did book of lies get any book for free on: www.abika.com 6 not realise that there was anything in the o.t.o. beyond a convenient compendium of the more important truths of free masonry) he said that since i was acquainted with the supreme secret of the order, i must be allowed the ix degree and obligated in regard to it. i protested that i knew no such secret. he said `but you have printed it in the plainest language. i said that i could not have done so because i did not know it. he went to the bookshelves; taking out a copy of the book of lies, he pointed to a passage in the despised chapter. it instantly flashed upon me. the entire symbolism not only of free masonry but of

he night of pan. now, below the abyss, the manifested part of the master of the temple, also reaches samadhi, as the way of annihilation. paragraph 7 begins by a reflection produced by the preceding exposition. this reflection is immediately contradicted, the author being a master of the temple. he thereupon enters into his samadhi, and he piles contradiction upon contradiction, and thus a higher degree of rapture, with ever sentence, until his armoury is exhausted, and, with the word amen, he enters the supreme state. book of lies get any book for free on: www.abika.com 32 [33] 12 kappa-epsilon-phi-alpha-lambda-eta iota beta the dragon-flies io is the cry of the lower as oi of the higher. in figures they are 1001;(9) in letters they are joy.(10) for when all is equilibrated, when all is b

scorched. this eagle is swallowed up in the great sea; yet not a feather is wetted. so flieth he in the air, and lighteth upon the earth at his pleasure. so spake iacobus burgundus molensis(17) the grand master of the temple; and of the god that is ass-headed did he dare not speak. book of lies get any book for free on: www.abika.com 73 [76] commentary( lambda-gamma) 33 is the number of the last degree of masonry, which was conferred upon frater p. in the year 1900 of the vulgar era by don jesus de medina-sidonia in the city of mexico. baphomet is the mysterious name of the god of the templars. the eagle described in paragraph 1 is that of the templars. this masonic symbol is, however, identified by frater p. with a bird, which is master of the four elements, and therefore of the name tet

induce others to follow into the light. in paragraph 1 he explains the sardonic laughter, for which he is justly celebrated, as being in reality the expression of this feeling. paragraph 2 is a reference to the obligation of an entered apprentice mason. paragraph 3 refers to the ceremony of exaltation in royal arch masonry. the initiate will be able to discover the most formidable secret of that degree concealed in the paragraph. paragraphs 4-6 express an anguish to which that of gethsemane and golgotha must appear like whitlows. in paragraph 7 the agony is broken up by the sardonic or cynical laughter to which we have previously alluded. and the final paragraph, in the words of the noblest simplicity, praises the great work; rejoices in its sublimity, in the supreme art, in the intensity

ALEISTER CROWLEY LIBER 777

ete g.d (buried in the ring and disk paper, in that t and y have been interchanged. in the printed edition of 777, g was given in line 1 as well as line 13, and$ in line 10 (c did not appear on the table. these have been corrected as compositor s errors$ has been placed in line 1 and c in line 10 in accordance with g.d. attributions. for each letter, upper case and lower case forms are shown; the degree of difference between these two forms varies between letters. the two un-numbered columns are extracted in this instance from appendix v to the blue brick edition of magick, in turn deriving from crowley s magical notebooks. numbers seem in most cases to be those of the equivalent greek letter; the english equivalents do not necessarily represent the original phonetic value of the letters b

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

vey my message to those people. the composition and distribution of this book is thus an act of magick by which i cause changes to take place in conformity with my will<degree of force in the proper manner through the proper medium to the proper object (illustration: i wish to prepare an ounce of chloride of gold. i must take the right kind of acid, nitro-hydrochloric and no other, in sufficient quantity and of adequate strength, and place it, in a vessel which will not break, leak, or corrode, in such a manner as will not produce undesirable results, with the ne

he postulate (3) every failure proves that one or more requirements of the postulate have not been fulfilled (illustrations: there may be failure to understand the case; as when a doctor makes a wrong diagnosis, and his treatment injures his patient. there may be failure to apply the right kind of force, as when a rustic tries to blow out an electric light. there may be failure to apply the right degree of force, as when a wrestler has his hold broken. there may be failure to apply the force in the right manner, as when one presents a cheque at the wrong window of the bank. there may be failure to employ the correct medium, as when leonardo da vinci found his masterpiece fade away. the force may be applied to an unsuitable object, as when one tries to crack a stone, thinking it a nut (4) t

one's present house of flesh be the hut of a shepherd; by virtue of my magick he shall be such a shepherd as david was. if it be the studio of a sculptor, he shall so chisel from himself the marble that masks his idea that he shall be no less a master than rodin. witness mine hand: tau-omicron mu-epsilon-gamma-alpha theta-eta-rho-iota-omicron-nu (taw- resh-yod-vau-nunfinal: the beast 666; magus 9 degree= 2square a. a. who is the word of the aeon thelema; whose name is called v.v.v.v.v. 8 degree= 3square a. a. in the city of the pyramids; ou mh 7 degree= 4square a. a; ol sonuf vaoresagi 6 degree= 5square, and. 5 degree= 6square a. a. in the mountain of abiegnus: but frater perdurabo in the outer order or the a. a. and in the world of men upon the earth, aleister crowley of trinity college

balon. in connection with this the reader should study "the temple of solomon the king" in equinox i, v, and liber 418. this first triad is essentially unity, in a manner transcending reason. the comprehension of this trinity is a matter of spiritual experience. all true gods are attributed to this trinity<christian trinity are of a nature suited only to initiates of the ix degree of o.t.o, as they enclose the final secret of all practical magick> an immeasurable abyss divides it from all manifestations of reason or the lower qualities of man. in the ultimate analysis of reason, we find all reason identified with this abyss. yet this abyss is the crown of the mind. purely intellectual faculties all obtain here. this abyss has no number, for in it all is confusion. be

lf. without magical experience it will be meaningless. in this there is nothing peculiar. it is so with all scientific knowledge. a blind man might cram up astronomy for the purpose of passing examinations, but his knowledge would be 5 almost entirely unrelated to his experience, and it would certainly not give him sight. a similar phenomenon is observed when a gentleman who has taken an "honours degree" in modern languages at cambridge arrives in paris, and is unable to order his dinner. to exclaim against the master therion is to act like a person who, observing this, should attack both the professors of french and the inhabitants of paris, and perhaps go on to deny the existence of france. let us say, once again, that the magical language is nothing but a convenient system of classifica

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ater on you will want a copy of eight lectures on yoga so i am putting a copy aside for you in case you should want it. magic without tears get any book for free on: www.abika.com 7 3) with regard to the o.t.o, i believe i can find you a typescript of all the official documents. if so, i will let you have them to read, and you can make up your mind as to whether you wish to affiliate to the third degree of the order. i should consequently, in the case of your deciding to affiliate, go with you though the script of the rituals and explain the meaning of the whole thing; communicating, in addition, the real secret and significant knowledge of which ordinary masonry is not possessed 4) the horoscope; i do not like doing these at all, but it is part of the agreement with the grand treasurer of

is understood by people i wish to instruct. i call forth "spirits" such as printers, publishers, booksellers, and so forth, and constrain them to convey my message to those people. the composition and distribution is thus an act of- magick- by which i cause changes to take place in conformity with my will.8) ii. postulate: any required change may be effected by application of the proper kind and degree of force in the proper manner through the proper medium to the proper object (illustration: i wish to prepare an ounce of chloride of gold. i must take the right kind of acid, nitro-hydrochloric and no other, in sufficient quantity and of adequate strength, and place it, in a vessel which will not break, leak or corrode, in such a manner as magic without tears get any book for free on: www

ment injures his patient. there may be failure to apply the right kind of force, 8* by "intentional" i mean "willed. but even unintentional acts so seeming are not truly so. thus, breathing is an act of the will-to-live. 9* in one sense magick may be defined as the name given to science by the vulgar. 23 as when a rustic tries to blow out an electric light. there may be failure to apply the right degree of force, as when a wrestler has his hold broken. there may be failure to apply the force in the magic without tears get any book for free on: www.abika.com 39 right manner, as when one presents a cheque at the wrong window of the bank. there may be failure to employ the correct medium, as when leonardo da vinci found his masterpiece fade away. the force may be applied to an unsuitable obje

intelligences whose nature it would be hard to define, but who are at the very least endowed with knowledge and power far beyond anything that we are accustomed to regard as proper to the human race. we must quote a passage from one of the most important of these documents. the doctrine is conveyed, as is customary among initiates, in the form of a parable. those who have attained even a mediocre degree of enlightenment are aware that the crude belief of the faithful, and the crude infidelity of the scoffer, with regard to matters of fact, are merely childish. every incident in nature, true or false, possesses a spiritual significance. it is this significance, and only this significance, that possesses any philosophical value to the initiate. the orthodox need not be shocked, and the enlig

the real effects produced on the course of human affairs by caesar, attila, and napoleon, on the one hand; of plato, the encyclopaedists, and karl marx31 on the other. the yellow school of magick considers, with complete scientific and philosophical detachment, the fact of the universe as a fact. being itself apart of that universe, it realizes its impotence to alter the totality in the smallest degree. to put it vulgarly, it does not try to raise itself from the ground by pulling at its socks. it therefore opposes to the current of phenomena no reaction either of hatred or of sympathy. so far as it attempts to influence the course of events at all, it does so in the only intelligent way conceivable. it seeks to diminish internal friction. it remains, therefore, in a contemplative attitud

ALEISTER CROWLEY MEDITATION

l have a proper name based on an understanding of the phenomenon which occurred. theorists have not been at a loss to explain; but they differ. the mohammedan insists that god is, and did really send gabriel with messages for mohammed: but all others contradict him. and from the nature of the case proof is impossible. the lack of proof has been so severely felt by christianity (and in a much less degree by islam) that fresh miracles have been manufactured almost daily to support the tottering structure. modern thought, rejecting these miracles, has adopted theories involving epilepsy and madness. as if organization could spring from disorganization! even if epilepsy were the cause of these great movements which have caused civilization after civilization to arise from barbarism, it would m

t a secret source of energy which explains the phenomenon of genius<religious genius. other kinds are subject to the same remarks, but the limits of our space forbid discussion of these> we do not believe in any supernatural explanations, but insist that this source may be reached by the following out of definite rules, the degree of success depending upon the capacity of the seeker, and not upon the favour of any divine being. we assert that the critical phenomenon which determines success is an occurrence in the brain characterized essentially by the uniting of subject and object. we propose to discuss this phenomenon, analyse its nature, determine accurately the physical, mental and moral conditions which are favo

utes at a time; and at other times the object itself will begin to play all sorts of tricks. suppose you have chosen a white cross. it will move its bar up and down, elongate the bar, turn the bar oblique, get its arms unequal, turn upside down, grow branches, get a crack around it or a figure upon it, change its shape altogether like an amoeba, change its size and distance as a whole, change the degree of its illumination, and at the same time change its colour. it will get splotchy and blotchy, grow patterns, rise, fall, twist and turn; clouds will pass over its face. there is no conceivable change of which it is incapable. not to mention its total disappearance, and replacement by something altogether different! any one to whom this experience does not occur need not imagine that he is

tchy, grow patterns, rise, fall, twist and turn; clouds will pass over its face. there is no conceivable change of which it is incapable. not to mention its total disappearance, and replacement by something altogether different! any one to whom this experience does not occur need not imagine that he is meditating. it shows merely that he is incapable of concentrating his mind in the very smallest degree. perhaps a student may go for several days before discovering that he is not meditating. when he does, the obstinacy of the object will infuriate him; and it is only now that his real troubles will begin, only now that will comes really into play, only now that his manhood is tested. if it were not for the will-development which he got in the conquest of asana, he would probably give up. as

ALEISTER CROWLEY TAO TEH KING

tze unites all these at their highest. the best parallel is given in liber ccxx, caps. i. and ii, where hadit is tao and nuit, teh (yet these are in certain aspects interchanged) the point of this paragraph is to make discrimination or definition, not to assert the superiority of either conception. the illusion of any such preference would depend on the grade of initiation of a student. a magus 9 degree= 2 square of a. a. would doubtless esteem the path of 'becoming' as his absolute, for the law of his grade is change (see liber i. vel magi) but- who knows- an ipsissimus 10 degree= 1 square might find a conception to transcend even this. for instance, one might interpret this first paragraph as saying that becoming is not tao, but that tao is a being whose nature is becoming. matter and mo

moved to the next page for reasons of space) 3. to understand this mystery, one must be fulfilling one's will((in a moral state, therefore, without desire, frictionless) and if one is not thus free, one will but gain a smattering of it. 4. the tao is one, and the teh but a phase thereof. the abyss of this mystery is the portal of serpent-wonder((cf. berashith for the identity of the phases of 'o degree' and 'something' serpent-wonder refers to the magical force called kundalini) weh note: footnote #2 above, extended here. in the original each of the eleven places is enclosed in a circle for one of the ten sephiroth and da'at. this chart presents problems. crowley did not properly draw the trigrams, but mostly with unbroken lines. he also appears to have written in the wrong names for some

thou hast attained the return of the first state. knowing splendour of fame, cling to obloquy and infamy; then shalt thou remain as in the valley to which flow all waters, the lodestone to fascinate all men. yea, they shall hail in thee this excellence, eternal, simple and perfect, of the child. 2. the raw material, wrought into form, produceth vessels((homogeneous developed into heterogeneous: 0 degree understood as'something) so the sage king formulateth his wholeness in divers offices; and his law((being concordant with the nature of his people) is without violence or constraint. 33 chapter xxix refraining from action. 1. he that, desiring a kingdom, exerteth himself to obtain it, will fail. a kingdom is of the nature of spirit, and yieldeth not to activity. he who graspeth it, destroye

ALEISTER CROWLEY THE LOST CONTINENT

the equivalents of the serviles of atlas .pa ix. of the catastrophe, its antecedents and presumed causes. in my remarks on zro i have a necessarily somewhat diffuse account of the properties of this remarkable substance. it must now be made clearer that the crude zro in its nine stages produced by the serviles, and consumed in the 'houses' was in each stage of inferior quality to that of the same degree produced by the atlanteans, and consumed by the high house. for example, the crude zro was made in a labour-mill with all sorts of insulations. the first stage of the priest's zro could be made anywhere and at any time, and naturally directed itself to the receptable for it without any precautions. it must, i think, be presumed that the zro generated in the high house was again of far great

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

e tangents of angles made by the separation of two lines from coincidence to perpendicularity, increases constantly from zero to infinity. but almost the only integral value is found at the angle of 45 degrees where it is unity. it may be said that there is an infinite number of such series, each possessing the same property of infinite divisibility. the ninety tangents of angles differing by one degree between zero and ninety may be multiplied sixty fold by taking the minute instead of the degree as the co-efficient of the progression, and these again sixty fold by introducing the second to divide the minute. so on ad infinitum. all these considerations depend upon the assumption that every number is no more than a statement of relation. the new conception, indicated by the book of the la

t is the difference between a yard and a minute" in practical life. we do ask the difference between two things of the same kind. the book of the law is trying to emphasize the doctrine that each number is unique and absolute. its relations with other numbers are therefore in the nature of illusion. they are the forms of presentation under which we perceive their semblances; and it is to the last degree important to realize that these semblances only indicate the nature of the realities behind them in the same way in which the degrees on a thermoetric scale indicate heat. it is quite unphilosophical to say that 50 degrees centigrade is hotter than 40 degrees. degrees of temperature are simply conventions invented by ourselves to describe physical states of a totally different order; and, w

n the book "aleph (wisdom or folly" and should be studied therein. but note further how this verse agrees with the comment above, how every star is to come forth from its veils, that it may revel with the whole world of stars. this is again also a call to unite or 'love, thus formulating the equation 1(-1= 0<initiates of the ixth degree of o.t.o. it could be expressed: phi k- t= 0, where phi- k= 0, and phi and k are both positive integers, which is the general magical formula in our cosmos "come forth- from what are you hiding "under the stars, that is, openly. also, let love be 'under' or 'unto' the body of nuith. but above all, be open! what is this shame? is love hideous, that men should cover him with lies? is love so

dishonour; a renegade from manhood. the new comment the physical description of the onset of this ecstasy refers to the actual facts at the period of receiving this knowledge. the attempt to resolve all into one is a philosophical blunder. it explains nothing; neither how one came to be, nor how two came to be. the only sound conception is that of "zero not extended" with a phase of "something("0 degree= x) which makes the answer to both questions self-evident. the idea "one" is intelligible enough as the result of the resolutions of two. but in itself it is meaningless because of the absence of any co-ordinates. a point can heave no qualities except as it is related to a second point. it is only 'high' if there be another which is 'low. it cannot even be said to exist unless there be some

ring its nature with theirs. for the mind perceives the contrast of the self and the not-self, and presents its experiences, classified and judged, to the soul as documents for the dossier; and the body reports to the mind the impressions received from its contact with alien forms as the senses receive them. it must naturally require many incarnations for the soul to begin to know itself with any degree of perfection; and one may recognize advanced souls by their minds, which understand the a nature of their work, are indifferent to the body's preference for any special forms of experience, and seek eagerly after novel adventures (like a philatelist after rare stamps) to complete the collection. they are also as a rule both very careful and very careless about their bodily welfare, taking

ALEISTER CROWLEY THE QABALAH

and among the angelic hosts by the kerubim \ybwrk. 17 add, in another sense, ch xvii. this is important t.s. 18 or harmony. 19 some qabalists allude to the idea of a lower and higher shekinah, the higher referred to binah t.s. 20 lit. lord; also ]lm ynda, adonai melekh, my lord the king, and rah ynda, adonai ha-aretz, lord of earth. liber lviii 13 now, each of these sephiroth will be in a certain degree androgynous, for it will be feminine or receptive with regard to the sephira which immediately precedes it in the sephirothic scale, and masculine or transmissive with regard to the sephira which immediately follows it. but there is no sephira anterior to kether, nor is there a sephira which succeeds malkuth. by these remarks it will be understood how chokmah is a feminine noun, though mark

lso the abode of the evil spirits which are called the shells by the qabalah, twpylq, qliphoth, material shells. the devils are divided into ten classes, and have suitable habitations (see tables in 777).23 the demons are the grossest and most deficient of all forms. their ten degrees aswer to decad of the sephiroth, but in inverse ratio, as darkness and impurity increase with the descent of each degree. the two first are nothing but absence of visible form and organization. the third is the abode of darkness. next follow seven hells occupied by thoe demons which represent incarnate human vices, and torture those who have given themselves up to those vices in earth-life. their prince is lams, samael, the angel of poison and of death.24 his wife is the harlot, or woman of whoredom \ynwnz tc

be one with the infinite circle. this is the unsectarian conception. i am the cross of extension; i wish to be one with the infinite rose. this is the qabalistic equivalent. 61 the reference appears to be to a passage in the 5th thyr. 62 ps. xiv, 1. note that by gematria ya \yhla= 147= hwhy+ ynda+ hyha+ alga, the four divine names of the lesser ritual of the pentagram t.s. 63 the title of a high degree in certain masonic rites, immediately proceeding grand inspector general. sometimes called prince of the royal secret t.s. 64 another masonic term, generally denoting the highest degree or ruling council of a particular rite t.s. liber lviii 37 the answer of the adept to the first form of the problem is for the hindu thou art that (see previous chapter, the yogi; for the qabalist malkuth is

ALEISTER CROWLEY THE SWORD OF SONG

hold that action is determined absolutely, in which case, of course, a command is as absurd as it is unavoidable. excluding this folly, therefore, we may conclude that if the command be obeyed and those of buddha have gained a far larger share of obedience that those of any other teacher the enlightened one was not only a potential but an actual thief. further, all voluntary action limits in some degree, however minute, the volition of others. if i breathe, i diminish the stock of oxygen available on the planet. in those far distant ages when earth shall be as dead as the moon is to-day, my breathing now will have robbed some being then living of the dearest necessity of life. that the theft is minute, incalculably trifling, is no answer to the moralist, to whom degree is not known; nor to

e east of suez, where a man can raise a thirst. r. kipling. while as for quilp hop o my thumb there banjo-byron that twangs the strum-strum there. browning, pachiarotto (said of a. austin) tion of some true standard, and this can nowhere be found. a doctor would tell you, moreover, that all food intoxicates: all, here as in all the universe, of every subject and in every predicate, is a matter of degree. our faculties never tell us true; our eyes say flat when our fingers say round; our tongue sends a set of impressions to our brain which our hearing declares non-existent and so on. what is this delusion of personality but a profound and centrally-seating intoxication of the consciousness? i am intoxicated as i address these words; you are drunk beastly drunk! as you read them; buddha was

but this is rather a reason for being content with our own than for attempting to steal other people s. that affectation in many modern mystics of adopting an oriental civilisation and mode of thought must cause much harmless merriment among the actual orientals. the notion that a turban and a few vows will make an englishman a hindu is quite on a par with the idea that a black hat and an oxford degree will make a hindu an englishman. we wonder whether our buddhistic philosophers have ever read a florid letter in baboo english. we suspect that the said type of document is in reality exceedingly like the philosophic essays written by englishmen about the splendour of eastern thought. sometimes european mystics deserve something worse than mere laughter at the hands (sic) or orientals. if t

ophers than to the fathers of modern philosophy that suffering is the badge of all the tribe of sentient things; that it is no accidental accompaniment, but an essential constituent of the cosmic process. and in the same essay, though he is disposed to deny more than the rudiments of consciousness to the lower forms of life, he is quite clear that pain varies directly (to put it loosely) with the degree of consciousness. cf. also animal automatism, pp. 236-237 (2) sorrow s cause. the cause of sorrow is desire. i take desire here to include such a phenomenon as the tendency of two molecules of hydrogen and chlorine to combine under certain conditions. if death be painful to me, it is presumably so to a molecule; if we represent one operation as pleasant, the converse is presumably painful

stance-box we substitute the will; and its control extends but to the mind; for the eye we substitute the introspective faculty with its keen observation of the most minute disturbance, while the spot of light is the consciousness itself, the central point of the galvanometer scale the predetermined object, and the other figures on the scale, other objects, connected with the primary by order and degree, sometimes obviously, sometimes obscurely, perhaps even untraceably, so that we have no real right to predicate their connection.2 1 huxley, essays, v, 136. 2 this last sentence will be best understood by those who have practised up to a certain point. at first it is easy to trace back by a connected chain of thoughts from the thought which awakes us to the fact that we are wandering to the

ALEISTER CROWLEY EQ I 1

the thunderbolt. sit: left heel pressing up anus, right foot poised on its toes, the heel covering the phallus; arms stretched out over the knees: head and back straight. 7. various things will happen to you while you are practising these positions; they must be carefully analysed and described. 8. note down the duration of the pracitce, the severity of the pain (if any) which accompanies it, the degree of rigidity attained, and any other pertinent matters. 9. when you have progressed up to the point that a saucer filled to the brim with water and poised upon the head does not spill one drop during a whole hour, and when you can no longer perceive the slightest tremor in any muscle; when, in short, you are perfectly steady and easy, you will be admitted for examination; and, should you pas

ad entire possession of me. this would be a great deal easier to do, i said to myself, than to make a pair of claude-glasses; for, after all, i did not know what claude's eyes were really like and i did know the peculiarity of rossetti's eyes. i accordingly began to study the disparate quality in rossetti's 66 eyes and, after making a pair of spectacles that made my eyes see unequally to the same degree, i found that the rossettian vision of things was sharpened and intensified to me. from that moment on, my task was easy. i had only to study any given pair of eyes and then to alter them so that they possessed the disparity of rossetti's eyes and the work was half done. i found, too, that i could increase this disparity a little and, in proportion as i increased it, i increased also the pe

next step forward came inevitably from the last one i had taken "while studying the great painters, i had begun to notice that there was a certain quality common to all of them, a certain power they all possessed when working at highest pressure: the power of seeing things as they are- the vital and essential truth of things. i don't mean to say that all of them possessed this faculty to the same degree. far from it. the truth of things to titian is overlaid with romance: he is memorable mainly for his magic of colour and beauty; while holbein is just as memorable for his grasp of reality. but compare titian with giorgione or tintoretto, and you will see that his apprehension of the reality of things is much greater than theirs. it is that which distinguishes him from the other great colou

persisted the judge "you persuaded people to buy your glasses, knowing that they would be disappointed in them, and you induced them to give you money for the disappointment. have you anything else to urge in your defence" i was at my wit's end; i scarcely knew how to keep quiet in my seat. it seemed to me so easy to see the truth. but even penry seemed indifferent to the result, indifferent to a degree that i could scarcely explain or excuse. this last question, however, of the judge aroused him. as the harsh, contemptuous words fell upon the ear, he leaned forward, and, selecting a pair of spectacles, put them on and peered round the court. i noticed that he was slightly flushed. in a 83 moment or two, he took the glasses off and turned to the judge "my lord" he said "you seem determined

ALEISTER CROWLEY EQ I 5

and more harmoniously and powerfully. from the moment that the mental reflex2 is attained, the hindrances("i.e, the action of opposing sankh ras) are checked, the leakages (asavas, a word commonly translated corruptions, means literally leakages "i.e, leakages though wrong channels of the energy of the being) are assuaged, and the mind concentrates itself by the concentration of the neighbourhood degree.3 now let us see how these sankh ras, these working parts of our mental mechanism, first come into being. look at a child leaning how to talk. the child hears a sound, and this sound the child learns to connect by association with a definite idea. by the power of its mental concentration the child seizes on that sound, by its imitative group of sankh ras it repeats that sound, and by anothe

abbalah" with a reference to daniel x,6 for this angelic order, but all that is found there is a description of an angel. the figuration of "brass" in the description is all that can be directly found to unite to netzach- in as much as brass contains copper, the metal commonly attributed to netzach. one could just as well attribute to hod, brass being a mixed metal. sephiroth will be in a certain degree androgynous, for it will be feminine or receptive with regard to the sephira which immediately precedes it in the sephirotic scale, and masculine or transmissive with regard to the sephira which immediately follows it. but there is no sephira anterior to kether, nor is there a sephira which succeeds malkuth. by these remarks it will be understood how chokmah is a feminine noun, though marki

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

ALEISTER CROWLEY EQ I 5

e merkabah or chariot that is a part of them. traditional qabalah is very much in accord with his experience at this point. the sephiroth of the tree of life, as depicted in the standard tree and the golden dawn material, are not compatible with the visions approaching and beyond the abyss. there are other configurations, some including modified conceptions of the sephiroth, that do apply in some degree. see the "thelema lodge "calendar, issues for may and june of 1990 e.v. and a great bell begins to toll. and there come six little children out of the floor of the chariot, and in their hands is a veil so fine and transparent that it is hardly visible. yet, when they put it over the cup, the angel bowing his head reverently, the light of the cup goes out entirely. and as the light of the cu

e serpent and the sharpness of the scorpion. leo [we regret that urgency forbids detailed criticism of this admirable volume. we should in particular have liked to argue the "rite" theory of the crucifixion. as it is, we can only refer the author to j. m. robertson's "pagan christs- ed] abnormal psychology. by isador h. coriat, m.d "stage fright is also a condition of pathological fear" to such a degree of absurdity can specialization bring an unbalanced mind. fear is only pathological when it has no reasonable basis. this is enough to show the worthlessness of this ill-written book. it is amusing to find the author quoting mrs. verral as conclusive proof against any supernormal element in automatic writing, while mr. hill quotes the same experiments as conclusive proof for it. but mr. hil

ALEISTER CROWLEY EQUINOX EQ I 1 2

ays. if the unknown is below standard activity, the amount should be increased until the effect produced is the same as for the test dose of the standard. if the unknown is above strength, the test dose is diminished accordingly. from the dose of the unknown selected as producing the same action as the test dose of the standard, the amount of dilution or concentration necessary is determined. the degree of accuracy with which the test is carried out will depend largely upon the experience of the observer and the care he exercises. another point to be noted in the use of dogs for standardising cannabis is that, although they never appear to lose their susceptibility, the same dogs cannot be used indefinitely for accurate testing. after a time they become so accustomed to the effects of the

mpression reaches the consciousness is turned by it into a symbol or a simile of the work. 115 11.18. the pose over; recited ritual, now known by heart; then willed adonai; hopelessly unconcentrated. to interpret this record aright, it must, however, be understood that the "standard of living" goes up at an incredible rate. the same achievement would, say five days ago, have been entered as "high degree of concentration; unhoped-for success. the phenomena which to-day one dismisses with annoyed contempt are the same which john st. john worked four years continuously to attain, and when attained seemed almost to outstrip the possible of glory. the flood of the chittam is again being heaped up by the dam of discipline. there is less headache, and more sense of being on the path that is the

in the case of many of them, that they are of much literary merit, and some of them indeed are little above the familiar nursery rhymes of our childhood; it is therefore somewhat of a relief and a pleasure to read the volume of hymns to the virgin mary which has just been published by messrs. burns and oats. these hymns to the virgin mary are in the best style, they are devotional in the highest degree, and to roman catholics, for whom devotion to the virgin mary forms so important part of their religious belief, these poems should indeed be welcome; personally i have found them just what i desired, and i have no doubt other catholics will be equally pleased with them."vanity fair" says:"to the ordinary mind passion has no relation to penitence, and carnal desire is the very antithesis of

ALEISTER CROWLEY EQUINOX EQ I 2 2

the ritual of the thirty-second path is celebrated "hierophant" to zelator "facing you are the portals of the thirty- second, thirty-first, and twenty-ninth paths leading from the grade of zelator to the three other grades which are beyond. the only path now open to you, however, is the thirty-second, which leads to the 2= 9 grade of theoricus, and which you must traverse before arriving at that degree. take in your right hand the cubical cross, and in your left hand the banner of light, and follow your guide anubis4 the guardian: who leads you from the material to the spiritual "kerux "anubis the guardian spake unto to aspirant, saying 'let us enter into the presence of the lords of truth' arise and follow me" 266 4 it will be noticed that from here this ritual becomes unnecessarily comp

igures arranged according to their planetary attribution on the tree of life.22 this finishes the second part of this ritual, and the "hierophant" confers upon the practicus the title of "lord of the twenty-eighth path "the third part" at the beginning of the third part the "hierophant" says "frater monokeros 280 de astris, the path now open to you is the twenty-seventh, which leads from the 3= 8 degree of practicus to the 4= 7 degree of philosophus. take in your right hand the calvary cross of ten squares and follow your guide through the path of mars" 21 "see 777" cols. lxiii, lxiv, lxv, lxvi, pp. 16 and 17. 22 "see 777" col. xlix. and note, also "handbook of geomancy" illustration on page 281 approximated below. hb:mem/ hb:ayin/ sulphur air salt/ sulphur air salt/ lamp (o) pantacle_ ban

_ water_ path sephiroth/ with tablet on 4/ hb:taw hb:ayin hb:dalet water worlds/ hb:qof_ diagram 49. arrangement of the temple for the ceremony of philosophus in the 4= 7 ritual. illustration on page 282 approximated_ air_ dee< water_ hexagram_ spirit_ diagram 50. the calvary cross of six squares. and then explains to him the symbolic representation of the fall "the great goddess, who in the 3= 8 degree, was supporting the columns of the sephiroth in the form of the sign of theoricus("i.e, of atlas supporting the world) being tempted by the fruit of the tree of knowledge, stooped down to the qliphoth. the columns were unsupported, and the sephirotic scheme was shattered; and with it fell adam the microprosopus. then arose the great dragon with seven heads and ten horns, cutting by his fold

ALEISTER CROWLEY EQUINOX EQ I 2 3

used to salt the flesh of seals with burnt seaware. this flesh was eaten by the common people in the spring- time "with a pointed long stick instead of a fork, to prevent the strong smell which 344 their hands would otherwise have for several hours afterwards" persons of quality made hams of the seal flesh, and broth, made from the young seals, served the same purpose medicinally, but in a minor degree, as seal oil. in roman catholic districts the common people ate seals in lent, on the ground that they were fish and not flesh! annual raids were made on the seals after dark, usually in the autumn, and large numbers were captured. all, however, did not belong to the captors, for other persons of prominence were entitled to a share. the parish minister, according to martin "hath his choice

n-without-a-cover had gone. my next step was to inspect the prison. and in so doing i discovered in the left corner a box, resembling a coffin in shape, though it was certainly not a coffin such as i delight in seeing daily in the windows of the undertakes. it was divided into compartments "is this the box of lofty thoughts, i wonder" said i to myself. in that case the man must have had a certain degree of reason about him after all, for the box was far from being empty "in the first compartment" was a red flower, blushing deeply with all the purest carmine of nature. the flower was certainly not freshly cut, but had preserved all its beauties and delectable perfume "in the second compartment" was a doll. oh, not an extraordinary doll! a plain, common hand-made wooden doll, which you could

in the case of many of them, that they are of much literary merit, and some of them indeed are little above the familiar nursery rhymes of our childhood; it is therefore somewhat of a relief and a pleasure to read the volume of hymns to the virgin mary which has just been published by messrs. burns and oats. these hymns to the virgin mary are in the best style, they are devotional in the highest degree, and to roman catholics, for whom devotion to the virgin mary forms so important a part of their religious belief, these poems should indeed be welcome; personally i have found them just what i desired, and i have no doubt other catholics will be equally pleased with them "vanity fair" says "to the ordinary mind passion has no relation to penitence, and carnal desire is the very antithesis

ALEISTER CROWLEY EQUINOX EQ I 2

" illustrations: extend the hands in front of you, palms outwards, separate them as if in the act of rending asunder a veil or curtain (actives, and then bring them together as if closing it up again and let them fall to the side (passives (the grade of the "portal" is particularly attributed to the element of spirit; it refers to the sun; the paths of samekh, nun and ayin, are attributed to this degree<magick in theory and practice, crowley gives by mistake instead: samekh, resh and tzaddi> see "777" lines 6 and 31 bis. the pentagrams of fire. i' b n* a name: a l h i m v\ n o- i (elohim. k\ s i\ h n# i g n g 20 the signs of 4 degree= 7 square: raise the arms above the head and join the hands, so that the tips of the fingers and of the thumbs meet, formulating a triangle("se

theory and practice, crowley gives by mistake instead: samekh, resh and tzaddi> see "777" lines 6 and 31 bis. the pentagrams of fire. i' b n* a name: a l h i m v\ n o- i (elohim. k\ s i\ h n# i g n g 20 the signs of 4 degree= 7 square: raise the arms above the head and join the hands, so that the tips of the fingers and of the thumbs meet, formulating a triangle("see" illustration (the grade of 4 degree= 7 square is particularly attributed to the element fire; it refers to the planet venus; the paths of qof, tzaddi and peh are attributed to this degree. for other attributions "see "777" lines 7 and 31. the pentagrams of water. i' b n\ a v# n o- i name: a l (el. k' s i\ h n\ i g n g the signs of 3 degree= 8 square: raise the arms till the elbows are on a level with the shoulders, bring the

uted to this degree. for other attributions "see "777" lines 7 and 31. the pentagrams of water. i' b n\ a v# n o- i name: a l (el. k' s i\ h n\ i g n g the signs of 3 degree= 8 square: raise the arms till the elbows are on a level with the shoulders, bring the hands across the chest, touching the thumbs and tips of fingers so as to form a triangle apex downwards("see" illustration (the grade of 3 degree= 8 square is particularly attributed to the element of water; it refers to the planet mercury; the paths of resh and shin are attributed to this degree. for other attributions "see "777, lines 8 and 23. the pentagrams of air. i' b n\ a v* n name: i h v h o- i (ye-ho-wau. k' s i\ h n\ i g n g the signs of 2 degree= 9 square: stretch both arms upwards and outwards, the elbows bent at right an

s of resh and shin are attributed to this degree. for other attributions "see "777, lines 8 and 23. the pentagrams of air. i' b n\ a v* n name: i h v h o- i (ye-ho-wau. k' s i\ h n\ i g n g the signs of 2 degree= 9 square: stretch both arms upwards and outwards, the elbows bent at right angles, the hands bent back, the palms upwards as if supporting a weight("see" illustration. 21 (the grade of 2 degree= 9 square is particularly attributed to the element air; it refers to the moon; the path of taw is attributed to this degree. for other attributions "see "777" lines 9 and 11. the pentagrams of earth i' b n\ a v\ n o- i name: a d n i (adonai. k' s i\ h n\ i g n g the sign of 1 degree= 10 square: advance the right foot, stretch out the right hand upwards and forwards, the left hand downwards

the element air; it refers to the moon; the path of taw is attributed to this degree. for other attributions "see "777" lines 9 and 11. the pentagrams of earth i' b n\ a v\ n o- i name: a d n i (adonai. k' s i\ h n\ i g n g the sign of 1 degree= 10 square: advance the right foot, stretch out the right hand upwards and forwards, the left hand downwards and backwards, the palms open (the grade of 1 degree= 10 square is particularly attributed to the element of earth "see "777" lines 10 and 32 bis "the lesser ritual of the hexagram" this ritual is to be performed after the "lesser ritual of the pentagram (i) stand upright, feet together, left arm at side, right across body, holding the wand or other weapon upright in the median line. then face east and say (ii) i.n.r.i. yod. nun. resh. yod. v

ALEISTER CROWLEY EQUINOX EQ I 3 2

the name of raphael: i invoke thee: appear! appear! taphthartharath! in the name of tiriel: i invoke thee: appear! appear! taphthartharath! in the name of asboga: i invoke thee: appear! appear! taphthartharath! 183 in the name of din and doni: i invoke thee: appear! appear! taphthartharath! in the name of taphthartharath: i invoke thee: appear! appear! o thou mighty angel who art lord of the 17th degree of gemini, wherein now mercury takes refuge, send thou unto me that powerful but blind force in the form of taphthartharath. i conjure thee by the names of mahiel and onuel, they who rejoice. come forth unto us therefore, o taphthartharath, taphthartharath, and appear thou in visible and material form before us in the great magical triangle without this circle of art! and if any other magus

nd osiris. chesed, geburah, tiphereth. yet their functions are in a sense counterchanged, the chief adept representing 223 osiris in the main ceremony, and the third adept reflecting the benignant character of isis. the knocks which open the ceremony are seven, as it is written "he made them six; and for the seventh he cast into the midst of them the fire of the sun" for tiphereth 5= 6 is a solar degree. after this the signs are given and the portal is guarded in the usual manner; for the intention in all the grades is identical, namely, that of harmonising the temple with the ceremony""the first vibration" not only are the knocks symbolic of the hexagram as above; but they refer to the moving of the divine spirit of fire upon the waters. for this is the first breath of the light, a broodi

cross, no longer of divided light, but ruby of the holy spirit; of gold, the glory of the light; of green rays because isis shines forth_ a new creation. this higher rose cross is again the mystery of the higher genius descending into kether, when the lower is in tiphereth established. for in all things are higher and lower "e.g, binah, chesed and hod are all water, but in a different manner and degree13""the wands."14 isis hath the wand of thoth, its head being in kether and its bands showing hb:nun-final hb:mem hb:aleph= hb:shin hb:taw hb:mem hb:aleph, which shows chesed hb:dalet as summing the supernals.15 horus hath the wand of osiris his father. osiris hath the wand of isis his mother. note especially mercury in virgo: the thoth-wand for isis. sun in leo: the osiris-wand for horus.16

em up. the exempt adept may laugh equally at good or at evil, but not so the mere magician whose passage along the 239 path of light is only to be marked by the increasing depths of the darkness which surrounds him. it will be remembered that in the autumn of 1898 p. had met frater v.n, who had lent him a copy of a book known as "the book of the sacred magic of abramelin the mage" and had to some degree instructed him in the workings contained in it. this work p. had read and reread with the greatest interest and zeal, determining to perform the ceremonial operation laid down in it at the very first opportunity. this he was unable to do for nearly a year; it being not until november 1899 that he found it possible for him to retire to the house he had bought and make all necessary preparati

ALEISTER CROWLEY EQUINOX EQ I 3 3

d that action is determined absolutely, in which case, of course, to command is as absurd as it is unavoidable. excluding this folly, therefore, we may conclude that if the command be obeyed_ and those of buddha have gained a far larger share of obedience than those of any other teacher_ the enlightened one was not only a potential but an actual thief. further, all voluntary action limits in some degree, however minute, the volition of others. if i 4 fielding hall, in "the soul of a people" has reluctantly to confess that he can find no trace of this idea in buddha's own work, and calls the superstition the "echo of an older faith" 5 the argument that "the animals are our brothers" is merely intended to mislead one who has never been in a buddhist country. the average buddhist would, of co

e average buddhist would, of course, kill his brother for five rupees, or less. breathe, i diminish the stock of oxygen available on the planet. in those far distant ages when earth shall be as dead as the moon is to-day, my breathing now will have robbed some being then living of the dearest necessity of life. that the theft is minute, incalculably trifling, is no answer to the moralist, to whom degree is not known; nor to the man of science, who sees the chain of nature miss no link. if, on the other hand, the store of energy in the universe be indeed constant (whether infinite or no, if personality be indeed delusion, then theft becomes impossible, and to forbid it is absurd. we may argue that even so temporary theft may exist; and that this is so is to my mind no doubt the case. all th

rd, and this can nowhere be found. a doctor would tell you, moreover, that all food intoxicates: 7 "ship me somewhere east of suez, where a man may raise a thirst" r. kipling. 8 "while as for quilp hop o' my thumb there, banjo-byron that twangs the strum-strum there" browning "pachiarotto (said of a. austin. all, here as in all the universe, of every subject and in every predicate, is a matter of degree. our faculties never tell us true; our eyes say flat when our fingers say round; our tongue sends a set of impressions to our brain which our hearing declares non-existent_ and so on. what is this delusion of personality but a profound and centrally-seated intoxication of the consciousness? i am intoxicated as i address these words; you are drunk_ beastly drunk_ as you read them; buddha was

a deadly and hostile current of will. by which he should fall slain or paralysed as if blasted by the lightning flash_ or, is he selling to the public information which he knows to inexact? when this dilemma is solved, we shall feel better able to cope with the question of the art of pamela coleman smith. pi. the vision. by mrs. hamilton synge. elkin mathews. 1"s" 6"d" cloth. it was with no small degree of pleasurable anticipation that we picked up a volume by the distinguished authoress of "a supreme moment" and "the coming of sonia" the first vision, alas! was an atrocity after watts, r.a, but we persisted. chapter i. is jolly good. chapter ii. might have been better with less quotation. 322 chapter iii. is first rate. mystics can only conquer the universe when they can prove themselves

ALEISTER CROWLEY EQUINOX EQ I 3

t. it possesses very extraordinary intoxicating properties, which for some years past have attracted in france the attention of men of science and of the world. it is more or less highly esteemed according to its different sources: that of bengal is the most prized by europeans; that, however, of egypt, of constantinople, of persia, and 63 of algeria enjoys the same properties, but in an inferior degree. hashish (or grass; that is to say "the" grass "par excellence" as if the arabs had wished to define in a single word the "grass" source of all material pleasures) has different names, according to its composition and the method of preparation which it has undergone in the country where it has been gathered: in india "bhang" in africa "teriaki" in algeria and in arabia felix "madjound"&c" i

resin the dried plant is reduced to a course powder, which is then washed several times with alcohol; this is afterwards partially distilled and evaporated until it reaches the consistency of an extract; this extract is treated with water, which dissolves the gummy foreign matter, and the resin then remains in a pure condition. this product is soft, of a dark green colour, and possesses to a high degree the characteristic smell of hashish. five, ten, fifteen centigrammes are sufficient to produce surprising results. but the haschischine, which may be administered under the form of chocolate pastilles or small pills mixed with ginger, has, like the "dawamesk" and the "extrait gras" effects more or less vigorous, and of an extremely varied nature, according to the individual temperament and

ecomes a beast" momentarily very powerful, if, indeed, one can give the name of power to what is merely excessive sensibility without the control which might moderate or make use of it. let it be well understood then, by worldly and ignorant folk, curious of acquaintance with exceptional joys, that they will find in hashish nothing miraculous, absolutely nothing but the natural in a superabundant degree. the brain and the organism upon which hashish operates will only give their ordinary and individual phenomena, magnified, it is true, both in quantity and quality, but always faithful to their origin. man cannot escape the fatality of his mortal and physical temperament. hashish will be, indeed, for the impressions and familiar thoughts of the man, a mirror which magnifies, yet no more tha

the cold ever increased, and yet i saw people lightly clad, and even wiping their foreheads with an air of weariness. this delightful idea took hold of me, that i was a privileged man, to whom alone had been accorded the right to feel cold in summer in the auditorium of a theatre. this cold went on increasing until it became alarming; yet i was before all dominated by my curiosity to know to what degree it could possibly sink. at last it came to such a point, it was so complete, so general, that all my ideas froze, so to speak; i was a piece of thinking ice. i imagined myself as a statue carved in a block of ice, and this mad hallucination made me so proud, excited in me such a feeling of moral well-being, that i despair of defining it to you. what added to my abominable 79 enjoyment was t

false forehead and the real; the white, the blue, and the red, and all the tricks of make-up; and these lilliputians were clothed about with a cold and magical clearness, like that which a very clean glass adds to an oil-painting. when at last i was able to emerge from this cavern of frozen shadows, and when, the interior phantasmagoria being dissipated, i came to myself, i experienced a greater degree of weariness than prolonged and difficult work has ever caused me" it is, in fact, at this period of the intoxication that is manifested a new delicacy, a superior sharpness in each of the senses: smell, sight, hearing, touch join equally in this onward march; the eyes behold the infinite; the ear perceives almost inaudible sounds in the midst of the most tremendous tumult. it is then that

ALEISTER CROWLEY EQUINOX EQ I 4 2

ssential greatness. and just as long before mendeljeff had propounded the law of periodicity, and by it had foreshadowed the existence of several undiscovered elements, so now did frater p, by his law of the correspondences of the ruach, prove, not only historically, philosophically, theologically and mythologically the existence of the everywhere proclaimed jechidah as being one, but in a lesser degree: that when an egyptian thought of ptah, a greek of iacchus, a hindu of parabrahman and a christian of the trinity as a unity, they were not thinking of four gods, but of one god, not of four conditions but of one condition, not of four results but of one result; and, that should they set out to attain unity with their ideal, the stages 187 they would progress through would be in all cases e

ike some liquid metempsychosis of amber; it gleamed with the spiritual fire of a thousand chrysolites. to sight, to taste it was metheglin, such as never mantled in the cups of the valhalla. hasheesh i called the "drug of travel" and i had only to direct my thoughts strongly toward a particular part of the world previously to swallowing my bolus to make my whole fantasia in the strongest possible degree topographical. there are two facts which i have verified as universal by repeated experiment, which fall into their place here as aptly ass then can in the course of my narrative. first: at two different times, when body and mind are apparently in precisely analogous states, when all circumstances, exterior and interior, do not differ tangibly in the smallest respect, the same dose of the s

re gradually emerged from the sulphurous twilight which bathed the room the most horrible form which the soul could look upon unshattered- a fiend also of iron, white-hot and dazzling with the glory of the nether penetralia. a face that was theferreous incarnation of all imaginations of malice and irony looked on me with a glare withering from its intense heat, but still more from the unconceived degree of inner wickedness which it symbolised. i realised whose laughter i had heard, and instantly i heard it again. beside him another demon, his very twin, was rocking a tremendous cradle framed of bars of iron like all things else, and candescent with as fierce a heat as the fiend's. and now, in a chant of the most terrific blasphemy which it is possible to imagine, or rather of blasphemy so

it is possible to imagine, or rather of blasphemy so fearful that no human thought has ever conceived of it, both the 256 demons broke forth, until i grew intensely wicked merely by hearing it. i still remember the meaning of the song they sand, although there is no language yet coined which will convey it, and far be it from me event to suggest its nature, lest i should seem to perpetuate in any degree such profanity as beyond the abodes of the lost no pips are capable of uttering. every note of the music itself accorded with the thought as symbol represents essence, and with its clangour mixed the maddening creak of the for ever oscillating cradle, until i felt driven into a ferocious despair. suddenly the nearest fiend, snatching up a pitchfork (also of white-hot iron, thrust it into my

k is in every sense a great book, and, by the way, it forms an excellent seventh volume to gerald massey's monumental work. brother wynne westcott is very rightly condemned as displaying a peculiarly acute ignorance of both freemasonry and egyptology, and further on so is that chattering journalist, mr. andrew lang- the paul carus of the british isles. dr. churchward is a freemason of a very high degree, but yet not high enough to understand that secrets that need safeguarding are no secrets at all "l. h" for left hand is excusable because it saves printers' ink; but "these need no explanation to r.a.m.'s" etc, etc, is ridiculous because r.a.m.'s need not be told about it, and if you are not going to divulge this frightful secret about a "tau" why bother to say so? remember that "an indici

ALEISTER CROWLEY EQUINOX EQ I 4

hich will gradually lead the sufferer from the material to the spiritual, and not leave him gazing and wondering at it, as he would at a star in the night. a fourth dimensional being, outside a few mathematical symbols, would be unable to explain to a third dimensional being a fourth dimensional world, simply because he would be addressing him in a fourth dimensional language. likewise, in a less degree, would a doctor be unable to explain the theory of inoculation to a savage, but it is quite conceivable that he might be able to teach him how to vaccinate himself or another; which would be after all the chief point gained. similarly the yogi says: i have arrived at a state of superconsciousness (sam dhi) and you, my friend, are not only blind, deaf and dumb, and a savage, but the son of a

once the kundalini is awakened it forces its way up the sunshumn ,80 and, as it does so, its progresses is marked by wonderful visions and the acquisition of hitherto unknown powers. the sushumn is, as it were, the central pillar of the tree of life, and its six stages are known as the six chakkras.81 to these six is added a 78 h. p. blavatsky in "instruction no. 1" issued to members of the first degree of her eastern school of theosophy (marked "strictly private and confidential) deals with those kos'as on p. 16. but it is quite impossible here to attempt to extract from these instructions the little sense they may contain on account of the numerous auric eggs, ak sic envelopes, karmic records, d v chanic states, etc, etc. on p. 89 of "instruction no. iii" we are told that the sushumn "is

tually master over his senses. the man who is, is able to accomodate his senses to his mind. to him no longer are external things necessary, for he can stimulate mentally the sensation desired. he can hear beautiful sounds without listening to beautiful music, and see beautiful sights without gazing upon them; he in fact becomes the creator of what he wills, he can exalt his imagination to such a degree over his senses, that by a mere act of imagination he can make those senses instantaneously respond to his appeal, for he is lord over the senses, 103 and therefore over the universe as "it appears" though not as "it is" the first lesson in praty h ra is to sit still and let the mind run on, until it is realized what the mind is doing, when it will be understood how to 130 "shiva sanhita" p

ALEISTER CROWLEY EQUINOX EQ I 6

onlessly expository. 137 "art" said he "and do not imagine that art or anything else is other than high magic- is a system of holy hieroglyph. the artist, the initiate, thus frames his mysteries. the rest of the world scoff, or seek to understand, or pretend to understand; some few obtain the truth. the technical ability of the artist is the lucidity of his language; it has nothing to do with the degree of his illumination. bougereau is better technically than manet; he explains more clearly what he sees. but what does he see? he is the priest of a false god. form has no importance except in this sense; we must not be revolted by the extravagance of new symbolic systems. gauguin and matisse may live to be understood. we acquiesce in the eccentricities of raphael" ida gave a little laugh of

es; another little lapse of memory: he forgot where the book was; and there is your miracle! now for my constructive policy. i suggest that a "spirit" be cultivated on the lines laid down by eliphaz levi "dogma and ritual" chap. xiii, so that he may manifest more wholly. then let him dictate to two or three segregated mediums a long passage, or a long set of meaningless figures, and get so high a degree of agreement that hardly any doubt remains. or if anybody wants a really high evidential proof, let him get the proof of fermat's last theorem, which fermat died without revealing, and which the united efforts of mathematicians have hitherto failed to discover. aleister crowley. 163 the porch. vol. i, no. 8. 3"d" j. m. watkins. the mirror of simple souls. of all this admirable series this i

rong allusions to the apocalypse, and may profit by it, and this refers to several systems practised throughout the world. thus the order of heredom (harodim) rosy cross, which has an unchanged ritual from 1740, at least, draws upon dionysius the areopagite, a disciple of st paul, and it has also a rhythmetical description of the new jerusalem. again, two entire degrees of the scottish rite of 33 degree are drawn from the apocalypse, and certainly entered the rite before 1758, and seem as if they were drawn bodily from the rosicrucian militia of the cross: i allude to the 17 degree knight of the east and west, and the 19 degree of grand pontiff, which treat upon the heavenly jerusalem, and the opening scene of the revelations. it was rather a pity that when the late albert pike was revisin

, and seem as if they were drawn bodily from the rosicrucian militia of the cross: i allude to the 17 degree knight of the east and west, and the 19 degree of grand pontiff, which treat upon the heavenly jerusalem, and the opening scene of the revelations. it was rather a pity that when the late albert pike was revising the rituals, he did not consolidate the rite by changing the places of the 17 degree with the 20 degree, which latter treats of zerubbabel. his predecessor morin, in 1767, did a like thing by the amalgamation of prince adept, which he had in his patent of 1762, with knight of the sun, and supplying the blank thus created with patriarch noachite. there is also the royal oriental order of the sat bhai which was founded 1743-5 by a brahmin pundit at prag, for certain anglo-ind

ALEX SANDERS THE KING OF THE WITCHES

rated affection on alex and frequently called him 'kenneth' when her husband wasn't present. pampered and cosseted, alex settled down to a life ofidleness, each evening, after his friends had gone to bed, he walked the streets until dawn reciting his incantations which, for the first time in his life, seemed to have lost their magic and, in fact, their whole meaning. true, he had acquired a great degree of comfort without having worked for it, but it had not brought him the happiness he had expected. one night he found himself in a neighbouring road where a large house, riversdale, sheltered under a magnificent chestnut tree. alex stopped and stared. it was the house of his visions; clearly he recognized the noble frontage and the shape of the porch, but in the crystal it had been freshly

ed the length and breadth of the country,alex occasionally went to see those of other witches, for a copy of the book of shadows, with its appendix listing.witches and their addresses, acts as an 'open, sesame' to members everywhere. not all the 'outsiders' recognizedalex as the king ofthe witches. but they extended a welcome. and .often took the opportunity: of comparing rituals which. differ in degree from coven to coven. one week-end alex and two other men of his group travelled some distance to meet.a.pair ofwitches, husband and wife. they had .given no advance notice. of-their visit. and when they arrived. alex noticed that the wife kept them in the study while her. husband was obviously moving things out of sight. alex was pleased at the manner in which they were guarding their secre

ALEXANDRIAN BOOK OF SHADOWS OCCULT

itches to work both ways, e.g.butied treasure presents danger to the finder if protective wishes or curses were buried with pisite features: message board email atho the laws the old law the redes various aphorisms the 8 wiccan tenets circle casting circle opening circle closing consecration consecration of sword or athame consecrating other working tools initiations charge to new initiates first degree initiation ritual second degree initiation ritual legend of the descent of the goddess third degree initiation ritual/great rite verse version of priest's declamation in great rite esbats esbat sequence witches' rune charge of the goddess verse version of charge of the goddess drawing down the moon ancient call great god cernunnos invocation esbat cone of power wine blessing cake blessing r

cernunnos, bless this instrument prepared in your honour.(if scourge or cords, add. that it may serve for a good cause and end and for your glory) again magus sprinkles and witch censes (hand tool to new owner as you would a sword or athame, with a fivefold salute) all these weapons should be presented to the new owner with salute. if a witch queen, the downward pointing triangle as in the first degree initiation (i rephrased the previous sentence, as the farrar's version is untypeable--sekhet) end ceremony with fivefold salute. the new owner should immediately use the new instruments, i.e. form circle with sword, then athame, incise something with white-handled knife, exhibit pentacle to four quarters, cense to four quarters, use cords and scourge; and should continue to use all of them

thou knowest naught and it bites thee naught, then knowest thou that thou hast begun the work. and as sheep do not bring their food to the shepherd to show how much they have eaten but digesting inwardly their provender do bear outwardly wool and milk, even so, do not display the maxims to the vulgar, but rather the works that flow when they are digested. notes this is part of lady sheba's first degree initiation ritual, where it is given as a speech made to the candidiate by the high priestess l first degree initiation people: l hierophant (h (initiator) l candidiate (c) l hierophant's working partner (p) l summoner (s (hierophant does his part if s unavailable) l high priestess (hps (actually, h or p, depending on gender) needs: l blindfold l nine foot red cord l short white cord l oil

ar ye mighty ones of the east [s./w./n; n. has been consecrated priest[ess, witch and hidden child of the goddess. to north declaim: hear ye mighty ones of the north; boreas, thou guardian of the northern portals; thou powerful god, thou gentle goddess; n (etc) close circle. a graduation party should follow. notes l published in janet and stewart farrar's the witches' way initiation of the second degree hps casts circle as usual. esbat rite is followed to end of invocation of the horned god. candidate, properly prepared (in centre of circle, is bound and blindfolded as in the first degree, but with the addition of a blue cord bound about the knees. hierophant leads candidate to each quarter in turn, proclaiming: h: hear ye o mighty ones of the east [s, w, n, n, a duly consecrated priest(es

proclaiming: h: hear ye o mighty ones of the east [s, w, n, n, a duly consecrated priest(ess) and witch is now properly prepared to be made a high priest and magus (high priestess and witch queen. candidate is returned to center, facing altar. coven links hands and thrice circle c. candidate is now assisted to kneel and rebound securely, facing altar. hierophant says: h: to attain to this sublime degree, it is necessary to suffer and be purified. art thou willing to suffer to learn? c: i am h: i purify thee to take this great oath rightly. the bell is rung thrice and purification follows: 3, 7, 9, 21(=40) strokes. scourge and bell are returned to the altar as hierophant says: h: i now give thee a new name, n. what is thy name?(giving light smack or push) c: my name is n (giving light smack

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

em to be "instinct with the desire for life- 14- the consciousness of the atom copyright 1998 lucis trust if you take these different qualities of the atom energy, intelligence, ability to select and reject, to attract and repel, sensation, movement, and desire you have something which is very much like the psychology of a human being, only within a more limited radius and of a more circumscribed degree. have we not, therefore, really got back to what might be termed the "psyche of the atom? we have found that the atom is a living entity, a little vibrant world, and that within its sphere of influence other little lives are to be found, and this very much in the same sense that each of us is an entity, or positive nucleus of force or life, holding within our sphere of influence other lesse

"psyche of the atom? we have found that the atom is a living entity, a little vibrant world, and that within its sphere of influence other little lives are to be found, and this very much in the same sense that each of us is an entity, or positive nucleus of force or life, holding within our sphere of influence other lesser lives, i.e. the cells of our body. what can be said of us can be said, in degree, of the atom. let us extend our idea of the atom a little further, and touch upon what may be fundamentally the cause, and may hold the solution of the world problems. this concept of the atom as a positive demonstration of energy, holding within its range of activity its polar opposite, can be extended not only to every type of atom, but also to a human being. we can view each unit of the

of activity its polar opposite, can be extended not only to every type of atom, but also to a human being. we can view each unit of the human family as a human atom, for in man you have simply a larger atom. he is a centre of positive force, holding within the periphery of his sphere of influence the cells of his body; he shows discrimination, intelligence, and energy. the difference lies but in degree. he is possessed of a wider consciousness, and vibrates to a larger measure than the little atom of the chemist. we might extend the idea still further and consider a planet as an atom. perhaps there is a life within the planet that holds the substance of the sphere and all forms of life upon it to itself as a coherent whole, and that has a specific extent of influence. this may sound like

to find his place. it is a wonderful picture if true. i cannot deal to-night with the different developments of this intelligence animating all atoms, but i should like for a moment to take up what is perhaps the method of their evolution, and this from the human standpoint (which concerns us the most intimately) remembering ever that what is true of any one atom should be true in greater or less degree of all- 16- the consciousness of the atom copyright 1998 lucis trust in considering broadly the atoms of the solar system, including the system itself, there are two things noticeable: the first is the intense life and activity of the atom itself, and its internal atomic energy; and the second is its interaction with other atoms repelling some and attracting others. perhaps, then, we may de

al light or life, and the consequent disintegration of the form, and the scattering of the myriad lesser lives. it may therefore seem to some of us a logical hypothesis that just as the atom of chemistry is a tiny sphere, or form, with a positive nucleus, which holds rotating around it the negative electrons, so all forms in all the kingdoms of nature are of a similar structure, differing only in degree of consciousness or intelligence. we can therefore regard the kingdoms themselves as the physical expression of some great subjective life, and can by logical steps come to the recognition that every unit in the human family is an atom in the body of that greater unit who has been called in some of the scriptures the "heavenly man" thus we arrive finally at the concept that the solar system

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

be called a "spiritual man" in the technical significance of the word. he is entering upon the fifth or final stage in our present fivefold evolution. having groped his way through the hall of ignorance during many ages, and having gone to school in the hall of learning, he is now entering into the university, or the hall of wisdom. when he has passed through that school he will graduate with his degree as a master of compassion. it might be of benefit to us also if we studied first the difference or the connection between knowledge, understanding, and wisdom. though in ordinary parlance they are frequently interchanged, as used technically they are dissimilar. knowledge is the product of the hall of learning. it might be termed the sumtotal of human- 8- initiation, human and solar copyrig

ial side of things has the predominance. man is there polarised in the personality or lower self. in the hall of learning the higher self, or ego, strives to dominate that form until gradually a point of equilibrium is reached where the man is controlled entirely by neither. later the ego controls more and more, until in the hall of wisdom it dominates in the three lower worlds, and in increasing degree the inherent divinity- 9- initiation, human and solar copyright 1998 lucis trust assumes the mastery. aspects of initiation. initiation, or the process of undergoing an expansion of consciousness, is part of the normal process of evolutionary development, viewed on a large scale, and not from the standpoint of the individual. when viewed from the individual standpoint it has come to be narr

ves more control on the rays, if one may so express it, although this does not adequately convey the idea. words so often mislead. at the fifth initiation, when the adept stands master in the three worlds, he controls more or less (according to his line of development) the five rays that are specially manifesting at the time he takes the initiation. at the sixth initiation, if he takes the higher degree, he gains power on another ray, and at the seventh initiation he wields power on all the rays. the sixth initiation marks the point of attainment of the christ, and brings the synthetic ray of the system under his control. we need to remember that initiation gives the initiate power on the rays, and not power over the rays, for this marks a very definite difference. every initiate has, of c

imate picture. let us enlarge somewhat: the first four initiations of the solar system correspond to the four "initiations of the threshold" prior to the first cosmic initiation. the fifth initiation corresponds to the first cosmic initiation, that of "entered apprentice" in masonry; and makes a master an "entered apprentice" of the lodge on sirius. the sixth initiation is analogous to the second degree in masonry, whilst the seventh initiation makes the adept a master mason of the brotherhood on sirius. a master, therefore, is one who has taken the seventh planetary initiation, the fifth solar initiation, and the first sirian or cosmic initiation. at-one-ment, the result of initiation. a point that we need to grasp is that each successive initiation brings about a more complete unificatio

manifestation of a master holds to that master's monad on the monadic plane. in both cases the intermediate state of consciousness has been superseded, that of the ego or higher self, and that which we see and know is the direct self-created manifestation of pure spirit itself. hence the sacrifice. it must here be borne in mind that in the case of sanat kumara there is a tremendous difference in degree, for his point in evolution is as far in advance of that of an adept as that adept's is in advance of animal man. this will be somewhat elaborated in the next section of our subject. with the ancient of days came a group of other highly evolved entities, who represent his own individual karmic group and those beings who are the outcome of the triple nature of the planetary logos. if one mig

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ysical plane conditions which might best help to make the telepathic process more successful. but during the latter years the technique was so perfected and the etheric mechanism of a.a.b. so skilfully attuned and adjusted that the whole process was- 1- copyright 1998 lucis trust practically effortless, and the reality and practical usefulness of telepathic interplay was demonstrated to an unique degree. the spiritual truths dealt with involved in many cases the expression by the lower concrete mind (often with the insuperable restrictions of the english language) of abstract ideas and hitherto quite unknown concepts of spiritual realities. this unescapable limitation of truth has been frequently called to the attention of the readers of the books so produced but is all too often forgotten

e one. stanza v the moment manvantaric, for which had waited all the triads, the hour that marked the solemn point of juncture, arrived within the scope of time, and lo, the work was done. the hour for which the seven groups purushic, each vibrant to the sounding of the word, seeking the adding of the power, had waited for millennia, passed in a flash of time, and lo, the work was done. the first degree in mighty acclamation deeming the hour propitious, sounded the triple note in threefold reverberation. the echo reached the goal. they three times sent it forth. restless the- 16- a treatise on cosmic fire copyright 1998 lucis trust sphere of blue felt the vibration and answering, roused herself and hastened to the call. the second, with wise insistence, hearing the first sound forth, knowi

a recognized occult fact, and indications are available to prove that science itself likewise formulates the hypothesis that the solar ring-pass-not similarly rotates in its appointed place among the constellations. but at this juncture we will not deal with this angle of the subject, but will study the rotary action of the spheres of the system, and of its content all the lesser spheres of every degree remembering ever to keep the distinction clearly in mind that we are dealing now simply with the inherent characteristic of matter itself, and not with matter in co-operation with its opposite, spirit, which co-operation brings about spiral-cyclic movement- 85- a treatise on cosmic fire copyright 1998 lucis trust ii. the effects of rotary motion every sphere in the body macrocosmic rotates

n..7th 2. healing..6th 3. divine vision..5. th 4. intuition..4. th 5. idealism..3. rd atmic. 1. beatitude..7th 2. active service..6th 3. realisation..5th- 109- a treatise on cosmic fire copyright 1998 lucis trust 4. perfection..4th 5. all knowledge..3. rd it can be noted that we have not summed up the two planes of abstraction on the atmic and the buddhic planes, the reason being that they mark a degree of realisation which is the property of initiates of higher degree than that of the adept, and which is beyond the concept of the evolving human unit, for whom this treatise is written. we might here, for the sake of clarity, tabulate the five different aspects of the five senses on the five planes, so that their correspondences may be readily visualised, using the above table as the basis:

, expressed in other terms or from the subjective point of view, is a miniature sun distinguished by the qualities of heat and light. at present that light is "under the bushel" or deeply hidden by a veil of matter, but in due process of evolution it will shine forth to such an extent that the veils will be lost from sight in a blaze of exceeding glory. at present the microcosmic heat is of small degree, or the magnetic radiation between the microcosmic units is but little felt (in the occult significance of the term, but as time proceeds, the emanations of heat, due to intensification of the inner flame, coupled with the assimilated radiation of other units will increase, and become of such proportions that the interaction between the individualised selves will result in the merging to pe

ALICE A BAILEY05 THE LIGHT OF THE SOUL

iousness are revealed to him. it will be noted that these rules are even now regarded somewhat as essential premises where all accurate testimony is under consideration in world affairs. when these same rules are carried forward into the world of psychic endeavor (both lower and higher) then we shall have a simplification of the present confusion. in an old book written for disciples of a certain degree these words occur and are of value to all probationary and accepted disciples. the translation gives the sense, and is not literal- 15- the light of the soul copyright 1998 lucis trust "let the one who looks out take care that the window through which he gazes transmits the light of the sun. if he use it in the early dawn (of his endeavor. a. b) let him remember that the orb is not yet rise

e participation; the purpose, through inspiration (or bliss) and the soul, through identification. it will be apparent therefore that the statement "as a man thinketh so is he (prov. 23:7) is based on occult facts. every form of any kind has a soul, and that soul or conscious principle is identical with that in the human form; identical in its nature though not in its scope of development, or its degree. this is equally true of the great lives or superhuman existences in which man himself "lives and moves and has his being (acts 17: 28) and to whose state of development he aspires. as the aspirant chooses with care the "objects" upon which he will meditate, he through these objects, builds himself a ladder by means of which he arrives eventually at the objectless. as his mind assumes incre

e. this one master is a corporate part of the whole, of the all-soul. each expansion of consciousness which a man undergoes fits him to be a master to those who have not taken a similar expansion. therefore mastery being achieved there is nothing (speaking in terms of the human kingdom) to be found except masters who are likewise disciples. all are learners and all are teachers, differing only in degree of realisation. for instance: a. aspirants to the path are disciples of lesser disciples, b. probationers on the path are disciples of higher ones, c. accepted disciples are the disciples of an adept and of a master, d. an adept is the disciple of a master, e. a master is the disciple of a mahatma, f. the mahatmas are the disciples of still higher initiates, g. these in turn are the discipl

ystery of the ages. all that can be done is to collate certain facts about the aum, and leave the student to extend the concept and grasp the significance of the brief statements made according to the state of his intuition. iii. the lost word. the idea of this lost word has been preserved for us in masonry. it is the word of the first aspect, the spirit aspect, and only the initiate of the third degree can truly begin the search for this word for only the freed soul can find it. this word concerns the highest initiations and it is profitless for us further to consider it. the following statements about the sacred word can therefore be made and should be studied with care- 35- the light of the soul copyright 1998 lucis trust 1. the aum is the word of glory, and is the christ in us, the hop

tal one and can only really be done by those who through meditation and discipline, coupled with service have made a conscious at-one-ment with the soul. aspirants to this condition have to utilise the potent factors of the imagination, visualisation and perseverance in meditation to reach this initial stage. it should be noted that this stage has to be reached, even if only in a relatively small degree, before the aspirant can become an accepted disciple. the process of sounding the word is dual, as is emphasized here- 37- the light of the soul copyright 1998 lucis trust there is, first of all, the act of the ego, solar angel, higher self or soul, as he sounds out the word from his own place, on the abstract levels of the mental plane. he directs that sound, via the sutratma and the vestu

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

n the life of service. these five stages, when followed, lead to union with the soul and direct knowledge of divinity. for the majority of those who take up the study of meditation, the stage which should engross their attention for a long time practically to the exclusion of the others is that of concentration, the gaining control of the mental processes. aspiration is presumably present to some degree or there would be no desire to meditate. it should be pointed out, however, that aspiration avails nothing unless it is endorsed by a strong will, a capacity to endure, and patient persistence. i. the stage of concentration. in all schools of advanced or intellectual mysticism, the first and necessary step is the attainment of mind control. meister eckhart, writing in the fourteenth century

ord for concentration is attention, that is, one-pointed attention. it is interesting to note what father mar chal says in this connection. he points out that "attention is a direct path to full perception, to hallucination, or, more generally, to belief..it brings about an at least momentary unification of the mind by the predominance of one mental group..but this 'mental unity' realized to some degree in the phenomenon of attention, is also the sole subjective condition which, we have seen, accompanies always the true or false perception of the real."8(62) the question may be asked, what is the easiest way to teach oneself to concentrate? one might reply, in the words of the french proverb "le meilleur moyen de d placer est de remplacer "the best way to eliminate is to substitute" and on

ntellect to intuition copyright 1998 lucis trust sarvadarsanasangraha 'it is in two successive phases that the yogi saps by anticipation the basis of further existences and effaces the impressions that determine the present existence. in the first it is conscious; thought, then, is exclusively attentive to its proper object, and all the modifications of the thinking principle are suspended in the degree that they depend on exterior things; the fruits it gains under this form are either visible the cessation of suffering or invisible immediate perception of being which is the object of the meditation..the second period of yoga is that in which it is unconscious..the thinking organ is resolved into its cause..the feeling of personality is lost; the subject who is meditating, the object on wh

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ides is no more a mystery than is the nature of the soul to the esoteric psychologist. the source of the one life, the plane, or state from which that life emanates is the great hidden mystery to the members of the hierarchy of adepts. the nature of spirit, its quality and type of cosmic energy, its rate of vibration and its basic cosmic differentiations are the study of initiates above the third degree and the subject of their investigations. they bring to that study a fully developed intuition, plus that mental interpretive capacity which their cycle of incarnation has developed. they employ the awakened and developed inner light of their souls to interpret and comprehend that life which (divorced from the world of form) persists on the higher levels of consciousness and penetrates into

the initiate has undergone the higher solar initiations and can function in the- 17- a treatise on white magic copyright 1998 lucis trust full consciousness of the monad, awareness of that which is divorced even from group form and from those nebulous sheaths which veil and hide the one, becomes possible. the highest types of consciousness work from the plane of the monad as the initiate of lower degree works from the plane of the soul and uses the organs of perception (if such an unsatisfactory phrase is legitimate) and means of knowledge of which average man has no idea; they penetrate or include within their radius of awareness that sum total of life, consciousness and form which we designate god. these initiates of high degree then begin to be aware of a vibration, a revealing light, a

humanity has a unique function to perform in mediating between the higher three kingdoms in nature and the lower three. the higher three are: 1. the spiritual hierarchy of our planet, nature spirits or angels and human spirits, who stand at a peculiar point on the ladder of evolution. of these sanat kumara, embodying a principle of the planetary logos is the highest, and an initiate of the first degree is the lowest, with corresponding entities in what we call the angel or deva kingdom. 2. the hierarchy of rays certain groupings of the seven rays in relation to our planet. 3. a hierarchy of lives, gathered by an evolutionary process out of our planetary evolution and from four other planets, who embody in themselves the purpose and plan of the solar logos in relation to the five planets i

time and space, however, and during the process of evolution, individuals are distinguished by a predominating tendency in any one life; it is only because we do not see all the picture that we draw these temporary distinctions. in one life a man may be predominantly mental and for him the path of the love of god would be unsuited. the love of god is shed abroad in his heart and to a considerable degree his occult approach is based on the mystic perception of past lives. for him the problem is to know god, with the view of interpreting that knowledge in love to all. responsible love, demonstrated in duty to group and family, is therefore for him the line of least resistance. universal love, raying out to all nature and all forms of life, will follow on a more developed knowledge of god, bu

s that even when these two points are admitted, the age of the soul's experience frequently causes lack of comprehension. the above two points do not carry us very far, for the capacity to sense a man's ray is not for this race as yet. approximate supposition and the use of the intuition is all that is now possible. the little evolved cannot comprehend completely the much evolved, and in a lesser degree, the advanced ego comprehends not an initiate. the greater can apprehend the lesser but the reverse is not the case. as regards the action of those whose point of attainment greatly transcends your own, i can only ask you to do three things- 68- a treatise on white magic copyright 1998 lucis trust a. reserve judgment. their vision is greater. forget not that one of the greatest qualities me

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

as it can be gauged, i seek to point out that the testing is not applied, as some think, because of their affiliation with any group or because of their one-pointed determination to tread the path. it is applied because the aspirants' own souls so ordained it, prior to incarnation, and it was the will of their souls that a certain measure of growth, hitherto unknown, should be attained, a certain degree of detachment from form should be achieved, and a certain preparation should be undergone which would lead to a liberation from the form life. the idea that a renewed effort towards the goal of spiritual light is the cause of trouble or precipitates disaster is not a statement of fact. the extent of the discipline to be undergone by a disciple is settled and known by his soul before he even

sively out of one form into another, and thus, from a higher standpoint getting a fresh glimpse of a possible truth. each age (and the present is no exception) has believed its grasp of reality and its sensitivity to the inner beauty to be greater and nearer the true than was ever previously possible. the highest realisation of what is termed the one life is the awareness (of the initiate of high degree) of the embodied logos, of deity, and his identification with the consciousness of that stupendous creator who is seeking expression through the medium of the solar system. no initiate on the- 16- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust planet can identify himself with the consciousness of that identified being (in the esoteric sense of the t

ich is the best we can do at this time) through the ether of space. the consequence of this active interplay of life and substance is that a basic unity is constituted. father and mother are at-one. this unity is characterised by quality. through this triplicity of life-quality-form, the central life evokes and manifests consciousness, or awareness of response to all that is eventuating, but in a degree which it is impossible for us to cognise, limited as we are by our present relatively undeveloped point in evolution. students of this treatise must bear in mind, from the very start of their studies, the necessity for familiarising themselves with these four conditioning factors life-quality-appearance and their result or synthesis which we call consciousness. always, therefore, we predica

e of all creation. this is the simplest definition for average humanity, being couched in the language of mysticism, thus linking the truth as found in all religions. it is necessarily inadequate, for it fails to emphasize the truth that what can be posited of man can also be posited of the cosmic reality, and that just as a human appearance on earth veils both the quality and purpose (in varying degree, so does that synthesis of all forms or appearances, within that unity which we call a solar system, veil the quality and purpose of deity. it is only when man is no longer deluded by appearance and has freed himself from the veil of illusion that he arrives at a knowledge of the quality of god's consciousness and at the purpose which it is revealing. this he does in a triple way: a. he dis

ometimes through a physical body and sometimes through a feeling body or a mental body, and sometimes knowing himself to be the self a rare and unusual occurrence for the majority. every form in manifestation does two things: 1. appropriates, or is pervaded by, as much of the world soul as its capacity will permit. the atom of substance, the molecule or the cell all have soul, but not in the same degree as has an animal; and an animal has soul, but not in the same degree as has a master, and so on up or down the scale. 2. through the interaction between the indwelling soul and the form, two things occur: a. sentiency and quality are expressed according to the type of body and its point of evolution- 38- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trus

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

he plan, we come from a distant, dark and ignorant past to a present point wherein truer values are seen emerging. we begin to see what that plan is and whither we are going. we are entering steadily into the world of spiritual realities, because "there is a road from every natural group of facts to every spiritual reality in the universe; and the essential nature of mind forces it always in some degree to traverse this road."26 at this "end of the age" man stands before the door of opportunity, and, because he is in process of discovering his own divinity, he will enter into the realm of real values and arrive at a truer knowledge of god. the mystery of the new birth confronts him, and through that experience he must pass. this divinity in man must be brought to the birth, both in the ind

one. primarily, both temptations lay in the region of desire. the call is to personal desirelessness- 80- from bethlehem to calvary copyright 1998 lucis trust so with christ, desire was transmuted into power, though victory achieved led to developments which had in them the possibility of danger. it was in the realm of power that christ was next tried. a character that has been carried to a high degree of perfection and which has established a unity between the source of power, the soul, and the instrument of power, the personal lower self, produces what we call a personality. that personality can be a definite source of danger to its owner. the sense of power, the knowledge of achievement, the realisation of capacity and the sensed ability to rule others because one rules oneself, have i

be recognised as `radio activity' as far as humanity is concerned."8 it was these processes, carried on in the form nature, which led eventually to the revelation to the apostles of the essential nature of the master they loved and followed, and it is this aspect of christ the inner radiant reality to which the mystics of all times bear testimony, not only in connection with christ, but in lesser degree in connection with each other also. once the world of the senses has been transcended, and the higher correspondences have become active, revealing the inner world of beauty and truth, there will come to the mystic a realisation of a subjective world whose characteristics are light, radiance, beauty and indescribable wonder. all the mystical writings are attempts to describe this world to w

ndeed. we know god is. we know reality exists. but life, with its emphasis directed on phenomena, its stresses and its strains, so preoccupies us that we have no time, after the six days' labour, to climb the mountain of vision. a certain familiarity with god's nature must surely precede the revelation of himself which he can and does at times accord. christ's three friends had been admitted to a degree of intimacy with him which warranted their being chosen as his companions at the scene of his experience, wherein he staged, for the benefit of humanity, a symbolic event as well as a definite experience for which arrangement had duly to be made with the participants correctly chosen and trained, so that the symbolism which they embodied might appear, and their intuitive reactions be rightl

a need in the human consciousness, and yet it is so new that there will never be a time when the story of the birth and the death of the world saviour will not be of the utmost moment to man. edward carpenter points this out, throwing light upon this ceaseless and age-old focussing of the love of god and the desire of man in the person of a son of god. he says "if the historicity of jesus, in any degree, could be proved, it would give us reason for supposing what i have personally always been inclined to believe that there was also a historical nucleus for such personages as osiris, mithra, krishna, hercules, apollo and the rest. the question, in fact, narrows itself down to this, have there been in the course of human evolution certain, so to speak, nodal points or periods at which the ps

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

herefore a dual and not a triple expression. 6. in time, however, this realised duality gives place to the mysterious, indescribable process called identification which is the final stage of soul unfoldment. it is useless to say more for what might be said could only be comprehended by those preparing for the fourth initiation, and this treatise is written for disciples and initiates of the first degree. in these successive stages we can glimpse the vision of what we are and may be. steadily the unfolding purpose of our own souls (those "angels of persistent and undying love) should gain fuller and deeper control over each of us, and this, at any personal cost and sacrifice, should be our steadfast aim. for this, in truth and sincerity, we should strive. we have thus touched upon the three

expressions of the great law of attraction and repulsion, the- 16- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust producing of civilisations, of the sciences and arts in all their wonder and beauty, all this is but the expression of the will-to-be of certain beings or lives. their consciousness so far transcends the human that only the initiate of high degree can enter into their true plan. what we see today is only the expression of their energies in the processes of form-making and of the evolution of consciousness. the plan, as it is sensed by the world disciples, in the attempt to work and cooperate with it, is only the sensing of that portion of it which concerns the human consciousness. we have not yet been able to catch even a glimmer of

sheath for expression and experience, points of crisis will inevitably occur: a. the work of passing onto a particular plane for purposes of incarnation is one such point. this concerns the passing down to a lower plane, or from a lower plane onto a higher. indications of the importance and the crucial nature of such transition can be seen in certain formulas which are used when passing from one degree in masonry to another, as in raising a lodge from a lower to a higher degree. b. another such point of crisis occurs when the mental body is swept into activity and the etheric body is similarly vitalised. 2. relationship between the ego or soul and the dense physical body is established when a. matter of the three lowest subplanes of the physical plane is built into the etheric body, prior

uish its tie with other personal selves. it must learn to know and to meet other people only on the plane of the soul. in this lies for many a disciple a hard lesson. they may care little for themselves and may have learnt much personal detachment. little may they cherish the gain of contact with the lower personal self. they are learning to transcend all that, and may have transcended to a great degree, but their love for their children, their family, their friends and intimates is for them of supreme importance and that love holds them prisoners in the lower worlds. they do not stop to recognise that their love is primarily love for the personalities, and only secondarily for the souls. upon this rock, many disciples are for lives broken, until the time comes when, through pain and suffe

they are the rules by which the teachers on the inner side, guide their actions and their thoughts, when working with each other and with their disciples. the inner integrity is necessarily a proven fact to them. to the disciple it is not. but to the inner teachers, the outer differences are abhorrent. they leave each other free to serve the plan. they train their disciples (no matter what their degree) to serve that plan with freedom, for in freedom and in the sense of joy and in the strength of inner cooperative love is the best work done. it is sincerity for which they look. the willingness to sacrifice the lesser when the greater is sensed is that for which they search. the spontaneous relinquishing of long-held ideals when a greater and more inclusive presents itself is their guide

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ence. but, however, if advice and suggestion are accepted and you choose of your own free will to follow my instructions, those instructions must be followed accurately. also, there must be none of that constant looking for results and for phenomena which has deterred the course and the progress of many would-be disciples. this is also for me an experiment, for those of us who are members of some degree of the hierarchy are necessarily changing the old ways and adapting the old methods to the newer circumstances and to the advance of evolution. many tried disciples and aspirants (should i have said "tired" brother of mine, for i surmise that both words are true) are to be subjected to experiments which will involve the application of the ancient rules in a modern way. disciples in the olde

ity and grade, if i may employ so inadequate a term. the experiment of changing methods and of implementing the new technique of group work has to be carried out, likewise, in the midst of the stress and strain of western civilisation. this imposes on all chosen to participate in this work an undue effort, but if continuance is found possible and success ensues, it tempers the material to a finer degree of power. as has been said, the jungles of the occident are of a different kind to those within the eastern zone. they call for peace in turmoil; for power in fatigue; for persistence in spite of bad health; for understanding in spite of the clamour of western life. progress is, therefore, made in spite of, and not because of, existing conditions. for disciples, such as those i am now going

ierarchy who must be obeyed and whose word is infallible. let this be remembered, otherwise work will not be possible, elements of danger may enter in and the present effort come to naught. my anonymity has always been preserved and will continue to be so though members of this group of disciples know me for who i am. you know me as a teacher, as a tibetan disciple and as an initiate of a certain degree what degree being of no importance to you at all. it is the teaching that i shall give you which will matter. i am an initiate into the mysteries of being. that statement in itself conveys information to those who know. you know also that i am in a human body, and am a resident of northern india. let that suffice and let not curiosity blind you to the teaching. we stand together in spiritua

otently working will have a wider objective than just the elevation of humanity. the potent rhythm which animates the inner brotherhood of the lodge of masters will make itself felt everywhere on earth and these groups, if successful, may be regarded as the first step toward the emergence into manifestation of the great white lodge. but remember this: the keynote of the lodge is not attainment or degree. it is stable relationship, unity of thought, plus diversity of method, of effort and of function and its quality is friendship in its purest sense. the brotherhood is a community of souls who are swept by the desire to serve, urged by a spontaneous impulse to love, illumined by one pure light, devotedly fused and blended into groups of serving minds, and energised by one life. its members

nsitive workings of the perfecting radio mechanisms and of television are but the response in physical matter of the perfected telepathic powers and television of the minds of the masters of the wisdom. forget not, that such powers are inherent in all men. the inner group of masters with whom i am associated work telepathically also with their disciples and the disciples with each other in lesser degree. the power to "see" the master which has been the misguided impulse of the devotees of the world who substitute this desire for aspiration towards soul contact is but their response to the "television" of those who seek to guide them into the light of their own souls. they are only reacting to one of the demonstrated divine powers of the master but not to soul action. your response to such

ALICE A BAILEY13 PROBLEMS OF HUMANITY

issued in pamphlet form between october 1944 and december 1946, and dealt essentially with conditions during and immediately after the war years of 1939-45. in 1953 a second edition was published which omitted outdated material. a further revision was made for the third edition in 1964. since then, the progress made by humanity has been such that the nature of the problems has changed to a marked degree. for example, problems relating to the world's children continue to exist but in different forms and under different conditions to those of the post-war period. the problems of capital, labour and employment have changed greatly in an increasingly automated and computerised world. significant developments within the many branches of orthodox religion are presenting new problems within the w

peoples involved. they themselves must determine the issue. the world war has been presented by the finest minds and the idealists among the allied nations as being fought ostensibly for human freedom, yet all the great powers entered this war with selfish motives and for self-preservation; this is universally acknowledged. all have a sound and selfless underlying idealism in a greater or lesser degree. this is the freeing of humanity from dictatorship. after war comes the test of the success of victory. if the nations throughout the world reap the benefits of free election, if peoples in disputed areas are permitted by a free plebiscite to decide their own loyalties and adherences, and if freedom of speech, freedom of religion and a truly free press and radio are the outcome of this war

t the children of the world have paid and are paying the price of our wrong-doing. war has its roots in greed; material ambition has motivated all the nations without exception; all our planning has been directed to the organization of the national life so that material possession, competitive supremacy and individual and national selfish interests would control. all nations, in their own way and degree, have contributed to this; none has clean hands and hence war. humanity has the habit of selfishness and an inherent love of material possessions. this has produced our modern civilization and, for this reason, it is being changed. the cultural factor in any civilization is its preservation and consideration of all the best the past has given, and its evaluation and study of the arts, the l

them by hitler and prior to the war 1939-1945. they were to be found in every land and claimed citizenship in every country; within the nation of their birth, they preserved intact their own racial identity, their own peculiar way of life, their own national religion (which is everybody's privilege) and a close adherence to those of their own race. other groups have done this but to a much lesser degree and have been eventually absorbed and assimilated by the land of their citizenship. the jews have always constituted a nation within a nation, though this has been less marked in great britain, holland, france and italy than elsewhere, and therefore, in none of these countries has there been any strong anti-semitic feeling. in every country and down the ages, the jew has turned to commerce

some men are already god-conscious and expressing divinity and that some are not; they have overlooked the fact that because of their point in evolution some men know christ, because the christ in them is active while others are only struggling to bring the christ life into activity; still others are entirely unaware of the divine being hidden deep within their hearts. there is only difference in degree of consciousness; there is no difference in nature. 5. the divine approaches to all these above truths, essential to human unfoldment, must be added another. this truth is only as yet dimly sensed because it is a larger truth than any hitherto presented to the consciousness of mankind. it is larger because it is related to the whole and not to individual man alone and his personal salvation

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

st in current world affairs and not in religious and church matters only; he is distinguished by his lack of interest in his own personal development, by his ability to see god immanent in all faiths and not just in his own particular brand of religious belief, and also by his capacity to live his life in the light of the divine presence. all mystics have been able to do this to a greater or less degree, but the modern mystic differs from those in the past in that he is able clearly to indicate to others the techniques of the path; he combines both head and heart, intelligence and feeling, plus an intuitive perception, hitherto lacking. the clear light of the spiritual hierarchy now illumines the way of the modern mystic, and not simply the light of his own soul; this will be increasingly

e is the head for the welfare of humanity. 3. that certain teachings will be given and certain energies will be released by him in the routine of his work and coming. people are apt to forget that the coming of the christ necessitates a period of intensive preparation by him; he, too, works under law and is subject to control from various sources just as are all human beings, but in a much lesser degree. his reappearance is conditioned and determined by the reaction of humanity itself; by that reaction he must abide. his work is subject also to certain phases of spiritual and cyclic timing and to impressions from sources to be found on higher levels than those upon which he normally works. just as human affairs have effects upon his action, so great "determinations" and "profound settlemen

rnational relations. everywhere there- 58- the reappearance of the christ copyright 1998 lucis trust is hate, competition, mal-adjustment, strife between parties, the vilest kind of muck raking and scandal making, deep distrust between men and nations, between capital and labour and among the many sects, churches and religions. the difference between a sect and a church is, after all, only one of degree and historical inception; it is one of interpretation, of fanatical adherence to some pet truth and always exclusiveness, which is contrary to christian teaching. nowhere is there peace today or understanding; only a small minority in relation to the earth's population are struggling for those conditions which will lead to peaceful and happy relationships. the strength of this fighting mino

e secret of man's origin and destiny, picturing to him, in rite and ritual, the long, long path which he must tread, back into the light. they provide also (when rightly interpreted and correctly represented) the teaching which humanity needs in order to pass from darkness to light, from the unreal to the real and from death to immortality. any true mason who understands, even if only to a slight degree, the significance of the three degrees of the blue lodge, and the implications of that in which he participates, will recognise the above three phrases for what they are, and will recognise the significance of the three degrees. i mention it here with masonic purpose because it is closely related to the restoration of the mysteries and has held the clue (down the ages) to that long awaited

other passages bear out this contention of the knowers. many church festivals are fixed by reference to the moon or a zodiacal constellation. investigation will prove this to be the case and when the ritual of the new world religion is universally established, this will be one of the important factors considered. the establishing of certain major festivals in relation to the moon and in a lesser degree to the zodiac will bring about a strengthening of the spirit of invocation and the resultant inflow of evoked influences. the truth lying behind all invocation is based upon the power of thought, particularly in its telepathic nature, rapport and aspect. the unified, invocative thought of the masses and the focussed, directed thought of the new group of world servers constitute an outgoing

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

on in every land and they work on all the different rays; they express many points of view; their field of service is widely differing and their techniques so diverse that in some cases comprehension is not easy to the smaller minded person. but, they all carry the pitcher containing the water of life upon their shoulder, reverting to the language of symbolism, and they all emit the light in some degree throughout their environment. to you, who live and work in this interim period and in this cycle of transition, with all its resultant outer chaos and upheaval, is given the task of expressing steadfastness, service and sacrifice. those are the three words which i give you. i have no spectacular information to give you, as has sometimes been the case. too much of this engrossing and novel i

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

n the dharma of another. this is illusion through wrong discrimination where substance is concerned. its cause is lack of esoteric training in creative activity. its cure is the application of fifth ray methods, which are the methods of the mental plane. this form of error seldom applies to the average aspirant and concerns an illusion which is the testing applied to many initiates of fairly high degree. the ordinary disciple, such as you and others in this group, seldom touch a pure idea, and hence seldom need to embody it. 7. through wrong application of ideas. how often does this form of illusion descend upon a disciple! he contacts an idea intuitively and also intelligently (note the distinction here expressed) and misapplies it. this is perhaps an aspect of the synthetic illusion or t

normal from the spiritual- 104- glamour: a world problem copyright 1998 lucis trust putting this concept specifically into occult terminology: individuality has led to the steady perfecting of the mind with its perception, apprehension, analysis and interpretation whilst initiation, through the growth of the intuition, brings about (when the mental perfecting process has reached a relatively high degree of development) the apprehension of the world of spiritual values, of unified being and of intuitive understanding. this involves a consequent moving of the point of individual focus out of the world of phenomena into the world of reality. the lower use of the mind and its processes of unfoldment have produced illusion whilst the unfoldment of the higher mind and, later, its use as the tran

more important factor the will. therefore, the only person who can safely and usefully practise breathing exercises is the man whose will is active his spiritual will and, therefore, the will of the spiritual triad. any disciple who is in process of building the antahkarana can begin to use, with care, directed breathing exercises. but, in the last analysis, it is only the initiates of the third degree and who are coming under monadic influence who can properly and successfully employ this form of life direction and reach effective results. this is fundamentally true. however, a beginning has to be made and to this effort all true disciples are invited. if all the implications in the above paragraph are considered, it will be apparent that the disciple has to establish as a preliminary st

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

id, in order that you may understand more easily, that "impression" governs and conditions all those within the hierarchy whose abstract mind is highly developed. it is not fully developed in the case of many disciples in the- 40- telepathy and the etheric vehicle copyright 1998 lucis trust ashram, and hence only certain members of the hierarchy (the masters, the adepts and initiates of the third degree) are permitted to know the details of the plan; these are protected by means of this very science of impression. the remaining members of the hierarchy take their orders from their seniors. mind the focus of planetary development i would ask you to remember that, in our planetary development, the emphasis of the entire evolutionary process is on the mind and on the various aspects of the mi

hich we have as yet no correct terminology. also, the average aspirant has no idea what is the nature of the awareness or the reactions to contact of those who have passed beyond the third initiation; these limitations of the average student must constantly be borne in mind. the science of invocation and evocation which embodies the technique of interplay within the hierarchy itself, to a certain degree between shamballa and the hierarchy, and to an increasing extent between humanity and the hierarchy is based entirely on a sense of relation. therefore only a certain level of conscious lives can invoke shamballa and evoke response, and this because they have themselves developed some of the aspects of that type of mental understanding which is the hierarchical expression of the universal m

sponses and the reactions of those of high initiate rank or of those on the highest levels of hierarchical life. true capacity to invoke and evoke (within initiate ranks) is based upon a mysterious development impossible before the time of the third initiation of the esoteric sense. the active use of the esoteric sense in the occult training offered to aspirants, disciples and initiates of lesser degree produces certain changes within the brain, with corresponding changes within the buddhic vehicle; these changes enable one at will (after the third initiation of transfiguration) to contact the being, life, or the monadic point of contact with whom he will be increasingly affiliated, or the member of the hierarchy whom he may desire to consult. it does not involve- 41- telepathy and the eth

1998 lucis trust the use of speech or words but is simply a technical method whereby an initiate within the hierarchy or en rapport with shamballa can make his presence felt and certain ideas can be presented by him. upon this i will not further enlarge. for average humanity, the development of the intuition is the lower correspondence to this type of esoteric sense employed by initiates of high degree or this mode of perceptive intercourse, as it is sometimes called. within the ashrams, advanced disciples are taught how to discover within themselves and to use this new potency and thus develop the needed mechanism. they can know simultaneously both the demand and the answer or response which their invocation application has evoked. all disciples who have taken the third initiation have t

in the third kingdom is a part of the planetary dweller on the threshold. planetary sequence of impression you will note, therefore, the amazing planetary sequence of impression all of it emanating from- 45- telepathy and the etheric vehicle copyright 1998 lucis trust the highest possible sources, though stepped down and regulated to the receiving factors; all of it concerned to a greater or less degree (according to the quality of the mechanism of reception) with the will and purpose of sanat kumara; all of it, during the aeons, achieving a group potency and a responding sensitivity. the main factor preventing a completely unimpeded sequence of impression from shamballa straight down into the mineral kingdom, via all the other kingdoms, is the factor of freewill, resulting in karmic respo

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

creative hierarchy, the human. it is not drawn in relation to the other planetary manifestations (the chart has been compiled from the very limited stock of knowledge that has thus far been revealed on the subject, and it is as correct as possible under the circumstances) each of the seven hierarchies of beings, found within the twelve, who are the builders or the attractive agents are (in their degree) intermediaries; all embody one of the types of force emanating from the seven constellations. their intermediary work, therefore, is dual: 1. they are the mediators between spirit and matter. 2. they are the transmitters of force from sources extraneous to the solar system to forms within the solar system. each of these groups of beings is likewise septenary in nature, and the forty-nine f

are the transmitters of force from sources extraneous to the solar system to forms within the solar system. each of these groups of beings is likewise septenary in nature, and the forty-nine fires of brahma are the lowest manifestation of their fiery nature. each group also may be regarded as "fallen" in the cosmic sense, because involved in the building process, or the occupiers of forms of some degree of density or another. hierarchy i. the first great hierarchy is emanated from the heart of the central spiritual sun. it is the son of god himself, the first born in a cosmic sense, even as the christ was the "eldest in a vast family of brothers" and the "first flower on the human plant" the symbol of this hierarchy is the golden lotus with its twelve petals folded. the secret doctrine i

rth. it thus becomes apparent again to what an extent the "principle of duality" enters into everything. it is a shifting dualism, according to where the emphasis may be placed, but this dualism is present until the last and final initiation present in the later stages of the evolutionary process, in the adjustment of form relations but not present in the consciousness of the disciple of advanced degree. that is the major point to be grasped. a third point must here be made, following upon the two earlier emphasised. a great part of our study will be occupied with the relation of the six constellations in the upper half of the zodiacal wheel to the six which are found in the lower half; we shall consider the energy which is a human being (note that phrasing) as it travels clockwise from ar

by the founding of the hierarchy upon the earth. this is one of the great secrets which the masonic rituals typify, for the symbol of the sign, gemini, is the source of the concept of the two pillars, so familiar to masons. it- 39- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust might therefore be stated that, symbolically speaking, 1. leo governs the e\ a\ degree. 2. gemini governs the f\ c\ degree. 3. sagittarius governs the degree of m\ m\ up to the episode of the raising of the master, and that capricorn governs the final part of the ceremony and the h\ r\ a\ it is always confusing to the beginner who has not yet a developed and trained intuition to reconcile the seeming discrepancies and apparent contradictions which appear in the teaching of th

er see) transfers himself on to the cardinal cross from which he descended when coming into incarnation and mounted in its place the common or mutable cross, he no longer identifies himself with form or even with soul, but with the will of divinity and with the eternal plan and purpose. it becomes his plan and purpose. he knows no other in a sense which is unknown even to an initiate of the third degree. he then enters into the council chamber of god; he becomes a part of the conclave at shamballa; he functions no longer simply as a member of the hierarchy upon the mental plane. he can now function through all the three world centres humanity, the hierarchy and shamballa. aries initiates the cycle of manifestation. all souls, as individual entities, come into human- 56- a treatise on the s

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

a; i had heard religious workers discussing it. i had attended many revival meetings and had seen people "losing control" of themselves, as i called it. i, therefore, never mentioned my experience to any one for fear that they would class me as a "mental case" and one who would have to be carefully watched and handled. i was intensely alive spiritually. i was conscious of my faults to an abnormal degree. i was stopping- 22- the unfinished autobiography copyright 1998 lucis trust with my aunt margaret at castramont, in kirkcudbrightshire, at the time and the atmosphere was exactly right. it was a sunday morning. the previous sunday i had heard a sermon which had aroused all my aspiration. this sunday, for some reason, i had not gone to church. all the rest of the house-party had gone and th

l relief to our uncles and aunts when we came of age, passed out of the courts of chancery and were definitely on our own. in effect i came of age when my younger sister reached the age of twenty-one. a new cycle then started for us. we each of us went our own way. it turned out that our interests were totally different and the first cleavage between us appeared. my sister chose to take a medical degree and after some months of coaching went to edinburgh university where she had a brilliant career. as for me, at the time i did not know exactly what to do. i had an exceedingly good classical education; i spoke fluent french and some italian; i had enough money to take care of myself most comfortably in those comfortable and relatively inexpensive days. i had a firm belief in christ, for was

rpolations of the early christian monks who tried to render into their mother tongue these ancient writings. i realise all this now but in those days the english bible was infallibly correct and i knew nothing about translation difficulties. this was my state of mind when a great change took place in my life. my sister announced her intention to go to edinburgh university and work for her medical degree and i was immediately faced with the problem as to what i was going to do. i did not want to live alone, or to spend any time travelling about and amusing myself. i did not, surprisingly, want to be a missionary. i was dedicated to good works, but what particular good works? i owe much to a clergyman at that time who knew me well and who suggested to me that i take up the life of an evangel

elsewhere in hollywood or los angeles. there were lecture halls, class rooms, a shrine room where members of the esoteric section met and a cafeteria which fed the people. the place was beautifully run and, when i got there at first, it seemed to me to be a paradise on earth. everybody there appeared to me to be deeply spiritual. i thought the leaders and teachers were at least initiates of high degree. i attended meetings and classes and learnt a great deal for which i am very grateful. after i had been there a short time i was asked to run the cafeteria and ignorance being bliss i joyously accepted the responsibility. it was, of course, strictly vegetarian, and i had been a vegetarian ever since coming across the theosophical teaching. my children had never tasted meat or chicken or fis

overed then that the e.s. completely dominated the t.s. members were good members if, and only if, they accepted the authority of the e.s. if they agreed with all the pronouncements of the outer head and if they gave their loyalty to the people that the heads of the e.s. in every country endorsed. some of their pronouncements seemed ridiculous. many of the people endorsed were mediocre to the nth degree. a number who were looked up to as initiates were not particularly intelligent or loving, and love and intelligence, in full measure, are the hall-mark of the initiate. amongst the advanced membership there was competition and claim making and, therefore, constant fighting between personalities fighting that was not confined just to oral battles but which found its expression in magazine ar

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

ed, we can hope to see a steady decrease in the number of those who succumb to the inherited taints. curiously enough, the free use of salt sea bathing has a definite effect on the healthiness of the physical body. the water, incidentally absorbed through the medium of the skin and by the mouth, has a vitally prophylactic effect. one of the major problems today to the psychologist and in a lesser degree to the medical man, is the growth of homosexuality, both female and male. specious arguments are brought forth in order to prove that this abnormal development (and the consequent interest in this morbid tendency) is due to the fact that the race is slowly becoming androgynous in its development, and that the future hermaphroditic man or woman is gradually making its appearance. this, again

advanced humanity, the aspirants and disciples of all degrees are prone. we will not deal (in this short treatise) with the whole gamut of diseases which affect humanity as a whole, or down the ages. the more advanced the aspirant, the greater probability there is that the diseases from which he suffers will be pronounced and powerfully demonstrating, on account of the inflow to a greater or less degree of the stimulating force of the soul. subsidiary to the five major groups of diseases to which i earlier referred, and working out in connection with them in the human frame, are a group of- 41- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust symptoms which are loosely covered by the terms: fevers, tumors, congested areas, plus general debility and the a

cooperating with nature's healing forces, and can even eventually kill the person concerned by so increasing the disease that the patient's normal resistance can prove futile. i would ask you, therefore, in any group work of healing, to keep the will (and even keen- 60- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust desire) in abeyance. only initiates of high degree are permitted to cure by the power of the will, focussed in the word of power, and this only because they can test the capacity of the patient, the tension of the disease, and know also whether or no it is the will of the soul that the disease should be cured. we have covered much ground of importance in this section and it will warrant your careful study. in the next one we will take up th

tion, the teaching which i gave earlier on the diseases of the mystics*(3) much said there need not be repeated by me, but should be incorporated in our teachings on healing. i suggest that you read them and know something of the problems themselves, both theoretically and from an understanding of yourself. you should be aware of some of these difficulties in your own experience, at least to some degree. the sacred art of healing i do not intend, in this treatise, to deal with the pathology of disease, with its systems and their maleficent indications. these are fully covered in any ordinary medical treatise and textbook and i, my brothers, am no trained physician or medical authority, nor have i the time to be engrossed with the technicalities. what i am concerned with is to give the worl

e its toll psychologically or physically or both. the trouble is of ancient origin and of long established habit and inevitably affects the physical vehicle of the soul. exemption from the effects of human ills is no indication of spiritual superiority. it might simply indicate what one of the masters has called "the depths of spiritual selfishness and self-satisfaction" the initiate of the third degree can hold himself exempt, but this is only because he has completely freed himself from glamour and no aspect of the personality life has any further power over him. all the ray types are equally subjected to these particular problems. the seventh ray, however, is more susceptible to the problems, difficulties and diseases incident to the blood stream than are any of the other ray types. the

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

he antahkarana, or the bridge between the triad and the personality. the power of the ego can begin to make itself felt. applicants for initiation and initiates up to the third initiation use both the sutratma and the antahkarana, employing them as a unit. the power of the triad begins to pour through, thus energising all human activities upon the physical plane, and vitalising in ever increasing degree the man's thought forms. the key to the formation of the mayavirupa is found in the right comprehension of the process. a treatise on cosmic fire, pp. 959-960. it should be noted here that the bridging has to be done in the consciousness aspect, and concerns the continuity of man's awareness of life in all his various aspects. the energy which is used in connecting, in consciousness, the ph

heric body, which is a substantial, tangible form, and is being so considered (though not as yet universally admitted) by modern science. b. egoically and in relation to the soul and to the "light body" through which the spiritual man must function in the world of souls, and which when blended and fused with the etheric body produces the manifestation of divinity upon earth to a greater or lesser degree, according to the extent of fusion and the conscious recognition by the individual of the attained fusion. c. abstractly and in relation to knowledge-wisdom, which are two words used in relation to force and energy, and their use by the individual in his environment and contacts. ponder on these words. you will realise how necessary it is that there should be some capacity for abstract thin

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

d under his watchful eye, just as there are many medicines available to the public which are not safe except as directed by a physician. an examination of the text will reveal many factors knowable only to a master which made these meditations safe and the breathing exercises useful while he was watching the effects. for example: he knew not only the ray qualities of all the vehicles but also the degree of response to ray stimulant of any particular vehicle in relation to total, balanced progress. he knew also the conditioning rays of the previous incarnation which may appear as a "hangover" not to be developed but to be transcended- 2- discipleship in the new age- volume ii copyright 1998 lucis trust he knew the astrological characteristics of the soul, a factor as yet unknown to present

knew also the conditioning rays of the previous incarnation which may appear as a "hangover" not to be developed but to be transcended- 2- discipleship in the new age- volume ii copyright 1998 lucis trust he knew the astrological characteristics of the soul, a factor as yet unknown to present day astrology but of much importance in advanced stages of discipleship. he knew the exact condition and degree of unfoldment of all the force centres in the chela which in certain cases he stated in exact percentages. even with this knowledge given us we could not know which centre to stimulate next nor how much. moreover djwhal khul has said that given a consecrated active life of selfless service to one's fellowman the centres will unfold naturally and safely without attention to them. the master

t will bring to our attention the entire subject of the centres and this we will approach from the angle of invocation and evocation. the teaching upon the etheric body naturally follows upon any instructions which i may give anent telepathic communication and the manipulation of energy by the initiate-disciple, via the centres, via the group centres and when of very high development and initiate degree via the planetary centres. i have not yet given you much on this theme but there is much that will later be said. i shall, however, have to deal with it only briefly and tentatively, as the majority of aspirants and disciples are not yet ready for this particular study. vi. i shall, once a year, give to each of you a measure of individual help, personal instruction and individual meditation

ven groups of ashrams. he is also reaching certain conclusions as to the groups of disciples who have hitherto been under training during the final stages of the path of discipleship. this decision has to take under advisement the rapidity with which the entrance of men and women into the ashrams can take place; it is also dependent upon the members of the ashram moving forward according to their degree, and upon the power of the ashrams to absorb and assimilate the much larger numbers, without upsetting ashramic stability. he has also to consider the ability of the neophyte under training to take and hold the far greater tension necessarily incident to true ashramic life in the new age. these points are all being most carefully considered, because a major expansion of the hierarchy as a w

rom the highest aspect of the spiritual triad "seek the way of ascension" ascension out of even triadal life into that of pure being and of monadic existence. in this great judgment all decision lies in the conclusive thinking of sanat kumara. it is his judgment; neither the sheep nor the goats, nor the great mass of men from among whom they have emerged, can affect that decision in the slightest degree. any moment or climax of decision on the part of the lord of the world institutes new law and brings into play new energies. laws are only the unalterable conditions brought about by the activity, the orientation and the emanated decisive thoughts of the one in whom we live and move and have our being, just as the activities, the orientation and the thinking of a human being carry the cells

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

the masters, their disciples and workers. the difficulty can, in the main, be traced back to the overstimulation and the undue strain placed upon the mechanism of the bodies, which the world of souls (in physical incarnation) have to employ as they seek to manifest on the physical plane and so respond to their environment. the flow of energy, pouring through from the astral plane and (in a lesser degree) from the lower mental plane, is brought in contact with bodies that are unresponsive at first, and over-responsive later; it pours into brain cells which, from lack of use, are unaccustomed to the powerful rhythm imposed upon them; and humanity's equipment of knowledge is so poor that the majority have- 4- the externalisation of the hierarchy copyright 1998 lucis trust not sense enough to

and of not being controlled; let them realise that all that they do can be done by any trained disciple of the ageless wisdom should the occasion warrant it, and circumstances justify such an expenditure of force. psychics are easily deceived. for example, it is of course obvious that on the astral plane there is a thoughtform of myself, your tibetan brother. all who have received the disciples' degree monthly instructions, all who read the books which i have sent out into the world with the aid of a.a.b, also all who are working in my personal group of disciples have naturally and automatically aided in the construction of this astral thoughtform. it is not me, nor is it linked to me, nor do i use it. i have definitely disassociated myself from it and do not employ it as a means of conta

tler planes, in the effort to exteriorise it and make the vision a fact upon the plane of manifestation. it is a process of vision, activity and precipitation. it is in connection with vision that much of the group difficulty lies. let me be specific and illustrate. i, your tibetan brother, friend and teacher, have a vision of the plan; i am aware (because of my status as an initiate of a certain degree) of the nature of the purpose for this particular cycle and what its conditioning activities should be and to what end they are directed, for there is an esoteric distinction between the plan as it exists for humanity and for the planet, and the purpose of the present world situation. upon this, reflection would be profitable. through the cooperation of a.a.b. i put this plan as far as was

thin a nation or by a nation itself (if advanced enough. such a national registration took place for the first time in connection with the french revolution. such registrations of evolutionary intent have taken place with increasing clarity and understanding during the past two hundred years. such crises have taken place in practically every nation in modern times and have been recognised to some degree, and upon them historians have enlarged and philosophers speculated. but the crisis today is far vaster, embracing as it does the majority of nations in both hemispheres. no nation remains at this time unaffected and the results are and must be registered in some aspect of the national life. owing to the factual interrelation between nations everywhere and to the rapidity of intercommunicat

vating power behind divine expression in our solar system. theologians ever think in terms of the human mind and not in terms of the divine mind. forgiveness is sacrifice, and is the giving up of one's self, even of one's very life, for the sake of others and for the good of the whole group. this spirit of sacrifice is ever found when the shamballa force is rightly contacted, even in the smallest degree, and the underlying impulse behind the loving will of god is sensed and understood, accompanied as this always is with the desire to participate in that will and its spirit of divine sacrifice. manifestation is itself the great forgiveness. the stupendous lives outside manifested existence entered into manifestation in order to give themselves for the lesser lives and forms of existence in

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

ly staunch loyalty, underlying the surface of the outer life. the master's influence, as he seeks to aid his disciple, always produces transitory turmoil transitory from the angle of the soul, but frequently appalling from the angle of the personality. similarly, the projection of the life and influence of any senior disciple into the periphery or aura of the aspirant or lesser disciple is in its degree likewise disturbing and upsetting; this is a point which should be carefully borne in mind, both as regards the disciple's own reactions and training, and as regards any effect which he may call forth in the life of a probationary disciple or lesser disciple in his own sphere of influence. these intrusive influences and their consequent effects which are produced upon an individual or a gro

self is a part, are constructively served. the consummation of this ideal is to be found in the activity of the hierarchy itself which, from progressive point to progressive point, finds itself in the position of intuitive interpreter and force transmitter between the centre of shamballa and humanity. the individual initiate, on the way to one or other of the higher initiations, has in his lesser degree to achieve the same dual function and thereby fit himself for the wider cooperation. 2. the emotional application has definite reference to the world of meaning, interpreted in a group sense. at present, well-meaning aspirants are satisfied if they are able to interpret their personality conditions, events and happenings in terms of their real meaning. but that still remains an individual r

itiations of the threshold have been undergone the attitude of the initiate changes and he sees possibilities and factors and revelations which have hitherto been totally unrealised and unknown, even to his consciousness at his highest moments. the door of initiation looms large in the consciousness of the neophyte; the higher way is the determining factor in the life of the initiate of the third degree. it is the transfiguration; and a new glory pours through the transfigured initiate who has been released from every type of grip- 27- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust by either the personality or the soul. for the first time, the goal of the higher way and the attainment of nirvana (as the oriental calls it) appears before him

ears the extension of the word, spoken originally by his soul: accepted as a group. later, much later, he participates at that august recognition which comes when the voice issues forth as annually it does from the centre at shamballa and the seal is set on the acceptance of the hierarchy, with all its new associates, by the lord of the world. this acceptance involves those initiates of the third degree who have been integrated more closely into the hierarchical life than ever before. this is the signal to them (and to their seniors who have heard it year after year) that they are part of the instrument whose purpose is to fulfill the plan. thus the great syntheses are slowly taking place. it has taken many aeons, for evolution (especially in the earlier stages) moves slowly. in the post-w

" is undertaken through the power of thought, which directs the needed energy and certain- 42- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust destined and chosen forces so that the plan (let me repeat myself) may go forward according to divine purpose through the power of the dynamic spiritual will. when you can appreciate that the initiate of high degree works with monadic energy and not soul force, you can understand why he finds it necessary ever to work behind the scenes. he works with the soul aspect and through the power of monadic energy, using the antahkarana as a distributing agency. the disciples and initiates of the first two degrees work with soul force and through the medium of the centres. the personality works with forces. the

ALICE BAILEY THE LABOURS OF HERCULES

seekers in all fields that within all forms there is an urge to intelligent expression, and a certain livingness which we call consciousness, and which in the human family takes the form of a self-awareness [13] this self-awareness when truly developed, enables a man to discover that the concealed deity in the universe- 11- the labours of hercules is identical in nature, though vastly greater in degree and consciousness, with the concealed deity within himself. man then can become consciously the onlooker, the beholder, the perceiver. he is no longer identified with the matter aspect, but is the one who uses it as a medium of expression. when this stage is reached, the great labors start, and the warfare is consciously in progress. the man is torn in two directions. habit entices him to i

field of expression, no meeting of obligation, no use of the physical apparatus, in which the soul cannot fulfil the part of the dominating factor and all things be done truly to the glory of god. but the soul must control, and not the lower nature. people forget that some of the greatest of the world initiates married; that the buddha married and had a son, and must have been an initiate of high degree when he entered into the married state [50] they forget that moses, david the psalmist, and many of the outstanding figures in the world of mysticism in both hemispheres, were married and raised families. disciples belong to all races, both in the occident and in the orient, and the attitude of different races towards sex is widely diversified. standards of conduct differ. the legality or t

ure of the labor, and he did not. also the amazons worshipped the moon (the form, and mars, the god of war; they too did not understand their true function, for mary is pictured with the moon under her feet, and in her arms the one to be known as the prince of peace. the two ways as always there is a choice for good or evil before the native of a sign, depending on his status of evolution and the degree of sensitivity. virgo is called the goddess of virtue or of vice. but what is the root meaning of "vice "to render ineffective, and that for virgo is to negate the whole purpose of the sign, for it is said that "the christ is to her the purpose of existence" the root of "virtue" is the latin word vir meaning "strength "man, as in "virility. the deep meaning of vice as an ineffectiveness of

st superhuman men who assume the attitude of directors or masters over their disciples; who tell them what to do and how to do it. no real adept has ever been known to do that. i like the words aspirant" and "disciple. aspirant is a blanket word that covers us at every stage of our development. if you want a more technical word, use disciple; it is a hiding word, because an aspirant of the lowest degree is a disciple. the christ himself is also a disciple. it does away with grades and classes and degrees and varied stages of evolution. where we stand on the ladder of evolution is our own private affair. the world will know what we are, when we have done the work that is outlined for us in this labor of sagittarius. we have already dealt with the stupendous sign scorpio, in which hercules d

throat, your heart, your solar plexus and every part of your body. you do this not by centering on them, not by thinking about them, but by living as a conscious son of god seated on "the throne between the eyebrows, the ajna center (or pituitary gland) as the hindus name it. that is the second great ascension. the final ascension is that which marks the emancipation of the initiate of very high degree who becomes consciously a world savior. but it is the second initiation, the raising up of the lower psychic nature, on which we have to work so that every desire, mood and every emotion is lifted up into "heaven. preparation for the descent into hades there were three things that hercules had to do before starting down into hell. the order in which they came is interesting [177] first he h

ANALYSIS OF THE 5 6 INITIATION

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

ANTINOMIANISM

mainstream religion hasn't got a clue. so, let me fill you in. the true distinction between the lhp and the rhp is one of intention: the lhp seeks a separation from god or nature for the purpose of self deification and the inherent personal responsibilities that implies. the rhp seeks to merge with god, to join the natural forces, to be with god and to allow the doctines of that god determine the degree and form of self responsibility. the rhp vs. lhp is not good against evil in the classic socialized, religious, cultural sense. it is about the most important choice a conscious being can make during his/her life. the loss of personal individuality and egocentric consciousness to the gentleness, solicitude and peace of god or fighting to maintain the individual will, the sense of self knowl

se. it is about the most important choice a conscious being can make during his/her life. the loss of personal individuality and egocentric consciousness to the gentleness, solicitude and peace of god or fighting to maintain the individual will, the sense of self knowledge and being that the lhp recognizes as a special "gift" which enables that choice to be made, and of which carries a tremendous degree of personal responsibility to successfully manifest. the lhp seeks to retain individuality of self, the rhp seeks "oneness" with god. the lhp understands oneness as a technology that promotes the dissolution of the individual self into a greater whole. the lhp is a path of individuation and willed activity. in other words, it does not come to you, you must go to it. this intrinsically makes

ARADIA GOSPEL OF THE WITCHES

or she grants the favour demanded. this is quite classic, i.e, graeco-romanor oriental, in all of which sources the magician relies not on favour, aid, or power granted by eithergod or satan, but simply on what he has been able to wrench and wring, as it were, out of infinitenature or the primal source by penance and study. i mention this because a reviewer hasreproached me with exaggerating the degree to which diabolism introduced by the church since1500 is deficient in italy. but in fact, among the higher class of witches, or in their traditions, it ishardly to be found at all. in christian diabolism the witch never dares to threaten satan or god, orany of the trinity or angels, for the whole system is based on the conception of a church and ofobedience.the herb concordia probably takes

g, still sleeps in a dream could not escape the greeks, and they expressed it as dianaembracing endymion. but as night is the time sacred to secrecy, and as the true diana of themysteries was the queen of night, who wore the crescent moon, and mistress of all hidden things,including sweet secret sins and loved iniquities, there was attached to this myth far more thanmeets the eye. and just in the degree to which diana was believed to be queen of the emancipatedwitches and of night, or the nocturnal venus-astarte herself, so far would the love for sleepingendymion be understood as sensual, yet sacred and allegorical. and it is entirely in this sense thatthe witches in italy, who, may claim with some right to be its true inheritors, have preserved andunderstood the myth. page 39 n r r r r r

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

any templar perpetuation story prior to the oration of ramsay, just as there is no question that all documents produced by the french non-masonic order of the temple, founded in the early years of the nineteenth century, are inventions of that period and are fraudulent like the rest of its claim, its list of grand masters included. there is further- as we have observed- no evidence of any rite or degree of masonic chivalry prior to 1737, to which date is referred the discourse of ramsay. that this was the original impetus which led to their production may be regarded as beyond dispute, and it was the case especially with masonic templar revivals. their thesis was his thesis varied. for example, according to the rite of the strict observance the proscribed order was carried by its marshal

these dates, when it superposed on the three craft grades as follows (i) grade of scottish master of st. andrew of the thistle, being the fourth grade of masonry "in which allegory dissolves (2) grade of sublime knight of god and of his temple, being the fifth and last grade of free masonry. at a later period, however, it became the seventh grade of the rite, owing to the introduction of an elect degree which took the number 5 under the title of knight of the eagle, followed by an illustrious degree, occupying the sixth place and denominated knight of the holy sepulchre. the grade final in both enumerations- otherwise knight of god- presented a peculiar, as it was also an early version of the perpetuation story, from which it follows that the clermont rite was templar. i have so far failed

clermont rite was templar. i have so far failed to trace any copy of the ritual in this country with the exception of that which has been placed recently in my hands, an example of the discoveries that await research in continental archives. the templar element- which may be called the historical part- is combined with a part of symbolism, for though allegory is said to be abandoned in the fourth degree, its spiritual sister is always present in ritual. the aspect which it assumes in the present case is otherwise known in masonry, the chapter representing the holy city, the new jerusalem, with its twelve gates, as a tabernacle of god with men. the candidate is represented therefore as seeking the light of glory and a perfect recompense, while that which he is promised is an end of toils an

ident from the ritual that this was not disclosed to those who, being called in their turn, were admitted to the highest rank and became knights of god. it was certainly promised, however, at a due season as a reward of merit. from a false pretence of this kind the only way of escape would be found by falling back upon renounced and abjured allegory. now, we have seen that the chapter in its last degree represented the new jerusalem, and therefore its alchemy might well be transferred from a common work in metals to the spiritual side of hermeticism. those who have read robert fludd and jacob bohme will be acquainted with this aspect; but it may not have satisfied the figurative knights of god, who had come so far in their journey from the lodge of entered apprentice to a temple of suppose

ing or heredom, and indeed no one country is designated as a place of asylum; but it is affirmed that this group of survivors created freemasonry and its three craft degrees to conceal from their enemies the fact that the chivalry was still in being and to test aspirants who entered the ranks, so that none but those who were found to be of true worth and fidelity should be advanced from the third degree into that which lay beyond. to such as were successful the existence of the secret chivalry became known only at the end of seven years, three of which were passed as apprentice, two as companion or fellow craft, and two as master mason. it was on the same conditions and with the same objects that the order in the eighteenth century was prepared to receive masons who had been proved into th

BALANONES TEMPLE OF SET FAQ

n a circle. to help our members identify each other so we can work together, and to help them identify which level of initiation has been achieved by each other, we wear this symbol on different colored medallions, normally worn on necklaces of some kind, at formal gatherings. there are six levels of initiation recognized within the temple of set, each with its specific color medallion- the first degree member wears a white medallion. this is a period of trial membership, in which the member begins to explore our philosophies, our practices, and our society. the member can decide whether our organization is one which will help the member's personal growth, and if not he is welcome to leave at any time, with our good wishes. likewise, during this period we determine whether the member will

ersonal growth, and if not he is welcome to leave at any time, with our good wishes. likewise, during this period we determine whether the member will function well within our society, will benefit from our activity, and will eventually be able to help others in the organization with their personal growth. if not, then their membership is terminated, hopefully with no hard feelings. we title this degree "setian" which is also the generic name for all of our members. the term stands for all who pursue their self deification while in contact with the philosophical and magical stream of the temple- the second degree wears a red medallion. this is a member who has completed the trial membership and has been found to be compatible with and a valued contributor to the temple of set, just as we h

in the body-soul complex. this is a place of great excitement and achievement. we recognize our adepts by the quality of their adventures and projects. this is where we differ form most occult schools that would award degrees based on knowledge and memory feats. these members are free to work with our philosophies and to participate in our activities to the fullest. more members are in the second degree than any other level of initiation. we title this degree "adept" declaring them able to pursue any and all goals applicable to their personal growth- the third degree wears a black medallion. this is a member who not only has shown all of the qualities of an advanced second degree member, but who has also been chosen by set to serve in his priesthood. this member has demonstrated abilities

claring them able to pursue any and all goals applicable to their personal growth- the third degree wears a black medallion. this is a member who not only has shown all of the qualities of an advanced second degree member, but who has also been chosen by set to serve in his priesthood. this member has demonstrated abilities in working with and representing set and the temple of set. we title this degree "priest" another way of putting this: the third degree setian has become resonate with the work of set. he or she is directly empowered by set and charged him to expand the setian experience- this includes everything form running the temple, which belongs to its priesthood, to a variety of scholarly, artistic, or (obviously) magical endeavors to increase the setian mindscape. third degrees

m running the temple, which belongs to its priesthood, to a variety of scholarly, artistic, or (obviously) magical endeavors to increase the setian mindscape. third degrees can represent the temple in most matters. if you have any questions concerning the temple of set (the organization, our activities, beliefs, or members, these members are the best qualified to answer your questions- the fourth degree wears a blue medallion. the fourth degree setian is the founder of a school of thought in the temple, which may effect the general philosophical and magical actions of mankind as well. these schools of thought are called orders. some such as the order of the vampyre or the order of the trapezoid are well known beyond the boundaries of the temple walls, while others have lower profiles. the

BASIL VALENTINE TWELVE KEYS

represents their union, and resists all efforts to separate them. where there is no soul, there is no hope of redemption. nothing can be perfect or twelve keys of basil valentine 14 of 95 lasting without a soul. this is a profound and most important truth, which i feel in conscience bound to make known to my readers. now, the spirits of metals have this property of fixedness in a greater or less degree; they are more or less volatile in proportion to the mutual fitness of their bodies and souls. a metal that has the three conditions of fixedness is not affected by fire or overcome by any other outward agent. but there is only one metal that fulfils these conditions, namely, gold. silver also contains fixed mercury, and is not so quickly volatilised as the imperfect metals, but stands the

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 degree of heat that the snow will melt upon the summit of the mountains, and become a water, with which the invigorating mineral bath may be prepared, and fortune, health, life, and strength restored to the king. twelve keys of basil valentine 32 of 95 third key by means of water fire may be extinguished, and utterly quenched. if much water be poured upon a little fire, the fire is overcome, and c

the art may result in riches, and the balance may not be falsified by unequal weights. the sky we speak of is the sky of our art, and there must be justly proportioned parts of our air and earth, our true water and our palpable fire. twelve keys of basil valentine 47 of 95 seventh key natural heat preserves the life of man. if his body lose its natural heat his life has come to an end. a moderate degree of natural heat protects against the cold; an excess of it destroys life. it is not necessary that the substance of the sun should touch the earth. twelve keys of basil valentine 48 of 95 the sun can heat the earth by shedding thereon its rays, which are intensified by reflection. this intermediate agency is quite sufficient to do the work of the sun, and to mature everything by coction. th

laud and praise god. twelve keys of basil valentine 64 of 95 tenth key in our stone, as composed by me and by those who have long preceded me, are contained all elements, all mineral and metallic forms, and all the qualities and properties of the whole world. in it we find most powerful natural heat, by which the icy body of saturn is gently transmuted into the best gold. it contains also a high degree of cold, which tempers the fervent heat of venus, and coagulates the mercury, which is thereby also changed into the finest gold. all twelve keys of basil valentine 65 of 95 these properties slumber in the substance of our stone, and are developed, perfected, and matured by the gentle coction of natural fire, until they have attained their highest perfection. if the fruit of a tree be pluck

eat variety of expensive furnaces. our furnace is cheap, our fire is cheap, and our material is cheap v and he who has the material will also find a furnace in which to prepare it, just as he who has flour will not be at a loss for an oven in which it may be baked. it is unnecessary to write a special book concerning this part of the subject. you cannot go wrong, so long as you observe the proper degree of heat, which holds a middle place between hot and cold. if you discover this, you are in possession of the secret, and can practise the art, for which the creator of all nature be praised world without end. amen. twelve keys of basil valentine 84 of 95 twelve keys of basil valentine 85 of 95 twelve keys of basil valentine 86 of 95 twelve keys of basil valentine 87 of 95 twelve keys of bas

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

pularly considered a member of this category. it is these last two categories that de nebesky-wojkowitz s study exclusively explores. fourth, there are the numerous malevolent spirits and ghosts who constantly bring harm to human beings through illness, bad luck, and calamity. as samuel explains, the last two categories of worldly deities and malevolent spirits are not wholly distinct, there is a degree of fluidity between them.16 however, a common distinction that is made is that worldly deities were malevolent spirits that have since become tamed and who now serve the buddhist teachings, a concept that will be explored later in relation to tsiu marpo. in turn, those deities still classified as malign are placed within the retinues of worldly deities. this fluidity exists in all four divi

16 however, a common distinction that is made is that worldly deities were malevolent spirits that have since become tamed and who now serve the buddhist teachings, a concept that will be explored later in relation to tsiu marpo. in turn, those deities still classified as malign are placed within the retinues of worldly deities. this fluidity exists in all four divisions and there appears to be a degree of mobility between these classifications. this fluidity and its connection to the multiple layers of buddhist orientation will be examined further in the conclusion. in keeping with the theme of intersecting systems prevalent in the tibetan cultural consciousness, a further "demonic taxonomy" exists of the various deity classes within the universe that overlaps the above scheme. the term "

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 nebesky-wojkowitz 1998, pp. 481-483; and karmay 1998a for more on the life-force. 16 degree, ascribing to them both the respiratory nature of traveling through the channels.24 i will add one other word to this classification, that of the mind (sems, as it is understood in wholly buddhist terms.25 this mind consists of the karmic constituencies that also travel through the subtle channels. these constituencies are the ever-fluctuating elements of a person that are constantly reborn

settings found within the tsiu marpo narrative will follow, along with a discussion of significant variations within the story. the chapter will conclude with a brief look at tsiu marpo s origins within textual history. where he began what follows is a short narrative account of tsiu marpo s beginnings. this summary is based on the translations provided in the appendices, but i have allowed for a degree of paraphrasing in order to enhance flow and continuity. a long time ago, when the buddha ka.yapa s teachings were in decline, sangwa (gsang ba, king of khotan, and his queen utpelgyen (utpal rgyan) had a son named chorwa( phyor ba. when he reached adulthood, chorwa became extremely religious and joined a monastery. his monastic name was candrabhadra. he later went to dwell within a forest

ng.76 the princess is named variously as majin (ma byin, dejin (dde sbyin, and demajin (bde ma sbyin, the last two variants providing the fully intended meaning of her name "giver of bliss" lastly, even the might demon land has two homophonic variations: chongri zangtso( chong ri zangs mtsho,77 mchong ri bzangs mtsho78. much of this nuance can only be visible within the tibetan itself, as a great degree of topographical distinction is lost in phonetic transcription. second, some of the natural evolution of the narrative has been maintained in lelung zh p dorj s account. he provides not only variations but also explains how certain details became popularly accepted as time passed. for instance, in examining tsiu marpo s heritage, lelung zh p dorj reveals that at first his father was either

BLACK SERPENT1

l and everyone begins to relax and starts enjoying themselves, you re likely going to be invited for another meeting with more members of the group, or you might be invited to attend a non-rite meeting where everyone gets together to socialize and/or discuss demonolatry. 19 some important questions you might ask the group during the interview. what is required for initiation? does the group use a degree system? are there dues or fees of any sort? do they offer learning materials or recommend any? what is expected of group members? how are non-rite meetings conducted? how often does the group meet? is it possible for you to attend a rite to watch? some groups allow this, others do not. never assume, always ask. don t forget to ask about any concerns you have including safety of your persona

ual is closed as thus "hail leviathan. lord and master of water. we thank thee for being present at our ritual. we bid you, go in peace" close the ritual as normal. if practicing solitary- change all "we" to "i" also- the prayer can be done with a single candle if you lack the space, time, or supplies to do a drawn out ritual. first rite to leviathan is ideal for baptisms, initiations, marriages, degree advancement, and other rites of passage. 26 rites to belphegore the rites to belphegore happen on march 31, april 9th, and may 13th. traditionally these rites were celebrated to welcome the coming of new earth (spring. it is common practice to have large feasts during these rites. it is said that if the demonolator allows a few drops of his/her blood to fall upon the ground around these dat

BLAVATSKY H P ANTHROPOGENESIS

at, as maintained in the puranas, the egyptian and chaldean fragments, and even in genesis, there have not been two, and even more "creations" before the last formation of the globe; which, changing its geological and atmospheric conditions, changed also its flora, its fauna, and its men? this claim agrees not only with every ancient cosmogony, but also with modern science, and even, to a certain degree, with the theory of evolution, as may be demonstrated in a few words. there is no "dark creation" no "evil dragon" conquered by a sun-god, in the earliest world-cosmogonies. even with the akkads, the great deep (the watery abyss, or space) was the birthplace and abode of ea, wisdom, the incognizable infinite deity. but with the semites and the later chaldeans, the fathomless deep of wisdom

re far more ethereal than physical, as we know the physical. that we perceive and disinter them as tangible forms, is due to the process of materialization or crystallization referred to, which took place subsequently, at the beginning of the fourth round, and reached its maximum after the appearance of man, proceeding parallel with his physical evolution. this alone illustrates the fact that the degree of materiality of the earth changes pari passu with that of its inhabitants. and thus man now finds, as tangible fossils, what were once the (to his present senses) ethereal forms of the lower kingdoms. the above brahmanical figures refer to evolution beginning on globe a, and in the first round. in this volume we speak only of this, the fourth round* this difference and the change of cyphe

ic allegories, as has been shown. moreover, the doctrine that the first race of mankind was formed out of the chhayas (astral images) of the pitris, is fully corroborated in the zohar "in the tzalam (shadow image) of elohim (the pitris, was made adam (man (cremona, ed. iii, 76a; brody, ed. iii, 159a "qabbalah" isaac myer, p. 420) it has been repeatedly urged as an objection that, however high the degree of metaphysical thought in ancient india, yet the old egyptians had nothing but crass idolatry and zoolatry to boast of; hermes, as alleged, being the work of mystic greeks who lived in egypt. to this, one answer can be given- a direct proof that the egyptians believed in the secret doctrine is, that it was taught to them at initiation. let the objectors open the "eclogae physicae et ethica

s company, growing to the size of the original organism; e.g, many vegetables, the sea-anemone, etc (cf, the second root-race[[footnote(s[[footnote continued from previous page] regarded as the spiritual ancestors of our present generations, and especially of the eastern aryan races. weber's idea that the indo-germanic race preceded the aryan vedic race is, to the occultist, grotesque to the last degree* every process of healing and cicatrization in the higher animal groups- even in the case of reproduction of mutilated limbs with the amphibians- is effected by fission and gemmation of the elementary morphological elements[[vol. 2, page] 167 monads and rounds. iii. spores- a single cell thrown off by the parent organism, which develops into a multicellular organism reproducing the features

, and snails, etc; allied to budding (cf. second and early third root-races) v. true sexual union (cf. later third root-race) we now come to an important point with regard to the double evolution of the human race. the sons of wisdom, or the spiritual dhyanis, had become "intellectual" through their contact with matter, because they had already reached, during previous cycles of incarnation, that degree of intellect which enabled them to become independent and self-conscious entities, on this plane of matter. they were reborn only by reason of karmic effects. they entered those who were "ready" and became the arhats, or sages, alluded to above. this needs explanation. it does not mean that monads entered forms in which other monads already were. they were "essences "intelligences" and cons

BLAVATSKY H P COSMOGENESIS

ortuitous concurrence of atoms" and to assign to man his rightful place in the scheme of the universe; to rescue from degradation the archaic truths which are the basis of all religions; and to uncover, to some extent, the fundamental unity from which they all spring; finally, to show that the occult side of nature has never been approached by the science of modern civilization. if this is in any degree accomplished, the writer is content. it is written in the service of humanity, and by humanity and the future generations it must be judged. its author recognises no inferior court of appeal. abuse she is accustomed to; calumny she is daily acquainted with; at slander she smiles in silent contempt. de minimis non curat lex. h.p.b. london, october, 1888[[vol. 1, page ix] table of contents- p

ely to provoke a smile of doubt. but then, before[[footnote(s* badaoni wrote in his muntakhab at tawarikh "his majesty relished inquiries into the sects of these infidels (who cannot be counted, so numerous they are, and who have no end of revealed books. as they (the sramana and brahmins) surpass other learned men in their treatises on morals, on physical and religious sciences, and reach a high degree in their knowledge of the future, in spiritual power, and human perfection, they brought proofs based on reason and testimony, and inculcated their doctrines so firmly that no man could now raise a doubt in his majesty even if mountains were to crumble to dust, or the heavens were to tear asunder" this work "was kept secret, and was not published till the reign of jahangir (ain i akbari, tr

ram] by the third symbol- the circle divided in two by the horizontal line of the diameter- the first manifestation of creative (still passive, because feminine) nature was meant. the first shadowy perception of man connected with procreation is feminine, because man knows his mother more than his father. hence female deities were more sacred than the male. nature is therefore feminine, and, to a degree, objective and tangible, and the spirit principle which fructifies it is concealed. by adding to the circle with the horizontal line in it, a perpendicular line, the tau was formed[[diagram- the oldest form of the letter. it was the glyph of the third root-race to the day of its symbolical fall- i.e, when the separation of sexes by natural evolution took place- when the figure became[[diagr

ower of cognition. to the untrained eye of the savage, a painting is at first an unmeaning confusion of streaks and daubs of color, while an educated eye sees instantly a face or a landscape. nothing is permanent except the one hidden absolute existence which contains in itself the noumena of all realities. the existences belonging to every plane of being, up to the highest dhyan-chohans, are, in degree, of the nature of shadows cast by a magic lantern on a colourless screen; but all things are relatively real, for the cogniser is also a reflection, and the things cognised are therefore as real to him as himself. whatever reality things possess must be looked for in them[[footnote(s* see wassilief on buddhism, pp. 97-950[[vol. 1, page] 40 the secret doctrine. before or after they have pass

ii "the hidden deity and its symbols and glyphs) appearing with every manvantara as narayan, or swayambhuva (the[[footnote(s* whether the genus of the bird be cygnus, anser, or pelecanus, it is no matter, as it is an aquatic bird floating or moving on the waters like the spirit, and then issuing from those waters to give birth to other beings. the true significance of the symbol of the eighteenth degree of the rose-croix is precisely this, though poetised later on into the motherly feeling of the pelican rending its bosom to feed its seven little ones with its blood* the reason why moses forbids eating the pelican and swan, classing the two among the unclean fowls, and permits eating "bald locusts, beetles, and the grasshopper after his kind (leviticus xi. and deuteronomy xiv) is a purely

BLUE EQUINOX

o make no financial profit whatever either from publications or in any other way, and the equinox has been always issued at a price which barely covered the actual cost of printing, if it even did that. it is proposed to continue the same policy with regard to the new volume. owing to the war, the cost of printing both for the paper required and the labour involved has gone up to an unprecedented degree, but the pr monstrator of the a.a. is determined that he will not allow these matters to interfere with his programme of putting out the equinox in a style worthy of its contents. the new volume of ten numbers, averaging 400 pages, will not be inferior to the old in any way either with regard to paper or printing; that is to say, it will be produced in the best possible manner, and will be

the law. liber xli. thien tao. an essay on attainment by the way of equilibrium. liber dccclxviii. liber viarum vi. a graphic acccount of magical powers classified under the tarot trumps. course viii publications are specially suited to the grade of major adept, whose task is the attainment of the full magical power. it is highly desirable that aspirants to this grade should have attained the 9th degree of o.t.o, in which case much secret knowledge is offered them besides that openly published. the methods of examination for the inner college differ therefore from those employed in the outer. additional publications will be referred, as they are issued, to the proper course. the exempt adept will possess a thorough knowledge of all these courses, and present a thesis of his own, as a gener

ow also that these four emanations of the law flame forth upon all paths: ye shall use them not only in these highways of the universe whereof i have written, but in every by-path of your daily life. love is the law, love under will. liber cl 103 i of liberty it is of liberty that i would first write unto you, for except ye be free to act, ye cannot act. yet all four gifts of the law must in some degree be exercised, seeing that these four are one. but for the aspirant that cometh unto the master, the first need is freedom. the great bond of all bonds is ignorance. how shall a man be free to act if he know not his own purpose? you must therefore first of all discover which star of all the stars you are, your relation to the other stars about you, and your relation to, and identity with, th

ings above. the vision is good enough for what it is; it is clear and coherent. but i see no trace of scientific method in directing the vision. i explain further in the general comment..o.m] about this time frater v.i.o. appears to have been studying jnana yoga. there is a simple entry on november 30th .thou art that. without any attempt at comment, and on the following day .ditto, but in a less degree. on december 4 we find this entry: the reading of .jnana yoga. revives very clearly the state of unity produced by the practice of raja yoga. there is a clearer conception, and the feeling of being very near the truth. n.b. during meditation the light above head was beginning to envelope the mind, but was disturbed by r. calling me to come to bed [r. must be told not to call you to come to

s of, the united grand lode in england, or any grand lodge in america or elsewhere which is recognized by it. 10. application for admission to the order may be made personally at headquarters, between the hours of ten a.m. and twelve noon on week-days, or by letter to the grand secretary general. in the former case, applicants should be provided with the twenty dollars entitling them to the third degree; in the latter, it should be enclosed with the application. the first annual subscription is payable on taking the third degree; if this is taken after june 30 in any year, only half the amount is due. subscriptions of old members are due on january 1, but the brother is considered in good standing, and he does not lose his rights, if it is paid by march 1. should he fail to discharge his o

BOOK T

e's head. he grasps a club with flaming ends, somewhat similar to that in the symbol of the ace of wands, but not so heavy, and also the sigil of his scale is shown; beneath the rushing feet of his steed are waving flames and fire. he is active- generous- fierce- sudden- impetuous. if ill dignified, he is evil-minded- cruel- bigoted- brutal. he rules the celestial heavens from above the twentieth degree of scorpio to the first two decans of sagittarius: and this includes a part of the constellation hercules (hercules is always represented with a club) fire of fire king of the salamanders. vi. the queen of the thrones of flame queen of wands a crowned queen with long red-golden hair, seated upon a throne, with steady flames beneath. she wears a corslet and buskins of scale-mail, which latte

applied to an object, steady rule, great attractive power, power of command, book t page 5 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 yet liked notwithstanding. kind and generous when not opposed. if ill dignified, obstinate, revengeful, domineering, tyrannical, and apt to turn against another without a cause. she rules the heavens from above the last decan of pisces to above the 20 degree of aries: including thus a part of andromeda. water of fire queen of the salamanders. vii. the prince of the chariot of fire king of wands a kingly figure with a golden, winged crown, seated on a chariot. he has large white wings. one wheel of his chariot is shewn. he wears corslet and buskins of scale armour decorated with a winged lion's head, which symbol also surmounts his crown. his ch

cuirass and buskins is a peacock with opened wings. he holds a cup in his hand, bearing the sigil of the scale. beneath his horse's feet is the sea. from the cup issues a crab. book t page 6 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 graceful, poetic, venusian, indolent, but enthusiastic if roused. ill dignified, he is sensual, idle and untruthful. he rules the heavens from above 20 degree of aquarius to 20 degree of pisces, thus including the greater part of pegasus. fire of water king of undines and nymphs. x. the queen of the thrones of the waters queen of cups a very beautiful fair woman like a crowned queen, seated upon a throne, beneath which is flowing water wherein lotuses are seen. her general dress is similar to that of the queen of wands, but upon her crown, cuiras

a cup, wherefrom a crayfish issues. her face is dreamy. she holds a lotus in the hand upon the ibis. she is imaginative, poetic, kind, yet not willing to take much trouble for another. coquettish, goodnatured and underneath a dreamy appearance. imagination stronger than feeling. very much affected by other influences, and therefore more dependent upon dignity than most symbols. she rules from 20 degree gemini to 20 degree cancer. water of water queen of nymphs or undines. xi. the prince of the chariot of the waters king of cups a winged kingly figure with winged crown seated in a chariot drawn by an eagle. on the wheel is the symbol of a scorpion. the eagle is borne as a crest on his crown, cuirass and buskins. general attire like king of wands. beneath his chariot is the calm and stagnan

, and in the other a cup, charged with the sigil of his scale. a serpent issues from the cup, and has its head tending down to the waters of the lake. he is subtle, violent, crafty and artistic; a fierce nature with calm exterior. powerful for good or evil but more attracted by the evil if allied with apparent power or wisdom. if ill dignified, he is intensely evil and merciless. he rules from 20 degree libra to 20 degree scorpio. air of water prince and emperor of nymphs or undines. xii. the princess of the waters; the lotus of the palace of the floods knave of cups a beautiful amazon-like figure, softer in nature than the princess of wands. her attire is similar. she stands on a sea with foaming spray. away to her right a dolphin. she wears as a crest a swan with opening wings. she bears

BOOK OF PLEASURE

e lord of existence" this superstition of medicine-is it not the essence of cowardice, the agent of death? strange no one remembers being dead? have you ever seen the sun?-if the book of pleasure (self love) get any book for free on: www.abika.com 10 you have then you have seen nothing dead-in spite of you different belief! which is the more dead "you" or this corpse? which of you has the greater degree of consciousness? judging by expression alone-which of you appears enjoying life most? may not this "belief" in death be the "will" 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 ghost

of its possession. against it nothing can prevail, it burns up, as celluloid cast into the furnace- the old folly of promising things on behalf of an imagined "another" at hand is the freedom of heaven, the way, the truth, and the light, and none dare say this of himself but by me, in truth i alone am "self" my will unconditioned, is magical. those who have lived much in their nature will in some degree be familiar with such a sensation, poor though it be. preface to self-love let us be honest! thou art "that" supreme in freedom, most desirable, beyond desire, untouched by the six stupifiers. the sexuality labours, so death may harvest by desire. the elusive fancies of the senses are dangerous, because of the righteousness you have learned to obey and control them by. hell-fire burns becau

sets in, leaving him to fertilize as he wishes. is not this the way of heaven? he who trusts to his natural fund of genius, has no knowledge of its extent and accomplishes with ease, but directly he doubts, ignorance obsesses him. doubt fertilizes in the virgin soil. he is no longer fearless but a coward to difficulties, his very learning is fear. the difference between genius and ignorance is a degree of fear. the beginning of wisdom is fear of forethought the reception of knowledge in learning. children doubt, and abhor learning. why, even the affection of courage results in cleverness! the difference between good and evil is a matter of profundity. which is nearer you, self-love and its immorality or love and morals? not conscious of desert the compeer of heaven, and constant happiness

m" or control to guide it: hence its emanations are stupid in suggestion, or memories of childhood. obsession known as or related to insanity is an experience that is dissociated from the personality (ego) through some sort of rejection. it is sub-crystalline, and cannot become permanently attached to the sub-consciousness, not having exhausted or completed itself by realisation. depending on its degree of intensity and resistance shown at some time or another, the ego has or has not knowledge of the obsession; always is its expression autonomous, divorced from personal control, power of direction and timing. concentration determines dissociation. enthusiasm for one object seeking completion by identification, sacrifices all else, or deliberately forgets. its separation from the ego (it be

and allows it to become attached to the sub-consciousness and become organic, that accomplished, is its reality and realization. he becomes his concept of greatness. so belief becomes true and vital by striving against it in consciousness and by giving it form. not by the striving of faith. belief exhausts itself by confession and non-resistance, i.e, consciousness. believe not to believe, and in degree you will obtain its existence. timeliness depending on your morality, give to the poor. if the ambitious only knew it is as difficult to become incapable as it is to become great. they are mutual as accomplishments and equally satisfying. the sub-consciousness. all geniuses have active sub-consciousness, and the less they are aware of the fact, the greater their accomplishments. the sub-con

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ational. i take examples from different traditions (e.g. gardnerian, saxon, alexandrian, scottish, giving you both general information and specifics. this is drawn from my more than twenty years active participation in the craft, and nearly twice that in the occult generally. by the time you have finished this training (presuming that you take it seriously, you will be the equivalent of the third degree, in gardnerian or similar. from there you can then, as i have said, go on to other perhaps more specific training if you wish, in the sense of being tailored to a particular tradition. but from this present work you can get all of the basics and build from an excellent foundation. this is a workbook. it is something you must work through. consequently, rather than chapters, i have divided i

n a different name yet all being the same deity. as if that weren't enough, the deities would have names known to the general worshippers but also other, secret, names (often two or three) known only to the 13 priest14/ buckland's complete book of witchcraft hood. this was a protective measure. in witchcraft today there are many traditions that continue this multiplicity of names. traditions with degree systems, for example, frequently use different deity names in their higher degrees than in their lower. gardnerian is one example of this. so we have this idea of an ultimate deity, an incomprehensible power, and in trying to relate to it we have split it into two main entities, a male and a female. to these we have given names. it would seem that by so doing we are limiting what is, by def

hacksaw. however, if you feel you want this as part of your complement, by all means include it. a burin is simply an engraving tool with a handle, and can be made by fitting a sharpened nail, or similar, to a wooden handle in the same way as you fitted the athame blade to a wooden handle using the two pieces of wood. some traditions (e.g. alexandrian) use cords of different colors to denote the degree of the wearer. but the more important use of cords is in the working of magick. i will therefore leave details of cords till a later lesson, when i discuss magick and, specifically, cord magick. dress many covens and certainly the vast majority of solitary witches work naked. referred to, in the craft, as skyclad "clad only by the sky. this certainly seems a preferred and recommended practi

ligion of nature, so let's use the colors of nature. the bright and the sombre earth colors (there is actually very little black to be found in nature. but again, in the last instance it is your choice. jewelry in some traditions certain jewelry is used to signify rank. for example, in gardnerian witchcraft female witches of all degrees wear a necklace (signifying the circle of rebirth; the third degree high priestess wears a wide silver bracelet, with certain specific inscriptions; the high priest wears a torque-like gold or brass bracelet (again with certain signs on it; and the queen wears a crescent-moon crown of silver and a silver-buckled green garter. in other traditions different customs rule. generally many witches though females especially wear a headband. necklaces and pendants

e this experience. such a system has the distinct advantage of (a) precluding any ego-trips and power-plays by the priesthood (b) giving everyone who wishes a chance to lead the group and have the experience of running a coven and (c) allowing those good at the job to be re-instated, while conversely allowing the removal of any who abuse their position. however, in many traditions there are found degree systems systems of advancement through promotion and in these it is impossible to be a leader without being of the requisite degree. regretably these systems do frequently lead to power-plays("i'm a higher degree. ergo 'better. witch than you are) and all the ramifications of favoritism/abuse/ self-glorification. let me hasten to add that this is not always the case. it is simply that there

CASE PAUL F THE BOOK OF TOKENS

n 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, the imagination of man is the universal imagination at work in a particular localized center. the same power works through all animate and inanimate creation (if we may say that there is any such thing as inanimate matter. its essential nature is shown by the root-meaning of the verb nun, n v n to sprout, to propagate by sprouting. the same idea is to be found in the familiar para

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

straints you should show on contacting any internet site will apply. the beginning of the path to learning about wicca within a formal coven is usually marked by a dedication. initiation, after a year and a day, or a similar recognised magical period, will confer formal entry. further different levels of knowledge and responsibility may also be involved, for example elevation to a second or third degree, so that eventually initiates can begin their own covens if they wish. starting your own coven you can start a coven without subscribing to any particular form of wicca or witchcraft. some of the most spiritual covens are those that do not have anyone in the role of high priestess or priest, but instead take it in turns to organise the meetings and rituals and take responsibility for any ev

nergies by casting a formal circle, inviting the guardians of the elements (see page 200) to lend their power to the endeavour. pass the elemental tools, incense, candles and water over the salt and money, thus concentrating the energies. dissolve and tip the salt away in a tub of water that has been swirled nine times to get the power flowing as the climax of the ritual. the difference is one of degree of intensity. incense i have already described in detail the different kinds of incense and how to use them, starting on page 139. incense is placed in the east of the altar to the left of the ritual tools. incense is, as well as an elemental substance, an easy but powerful way of marking the boundaries between the everyday world and the magick. frankincense, myrrh or sandalwood is sometime

CHRONOLOGIA RORISPERGIUS

ccult ideas from egypt and babylon. astrology is personalized in greece. alexander founds library of alexandria. 300? bce euclid 290 bc alexandria in egypt becomes center of astrological research. eratosthenes, arristyllus and timocharis are its leading astrologers. 285 septuagint, first greek trans. of the o.t. c. 250 bce salmeschiniaka. asrological work lists images and interpretations for each degree of the zodiac. c. 200 bce buddhism comes to central asia. nechepso egyptian pharaoh& petosiris, his priest, said to have invented astrology. astrological textbook bearing their names was written or translated into greek= an encyclopedia of cosmogony, astrology and magic, of which we have citations from the fourteenth book. 200-150 bce the book of the watchers.aramaic. parts of its text have

ten by thomas aquinas. zohar compiled by moses de leon in spain. 1277 guido bonatti: decem continens tractatus astronomiae(astrological compilation. 1279-1340 jedidah ben abraham bedersi ha penini.behinat olam. 1279-1348 abner de burgos(alfonso de valladolid) spanish christian cabalist; divine names. 1280 abulafia's preaching to christians in italy. joachimist-influenced kabbalah absorbed to some degree by beguin/franciscan church of philadelphia that holds "the keys of david: a joachimist/qblhist exegesis of scripture. 1280 ramon martin: pugio fidei discusses the tetragrammaton christologically, discusses how name science and sefirotic science support the notion of the trinity, and calls the messiah by the hebrew letter yod. uses the word cabala by name and mentions his predecessor petras

COSIMANO CHARLES ELEMENTARY PSIONICS

e is not a damned thing that they can do about it. hurrah! but, of course, this creates a new question. now that you have this wonder of the age, this miraculous and terrifying device, what are you going to do with it? after all, you are unlikely try to pass it off as a piece of avant garde sculpture. you want to do something. if you have followed the instructions in the previous chapter with any degree of attention, you not only know how to get a rate, but you will also know that the rate, in and of itself, is meaningless. what you have to learn to do now is narrow that rate down to a specific aspect of your subject. now this may sound very intimidating in the abstract, but once you take things out of the abstract and put them into practice it gets very easy. let us go back to uncle eusta

ve the box alone for a while and see what happens. the next time you see uncle eustace he should be through twitching 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 noti

me trouble in the mind of the writer, especially in my case because healing is most definitely not my thing and something i only do under extreme duress. there is always the fear that a zealous reader will take the advice given to him and do something really stupid, like give up insulin for his diabetes. therefore, in putting this information before you i am going to expect that you will use some degree of common sense in its application. let me illustrate what i expect you to avoid. at one time in my life i found myself hanging around with a group of religious-type people (hell, the girls were cute) and a faith healer came to town. being of a somewhat skeptical bent, i was unimpressed by his habit of pouring oil on people and pronouncing them cured of everything from arthritis to the drea

move the picture of the building and take the rate for the person doing the interview. use the pendulum to find out when he is going to be sleeping and then send him a happy, smiling picture of yourself. now, using a heavy magic marker, write the word hire on a piece of paper and send that word to him. follow that with another dose of your picture. if you perform all of these activities with some degree of energy, you should merely have to walk into that office to get the job. it is a rare individual indeed who can resist the power of this type of bombardment. the important thing to remember when you combine your techniques and equipment is that you should know what you want and be willing to do what you need to in order to get it. remember, power exists to be used, without hesitation and

DANCE OF THE WITCHES

and this is quite true, however, where one person can take those words, and really find the necessary passivity to actualize that reality, others have difficulty. this does not imply some lack on anyone's part; it is just a matter of fate that not all people approach trancework in the same way. for some, extreme measures such as selfmortification and even substances need to be introduced to some degree, to get the needed expansion of awareness and change of perspective. for others, ritual is needed. for some, just "letting go" and realizing that the feeling of "being here" and "nature all around" are not actually truly how we understand them, and realizing that "me here" and "nature all around" are two aspects of their greater being, and thus "making the leap" between the lesser, limited

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

hn cabot and his son, sebastian, both venetians, set off from bristol four years after columbus had sailed from spain; cabot 'discovered' north america in 1497. no link is offered by conventional history between these two events. but when you look deeper there is a potential link: the knowledge held by the brotherhood network, which had been passed on secretly since the time of atlantis. the 33rd degree freemason, manly p. hall, points out in his book, america's assignment with destiny,2 that john cabot's real name was giovanni caboto. he was born in genoa, the city where colombus is said to have been born, and caboto later became a naturalised venetian. it is suggested that he was involved with a secret christian brotherhood sect known as the johannites, which was greatly influenced by th

the new world order. the founding of the united states was a massive step forward in the plan for centralised global power. today this part of the seal can be found on every dollar bill (see figure 4, and again this is very appropriate, given that the elite controls the american economy and everyone else's. the decision to put the pyramid/new world order symbol on the dollar was made by the 33rd degree freemason, franklin d. roosevelt, in 1935, with the full support and the birth of the brotherhood 35 encouragement of his vice president, henry wallace, another 33rd degree mason.11 mr roosevelt will be making many appearances in the text of the next few chapters. the american flag, the stars and stripes, was also designed to reflect brotherhood symbolism and the statue of liberty was given

3th 1944 issue of life "before and during the first world war, the great german news agency, wolff, was owned by the european banking house of rothschild, which had its central headquarters in berlin. a leading member of the firm was also kaiser wilhelm's personal banker (max warburg. what actually happened in imperial germany was that the kaiser used wolff to bind and excite his people to such a degree that they were eager for world war i. twenty years later under hitler the pattern was repeated and enormously magnified by dnb, wolff's successors" in his autobiography, barriers down, cooper added that the house of rothschild bought an interest in the three leading european news agencies: wolff in germany, havas in france, and reuters in england. for those who don't know how the media work

ted by bernard baruch and that front for the global elite, the council on foreign relations (cfr. baruch was chairman of the war industries board during world war i and was among the 'advisors' who negotiated the german reparations at versailles. he was the voice in roosevelt's ear, as he had been for many presidents. the council on foreign relations devised the plan to antagonise japan to such a degree that they would attack the united states. at the forefront of this was roosevelt's secretary of war, henry stimson, a founder of the cfr. in his diary he wrote "we face the delicate question of diplomatic fencing to be done so as to be sure japan is put into the wrong and makes the first bad overt move".25 the cfr's war and peace studies project sent a memo to roosevelt, suggesting that aid

strialised country policy to keep their strength down or to reserve resources for use by the 'rich' countries. development of such a perception could create a serious backlash adverse to the course of population stability" in the early 70s, kissinger asked the state department's office of population affairs to produce a study targeting central/south america and africa. this led, to a considerable degree, to the engineering of 'civil wars' in the countries of central america and africa which have caused so much famine, death, and suffering beyond imagination. it was a means to reduce the targeted population of the world, as are designer diseases. the us-kissinger (elite) policy was articulated by thomas ferguson, the latin american case officer for the office of population affairs. he said

DAVID ICKE CHILDREN OF THE MATRIX

ow that even though you have never suffered hunger. you have food anxiety, which is none other than the anxiety of the predator who fears that any moment now its manoeuvre is going to be uncovered and food is going to be denied. through the mind, which, after all, is their mind, the predators inject into the lives of human beings whatever is convenient for them. and they ensure, in this manner, a degree of security to act as a buffer against their fear "the sorcerers of ancient mexico were quite ill at ease with the idea of when [the predator] made its appearance on earth. they reasoned that man must have been a complete being at one point, with stupendous insights, feats of awareness that are mythological legends nowadays. and then, everything seems to disappear, and we have now a sedated

e that everyone else is denied. the llluminati is an organisation within all significant organisations. it's like a cancer. all the major secret societies feed carefully chosen recruits into the llluminati and these are the ones you find in positions of power throughout the world. they infest all colours, creeds, and countries. most freemasons never progress higher than the bottom three levels of degree, the socalled blue degrees. they have no idea what their organisation is being used for. even most of those who make it to the apparent peak, the 33rd degree in the scottish rite, know relatively little. only the tiny few, all from a particular bloodline, move through the top of their "individual" secret society into the llluminati degrees above that. these are the levels into which all the

luminati, the "purest" of their bloodlines. in this way, they can co-ordinate through apparently unconnected, even "opposing" areas of society, the same policies. this is how they have created the explosion of centralisation in every area of life: government, finance, business, media, military. it is not by accident or natural occurrence. it is by coldly calculated design. jim shaw, a former 33rd degree freemason, exposes the craft in his book, the deadly deception (huntington house inc, lafayette, louisiana, 1988. he describes how freemasonry is based on the same compartmentalised pyramids. at the bottom are the three degrees known as the blue degrees and the vast majority of freemasons never progress beyond that through either the 33 degrees of the scottish rite or the 10 degrees of the

e craft in his book, the deadly deception (huntington house inc, lafayette, louisiana, 1988. he describes how freemasonry is based on the same compartmentalised pyramids. at the bottom are the three degrees known as the blue degrees and the vast majority of freemasons never progress beyond that through either the 33 degrees of the scottish rite or the 10 degrees of the york rite* even at the 33rd degree of freemasonry you still don't know the real secrets unless you are one of the chosen few (bloodline. shaw says he was surprised when a fellow 33rd degree mason said that "they" had told him he was "going higher" and the guy left the temple by a "different door".1 there is, officially, no higher than the 33rd degree. but, of course there is. the top levels of the secret societies are only t

this vast web of secret societies with millions of members worldwide who think they know what they are involved in, but, in truth, only a tiny few have any idea of what is going on and who, ultimately, is calling the shots. albert pike, who died in 1891, was one of the most pre-eminent figures in world freemasonry. among his titles were sovereign grand commander of the supreme council of the 33rd degree and supreme pontiff of universal freemasonry. in his book, morals and dogma, written for higher degree freemasons, he reveals the way the lower levels are misled* the 33 degrees of the scottish rite and 10 degrees of the york rite, both include the blue degrees, of course. to the prison born 7 "the blue degrees are but the outer court or portico of the temple. part of the symbols are displa

DAVID ICKE THE BIGGEST SECRET

r three miles lower than now.11either conclusion is startling.12the geological and biological evidence also suggests that the widespread volcanicactivity which caused the sinking of the land in the region of the azores, happened atthe same time as the break up and sinking of the land mass known as appalachia whichconnected what we now call europe, north america, iceland and greenland.13 eventheir degree of submergence appear closely related. similar evidence can be producedto support the view that the continent known as mu or lemuria now rests on the bed ofthe pacific.14 the so-called bermuda triangle between bermuda, southern florida, anda point near the antilles, has long been associated with atlantis. it is also an areasteeped in legends of disappearing ships and aircraft. submerged bui

en, the druidic colour for learning. thesecond was the bard, who wore sky blue representing harmony and truth. they had thetask of memorising some of the 20,000 verses of druidic poetry within which themysteries were hidden. the third, the druid, would be dressed in a white robe, theirsymbolic colour for purity and the sun. to become an arch-druid, a spiritual leader,you had to pass six levels of degree. the druids had total power over the population fora long time and some deeply unpleasant rituals emerged after their mystery schoolnetwork was taken over by the babylonian brotherhood. the basic moral code wastaught to all people, but the secret knowledge was, as with all these networks, preservedfor initiates under the strictest secrecy. eliphas levi, the famous esotericist, said of their

ed, but raised from the dead on march 25th- easter! mithran initiationstook place in caves adorned with the signs of capricorn and cancer, symbolic of the winter90and summer solstices, the high and low points of the sun. mithra was often portrayed asa winged lion, a symbol for the sun still used by the secret societies today. referencesto the lion and the grip of the lions paw in the master mason degree of freemasonryoriginate with this same stream of mystery school symbolism. initiates into the rites ofmithra were called lions and were marked on their foreheads with the egyptian cross.the first degree initiates had a golden crown placed on their heads, representing theirspiritual self, and this crown, symbolising the rays of the sun, can be found on thestatue of liberty in new york harbou

e known as the tabernacle. here we have yet another religionoriginating from the same source and another perpetuation of the jesus myth. the goldplates, smith said, were written in reformed egyptian. from this came the book ofmormon two years later and his followers became the mormon church in 1830. thepillars of the early church were smith and another guy called brigham young. theywere both high degree freemasons from the key new york lodge and the expansion ofthis church was funded by kuhn, loeb and company, the rothschild bank in theunited states30 which also helped to fund the russian revolution and both sides in thefirst world war. the mormons were a brotherhood creation. mormons recognise thebible, but claim that smiths writings are equally divine. they set up communitiescalled stake

ny how all these religions are justified by a vision orvisitation, followed by an extreme, dogmatic and autocratic religion which rules by fear,indoctrination and mind manipulation.another mind control sect which emerged from christianity/judaism is thejehovahs witnesses, the worship of the hebrew angry god, jehovah, and one of theirleading founders was the paedophile charles taze russell, a high degree freemason.these religions were set up to control, to create conflict between people, and to divideand rule the masses. visions of biblical characters like the virgin mary which haveenhanced mainstream christian beliefs over the centuries have followed a similarpattern. we have no idea what the jesus team looked like, but people always see themas their classic artistic depiction. those who h

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

asons may not even be aware of that fact because they went through the same education system i did. i also wasn't aware that masonry had such a large influence in the u.s. presidency both past and present. people who have been born into this world do not realize that they have been taught falsehoods and deprived of certain informations which are vital to their freedom. thirty three is the highest degree obtainable within masonry. you can be a 33rd degree mason with a p.h.d. and still be lied to by your lodge. the tumbling domino effect doesn't just apply to the church, it also applies to the masonic lodge as well. it is possible for the educated such as a ph.d, doctor, lawyer, businessman, journalist, scientist, accountant or even a mason to be uneducated. as mentioned on another page, the

ike says about telling the truth of the organization to the 'masses "a spirit, he said "that loves wisdom and contemplates the truth close at hand, is forced to disguise it, to induce the multitudes [that is you] to accept it. fictions are necessary to the people, and the truth becomes deadly to those who are not strong enough to contemplate it in all its brilliance [morals and dogma, p. 103, 3rd degree; emphasis added] if a person is not capable of accepting the truth that inner-core, invisible freemasonry really worships and serves satan, then such truth would become "deadly" to you. therefore "fictions are necessary" so visible masons would not be so devastated that they would leave freemasonry and expose its inner secrets. there is one short paragraph that properly and concisely define

before the house judiciary committee, by general gordon granger. general granger related a meeting between himself, president andrew johnson, who was a mason, and albert pike, the most famous of all masons. general granger reported his surprise that president johnson considered himself to be subordinate to albert pike. this subordination is detailed in the oath the initiate takes during the third degree, called the master mason's degree, inside the blue lodge. this oath states "i do promise..that i will obey all..summonses..given..to me from the hand of a brother master mason" presidents who are masons are obligated to take orders from their master masons. but why should we be surprised? this is the meaning of the symbolization contained by the house of the temple being precisely 13 city b

er brotherhood symbol highlighting the lighted torch, statue of liberty is actually the statue of liberties- the liberties perpetrated on the american people by the brotherhood. it was given by french freemasons, a mirror image stands on an island in the river seine in paris. initiates into the rites of mithra were called lions and were marked on their foreheads with the egyptian cross. the first degree initiates had a golden crown placed on their heads, representing their spiritual self, and this crown, symbolizing the rays of the sun, can be found on the statue of liberty in ny harbor. all these rituals went back thousands of years to babylon and the stories of nimrod, queen semiramis, and tammuz, their version of jesus mathra was said to be the son (sun) of god who died to save humanity

of which originate from this secret society called "the brotherhood of the serpent/snake" many call it "big brother" without even realizing its extraterrestrial origins. it was also known in ancient egypt as "the mystery schools" freemasonry is the secret organization famous for its use of christianity as a tool for control. the king james version of the bible, edited by sir francis bacon (a 33rd degree freemason, is used to create order in society through the implementation of a belief system geared towards their fascist ideologies. the chaos is carefully orchestrated to insure the passing of more and more laws that will (eventually) completely destroy freedom. this is why there is more and more morality being preached by the politicians. this (as well as the war on drugs) is the product

DAVIDSON DAN SHAPE POWER

nature by the use of various geometric forms and patterns as witnessed in the fibonacci series, fractals, tiles, cones and tetrahedral shapes. entomologist phil callahan has shown how insects and some plants use geometric shapes to collect and transmit electromagnetic and acoustic waves. when one understands that aether, being the basic substrate of the universe, can be interferred with to such a degree as to produce all manner of energy and matter aggregations, it follows that everything is a result of aether engineering to various degrees. dan davidson has been on the cutting edge of the aether engineering field for most of his adult life. in our many discussions and information exchanges over the years, i have found dan to be one of the most reliable, consistent and serious investigator

such a way as to protect one from harmful energies or to attract beneficial energies. students of the occult refer to these as amulets or talismans. 2. in the course of my life, i've often experienced people who unknowingly cause machines to malfunction by their very presence. a pattern could be created that would filter such deterimental or enharmonious fields and cancel them out by using a 180 degree phase shift. such a technique could extend the life and uptime of any type of equipment. 3. an entirely new branch of energetic medicine using specific 2d and 3d projected patterns to produce a very real effect from such virtual stimulations. there would be no drugs or physical pollutants which often lead to side effects. 4. discovery of geometries or patterns that might help to shunt addit

. his fundamental discoveries are based on how intense manifestations of the aether interact with different types of matter and with living organisms, animals, and man. 2.3.1 brief history of wilhelm reich wilhelm reich was born march 24, 1897, in austria. his high school education was german and college training was at the university of vienna from 1918 to 1922 where he finished a 6-year medical degree in only 4 years. his post graduate work was in neuro-psychiatry and internal medicine. reich was one of sigmund freud's star pupils and worked as first clinical assistant for 6 years at freud's psychoanalytic polyclinic from 1924 to 1930. from 1930 to 1933 reich founded various mental hygiene centers in austria and germany. reich left austria and germany for norway to escape persecution by

DEMONIC BIBLE

e angles separate the causal from the acausal. if the dark gods or demons invoked in these rituals have a literal existence apart from the subjective reality of the magician then it may be said that these spirits exist in the acausal outside the causal world. having symbolically crossed the gates of hell and opened the locks of the abyss, the magician may be seen as being influenced, to a certain degree, by what is traditionally called the demonic. this influence generally occurs at a subconscious and subrational level and may be experienced mostly in dreams. crossing the nine spheres is a way for the magician to look into the abyss (look beyond the causal and witness the acausal) to perform these rituals properly, the invocations must be recited while staring into a mirror. a mirror may b

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ignore this force. it is very much a part of us and a model for that which we may become. choose your models well, for you may become just as they. suggested reading by michael w. ford azothot glossary of terminology for the grade of aspirant (0=0) of the order of the astral star. within this document the reader will find most all of the terms used in the aspirant's course curriculum for the 0ro degree. when the writer was asked to assemble this dictionary for the order, he really had no idea what was in store for him. the writer has tried to be fair to the many different traditions and religions which the terminology covers while maintaining the validity from the perspective of his own order, and his own experiences. this list comes from his own personal journal, and from the major gloss

raditional art practiced primarily in china and the orient, in which needles are inserted into occult nodes in the body to deaden pain or produce other beneficial effects. adelphon: from the greek "adelphos" and "adelphas" meaning "brother" and "sister. a term that is in the neuter sex to indicate roughly "sibling" in the order of the astral star [o.a.s (q.v, an adelphon is the title of the first degree of membership, and correlates to the fire of earth in the sephiroth of malkuth (i.e. the russet colored quarter of malkuth. the primary principle of this grade is based on christian knighthood. adeptus minor: a term used to describe a learned and skilled magician. in the hermetic order of the golden dawn [g.d (q.v) the student of the order was first taught ritual magick once they entered in

f membership, and correlates to the fire of earth in the sephiroth of malkuth (i.e. the russet colored quarter of malkuth. the primary principle of this grade is based on christian knighthood. adeptus minor: a term used to describe a learned and skilled magician. in the hermetic order of the golden dawn [g.d (q.v) the student of the order was first taught ritual magick once they entered into this degree, which was the first degree of the inner order, the roseae rubeae et aureae crucis [r.r. et a.c (q.v. aeon of horus: the age of oneness between human beings and god that follows after the aeon of osiris where human-god was a duality. according to aleister crowley (q.v, it begin in 1904 with the dictation of the book of the law and is coeval with the astrological age of aquarius. agla: a heb

kal purposes. alexandrian (wicca: a system of wicca (q.v) devised by alex sanders (q.v) combining the wiccan system of gerald gardner (q.v) with ceremonial magick. altered states (of conciousness: a state in which a person is to some extent withdrawn from normal awareness of the material world. some altered states are so slight as to be accepted without notice, others are easily recognized as one degree or another of trance (q.v. amen: a hebrew notarikon (q.v) or acronym for the hebrew phrase "el melech neh-ehmahn" which means in english "god is a faithful king" amrita: in alchemy (q.v) and sex magick (q.v) it is the magically transmuted first matter (q.v. amulet: a type of charm (q.v) which is similar to a talisman (q.v, but is designed to keep forces and entities, etc (like bad luck, ill

otistically, ardently, impulsively, vigorously, aggressively, enthusiastically. artificial elemental: an entity similar to an elemental, but created by a magician from an element (q.v) or a combination of elements for a specific purpose. aspirant: from the french from the latin "ad" and "spirare" meaning "to breath. in the order of the astral star [o.a.s (q.v, an aspirant is the title of the zero degree of (associate) membership, and correlates to the earth of earth in the sephiroth of malkuth (i.e. the black colored quarter of malkuth. the primary principle of this grade is based on entering the light from spiritual darkness. asport: from the french meaning "to take or to send. in spiritism (q.v, any object taken from a seance by a spirit (q.v) or entity from the physical world to the spi

DION FORTUNE CEREMONIAL MAGIC UNVEILED

h of the scottish section of it, since disbanded, in 1919, and transferred from there to the section of it of which mrs. mcgregor mathers was the head, and which claimed the only orthodoxy. she nearly turned me out for writing the esoteric philosophy of love and marriage, on the grounds that i was betraying the inner teaching of the order, but it was pointed out to her that i had not then got the degree in which that teaching was given, and i was pardoned. she suspended me for some months for writing sane occultism, and finally turned me out because certain symbols had not appeared in my aura a perfectly unanswerable charge. however, i transferred again to yet another section of the order, where, for the first time, i saw justice done to what is, in my opinion, a very great system, and con

DION FORTUNE MYSTICAL QABALA

t of the card-index system could possibly have been found. 14. but yet again we must remind the reader in this connection that the qabalah is as much a method of using the mind as a system of knowledge. if we have the knowledge without having acquired the qabalistic technique of mentation, it is of little use to us. in fact, we might go so far as to say that itis not possible to acquire any great degree of knowledge until this technique of the mind has been mastered; for it is not the [page 66] conscious mind to which the tree appeals, but subconsciousness, for the logical method of the qabalah is the logical method of dream association; but in the case of the qabalah the dreamer is the racial subconsciousness, the oversoul of the peoples, the earth-spirit. into communion with this earth-s

he concepts of the ancient wisdom may be crude from the standpoint of modern philosophy, but we are forced to admit that the causative force behind manifestation is more akin in its nature to mind than to matter. to go a step further and personify the different types of force is a legitimate analogy, provided we realise that the entity which is the soul of the force may differ as much in kind and degree from our minds as our bodies differ in type and scale from the bodies of the planets. we shall be nearer an understanding of nature if we look for mind in the background than if we refuse to admit that the visible universe has an invisible framework. the ether of the physicists is closer akin to mind than to matter; time and space, as understood by the modern philosopher, are more like mode

primarily in the endocrine system of ductless glands and only secondarily in the brain and central nervous system. we can learn much from this source of knowledge also, and piecing together all the information we can collect from every source, we may finally arrive by inductive reasoning at what the ancients learnt by means of the intuitive and deductive methods which they brought to such a high degree of perfection in their mystery schools. 5. it is generally agreed that the chakras, or psychic centres described in yoga literature, are not situated inside the organs with which they are associated, but in the auric envelope at spots roughly approximating thereto. we shall do well, therefore, not to associate the different sephiroth with the limbs and other parts of our anatomy, but to reg

ich consists in carrying consciousness up the middle pillar by means of concentration on the successive symbols and the paths, kether, on the one occasion when i touched its fringe, appeared as a blinding white light, in which all thought went completely blank. mystical qabala page 74 2. in kether there is no form but only pure being, whatever that may be. it is, one might say, a latency only one degree removed from non-existence. such concepts must necessarily be vague, and i am ill-equipped to give them such definiteness as they might possess, but i am quite satisfied that we should recognise grades of becoming, and that the crude differentiation of being and non-being does not represent the facts. with manifested existence there come into being the pairs of opposites; but in kether ther

portant glyph, and yields a great deal to meditation. 29. from this we learn that when the soul is in a female incarnation it will function negatively inassiah and briah, but positively in yetzirah and atziluth. in other words, a woman is physically and mentally negative, but psychically and spiritually positive, and the reverse holds good for a man. in initiates, however, there is a considerable degree of compensation, for each learns the technique of both positive and negative psychic methods. the divine spark, which is the nucleus of every living soul, is, of course, bisexual, containing the roots of both aspects, as does kether, to which it corresponds. in the more highly evolved souls the compensating aspect is developed in some degree at least. the purely female woman and the purely

DION FORTUNE PSYCHIC SELF DEFENSE

urope 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 which befalls the subtle body is reflected in the dense body, so that after an astral skirmish during sleep, bruises are found on the physical body, sometimes bruises of a definite pattern. i have seen the print of a goat's hoof and the ace of clubs marked upon the skin as well-defined bruises, passi

s a good deal of light on this by no means uncommon occurrence. it was in the early days of my interest in occultism, when i was still buying nay experience by the expensive but effectual method of running my head into obstacles, i made the acquaintance of a woman who was interested in psychic matters. she was a person of the most extreme sensitiveness to anything unclean or ugly, fastidious to a degree in her personal habits, living almost exclusively on uncooked vegetarian foods, even refusing eggs as too stimulating. although not an animal lover, she was morbidly humanitarian, reading with gusto those papers which give lurid and detailed descriptions of vivisection experiments. had i been older and wiser i should have recognised the significance of her ultra-cleanliness and ultra-sensit

a state of tension. it was sheer physical noise that made the disturbance, as i can testify, for i have slept, or rather, tried to sleep, there. where a ghost is seen, it is usually also heard because for a form to be sufficiently substantial to be visible there must be a modicum at least of ectoplasm in its composition, and ectoplasm is capable of exercising force on the physical plane, in some degree at least. where a ghost is both seen and heard, we may be sure there is an actual haunting. where it is seen, but not heard, it may possibly be that a person with psychic tendencies is perceiving the images in the reflecting ether, the photographic plate of nature, and there may be no actual entity present. where the disturbance is heard, but not seen, it may be due to astral forces set in

sence of something uncanny" it is well known to all psychics that the sites of ancient temples where mystery-rituals have been worked, are always potently charged with psychic force. this force need not necessarily be evil, but it has a powerfully stimulating effect upon the psychic centres and stirs up the subconscious forces; and as the majority of civilized people suffer in a greater or lesser degree from what freud calls" repression" such a stirring of the subliminal mind produces a feeling of profound disturbance. we should not unquestioningly attribute evil influences to a place or a person that causes us discomfort; it may merely be that psychic force at a greater tension than we are accustomed to is disturbing our equilibrium. the sites of monasteries that were disbanded with perse

o its susceptibility, but time has served for the formulation of evil intelligences. these probably originated through the workings of black magic, which took the essential evil essence and organised it for purposes of its own. the beings thus formulated assumed an independent existence, developed, and multiplied their kind. they appear as dreams and hallucinations, and may produce a considerable degree of objective phenomena, such as noise, deposit of slime or blood, balls of light, and, above all, stenches of an amazing pungency. the ten divine emanations are personified as archangels, and the ten infernal emanations are personified as archdemons. it is these which are the names of power in magic. each sephira, then, has its obverse side in the corresponding qlippottic demon. the initiat

DONALDTYSON CHAKRAS

correct exercises, both physical and mental. these must be done daily for several hours. it also requires the formation of a genuine personal relationship with the goddess. once initially awakened, kundalini may easily be aroused thereafter in a matter of minutes, or even moments. various siddhis or occult powers are traditionally associated with the chakras. these must be examined with a certain degree of skepticism, since it was often the practice of occult writers in ancient times to make wildly exaggerated specific claims about the powers conferred by the techniques they wrote about, in order to lend their writings greater weight and importance in the minds of their readers. in my own experience, i have noted an increase in the precision of my intuition regarding other persons, the cir

DONALDTYSON POSSESS

r when a strong spirit seeks to totally control the life of a human being, in effect to take over and experience that life as its own. this requires a great deal of effort and concentration on the spirit's part. most low spirits are not capable of such effort. in such full blown cases of possession, the consciousness of the human involved may lie dormant for months or years. if the spirit has any degree of intelligence, it can hold possession of a person without giving other human beings any sign that it is in possession. only spirits of a very low order are stupid enough to make the possessed individual foam at the mouth or roll around on the floor. an evil spirit of a slightly higher order will be more subtle, and will take its pleasure in more discrete, or at least more hidden, ways. yo

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

75, where many interesting variants occur. 3. chapter lxxxiii, 3. 4. chapter lxiv, 1. 49 (naville, todtenbuch, bd. i, bl. 76) 5. chapter cliv (lepsius, todtenbuch, 75] p. lx himself without diminution, and without defect, like unto ra for ever and ever"[1] the word sahu though at times written with the determinative of a mummy lying on a bier like khat "body" indicates a body which has obtained a degree of knowledge[2] and power and glory whereby it becomes henceforth lasting and incorruptible. the body which has become a sahu has the power of associating with the soul and of holding converse with it. in this form it can ascend into heaven and dwell with the gods, and with the sahu of the gods, and with the souls of the righteous. in the pyramid texts we have these passages- the doctrine o

ELLIS LOW TWELVE 1907

content with the reply of a gallant brother vi introduction "you were born masons; any initiation or ceremony would be superfluous; therefore, we do not insult you by any such proposition" none the less, there is respectable authority for believing that three women have taken the first step in masonry. it is said that mrs. beaton, of norfolk, england, learned the secrets of the entered apprentice degree by hiding herself in the wainscoting of a lodge room. she lived well beyond four-score, and, incredible as it may sound, kept her secret inviolate. madame de xaintrailles, it is claimed, was initiated in the first degree by the freres-artistes lodge, in paris, more than a hundred years ago, and the hon. mrs. aldworth was similarly honored. the most that can be said, therefore, is that these

bismarck and the prince of wales added to the excitement caused by the book, of which hundreds of thou *a venerable free mason once told me that many years ago, he met. a very old brother who said he was present on one of the memorable occasions when it is claimed that a woman was made an entered apprentice mason. the oath which she was compelled to take, far from being the legitimate one of that degree, was simply a solemn pledge, under the most fearful penalties, never to reveal any of the secrets which she had discovered. i cannot help suspecting that in all the instances of these alleged initiations, a similar course was followed, and that no woman was ever made so much as a real entered apprentice. doubtless the awfulness of the oath and penalty had much to do in keeping her lips seal

e southwest, and after two years' arduous service was visiting my home in the east on furlough. having been a mason only a brief while, i never failed to attend the regular and generally the special meetings of the lodge. sometimes we become neglectful as we grow older in the order, but the flush of a new and beautiful experience gave a peculiar zest to the visits on my part. we were on the third degree when a card was sent in by the tyler announcing that jared j. jennings, claiming to be a master mason, asked for a seat among his brethren. perhaps i was more alert than the others, for in listening to the announcement i noticed that the officer did not name the lodge from which the stranger hailed. the master failed to observe the omission, and appointed the usual committee to go outside a

crossed his shapely legs, folded his arms and fixed his attention upon the master. some time later, the lodge was called to refreshment and officers and brethren mingled on the floor. i may add at this point for the benefit of those who are not masons, that "refreshment" in a lodge means a time when all business is suspended, generally while candidates are being prepared in the anteroom for some degree. it corresponds to recess in school, and does not imply that anything in the nature of feasting or eating is going on. the occasion gave a chance for the master, wardens and such brothers as chose to gather around the stranger and chat with him. i was in the little knot. the master was the first to speak "brother jennings, what lodge do you hail from" he smiled significantly "don't feel app

ers into subjection, and to make them good indians "i'm afraid you will have to use general sheridan's plan, when he declared that the only good indian is a dead one. no, my brother, if you ever get into hot quarters in the southwest, don't count on any help from the order" after further chat the lodge was called to labor. the visitor remained through the raising of a fellow craft to the master's degree. he and i talked as we gained chance, and when the lodge broke up he invited me to call upon him at the tremont hotel. i presented myself on the following evening. he received me in his handsome apartments, and confirmed my belief that he was in good circumstances. he had every convenience and luxury at the command of the hotel, smoked the finest cigars and invited me to drink wine, though

EMPERORS NEW RELIGION CHURCH OF SATAN

ry limited in scope, or the church of satan may be keeping the ritual private to make it seem tantalizing as forbidden fruit. whatever the reason, the church of satan evidently does not expect its followers to heed its own warning in the satanic bunco sheet: 2. look out for jargon and secrets to which only the initiated can be privy. once you re processed through the lengthy and strictly-enforced degree system, you ll discover there are really no answers, just more gobbledygook [21] 2. a new religion the church of satan has referred to its ideology as a religion [22. although the founder may have had ulterior motives as indicated in the following chapters, it is ultimately the behavior of the organization that determines whether the movement qualifies as a religion. the sai baba movement i

hina. followers may shift stance many times and still refer to themselves as satanists, and a conflict does not ensue until they are confronted with discrepant views held by other people also believing to be satanists. it was not until the internet became available for everyone that such discrepancies became widely evident. where some new age religions keep their followers in the organization via degree systems allowing followers into higher organizational cult is used here to refer to religious groups of people that are not part of traditional religions, and who often find themselves in conflict with social norms. it is not used in any negative sense. the emperor s new religion copyright 2002 ole wolf page 13 of 30 levels with new secrets as their insights increase, or simply let the foll

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

wever, abbott did not rule out the possibility of genuine phenomena. in a thoughtful contribution to the second volume of the dream problem by ram narayana (delhi, 1922, he stated: i mention these things to show that telepathy is far from established as a fact, yet i must say that i believe it to be possible under certain conditions, but positively it can not be commanded at will in the slightest degree. he then related personal and family experiences of veridical dreaming. sources: abbott, david p. behind the scenes with the mediums. chicago: open court publishing, 1912. the history of a strange case. chicago: open court publishing, 1908. spirit portrait mystery. its final solution. chicago: open court publishing, 1913. abdelazys an arabian astrologer of the tenth century generally known

853. addanc of the lake a monster that figures in the mabinogion legend of peredur. peredur obtains a magic stone that renders him invisible, and he thus succeeds in slaying this monster, which had daily killed the inhabitants of the palace of the king of tortures. addey, john (1920.1982) theosophist and astrologer, born at barnsley, yorkshire, england, on june 15, 1920. addey earned his master s degree from saint john s college, cambridge. he became interested in astrology while at cambridge, and after world war ii he joined the theosophical society s astrological lodge, which brought him into a long-term relationship with c. e. o. carter. in 1948 carter established the faculty of astrological studies to train astrologers, and addey became one of its first students, obtaining his diploma

for subjects who were markedly extreme in expressing likes or dislikes to various possible interests, while unaffectable subjects were relatively indifferent to many of these interests. by measurement on a stuart interest inventory, stuart claimed that unaffectable subjects appeared to score higher than affectable on esp perception. however, the term affectability can be applied generally to the degree of suggestibility of a subject. sources: stuart, charles. an analysis to determine a test predictive of extra-chance scoring in card-calling tests. journal of parapsychology vol. 5 (1941. an interest inventory relation to esp scores. journal of parapsychology vol. 10 (1946. affiliated new thought network the affiliated new thought network is a cooperative fellowship of independent new thoug

ance: johann weyer, de praestigiis. edited by george mora. binghamton, n.y: medieval and renaissance texts and studies, 1991. agasha temple of wisdom, inc. the agasha temple of wisdom is a spiritualist church that, during its first generation, was built around the mediumship of rev. richard zenor (1911.1978, a channel for the master teacher agasha. the temple was founded in 1943 and attained some degree of fame after reporter james crenshaw wrote sympathetically about it in his book telephone between two worlds. toward the end of zenor s life, an attempt was made to compile the more important discourses of agasha in several volumes edited by william eisen. two years after zenor s death, rev. geary salvat, also a channel, was chosen to succeed him. salvat channels the master teacher ayuibbi

company assembled around him the exact moment when the priest would arrive. albumazar (or abu-maaschar (805.885 c.e) arabian astrologer of the ninth century. born in balkh, he lived in baghdad and was known principally for his astrological treatise entitled thousands of years, in which he declares that the world could only have been created when the seven planets were in conjunction in the first degree of aries, and that the end of the world will take place when these seven planets (the number has now risen to twelve) will be together in the last degree of pisces. his treatises include de magnis conjunctionibus (augsburg, 1489, introductorium in astronomian (venice, 1506, and flores astrologici (augsburg, 1488. he died at wasid, central asia. sources: mcintosh, christopher. the astrologer

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

rom the idea that the name of an individual is the same as the person himself. the doctrine of the incommunicable name, the hidden name of the god or magician, has many examples in egyptian legend, usually the deity taking extraordinary care to keep his name secret so that no one might gain power over him. the spell or incantation is connected with this concept. associated with these, to a lesser degree, is magic gesture, usually introduced for the purpose of accentuating the spoken word. gesture is often symbolic or sympathetic; it is sometimes the reversal of a religious rite, such as marching against the sun, which is known as walking widdershins. the method of pronouncing rites is also of great importance. archaic or foreign expressions are usually found in spells both ancient and mode

r at berlin, stated in an authenticated statement given to the medium henry slade (later exposed on several occasions as a fraud) the following: i must, for the sake of truth, hereby certify that the phenomenal occurrences with mr. slade have been thoroughly examined by me with the minutest observation and investigation of his surroundings, including the table, and that i have not in the smallest degree found anything produced by means of prestidigitative manifestations, or by mechanical apparatus; and that any explanation of the experiments which took place under the circumstances and conditions then obtaining by any reference to prestidigitation is absolutely impossible. it must rest with such men of science as crookes and wallace in london, perty in berne, butleroff in st. petersburg to

ighten them by day and by night in the forms of apes, dogs, goats, etc; and that they frequently found large pins stuck in their night-caps, which they doubted not came there by witchcraft. when we hear these inquisitors asserting that the crime of which the witches were accused, deserved a more extreme punishment than all the vilest actions of which humanity is capable, we can understand in some degree the complacency with which they relate how, by their means, forty persons had been burnt in one place, and fifty in another, and a still greater number in a third. from the time of the publication of the malleus maleficarum, the continental press during two or three generations teemed with publications on the all-absorbing subject of sorcery. one of the points on which opinion had differed

stauff in the territory of berne, declared that when pursued by the agents of justice, he escaped by taking the form of a mouse; and persons were found to testify that they had seen him perform this transmutation. the latter part of the work of the two inquisitors gives minute directions for the mode in which the prisoners are to be treated, the means to be used to force them to a confession, the degree of evidence required for conviction of those who would not confess, and the whole process of the trials. these show sufficiently that the unfortunate wretch who was once brought before the inquisitors of the holy see on the suspicion of sorcery, however slight might be the grounds of the charge, had very small chance of escaping out of their claws. the malleus contains no distinct allusion

s a chemist s clerk before entering business for himself. he invented a system of sugar refining in 1831, a machine for manufacturing sugar from cane, and a process for making sugar from west indian molasses. he also invented a method of tanning hides, as well as improvements in distilling, dyeing, color making, and other industrial innovations. for his contributions, he received an honorary a.m. degree from williams university in 1840. he was also a colonel in the new york state militia. his conversion to spiritualism was the result of an investigation he initiated in order to save his friends from running to imbecility. cora l. v. richmond produced for him phenomena he could not explain. then his wife, a woman of advanced age with no talent for art, developed an automatic drawing and pai

ESOTERISM AND THE LEFT HAND PATH

n rouge does not believe that man is already godlike and simply has to recognize this. we must use the dark forces to and the qliphotic principles to break down and build up ourselves again, until we have the ability to give birth to ourselves as gods. we are transmuted from being creations of the past to becoming creators of the future. the two latter criterias of faivre corresponds to a certain degree to the philosophy of dragon rouge. there are principles in different dark traditions that corresponds to each other and which makes eclectic studies fruitful. oden, shiva, hermes and lucifer can be compared and one can find corresponding aspects. the last criteria of faivre about initiation and transference has a more individualistic and dynamic expression in dragon rouge. magic and esoteri

EVERBURNING LAMPS

inspiration "poeta nascitur non fit" but i should add "magus nascitur non solum fit" no accident of birth alone can make a magician, but intensity of duly directed effort may do so in a certain number of persons with specially favourable mental powers. we may be all born with an equal right to existence; but it is absurd to say we are all to be chiefs or magi, for, as we are told in the master's degree "some must rule, and some obey" in 1484 died christian rosenkreuz, our great prototype; he was such a man; by the dispositions he made, and the society he designed, he shook the whole christian world for a century of years, and laid the first stones of the edifice we are still building to-day. in his tomb, when it was opened by the fratres, in 1604, or 120 years after his decease, were foun

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ly true adventures in an underground city in a distant valley. at first he thought he had entered a utopia, but soon he realized that the inhabitants, for all their advanced spiritual knowledge and supernatural powers, were cannibals. illion wrote that his reported experiences proved the existence of agharti. in 1946 vincent h. gaddis, a regular contributor to amazing stories who later achieved a degree of fame as the inventor of the concept of the bermuda triangle, picked up on the theme, depicting agharti as a city of evil that was linked to tunnels all over the world. he incorporated agharti into the shaver mystery, the subject of a series of tales amazing stories was running about an alleged underground realm populated by deros, demonic entities in possession of a fantastic atlantean t

, and a message for mankind. new york: dutton books. bucky buck nelson, a sixty-five-year-old bachelor who lived on a remote farm in the ozark mountains of missouri, met bucky of venus on march 5, 1955. but his first sighting of spaceships took place when three of them hovered over his farm on july 3, 1954, and one shot a beam of light at him, healing his lumbago and restoring his eyesight to the degree that he no longer needed glasses. the following year on february 1, a saucer returned. this time a voice, speaking in clear english, came through a loudspeaker to ask if nelson were friendly. the voice went on to explain that the saucer s crew was from venus. nelson glimpsed three human-looking, muscular men inside the craft. around midnight on march 5, the three men, with their dog, 385- p

d person of good mental health, and, at ano t h e r, that he had suffered an hallucination f o l l owed with delusion (mallan, 1967. se p ar a t e l y, a lone witness and a nearby farm family re p o rted seeing a ufo over si m o n t o n s re s idence, in the first case, at the time of the supposed landing; in the second, the next eve n i n g. cases such as villas-boas s and simonton s suggested a degree of communication between witnesses and ufo beings. to some ufologists, many never very enthusiastic about ce3s to start with, that suggested the despised contactees, even if neither man acted much like one. these ufologists were more comfortable with a ce3 report from socorro, new mexico, on april 24, 1964, from lonnie zamora, a police officer of undisputed reliability. around 6 p.m. zamora

dreams, visions, or astral (out-of-body) travel. a third group, the most controversial, alleges physical contacts, including trips in flying saucers to other worlds. physical contactees frequently offer evidence of their experiences in the form of artifacts or photographs. persons who follow contactees and embrace their message are sometimes called saucerians. the contactee movement overlaps to a degree with the ufo movement ufology but the two differ in fundamental ways. to saucerians, there are no unidentified flying objects. flying saucers nature, origin, and purpose are known; they are here to educate humans to their larger cosmic destiny, to prepare them for the coming earth changes generated by nuclear war, geological upheavals, polar shifts, or combinations thereof. to ufologists, u

beings originally twelve feet tall, male and female (though not as we think of sex differentiation today [williamson, 1959, and many one-eyed radically changed. earth would be the last planet in which they existed in physical bodies. during their stay on earth, they conquered matter, energy, space, and time, becoming the legendary gods able to project via mental powers any amount of matter in any degree of density or intensity to any place on earth at any time. in their underground city near lake titicaca, along what is now the peru-bolivia border, they built a vast control room, a kind of earth center. in this and other underground realms, they left vast libraries on which the history of the universe is recorded on crystal devices encased in magnetic fields. on occasion, a psychically sen

FAUST

rs in the cavern there, threefold in form and dimly lighted? a dryad the phorkyads! approach them if you dare and speak to them if you are not affrighted. mephistopheles why not- i see a something and i wonder. i must confess although it hurts my pride: the like of them i ve never yet espied. why, worse mandrakes, they look yonder. how can the deadly sins then ever be considered ugly in the least degree if one has seen this monstrous trinity? we would not suffer it to dwell upon the threshold of our grimmest hell. here in the land of beauty it is rooted, the classic, antique land reputed. they seem to scent me now and stir and chitter; like vampire bats they peep and twitter. a phorkyad give me the eye, my sisters, to espy who to our temple dares to come so nigh. mephistopheles most honour

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

tinctions. the mystical qabalah summarily involves the ascension of the central column of the tree of life to progressively unite with the consciousness of small and vast face, and to pierce the profound spiritual mysteries alluded to in the torah and other primary sources. many religious students of the qabalah confuse the intentions of the mystical qabalah with the necessity to cultivate a high degree of levitical purity and righteousness required to ascend the column of the right on the tree of life, which is called the way of the angels of elohim. such levitical purity is not required to the ascend of the central column of the tree, and the rigid rabbinical restrictions regarding the study of the qabalah only within the context of orthodox halachic observance are not necessarily releva

to the jews as the people of the book (i.e. torah) whom muslims are exhorted to honor and respect. in the most high surah, the torah is called the book of mosheh and the sefer yetzirah (book of formation) is referred to as the book of abraham. the qur an also has beautiful surahs devoted to the prophet isa (master yeshuvah, to whom is ascribed the exalted stature of rasool (prophet of the highest degree, and to isa s mother miryam (mary. it is interesting to note that in the history of miryam, master mohammed speaks of miryam, sister of aaron the high priest" f" 2' 8: 0 and master mosheh, as the same miryam who became the mother of master isa 1570 years later. scholars frequently point to this as an erroneous ascription. however, from the perspective of reincarnation, was master mohammed i

FOCUS OF LIFE

fe but to the extent of your will in life, that much is your consciousness in death. death is the manufacture of life. a dream is a sore likeness of life. death is a sore dream of life. its period depending on the perfection or otherwise of the individual but closely follows in duration the previous life-till re-incarnation. death being a living nightmare of life, has painful possibilities-in the degree of unified consciousness. a ghostly world of 'perhaps' where all the vague potentialities of desire, are incarnating. there is no women as such. again i say, death is the great chance and there grasp where thou hast before failed in body. if fate is life, then death is the hazard to alter fate! a world where will creates the afterthought in its own image. for most, death will hold mainly bl

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

y as ficino and the whole renaissance after him approached them, as revelations of most ancient egyptian wisdom by a writer who lived long before plato and even longer before christ. to keep up this illusion i shall give the five treatises here analysed "egyptian" titles, and i shall refer throughout to their author as "hermes trismegistus. for it seems to me that it is only by entering with some degree of sympathy into the huge illusion of their vast antiquity and egyptian character that one can hope to realise the tremendous impact which these works made on the renaissance reader. before, however, we plunge into the great egyptian illusion, some critical remarks are necessary. these writings are really by different unknown authors and no doubt of considerably varying dates. even the indi

benefit from the universe" this cry comes at the beginning of chapter xix, after the long defence of planetary images, used in a "natural" way, in the preceding chapter. this universal image or "figure of the world (mundi figura) may be made in brass, combined with gold and silver (these are the metals of jupiter, sol, and venus) it should be begun in an auspicious time, when sol enters the first degree of aries. it should not be worked at on the sabbath, the day of saturn. it should be completed in venus "to signify its absolute beauty. colours as well as lines, or lineaments, should be inserted into the work "there are three universal and singular colours of the world, green, gold, and blue, dedicated to the three graces of heaven, which are venus, sol, and jupiter "they judge therefore

ugh they are orthodox in showing the egyptian bulls worshipping the virgin and saints, like proper prisci theologi. bruno's views on the history of prisca theologia, or prisca magia, are made abundantly clear: do not suppose that the sufficiency of the chaldaic magic derived from the cabala of the jews; for the jews are without doubt the excrements of egypt, and no one could ever pretend with any degree of probability that the egyptians borrowed any principle, good or bad, from the hebrews. whence we greeks own egypt, the grand monarchy of letters and nobility, to be the parent of our fables, metaphors and doctrines .z so the grand controversy of the relative dates of moses and hermes the egyptian is resolved by bruno. the egyptians are earlier than greeks and hebrews (and, of course, chri

ngerous task. irritable, quarrelsome indeed, more than that, subject to pathological accesses of rage in which he said terrible things which frightened people he did not have the magical charm of personality which he sought after and he undid the work of his message by his strange outbursts. tommaso campanella, who was also a magician with a message, was yet of a very different calibre, with some degree of realism in his make-up, and with a certain massive grasp of situations qualities in which the poor nolan was totally lacking. bruno left padua for venice in march, 1592,2 and began to live with mocenigo and to teach him as originally agreed when he accepted the invitation transmitted by ciotto. it has been said that the invitation was from the first a trap and that mocenigo always intend

FRATER ELIJAH ANGELS OF CHAOS

mity is present even among the chaotes. it is distinctive and yet parallel to format and precision. i emphasize the effect, but the dream sequence is not so easily described -we 99 i spent a great deal of time pondering over the ramifications of these rituals, and possible what if scenarios. presenting the core ideas of this operation we have the following (abstracted to a general form: a certain degree of coincidences led me in the direction of the calling to a higher self in the formulation of the r.o.g. a shocking event happened, which was channeled wholly into feverish desire (prayer/ meditation) towards the desired goal. this goal was taken to the point of obsession, while learning about the goals concepts, relations and connections of the hga. certain alignments with resonant factors

happened, which was channeled wholly into feverish desire (prayer/ meditation) towards the desired goal. this goal was taken to the point of obsession, while learning about the goals concepts, relations and connections of the hga. certain alignments with resonant factors of myself were brought into play. the operation was extended over a lengthy duration. during the course of the operation a high degree of social isolation was present in day to day affairs. now i was left reeling for months after the babalon incident. i cannot emphasize the great deal of truth which was felt at the time of these revelations. now this is treading dangerous territory here, because obsession is sure to follow. thus we get now into the subject of liber chrnzn see now appendix i and ii. afterwards i shall expli

is a book of chrnzn and more, a result of a game of cat and mouse that we have been playing for sometime. chrnzn has a special linkage with thee angel, the full scope of this link is beyond the subject of this paper, and in all honesty is not fully known. liber chrnzon is also called the paper plate book in that it was first received and written on paper plates (a fitting medium. there is a high degree of my personalities felt through it because i was the filter of it s transmission. a great deal of my actions were controlled during the transmission. sexual invocation was allowed for a stronger connection. in offering some degree of comprehension of this text i offer some possible avenues of study. this commentary is not an explanation. i do this page by page, because the pages are un-num

ite cardinal number is a concept of set theory, expressing how many members are in an infinite set. the least infinite cardinal number is 0 (aleph-null. two sets have the same cardinal number if the elements of both sets can be put into a one-to-one correspondence. two implies construction from 1, and a reverse ascension. i/13b: what happens to mind when paradox, feeds in on itself to an infinite degree? i/14a: a prophecy. the spiraling inwards is an allusion to initiation. the word time, causes laughter. i/14b: grendel talks of the quaklephant, and the power of knowledge. the first leap of the abyss is the most frightening, but without any daring how does one get anywhere? i/15a: oh, the black brothers. how their inquisitive natures are wonderful reflections of the one. let me try and cho

ow let us examine the concept of i under various degrees or powers. let i(-1) be our starting supposition. this is created to assuage our conscious mind that even though the square root of negative one does not make sense, we shall assume that there exists something (in this case i) which fills our need. this just coincidentally happens to model reality/space-time. i2= i*i(-1(-1 -1 we have a dual degree here which reflects into the negative real axis, that is, the imaginary i reflected to itself brings forth a negative multiplicative identity. i3 (i2)(i(-1(-1 -i we have a tri-part power of the imaginary root resulting in a non-real answer which is the negative of our original supposition. a negative value of i. i4 (i3)(i(-i)(i -i2(-1= 1 this imaginary root to the fourth degree, four worlds

FRATER U D PRACTICAL SIGIL MAGIC

ithin inutes with the aid of sigils. he also succeeded, using is method, in evoking demons at a flinch. nevertheless, would be presumptuous to ascribe this to sigil magic nd its techniques alone. certainly, the magician fs ersonal talent, the power of his/her own magis, the inner onsistency of his/her magical universe, the qualities of agical time (which shamans label gmoments of power h) nd some degree of probability may play an important art in instant magical phenomena, which should not be undere conventional magic. sigil magic is certainly not an infallible technique, but numerous practitioners have confirmed repeatedly that it is by far the most effective of all the western magical systems. if your sigil working has a time limit (for example, one month, a quarter of a year, etc, contr

FREEMASON BLUEBOOK

or charter certificate as well as the furniture. when the hour of meeting has arrived and the w. master has ascertained that the charter is present and the lodge furnished, he gives one rap with the gavel, directs the brethren to he clothed and the officers to invest themselves with their jewels and repair to their respective stations, and proceeds to open the lodge. he must open it on the third degree, unless the business he the conferring of the first or second degree, as all other business must be transacted in a master's lodge. to ballot on petitions, there must he at least seven memhers of the lodge present: for other purposes the ritual number is sufficient, unless the bylaws otherwise provide. a prayer must he made or read, or a charge given, at opening or closing a lodge prayer at

office) members present maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (3 of 76 [11/22/1999 11:51:54 am [the old custom of giving the names of the members present, is, in some places, no longer observed; but the secretary who fails to record them neglects his duty] visitors present [give their names and the name of the lodge from which each hails) lodge opened on the master's degree. the records of the last stated meeting, and of all subsequent special meetings, were read and confirmed. the petition of john doe for the degrees of masonry, with the usual deposit, was received and referred to the committee of inquiry. the committee of inquiry reported upon the petition of richard roe; their report was accepted, the ballot spread, and richard roe was elected to receive th

ansacted is recorded in a similar manner] the minutes were read and approved. no further business appearing, the lodge was duly closed in peace and harmony. w.m. attest, secretary. it is the prerogative of the master to determine what proceedings of the lodge are proper to be recorded, and he should sign the minutes, thereby giving them his sanction. chapter iii admission of candidates. the first degree when a candidate, whom a mason is willing to recommend,desires to apply for initiation, care must be taken that he presents his petition to the lodge nearest his residence. the determination of the place of one's residence is often difficult, especially in maine, from which so many young men go away into other states to seek employment. the residence, intended by our constitution, is the ho

ate is accepted, and no objection is made, the master proceeds to initiate him at such time as he deems proper. first section. during the preparation of the candidate, only the junior deacon and the stewards should be in the maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (6 of 76 [11/22/1999 11:51:54 am] preparationroom with him. before the candidate is prepared for the first degree he should give unequivocal answers to the following questions: i. do you seriously declare upon your honor, before these witnesses, that, unbiased by friends, and uninfluenced by mercenary motives, you freely and voluntarily offer yourself a candidate for the mysteries of masonry? ii. do you seriously declare upon your honor, before these witnesses that you are prompted to solicit the privi

very man his just due, without distinction. this virtue is not only consistent with divine and human laws, but is the very cement and support of civil society; and as justice in a great measure constitutes the really good man, so should it be the invariable practice of every mason never to deviate from the minutest principle thereof; freedom, fervency and zeal* charge at initiation into the first degree. brother:as you are now introduced into the first principles of masonry, i congratulate you on being accepted into this ancient and honorable order; ancient, as having subsisted from time immemorial; and honorable, as tending in every particular, so to render all men who will be conformable to its precepts. no institution was ever raised on a better principle, or more solid foundation; nor

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

o his pent up feelings, and told us how the flesh was warring against the spirit within himself, and how he did the wrong things which he would not do, and omitted good deed which he aspired so ardently to perform. nor will the struggle ever cease for the mystic mason until he has learned to build the temple made without hands, which is not completed until he has come to the eighteenth (1 plus 8) degree, which is the degree of the rose croix. this is the ultimate of the thirty-third degree, for three times three are nine, and one plus eight are nine. nine being the highest degree in the lesser mysteries, he who has passed this degree of the genuine mystic order is then, and 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, t

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

once what he is seeking, and when he answers "light" it is the duty of the master to give what he asks and make him a phree messen--a child of light. it is his duty also to teach him to work, and a male ideal, hiram abiff, the master workman, is presented for emulation. he is taught to be always ready to give a reason for his faith. as he qualifies in the work, he rises step by step, and at each degree more light is given. there are 3x3 degrees in the lesser mysteries; when the candidate has passed the 9th arch, he is in the holy of holies, which forms the gate to greater fields beyond the scope of masonry. for further elucidation of that subject the student is referred to the chapters on initiation, volcanic eruption and the number 9 in the rosicrucian cosmo-conception. advancement and p

on favor; it cannot be given till it has been earned and the candidate has stored in himself the power to rise, any more than a pistol can be fired till it has been loaded. initiation is merely like pulling the trigger, and consists in showing the candidate how to use the power latent within himself. there were some among the workmen on the temple who thought they ought to be promoted to a higher degree, but who had not the power within; therefore hiram abiff could not initiate them, and as they were unable to see that the lack was in themselves, they felt provoked at hiram, as over-ambitious candidates of today feel slighted and stamp a spiritual teacher a fraud who is unable to give them immediate illumination and induction into the invisible, while they are still eating of the "flesh-po

inspired air coalesce with the iron the blood. a process of combustion takes place, which is similar to the rusting or oxidation we observed in the iron exposed to the air. the ether contained in the dense fiber of wood, after the latter has undergone combustion in a stove, passes outwards through the iron in the form of semi-invisible heat-waves vibrating at different velocities according to the degree of heat in the furnace. so the spiritual vibration generated by the combustion of oxygen and iron in our physical bodies, passes outwards and colors our invisible vehicles according to their vibratory pitch. low vibrations are seen as red, the higher are yellow, and the highest blue. experience has taught us that combustible material may be placed in a furnace and all conditions necessary t

FREEMASONS SATANISM AND SYMBOLISM

. lucifer praised as the light-bearer of freemasonry "lucifer, the light-bearer! strange and mysterious name to give to the spirit of darkness! lucifer, the son of the morning! is it he who bears the light, and with its splendors intolerable, blinds feeble, sensual, or selfish souls? doubt it not [albert pike, morals and dogma of the ancient and accepted scottish rite of freemasonry, p. 321, 19th degree of grand pontiff; red emphasis added] masons from the first initiation which is the first degree are urged to mightily "seek the light" the average mason is continually saying that he is "seeking the light" and will spend his entire life "moving toward the light" people who haven't studied this subject would assume that this "light" is the revelation of the god of the bible. this statement

y. the sentence immediately preceding confirms not only that lucifer is the light-bearer, but that masons of previous degrees have been led to believe that the opposite was true. the wording of this sentence is difficut to understand unless you have special knowledge. doc marquis was asked for his explanation, lets look at what he had to say "the apocalypse is, to those who receive the nineteenth degree, the apotheosis of that sublime faith which aspires to god alone, and despises all the pomps and works of lucifer [ibid] it seems to contradict the sentence first quoted above, it appears to contradict the quote above where pike identifies lucifer as the masonic light-bearer. however when you understand the esoteric explanation from doc marquis, your understanding clears up completely. the

e completest embodiment of occultism [ibid] now, we understand that pike views the god of the apocalypse as being the opposite but equal to satan just as typical occultists believe and teach! secondly, doc marquis provides the esoteric, occultic, explanation. pike is also saying in this sentence that, in the previous 18 degrees, masons believed that god was the light-bearer, but now, in this 19th degree, pike is giving them new revelation. this insight completely squares with stated masonic policy of deliberately misleading masons in the lower degrees until they were really ready for the "truth" this is the truth- masonry worships lucifer. pike's typical satanic phrase- out where everyone can see concrete evidence is then given by pike of freemason's worship of satan/lucifer on the very fr

proper application of the dynamo of living power, he has learned the mystery of his craft. the seething energies of lucifer are in his hands, and before he may step onward and upward, he must prove his ability to properly apply energy. he must follow in the footsteps of his forefather, tubal-cain, who with the mighty strength of the war god hammered his sword into a plowshare [manly p. hall, 33rd degree, k.t, the lost keys of freemasonry or the secret of hiram abiff, forward by reynold e. blight, 33rd degree, k.t, illustrations by j. augustus knapp, 32nd degree, macoy publishing and masonic supply company, inc, richmond, virginia, p. 48; emphasis added] once the mason learns to control his emotion and to apply the "dynamo of living power" the mason can be assured of being able to control t

n the coven and learn the craft, he will control the supernatural power of satan, just as manly p. hall promises here. as you can see, they have exposed themselves. powerful proof that freemasonry is satanism. the language is direct and clear. it is not cluttered with deliberately confusing arcane language that only an insider can understand. further, note that hall and reynold e. blight are 33rd degree masons, while the illustrator is 32nd degree. macoy publishing company is also one of the most respected of all masonic publishing houses. revelations of tubal-cain please take note that hall makes reference to tubal-cain, above. we need to review this sentence because it too reveals satanism. the mason must "follow in the footsteps of his forefather, tubal-cain, who with the mighty strengt

FULLER J F C SECRET WISDOM OF THE QABALAH

r to it looks like a dark circle round it. but the light of the first palace, though it may seem dark by comparison with the point itself, is yet of an immense splendour which gives off another ring or palace forming a sort of envelope around the first one. so that, emanating from the supreme point, all the degrees of creation are but envelopes, the one for the other. the envelope of the superior degree forms the brain of the degree next to it. 4 here is presented to us a system of worlds within worlds. first there is the world, or expanse, of no-thingness; then the awir, or ether; next the aur, or light; then ten sephirotic rings of light, one grosser than the other, until the last is composed of air, fire, water, earth, and spirit, or od, heh, vau, heh, and shin, in which the form is vis

ious cult has done the same; for the spirit of god cannot be reflected upon chaos except as a broken, jagged, and turbulent star of light which maddens its watchers in place of illumining them. this, we are of opinion, will be accepted by most thinkers, though many will refuse to differentiate between the demagogue and the religious master, because the power of both these soul-troublers varies in degree. this is so, yet this variance opens up an important problem: namely, why does it vary? we know that in the material world conviction depends on one or more of the three spheres of power- the physical, sensuous, and the intellectual- and that this mastership stands beyond good and evil because it is a power for good and evil. a skilled craftsman may use his energy and talents for the benefi

come b (a3= a4. y, we will suppose, becomes magnetized by x's magic; then he will accept the general symbol b (a3= a4) as reality; but not having experienced what x means by a3= a4, when he, magnetized as he is, imposes this symbol on z, he will not only adulterate it with his own leading unbalanced characteristic, which we will suppose is forcefulness (represented by c, but will do so in a lower degree, that is with lower magnetic power than the degree in which he received it. the general symbol will then become b x c (a3= a4) over 2. thus the spiritual devolution will continue, and as it rolls downwards it will accumulate more and more unbalanced forces, until it is lost in the nonsense of such a monstrous hydra-headed symbol as 100a x 500b x 1100c x 300d x 900e x 700f (a3= a4) over 3600

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

center of which is formed the seed vessel, shaped like a bell or inverted cone, and punctured on the top with little cavities or cells, in which the seeds grow. the orifices of these cells being too small to let the seeds drop out when ripe, they shoot forth into new plants, in the places where they were formed, the bulb of the vessel serving as a matrix to nourish them until they acquire such a degree of magnitude as to burst it open and release themselves, after which, like other aquatic weeds, they take root wherever the current deposits them. this plant, therefore, being thus productive of itself, and vegetating from its own matrix, without being fostered in the earth, was naturally adopted as the symbol of the productive power of the waters, upon which the creative spirit of the crea

eed vessel in one hand, and the cross representing the male organs in the other: thus signifying the universal power, both active and passive, attributed to that goddess"[19 [19] symbolism of ancient art. the lotus is the most sacred and the most significant symbol connected with the sacred mysteries of the east. upon this subject, maurice observes that there is no plant which has received such a degree of honor as has the lotus. it was the consecrated symbol of the great mother who had brought forth the fecundative energies, female and male. not only throughout the northern hemisphere was it everywhere held in profound veneration, but among the modern egyptians it is still worshipped as symbolical of the great first cause. the lotus was the emblem venerated in the solemn celebration of th

who had brought forth the fecundative energies, female and male. not only throughout the northern hemisphere was it everywhere held in profound veneration, but among the modern egyptians it is still worshipped as symbolical of the great first cause. the lotus was the emblem venerated in the solemn celebration of the mysteries of eleusis in greece and the phiditia in carthage. in referring to the degree of homage paid to the lotus by the ancients, higgins says "and we shall find in the sequel that it still continues to receive the respect, if not the adoration, of a great part of the christian world, unconscious, perhaps, of the original reason of their conduct" it is a significant fact that in nearly all the sacred paintings of the christians in the galleries throughout europe, especially

erative force, is the same source whence all mythologies have sprung, and, as has been stated, among all peoples the fact is observed that the religious idea has followed substantially the same course of development, or growth. within the sacred writings of the hindoos there is but one almighty power, usually denominated as brahm or brahme- om or aum. this word in india was regarded with the same degree of veneration as was the sacred ieue of the jews. in later ages, the fact is being proved that this god, into whom all the deities worshipped at a certain period in human history resolve themselves, is the sun, or if not the actual corporeal sun, then the supreme agency within it which was acknowledged as the great creative or life-force- that dual principle which by the early races was rec

ording to the testimony of the geographer dionysius, the worship of bacchus was formerly carried on in the british islands in exactly the same manner as it had been in an earlier age in thrace and on the banks of the ganges. in referring to the idean zeus in crete, to demeter at eleusis, to the cabairi in samothrace, and dionysos at delphi and thebes, grote observes "that they were all to a great degree analogous, is shown by the way in which they necessarily run together and become confused in the minds of various authors" concerning sadi, sadim, or shaddai, higgins remarks "parkhurst tells us it means all-bountiful--the pourer forth of blessings; among the heathen, the dea multimammia; in fact the diana of ephesus, the urania of persia, the jove of greece, called by orpheus the mother of

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

uence' was, waite took it up and turned hismother'sflight fromthefirst family of her twice-married father into an episode of his fictional heroine's history.andwhateverthereal reason for her canadian journey,emmalovell returned and met' captain waite_'hethataspired-toknow'19he at least had the good grace to die honourably and, for all her rejection, emma waite could yet look upon her sisterswitha degree ofwrysatisfaction. harriet, the elder, married augustus the brother of charles dickens, andmighthave expected fame and fortune,butinstead lost in succession her sight and herhusband-whofled to americawithbertha phillips, an erstwhile friend of his wife's, and made a living by lecturing on his brother's works. embittered by this desertion aunt harriet livedwithher mother in bayswater, refusi

rmetic marriage was a rite of belial, at which he made much ado (diary,13and17octoberj902. all this was said,ofcourse,withhis tongue in hischeek-whereit presumably remained when he transcribed the ritualandaddedhisowncomments.'thehermetic ritualoffrater avallaunius'3seems to have been a seriesoflatin versicles and responses, accompanied by much drinking;butwaite's manuscript isillegible to such a degree that itis difficult to decipher the verses, although his comments, giving parallels fromkabbalistic sources, can be read.'theuse of thechalice',hesays,'belongs to a recondite order ofinfemal symbolism.itisnotmerely the affirmation oftwoprinciples in the atziluth worldbutin a veiled yet discernible. mannerit propounds thefrightfuldoctrinethat the masculine principle emanates from the good pr

l:originally an associationforthediffusion ofnaturalmorality, it isnowsimply a benefit society.theimprovemen t of mankind and the encouragementof philan thropy wereand are its ostensible objects..it preaches a natural morality, and has so little interest in mysticismthat it daily misinterprets and practically despises itsownmystical symbols (pp.403-4).healso described the titles given to the 18th degree of the ancient and acceptedriteas 'splendid inanities of occult nomenclature' and compared the degree unfavourablywiththe true rosicrucian fraternity. but in the course of a very few years his attitude had changed. in1890he returned to the subject of freemasonry267in an article forthebritishmail.'thetrue object of the masonic fraternity, he declared,differs from the aimswhichhave been ascri

1920.itwas, as he had intended, a means to an end, and as soonashehad been raised, waite began his quest for the'higherdegrees (which arenowtermed 'additional degrees) in, earnest.duringthe sevenyearsthatfollowed, waite became amemberoften distinct rites and degrees; beginningwiththe holy royal arch, knights templar, knights of malta, and the swedenborgian rite in 1902, and proceeding to the mark degree,theredcrossofconstantine, secretmonitorand ancient and accepted rite. there were also othersthathe considered evenmoreimportant.thefirst of these, the early grand scottish, rite, was also .something of a means to an end. as a resultofcorrespondingwithedouard blitz, waite had cometoseethe regime ecossaisetrectifieas maintaining more than anyotherrite the essenceofthesecret tradition;itwas,he

opaediawaite wrote,'thearticle may benotmuchworsethanthe alleged peace,butit seems to meprettybad, diary, 11june 1934, there were other rewards. in august 1933 waite was surprisedbutdelighted to receive a letter from william moseley brown, a prominent american freemason,whowrote 'as one of your american c1dmirers and a studentofyourworks, to ask'whetheryouwilldo us the honourto accept an honorary degree from atlantic university. waite was only too willing to accept and he advisedbrownaccordingly. a second letter followed on 21 september, inwhichbrownannounced .that'itgives me the greatest pleasure to enclosewiththis lettertheformal notification of the awardofthe degree ofdoctorofletters.(honoriscausa)to you.thediploma will be duly prepared and, after it has been signed' by the proper offic

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

were intended to represent the ten sephiroth, or emanations, of the kabbalistictreeof life, the first grade,1260=n10260,standing for the tenth and lowest sephira, malkuth, and the unattainable tenth grade,10260=1260,standing for kether, the firstofthe sephiroth. entry to the second order was at first by examina255 tion on the basisofthe order's theoretical teaching and was solely to the 5260=6260 degree of adeptus minor. only thethreechiefs, westcott, woodman and mathers, had attained the levelofadeptusexemptus-havingawarded it to themselves at the outset. it was mandatory upon every memberofthe golden dawn to take a new name in the form of a motto, usually in latin, upon entering the order.thiswas then the secret name by which he or she was known within the order; but although it was perm

bols..because we respect your liberty" when he did give them something other than symbols it was the fully-fledged workings of the second order, which was run by mathers formathers255liberty, along with equality, had disappeared. advancement to the adeptus minor grade of 5=6 took place in the outer order, butitwas by means of an examination anditwas, to all intents and purposes, a purely honorary degree that gave the holder little more than the right to act as hierophant at outer order ceremonies.tomany members the outer order gave little enough anyway; arthur machen's experience of it was not entirely untypical 'i must say that i did not seek the order merely in questofodd entertainment. i had experienced strangethings-theystill appear to mestrange-ofbody, mind and spirit, and i supposed

s minor. in it yeats sees the golden dawn as a living entity:because a magicalorderdiffers from a society for experiment and research in that it is an actual being, an organic life holding within itself the highest lifeofits members now and in past times, to weaken its degrees is to loosen the structure, to dislimn, to disembody, to dematerialize an actual being; and to sever the link between one degree and another, above all between the degrees that- are in the heart, in thetiphereth,in the 5= 6, is to cut this being in two, and to confine the magical lifeofitsvisible adepti to the lower substances of this being.todo this last thingisto create an evil symbol, to make the most evilofall symbols, to awake the energy of an evil sorcery. on the other hand, to create within this order, within

ard with less hostility thanhave been expected from a theosophical audience facedwithallecture on the superiority of christianity overits rivals.herfellow4magicians doubtless appreciated the reference tomystery!!schools 'there, however, was one great secret and sacredj lodge, an inner circle, in possession of the great secrets ofj human generation and human regeneration; something, though! far in degree, different from our notions of an inner circle. it was from this source that the final consummation of the new dis255 pensation was proclaimed. from the quabbala [sic, the essene brotherhood, and on to the present time, there are glimpses given; us, which tell us of the work that sacred lodge performed. its secrets still survive, and esoteric christians see unequivocal proofs that the churc

e-emergence led to the closing down of the isis-urania temple and waite's withdrawal of his own rituals from use. blackden retaliated by producingtheritual of themysteryof thejudgmentof the soul,a translation from the papyrus of ani 'restored to something very like its original form' with the rubrics and commentary supplied by blackden himself. he saw this ceremony as 'the final gateway into that degree of initiation, where the traditional esoteric wisdom of egyptwas taught and its methods practised by the initiate. many years later waite met blackden while walking on the sussex downs; he did not record their conversation,butit is safe to assume that whatever else they talked about, they said nothing of the hermetic order of the golden dawn. references:i. w.b.yeats,the tmnblingoftheveil(19

GILBERT THE MAGICAL MASON

and diversions of the golden dawn and concerned himself increa255 singly with the affairs of the s.r.i.a, of which he had been supreme magus since 1892. his dealings with mathers had taught him caution, and when he corresponded with theodor reuss over the setting-up of a berlin college of the s.r.i.a. in 1902 he declined to work reuss' rosicrucian rite 'because it trespasses so much [on the 18th degree of the ancient and accepted rite- i should be sent to coventry in london'.7he further advised reuss not to permit 'any branch of 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 daughte

fortunately lost frater little by death at a very early age. fraterh.c.levander, too, a professor at university college, london, was a learned member, and took great interest in the mystic lore of the society.thelatelordlytton, the author ofzanoniandthestrangestory,who was in 1871 grand patron ofoursociety, took very great interest in this form of philosophy, although he never reached the highest degree of knowledge; for public reasons he once made a disavowal of hismembershipof the rosicrucians,buthe had been admitted as afraterof a german rosicrucian college. among the fratres who have recently been ornaments to our colleges, i may draw attention to the lately deceased and quaintly cultured john yarker of didsbury; toourlate chief adept of york,t.b.whytehead, who was famous as an antiqua

image to the church of bearstead to commemorate the life and work ofdrrobert fludd, who, born at milgate house in 1574, was the son of sir thomas fludd, treasurer of war to queen elizabeth. originally intended for the army, he was excused from a military life because he proved to be of a quiet and studious disposition. he was sent to st john's college, oxford, at which university he took his b.a. degree, and subsequently the m.a. in 1598. he was at all times a pious layman and a faithful member of the english church, but his studies and writing tended to a mystical philosophy rather than to the commonly received orthodox opinions. he sought out the secrets of nature, and speculated in the constitution of the universe and man as related to the divinity who is above all, and displayed much e

lt inspiration 'poeta nascitur non fit; but i should add 'magus nascitur non solum fit. no accident of birth alone can make a magician,butintensity of duly directed effort may do so in a certain number of persons with specially favourable mental powers. we may be all born with an equal right to existence; but it is absurd to say we are all to be chiefs or magi, for, as we are told in the master's degree 'some must rule, and some obey. in 1484 died christian rosenkreuz, our great prototype; he wassuch a man; by the dispositions he made, and the society he designed, he shook the whole christian world for a century of years, and laid the first stones of the edificewe are still building today. in his tomb, when it was opened by the fratres,in 1604, or 120 years after his decease, were found, b

aring on, and have taken part in the formation of, the masonic aphanism. i shall briefly point out a few masonic points which are illuminated by a comparison with the kabbalah. some references to the mysteries are conveniently interspersed, of these there is much evidence that the egyptian forms are the oldest; now it must be specially remembered that the lecture on the tracing board of the first degree actually refers to these customs of the ancient egyptians as the fount of origin for many masonic points; it refers also to the doctrines of pythagoras whose five pointed star i mention later on. among the masonic points which have been derived from the ancient mysteries, i notice the triple degrees of the system corresponding to the mysteries of serapis, isis, and osiris. now our second de

GILBERT THE SORCERER AND HIS APPRENTICE

the twelve tribes of israel and. the twelve zodiacalsigns]"note: elisions in mathers' text have beenrestoredbetween brackets.numerousother individualwordsare at variance from the authorized versionofthe old testament, which he used for thislecture.6.address onthe.pillarsto explain their symbolism briefly and concisely is the object of the present address. in the explanation ofthesymbols of theo=0 degree of neophyte, your attention has been directed to the general mystical meaning of the iuxtaposition.of the two pillars, and therefore i will only beg of you to notice that the hieroglyphics of one are painted in black. upon a white ground, andtl;j.oseof'theother in the samercolours but reversed, the better to express the interchange and reconcile255 ment of opposing forces in the eternal bal

, change, transformation, alteration fori the worse; r. death just escaped, partial change, alteration for the better.14.temperance.combination, conformation, uniting; r. ill-advised combinations, disunion, clashing interests, etc. is.the devil.fatality for good; r. fatality for evil.16."the lightning-struck tower.ruin, disruption, over: throw, loss, bankruptcy; r. these in a more or less partial degree.17. the star.hope, expectation, bright promises;r.hopes not fulfilled, expectations disappointed orfulfilled-ina minor degree.18. the moon.twilight, deception, error; r. fluctuation:'light deceptions, trifling mistakes.19. the sun.happiness, content, joy;r. these in a minor degree.20. the lastjudgrnent.renewal, result, determinationofamatter; r. postponement of result, delay, matterre-opene

ries are essential, if you would have a perfect knowledge of the engine. you must know every atom; you must measure192 the sorcererand his apprenticeand analyse the minutest part; and therefore, to every scientist, in every possible walk of science, the philosophy of the tatwic vibrations says,'goon;the more you can fmd out the better: my science does not.conflict with yours in the very slightest degree' the five tatwas, the five vibrations, are as follows: shape sense element akasa dotted globe sound vayu circle touch air taiias triangle colour fire apas crescent taste water prithivi square smell earth and every one of these is dual- positive and negative, to use the phrase which has got into common use in electrical science; it is not a very accurate one, but it will pass. and those five

roup of nerve centres, rendering them mute and irresponsive, so that although the vayu tatwa may be passing over the earth, the individual is unaffected by it, because a species of suggested anaesthesia has passed over and muted the vayu centres.thenthat which can be in this way permanently, strongly, and vigorously suggested by the hypnotist in the hypnotic state, can also be suggested in lesser degree byanyoneperson to another. and so you get all the varying emotions. i have taken this division of moods and emotions- perhaps not a very scientific one; i am not sure that professor bain would agree with me -butstill it is a rough and ready classification- to call those impulses which are generated by an individual within himself independently of others as moods, and those which are the res

ut,and a negative state .of that picture supervenes, will come the constant haunting remembrance of that evil action, not.nowstriving to repeat/it,butexacting remorselessly the penalty for! such action.thusit is thatwehuman beings are constantly forming the prana,theocean of the tatwas of this earth; and every action that we do not only tends to reproduce the same action in ourselves,butin lesser degree to reproducethesame action in others. therefore tothatextent. isone of us responsible for the moral conduct of every other, because the ocean of prana, through which these tatwas are constantly playing, isformedby ourselves,andis itself the vehicle of the forming of the character of every other human being, forming in fact a network whichlinksus all together.now,such isjustthe very broadest

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

july 1857, and found his true vocation, for on march 9th, 1856, he was ordained a minister of the new church, by the rev. b. f barrett( obituary, p. 59. his relations with the church were, however, destined to be equivocal. there were irregularities surrounding his ordination and a committee set up by its governing body recommended that the motion to receive mr. beswick into the convention in the degree of his ordination ought not to prevail 13[13. this did not prevent his acting as a lay preachcr and fund-raiser for the new york church building. at the subsequent laying of the corner-stone, on 1 july 1858, beswick gave an address on the symbolism of the ceremony, in which his enthusiasm for illustrating moral principles by way of symbols is readily apparent. from new york he moved to west

and temple of canada, with its headquarters at maitland, ontario, was not finally set up until 1873. the three principal officers, who retained their ranks ad vitam, were william james bury mcleod moore, m.w. supreme grand master: thomas douglas harington, r.w. supreme grand senior warden; and george canning longley, r.w. supreme grand junior warden. all three were active in almost every masonic degree that was worked in canada, but whether they were ever 26[26] memorandum to longley, quote in voorhis, op. cit, p225 27[27] the kneph, vol. 3, no. 1, january 1883, p. 3. voorhis, op. cit, gives the date as 1st may 1872 active, in any meaningful sense of the word, in the swedenborgian rite is another matter28[28. with its twelve petitioners the canadian grand lodge and temple was twice the si

ransfer duly took place, but irwin, while remaining enthusiastic about the rite, decided against becoming grand master. he explained his position in a letter to w. wynn westcott who had enquired about the rite: i have not intimated to col. moore my acceptance of the gd. mr.ship of the order nor do i think i will do so i should like to see it attached to one of the existing orders. tis a beautiful degree elucidating the craft degrees in a marvellous manner. my ritual extends over 212 pages of closely written sermon paper. you must please yourself about joining. i am to have the canadian warrant which will be called the premier temple of our english order. he then offered a carrot to westcott: if you would care to go in for working it then indeed i should be glad to have you, for i would app

, since 1880; what is curious about them, and about george fort, the representative in new jersey, is that they had been quite unaware of beswick when he was creating and, in theory, working the rite in the 1870s. with papus under his belt, and with his journal, l initiation, now an official organ of the rite, westcott began to look to the other major european country: germany. his gaze fell on a degree-monger in the same class as yarker: theodor reuss40[40. after some preliminary correspondence, and doubts on the part of yarker, who hesitates to issue written authority for 6 lodges, because, he does not want to have half 40[40] for reuss, see e. howe 8r h. moller, theodor reuss and irregular freemasonry in germany 1900 1923, in aqc 91, 1978 the german masonic world condemning him as well

GILBERT R A THE MASONIC CAREER OF A

sleading data. and singularly unaffected by the crazes of the time it preaches a natural morality, and has so little interest in mysticism that it daily misinterprets and practically despises its own mystical symbols'10[10. in such a way waite clearly exibited his disdainful attitude to the craft, a disdain that he extended to the higher degrees for in a careful distinction between the rose croix degree and rosicrucianism proper, he is most unflattering to the former 'when ill-informed persons happen to hear that there are sovereign princes of rose- croix "princes of rose-croix de heroden &c, among the masonic brethren, they naturally identify these splendid inanities of occult nomenclature with the mysterious and awe-inspiring rosicrucians. the origin of the rose-cross degree is involved

book 'i learned with very sincere satisfaction that you had formed a good opinion of the book. there is no opinion that i could hold in such high estimation as you have every means of knowing and have done such admirable work yourself in the same direction'45[45. but 'papus' had offered a more tangible reward than mere praise 'please accept my best thanks for your kind offer to obtain for me the degree of doctor from the ecole hermetique. i shall value the distinction highly'46[46. the degree was quite worthless but waite did use it on one occasion much later when he wished to use a pseudonym-'doctor of hermetic science- to hide his connection with an anthology of the writings of andrew jackson davis, an early american spiritualist47[47. the first copy of the book on saint-martin sent to

he station through a sea of mud. spence did not impress him 'as being of any particular attainments or of more than average education, nor did the other kilmarnock masons meet his expectations 'a considerable proportion of them belonged to the mechanic order while one or two looked as if they were shepherds. waite was also disappointed with the ceremony 'it was proposed to confer upon me the 41st degree called priestly order or white mason. i 65[65] diary, 2 december 1902 66[66] ibid, 23 october 1902 67[67] ibid, 30 march 1903 68[68] ibid, 7 april 1903 69[69] ibid, 13 october 1903 70[70] ibid, diary for 8 february 1903. all the quotations concerning his visit to kilmarnock are from this entry went through an almost indescribable initiation, the officiating brethren wearing white surplices

or 8 february 1903. all the quotations concerning his visit to kilmarnock are from this entry went through an almost indescribable initiation, the officiating brethren wearing white surplices and holding small pieces of tallow candle in their hands. there was no attempt at reciting the ritual from memory, books being used for the purpose and the ceremony was simply muddled through. the obligation degree was administered to me with very curious variations on the part of the grand master so as to enable me to receive anything else which 1 wanted, but it is quite impossible to make any clear inference from the wording of the pledge. at the time i took it i understood it to refer only to the degrees of what they are pleased to term white masonry, but it was explained to me afterwards that it w

vol. 32, september 1920, pp. 142-53 101[101] slt, p. 208 by this time he was turning away from the world of masonic scholarship, although he was still to produce his highly important study of rosicrucianism, the brotherhood of the rosy cross102[102, and in 1924 he resigned from the masonic study society which he had helped to found in 1921, confining such lectures as he still gave to those higher degree bodies with which he was increasingly involved. he was now a member of virtually every rite that was worked in england and he played an active role in many of them. in 1905 he had entered mark masonry, which he believed had 'originated to recall grand lodge masonry from the muddled deism of the anderson constitutions to the christology and high catholicism of the old charges'103[103, and in

GLOBAL FREEMASONRY

tated: the basic duty of the pharaoh was to find light. to exalt hidden light in a much more vivid and powerful way .as we masons are trying to construct the temple of solomon, so did the ancient egyptians try to build ehram, or the house of light. the ceremonies performed in the temples of ancient egypt were divided into several degrees. these degrees had two sections, small and great. the small degree was divided into one, two and three; after these the great degrees began.64 it can be seen from this that the "light" which the pharaohs of ancient egypt and masons search for is the same. this can also be interpreted as suggesting that masonry is a modern representative of the philosophy of the egyptian pharaohs. the nature of this philosophy is revealed by god in the qur'an in the judgmen

ed, named intelligence and power, erected in front of the gate of the entrance to eternity. 72 the egyptian terminology of the lodges in their book, the hiram key, two british masonic authors, christopher knight and robert lomas, drew attention to the ancient egyptian roots of masonry. one interesting point they reveal is that the words used in the ceremony in which a mason is made to rise to the degree of master mason are: ma'at-neb-men-aa, ma'at-ba-aa'.73 knight and lomas explain that these words are used most of the time without any thought to their meaning, but they are ancient egyptian words and mean "great is the established master of freemasonry, great is the spirit of freemasonry."74 the authors state that the word "ma'at" means the skill of wall building, and that the nearest tran

y's origins lie in a pagan doctrine that stretches back to ancient egypt, and that it is there that the true meaning of its concepts and symbols are hidden. for this reason, masonry is in conflict with the monotheistic religions. it is humanist, materialist and evolutionist. the american historian michael howard describes this secret that is only completely revealed to those masons of the highest degree: why should christians be so critical of freemasonry [t]he answer to this question lies in the "secrets" of freemasonry. if these secrets were readily available to the general public it is doubtful if their meaning would be understood to those who were not versed in the doctrines of occultism and ancient religion. in fact it is doubtful if many of the ordinary lodge members understand what

t is doubtful if many of the ordinary lodge members understand what its secrets represent. in the inner circle of masonry, among those who have obtained higher degrees of initiation, there are masons who understand that they are the inheritors of an ancient and pre-christian tradition handed down from pagan times.79 when we look at the writing of turkish masonry, we see that masons of the highest degree are in possession of knowledge that they keep hidden from the other brothers. the master mason necdet egeran describes what higher degree masons think about this matter: some masons even understand masonry as only a kind of half religion, half charitable fraternal institution where they can establish pleasant social relationships and treat it accordingly. others think that the purpose of ma

symbolism there is a series of revelations that helps us to enter a higher inner life and to learn the secrets of our existence. so, it is in this inner life and the entrance into it that it is possible to reach the enlightenment of masonry. only then does it become possible to learn the nature and conditions of progress and evolution.80 this quotation underlines that though a few masons of lower degree think that masonry is a charitable and social organization, it is actually about the secrets of human existence. that is, the outward appearance of masonry as charitable or social organization is actually a guise to hide the philosophy of the organization. in reality, masonry is an organization that aims to systematically impose a specific philosophy on its members as on the rest of society

GNOSTIC CATECHISM

sleading data. and singularly unaffected by the crazes of the time it preaches a natural morality, and has so little interest in mysticism that it daily misinterprets and practically despises its own mystical symbols'10[10. in such a way waite clearly exibited his disdainful attitude to the craft, a disdain that he extended to the higher degrees for in a careful distinction between the rose croix degree and rosicrucianism proper, he is most unflattering to the former 'when ill-informed persons happen to hear that there are sovereign princes of rose- croix "princes of rose-croix de heroden &c, among the masonic brethren, they naturally identify these splendid inanities of occult nomenclature with the mysterious and awe-inspiring rosicrucians. the origin of the rose-cross degree is involved

book 'i learned with very sincere satisfaction that you had formed a good opinion of the book. there is no opinion that i could hold in such high estimation as you have every means of knowing and have done such admirable work yourself in the same direction'45[45. but 'papus' had offered a more tangible reward than mere praise 'please accept my best thanks for your kind offer to obtain for me the degree of doctor from the ecole hermetique. i shall value the distinction highly'46[46. the degree was quite worthless but waite did use it on one occasion much later when he wished to use a pseudonym-'doctor of hermetic science- to hide his connection with an anthology of the writings of andrew jackson davis, an early american spiritualist47[47. the first copy of the book on saint-martin sent to

he station through a sea of mud. spence did not impress him 'as being of any particular attainments or of more than average education, nor did the other kilmarnock masons meet his expectations 'a considerable proportion of them belonged to the mechanic order while one or two looked as if they were shepherds. waite was also disappointed with the ceremony 'it was proposed to confer upon me the 41st degree called priestly order or white mason. i 65[65] diary, 2 december 1902 66[66] ibid, 23 october 1902 67[67] ibid, 30 march 1903 68[68] ibid, 7 april 1903 69[69] ibid, 13 october 1903 70[70] ibid, diary for 8 february 1903. all the quotations concerning his visit to kilmarnock are from this entry went through an almost indescribable initiation, the officiating brethren wearing white surplices

or 8 february 1903. all the quotations concerning his visit to kilmarnock are from this entry went through an almost indescribable initiation, the officiating brethren wearing white surplices and holding small pieces of tallow candle in their hands. there was no attempt at reciting the ritual from memory, books being used for the purpose and the ceremony was simply muddled through. the obligation degree was administered to me with very curious variations on the part of the grand master so as to enable me to receive anything else which 1 wanted, but it is quite impossible to make any clear inference from the wording of the pledge. at the time i took it i understood it to refer only to the degrees of what they are pleased to term white masonry, but it was explained to me afterwards that it w

vol. 32, september 1920, pp. 142-53 101[101] slt, p. 208 by this time he was turning away from the world of masonic scholarship, although he was still to produce his highly important study of rosicrucianism, the brotherhood of the rosy cross102[102, and in 1924 he resigned from the masonic study society which he had helped to found in 1921, confining such lectures as he still gave to those higher degree bodies with which he was increasingly involved. he was now a member of virtually every rite that was worked in england and he played an active role in many of them. in 1905 he had entered mark masonry, which he believed had 'originated to recall grand lodge masonry from the muddled deism of the anderson constitutions to the christology and high catholicism of the old charges'103[103, and in

GNOSTIC HANDBOOK

represents the manner of achievement of this realization by the perfect communion, of all the states of the being, harmoniously and conformably ranked, in integral expansion, in the double sense of''amplitude" and" exaltation. in fact, this double expansion of the the gnostic handbook page 16 being may be regarded as taking place horizontally on the one hand, that is, at a certain given level or degree of existence, and vertically on the other, that is, in the hierarchical superimposition of all the degrees. thus, the horizontal direction represents" amplitude" or integral extension of the individuality taken as basis for realization, an extension which consists in the indefinite development of a given group of possibilities subject to certain special conditions of manifestation; and it s

seven spheres of the planets surrounding by the eighth that of the fixed stars. the gnostic handbook page 51 the religious significance of this cosmic architecture lies in the idea that everything which intervenes between here and the beyond serves to separate from god, not merely by spatial distance but by active demonic force. thus the vastness and multiplicity of the cosmic system express the degree to which man is removed from god. the archons collectively rule over the world and each individually in his sphere is a warder of the cosmic prison. their tyrannical world-rule is called hiemarmene, universal fate.[this universal fate] aims at the enslavement of man. as guardian of his sphere each archon bars the passage to the souls than seek to ascent after death, in order to prevent thei

the one coming after him, that is, in jesus" on hearing this, they were baptised into the name of the lord jesus. acts 19:3-5 the anointing of the holy spirit is the baptism with fire. it is not given with the baptism of repentance but is offered later on the spiritual path. as the baptism of repentance is recognition of starting the spiritual path, the baptism of fire is recognition of a certain degree of achievement and is stimulus for further growth. the baptism of water symbolises the start of the work of sophia in cleansing the life of the student, it also initiates the growth of the light spark in the gnostic. the baptism of fire recognises the growing spark of light and accelerates the destruction of the "old man" within the gnostic being. as the spark of light grows it attempts to

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

isions further we should consider the research of dr.timothy leary. leary is best known for his infamous psychedelic research in the sixties, and subsequent battles with the law. however, less known is his research into the fields of personality and altered states. prior to his dismissal from harvard university in 1963 he was considered an up and coming light in personality typing and his masters degree paper the interpersonal diagnosis of personality is still considered a classic in the field. in 1971 leary published the politics of ecstasy in which he outlined a sevenfold structure of personality as related to fields of activity or streams of consciousness. these can be easily referenced to the seven planes. leary s system is interesting in that it offers a unconventional perspective of

ls. most frequently there are seven spheres of the planets surrounding by the eighth that of the fixed stars. the religious significance of this cosmic architecture lies in the idea that everything which intervenes between here and the beyond serves to separate from god, not merely by spatial distance but by active demonic force. thus the vastness and multiplicity of the cosmic system express the degree to which man is removed from god..the archons collectively rule over the world and each individually in his sphere is a warder of the cosmic prison. their tyrannical world-rule is called hiemarmene, universal fate.[this universal fate] aims at the enslavement of man. as guardian of his sphere each archon bars the passage to the souls that seek to ascend after death, in order to prevent thei

, the energies of the mind and astral-etheric organism can be transformed. the seven chakras are located within the astral and etheric bodies (with links to the various related levels of con- sciousness) and are seen as a sequence of energy receptors an distributors, the term chakra literally means wheel of energy. the size of the chakra tends to be from two to six inches varying according to the degree of spiritual development. each of these centres is related to a state of consciousness and a colour. the states of consciousness can also be discovered by a esoteric reading of the seven days of creation in genesis the four attributes of the churches the four attributes of each church help us to appreciate the unique nature of each of the energy centres. these centres are central to the pro

press.1983 come and behold the letters by which heaven and earth were created, the letters by which were created hills and mountains, the letters by which were created rivers and seas, the letters by which were created the trees and the herbs. the book of enoch. in the ancient book of enoch it is stated that moses received the letters of the hebrew alphabet from metraton, an angel of the highest degree. it is also stated that these letters were of a special substance, the actual substance from which the universe itself was formed. this concept, that the alphabet has secret and occult power, is the basis for the gnostic use of words and numbers. sacred alphabets are not seen as social or communication systems, but as vehicles for spiritual power. the ancient hebrews believed that there was

that is, in jesus" on hearing this, they were baptised into the name of the lord jesus. acts 19:3-5 gnostic theurgy page 139 the anointing of the holy spirit is the baptism with fire. it is not given with the baptism of repentance, but is offered later on the spiritual path. as the baptism of repentance is recognition of starting the spiritual path, the baptism of fire is recognition of a certain degree of achievement, and is stimulus for further growth. the baptism of water symbolises the start of the work of sophia in cleansing the life of the student, it also initiates the growth of the light spark in the gnostic. the baptism of fire recognises the growing spark of light and accelerates the destruction of the "old man" within the gnostic being. as the spark of light grows it attempts to

GOLDEN DAWN RITUALS SADD

cording to its own appropriate element, or thou shalt leave it white to represent the nature of m. thou shalt not confuse nor assume that a square in the airy angle of a shall be completely colored yellow, but every square in the a tablet in every angle has at least one yellow side denoting its airy nature. thus, every square is tinted with the element of a,while some greater and some to a lesser degree. observe the diagram of the truncated pyramid below. this diagram illustrateth a standard reference. the position of the numbers should be memorized. section or triangle number two pointeth to the top of the tablet. thou mayest work out a pyramid of any square by knowing the attributions of the four triangles and the element of each. each tablet is comprised of four separate and distinct di

GOLDEN DAWN RITUALS SCONTINUED

ording to its own appropriate element, or thou shalt leave it white to represent the nature of m. thou shalt not confuse nor assume that a square in the airy angle of a shall be completely colored yellow, but every square in the a tablet in every angle has at least one yellow side denoting its airy nature. thus, every square is tinted with the element of a, while some greater and some to a lesser degree. observe the diagram of the truncated pyramid below. this diagram illustrateth a standard reference. the position of the numbers should be memorized. section or triangle number two pointeth to the top of the tablet. thou mayest work out a pyramid of any square by knowing the attributions of the four triangles and the element of each. each tablet is comprised of four separate and distinct di

GOLDEN DAWN RITUALS U1

ct, whose physical showing forth is by reflection in the ruach. in "the magical mirror of the universe" or the sphere of sensation, man is placed between four pillars of the tree of life as projected in a sphere. these keep their place and move not. but the man himself places in his sphere of sensation that point of the zodiac which ascended at the moment of his birth and conception (for the same degree of the zodiac ascendeth as both, otherwise the birth could not take place. which is to say that those times, the same degree of the zodiac that is ascending in the east of the heavens of the star whereon he is incarnated. thus does he remain during that incarnation, facing that particular point in his sphere of sensation. that is to say, this sphere does not revolve about the physical body

GOLDEN DAWN RITUALS Z2

and the formation, cleansing and disposing of all the necessary vessels, materials, etc, for the working of the process. f. general invocation of the higher forces to action. placing of the matter within the curcurbite or philosophic egg, and invocation of a blind force to action therein, in darkness and silence. g. the beginning of the actual process. the regulation and restriction of the proper degree of heat and moisture to be employed in the working. first evocation followed by first distillation. 18 h. the taking up of the residuum which remaineth after the distillation from the curcurbite or alembic; the grinding thereof to form a powder in a mortar. this powder is then to be placed again in the curcurbite. the fluid already distilled is to be poured again upon it the curcurbite or p

GOLDEN DAWN RITUALS ZAM8

trapt. the hexangle is a fitting representative for the powers of the hexad which operates through nature. the hexad does this by the dispersal of rays of the various planets and the zodiacal emanations penetrating through the a. those who wish to pursue astrology will understand that a sextile is both powerful and good. if we take the number of degrees of the great circle and cut it off at sixty degree angles, we form this astrological sextile aspect. it is not quite related to the a nature as is the hexagram. it should be remembered that the suffix"-gon" really relates to the dispersion of energy, the distribution of energy, and a radiation of force. when a hexagram is used as the diagram, it represents concentrated force. both are applicable, the hexagon would be for spreading energies

GOLDEN CHAIN AND THE LONELY ROAD

of lineages and the names of fellow brethren are communicated. within the ambit of the lineage in which the above process is actuated there are no grades or degrees beyond the principal initiation ritual, although it must be stated that some traditional lineages, such as the black boar and the serpent-cross, do utilise graded structures. in the case of the black boar lineage, for example, a three degree system is operated, broadly based upon the apprentice, journeyman, and master grades of freemasonry and medieval craftsmans' guilds. in this system the first degree corresponds to the dedication rite; the second degree marks a mid-way stage- suitable if someone does not possess the requisite ability to receive the full empowerment; and the third degree corresponds to the final rite of initi

sabbati 'the way of the flaming torch' and 'the way of the lightning-bolt' are known as 'the dragon's horns. it is considered a worthy aspiration for a wayfarer to realise the union of the twain: the non-dual path of the double-way. because of this dual emphasis, it is considered that only those with the capacity for receiving teachings and who bear the marks of 'unique transmission- whatever the degree of manifestation- should be invited into the formal sodality. a witch born to the path may still spend many years struggling to make manifest that which lies within and yet by vertu of the traditional rites an uncommon fate may be swiftly seized; unto such individuals the process of tuition is in truth a path of remembrance: a reclamation of ancient birthright. mystery rites: the lineages o

insight and succeed in establishing an interior link with the current, above and beyond the mere outward show of an apparent 'history. imaginal transmission may therefore serve as a means of attaining a lineage of direct revelation. for the sake of caution, it is perhaps wise for us to speak plainly: where genuine inspiration is absent and tall stories abound, we must beware. whilst counselling a degree of closer analysis, i consider that those who make a deliberate pretence of initiatic provenance in any way or form are a danger to themselves, to naive seekers, and, in the broader sense, to the historical comprehension of the craft as a whole. to such people the curse shall be of their own calling. the rites of one: solitary initiations when talking of self-initiation, we are in a way gui

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

candid in admitting that his map was based on far earlier sources. could it have been from one of these sources that he derived his accurate longitudes? also of great interest is the so-called dulcert portulano of ad 1339 which focuses on europe and north africa. here latitude is perfect across huge distances and the total longitude of the mediterranean and black seas is correct to within half a degree.12 professor hapgood comments that the maker of the original source from which the dulcert portulano was copied had achieved highly scientific accuracy in finding the ratio of latitude to longitude. he could only have done this if he had precise information on the relative longitudes of a great many places scattered all the way from galway in ireland to the eastern bend of the don in russia

tudes and relative longitudes and finds a remarkably accurate area for the continent as a whole. this reflects a level of geographical knowledge not available until the twentieth century.17 the portolano of lehudi ibn ben zara is another map notable for its accuracy where relative latitudes and longitudes are concerned.18 total longitude between gibraltar and the sea of azov is accurate to half a degree, while across the map as a whole average errors of longitude are less than a degree.19 these examples represent only a small fraction of the large and challenging dossier of evidence presented by hapgood. layer upon layer, the cumulative effect of his painstaking and detailed analysis is to suggest that we are deluding ourselves when we suppose that accurate instruments for measuring longit

f writing (said by the incas to have been introduced by viracocha but later forgotten, and a sophisticated understanding of the principles of engineering and architecture. i had already been impressed by the quality of inca stonework in cuzco. as my research in the old town continued, however, i was surprised to discover that by no means all the so-called inca masonry could be attributed with any degree of archaeological certainty to the incas. it was true that they had been masters in the manipulation of stone, and many monuments in the cuzco area were indisputably their work. it seemed, however, that some of the more remarkable structures routinely attributed to them could have been erected by earlier civilizations; the evidence suggested that the incas had often functioned as the restor

yptology at the university of london, summed up the problem: at a period approximately 3400 years before christ, a great change took place in egypt, and the country passed rapidly from a state of neolithic culture with a complex tribal character to one of well-organized monarchy. at the same time the art of writing appears, monumental architecture and the arts and crafts develop to an astonishing degree, and all the evidence points to the existence of a luxurious civilization. all this was achieved within a comparatively short period of time, for there appears to be little or no background to these fundamental developments in writing and architecture.9 one explanation could simply be that egypt received its sudden and decisive cultural boost from some other known civilization of the ancien

ed sacred year (the tzolkin of 260 days, which was divided into 13 months of 20 days each) the calendar called for a correction of four days to be made every 61 venus years. in addition, during every fifth cycle, a correction of eight days was made at the end of the 57th revolution. once these steps were taken, the tzolkin and the synodical revolution of venus were intermeshed so tightly that the degree of error to which the equation was subject was staggeringly small one day in 6000 years.21 and what made this all the more remarkable was that a further series of precisely calculated adjustments kept the venus cycle and the tzolkin not only in harmony with each other but in exact relationship with the solar year. again this was achieved in a manner which ensured that the calendar was capab

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

h the rich lore of rosicrucian and masonic legend. they settled on a system of three initiatory degrees, the entered apprentice, fellow craft and master mason. this tri-fold system does indeed correspond to the communication of the formal guild secrets of operative, or practical masonry, but has little of the metaphysical meaning and a distinct feel of incompleteness. later a so-called royal arch degree, which attempted to deal with many questions unanswered in the craft degrees, became popular with masons. the royal arch came to include the communication of a secret cipher, cleverly built upon angles and dots and directly translatable into english. this would seem to suggest a late date for the cipher, but it corresponds to the key to the much older aiq bakir, the hebrew qabala of the nin

r in west virginia with indrid cold from the planet lanulus had something to do with myth and legend. jacques vallee and john keel had both pointed out the connection with mythic names and legends, and i thought lanulus might be a play on land you lost or land you lust a reference to atlantis lore, or legendary shadow lands such as f rie or magonia. but such answers seemed, like the masonic third degree, somehow incomplete. 22 allen h. greenfield i was aware, also, that similar names had shown up as discarnate beings and controls in 19th and early 20th century trance mediumship, ufo contactee trance channeling and, later, the trance channeling so trendy since the seth material of jane roberts in the 1970s. as a former elected member of the british society for psychical research, i saw a co

idating or confusing, let me make a few observations, and several clarifications. the 1974 solution itself: when worked with by qabalistic researchers, produces profound, startling and immediate results. the technical nature of this work sometimes causes the uninitiated to pass it by, but the few who have examined it are generally convinced that magicians in the thelemic aeon, regardless of their degree, grade or 30 allen h. greenfield level, are grossly at a disadvantage without proficiency in the tools of new aeon english qabala. liber al asserts this, but substantial research now backs up this claim. as the ciphers thus generated seem to be at work in ufo cases as well it should also be of vital importance to ufologists. hidden grimoires secret books of magick and knowledge of the inner

in 1947 (the year of crowley s death, but bsra was developing contactee information a few years earlier. strictly speaking, the crossover from cosmic communication, as with john newbrough and his oahspe, or 1. louis bimstein may have selected max theon as a pseudonym in part for the initials m.t. in rosicrucian circles, m.t. is the abbreviation for magister templi or master of the temple the 2=8 degree. according to kenneth mackenzie, historian and initiate of that secret order, this circle held assemblies at camra in poland every nine years. bimstein was originally a polish jew. in his native warsaw, the adepts of the philosophus degree (6= 4) assembled every five years. these degrees are closely paralleled in the a.a. system, and that of the hermetic order of the golden dawn. note that

focusing upon the whole of achad s contribution to thelema and his approach to the a:.a. system, with much less emphasis upon the aeon of maat concept that he eventually questioned himself as perhaps premature. achad claimed the 10= 1 grade in the a:.a. in 1919, and is conceded by even the most conservative to have held 8= 3 status. one student of rosicrucian occultism was frater robertus, a high degree freemason and martinist who would eventually claim the 9= 2 grade, though, almost certainly, not until well after achad s death in 1950. robertus and his associates, as if following upon achad s suggestions and warrants, organized an order structure in line with achad s qabalistic attributions, under the initials q:.a:.a (quabalistic alchemist arcanum. in 1960 the qaa organized as a church

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

arte for details of this method. this method is the western equivalent of bhakti yoga. 2. ceremony this is the way of the mirad. it is the most direct method involving a straightforward invoking of the desired deity. the signposts presented inenochian magic and in this manual can be used to create the invoking ritual details are provided in enochian magic. the ritual should be such as to enduce a degree of samadhi or singlepointed concentration. 3. drama this method is the way of the combined heart, body arad mirad. it is difficult to perform by a single person, but years of tradition attests to its effectiveness. crowley's liber 777 can be used to determine the necessary magical correspondences. however, the very fact that little is known of the enochian deities precludes use of this meth

ley, magick in theory and practice the objective of an invocation is for you to identify yourselftemporarilywith the deity. the only magical instrument truely needed for an invocation (or evocation) is the wand (this is explained in enochian magic. however, a cup can be used for invocation (to unite) and a sword for evocation (to keep separate. in order to successfully invoke an enochian deity, a degree of samadhi (an advanced stage of transcendental meditation) is required. an outline of the primary stages is given below. 1. the form. first the symbolic forro of the deity must be carefully studied cantil you can hold a steady image in your mind. the attributes of the deity must be contemplated while you assume his form. 2. the voice. then you will hear the voice of the deity. the utteranc

erday "seer of millions of years"is my name. i can t ravel along the paths with those who influence the gods. chapter xlii, the book of the dead the following exercise for rising on the planes is intended for your magical preparation. it is adapted from crowley's liber o, chapter vi. perform the operation as often as necessary cantil you have attained the one-pointed concentration of dharana or a degree of samadhi. you should attain some success with the exercise for subtle body development before attempting this more advanced exercise. step 1. properly prepare yourself and your surroundings. step 2. project your subtle body straight up. you should rice cap aboye the earth on a fine that is exactly perpendicular to the earth's surface at the point where your physical body s located. step 3

no rnatter what happens, will yourself to rise higher. keep going on and on without stop. you may see figures or objects. if so, ignore them and continue rising. the goal of this exercise is to rise aboye all forms into the vast formless void of the higher cosmic planes. this goal is far harder to achieve than you may thinic, but with practice and patience, it is likely that you will attain some degree of success. notes to step 4. a successful operation will result in a degree of samadhi, a state of deep transcendental meditation. this is equivalent to entering the formless cosmic planes of the aethyrs aboye un. whether you achieve this or not, you will inevitably reach a point where it is unbearable to continue to rise higher. when this point is reached (and it will vary from one person

ccording to crowley "the phallus is the physiological basis of the oversoul (of the nature of the gods. the 153 154 supernal father is said to have risen up from the depths and uttered the word which led to the creation of the world. it was not a deliberate conscious act so much as a spontaneous outward expession of inherent internal creative forces. the same is true of the phallus, at least to a degree. the entire world arose from the creative impulse of the divine father contacting the material nature of the divine mother. the father is chockmah, wisdom and pure consciousness. the mother is binah, understanding, the sea, the matrix, field, or space, in which creation finds itself. the self is masculine. the n o t self is feminine. subjectivity is masculine. objectivity is feminine. every

GREY W G CONDENSATION OF KABBALAH

lift-off from earth levels towards less material and more imaginative conditions of life. in pathworking it is not so much a dream-state which is required, but the control of that state by whoever is working. images and impressions will arise quite naturally by themselves, and they are to obey the commands of their controller absolutely. efforts have to be made repeatedly in order to obtain this degree of control, but however long this may take, no further paths should be tackled before a reasonable degree of image-obedience is enforced here. it should be remembered this control must extend to time, space, and events, the main components of cosmos. that is to say any image or creation of the path-traveller s consciousnessmust stay in duration for as long as intended and remain exactly how

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ad dropt into the class of devils. long in the habit of regarding jupiter, mercury, mars and venus as diabolic beings, how could the converters, preaching christianity to our forefathers, have set donar, wuotan, zio, frouwa and the rest in any other point of view? what is said and sung of the breaking of heathen images of gods entirely confirms the fact that the false gods were credited with some degree of diabolic activity. when thrown down, they complain, as demons, of the violence of the intruders (p. 498-9: ferun's image, which the men of novgorod dragged through their streets and flung into the volkhov, broke into wailings on the faithlessness of his former adorers. olaf talks to the statue of freyr (p. 657, and with thorr he has to stand a regular contest (p. 177. st. geoi'ge compels

years ran howling round the witch's house. at length the day of their deliverance came. the witch bi'ought a pelisse with the fur turned outwards, and as soon as she covered a werewolf with it, his human shape returned; the covering reached over the bridegroom's body, all but the tail, so he became a man again, but kept the wolfs tail. schafarik (slow. st. 1, 167) observes, that in a very marked degree these wolf-stories are native to volhynia and white russia, and thence draws an argument for his opinion that the neuri were a slavic race. according to the french lai de melion pp. 49. 50, the man, when undressed^ must be touched with a magic ring: forthwith he turns into a wolf, and runs after game. marie de fr. 1, 182 makes a knight become a bisclaveret thi-ee days every week, and run ab

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ough the whole existence of elves, nixes, and goblins there runs a low under-current of the unsatisfied, disconsolate: they do not rightly know how to turn their glorious gifts to account, they always require to lean upon men. not only do they seek to renovate their race by intermarriage with mankind, they also need the counsel and assistance of men in their affairs. though acquainted in a higher degree than men with the hidden virtues of stones and herbs, they yet invoke human aid for their sick and their women in labour (pp. 457. 492, they borrow men s vessels for baking and brewing (p. 454 n, they even celebrate their weddings and hightides in the halls of men. hence too their doubting whether they can be partakers of salvation, and their unconcealed grief when a negative answer is give

ce, as they still do cornfields, ra. 810. according to the ostgota-lag (bygdab. 30, any one may in a common wood hew with impunity, all but oaks and hazels, these have peace, i.e. immunity. in superst. i, 972 we are told that oak and hazel dislike one another, and cannot agree, any more than haw and sloe (white and black thorn; see suppl. then the elder (sambucus, ohgr. holantar, enjoyed a marked degree of veneration; holan of itself denotes a tree or shrub (as. cneowholen=ruscus. in lower saxony the sambucus iiigra is 1 so the best head had to be touched backwards, ra. 396; so men sacrificed with the head turned away (p. 493, and threw backwards over their heads (p. 628. 2 a scholium on ad. of bremen s hist. eccl (pertz, scr. 7, 379) is worth quoting: prope illud templum (upsaliense) est

ugabrag&i, conf. saem. llb. 14a. 19b. ohg. in slago dero brawo, n. ps. 2, 12, in a movement of the eyelid (conf. slegiprdwa palpebra, graff 3, 316; f ante- 1 in dihan, dihsmo the d remained, in zit it degenerated. just so the goth ?vahan first became regularly ohgr. duahan, then irregularly tuahan, now zwagen; the os. thuingan first ohgr. duingan, then tuingan, now zwingen. less anomal ous by one degree are ohg. zi for goth, du (to, and our zwerg for on. dvergr (dwarf, mhg. twerc. 2 numeral adverbs of repetition our language forms with stunt as well as mdl, but also by some words borrowed from space, gramm. 3, 230. 3 beside the inf. brehen (ms. 1, 47a. 185a. gudr. 1356, 2) we are only sure of the pres. part: onge-brehender kle, ms. 1, 3b. brehender schin 2, 231a; for the pret. brach, ms. 2

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

152) 5th. general instructions which should be read carefully by our members from time to time until they are very familiar with them. this will help all of us to give you greater service in the work. 6th. other matter of help to all members. how to use the manual sanctum members of the grand lodge should have access to this manual early in their studies, preferably at the beginning of the first degree. they should read the manual through carefully, giving particular attention to those parts which are indicated to be of valuable aid in connection with their complete studies [2] part one the a.m.o.r.c. and its organization every member of the a.m.o.r.c. should be familiar with the facts of the establishment of the organization, its constitution, and its private system of operation. the wid

at the door of the lodge. this is an ancient custom, and should be rigidly adhered to by all guardians, as a matter of form. in fact, it will be proper for the guardian to demand from each applicant a membership card. also he should demand the password if necessary, and test the member regarding the rightful possession of the card. the possession of either a membership card or the password of any degree, or both, does not constitute a benefit or right by which the possessor can demand admittance into one of our lodge temples. both, or either of these possessions, may be unlawfully known or owned by a man or woman. it is the duty of the guardian to learn whether this is so or not, if any doubt prevails. naturally, the question arises.and perhaps will never be thoroughly settled.as to what c

dian can do, and must do, is to make himself or herself feel that every fair test has been applied, when there is any doubt, and, if still doubtful, leave the matter to the master of the lodge, who will make the final test and decide. the guardian and master cannot be too exact in the questions asked, and the answers returned. in other words, the member should prove his or her initiation into the degree where admission is now sought, regardless of the possession of the password or membership card or even demit. all such tests should be given in private, where the member cannot be coached by any other person. likewise, the guardian should be sure, in testing or asking a member for the password at the temple door, that no one else hears such password given. the password should always be whis

seen the visiting member in one of our lodges, at some time when a regular convocation or lecture was in session; or if the member so vouching can assure the guardian that the visiting member has passed every test as to the rightful possession of a password, and the vouching member further knows, by lawful or satisfactory evidence, that the visitor is a duly and properly initiated member of some degree of our order. in such a case, the guardian can demand the password in the usual way, ask for the membership card, and then admit the visitor to the lodge. membership cards must be shown, upon demand, by all members, and the card must show that all dues of the grand lodge and respective lodge, chapter, or pronaos, to which the member belongs, have been paid. no one shall be admitted to any l

s paid up to the time of demit. new dues in the lodge to which transferred, must begin at the time of admission to such lodge. responsibility for admission to lodges. the guardians as well as the masters are responsible to the order and the supreme grand lodge for the admission into any lodge of anyone who is not a properly initiated member in good standing. if a visitor wishes to attend one full degree, or take an initiation, he should secure a demit from his own lodge for the time of his visit. visitors visitors to a lodge must submit to the rules and laws of such lodge and the constitution of the order. visits to a lodge cannot extend over a period of more than three months, atter which time a visitor must be transferred to such lodge. during the time of visiting a lodge, whether in the

HAMIL THE ROSICRUCIAN SEER

up by the comte de chazal on 12 september 1794 in mauritius. godfrey higgins'anacalypsis(1836) was claimed as a further proof of the continuing tradition. higgins stated that he had been invited to join a templar and rosicrucian order in london. higgins was a freemason and i have no doubt that what he was referring to were themasonicknights templar and rose croix degrees.thelatter is now the 18th degree of the antient and accepted [scottish] rite of freemasonry, which in higgins' time did not exist as a coherent rite in england.therose croix degree was generally worked within knights templar encampments and was variously referred to as the rose croix, rose cross, rouge croix, rosae crucis or rosie cross degree. intensely christian in content the rose croix had nothing about it, even in hig

hockley's first contact with the sria was through irwin's bristol college of which he was elected a member in1872.it seems clear that irwin accepted hockley as a true rosicrucian adept, for there appears to have been no necessity for him to go to bristol to be inducted into the zelator grade of thesria.uponhis being elected a member of the college,inabsentia,irwin. by post advanced him to the vii degree ofadeptusexemptus,the highest grade irwin could confer in his college. hockley never attended the bristol collegebutwas pressed by irwin to prepare a paper for them. he sent a copy of one of hiscrystal:experiments 'evenings with indwellersofthespirit world'.averbatimintroduaion17was rapid. within fifteen months of his initiation he became its junior warden and its master in 1867, serving fo

e, or which in years long past had been in sympathetic intercourse with some person that is present, can this brain conduct its impressions to the brainoftheecstatic,-areonlyquestionsofdegree;additional experience,itisadded, tends to extend our notion of the capabilitiesofthe human brain in these respects. now why should we deny to the casesofm. cahagnet the characterofevidence on the question of degree? and if they are attested, authenticated, admitted, what other course remains for us?thestep in degree may be sovast-fromtransferenceofthought at the interval of an hour and a street, to an intervalofa hemisphere andhalfacentury-thatwe may withhold assent, waiting an example more completely exempt from all chancesofmistake, misapprehension, and misreport; but a questionofdegree it still rem

her that day being very gloomy.202therosicrucianseerthe conviction that there are, midst nature's laws, operations whose method of working, though beyond our finite compre255 hension, are still full of sublimetruths-readerswho believe that the phenomena of clairvoyance, soul travelling, transference of thought, taste, and feeling 'are established truths, and who differ only as to the questions of degree.'mrsandby, in placing before his readers a proof that m. cahagnet's revelations are theresultof transference of thought and not aconnexionwith the spiritual world, has selectedtwocases of clairvoyant communication with persons actually declared by the somnambulist to beliving;and although, in stating them, that gentleman has given us the truth (of which there could be no possible doubt, sti

el an inclination to take your pen.thenature of evil spirits is deceit; and were they to say what they truly are, they would be for the time honest.besides,-bydeclaring themselves as relatives and friends, they claim attention more readily than if they were to make themselves known by a strange name.theknowledge of the evil spirits is almost boundless, so far as concerns mortals or spirits of low degree. if questions were proposed to those spirits such asthis-'arethere a number of ministering angels who have never been embodied, constantly in the presence of god, his son, and the holy ghost, interceding for man's eternal happiness and welfare'-they would stoutly deny it.correspondencewithrobertowen175thespirit that animates the earthly body, and the atmospher255 ic spirit, make the formoft

HEAVEN HELL

were buried with the dead from the xviiith to the xxvith dynasty. after the death of amen-em-bat iii, who was perhaps the greatest king of the xiith dynasty, the whole country fell into a state of confusion, and the kings of thebes ceased to be masters of all egypt. the kings of the xiiith dynasty were theban and reigned at thebes, and appear to have maintained their hold p. 16 in a considerable degree upon upper egypt; but the kings of the xivth dynasty reigned at xo s, in the delta, and many of them were contemporaries of the kings in upper egypt. the kings of the xvth and xvith dynasties were hyksos, or "shepherd kings" and their rule was overthrown by seqenen-ra, iii, a king of the xviith dynasty, and a theban, probably about b.c. 1800. in the interval between the xiith and the xviiit

HELENA BLAVATSKY NIGHTMARE TALES

ly ceased writing tome. had i pronounced these words in reality, and in the hearing of the two witnesses, or had i only thought them?to this day i cannot decide the point. i now remember but one thing distinctly: while i sat gazing in themirror, the yamabooshi kept gazing at me. but whether this process lasted half a second or three hours, ihave never since been able to settle in my mind with any degree of satisfaction. i can recall every detail of thescene up to that moment when i took up the mirror with the left hand, holding the paper inscribed with themystic characters between the thumb and finger of the right, when all of a sudden i seemed to quite loseconsciousness of the surrounding objects. the passage from the active waking state to one that i couldcompare with nothing i had ever

youth,hearing my mother's and my sweet sister's voices, admonishing me and teaching duty to all men. i was savinga friend from drowning, and was sneering at his aged father who thanks me for saving a "soul" yetunprepared to meet his maker "speak of dual consciousness, you psycho-physiologists- i cried, in one of the moments when agony,mental and as it seemed to me physical also, had arrived at a degree of intensity which would have killed adozen living men "speak of your psychological and physiological experiments, you schoolmen, puffed upwith pride and book-learning! here am i to give you the lie" and now i was reading the works andholding converse with learned professors and lecturers, who had led me to my fatal scepticism. and, whilearguing the impossibility of consciousness divorced f

aij-dzin i could not get. it remains in the possession of avery limited number of the highest initiates of lao-tze, the great majority of the yamabooshis themselvesbeing ignorant how to obtain such mastery over the dangerous elemental. one who would reach such powerof control would have to become entirely identified with the yamabooshis, to accept their views and beliefs,and to attain the highest degree of initiation. very naturally, i was found unfit to join the fraternity, owing tomany insurmountable reasons besides my congenital and ineradicable scepticism, though i tried hard tobelieve. thus, partially relieved of my affliction and taught how to conjure the unwelcome visions away, istill remained, and do remain to this day, helpless to prevent their forced appearance before me now and

HELENA BLAVATSKY THE KEY TO THEOSOPHY

nists. after due warning, violation of this rule shall be punished by suspension or expulsion. this is one of the offenses in the society at large. as regards the inner section, now called the esoteric, the following rules have been laid down and adopted, so far back as 1880. no fellow shall put to his selfish use any knowledge communicated to him by any member of the first section (now a higher "degree; violation of the rule being punished by expulsion. now, however, before any such knowledge can be imparted, the applicant has to bind himself by a solemn oath not to use it for selfish purposes, nor to reveal anything said except by permission. q. but is a man expelled, or resigning, from the section free to reveal anything he may have learned, or to break any clause of the pledge he has p

o not accept, then, the well-known explanations of biology and physiology to account for the dream state? a. we do not. we reject even the hypotheses of your psychologists, preferring the teachings of eastern wisdom. believing in seven planes of kosmic being and states of consciousness, with regard to the universe or the macrocosm, we stop at the fourth plane, finding it impossible to go with any degree of certainty beyond. but with respect to the microcosm, or man, we speculate freely on his seven states and principles. q. how do you explain these? a. we find, first of all, two distinct beings in man; the spiritual and the physical, the man who thinks, and the man who records as much of these thoughts as he is able to assimilate. therefore we divide him into two distinct natures; the uppe

nds. what we believe in is a postmortem state or mental condition, such as we are in during a vivid dream. we believe in an immutable law of absolute love, justice, and mercy. and believing in it, we say: whatever the sin and dire results of the original karmic transgression of the now incarnated egos no man (or the outer material and periodical form of the spiritual entity) can be held, with any degree of justice, responsible for the consequences of his birth. he does not ask to be born, nor can he choose the parents that will give him life. in every respect he is a victim to his environment, the child of circumstances over which he has no control; and if each of his transgressions were impartially investigated, there would be found nine out of every ten cases when he was the one sinned a

lives a kind of vicarious life and reasons and speaks either through the medium's brain or those of other persons present. but this would lead us too far, and upon other people's grounds, whereon i have no desire to trespass. let us keep to the subject of reincarnation. q. what of the latter? how long does the incarnating ego remain in the devachanic state? a. this, we are taught, depends on the degree of spirituality and the merit or demerit of the last incarnation. the average time is from ten to fifteen centuries, as i already told you. q. but why could not this ego manifest and communicate with mortals as spiritualists will have it? what is there to prevent a mother from communicating with the children she left on earth, a husband with his wife, and so on? it is a most consoling belie

ed by everything it had aspired to in vain, and in the companionship of everyone it loved on earth. it has reached the fulfillment of all its soul-yearnings. and thus it lives throughout long centuries an existence of unalloyed happiness, which is the reward for its sufferings in earth-life. in short, it bathes in a sea of uninterrupted felicity spanned only by events of still greater felicity in degree. q. but this is more than simple delusion, it is an existence of insane hallucinations! page 70 the key to theosophy- hp blavatsky.txt a. from your standpoint it may be, not so from that of philosophy. besides which, is not our whole terrestrial life filled with such delusions? have you never met men and women living for years in a fool's paradise? and because you should happen to learn tha

HINE PHIL ASPECTS OF EVOCATION

t the house we were working in, but the spirit we were attempting to conjure flickered in and out of the triangle. it seemed to us that the .energies. created by the vortices was impeding the spirit.s ability to manifest, so we closed them, the windstorm dropped away, and the spirit came through into the triangle. incidents such as these led us to postulate that the lk spirits tended to a certain degree of conservatism over the parameters within which they could he cal led forth. the visions that they imparted to us concerning the optimum environment for conjuration definitely belonged to the .baroque. school of magic- cellars, clouds of incense, lots of paraphernalia etc. 27 evoking yog-sothoth introduction one of the aims of the esoteric order of dagon is to develop effective magical tec

HINE P OVEN READY CHAOS

proposes that one of the primary tasks of the aspiring magician is to thoroughly decondition hirself from the mesh of beliefs, attitudes and fictions about self, society, and the world. our ego is a fiction of stable self-hood which maintains itself by perpetuating the distinctions of what i am/what i am not, what i like/what i don t like, beliefs about ones politics, religion, gender preference, degree of free will, race, subculture etc all help maintain a stable sense of self, whilst the little ways in which we pull against this very stability allows us to feel as though we are unique individuals. using deconditioning exercises, we can start to widen the cracks in our consensual reality which hopefully, enables us to become less attached to our beliefs and egofictions, and thus able to d

e to wake them up. as it is the reticular formation which modulates the perceptual experience of the cerebral cortex, then a single, unchanging input serves to dampen the activity of the reticular 60 phil hine formation. this, in turn, inhibits the activity of the cerebral cortex, thus focusing consciousness towards the subject of concentration. as a consequence of this cortical dampening, a high degree of neural coherence as postulated by karl pribram does seem to occurr. one hypothesis is that the quiescence produced in the brain by the habituation response reduces the amount of brain noise, that is, incoherent neural signals. patterns which are ordinarily, indistinct from each other, become clear in consciousness, so that we are more aware of the world around us, and can percieve subtle

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

"two treatises &c. to which the name johannes worlidge is signed. this is generally bound up with his "last will& testament. it seems to me that as you do not know these first principles, you would do well to belong to the so-called "rosicrucian society of england. in it all the first principles are taught in successive degrees. it is all from the holy qabbalah. there is an examination for every degree, which is a very good discipline. they teach what the t[heosophical] s[ociety] never has done, and never will. you get all the alchemical first principles, and they have most important mss upon that great subject, the taro. this would enable mrs gardner to exercise her powers of clairvoyance in a legitimate way without danger, for the taro prevents the imagination from wandering. a short ti

e page. kahn's edition of splendor solis, alchemical treatises of solomon trismosin, adept and teacher ojparacelsus bore the kegan paul imprint (1921, 104 pp. 2 'fratrum rosae crucis. pratique des oeuvres des freres de la rose-croix et leur clef pour extraire d'or vir (no.6 in mr r. a. gilbert's hermetica catalogue no. 25, summer 1981. a year after being initiated in the golden dawn's lowest 0= 0 degree and after passing a series of examinations gardner reached the gd.'s second order (ordo rosae rubeae et aureae crucis) and joined its select coterie of ritual magicians. gardner's subsequent unsatisfactory career in the g.d. is commemorated in my the magicians of the golden dawn. ayton was wrong in supposing that the g.d. had existed from time immemorial. it was a very recent (1888) foundat

ve lodge, saffron walden 13 november 1901 [f. l. gardner deleted november and pencilled in october] will you be so kind as to lend me the following [g.d. manuscripts: s.2 enoch[ian] attributions, official. t. enochian calls. x. pyramid gods. z.2. ceremonial magic. i have applied at head-quarters and was told as to one thing i asked for that it was only allowed to those who had passed some certain degree, but that i could get it at the brit. mus. and on the last occasion i was told that allmss relating to the enochian were out. i will pay all cost of registration both ways, and return them most carefully. i am going to do the enochian tablets, and i want all the help i can get. because i did not approve of the b.b [jesuits] various mss were not sent to me, and i find that it was the same wi

HP LOVECRAFT A DARK LORE

given, ran something like this "in his house at r'lyeh dead cthulhu waits dreaming" and now, in response to a general and urgent demand, inspector legrasse related as fully as possible his experience with the swamp worshippers; telling a story to which i could see my uncle attached profound significance. it savoured of the wildest dreams of myth-maker and theosophist, and disclosed an astonishing degree of cosmic imagination among such half-castes and pariahs as might be least expected to possess it. on november 1st, 1907, there had come to the new orleans police a frantic summons from the swamp and lagoon country to the south. the squatters there, mostly primitive but good-natured descendants of lafitte's men, were in the grip of stark terror from an unknown thing which had stolen upon th

ryside in safety. his occasional use of the weapon did not enhance his popularity amongst the owners of canine guardians. the few callers at the house would often find lavinia alone on the ground floor, while odd cries and footsteps resounded in the boarded-up second storey. she would never tell what her father and the boy were doing up there, though once she turned pale and displayed an abnormal degree of fear when a jocose fish-pedlar tried the locked door leading to the stairway. that pedlar told the store loungers at dunwich village that he thought he heard a horse stamping on that floor above. the loungers reflected, thinking of the door and runway, and of the cattle that so swiftly disappeared. then they shuddered as they recalled tales of old whateley's youth, and of the strange thi

after some peculiar happenings over sixty years ago the building had become deserted through the sheer impossibility of renting it. these persons were not all cut off suddenly by any one cause; rather did it seem that their vitality was insidiously sapped, so that each one died the sooner from whatever tendency to weakness he may have naturally had. and those who did not die displayed in varying degree a type of anaemia or consumption, and sometimes a decline of the mental faculties, which spoke ill for the salubriousness of the building. neighbouring houses, it must be added, seemed entirely free from the noxious quality. this much i knew before my insistent questioning led my uncle to show me the notes which finally embarked us both on our hideous investigation. in my childhood the shun

soldier's return was not a thing of unmitigated happiness. the house, it is true, was still in good condition; and the street had been widened and changed in name from back street to benefit street. but mercy dexter's once robust frame had undergone a sag and curious decay, so that she was now a stooped and pathetic figure with hollow voice and disconcerting pallor- qualities shared to a singular degree by the one remaining servant maria. in the autumn of 1782 phebe harris gave birth to a still-born daughter, and on the fifteenth of the next may mercy dexter took leave of a useful, austere, and virtuous life. william harris, at last thoroughly convinced of the radically un healthful nature of his abode, now took steps toward quitting it and closing it forever. securing temporary quarters f

the skin had a morbid chill and dryness, and the cellular structure of the tissue seemed exaggeratedly coarse and loosely knit. even a large olive birthmark on the right hip had disappeared, whilst there had formed on the chest a very peculiar mole or blackish spot of which no trace existed before. in general, all physicians agree that in ward the processes of metabolism had become retarded to a degree beyond precedent. psychologically, too, charles ward was unique. his madness held no affinity to any sort recorded in even the latest and most exhaustive of treatises, and was conjoined to a mental force which would have made him a genius or a leader had it not been twisted into strange and grotesque forms. dr. willett, who was ward's family physician, affirms that the patient's gross menta

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

transport our entire expedition from a base at the edge of the great ice barrier to various suitable inland points, and from these points a sufficient quota of dogs would serve us. we planned to cover as great an area as one antarctic season- or longer, if absolutely necessary- would permit, operating mostly in the mountain ranges and on the plateau south of ross sea; regions explored in varying degree by shackleton, amundsen, scott, and byrd. with frequent changes of camp, made by aeroplane and involving distances great enough to be of geological significance, we expected to unearth a quite unprecedented amount of material-especially in the pre-cambrian strata of which so narrow a range of antarctic specimens had previously been secured. we wished also to obtain as great as possible a va

d titanotheres. there was nothing as recent as a mastodon, elephant, true camel, deer, or bovine animal; hence lake concluded that the last deposits had occurred during the oligocene age, and that the hollowed stratum had lain in its present dried, dead, and inaccessible state for at least thirty million years. on the other hand, the prevalence of very early life forms was singular in the highest degree. though the limestone formation was, on the evidence of such typical imbedded fossils as ventriculites, positively and unmistakably comanchian and not a particle earlier, the free fragments in the hollow space included a surprising proportion from organisms hitherto considered as peculiar to far older periods- even rudimentary fishes, mollusks, and corals as remote as the silunan or ordovic

lites, positively and unmistakably comanchian and not a particle earlier, the free fragments in the hollow space included a surprising proportion from organisms hitherto considered as peculiar to far older periods- even rudimentary fishes, mollusks, and corals as remote as the silunan or ordovician. the inevitable inference was that in this part of the world there had been a remarkable and unique degree of continuity between the life of over three hundred million years ago and that of only thirty million years ago. how far this continuity had extended beyond the oligocene age when the cavern was closed was of course past all speculation. in any event, the coming of the frightful ice in the pleistocene some five hundred thousand years ago- a mere yesterday as compared with the age of this c

alternation with bands of equal width given over to geometrical arabesques. there were exceptions to this rule of arrangement, but its preponderance was overwhelming. often, however, a series of smooth car-touches containing oddly patterned groups of dots would be sunk along one of the arabesque bands. the technique, we soon saw, was mature, accomplished, and aesthetically evolved to the highest degree of civilized mastery, though utterly alien in every detail to any known art tradition of the human race. in delicacy of execution no sculpture i have ever seen could approach it. the minutest details of elaborate vegetation, or of animal life, were rendered with astonishing vividness despite the bold scale of the carvings; whilst the conventional designs were marvels of skillful intricacy

anaging the shoggoths upon which successful sea life depended. with the march of time, as the sculptures sadly confessed, the art of creating new life from inorganic matter had been lost, so that the old ones had to depend on the molding of forms already in existence. on land the great reptiles proved highly tractable; but the shoggoths of the sea, reproducing by fission and acquiring a dangerous degree of accidental intelligence, presented for a time a formidable problem. they had always been controlled through the hypnotic suggestions of the old ones, and had modeled their tough plasticity into various useful temporary limbs and organs; but now their self-modeling powers were sometimes exercised independently, and in various imitative forms implanted by past suggestion. they had, it seem

HP LOVECRAFT FROM BEYOND

mation i had of tillinghast after i was repulsed in rage. yet i soon subordinated all my fears to my growing curiosity and fascination. just what crawford tillinghast now wished of me i could only guess, but that he had some stupendous secret or discovery to impart, i could not doubt. before i had protested at his unnatural pryings into the unthinkable; now that he had evidently succeeded to some degree i almost shared his spirit, terrible though the cost of victory appeared. up through the dark emptiness of the house i followed the bobbing candle in the hand of this shaking parody on man. the electricity seemed to be turned off, and when i asked my guide he said it was for a definite reason "it would he too much. i would not dare" he contin-ued to mutter. i especially noted his new habit

HP LOVECRAFT THE ALCHEMIST

inkles; and his hands, long, claw-like, and gnarled, were of such a deadly marble-like whiteness as i have never elsewhere seen in man. his figure, lean to the proportions of a skeleton, was strangely bent and almost lost within the voluminous folds of his peculiar garment. but strangest of all were his eyes, twin caves of abysmal blackness, profound in expression of understanding, yet inhuman in degree of wickedness. these were now fixed upon me, piercing my soul with their hatred, and rooting me to the spot whereon i stood. at last the figure spoke in a rumbling voice that chilled me through with its dull hollowness and latent malevolence. the language in which the discourse was clothed was that debased form of latin in use amongst the more learned men of the middle ages, and made famili

HP LOVECRAFT THE BEAST IN THE CAVE

t, and was the guide, having marked my unwarranted absence from the party, following my course and seeking me out in this limestone labyrinth? whilst these joyful queries arose in my brain, i was on the point of renewing my cries, in order that my discovery might come the sooner, when in an instant my delight was turned to horror as i listened; for my ever acute ear, now sharpened in even greater degree by the complete silence of the cave, bore to my benumbed understanding the unexpected and dreadful knowledge that these footfalls were not like those of any mortal man. in the unearthly stillness of this subterranean region, the tread of the booted guide would have sounded like a series of sharp and incisive blows. these impacts were soft, and stealthy, as of the paws of some feline. beside

ingly i retraced my steps, this time with a courage born of companionship, to the scene of my terrible experience. soon we descried a white object upon the floor, an object whiter even than the gleaming limestone itself. cautiously advancing, we gave vent to a simultaneous ejaculation of wonderment, for of all the unnatural monsters either of us had in our lifetimes beheld, this was in surpassing degree the strangest. it appeared to be an anthropoid ape of large proportions, escaped, perhaps, from some itinerant menagerie. its hair was snow-white, a thing due no doubt to the bleaching action of a long existence within the inky confines of the cave, but it was also surprisingly thin, being indeed largely absent save on the head, where it was of such length and abundance that it fell over th

HP LOVECRAFT THE CALL OF CTHULHU

as given, ran something like this 'in his house at r'lyeh dead cthulhu waits dreaming' and now, in response to a general urgent demand, inspector legrasse related as fully as possible his experience with the swamp worshippers; telling a story to which i could see my uncle attached profound significance. it savoured of the wildest dreams of myth-maker and theosophist, and disclosed an astonishing degree of cosmic imagination among such half-castes and pariahs as might be least expected to possess it. on 1 november 1907, there had come to new orleans police a frantic summons from the swamp and lagoon country to the south. the squatters there, mostly primitive but good-natured descendants of lafitte's men, were in the grip of stark terror from an unknown thing which had stolen upon them in t

HP LOVECRAFT THE CRAWLING CHAOS

opened so bewilderingly on every hand. perceiving shutters attached to these windows, i closed them all, averting my eyes from the exterior as i did so. then, employing a flint and steel which i found on one of the small tables, i lit the many candles reposing about the walls in arabesque sconces. the added sense of security brought by closed shutters and artificial light calmed my nerves to some degree, but i could not shut out the monotonous pounding. now that i was calmer, the sound became as fascinating as it was fearful, and i felt a contradictory desire to seek out its source despite my still powerful shrinking. opening a portiere at the side of the room nearest the pounding, i beheld a small and richly draped corridor ending in a cavern door and large oriel window. to this window i

HP LOVECRAFT THE THING IN THE MOONLIGHT

november 24, 1927. the first three and last five paragraphs were added by j. chapman miske; the remainder is almost verbatim lovecraft. in the letter, lovecraft reveals that his "dreams occasionally approach'd the phantastical in character, tho' falling somewhat short of coherence" many of his stories were inspired by dreams. morgan is not a literary man; in fact he cannot speak english with any degree of coherency. that is what makes me wonder about the words he wrote, though others have laughed. he was alone the evening it happened. suddenly an unconquerable urge to write came over him, and taking pen in hand he wrote the following: my name is howard phillips. i live at 66 college street, in providence, rhode island. on november 24, 1927--for i know not even what the year may be now, i

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

never to get rid of somebody or decrease something, it seems. almost anybody can benefit from the powers of witchcraft. it's a lot more than just a positive way of thinking. it taps a source of power far greater than the conscious mind. the power of positive thinking is one thing, but with witchcraft you use something other than your conscious mind. i believe positive thinking works to a certain degree, but how do you keep your thinking positive? no matter how strong you are, your subconscious is going to trip you up. you can't sustain a positive thought without thinking something negative is going to happen. what you must do is perform a certain ritual that reinforces the positive thought when it starts to slip. that's witchcraft. that's when you start using objects to do the work of you

im by teaching him how to use his freedom. freeing your suppressed, untapped inner power is what witchcraft is all about. what most people fail to understand is that witchcraft is the conditioning and strengthening of your subconscious so that this brain potential can be realized. the first thing you must do to succeed in witchcraft is to learn to love yourself. you must become selfish to the nth degree. people really are selfish, but they are taught to disguise it. self-interest is a strong trait in anyone who gets ahead. a painter, for example, could not succeed in his work if he stopped painting every time a friend dropped by or his wife nagged about being lonesome. he has to be selfish with his time or else he cannot paint. there's no time to waste worrying about somebody else's interp

. next, add about one quarter of a package of bittersweet chocolate chips, two cups of bisquick, a half cup of brown sugar, one egg, three-fourths cup of milk, and one-fourth cup of black coffee. it's easiest to take the bisquick, the milk, the egg, the sugar, the coffee and the ginger, and mix them all together. add the sausage, then the fruit, and finally the chocolate. bake until done in a 400 degree oven. the recipe makes fifteen small love cakes. feed the cakes to your husband or lover over the weekend, and it will keep him in line for the next month or so. you can achieve the same effect without the love cake, but it's very difficult, and you must sustain your confidence all the time. so, in case you weaken and doubt yourself, the cake takes over for you. you eat it, he eats it, and

INITIATION INTO HERMETICS

d in a few words, as they are quite clear so that every reasonable man will understand them. subject to this law of cause and effect is also the law of evolution or development. thus development is an aspect of the karma law. man 9. about the body man is the true image of god; he has been created in the likeness of the universe. everything great to be found in the universe is reflected, i a small degree, in man. for this reason, man is signified as a microcosm in contrast to the macrocosm of the universe. strictly speaking, the entire nature manifests itself in man and it will be the task of this chapter to inform about these problems. i do not intend to describe the physical occurrences in the body because everybody can find information about it in any respective work. what i shall teach

ed by them. if he who is to be initiated will attentively meditate about it, he will win a clear idea not only of the bodily functions, but also of those of the soul, and come to a sound notion of the mutual interaction according to the original laws. 12. the astral plane the astral plane, often designated as the fourth dimension, has not been created out of the four elements, but it is a density-degree of the akasa principle, consequently of all that up to now, i the material world occurred, is actually occurring and will occur, and has its origin, regulation and existence. as said before, akasa in its most subtle form is the ether, well known to all of us, in which, amongst other vibrations, electric as well as magnetic ones are propagating. consequently this vibration-sphere is the orig

ill be produced in the future is reflected in it. therefore, in the astral plane there is to be seen an emanation of the eternal, having neither a beginning nor an end, as it is timeless and spaceless. the adept who sees his way about this plane may find everything here, no matter if the point in question be in the past, the present or the future. how far this perception will reach depends on the degree of his perfection. occultists and spiritualists and most of religions name the astral pane the world beyond. however, the adept knows very well that there is no such thing as hence and beyond and feels no fear of death, which concept is quite strange to him. if, by the disintegrating work of the elements or a sudden breakup, the astral matrix which is connecting matter between the grossly m

remotest regions, transfer himself into various planes in the form of his astral body. this is the positive explanation of so many tales in which saints have been seen at the same time in different places and even have been working there. the astral plane has various kinds of inhabitants. first of all, there are the deceased ones who having left the earth are abiding in the corresponding density-degree, according to their spiritual maturity, which is designated by various religions as heaven or hell, the adepts seeing only symbols therein. the nobler, purer and the more perfect an entity happens to be, all the purer and finer will be the density-degree of the inhabited astral plane. little by little, the astral body is dissolving, until it has become suitable to the degree of vibrations o

astral plane is inhabited by many other beings of which i am mentioning only some species here. there are to so-called elementaries, entities with one or only very few qualities, according to the dominant vibrations of the elements. they are living on the similar vibrations proper to man and transmitted by him into the astral plane. among them, there are some which have already reached a certain degree of intelligence, and some magicians are using these low-powered beings for their selfish purposes. another kind of being is the larvae, which have been brought into life consciously or unconsciously, by intense sensorial thinking, through the astral matrix. they are not real beings, but only forms thriving on the passions of the animal world, on the lowest step of the astral level. their in

IRISH WITCHCRAFT AND DEMONOLOGY

s equally true of ireland from the same date. witchcraft seems to have been confined m the protestant party, as far as we can judge from the material at our disposal, while it is probable that the existence of the penal laws (active or quiescent) would deter the roman catholics from coming into any prominence in a matter which would be likely to attract public attention to itself in such a marked degree. a certain p. 5 amount of capital has been made by some partisan writers out of this, but to imagine that the ordinary roman catholic of, let us say, the seventeenth century, was one whit less credulous or superstitious than protestant peers, bishops, or judges, would indeed be to form a conception directly at variance with experience and common sense. both parties had their beliefs, but th

iv and vi. if we have erred in inserting these, we have at least erred in the respectable company of sir walter scott, c. k. sharpe, and other writers of note. we have included them, partly because they afford interesting reading, and are culled from sources with which p. 6 the average reader is unacquainted, but principally because they reflect as in a mirror the temper of the age, and show the degree to which every class of society was permeated with the belief in the grosser forms of the supernatural, and the blind readiness with which it accepted what would at the present day be tossed aside as unworthy of even a cursory examination. this is forcibly brought out in the instance of a lawsuit being undertaken at the instigation of a ghost--a quaint item of legal lore. the judge who adju

a trial for witchcraft or sorcery but some of the unfortunates incriminated were subjected to this terrible ordeal. even as late as 1690 torture was judicially applied to p. 20 extract evidence, for in that year a jacobite gentleman was questioned by the boots. but scotland, even at its worst, fades into insignificance before certain parts of the continent, where torture was used to an extent and degree that can only be termed hellish; the appalling ingenuity displayed in the various methods of applying the "question extraordinary" seems the work of demons rather than of christians, and makes one blush for humanity. the repetition of torture was forbidden, indeed, but the infamous inquisitor, james sprenger, imagined a subtle distinction by which each fresh application was a continuation a

no entries with respect to trials for sorcery or witchcraft can be found in the various old rolls preserved in the dublin record office. but when the story is considered with reference to the following facts it takes on a different signification. on the 29th of september 1317 (wright says 1320, bishop de ledrede held his first synod, at which several canons were passed, one of which seems in some degree introductory to the events detailed in the preceding chapter. in it he speaks of "a certain new and pestilential sect in our parts, differing from all the faithful in the world, filled with a devilish spirit, more inhuman than heathens or jews, who pursue the priests and bishops of the most high god equally in life and death, by spoiling and rending the patrimony of christ in the diocese of

s attempted to lead her out of the door, and that she was as often thrown into fits as they had brought her to the said threshold; that to pursue the experiment further they had the said threshold taken up, upon which they were immediately struck with so strong a smell of brimstone that they were scarce able to bear it; that the stench spread through the whole house, and afflicted several to that degree that they fell sick in their stomachs, and were much disordered" the above were the principal facts sworn p. 218 to in the court, to which most of the witnesses gave their joint testimony "there was a great quantity of things produced in court, and sworn to be what she vomited out of her throat. i had them all in my hand, and found there was a great quantity of feathers, cotton, yarn, pins

ISIS UNVEILED

equal portions: materialists, spiritualists, and christians proper. the materialists and spiritualists make common cause against the hierarchical pretensions of the clergy; who, in retaliation, denounce both with equal acerbi. hie materialists are as little in harmony as the christian sects themselves the comtists, or, as they call themselves, the positivists, being despised and hated to the last degree by the schools of thinkers, one of which maudsley honorably represents in england. positivism, be it remembered, is that 'religion' of the future about whose founder even huxley has made himself wrathful in his famous lecture. the physical basis of life; and maudsley felt obliged, in behalf of modem science, to express himself thus "it is no wonder that scientific men should be anxious to d

oogle/ 4 isis untbiled well in thus making a timely assertion of independence; for if it be not done 800q, it will soon be too late to be done well' when a mate- rialistic doctrine is repudiated so strongly by two such materialists as huxley and maudsley, then we must thhik indeed that it is absurdity itself. among christians there is nothing but dissenidon. their various churches represent every degree of religious belief, from the omnivorous credulity of blind faith to a condescending and high-toned deference to the deity which thinly masks an evident conviction of their own deific wisdom. all these sects believe more or less in the immortality of the soul. some admit the intercourse between the two worlds as a fact; some entertain the opinion as a sentiment; some positively deny it; and

the central, spiritual sun, the su heme deity. arrived at this region every soul becomes purified of its sins, and unites itself forever with its spirit, having previously suffered throughout all the lower spheres. 2. by placing the sphere of visible fire in the middle of the universe, he simply taught the heliocentric system which appertained to the iv^stmes, and was imparted only in the higher degree of initiation. john ^ves to his word a purely kabalistic significance, which no 'fathers' except those who had belonged to the neo-platonic school, were able to comprehend. origen understood it well, having been a pupil of ammonious saccos; therefore we see him bravely denying the perpetuity of hell-torments. he maintains that not only men, but even deinls (by which term he meant disembodie

ll these inuiaiea; that this pontificate could be exercised only by a brahmana who had reached the age of eighty years* and that the brahmdima was sole guardian of the miystic formula, rimmu of every science, contained in the three mysterious letters. u m ^ich signify creahon, emtaervohon, and traruformation. he alone could expound its meaning in the presence of initiates of the third and supreme degree. whosoever among these initiates revealed to a profane a single one of the truths, even the smallest of the secrets entrusted to his care, was put to death. he who received the confidence had to share his fate "finally, to crown this able system" says jacouiot "there existed a word even superior to the mysterious monosyllable a u m, and which rendered him who came into the possession of its

teries are os old as the world, and one well versed in the esoteric mythologies of various nations can trace them back to the days of the ante-vedic period in india. a condition of the strictest virtue and purity is required from the vaiu, or candidate, in india before he can become an initiate, whether he aims to be a simple fakir, a ptavhiia (public priest) or a sannf/dsi, a saint of the second degree of initiation, the most holy as the most revered of them all. after having conquned, in the terrible trials pre- liminary to admittance to the inner temple in the subterranean crypts of his pagoda, the aanny&ti passes the rest of his life in the temple, prac- tising the eighty-four rules and ten virtues prescribed to the yogis "no one who has not practised, during his whole life, the ten vi

JASMUHEEN THE FOOD OF GODS

ne hunger is satiated, another is usually revealed, adding layer upon layer to the complex jigsaw of life. keeping all our hungers properly fed becomes a time consuming passion and an art. feeding all our hungers takes time, attention, will-power, desire, focus, dreaming and scheming, money, energy, co-operation and union with others, communication and programming and to do so well we need a fair degree of basic skill. divine nutrition: the madonna frequency& the food of gods with jasmuheen 12 feeding our hunger successfully so we are free from feeling hungry on any level, requires holistic education for to satisfy ourselves we need to understand who we really are. to ignore any aspect of how our being, as a 6.3 trillion cell mechanism functions, is like living life in the dark and denying

in the creation of mental and emotional health, as is the use of devotional music or chanting and mantras. add daily service and prayer and we have a basic health and happiness lifestyle recipe (all these things have been discussed in detail in the four body fitness: biofields& bliss book as the 8 point lifestyle plan we call the luscious lifestyles program or l.l.p) even when we have attained a degree of satisfaction for our physical hunger by adopting eating and exercise and relaxation habits that keep the body healthy and happy, we still need to address our emotional, mental and spiritual hungers which the above lifestyle also will attend to. so let s address briefly then more deeply other non-conventional sources of nourishment and how to consciously tune ourselves into the theta. del

abotage programs running, so these need to be addressed and cleared. the good thing is that all programming codes can be tested before actually completely letting go of the ingestion of all food substances. hence we recommend that this be tested gradually as you reduce your food intake from 3 to 2 meals per day plus decrease the quantity and variety. living successfully on divine light requires a degree of physical, emotional, mental and spiritual preparation, cleansing and health. it also requires trust in dow power. we have discussed the luscious lifestyles program and also the health/balance/weight/image command that needs to be applied to maintain our body weight and we will shortly discuss using this with the chi machine. it is interesting to note that without programming, the body s

rge goodheart and given wider application by dr john diamond, behavioral kinesiology is the well established science of muscle testing the body where a positive stimulus provokes a strong muscle response while a negative stimulus provokes a weak response. using diamond s system, hawkins developed a calibrated scale of consciousness, in which the log of whole numbers from 1 to 1,000 determines the degree of power of all possible levels of human awareness. in this model 200 represents emotions of positive stimulus where muscle response remains strong and below 200 is where muscle response weakens as emotions anger, fear, guilt or shame, begin to influence the body. 200 is the energy of truth and integrity, 310 is the calibration for hope and optimism, 400 is the energy of reason and wisdom

s the realm of genius; because to be human is to participate in the database, everyone, by virtue of his birth, has access to genius. the unlimited information contained in the database has now been shown to be readily available to anyone in a few seconds, at any time in any place. this is indeed an astonishing discovery, bearing the power to change lives, both individually and collectively, to a degree never yet anticipated. divine nutrition: the madonna frequency& the food of gods with jasmuheen 191 the database transcends time, space, and all limitations of individual consciousness. this distinguishes it as a unique tool for future research, and opens as yet undreamed-of areas for possible investigation. he is of course talking about accessing the universal field of intelligence which i

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

may most truly be asserted that no one can bost of having ever really and in fact seen or known in any age any supposed (or suspected, member in the flesh. it is sufficient honour to offer as the medium only, or the intermediaries to the reading world of this illustrious membership; whose renown has filled, and whose mystical doctrines (assumed or supposed, have puzzled the ages; in the intenser degree, still, in the present time; as the inquisitive reception of the authors first edition of the rosicrucians abundantly proved. dr. ginsburg says of the cabala, or kabbalah (regarding the mysteries of which the rosicrucians claimed to be the only true exponents, that it is a system of religious philosophy, or more properly of theosophy, which has not only exercised, for hundreds of years, an

ignorant, and would give a world to know! the foregoing however feebly expressed are the views of the famous rosicrucians* respecting the nature of this supposed familiar, but yet puzzling, thing fire. we will proceed to some of their further mystic reveries. they are very singular. but the consideration of these is exceedingly abstract and difficult. the whole subject is abstruse in the highest degree* in regard to the singular name of the rosicrucians, it may be here stated that the chemists, according to their arcana, derive the dew from the latin ros, and in the figure of a cross) they trace the three letters which compose the word lux, light. mosheim is positive as to the accuracy of his information. egyptian amulet. standard of constantine. chapter the tenth. ideas of the rosicrucia

ools labouring in the dark, and that all the magic of their great men was forgery? and that we, in despising that which we call their superstition and wasted power, are alone the wise? no! there is much more in these old religions than, probably, in the audacity of modern denial, in the confidence of these superficial-science times, and in the derision of these days without faith, is in the least degree supposed. we do not understand the old time. singular ideas regarding fire. 95 it is evident from their hieroglyphics that the egyptians were acquainted with the wonders of magnetism. by means of it (and by the secret powers which lie in the hyper-sensual, heaped floors of it, out of the every-day senses, the egyptians struck together, as it were, a bridge, across which they paraded into th

mysterious, solitary stones appear objectless. the famous round table of king arthur in regard to which that mystic hero is understood to have instituted an order of knighthood* may have been a magical consulting- disc, round which he and his peers sat for oracular directions. as it is of large dimensions, it presents a similarity not only to some of the prophesying-stones, but also, in a greater degree, to the movable enchanted drums of the lapps and finns, and to the divining-tables of the shamans of siberia. there lies an unsuspected purpose, doubtless of a mysterious (very probably of a superstitious and supernatural) character, in this exceedingly ancient memorial of the mythic british and heroic time at winchester. when spires or steeples were placed on churches, and succeeded the py

rder and wall between this world and the next? that last element of all, on which is all, fire, having most of the light of matter in it, as it hath most of the blackness of matter in it, to make it the fiercer; and both being copy, or shadow, of the immortal and ineffable spirit-light, of which, strange as it may sound, the sun is the very darkness! because that, and the whole creation, as being degree, or even, in its wonders, as greater or less, beautiful and godlike as it is to man, is as the shadow of god, and hath nothing of him; but is instituted as the place of purification, being, or punishment: the opposite of god, the enemy of god, and, in its results, apart from the spirit of god, which rescues supernaturally from it, the denier of god! this world and its shows nay, life stands

JESSUP MK THE CASE FOR THE UFO

ody has taken the trouble to do the needed research. probably the most that ufology knows about him prior to his involvement with flying saucers is contained on the jacket flap of his first book. he is described as having been an instructor in astronomy and mathematics at the university of michigan and drake university. the jacket copy also notes that jessup completed his thesis for the doctorate degree in astro-physics at the university of michigan, though it does not state whether on not he was awarded the actual degree. in the academic business, usually the thesis is the thing that comes 4 last, and is the final step in the awarding of the doctorate degree. sometimes these doctoral candidates are deferentially called doctor by their associates, though it cannot be used officially by the

awarding of the doctorate degree. sometimes these doctoral candidates are deferentially called doctor by their associates, though it cannot be used officially by them. this would seem to be the case of jessup, who was often addressed as dr. jessup, but who never used the title in correspondence, nor on the covers or title pages of his four books. very likely jessup was never actually awarded the degree. apparently, his thesis consisted of a report on his research program which (again according to the book jacket) resulted in several thousand discoveries of physical double-stars which are now catalogued in the memoirs of the royal astronomical society of london. the short biography also lists other important research activities by jessup. it indicates that he was assigned by the united sta

deep personal interests in the ufo mystery, and wanted copies to give to other naval personnel who held similar interests. as a matter of personal interest, they asked the varo company to make the reprint, knowing that the contractor would comply, as one of the many personal favors they may have extended to military personnel. the latter of these alternatives is the writer's best guess. no great degree of secrecy seemed to have been employed. jessup was called in by varo and shown the book, and nothing in his subsequent writings or reported conversations indicates he was requested to maintain secrecy. permission was obtained both from the author and the publisher, citadel press, to reproduce the text of the original book. jessup was given several copies, probably the source of the copies

on smaller scales, where planets, rather than the sun, are gravitational centres. this indicates a sort of generality, and since these smaller planets, such as venus, earth, mars, do not have satellite systems (the moon is more of a companion than satellite and may have joined the earth through acquisition rather than formation, it might well be that these gravitational nodes are occupied to some degree by navigable construction "nodes" are the old traps& burial "grounds" here lay quite a few dead-ships they cannot get away. the old types couldn't but these new types can. it was nodes in great number on surface of this earth that gave the clue to l-m's of how to neatralize forces but a floor pattern in metal actually showed the means. 38 over a period of almost two hundred years there have

ttle worthy of credit as any that could be offered. the falling of large stones from the sky, without any assignable cause of the previous ascent, seems to partake so much of the marvelous as almost entirely to exclude the operation of known and natural agents. yet a body of evidence is here brought to prove that such events have actually taken place, and we ought not to withhold from it a proper degree of attention" that was one hundred and fifty-nine years ago! it is a part of a paper read to a very learned society. these were intelligent and erudite men. they had to overcome their own prejudices, and those of even more bigoted people. they had to undergo a change of concept and to accept a less egocentric or geocentric, viewpoint. they had to attain an increased degree of objectivity. a

K AMBER THE BASICS OF MAGICK

ing something against the 'rules. but a real black magician is very dangerous. because he has dedicated his life to evil. we usually think of 'white magick' as having *unselfish intent, and (in the extreme case) of 'black magick' as being actual satan worship, human or animal sacrifice, dangerous unconventional magical practices, and other bizarre stuff as makes a nightmare. it is all a matter of degree. most mild self-interest magick (one of the most common kinds) would be called 'gray. better terms may be *constructive magick* as being beneficial; and *aversive magick* as magick intended to work against the natural order, and to tear down. there is also the *high magick* of spiritual alchemy (ie. spiritual growth, also known as 'the great work; and conversely there is 'low magick' which

n awakening. accordingly, the successful practice of astral projection requires work. modern psychology discounts the idea of actual oobe (that the spirit temporarily vacates the physical body. however, the idea is very ancient. the tibetans have an entire system of yoga (dream yoga) based upon astral projection. and here we have an important assumption: you are involved in an oobe (at least to a degree) whenever you dream. what sets it apart from a full oobe is your hazy consciousness during the experience and poor recall afterwards. many people forget most of their dreams completely. learning astral projection requires a kind of inner mental clarity and alertness. dreams are a door to the subconscious which can be used for psychological and spiritual insight, and sometimes the basics of

KETAB E SIYAH

ondemn him. how then will you answer these accusations? yet condemning silence! why must you make so hard this road that we would walk? let me ask then another thing of you. are you the anointed son of god" hearing the words of caiaphas a man such as jesu was perceived well the intent of the speech and that in it was there but deceit and that nothing that he would say could divert by the smallest degree the design of caiaphas. knowing then they he would die jesu resolved to proclaim his belief for whether he confessed or denied the end to him was the same. so did he reply to caiaphas: 348 "you ask me whether i am the son of god but if i say that i am then i shall know but destruction at your hands. if then i refuted this thing then still would you destroy me. no words can i speak by which

heaven to answer the call of lucifer. and all heaven was hushed with grief, for the force of the disaster was all the greater for that reign of peace which it had shattered. finally did masleh convoke the faithful archangels, and they were michael, gabriel, raphael, and uriel. and to them he said, we have vanquished lucifer, and heaven is again purified. we ourselves are fewer in number to tragic degree, but the majesty of god is undiminished for that. behold, i who have triumphed over the great enemy am now become messiah, the chosen of god. and he was answered by them, verily art thou the very son of god, for in thee hath the will of god become person. then michael said, messiah, lucifer is vanquished, but he is not unmade. for though he ventured into the outer darkness, he yet exists ap

LAITMAN M BASIC CONCEPTS IN KABBALAH

downward through all the worlds to our world. the other begins in our world and rises according to the laws that were developed in the first system and now function in the second. kabbalah defines the first system as the order of creation of worlds and sefirot, and the second as the attainments or levels of prophecy and spirit. the second system teaches that people who wish to attain the ultimate degree should follow the laws of the first t h e m e t h o d o f p e r c e p t i o n i n k a b b a l a h 19 system, which are the laws studied in kabbalah. when one ascends in these degrees, the second factor is born within. this is spirituality. the corporeal world is full of forces and phenomena that we do not feel directly, such as electricity and magnetism, but even small children are familiar

s development creates either a deeper, or a more superficial, recognition of evil, and a more powerful or less powerful desire to be rid of it. the source of all evil is our egoism because it is opposite to the nature of the creator, who wishes to bestow only good upon us. since all that we perceive as pleasant comes personally from him, proximity to the creator is perceived as pleasure, and the degree of remoteness from him is proportionally perceived as suffering. because the creator hates egoism, humans, too, abhor it, depending on the extent of their development. attitudes towards egoism are wide-ranging, from acceptance of egoism as normal in a spiritually undeveloped person who uses it without restriction (down to stealing and murdering openly, to a more developed person s feeling o

ate pleasure. for this reason, the creator created souls, the will to receive pleasure. and since he wished to completely satiate them with delight, he created a massive will to enjoy, well matched for his will to bestow pleasure. thus, the soul is the will to enjoy. in accordance with this desire, the soul receives pleasure from the creator. the amount of received pleasure can be measured by the degree of desire to receive it. all that exists is either related to the creator or to his creation. prior to the creation of the will to enjoy, or the souls, only the creator s will to bestow delight existed. hence, in line with his desire, the will to bestow delight created an equal amount of the will to enjoy; however, it was opposite in property. consequently, the will to enjoy is the only thi

on of the divinely created egoistic will to enjoy into two parts (the body and the soul) by the systems of abya lets us transform the egoistic will to enjoy into a will to enjoy for the creator s sake. in this way, we can both receive all that was prepared for us, according to the plan of creation, and become worthy of merging with him. this is considered the ultimate purpose of creation. at this degree, the need for the dark system of abya disappears and ceases to exist. the work destined to take 6,000 years (the time it takes to transform egoism into the will to enjoy for the creator s sake) is actually carried out by every person during his or her lifetime and by all generations combined. everyone must continue to reincarnate until the work is completed. the existence of the dark system

he ability to receive pleasure for the sake of both othf r o m t h e i n t r o d u c t i o n t o t h e z o h a r 69 ers and the creator. when the soul enters the body, the desire is born for altruism, an aspiration for the creator. the force of this aspiration will depend on the magnitude of desire. all that the soul attains in the second state remains in its possession forever, regardless of the degree of decay or age of the body. conversely, outside of it, the soul instantly receives a corresponding spiritual level and returns to its root. naturally, the soul s eternity in no way depends on the knowledge that was acquired during life, which disappeared with the demise of the body. its eternity lies only in the acquisition of the creator s traits. it is known that during the 6,000 years w

LAITMAN M FROM CHAOS TO HARMONY

happen, we must reach deeper into the inherent force that designs and shapes matter. the inherent force within each matter and object is generally referred to as the will to exist. this force designs the shape of the substance and defines its qualities and comportment. there are infinite forms and combinations of the will to exist, which is at the basis of all the substance in the world. a higher degree of substance reflects a greater desire to exist, and the differing desires in each of the degrees of substance the still, vegetative, animate, and the speaking (human) shape the various processes unfolding within it. the desire to exist follows two principles: 1) keeping its present shape, meaning continuing to exist; and 2) adding to itself anything it senses is necessary for its existence

plants live and die. nevertheless, plants of the same kind grow, blossom and droop by the same rules. in other words, all the plants of a certain kind operate in the same way, and specific elements in the species do not have singularity of their own. the greater a form s will to exist, the more it depends on the environment and its sensitivity to it. this connection becomes clearer at the animate degree, where the will to exist is greater than in the vegetative. for the most part, animals live in groups, packs. they are very mobile and must constantly roam in search of food and suitable living conditions. animals eat other animals or other plants, and relate to them as a source of energy for their sustenance. the animate degree manifests a certain level of development of personality, which

esire is ever ything 35 sations and emotions, and lends a unique character to each animal. every animal senses its environment on a personal level, brings itself closer to the beneficial, and moves farther away from the detrimental. the life cycle of animals is also individual. each lives and dies in its own time, unlike plants, whose life cycle is dictated by the season in the year. the greatest degree of the will to exist is the human degree. man is the only creature completely dependent upon others, and only man senses the past, present, and future. humans affect the environment, and the environment affects them. consequently, we human beings change ceaselessly, and not only because we are happy or unhappy in our present state, but because of our awareness of others, which makes us want

substance of creation, from beginning to its end. thus, all the numerous creations, their multitude incidents, and the ways by which they are conducted, that have appeared and that will appear are only measures and changes in the values of the will to receive. 9 36 from chaos to harmony humans are not only a slightly more evolved living creature; they are fundamentally different from the animate degree. at birth, a human being is a helpless being. but as we grow, we rise above all other creations. a newly born calf and a mature bull are distinguished primarily by their sizes, not by their wisdom. a human infant, however, is practically powerless and totally helpless. but gradually, over many years, it grows and evolves. hence, a young animal s development is very different from that of a

s and what it can do for it. were this not so, the body would not persist. a cell in a body exists in a state of consideration for the body as a whole. all the cell s actions, the beginning and 54 from chaos to harmony the end of its division, specification of cells, and movement toward a certain location in the body, unfold in congruence with the body s needs. connectedness creates life in a new degree even though all the cells in our bodies contain identical genetic information, each cell puts a different part of that information into action, depending on its place and functionality in the body. when the embryo is just beginning to evolve, all its cells are identical. but as the embryo evolves, the cells differentiate, and each cell acquires qualities of a specific kind. thus, each cell

LAITMAN M KABBALAH REVEALED

stems philosophy and general evolution theory. born in budapest, hungary in 1932, laszlo made his debut as a concert pianist at the age of fifteen in new york, an event reported in life, time, newsweek, and the international media. prof. laszlo turned to science and philosophy in his mid-twenties and began publishing books and articles in 1963. in 1970 he received the state doctorate, the highest degree of the sorbonne, the university of paris. in subsequent years he was awarded honorary phds in the united states, canada, finland, russia, and hungary. in recognition of his commitment to global understanding and development, he received the 2001 goi award, the peace prize of japan. he has written seventy-two books, translated into as many as eighteen languages. 13 introduction i am delighte

ht of creation. in other words, and this is important, when kabbalah: then and now 21 kabbalists talk about nature or nature s laws, they are talking about the creator. and vise versa, when they are talking about the creator, they are talking about nature or nature s laws. these terms are synonymous. to a kabbalist, the term, creator, does not signify a supernatural, distinct entity, but the next degree that a human being should reach when pursuing higher knowledge. the hebrew word for creator is boreh, and contains two words: bo (come) and re eh (see. thus, the word, creator, is a personal invitation to experience the spiritual world. t h e c r a d l e o f s c i e n c e the knowledge that the first kabbalists acquired did more than help them understand how things worked behind the scenes

don the old ways, or somehow combine them with a new way of searching. a new desire in town we have said that there are four degrees to the will to receive: a) physical desires for food, reproduction, and family; b) wealth; c) power and respect, sometimes separated into two distinct groups; and d) the desire for knowledge. the four degrees are divided into two groups: 1) animal desires, the first degree, are shared by all living creatures; and 2) human desires, degrees two, three, and four, 48 kabbalah revealed which are uniquely human. the latter group is the one that s brought us to where we are today. but today there is a new desire xthe fifth degree in the evolution of the will to receive. as we ve said in the previous chapter, the book of zohar writes that at the end of the 20th centu

me, surrounding light, perfectly describes how we sense it. as long as we haven t reached it, we see it as external, attracting us with its blinding promise of bliss. every time the light builds a big enough kli for us to step to the next level, the next reshimo comes along and a new desire emerges in us. we don t know why our desires change, because they re always parts of reshimot from a higher degree than our current level, even when they don t seem like it. so just like the last reshimo surfaced, bringing us to our present state, a new desire now approaches from a new reshimo. this is how we continue our climb up the ladder. it is a spiral of reshimot and ascents that end at the purpose of creation xthe root of our souls, when we re equal and united with the creator. 84 kabbalah reveal

s, plants, and animals exist so humans can feed on them and grow. but what 88 kabbalah revealed is the purpose of human existence? all the levels serve us, but what or whom do we serve? ourselves? our egos? when we first ask these questions, it is the beginning of our conscious evolution, the emergence of the desire for spirituality. this is called the point in the heart. in the last evolutionary degree, we begin to understand the process we are parts of. simply put, we begin to acquire nature s logic. the more we understand its logic, the more we expand our consciousness and integrate with it. in the end, when we have fully mastered nature s logic, we will understand how nature works and even learn to master it. this process occurs exclusively at the last level, the level of spiritual asc

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

stion regarding the meaning of our lives stands out particularly clearly. at times it seems that life is more difficult than death itself; therefore, it is no surprise that ethics of the fathers states "against your will do you live" nature created us, and we are forced to exist with the qualities that were imposed upon us. it is as if we were only semi-intelligent beings: intelligent only to the degree that we are aware that our actions are determined by our inherent characteristics and qualities, and that we cannot go against- 15- them. if we are at the mercy of nature, then there is no predicting where this wild, unreasonable nature can lead us. our natures are responsible for constantly causing conflicts between individuals and entire nations, who, like wild animals, are engaged in a v

e appeal to him, does he appear not to respond, preferring instead to affect us in a way that is hidden from us, concealed behind nature and our environment? if he desired to correct us, that is, to correct his own "error" in creation, he could have done so long ago, either perceiving the creator- 21- directly or indirectly. if he revealed himself to us, we would all see and appreciate him to the degree allowed by our senses and the intelligence with which he created us. surely then we would know what to do and how to act in this world, which was supposedly created for us. furthermore, paradoxically, as soon as we strive to reach the creator, to perceive him, to come closer to him, we feel our yearning for the creator vanish, disappear. but if the creator directs all of our sensations, why

taneous, parallel lines. the right line is faith; the left line is cognition and comprehension. these two lines never diverge, for they are mutually opposed to each other. therefore, the only way to balance them is by means of a middle line, which consists of both the right and left lines at the same time. this middle line connotes spiritual behavior, where reason is used in accordance with one s degree of faith. all spiritual objects are coiled around the creator; they are layered onto him in the order from which they emerged from him. everything in the universe that is layered around the creator exists only relative to the creations, and all are products of the original created being, called "malchut" that is, all worlds and all created beings, except for the creator, are a single malchu

to the extent that you will benefit from it, although i d always like to show myself to you. after all, i hid myself on purpose to create conditions of free choice for you. in this way, you can be free to act and choose how to think independently of my presence. there will be no pressure on the part of the host. guest: so how do you reveal yourself to me? host: i do it slowly and gradually. each degree of disclosure is called a "world" from the most hidden degree to the most exposed. the end. the dining table- 55- from here it follows that our main objective is to elevate the importance of the creator in our own eyes, i.e, to acquire faith in his greatness and might. we must do this because this is our only possible means of escaping from the prison of personal egoism and entering into th

e law of the equivalence of form of spiritual objects. the activity of spiritual objects whether close, or distant, or merging and unifying is always based on the principle of the similarity of properties. the creator will bestow upon a person that which the person wants to return to the creator. therefore, a person s heart, or vessel, will be filled with the perception of the creator to the same degree that egoism has been ejected. this is in accordance with the law of the equivalence of qualities between the light and the vessel. we can, in fact, begin our spiritual ascent from any condition that we are in. we must simply realize that of all possible conditions, ranging from the highest to the lowest, the creator has chosen this particular one as the best situation for us to start on the

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

out exception, from abraham to the last great kabbalist, baal hasulam, maintained that the entire substance of creation consists of a desire to receive. every kabbalah book speaks of the same thing, and all kabbalists are in agreement in that regard. kabbalists are people who attain the upper world; they speak from tangible attainment, not from theory. the word, attainment, refers to the ultimate degree of understanding. let me make things easier to understand by using some drawings. we said that the will to receive is the basis of creation. it is created by the expansion of the upper light (in kabbalah, the term light designates giving, bestowing, love; it is referred to as the creator. thus, the light created the will to receive pa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i

ctually refer to the giver. in this state of things, the created being (creature) begins to feel that there is a collision between the pleasure and the sensation of the giver of the pleasure (figure 2. this collision stirs a reaction in the creature, making it want to be like the creator because the creator is higher than the pleasure itself. at this point, the will to receive evolves to the next degree. figure 2 the will to receive then chooses to be a giver, like the creator (the giver. this is the first reaction of the creature, though it is still not an entirely independent choice. it is rather a reaction that stems from its sensation of the giver, which makes it a compelled reaction, derived entirely from the presence of the giver. thus, the will to receive has no free choice in the m

d nivra (created being) stems from the word bar (outside. thus, the term creature or created being refers to something or someone outside the creator s will. once a creature is formed, it undergoes a sequence of interconnected states resulting from cause and effect. these states are referred to as upper worlds. the upper light and the will to receive descend through the upper worlds to the lowest degree, called our world. at the degree of our world, we are totally controlled by the will to receive and we are completely detached from the sensation of the upper light, the creator. once the will to receive descends to our world, it becomes independent from the creator s domination because only by so detaching can the purpose of creation--to make the will to receive identical to the creator--b

ut, the will to receive is split in two: an inner part soul--and an outer part environment (surroundings, in which the soul operates. this stage still does not pertain to our world. as a result of later events, the soul and its environment will experience a process of shattering, and consequently decline sevpa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 36 eral degrees down to the degree of this world. only now begins the formulation of the matter that makes up our world. from this stage onwards, from the broken will to receive, begins the historic evolution of the material world we are familiar with. once the universe has been created, the still (inanimate, vegetative, and the animate degrees are made, and following them, the speaking (human) degree is formed (figure 5. fi

reality beyond our ordinary perception, and described his research and discoveries in his sefer yetzira (book of creation. abraham began to gather students and teach them the wisdom of kabbalah. in time, this group of kabbalists became a nation. many years later, after the ruin of the first and second temples, this group of kabbalists lost its perception of the upper reality; they fell from their degree of spiritual consciousness and were able only to perceive their physical reality. this was actually a gradual process. some lost their spiritual perception with the ruin of the first temple, and the rest lost it with the ruin of the second temple. rabbi akiva was the last great kabbalist to attain the degree of the spiritual law, love thy friend as thyself. the intensification of egoism ind

LAITMAN M THE KABBALAH EXPERIENCE

e at i o n m a n v t h e p u r p o s e o f c r e at i o n q: many have tried to solve the riddle of the purpose of creation v why we come into this world, why we live and die. what is the purpose of creation according to the kabbalah and how can one attain it? a: man is the center of creation and is its purpose. the creator created mankind and wishes to raise human beings to the highest possible degree: that of the creator. the process of the attainment of the creator, meaning getting to know the creator s attributes, is a means for correction. it is also the very purpose of creation because attaining the creator, unlike a scientific process, is the gratification and satisfaction given by the creator. according to the kabbalah, mankind is the whole of creation (or the first man. after he

the creator fills you up is a new sensation. it is in that sensation that you will find the spiritual worlds. our goal is to be entirely filled up with the creator. however, as of now, our souls are in a state called this world, where the creator is not felt, but is concealed and hidden from them. when the soul perceives contact with the creator for the first time, it rises to its first spiritual degree. it then begins to make itself resemble the creator more and more, and thus feel him more and more t h e k a b b a l a h e x p e r i e n c e 14 intensively. when all the parts are completely corrected, they will rise to a state defined as the end of correction. q: what will happen if humanity refuses to accept the purpose of creation and objects to its goal? will the creator have to destroy

desire to enjoy only those desires worthy, in quantity and quality, to be used to please the creator. 3. spiritually coupling with, and discovering, the creator (possible only through the isolation of the desire, with a corrected aim. the first two corrections are called circumcision, and, like all other corrections, are not performed by the creature but by the creator, meaning a higher spiritual degree than his current one. the creature never has the strength to perform a self-correction. man s goal is simply to arrive at the desire to be corrected v to send out a prayer, a plea for correction v and the upper degree (the creator) will perform it. t h e e vo l u t i o n o f h u m a n i t y q: why did the kabbalah remain, much like all jewish thought, in the margins of the development of th

rts, to a state where its every movement is in harmony with the creator, who is our criterion for perfection. but first, humanity must go through all the opposite situations in order to realize that, indeed, only the creator is complete. culture and science are only vessels given to us to reveal that we and all around us are destined for adhesion with the creator. that is our destiny--the highest degree of evolution we must reach. t h e k a b b a l a h e x p e r i e n c e 16 the kabbalah, as the whole of the torah, must still be revealed to mankind. the time has not yet come for this to occur, and only in our time are souls that possess a genuine demand for spiritual development descending to this plane. i n t e r e s t i n t h e p u r p o s e o f c r e at i o n q: why are so few people as

ple will actually participate in this process. t h e s t at e o f h u m a n i t y q: relative to the spiritual world, what is humanity s position? a: man s place in the upper world depends solely on the power of the screen that he attained. this, in turn, is determined only by the distance from the state where all of man s desires are in this world, with the aim for me, and by the nearness to the degree of the creator, meaning the intent for him. t h e t h o u g h t o f c r e a t i o n 17 q: to the best of my understanding, there is always only one man on earth, who is in the upper world, higher than all other kabbalists. who is that man today? a: it is said: israel is not widowed, and also, there is not a generation when there are no such men as abraham, isaac and jacob. there are hidden

LAITMAN M THE PATH OF KABBALAH

he works on our sensory organs. only through these sensations can we guess anything about the creator. hence, the study of kabbalah must be correctly directed; thoughts must be focused on studying the inner attributes that we are still unable to see in ourselves. all the worlds, partzufim, sefirot, names, everything the kabbalah speaks of, exists in us and will be revealed in us, depending on the degree of our correction. we will find our inner moses and aaron, king david and the angels, the evil, the righteous, and the degrees of attainment called jerusalem, the temple and more. every word in the torah speaks of our own forces and our levels of ability to sense the creator. that is the only topic of discussion of the torah. that is also the only thing we speak of in our daily lives, becau

creator and ourselves, is the work of the creator, is virtually impossible for us to perceive. so where is the self? there is no self. the self is the work of nature, created by the creator. the self clothes us, yet everything we do is actually his doing. the question, who am i? can only exist outside the creator. we are different from the creator only in wanting to resemble him and to attain his degree. the will to receive is essentially the desire of us creatures to enjoy, corresponding to the abundance and pleasure that come from the creator. we feel that will to receive and the creator wants us to enjoy it. if we feel an abstract will to receive, it is not a creature, it is nature, god. if one works according to nature s guidance, one is like a beast that hasn t even a spark of a godly

how to use it. the point in the heart is the way we relate to our nature as given to us by the creator, as well as our ability to use it correctly. the heart itself consists of our desires, our yearning for pleasure. anything that is not the creator is regarded as the creature, limited by nature and divided by four degrees of desire: still, vegetative, animate, and speaking (man. man is the only degree that can use nature with a special, self-created aim. it is called the point in the heart. the first phase is the fetus, the root coarseness: when one nullifies oneself completely, melts, so to speak, in the creator. after that, the creature must gradually rise to the degree of the creator and overcome the differences that exist between the creator and the creature. using this aim, we seemi

ature retains its independence by using the desires that it wants to return to the creator. that is where they are equal. the creature s purpose is to attain complete wholeness while retaining its nature. the creator couldn t have created an incomplete creature. he had to create a creature equal to him. and the way to do it was by creating a creature and giving it the possibility of attaining the degree of the creator by itself. t h e pa t h o f k a b b a l a h 14 that is the meaning of perfection. when that is attained, there is a clear sensation that there is nothing other than the creator and the creature. the creature discovers that it doesn t exist without the creator, but the creator cannot be called a creator if there isn t a creature, just as a woman cannot be called a mother if sh

y rely on my feelings without any concrete basis. when one attains spirituality, it is a different feeling altogether. we discover that our inner feelings arise from the actions of the creator. we learn that man and the creator are one and the same thing. there is no contradiction between them; they want the same thing, and there isn t even a cause and consequence. this is called the unity of the degree. yet we must act as we actually feel. on the one hand, we read inspiring essays that say, he is one and his name is one, but we still have to act according to our current levels of spirituality. there is nothing missing in spirituality. for example, when an experience is over, it still remains, although it is no longer present in my current feeling. this is called there is no absence in spi

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

the e.a. k c s. chapter vi initiation the candidate. divisions of the ceremony. preparation of the candidate. the inner preparation. the three symbolical journeys. the o c. the e c. i l c s. the s c and p c examination and investiture. the working tools. egyptian interpretation of the working tools (second edition: the working tools, and the egyptian interpretation of them. chapter vii the second degree the questions. the preparation. the inner preparation. the opening. the e.a.'s last work. the five stages. the five steps. the o. the working tools. closing the lodge. chapter viii the third degree the opening of the lodge. the c c the preparation. the internal preparation. entering the lodge. the seven steps. the o c the etheric forces. hiram abiff. death and resurrection. the star. the ra

g of the lodge. the c c the preparation. the internal preparation. entering the lodge. the seven steps. the o c the etheric forces. hiram abiff. death and resurrection. the star. the raising of humanity. fire, sun and moon. the villains. the inscription (second edition: our master h. a. instead of hiram abiff) chapter ix the higher degrees the masonic plane. the ceremony of installation. the mark degree. the holy royal arch. still higher. the rose croix. black masonry. white masonry. how to use the powers. our relation with angels. chapter x (chapter ix in first edition) two wonderful rituals the workings in egypt. the form of the temple of amen-ra. the building of the temple of amen-ra. the unveiling of the hidden light. the offerings. the descent of osiris. the distribution of the sacram

nly a few differences in minor points. the s c ps taken, the k c s given- all have a symbolical meaning which i distinctly remember. 4. egyptian evidences 5. knowing these facts to be so from my own experience, i set to work to collect ordinary physical-plane corroborative evidence for them from such books as were within my reach, and found even more than i had hoped. the explanation of the first degree t c b c begins by remarking that the usages and customs among freemasons have ever borne a near affinity to those of the ancient egyptians, but does not furnish us with any illustrations of the points of similarity. these are to be found in bro. churchward fs most illuminative books, signs and symbols ofprimordial man and the arcana of freemasonry, also in the arcane schools, by bro. john y

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

asonry, p. 49) i have also seen a painting in which four attendants are depicted saluting a pharaoh with the p c s c of an i.m, and the s c of s c is often to be found on the monuments, and is characteristic of horus. the gavel was then made of stone, and was a model of the double-headed axe. 13. plate i 14. 15. in those days the aprons were made of leather, and were triangular. that of the first degree was pure white, as it is now; but the m.m. fs apron was brilliantly coloured and heavily jewelled, with tassels of gold (see plate i) our t c f c i c g c was represented by a cubit of twenty-five inches. the blazing star in the centre of the lodge existed, but it had eight points instead of six or five. it was called gthe star of dawn h or gthe morning star, h and represented horus of the r

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

power. the form and the life. orthodoxy and heresy. chapter ii the egyptian mysteries the message of the world teacher. the gods of egypt. isis and osiris. animal deities. the practice of embalming. other deities. the brothers of horus. consecration. the purpose of the mysteries. the degrees of the mysteries. the mysteries of isis. the preliminary trials. the mystery language. the duality of each degree. the inner mysteries of isis. the mysteries of serapis. the inner degree of serapis the mysteries of osiris. the legend of osiris. the meaning of the story. the inner mysteries of osiris. the office of master. the higher black masonry in the mysteries. white masonry in the mysteries. the stages of the occult path. the first three initiations. the fourth initiation. the fifth initiation and

ormation upon the religious and initiatory customs of many peoples, both ancient and modern, has been gathered by anthropologists; and masonic students in this field have found many of our signs and symbols, both of the craft and higher degrees, in the wall-paintings, carvings, sculpture and buildings of the principal races of the world. the anthropological school, therefore, allows a far greater degree of antiquity to masonry than the authentics have ever ventured to do, and traces striking analogies with the ancient mysteries of many nations, which clearly possessed our symbols and signs, and in all probability ceremonies analogous to those worked in masonic lodges to-day. 13. the anthropologists do not confine their studies to the past alone, but have investigated the initiatory rites o

moment standing on the shore among the legionaries, with the whole scene being enacted around him, precisely in every respect as he would have seen it if he had stood there in the flesh on that autumn morning in the year 55 b.c. since what he sees is but a reflection, the actors are of course entirely unconscious of him, nor can any effort of his change the course of their action in the smallest degree, except only that he can control the rate at which the drama shall pass before him- can have the events of a whole year rehearsed before his eyes in a single hour, or can at any moment stop the movement altogether, and hold any particular scene in view as a picture as long as he chooses. 31. in truth he observes not only what he would have seen if he had been there at the time in the flesh

piritual progress is possible. 35. the ceremonies of freemasonry (those at least of its higher degrees) are dramatizations, as it were, of sections of the invisible worlds, through which the candidate must pass after death in the ordinary course of nature- which also he must enter in full consciousness during the rites of initiation into those true mysteries of which masonry is a reflection. each degree relates to a different plane of nature, or to an aspect of a plane, and possesses layer after layer of meaning applicable to the consciousness of t.g.a.o.t.u, the constitution of the universe, and the principles in man, according to the occult law formulated by hermes trismegistus and adopted by rosicrucians, alchemists and students of the kabbala in later ages: as above, so below. the maso

ry has also another aspect, of the greatest importance, concerning which i have written in the hidden life in freemasonry it is not only a wonderful and intricate system of occult symbols enshrining the secrets of the invisible worlds; it has also a sacramental aspect which is of the utmost beauty and value not only to its initiates but to the world at large. the performance of the ritual of each degree is intended to call down spiritual power, first to assist the bro. upon whom the degree is conferred to awaken within himself that aspect of consciousness which corresponds to the symbolism of the degree, as far as it can be awakened; secondly to aid in the evolution of the members present; and thirdly and most important of all, to pour out a flood of spiritual power intended to uplift, str

LEMEGETON

he first part, is a book of evill spirits, called goetia, shewing how he bound up those spirits and used them in severall things, wherby he obtained great fame* the second part is a booke of [aerial] spirits, partly good and partly evill, wch is called theurgia goetia being all spirits of the ayre* the third part is [a book] of spirits governing ye planetary houres, and wt spirits belong to every degree of the signes and planets in ye signes, and is called ars paulina* the fourth part of this booke is called ars almadel solomonis [sic, contayning 20 cheife spirits wch governe the four altitudes or the 360 degrees of the world& signes [zodiac &c. these twoo last orders of spirits is of good, and are called the true theurgia, and it is to be sought affter by divine seeking &c* the fifth part

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

he holy gnostic catholic church. it has also established the headland press a 1 2 abraxas as conceived by crowley in 1919 (though never carried out by him, in order to publish thelemic and related works. the once secret practices of the magical order ordo templi orientis (oto) revolved around sex magic, which was taught in stages as the students attained the eighth and ninth degrees of the eleven-degree system. however, in the system taught by the abbey, a student who has reached the zelator grade is invited to participate in these practices, which constitute the essence of the next ring within the abbey, known as the sovereign penetralia of the gnosis. zelators are also invited to join the order of thelemites. because the abbey is a secret order,much of its teachings and practices are not

ns, while maintaining a proprietary interest in the satanic tradition, continually reemphasize that they consider satan/satanism as degenerate mythology only, of no relevance to temple of set metaphysics or social philosophy. continuing his academic studies, aquino earned m.a (1976) and ph.d (1980) degrees in political science from the university of california, santa barbara; and the m.p.a (1987) degree in public administration from george washington university. he taught political science at golden gate university, san francisco, from 1980 to 1986 as an adjunct professor. in 1994 aquino retired from the army as a lieutenant colonel, at which time he was awarded the army s meritorious service medal. he is married to the former lilith sinclair, whom he met when she was priestess of the chur

december 1, 1947, the most famous and influential ritual magician of the twentieth century, was born edward alexander crowley in leamington, warwickshire, england. his father was a preacher for the exclusive plymouth brethren, and he soon rebelled against his strict, fundamentalist upbringing. he was a student at trinity college in cambridge from 1894 to 1897, but dropped out before completing a degree. his interests in the occult and sexual activity crowded out his studies. although crowley did not consider himself a satanist, he sometimes sported a satanist image e.g, he often referred to himself as the beast, an allusion to the beast of the book of revelation english author, magician, and occultist, aleister crowley with a selection of occult instruments (archive photos) 56 curse of th

and made fit for heaven. catholic purgatory is the most well known of these realms, but the same basic idea is incorporated in other ways into other traditions. yet another solution is to postulate a series of multiple heavens and hells, or levels of heaven and the torments of hell (dover pictorial archive) 110 hellhole hell, in which good people and sinners are rewarded or punished according the degree of their noble deeds or sins. one of the most well known examples of the latter is dante s inferno. dante presents a picture of a complex, nine-layered hell. virtuous but unbaptized souls reside at the top, suffering only the emotion of hopelessness. at the very bottom of hell, undergoing the worst punishment, are those who committed the very worst sin, which in dante s ethical schemata is

the reverend a. f. a. woodford inherited the magical manuscripts owned by psychic fred hockley, upon which the order of the golden dawn (ogd) would be built. sria member dr.wynn westcott decoded the manuscripts and s. l. macgregor mathers (1854 1917, also an sria member, systematized them into a useful form. the material also contained the nuremberg address of anna sprengel, a rosicrucian of high degree. mathers wrote to her and received voluminous materials and the charter for the isis-urania temple. in 1888, the isis-urania temple of the golden dawn, the first temple representative of the hermetic order of the golden dawn, was opened. other temples were soon founded in edinburgh, weston-super-mare, bradford, and paris. in 1887, westcott left the order of the golden dawn and s. l. macgreg

LIBER HAD

randall h. the church of satan. in charles y. glock and robert n. bellah, the new religious consciousness. berkeley: university of california press, 1976, pp. 180 202. baddeley, gavin. lucifer rising: sin, devil worship and rock n rolci liber h a d svb figvra dlv a. a. publication in class d (for winners of the ordeal x) imprimatur: three flags/axes meaning "neteru. v.v.v.v.v. n. fra a. a. o.m. 7 degree= 4square. 000. this is the book of the cult of the infinite within. 00. the aspirant is nuit. nuit is the infinite expansion of the rose; hadit the infinite concentration of the rood("instruction of v.v.v.v.v) 0. first let the aspirant learn in his heart the second chapter of the book of the law("instruction of v.v.v.v.v) 1. worship "i.e" identify thyself with, nuit, as a lambent flame of b

LIBER O

portal (see illustrations: extend the hands in front of you, palms outwards, separate them as if in the act of rending asunder a veil or curtain (actives, and then bring them together as if closing it up again and let them fall to the side (passives (the grade of the "portal" is particularly attributed to the element of spirit; it refers to the sun; the paths of s, r and z are attributed to this degree. see 777 lines 6 and 31 bis. the pentagrams of fire. i' b n* a name: myhla v\ n o- i (elohim. k\ s i\ h n# i g n g -380- the signs of 4= 7. raise the arms above the head and join the hands, so that the tips of the fingers and of the thumbs meet, formulating a triangle (see illustration (the grade of 4= 7) is particularly attributed to the element fire; it refers to the planet venus; the pat

pentagrams of fire. i' b n* a name: myhla v\ n o- i (elohim. k\ s i\ h n# i g n g -380- the signs of 4= 7. raise the arms above the head and join the hands, so that the tips of the fingers and of the thumbs meet, formulating a triangle (see illustration (the grade of 4= 7) is particularly attributed to the element fire; it refers to the planet venus; the paths of q, z and p are attributed to this degree. for other attributions see 777 lines 7 and 31. the pentagrams of water. i' b n\ a v# n o- i name: la (el. k' s i\ h n\ i g n g the signs of 3= 8. raise the arm till the elbows are on a level with the shoulders, bring the hands across the chest, touching the thumbs and tips of fingers so as to form a triangle apex downwards (see illustration (the grade of 3= 8) is particularly attributed to

name: la (el. k' s i\ h n\ i g n g the signs of 3= 8. raise the arm till the elbows are on a level with the shoulders, bring the hands across the chest, touching the thumbs and tips of fingers so as to form a triangle apex downwards (see illustration (the grade of 3= 8) is particularly attributed to the element of water; it refers to the planet mercury; the paths of r and s are attributed to this degree. for other attributions see 777, lines 8 and 23. the pentagrams of air. i' b n\ a v* n name: hvhy o- i (ye-ho-wau. k' s i\ h n\ i g n g the signs of 2= 9. stretch both arms upwards and outwards, the elbows bent at right angles, the hand bent back, the palms upwards as if supporting a weight (see illustration (the grade of 2= 9) is particularly attributed to the element air; it refers to the

es 8 and 23. the pentagrams of air. i' b n\ a v* n name: hvhy o- i (ye-ho-wau. k' s i\ h n\ i g n g the signs of 2= 9. stretch both arms upwards and outwards, the elbows bent at right angles, the hand bent back, the palms upwards as if supporting a weight (see illustration (the grade of 2= 9) is particularly attributed to the element air; it refers to the moon, the path of t is attributed to this degree. for other attributions see 777 lines 9 and 11. the pentagrams of earth i' b n\ a v\ n o- i name: ynda (adonai. k' s i\ h n\ i g n g the sign of 1= 10. advance the right foot, stretch out the right hand upwards and forwards, the left hand downwards and backwards, the palms open (the grade of 1= 10) is particularly attributed to the element of earth, see 777 lines 10 and 32 bis. the lesser r

LIBER 141

eting and peace to our most holy, most illuminated, most illustrious, and most dear brother, his excellency sir james thomas windram x o.t.o, our viceroy in the union of south africa, and sendeth these for his pleasure and instruction, and for communication at utmost extremity of need to selected initiates of the sanctuary of the gnosis ix who have either (a) shewn by power their fitness for that degree, or (b) shewn by wisdom their suitability to ward the arcanum arcanorum. also to certain trusty brethren of the viii, vii, and vi chosen for this moment of peril. for at this hour the clouds gather again upon the face of the sun our father; all those who know may perish in the world-war; even as it is written in the ritual of the v "it is the hour when the veil of the temple was rent in twa

ay and after, though perhaps not on the last day, the sacrament is more efficacious than at any other time, as is figured by our ancient brethren the alchemists in their preference of the red tincture to the white. this we also believe, though we hold it hitherto not proven. x of the second party to this art, whether initiation is desirable if the other party to the sacrament be also of the ninth degree an initiate of the sanctuary of the gnosis, it seems to us urgent that the object of both be one only, also that the general interest and nature of them be but one; else cometh division the enemy of will, and utter failure following. and, the whole being considered carefully, we do opine that it is better and easier that the other party should be in ignorance of the sacred character of the

riest must be an initiate, for that it is his will which determineth the magical character of his lion; so that if he hath no purpose but that of the goddess adonai he cannot raise agape to her lord thelema, nor will the intention of the priestess, although a lofty initiate, replace this essential power of the priest over that of which he is but the vehicle and guardian. for this reason the ninth degree is not so easy to be made effective by woman initiates. of what may be the result of a development parallel to that indicated above among the noble and chaste ladies of the order, it is at present impossible for us to declare; but a priori it seems that, though the lion and the eagle are best in combination, the lion is more likely to be able to dispense with the assistance of the eagle, th

at is, it is the deliberate choice of the holy phallus itself "the phallus is the physiological basis of the oversoul" for this very reason are these many men led astray, lost in unchastity and ruin. but let the conscious will be devoted wholly to the great work, then shall the subconscious will choose inevitably the appointed vehicle of the work. it is for this reason that already in the seventh degree the sir knights are sworn to chastity. and this chastity is an abstinence from all gross sexual acts of every kind. moreover, this is further to be observed in the choice, that the second party must be consenting enthusiastically to co-operate physically with the priest, so that the lion be perfectly dissolved in a full portion of the gluten. and whether this preparation be truly and duly d

ufficeth, and this may be true. yet it is humbly and with all deference and worship our opinion that every drop generated (so far as may be possible) should be consumed. firstly, that this most precious of all gifts of nature be not lost or profaned- indeed the roman heresy hath appointed most excellent instructions for the treatment in all respects of the consecrated host. let the adepts of this degree study missale romanum- ritus servandus in celebratione missae and de defectibus in celebratione missarum occurrentibus- and gather therefrom the ceremonial adjuncts, the mental attitude, and so forth as a guide to their own working in this higher sacrament. and also do we think that the consummation should be complete on this consideration, that if indeed it be the contained prana that oper

LIBER ALEPH

3 f de nuptiis mysticis (of the mystic marriage) my son, how wonderful is the wisdom of this law of love! how vast are the oceans of uncharted joy that lie before the keel of thy ship! yet know this, that every opposition is in its nature named sorrow, and the joy lieth in the destruction of the dyad. therefore, must thou seek ever those things which are to thee poisonous, and that in the highest degree, and make them thine by love. that which repels, that which disgusts, must thou assimilate in this way of wholeness. yet rest not in the joy of the destruction of each complex in thy nature, but press on to that ultimate marriage with the universe whose consummation shall destroy thee utterly, leaving only that nothingness which was before the beginning. so then the life of non-action is no

magus of the egyptians, whom the jews call moses) he follower of tahuti was an egyptian whose name is lost; but the jews called him mosheh, or moses, and their fabulists made him the leader of their legendary exodus. yet they preserved his word, and it is ihvh, which thou must understand also as that secret word which thou hast seen and heard in thunders and lightnings in thine initiation to the degree thou wottest of. but this word is itself a plan of the fabrick of the universe, and upon it hath been elaborated the holy qabalah, whereby we have knowledge of the nature of all things soever upon every plane of by-coming, and of their forces and tendencies and operations, with the keys to their portals. nor did he leave any part of his work unfinished, unless it be that accomplished three

to spirit, and the four elements balanced thereunder in its perfection. so also thy lion himself hath a fourfold menstruum for his serpents. now to fire belong cocaine, which fortifieth the will, loosing him from bodily fatigue, morphine, which purifieth the mind, making the thought safe, and slow, and single, heroin which partaketh as it seemeth, of the nature of these twain aforesaid albeit in degree less notable than either of them, and alcohol, which is food, that is, fuel, for the whole man. to water, attribute hashish and mescal, for they make images, and they open the hidden springs of pleasure and of beauty. morphine, for its ease, hath also part in water. air ruleth ethyl oxide, for it is as a sword, dividing asunder ever part of thee, making easy the way of analysis, so that tho

ng of god with thy soul. yea, and more also, it is a necessary rubric in this ritual of perfection. turn not therefore away thine eyes, for that they are too pure to behold evil; but look upon evil with joy, comprehending it in he fervour of this light that i have enkindled in thy mind. learn also that every thing soever is evil, if thou consider it as apart, static and in division; and thus in a degree must thou apprehend the mystery of change, for it is by virtue of change that this truth of beauty and holiness is made steadfast in the universe. o my son, there is no delight sweeter than the continuous contemplation of this marvel and pageant that is ever about thee; it is the beatitude of the beatitudes. u liber aleph vel cxi 122 d% de ioco su m.ch (of the sport of his mistress) esist n

is not of necessity a stagnation. nay, behold the body of our lady nuith, therein are found twin suns, that revolve constantly about each other. so also it may be in love, that two souls, meeting, discover each in the other such wealth and richness of light and love, and in one phase of life (or incarnation) or even in many, they exhaust not that treasure. or will i say that such are not in their degree and quality thrice fortunate. but to persist in dulness, in satiety, and in mutual irritation and abhorrence, is contrary to the way of nature. so therefore there is no rule in any such case, but the law shall give light to every one that hath it in his heart, and by that wisdom let him govern himself. t the book of wisdom or folly 145 ex de mysterio mali (of the mystery of evil) oreover, s

LIBER CLXV A MASTER OF THE TEMPLE

eings above. the vision is good enough for what it is; it is clear and coherent. but i see no trace of scientific method in directing the vision. i explain further in the general comment. o.m] about this time frater v.i.o. appears to have been studying jnana yoga. there is a simple entry on november 30th, thou art that, without any attempt at comment, and on the following day ditto, but in a less degree. on december 4 we find this entry: the reading of jnana yoga revives very clearly the state of unity produced by the practice of raja yoga. there is a clearer conception, and the feeling of being very near the truth. n.b. during meditation the light above head was beginning to envelope the mind, but was disturbed by r. calling me to come to bed [r. must be told not to call you to come to be

LIBER DCCCLX JOHN ST

er impression reaches the consciousness is turned by it into a symbol or a simile of the work. 11.18. the pose over; recited ritual, now known by heart; then willed adonai; hopelessly unconcentrated. to interpret this record aright, it must, however, be understood that the .standard of living. goes up at an incredible rate. the same achievement would, say five days ago, have been entered as .high degree of concentration; unhoped-for success. the phenomena which to-day one dismisses with annoyed contempt are the same which john st. john worked four years continuously to attain, and when attained seemed almost to outstrip the possible of glory. the flood of the chitta is again being heaped up by the dam of discipline. there is less headache, and more sense of being on the path.that is the on

LIBER DCCCXI ENERGIZED ENTHUSIASM

rather than artificially preserved. the same remark applies to intellectual tests. but such tests should be as wide as possible. i was an absolute duffer at school in all forms of athletics and games, because i despised them. i held, and still hold, numerous mountaineering world's records. similarly, examinations fail to test intelligence. cecil rhodes refused to employ any man with a university degree. that such degrees lead to honour in england is a sign of england fs decay, though even in england they are usually the stepping-stones to clerical idleness or pedagogic slavery. such is a dotted outline of the picture that i wish to draw. if the power to possess property depended on a man fs competence, and his perception of real values, a new aristocracy would at once be created, and the

sked him, if that was a low mass, might i not be permitted to witness a high mass? gperhaps, h he answered with a curious smile, gif all they tell of you is true. h in the meantime he permitted me to describe the ceremony and its results as faithfully as i was able, charging me only to give no indication of the city near which it took place. i am willing to indicate to initiates of the rose croix degree of masonry under proper charter from the genuine authorities (for there are spurious masons working under a forged charter) the address of a person willing to consider their fitness to affiliate to a chapter practicing similar rites. xvi i consider it supererogatory to continue my essay on the mysteries and my analysis of energized enthusiasm. energized enthusiasm 23 [the following appeared

LIBER E

he ibis the head is tilted very slightly too far back; in the thunderbolt the right foot might be a little higher and the right knee lower with advantage. svb figvra ix 5 7. various things will happen to you while you are practising these positions; they must be carefully analysed and described. 8. note down the duration of the pracitce, the severity of the pain (if any) which accompanies it, the degree of rigidity attained, and any other pertinent matters. 9. when you have progressed up to the point that a saucer filled to the brim with water and poised upon the head does not spill one drop during a whole hour, and when you can no longer perceive the slightest tremor in any muscle; when, in short, you are perfectly steady and easy, you will be admitted for examination; and, should you pas

LIBER LLL PARADIGMAT PIRATE

exercises presented in the following sections are only guidelines. if the neophyte possesses knowledge of additional techniques and practices, or possesses the capacity to create her own, she is encouraged to do so. the iot considers every candidate on his or her individual merits and qualifications. no single approach could possibly fit every individual aspirant to either the pact or to the 3rd degree within the pact. however, there is a need to set down some guidelines for those who would like some indication of what is expected of them. section 1: the first section is a continuation of the dream work begun in liber mmm. however, if it has been awhile since the magician performed her liber mmm or if the practice of lucid dreaming is new to the magician, there is no obstacle to beginning

rom rituals that are not up to a chaos magician fs standards, reworking them to suit her needs. the supermarket of beliefs becomes our own personal shopping center, and we should take what we need from it at all times. section 5: in the fifth section the magician will go through a radical series of metamorphoses, demonstrating the ability to upset her own prejudices and proclivities and achieve a degree of liberation necessary for permanent iot membership. without the ability to transcend our own limitations we gain nothing from the practice of magic. additional requirements: in addition to the above skills, the iot america section also requires that the neophyte mentor at least one novice all the way through to the 4th degree. if there is the availability for this; perform a greater monas

ich you have surrendered your control to addiction. in the author fs estimation, gaddiction h is nothing more than a personal demon run amuck. it isn ft a gdisease h or a gtragedy. h it is a personal failing that can be corrected through the direct application of will. chemical dependency (addiction) to any substance listed below is considered a disqualifying factor to an aspirant seeking the 3rd degree. the iot desires individuals who are proactive and in control of their own wictthe animal soul cpn 10 xx 300 sh c 31 xxi 400 th t 32. t 32 bis. c 31 bis 3 the temple of solomon the king (continued) great as were frater p..s accomplishments in the ancient sciences of the east, swiftly and securely as he had passed in a bare year the arduous road which so many fail to traverse in lifetime, sa

LIBER LVII

h. the number 10. from this ninth sephira came the tenth and last, thus completing the decad of the numbers. it is called twklm, malkuth, the kingdom, and also the queen, matrona, the inferior mother, the bride of microprosopus; and hnykc, shekinah,19 represented by the divine name ynda, adonai,20 and among the angelic hosts by the kerubim \ybwrk. now, each of these sephiroth will be in a certain degree androgynous, for it will be feminine or receptive with regard to the sephira which immediately precedes it in the sephirothic scale, and masculine or transmissive with regard 18 [or harmony] 19 [some qabalists allude to the idea of a lower and higher shekinah, the higher referred to binah. t.s[ 20 [lit .lord; also ]lm ynda, adonai melekh, my lord the king, and rah ynda, adonai ha-aretz, lor

o the abode of the evil spirits which are called .the shells. by the qabalah, twpylq, qliphoth, material shells. the devils are divided into ten classes, and have suitable habitations (see tables in 777).23 the demons are the grossest and most deficient of all forms. their ten degrees aswer to decad of the sephiroth, but in inverse ratio, as darkness and impurity increase with the descent of each degree. the two first are nothing but absence of visible form and organization. the third is the abode of darkness. next follow seven hells occupied by thoe demons which represent incarnate human vices, and torture those who have given themselves up to 22 [according to some, the qlippoth or shells are the remnants of these primal worlds. t.s] 23 [in the equinox publication this replaced a referenc

eing weary and anhungered and athirst seeks a seat at the table of adepts, and a portion of the bread of spiritual experience, and a draught of the wine of ecstasy. 63 [the reference appears to be to a passage in the 5th athyr. t.s] 64 [ps. xiv, 1. note that by gematria ya \yhla= 147= hwhy+ ynda+ hyha+ alga, the four divine names of the lesser ritual of the pentagram. t.s] 65 [the title of a high degree in certain masonic rites, immediately proceeding grand inspector general. sometimes called prince of the royal secret. t.s] 66 [another masonic term, generally denoting the highest degree or ruling council of a particular rite. t.s] 44 liber lviii it is then thoroughly understood that the aspirant is seeking to solve the great problem. and he may conceive, as various schools of adepts in th

LIBER LXVII THE SWORD OF SONG

hold that action is determined absolutely, in which case, of course, a command is as absurd as it is unavoidable. excluding this folly, therefore, we may conclude that if the command be obeyed.and those of buddha have gained a far larger share of obedience that those of any other teacher.the enlightened one was not only a potential but an actual thief. further, all voluntary action limits in some degree, however minute, the volition of others. if i breathe, i diminish the stock of oxygen available on the planet. in those far distant ages when earth shall be as dead as the moon is to-day, my breathing now will have robbed some being then living of the dearest necessity of life. that the theft is minute, incalculably trifling, is no answer to the moralist, to whom degree is not known; nor to

east of suez, where a man can raise a thirst..r. kipling .while as for quilp hop o. my thumb there banjo-byron that twangs the strum-strum there .browning, pachiarotto (said of a. austin) tion of some true standard, and this can nowhere be found. a doctor would tell you, moreover, that all food intoxicates: all, here as in all the universe, of every subject and in every predicate, is a matter of degree. our faculties never tell us true; our eyes say flat when our fingers say round; our tongue sends a set of impressions to our brain which our hearing declares non-existent.and so on. what is this delusion of personality but a profound and centrally-seating intoxication of the consciousness? i am intoxicated as i address these words; you are drunk.beastly drunk!.as you read them; buddha was

but this is rather a reason for being content with our own than for attempting to steal other people.s. that affecta-tion in many modern mystics of adopting an oriental civilisation and mode of thought must cause much harmless merriment among the actual orientals. the notion that a turban and a few vows will make an englishman a hindu is quite on a par with the idea that a black hat and an oxford degree will make a hindu an englishman. we wonder whether our buddhistic philosophers have ever read a florid letter in baboo english. we suspect that the said type of document is in reality exceedingly like the philosophic essays written by englishmen about the splendour of eastern thought. sometimes european mystics deserve something worse than mere laughter at the hands (sic) of orientals. if t

the allusions. 4 the kerubim. 5 see table of correspondences [a table of correspondences was intended to appear as an appendix to the first volume of crowley.s collected works. it is not in the 1970s reprint from which i am working, and may not have been in the original. see 777 instead. t.s] 6 the 22nd key of the tarot. the other tarot symbols can be traced by any one who possesses, and to some degree understands, a pack of the cards. the occult views of the nature of these symbols are in some cases crowley.s own. opus prima materia. a. o. custodes.4 sapiens dominatibur astris. s. s. d. d. ambrosii magi hortis rosarum 79 pearls, big and round like the breasts of a sea-nymph; and they gleamed round like moons. she held in leash the four beasts, but he strode boldly to her, and kissed her

ophers than to the fathers of modern philosophy that suffering is the badge of all the tribe of sentient things; that it is no accidental accompaniment, but an essential constituent of the cosmic process. and in the same essay, though he is disposed to deny more than the rudiments of consciousness to the lower forms of life, he is quite clear that pain varies directly (to put it loosely) with the degree of consciousness. cf. also .animal automatism. pp. 236-237 (2) sorrow.s cause..the cause of sorrow is desire. i take desire here to include such a phenomenon as the tendency of two molecules of hydrogen and chlorine to combine under certain conditions. if death be painful to me, it is presumably so to a molecule; if we represent one operation as pleasant, the converse is presumably painful

LIBER LXXVIII

ts, and the princes are now called kings. this is unfortunate, and leads to confusion; the princes may be called emperors without harm. remember only that the horsed figures refer to the yod of tetragrammaton, the charioted figures to the vau. a description of the cards of the taro 13 if ill dignified, he is evil-minded.cruel.bigoted.brutal. he rules the celestial heavens from above the twentieth degree of h to the first two decans of i: and this includes a part of the constellation hercules (hercules is always represented with a club) b of b king of the salamanders. vi the queen of the thrones of flame queen of wands a crowned queen with long red-golden hair, seated upon a throne, with steady flames beneath. she wears a corslet and buskins of scale-mail, which latter her robe discloses. h

LIBER MMM

gical trance, a form of mind control having similarities to yoga, personal metamorphosis, and the basic techniques of magic. success with these techniques is a prerequisite for any real progress with the initiate 3 syllabus. a magical diary is the magician s most essential and powerful tool. it should be large enough to allow a full page for each day. students should record the time, duration and degree of success of any practice undertaken. they should make notes about environmental factors conductive (or otherwise) to the work. those wishing to notify the order of their intention to begin the work are invited to do so via the publisher. 13 mind control to work magic effectively, the ability to concentrate the attention must be built up until the mind can enter a trance-like condition. th

new habit at random. the choices should not involve anything of spiritual or egocentric, or emotional significance, nor should you select anything with any possibility of failure. by persisting with such simple beginnings you become capable of virtually anything. all works of metamorphosis should be committed to the magical diary. 18 magic success in this part of the syllabus is dependent on some degree of mastery of the magical trances and metamorphosis. this magical instruction involves three techniques: ritual, sigils, and dreaming. in addition, the magician should make himself familiar with at least one system of divination: cards, crystal gazing, runesticks, pendulum, or divining rod. the methods are endless. with all techniques, aim to silence the mind and let inspiration provide som

LIBER O

al (see illustrations: extend the hands in front of you, palms outwards, separate them as if in the act of rending asunder a veil or curtain (actives, and then bring them together as if closing it up again and let them fall to the side (passives).11 (the grade of the .portal. is particularly attributed to the element of spirit; it refers to the sun; the paths of s, n, and o are attributed to this degree. see .777. lines 6 and 31 bis. the pentagrams of fire invoking aa banishing name: a l h i m (elohim. the sign of 4 =7: raise the arms above the head and join the hands so that the tips of the fingers and of the thumbs meet, formulating a triangle (see illustration (the grade of 4 =7 is particularly attributed to the element fire; it refers to the planet venus; the paths of q, x, and p are a

lines 6 and 31 bis. the pentagrams of fire invoking aa banishing name: a l h i m (elohim. the sign of 4 =7: raise the arms above the head and join the hands so that the tips of the fingers and of the thumbs meet, formulating a triangle (see illustration (the grade of 4 =7 is particularly attributed to the element fire; it refers to the planet venus; the paths of q, x, and p are attributed to this degree. for other attributions see .777. lines 7 and 31. the pentagrams of water invoking aa banishing name: a l (el. liber o vel manvs et sagitta 8 the sign of 3 =8: raise the arms till the elbows are on a level with the shoulders, bring the hands across the chest, touching the thumbs and tips of fingers so as to form a triangle apex downwards (see illustration (the grade of 3 =8 is particularly

(el. liber o vel manvs et sagitta 8 the sign of 3 =8: raise the arms till the elbows are on a level with the shoulders, bring the hands across the chest, touching the thumbs and tips of fingers so as to form a triangle apex downwards (see illustration (the grade of 3 =8 is particularly attributed to the element of water; it refers to the planet mercury; the paths of r and c are attributed to this degree. for other attributions see .777. lines 8 and 23. the pentagrams of air invoking aa banishing name: i h v h (ye-ho-wau. the sign of 2 =9: stretch both arms upwards and out-wards, the elbows bent at right-angles, the hands bent back, the palms upwards as if supporting a weight (see illustration (the grade of 2 =9 is particularly attributed to the element air; it refers to the moon; the path

ons see .777. lines 8 and 23. the pentagrams of air invoking aa banishing name: i h v h (ye-ho-wau. the sign of 2 =9: stretch both arms upwards and out-wards, the elbows bent at right-angles, the hands bent back, the palms upwards as if supporting a weight (see illustration (the grade of 2 =9 is particularly attributed to the element air; it refers to the moon; the path of t is attributed to this degree. for other attributions see .777. lines 9 and 11) the pentagrams of earth invoking aab a n i s h i n g name: a d n i (adonai. the sign of 1 =10: advance the right foot, stretch out the right hand upwards and forwards, the left hand downwards and backwards, the palms open (see illustration (the grade of 1 =10 is particularly attributed to the element of earth. see .777. lines 10 and 32 bis

LIBER RV VEL SPIRITUS

research (a) certain actions induce the flow of the breath through the right nostril (pingal; and, conversely, the flow of the breath through pingala induces certain actions (b) certain other actions induce the flow of the breath through the left nostril (id, and conversely (c) yet a third class of actions induce the flow of the breath through both nostril at once (su.umn, and conversely (d) the degree of mental and physical activity is interdependent with the distance from the nostrils at which the breath can be felt by the back of the hand. 4. first practice. let him concentrate his mind upon the act of breathing, saying mentally .the breath flows in .the breath flows out. and record the results (this practice may resolve itself into mah.satipatth.na (vide liber xxv)1 or induce sam.dhi

LIBER SAMEKH

entrated* he can then concentrate his will upon its one essential element, overcoming its resistance.which is automatic, like a physiological reflex.by destroying inhibitions through his ego-overwhelming enthusiasm. the other half of the work needs no such complex effort; for his angel is simple and unperplexed, ready at all times to respond to rightly-ordered approach [qy. gconsecrated h] a high degree of initiation is required. this means that the process of analysis must have been carried out very thoroughly. the adept must have become aware of his deepest impulses, and understood their true significance. the gresistance h here mentioned is automatic; it increases indefinitely against direct pressure. it is useless to try to force onself in these matters; the uninitiated aspirant, howev

infinity h nonsense was born of his own inability to think clearly beyond his limits, just as a bushman, confronted by numbers above five, can only call them gmany. h the truth told by the angel, immensely as it extends the horizon of the adept, is perfectly definite and precise. it does not deal in ambiguities and abstractions. it possesses form, and confesses law; in exactly the same manner and degree as any other body of truth. it is to the truth of the material and intellectual spheres of man very much what the mathematics of philosophy with its ginfintite series h and gcantorian continuity h is to schoolboy arithmetic. each implies the other, though by that one may may explore the essential nature of existence and by this a pawnbroker fs profits. this then is the true aim of the adept

LIBER SEPTEM REGUM SANCTORUM

ary stations. 7 the text i was sent had posers but this was probably an ocr error; other such errors, e.g. 0 for o have been silently corrected. 8 this statement may seem strange given the whole big deal made of horus replacing osiris, etc, but a few things are perhaps worthy of mention here. firstly, in the early years of the a\a, crowley may have considered this a mystery pertaining to a higher degree than probationer; e.g, only giving liber legis to zelators, and believed that even in the on of horus, the formula of osiris still needed to be assimilated before it could be transcended; further, note that in this ritual it is the hiereus who represents osiris, wheras in the g.d. the hiereus was horus in the avenger of the gods aspect and the hierophant osiris; so in fact, they have been c

LIBER XLI THIEN TAO

tical instruction in the art of falling down stairs; and the richest man in the country was an ex-butler who, by breaking his leg on no less than thirty-eight occasions, had acquired a pension which put that of a field-marshal altogether into the shade. as yet, however, the country was not irretrievably doomed. a system of intrigue and blackmail, elaborated by the governing classes to the highest degree of efficiency, acted as a powerful counterpoise. in theory all were equal; in practice the permanent officials, the real rulers of the country, were a distinguished and trustworthy body of men. their interest was to govern well, for any civil or foreign disturbance would undoubtedly have fanned the sparks of discontent into the roaring flames of revolution. and discontent there was. the uns

r plunge into his former excess. gso also she who was a prostitute from native passion may indulge with safety in the pleasure of love; she who was by nature cold may enjoy a virginity in no wise marred by her disciplinary course of unchastity. but the one will understand and love the other. gi have been taxed with assaulting what is commonly known as virtue. true; i hate it, but only in the same degree as i hate what is commonly known as vice. gso it must be acknowledgged that one who is but slightly unbalanced needs a milder correction than whoso is obsessed by prejudice. there are men who make a fetish of cleanliness; they shall work in a fitter fs shop, and learn that dirt is the mark of honourable toil. there are those whose lives are rendered wretched by the fear of infection; they s

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

erse that has been transmitted to us with the name of a poet attached to it. the word for gpoet h was skald, and these verses are usually called gskaldic. h they are far more complex in form than the eddic poems, both with respect to meter and, in the case of the more complex longer poems, with respect to the structure of the poem itself. in addition, they use a far more complex diction. the high degree of formality and complexity make some skaldic verse difficult. although a great many skalds are known, ranging from icelandic saga heroes to bishops, some of the most famous skalds served at the courts of kings and other powerful rulers. sometimes these men gave the skalds valuable gifts, such as a shield, and if the shield was decorated with scenes taken from narrative, the skald might com

LOGOMACHY OF ZOS

like the ether, it conveys and permeates all things, giving all we initially know. and what do we give in return? morality is a reciprocal discipline necessary to survival, and to protect the inexperienced from consequences unnecessary or unequal to development. the jungle law is superior to ours, but then man makes his laws. all pleasures eventually equalize; their difference is of duration and degree. when certain pleasures are constant we naturally strive for their( 1=h. 87 jk 2..1 p 6, z..1( 5- spatial. i know nothing better. so why should i disavow or transfer to l4 y% s h..1 2 f( m i am loving god via a fat arse. all true appreciation of the abstract is through other things. better this, than acquiesce by faith in non-inferentials. actuality, like belief, is asserted by feeling. so

uacy is achieved by the constant effort of emulation; stale selfsufficiency has never inspired or won much energy. the ethical question resolves itself into a search for the principal motive 2= 5! d '7a 7e( s. 87 the stoic acts with no 2..1..1 3. s (f65..1 p. 7 therefore we must will against all fears and evil for essential good; for so man shall endure all travail. where there is life there is a degree of consciousness, however shadowy, with all its interrelating protenses. when the homogeneity of matter breaks or divides, activity manifests as multiples, and individual modifications begin. we are overstuffed with words. now a veritable systole and diastole of mind. whether or not we articulate correctly we suffer post-prandial torpor. neither universe nor man is complete, completing, or

he object. there is no..1..1#"d (5( 8% 9"d, n( 9..t":v e..1..15! w. i 5..1( 6..q 9# i ]7 the arrivist pre-forms as conceived; he does not know of failure which would be procrastination only. level is never incommensurate to ability thus inspired. intelligence is the ability of composition, our power or arbitrary conjunctionalism giving harmony and significance to incongruities. darkness is only a degree of light, imperceptible to us. there is no absolute antithesis, only variation, except for god who is the antithesis of all things we desire him to be and must transpose to our selves. dreams are another and future reality, not what we suppose, nor what we desire, but what we will receive of our perverted self and its allergies to life. the whole process is a symbolic extroverting of secret

ual. man is a very mean measure of all he is liable to conceive, and of the forgotten residue of his experiences. all truths are dimensional (often of two) and always directional, but what we often discount or overlook is the elasticity and tolerance of forms (as now, and that at any time and place anything may be true or not. relativity is no more true than not. therefore a thing is equal to its degree (in direction. xk5! s. s. 2..q% 5: q( w( bc.^9. p. 2. instance. neither time nor space actually expand, they merely alter relations by formal stages. we are those changes and relations, contracting, individuating, etc. if we constantly circumambulated the span of our orbit we would never intersect or retrace our previous footsteps. we would be traversing a sisyphean eternity; everything wou

not so much desire to know the meanings of things as what they mean to us, but to know what they mean in themselves, as reality. the stoic shares reality by tolerant acceptances. such a quizzical attitude receives answers which. whether true or not. become the embellishments of life c as appreciating beauty where it concerns us. a thing that appears repulsive and ugly does so only in ratio to our degree of tolerance. a worm to a worm is beautiful. and it is unnecessary for us to turn worm-like to know it. we are already too worm-like. nothing in nature has been so maligned, castigated, wordily mutilated and destroyed, as man. actually, i have my tongue in my cheek for i know that whatever has been derogated of him. i am worse. man is 2 9"d. and his only salvation. man has little or not fee

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

self and the unity with nature, and the mastery of sorcery and a balance of both dayside and darkside practices (2) the sethanic witchcraft current has been cultivated in europe through those who hold the key to the gnosis within their minds; it seems to speak through the blood. this unspoken aspect of the tradition of the old is known directly as witchblood, it is a silent, unspoken yet natural degree of the folk ability to practice magick. this is the inner magickal voice of angels and demons, the very core essence within each initiate that speaks to he/she of their own infinite potential. while the direction of those involved in the luciferian tradition in america are well aware of its context of approach, the defining state of consciousness must be adhered to. the union of some aspect

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

extrapolated to objects such as stars. we can see that without planck s theory we would not know the temperature of unreachable objects present in the cosmos. this example shows that a good theory should be able to make predictions that are consistent with observable facts already acquired or to be acquired by doing further experiments. we can creationism and intelligent design 7 say with a great degree of confidence that the temperature of the surface of the sun is indeed about 5,300 c, which is then a fact derived from a theory. next, let us go over an example from the biological sciences. in the second half of the nineteenth century, french microbiologist louis pasteur theorized that microbes could be responsible for a large number of infectious diseases. he and his successors thus deve

ge 64 evolution and religious creation myths numbers of dna base pairs. computer scientists have generated sophisticated algorithms that allow the scanning and comparison of millions of dna base pairs by computers. thus, it is no longer difficult to compare thousands of gene sequences from hundreds of organisms. whenever dna sequences are compared, it is now possible to determine accurately their degree of homology, that is, how much they look alike at the base-pair sequence level. remember that it is the dna sequence that ultimately determines the biological characteristics of organisms. the application of dna sequence comparisons has revealed one clear correlation: the closer two organisms are on an evolutionary scale determined by the fossil record, the closer their dna sequences. for e

ver, is the notion of macroevolution, the appearance of new species from old ones. this concept, unlike microevolution, clearly violates the precepts of the old testament that stipulate that kinds were fixed by god once and for all. in other words, species cannot evolve into other species, such as amphibians evolving from fishes and h. sapiens evolving from australopithecus. they claim, with some degree of justification, that no one has ever seen a mouse sprouting wings in order to become a bat. but evolutionary biology never claimed that such deep transformations should be detectable overnight; rather, very long periods of time are of the essence. also, evolutionary biology does not affirm that there are major differences between microevolution and macroevolution: both follow the same pro

n public schools. in his words, i think today a pluralistic society should have access to a broad range of fact [sic. including faith. at least bill frist admits that id and faith are linked. what is one to make of these remarks made by prominent politicians? it is all too easy to build conspiracy theories (or what scientists would call conspiracy hypotheses) to explain almost anything. that some degree of actual collusion exists among creationism, neocreationism, id, and politicians may or may not be true. but this is not entirely the point because, after all, elected officials come and go. the point ismore about whether creationists are objective allies of those who promote particular societal and political trends in the united states, trends that run the risk of swaying our country in a

: the theory that explains gravity. gravity: the force that makes two material bodies attract each other. great chain of being: the ordering of living and nonliving things according to the putative absolute value of their essence. histone: a type of protein associated with dna. histones are found in both archaea and eukarya. hiv: human immunodeficiency virus, the virus that causes aids. homology: degree of similarity shared by genes. horizontal cultural transmission: transmission of cultural traits (language and religion, for example) between unrelated individuals, for example, from teacher to students. hydrogenosome: a cellular body where hydrogen gas is produced biochemically. hypercycle: an ensemble of interacting rna molecules or interacting rna and protein molecules where functions su

MACNULTY W KIRK KABBALAH AND FREEMASONRY

exactly what the nature of those alleged innovations were. we do know some of the differences between the two bodies, and the premier grand lodge does seem to have been using a much simplified ritual during the mid-i8th century. of specific interest to us is the fact that while the both grand lodges practiced a ritual which conferred three degrees, the antient grand lodge also conferred a fourth degree, the holy royal arch. the premier grand lodge refused to recognize that degree, saying "this grand lodge. has nothing to do with the proceedings of the society of royal arch masons";21 while. the antients. regarded [it] as the real kernel of their masonry"22 it is generally acknowledged, even by masons who do not admit a mystical orientation of the first three degrees, that the royal arch c

h masons";21 while. the antients. regarded [it] as the real kernel of their masonry"22 it is generally acknowledged, even by masons who do not admit a mystical orientation of the first three degrees, that the royal arch contains mystical material. later we will consider some of the writings of laurence dermott, as well as the masonic symbolic structure and the role which is played by this "fourth degree" we may feel that the antients may have been accusing the moderns of having forgotten their mystical heritage. through the last few decades of the 18th century the rituals and symbolic structure used by both grand lodges continued to evolve. perhaps no single mason had more influence on that evolution than did william preston. preston was initiated into freemasonry in 1763 in a lodge workin

ish records of its deliberations. thus, while significant changes were introduced into the practices of the 18th century, the reasons for their introduction remain unknown. we can deduce two principles that seemed to have been used as guides: that there should be seven officers in a lodge (not including the secretary and treasurer; and that there should be three working tools associated with each degree. the application of these principles in the development of the new ritual caused some masons to experience a significant change from their traditional methods. we shall see the kabbalistic implications of these principles shortly. the ritual and symbolic structure developed by the lodge of reconciliation was presented to the members of the united grand lodge in a series of demonstrations st

or variations of the ritual. all of the workings have the basic principles and symbolic structure in common, and all have three degrees. that was one of the significant provisions in the articles of union; it was agreed that masonry consisted of the three degrees, including the holy royal arch. in the english workings the royal arch, since it is conferred separately, might appear to be. a fourth degree in freemasonry, such, however, is not the case. it is the master mason's completed "29 at this point it would be useful to be able to demonstrate some definite kabbalistic influence on the lodge of reconciliation, but no direct evidence of this sort has been discovered. there are, however, some suggestive,ideas to be found in the writings of the antient grand lodge. figure 5. index to the m

ly suggests that among the members of the antient grand lodge there was a mystical, and probably a kabbalistic, understanding of freemasonry. this is an unusual interpretation of dermott's introductory essay to ahiman rezon; but it is not, i think, an unreasonable one. in fact, it seems entirely reasonable when we recall that the members of the antient grand lodge conferred the holy royal arch, a degree acknowledged to be mystical in its content. to me, this reading of ahiman rezon indicates a very definite frame of mind within the antient grand lodge, a frame of mind which was held at the time of the union. if that frame of mind were brought to the lodge of reconciliation by the representatives of the antients, there to be combined with an interest in kabbalah engendered among the represe

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

one god, who was an eternal, ungenerated being. like xenophanes, he conceived deity to be spherical in shape. leucippus held the universe to consist of two parts: one full and the other a vacuum. from the infinite a host of minute fragmentary bodies descended into the vacuum, where, through continual agitation, they organized themselves into spheres of substance. the great democritus to a certain degree enlarged upon the atomic theory of leucippus. democritus declared the principles of all things to be twofold: atoms and vacuum. both, he asserted, are infinite- atoms in number, vacuum in magnitude. thus all bodies must be composed of atoms or vacuum. atoms possessed two properties, form and size, both characterized by infinite variety. the soul democritus also conceived to be atomic in str

e druidic mysteries were not indigenous to britain or gaul, but migrated from one of the more ancient civilizations. the school of the druids was divided into three distinct parts, and the secret teachings embodied therein are practically the same as the mysteries concealed under the allegories of blue lodge masonry. the lowest of the three divisions was that of ovate (ovydd. this was an honorary degree, requiring no special purification or preparation. the ovates dressed in green, the druidic color of learning, and were expected to know something about medicine, astronomy, poetry if possible, and sometimes music. an ovate was an individual admitted to the druidic order because of his general excellence and superior knowledge concerning the problems of life. the second division was that of

few successfully passed them all. the candidate was buried in a coffin, as symbolic of the death of the sun god. the supreme test, however, was being sent out to sea in an open boat. while undergoing this ordeal, many lost their lives. taliesin, an ancient scholar, who passed through the mysteries, describes the initiation of the open boat in faber's pagan idolatry. the few who passed this third degree were said to have been "born again" and were instructed in the secret and hidden truths which the druid priests had preserved from antiquity. from these initiates were chosen many of the dignitaries of the british religious and political world (for further details, see faber's pagan idolatry, albert pike's morals and dogma, and godfrey higgins' celtic druids) the rites of mithras when the p

french discovered upon the same chair the mohammedan confession of faith, written in arabic. initiation into the rites of mithras, like initiation into many other ancient schools of philosophy, apparently consisted of three important degrees. preparation for these degrees consisted of selfpurification, the building up of the intellectual powers, and the control of the animal nature. in the first degree the candidate was given a crown upon the point of a sword and instructed in the mysteries of mithras' hidden power. probably he was taught that the golden crown represented his own spiritual nature, which must be objectified and unfolded before he could truly glorify mithras; for mithras was his own soul, standing as mediator between ormuzd, his spirit, and ahriman, his animal nature. in th

e candidate was given a crown upon the point of a sword and instructed in the mysteries of mithras' hidden power. probably he was taught that the golden crown represented his own spiritual nature, which must be objectified and unfolded before he could truly glorify mithras; for mithras was his own soul, standing as mediator between ormuzd, his spirit, and ahriman, his animal nature. in the second degree he was given the armor of intelligence and purity and sent into the darkness of subterranean pits to fight the beasts of lust, passion, and degeneracy. in the third degree he was given a cape, upon which were drawn or woven the signs of the zodiac and other astronomical symbols. after his initiations were over, he was hailed as one who had risen from the dead, was instructed in the secret t

MASTERING WITCHCRAFT

irulent imagination, a will of fire, rock-hard faith, and a flair for secrecy. imagination being the ability to conjure up within your mind sights and scenes to delight the senses and entertain the fancy, it is the tool par excellence of the artist, inventor and inveterate onanist. the greatest and the most notorious personalities in the history of mankind have all possessed this power to a great degree, and i suspect you, the reader, also do. otherwise you wouldn't be reading this book. the ability to indulge in a flight of fancy is of paramount importance to a witch, for it is through this dark glass that she in fact will cast her spells and set the world afire with her incantations. therefore, as a witch, nurture your imagination, treasure your fantasies. magically speaking, you will pr

flow in our universe. whenever you wish to perform a magical act, you must work taking these power tides into consideration, in the same way a navigator of a boat times his movements to utilize the sea tides to his best advantage. of course, you can work against the tide, but it is self-defeating for the beginner, and is best left for times of emergency or until such a time as you have reached a degree of sureness in your practice. the sun and the moon are the two great hands of our cosmic clock. whereas the hour hand or sun governs the seasons of the year, the moon or minute hand governs the sea tides and the hidden workings of the deep mind. as such, this heavenly body rather than the sun is the main concern of witches. in european mythology the sun has always been seen as a symbol of a

moke, sometimes illuminated from within by a very faint bluish phosphorescence. whether the apparition is built up on a magnetic and physical or purely psychic basis or a mixture of both depends solely on whether you as a witch function best as a seer or a materializing medium, which are the two ends of the magical spectrum whereon witches function. depending on your various constitutions and the degree of your magical development, you and your companions may differ in what you see before you in the triangle. one may see a dim form, while another may see a clearly defined figure, and yet another see nothing at all but merely feel the presence of someone who wasn't there before. but whatever you do or do not see, you must present your question at this point, with the knowledge that if the i

out to be a dabbler in the black arts, or indeed intimate with one such as yourself who is, it would be a comparatively easy operation for him to divine the direction from which the magical onslaught emanates, and by means of the very same puppet, being impregnated with your magnetism, bring about your magical downfall in any number of ingenious ways. therefore, let me again reemphasize a certain degree of caution, at the risk of sounding repetitious and unnecessarily wary. herbs and incense of love to conclude this chapter on amatory matters, here are a few simple recipes for the various incenses mentioned in the preceding pages, plus a list of amatory magical ingredients you may wish to experiment with on your own. love incense first, an incense to be used with all general works of love

to employ. tarot and the i ching can also be used. generally, you will find a magical attack to be motivated by one of two factors: lust or hate. however, in these days of more readily available sexual gratification, the first factor has faded very much into abeyance, save in such barbarous institutions where chastity is still enjoined. hate, on the other hand, is still with us, alas in no lesser degree than in the middle ages, judging by evidence presented in the various news media. a would-be magical antagonist of more-advanced calibre will often indulge in the luxury of enjoying attack in person, so to speak, by formulating his witch power into a definite "shape" and then transferring his consciousness to it. the shape is then sent forth to accomplish the witch's will. the shape, fetch

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

f solomon, translated from the hebrew into the latin by the rabbi abognazar. o my son roboam! seeing that of all sciences there is none more useful than the knowledge of celestial movements, i have thought it my duty, being at the point of death, to leave thee an inheritance more precious than all the riches which i have enjoyed. and in order that thou mayest understand how i have arrived at this degree (of wisdom, it is necessary to tell thee that one day, when i was meditating upon the power of the supreme being, the angel of the great god appeared before me as i was saying, o how wonderful are the works of god! i suddenly beheld, at the end of a thickly-shaded vista of trees, a light in the form of a blazing star, which said unto me with a voice of thunder solomon, solomon, be not disma

of god and by his holy habitation wherein he reigneth and commandeth unto the eternal ages. amen. by the virtue of all these aforesaid, we command ye that ye remain not in any place wherein ye are, but to come hither promptly without delay to do that which we shall enjoin ye. but if ye be still contumacious, we, by the authority of a sovereign and potent god, deprive ye of all quality, condition, degree, and place which ye now enjoy, and precipitate ye into and relegate ye unto the kingdom of fire and of sulphur, to be there eternally tormented come ye then from all parts of the earth, wheresoever ye may be, and behold the symbols and names of that triumphant sovereign whom all creatures obey, otherwise we shall bind ye and conduct ye in spite of yourselves, into our presence bound with ch

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

may appear before us without fraud and deceit through him who hath created all things. then thou shalt take a square lantern, with panes of crystal glass, and thou shalt fit therein the candle lighted, to read by, to form the circle, or any other purpose for which thou shalt require it. figure 84. book two page 109 chapter xiii concerning the precepts of the art. he who hath attained the rank or degree of exorcist, which we are usually accustomed to call magus or master according to grade, whensoever he desireth to undertake any operation, for the nine days immediately preceding the commencement of the work, should put aside from him all uncleanness, and prepare himself in secret during these days, and prepare all the things necessary, and in the space of these days all these should be ma

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

parts, viz (1) the first part is a book of evil spirits, called goetia, showing how he bound up those spirits, and used them in general things, whereby he obtained great fame (2) the second part is a book of spirits, partly evil and partly good, which is named theurgia-goetia, all a rial spirits, etc (3) the third part is of spirits governing the planetary hours, and what spirits belong to every degree, of the signs, and planets in the signs. called the pauline art, etc (4) the fourth part of this book is called almadel or solomon, which containeth those spirits which govern the four altitudes, or the 360 degrees of the zodiac. these two last orders of spirits are good, and to be sought for by divine seeking, etc, and are called theurgia (5) the fifth part is a book of orations and prayer

use in things divers. and hereby did he acquire great renown (2) the second book is one which treateth of spirits mingled of good and evil natures, the which is entitled the theurgia-goetia, or the magical wisdom of the spirits a rial, whereof some do abide, but certain do wander and abide not (3) the third book, called ars paulina, or the art pauline, treateth of the spirits allotted unto every degree of the 360 degrees of the zodiac; and also of the signs, and of the planets in the signs, as well as of the hours (4) the fourth book, called ars almadel salomonis, or the art almadel of solomon, concerneth those spirits which be set over the quaternary of the altitudes. these two last mentioned books, the art pauline and the art almadel, do relate unto good spirits alone, whose knowledge i

e first part is a book of evil spirits, called goetia, showing how he bound up those spirits and used them in things general and several, whereby he obtained great fame (2) the second part is a book of spirits, partly evil and partly good, which is called theurgia-goetia, all aerial spirits, etc (3) the third part is of spirits governing the planetary hours, and of what spirits do belong to every degree of the signs, and of the planets in the signs. this is called the pauline art, etc (4) the fourth part of this book is called almadel of solomon, the which containeth those spirits which do govern the four altitudes, or the 360 degrees of the zodiac. these two last orders of spirits are good, and are called theurgia, and are to be sought for by divine seeking, etc (5) the fifth part is a bo

nce: in 4 parts (1) the first part is a book of evil spirits, called goetia, showing how he bound up those spirits and used them in several things, whereby he obtained great fame (2) the second part is a book of spirits, partly good and partly evil, which is named theurgia-goetia, all a rial spirits, etc (3) the third part is a book governing the planetary houses, and what spirits belong to every degree of the signs, and planets in the signs. called the pauline art (4) the fourth part is a book called the almadel of solomon, which contains twenty chief spirits who govern the four altitudes, or the 360 degrees of the zodiac. these two last orders of spirits are good, and called theurgia, and are to be sought after by divine seeking. these most sacred mysteries were revealed unto solomon. no

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

aforesaid, and when the spirit is come, bid him welcome, then ask your desire& when you have done, dismiss him according to the order of dismissing. the end of the first part of the book pauline ars paulina 15 the second part of this book of solomon of the art of pauline, is as followeth: this second part contains the mystical names of the angels of the signs in general& also the angels of every degree of the signs in general, which is called the angels of men, because that in some one of these signs& degrees every man is born in, therefore he that knows the minutes of his birth, he may know the name of the angel that governs him& thereby he may attain to all arts& sciences yea, to all the wisdom& knowledge that any mortal man can desire in this world. but note this, that these angels tha

ny other, and those of the water hath more knowledge therein than any other, and also those of the earth hath knowledge therein than any other, and likewise those of the air. and to know which belongs to the fire, earth, air& water, observe the nature of the signs& you cannot err, for those that is attributed aries is of the same nature fiery& so the like in the rest, but if any planet be in that degree that ascends, then that angel is of the nature of the sign& planet both& observe the following method& you cannot but obtain your desire &c. here followeth a table of the signs& planets& their natures. these be the 12 angels that are attributed to the 12 signs (of the zodiac, because of those that hath not got the very degree of their nativity, so that they may make use of these angels, if

following method& you cannot but obtain your desire &c. here followeth a table of the signs& planets& their natures. these be the 12 angels that are attributed to the 12 signs (of the zodiac, because of those that hath not got the very degree of their nativity, so that they may make use of these angels, if be so that they know the sign that ascends. the other angels which are attributed to every degree of every sign of the zodiac are as followeth: fire earth air water fire earth air water fire earth air water aiel tual giel cael ol violl jael sosol swaia -seh casuiasah ausim pasel lemegeton: clavicula salomonis 16 these be the angels of the signs& their seals followeth, being 12, every sign one. the angels of the degrees of the zodiac 1 bial letiel latiel sachiel mochiel coliel ibaich tol

dael hoshael homiel tachiel 29 chiel chaziel hoziel moviel savael tazael chochiel zachiel zahael vannel vashiel jalael 30 heriel sachael vachael aziel aziol jachiel tohiel casiel chanel zaajah zaajah cajael ars paulina 17 these be the 12 seals which is attributed to the 12 signs and the 360 angels aforesaid make this seal of 1 ounce 2 drams 2 scruples& melt them together when the enters the first degree on the day of. when the is in the 9 or 10 degree of make it or finish it. make this seal of 1 ounce 1 dram 1 scruple 2 drams& melt them together in the very point the enters& so finish it &c. make this seal of 1 dram& 1 dram; melt them together when the enters& make a lamen thereof when the is in or. make this seal of when the enters in the hour of, she generating& in good aspect. lemegeton

nters& engrave it when is well aspected& in his day and hour. make this seal of 1 ounce 2 drams 1 dram& melt them when the enters& engrave it as you see in this figure, when is in the 9th house. make this seal when the enters, of, of each 2 drams, of 1 scruple& let it be melted to engrave the same hour the enters. lemegeton: clavicula salomonis 20 so when you know the angel that governs the sign& degree of your nativity& having the seal ready that belongs to that sign& degree as is showed before, then you are next to understand what order he is of, as is showed herein the following part. first these genijs that belong to the fiery region, that is and governed by michael the great angel who is one of the chief messengers of god, who is toward the south, therefore these genijs are to be obse

MEANING OF MASONRY

continuity of exposition. for reasons of explained in the chapter itself, that on the holy royal arch will probably prove difficult of comprehension by those unversed in the literature and psychology of religious mysticism; if so, the reading of it may be deferred or neglected. but since a survey of the masonic system would, like the system itself, be incomplete without reference to that supreme degree, and since that degree deals with matters of advanced psychological and spiritual experience about which explanation must always be difficult, the subject has been treated here with as much simplicity of statement as is possible and rather with a view to indicating to what great heights of spiritual attainment the craft degrees point as achievable, than with the expectation that they will b

et of political value, both in stabilizing the social fabric and tending to foster international amity. the elaborateness of its organization, the care and admirable control of its affairs by its higher authorities, are praiseworthy in the extreme, whilst in the co nduct of its individual lodges there has been and is a progressive endeavour to raise the standard of ceremonial work to a far higher degree of reverence and intelligence than was perhaps possible under conditions existing not long ago. the masonic craft has grown and ramified to dimensions undreamed of by its original founders and, at its present rate of increase, its potentialities and influence in the future are quite incalculable. what seems now needed to intensify the worth and usefulness of this great brotherhood is to dee

e vaguest notions obtain about the origin and history of the craft, whilst the still more vital subject of its immediate and present purpose, and of its possibilities, remains almost entirely outside the consciousness of many of its own members. we meet in our lodges regularly; we perform our ceremonial work and repeat our catechetical instruction-lectures night after night with a less or greater degree of intelligence and verbal perfection, and there our work ends, as though the ability to pe rform this work creditably were the be-all and the end-all of m asonic work. seldom or never do we employ our lodge meetings for that purpose for which, quite as much as for ceremonial purposes, they were intended, viz: for" expatiating on the mysteries of the craft" and perhaps our neglect to do so

love, which every church and every religion teaches; or as relief, which is practised quite as much by non-masons as by us; or of truth, which every infant learns upon its mother's knee. there is surely, too, no need for us to join a secret society to be taught that the volume of the sacred law is a fountain of truth and instruction; or to go through the great and elaborate ceremony of the third degree merely to learn that we have each to die. the craft whose work we are taught to honour with the name of a" science" a" royal art" has surely some larger end in view than merely inculcating the practice of social virtues common to all the world and by no means the monopoly of freemasons. surely, then, it behooves us to acquaint ourselves with what that larger end consists, to enquire why the

this world, which he entered as a blind and helpless ba be, and through which in his early years, not knowing whither he was going, after many stumbling and irregular steps, after many deviations from the true path and after many tribulations and adversities incident to human life, he may at length ascend, purified and chastened by experience, to larger life in the eternal east. hence in the e.a. degree, we ask" as a mason, whence come you" and the answer, coming from an meaning apprentice (i.e, from the natural man of undeveloped m of knowledge) is" from the west" since he supposes that his life has originated in this world. but, in the advanced degree of m.m. the answer is that he comes" from the east" for by this time the mason is supposed to have so enlarged his knowledge as to realize

MICHAEL FORD WITCHMOON

gor, light and astral initiation one would seek the luciferian sabbat. any sexual relations in the luciferian sabbat would be a union with another in a desired aspect of self development. one who seeks to transform into a beast, wolf, bat or daemonic form to seek sexual congress with the astral dead, ghosts or demons of the mind or beyond would seek the infernal sabbat. the infernal sabbat is the degree of solitary initiation via dream. the luciferian sabbat is a higher initiation of the isolated self; very much like azazel, who is revealed as lucifer. it was an early latin writing scribed in 1460 on arras witches presents a possible dreaming image of the infernal sabbat at the sabbats of the vaudois, the presiding devil took aside the neophyte and carried her off to one side of the grove

and joy we behold. our love! our gift! asmodeus, tongues of fire dance across the night sky, granting unending desire. as the fire of our spirit rising in the great sky, let our essence dance in the arms of hecate, a burning passion so noble in its love. black eagle 107 107 black eagle is what austin spare defined as an intrusive familiar. an intrusive familiar is an automata or elemental with a degree of detachment (under will) from the sorcerers subconscious. such elementals, if already existing outside of the sorcerers mind, then grow from an automatic elemental or servitor to a seeming spirit with a driven nature of its own. it is up to the sorcerer to make use of the automata of the subconscious to form an intrusive elemental to remain under control of will. this can be a dangerous o

e does not think about the sigil in the time period after the initial consecration. it should then sit for roughly 24 hours before the actual rite. rite of the werewolf this rite is ideal for drawing in of energy in its raw, physical form. the shadow shapes, which will inhabit the self and thus have their being, are of your darkest desires, the gray wolf of the subconscious made flesh. the finest degree of control must be practiced, as all is dependent on your individual strength. the sigil should be upon the altar which is located near the triangle. if this is a solitary rite, it is advised to begin a working of dream control shortly after. by this means the goal of the rite may develop even further into atavistic exploration. you may wish to devise a banishing ritual which suits your wor

servitor techniques, of blood and semen and should be focused upon before sleep. the sorcerer should be sure of the intended victim and hold a clear vision in their mind of how the servitor is to act. once this is done then the magickian should retire to sleep and by doing such will send the elemental in the form of a night haunt towards it's victim in the dream. such methods require an advanced degree of development and should only be attempted by those who have had significant experience and practice in the matter of creating and/or evoking servitors. 138 138 nature is more atrocious -sex magick- the birth of a lunar intelligence warning: caution should be exercised with this rite. the creation of a moon child on the astral plane is sometimes more dangerous than giving it flesh in the w

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

le extent by the effects of what geologists term the drift age.it was no mere ice drift. it was sudden and terribly swift and violent. it permanently affected the world s climate towards greater extremes of cold and damp,lengthened the solar year by enlarging the world s orbit. it shaped world history by compel-ling the flight of survivors to other less inhospitable climes and led in considerable degree tothe dispersion of the aryans. it inundated the british isles for a period to a great extentexcept the higher lands. it was the drowning of atlantis. the flood immortalizes the colli-sion of a fallen planet, later termed satan, actually a cometary body, with our earth comyns beaumont (riddle of prehistoric britain)the debris from tiamats destruction has become the asteroid belt with its ow

nsustainable. it is known, how-ever, that these neanderthals suddenly vanished from the earth for no known reason. authors max h. flint and otto o. binder wrote in their book, mankind, child of thestars: cro-magnon man appeared with a mysteriously improved skeletal characteristics and witha cranial capacity that is amazingly in excess by 100 cubic centimeters of that of modernmana similarly large degree of brain expansion occurred in absolutely no other specieson earth in all the ages of the past, not has any genus shown evidence of brain mutation of acomparable magnitude since antiquity. those ever so lucky persons who were chosen for hybridization by the nephiliminherited the alien dna and became morally corrupt. some of these persons were sentback into their tribes as kings possessed of

wn in the interests of the spirit. the tragic consequence of this stagger-ing default of insight are incalculable, but in all conscience overwhelming to any intelli-gence that discerns it. it lay the christian mind open to the obsession of a psychologicalinfluence that has been nothing less than devastating to sanity, inflicting upon the psyche atrauma that has produced morbidity and crushed to a degree the natural instinct for humanhappiness (alvin boyd kuhn, the ultimate canon of knowledge)from these malefactors comes the notion of the removed god, a distant, immaterialand punitive demiurge that requires man to repress natural instincts and live in con-stant guilt. from them also comes the pernicious concept of a fallen god who temptsthe unwary and leads one into everlasting perdition.th

cere desire to discover the origins of evil and in a need to circumvent the drive,personally and collectively, we have turned to the philosophers and to the scientistsand priests. for all their musings and pontification, the academic philosophers havecome up relatively empty when providing clear understanding of this matter for allhumanity. science does not exalt the moral question to any intense degree. scientistscannot even find consensus on the mysteries of the physical earth. orthodox geolo-gists have generally failed to account for anomalies pertaining to the origin of life, ofthe hominids, the later genus homo, and the fossil record. the alumni of the earth sci-ences consciously manufactured the fallacious theory of the ice age and the pleis-tocene epoch. they advocated uniformitaria

plan, declared that they had definitely received radio signals from outer space, in fact from this solarsystem. these are some of the most illustrious scientists in the world (see p. 32.)brain of cro-magnon manappeared with a mysteriously improved skeletal characteristics and with a cranial capacity that isamazingly in excess by 100 cubic centimeters of that of modern man (p. 50)a similarly large degree of brain expansion occurred in absolutely no other species on earth in all theages of the past, not has any genus shown evidence of brain mutation of a comparable magnitude sinceantiquity (p. 51)appendix b: book abstracts166atlantis, alien visitation, and genetic manipulation when the earth nearly died by allan and delairante-diluvian before the floodpost-diluvian after the floodtholiformth

MICHAEL WYNN THE SOUL TRAVELERS

also considered to exist as separate parts and, like the heavens, each partition has its own ruler. but unlike the material and heavens realms, the 7 hells do not obey the strict laws of space and time that we are familiar with. these infernal realms are spoke of as places where chaos reigns. in the infernal places, the spatial dimensions are not perfectly straight and do not exist as perfect 90-degree angles; here the x,y,z, and time dimensions are curved and warped. if someone were to directly gaze upon the beings that exist in the infernal realms they may be struck with an ache in the mind, because their very shape is unnatural to our senses. sometimes one will find the underworld divided into two realms. the first is hades, which is the land of the dead, and then there s hell (gehinno

the sleeper is transformed into a god and can resist the efforts of these outside entities. once the dreamer becomes aware, these entities are easily routed and can even come to fear the dreamer. these spirits may attempt to terminate the dream prematurely so that the dreamer does not acquire complete awareness. the dream world, or astral plane, is said to respect the rules of space and time to a degree. this is evident by the fact that some dreams seem to last 30 minutes, while in reality the sleeper was in a dreaming cycle for 5 minutes. distances between 2 points are also non-linear in the dream; concepts of time and space remain, albeit altered. there are cases were the dream world seems to exist outside the boundaries of space and time. i ve heard it remarked upon that the feeling of

ffer a way to maximize the power of any magical undertaking. it is always important to bare in mind that magic is not hit-or-miss. it is easy to make the mistake of thinking about the results of a magical act in sharply contrasted terms like succeed and failure. in truth, magic exists in a constant shade of grey, where it is not a matter of whether the spell worked, but simply a matter of to what degree did it succeed. for instance, if someone desired to have a bit more extra cash in their pocket, they may create a magical talisman for the planet jupiter, because jupiter rules over luck and growth. a talisman is an object that has been energized by a certain type of energy or spirit, and these energies have been charged with a particular duty. in this case, the talisman has been energized

ncient priests permitted a few to pass toward the attainment of individual completion. it is also to be noted incidentally that if the coffer in the king's chamber be struck, the sound emitted has no counterpart in any known musical scale. this tonal value may have formed part of that combination of circumstances which rendered the king's chamber an ideal setting for the conferment of the highest degree of the mysteries -manly palmer hall (33rd degree freemason "the secret teachings of all ages" it should never be forgotten for a moment that the central and essential work of the magicians is the attainment of knowledge and conversation with the holy guardian angel anything apart from this course is a side issue and unless so regarded may lead to the complete ruin of the whole work of the m

MOODY RAYMOND A LIFE AFTER LIFE

r-like from grammar school to high school to college (2) life is like imprisonment. in this state, we just can't understand what prisons these bodies are. death is such a release-like an escape from prison. that's the best thing i can think of to compare it to. even those who previously had some traditional conviction about the nature of the afterlife world seem to have moved away from it to some degree following their own brushes with death. in fact, in all the reports i have gathered, not one person has painted the mythological picture of what lies hereafter. no one has described the cartoonist's heaven of pearly gates, golden streets, and winged, harp-playing angels, nor a hell of flames and demons with pitchforks. so, in most cases, the reward-punishment model of the afterlife is aband

son may start with a fairly simple account of an experience or event and over a period of time develop it into a very elaborate narrative. with each telling a subtle detail is added, the speaker coming eventually to believe it himself, until at last the story is so embellished as to bear little resemblance to the original. i do not believe that this mechanism has been operative to any significant degree in the cases i have studied, however. in the first place, the accounts of persons whom i have interviewed very soon after their experience-in some cases, while they were still in the hospital recovering-are of the same type as those of people who have recounted experiences which took place decades ago. further, in a few cases, persons whom i have interviewed wrote down descriptions of their

finition to some extent. even in those cases in which the heart was not beating for extended periods, the tissues of the body, particularly the brain, must somehow have been perfused (supplied with oxygen and nourishment) most of the time. it is not necessary that one assume in any of these cases that any law of biology or physiology was violated. in order for resuscitation to have occurred, some degree of residual biological activity must have been going on in the cells of the body, even though the overt signs of these processes were not clinically detectable by the methods employed. however, it seems that it is impossible at present to determine exactly what the point of no return is. it may well vary with the individual, and it is likely not a fixed point but rather a shifting range on

rom a near-death encounter. the problem was a very mild deficit consisting of the partial paralysis of a small group of muscles on one side of the body. though i have often asked whether there were any residual deficits, this is the only example i have found of neurological damage following a near-death encounter. psychological explanations psychology has not yet attained anything approaching the degree of rigor and precision which some other sciences have reached in the modern age. psychologists are still divided into contesting schools of thought with conflicting viewpoints, investigative approaches, and fundamental understandings about the existence and nature of the mind. psychological explanations of near-death experiences, therefore, will vary widely according to the school of though

MORALS AND DOGMA

e real, they have very profound implications for what every one of us is doing with his life. for, then it would be true that we cannot fully understand this life until we catch a glimpse of what lies beyond it= ebe jenkins, inc. edition book manufacturers richmond. va. reprinted, february, 1944. preface. the following work has been prepared by authority of the supreme council of the thirty-third degree, for the southern jurisdiction of the united states, by the grand commander, and is now published by its direction. it contains the lectures of the ancient and accepted scottish rite in that jurisdiction, and is specially intended to be read and studied by the brethren of that obedience, in connection with the rituals of the degrees. it is hoped and expected that each will furnish himself w

osed to be a plane. the compass describes circles, and deals with spherical trigonometry, the science of the spheres and heavens. the former, therefore, is an emblem of what concerns the earth and the body; the latter of what concerns the heavens and the soul. yet the compass is also used in plane trigonometry, as in erecting perpendiculars; and, therefore, you are reminded that, although in this degree both points of the compass are under the square, and you are now dealing only with the moral and political meaning of the symbols, and not with their philosophical and spiritual meanings, still the divine ever mingles with the human; with the earthly the spiritual intermixes; and there is something spiritual in the commonest duties of life. the nations are not bodies-politic alone, but also

he holy name; and also a symbol of the great kabalistic triads. to understand its mystic meanings, you must open the pages of the sohar and siphra de zeniutha, and other kabalistic books, and ponder deeply on their meaning. it must suffice to say, that it is the creative energy of the deity, is represented as a _point, and that point in the centre of the _circle_ of immensity. it is to us in this degree, the symbol of that unmanifested deity, the absolute, who has no name. our french brethren place this letter yod in the centre of the blazing star. and in the old lectures, our ancient english brethren said "the blazing star or glory in the centre refers us to that grand luminary, the sun, which enlightens the earth, and by its genial influence dispenses blessings to mankind" they called it

er is by far the most appropriate name for the science intended to be expressed by the word "geometry" neither is of a meaning sufficiently wide: for although the vast surveys of great spaces of the earth's surface, and of coasts, by which shipwreck and calamity to mariners are avoided, are effected by means of triangulation--though it was by the same method that the french astronomers measured a degree of latitude and so established a scale of measures on an immutable basis; though it is by means of the immense triangle that has for its base a line drawn in imagination between the place of the earth now and its place six months hence in space, and for its apex a planet or star, that the distance of jupiter or sirius from the earth is ascertained; and though there is a triangle still more

nd the advent of a socrates. where the telescope ends the microscope begins. which of them the grander view? a bit of mould is a pleiad of flowers--a nebula is an ant-hill of stars. there is the same and a still more wonderful interpenetration between the things of the intellect and the things of matter. elements and principles are mingled, combined, espoused, multiplied one by another, to such a degree as to bring the material world and the moral world into the same light. phenomena are perpetually folded back upon themselves. in the vast cosmical changes the universal life comes and goes in unknown quantities, enveloping all in the invisible mystery of the emanations, losing no dream from no single sleep, sowing an animalcule here, crumbling a star there, oscillating and winding in curve

MOTTA MARCELO THE COMMENTARIES OF AL

der have reached an equivalent level of insight. as a rule, writings by such are always in class b. writings in class c may not always be for study; sometimes they are for recreation, as well. in any case, the fact that they are in class c means that the order warns readers that, although it considers such writings useful, they must be suspected of confusion, prejudice and error to a much greater degree than writings in class b. writings in class a are not subject to confusion, prejudice or error at all. whenever they seem to produce confusion, prejudice or error, the fault is the reader's. such writings are like mirrors in which each one sees his or her face, and no other. if thou dislikest what is seen, change thyself. marcelo ramos motta, 1975 e.v. the title liber al vel legis sub figur

cube is rectilinear (therefore phallic no less than the axle; its unity suggests perfection projected as a 'solid' for human perception; its square faces affirm balance, equity, and limitation; its six-sidedness sets it among the solar symbols. it is thus like the sun in the zodiac, which is no more than the field for his fulfilment in his going. he, by virtue of his successive relation with each degree of the circle, clothes himself with an appearance of 'matter in motion, although absolute motion through space is a meaningless expression (eddington, space, time and gravitation. none the less, every point in the cube there are 2 of them has an unique relation with every point in the circle exactly balanced against an equal and opposite relation. we have thus matter that both is and is not

of it. there is also, of course, a technical meaning. beauty is tiphereth, strength is jesod, leaping laughter is hod, delicious languor is netzach, force is xi, fire is xvl the "highest" must have conquered the lower triad, and be well (if you will pardon the pun) on their way to conquer geburah and gedulah. this organization is necessary before you can know and do your true will with even some degree of efficiency. for although gimel brings you the influence of kether, the disorder of the mind and the grossness of the emotions hinder your attempts to interpret and reflect it. that is why most of your fellowmen are little better than wild animals are domestic animals dogs. 21. we have nothing with the outcast and the unfit: let them die in their misery. for they feel not. compassion is t

we know; and the soul, understanding this, can find no good but in "cessation" of all things, its creations no more than its own tendencies to create. it therefore sighs for nibbana. but there is one other solution, as i have endeavoured to show. we may accept (what after all it is absurd to accuse and oppose) the essential character of existence. we cannot extirpate or even alter in the minutest degree either the matter or manner of any element of the universe, here each item is equally inherent and important, each co-substantial and coherent, each aequipollent, independent, and interdependent. we may thus acquiesce in the fact that it is apodeitically implicit in the absolute to apprehend itself by self-expression as positive and negative in the first place, and to combine these primary

majority of mankind, are like clay in the hands of such madmen or madwomen. ft is necessary also that students should understand what is the true position of the "black brother; from the point of view of the supernals. the "black brother; becomes an evil force in the world. but "evil" is relative. the "black brother" would have no power over his fellowmen if his fellowmen had already reached that degree of self- awareness that makes us repel from us any enslaving influence. our fellowmen, in their majority, have not reached such a level of inner freedom. consequently, they knuckle under the influence of the "black brethren" and through the harm this influence does them, they slowly purify and equilibrate the sheaths of the self, start aspiring to emancipation, and eventually become capable

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

fice was soon erected. it now became necessary to choose ministers, who would offer up sacrifices, interpret his prophecies to the people, and take charge of the temple. looking round, he saw in the far distance a vessel bound from crete to the [73]peloponnesus, and determined to avail himself of her crew for his service. assuming the shape of an enormous dolphin, he agitated the waters to such a degree, that the ship was tossed violently to and fro, to the great alarm of the mariners; at the same time he raised a mighty wind, which drove the ship into the harbour of crissa, where she ran aground. the terrified sailors dared not set foot on shore; but apollo, under the form of a vigorous youth, stepped down to the vessel, revealed himself in his true character, and informed them that it wa

ed from her father permission to lead a life of celibacy, she ever remained a maiden-divinity. artemis is the feminine counterpart of her brother, the glorious god of light, and, like him, though she deals out destruction and sudden death to men and animals, she is also able to alleviate suffering and cure diseases. like apollo also, she is skilled in the use of the bow, but in a far more eminent degree, for in the character of artemis, who devoted herself to the chase with passionate [88]ardour, this becomes an all-distinguishing feature. armed with her bow and quiver, and attended by her train of huntresses, who were nymphs of the woods and springs, she roamed over the mountains in pursuit of her favourite exercise, destroying in her course the wild animals of the forest. when the chase

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

nsable, as was the case with those of the builders in ancient times, they were of a sacerdotal nature. among the egyptians, the priest embodied a special branch of human knowledge. each grade put its students through a predetermined series 6 the origins of freemasonry from ancient times to the middle ages of studies specific to the art or science that it professed. in addition, for each novitiate degree, students were subjected to trials of initiation the purpose of which was to ensure them a vocation and which added to the mysteries whose teaching was hidden from the public. it must be assumed that architecture, like all other sciences, was taught in secret. louis hautcoeur writes: the first architects known in egypt, in asia minor, performed sacred duties independent from their role as b

ouse builders falling under the term carpenters. yet the oldest code of laws to have come down to us, the babylonian code of hammurabi discovered in susa and dating back to about 2000 b.c, reveals even in its time a certain division in the art of building. it mentions architects, carpenters, stonecutters, masons, and bricklayers, and building seems to have been the only art to have contained this degree of specialization.7 the roman collegia formed one of the essential parts of the constitution attributed to king servius tullius (578-534 b.c, which remained in force until 241 b.c. this constitution is characterized by a system of organization according to centuries. it cites three collegia, each of which formed one century: the tignarii (carpenters and, consequently, home builders, the oer

f justice, the city itself, or from the sovereign who took the bourgeoisie of the town under his protection in order to fend off feudal lords and under his tutelage so that they would serve his policies. in any event, the rights of these artisans never extended beyond city limits. yet within these limits, the franchises connected to the power and patronage of the church were reduced to a singular degree. the local authority of the bishop and lay clergy generally replaced the spiritual and lordly supervision of the monks, which had served as a guarantee for territorial universalism. only later, in recollection of roman law and the institutions of the roman empire and in order to strengthen absolute monarchy, would the royal powers in france and england attempt to group trades into their own

entarios, and carpentry, which included carpenters (carpentarios) and joiners (tignarios. one fact should not be overlooked: until the seventeenth century, private architecture was made of wood long beams, then short beams after the fifteenth century. only sacred or public buildings were constructed of stone. rare indeed were the houses built of stone.11 architects were merely workers of a higher degree, master builders who worked personally either as sculptors or as simple stonecutters. until the renaissance, they were designated by the term master mason or that of master of the work, magister aedificans, or magister aedificiorum, when they were the head supervisors of worksites. the word architect received scant use during the middle ages. pierre de montreuil gave himself the distinction

beyond 1717 in leicester county. he declared that the grand lodges and modern freemasonry 269 similar lodges remained in existence at this time, lodges that had never recognized as authentic or legitimate the modern freemasonry of the grand lodge of london. all of these lodges would have vanished during the period of world war i, 1914-1918. stretton provided information on the organization, seven-degree hierarchy, and rituals of this operative masonry but unfortunately failed to supply any proof. a number of the revelations made here are so obviously interpolations, such as the seven-degree hierarchy, that it casts a shadow on the veracity of his entire claim. so it is clear that another approach entirely is required to seek out the operative tradition, which is what we have attempted here

ONYX TABLET OF SET

an problems and disagreements are not the sort with which such an ageless intelligence is concerned. of course priests and priestesses may invoke the wisdom to which they alone have access in order to address human issues. they themselves are incarnations of set in this capacity: completely self-aware and self-conscious beings in a world peopled otherwise by humans who are, to a greater or lesser degree, controlled by natural forces. the experience of the priesthood of set is not comprehensible to those who have not partaken of it, because it cannot be explained as a function of other human knowledge or experiences. what humans cannot easily understand, they have historically tended to regard with apprehension and suspicion. this is- in the precise sense of the term- a natural tendency whi

d are (a) the specific and primary purposes are to operate an organization for religious purposes (b) the general purposes and powers are to have and to exercise all rights and powers conferred on non-profit corporations on the laws of california, including the power to contract, rent, buy or sell personal or real property; provided, however, this corporation shall not, except to an insubstantial degree, engage in any activities or exercise any power that are not in furtherance of the primary purposes of this corporation (c) no substantial part of the activities of this corporation shall consist of carrying on propaganda, or otherwise attempting to influence legislation, and the corporation shall not participate or intervene in any political campaign (including the publishing or distributi

ssima vi by decision of the individual magus or maga in question. this decision must be communicated to the high priest, the chairman of the council, and the executive director, and at least five persons who are voting councillors must indicate their approval of the decision in writing to the high priest and to the executive director. section 3.08. persons holding the i or ii may be downgraded in degree and/or expelled from the temple of set by a member holding the iii. such a decision must be communicated in writing to the high priest and to the executive director within ten days following the decision. a person holding the ii may return to the i voluntarily. in the case of a return to the i either voluntarily or involuntarily, the person in question shall be expelled from the temple at t

to the executive director within ten days following the decision. a person holding the ii may return to the i voluntarily. in the case of a return to the i either voluntarily or involuntarily, the person in question shall be expelled from the temple at the end of one year if ii recognition is not reattained by that time. section 3.09. persons holding the iii may not be involuntarily downgraded in degree. they may be expelled from the temple of set by decision of the high priest. such a decision must be communicated in writing to the executive director and to all voting councillors within fifteen days following that decision, and at least five persons who are voting councillors must indicate their approval of the decision in writing to the high priest and executive director. this section ma

to all voting councillors within fifteen days following that decision, and at least five persons who are voting councillors must indicate their approval of the decision in writing to the high priest and executive director. this section may not be invoked to expel an incumbent councillor or an incumbent executive director. section 3.10. persons holding the iv may not be involuntarily downgraded in degree. they may be expelled from the temple of set by decision of the high priest. such a decision must be communicated in writing to the executive director and to all voting councillors within fifteen days following that decision, and at least six persons who are voting councillors must indicate their approval of the decision in writing to the high priest and executive director. this section may

PHILIP NEIL MYTHS LEGENDS EXPLAINED

stopped, too exhausted to go any further. it is a sacred site, where only men may go. the two vertical lines below it are the bodies of the two dead sons. tracks of the old man the hunting tracks of the old man lead to ngama, the snake cave. it is from the rainbow snake (see p. 105) that the old man derived his magical powers. power over fire is an attribute of aboriginal shamans, or men of high degree. among the kattang-speaking people who occupied the northern shore of port stephens, the initiation ceremony involved a process of death and rebirth, during which the initiate was thrown onto a fire and then lifted up and held over it until it was burned out. emu tracks these arrows represent the tracks of an emu with a broken leg. another warlpiri myth tells of an emu that travels across t

dscape, which are now among some of the holy places of aboriginal culture. the great snake now arches above the land as the rainbow, and can be seen in the reflection of light in water on the sea at night, in pools of water, or in the sparkling droplets of a waterfall and in substances such as quartz crystal and pearl shell. it is from the rainbow snake that the aboriginal shamans, or men of high degree, obtain the powers that they manipulate through quartz crystals. the name of the rainbow snake varies. to the gunwinggu people he is ngalyod and features as several rainbow snakes, rather than a single creature. one story tells how the gunwinggu killed a ngalyod that had swallowed an entire community because it was infuriated by a child s constant crying. maui-of-a-thousand-tricks 106 maui

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

e no consideration, it having been constantly used here for purposes of private profit; and that elsewhere in the world it has only here and there two or three isolated supreme powers which cannot be recognized by nor have relations of correspondence and amity with, those of the ancient and accepted scottish rite. xalbert pike, january c a, b i i e1 during the eighteenth and nineteenth centuries, degree fabricators created literally scores of masonic rites, most of which disappeared leaving little or no trace. of all the rites that survived, however, the most significant remains the ancient and accepted scottish rite. founded in b i a b in charleston, south carolina, it has become the largest and one of the most respected masonic rites in the world. because of its success numerous imitator

e.appendix c records the filial descent of the rite of memphis, from its beginning in france to its final absorption. copies of these documents were provided by the grand college of rites of the united states of america and have been placed in the archives of the supreme council, d d x, s.j.,washington,d.c. n o t e s b. albert pike, jan. c a, b i i e,official bulletin of the supreme council, d dd degree for the southern jurisdiction of the united states, vol.vi (gr or of charleston [washington, d.c],apr, b i i e, pp. d f i v f j. c. transactions of the supreme council of the d dd degree, of the ancient and accepted scottish rite of free-masonry, for the southern jurisdiction of the united states of america. b i f h to b i g g. reprinted (washington: joseph l. pearson, printer, b i h i, pp

s declared to have assumed a position in relation to the other orders of masonry, that entitles it to a place in a masonic work. the following account is given of its progress and present condition: it was introduced into the united states, november j, b i f g, by j. e. marconis de negre, grand hierophant. he conferred it upon a number of masonic brethren, and established a supreme council, j ath degree with john mitchell at its head. shortly after, a sovereign grand council j eth degree, was instituted in new york,with david mclellan as grand master.but the system, for some reason, did not flourish in this country. in b i f c, harry j. seymour, of new york, who had been one of the earliest supporters of the system, visited europe, and was advanced to the j gth and highest degree, and inve

e free-masonry according to the rite of memphis, in and for the continent of america; and robert d. holmes, j fth, is the general grand expert. both these brethren are members of the supreme council for the northern jurisdiction of the united states, at new york -which claims to be the regular council for that jurisdiction. if these brethren have not sworn never to receive or recognize any higher degree in masonry than the d dd, they are not d dds. if they have so sworn, they have violated their obligations, because they do acknowledge and have received degrees pretending to be higher, since they pretend to give the d dd as one of their degrees, the g gth, perhaps. i had occasion, recently, to heal a brother( d c x of the ancient and accepted rite, resident in nevada, who exhibited to me h

the d dd, they are not d dds. if they have so sworn, they have violated their obligations, because they do acknowledge and have received degrees pretending to be higher, since they pretend to give the d dd as one of their degrees, the g gth, perhaps. i had occasion, recently, to heal a brother( d c x of the ancient and accepted rite, resident in nevada, who exhibited to me his patent of the j eth degree, signed by bros seymour and edmund p.hays, sov gr commander of the present new york supreme council, among other persons. that brother informed me that he received the whole of his degrees at once, from the bst to volume j, c a a b b f b the spurious rites of memphis and misraim the j eth, the whole in an hour or two xperhaps less. i can furnish any one with the ritual of the first sixty-si

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

and the "actual limitation" are not comparable to each other. firstly, the one is spiritual and essential, while the other is physical and separate from the self. secondly, the ability to limit is not an "actual" limitation. it is only that he limits his power according to his desire and choice. it is not that he is actually limited and that he does not have the power to spread forth to a greater degree. rather, it is simply that he does not have the desire to do so. although it is the source of actual limitation in the movement, it itself is not actual limitation at all. likewise above in the sefirot, this "power to limit" is the essential power to limit (koach hamagbil, which is the source of the vessels which define the lights of the sefirot. furthermore, the "actual limitation" is dict

soul until the final external emotional reaction, such as hyperventilating or rapid heartbeat. the beginning and the end are so profoundly connected with each other that they literally are as one. even the automatic physical responses to the gut emotions, such as hyperventilation, rapid heart beat or the release of adrenalin into the blood system are connected to the essence of the soul to such a degree that, as one is experiencing them, it is difficult to differentiate them from it. now, as it is in man, so it is above in the quintessential self of the infinite light of g-d before tzimtzum, the source of all existence. the "chaining down" process is as follows: in the same way that the essential nature in the soul of a kind person is to desire kindness, so too, in ohr ein sof there is an

mplative thought (machshava iyunit. this type of thought is dependant on the power of da at, which is the power of attention and concentration to connect to a subject matter. it is for this reason that it says that toddlers do not have thought, because they have a weak attention span. as explained earlier, da at (attention) is the vessel for comprehensive and analytical thought. therefore, to the degree of da at that one possesses, will be his capacity for the analytical thought of binah (nonetheless, the depth of the thought can only be according to the depth of the subject being comprehended, as mentioned earlier) the dividing and combining of the letters we must now understand the powers to divide and combine the letters of thought, on the third level which is "thought of thought. throu

t his chochmah (insight) and keter (desire. furthermore, although in relation to the insight, which is above it, the thought of binah is a "something, nonetheless, relative to that which is below it, thought is very refined. in other words, it is refined relative to the emotions which are below it. now, as mentioned before, the emotions are felt in the way of a yesh (something) to an even greater degree than the thoughts. nonetheless, even in the emotions, and even in the gut responses of the emotions, they receive from that which is above them, and are totally sublimated to the desire, and the thought. this too is in the way of "bittul hayesh (the sublimation of the "somethingness" of the emotions to the "nothingness" of thought and desire. in other words, the existence of the emotions is

suffering will be commensurate to the pleasure he feels when he is with his beloved. this can be understood from the relationship between david and yehonatan, as the verse states "they kissed and cried. their grief over their separation was in direct proportion to their pleasure in being together. from this we see that love and fear of g-d come in equal proportion to each other. according to the degree of love of g-d will be the degree of fear of separating from him. fear of punishment, on the other hand, is not actual love of g-d at all, but rather a love of self. the reason he does not sin is because he fears divine retribution and it is therefore not related to love of g-d at all. on the contrary, if a person views his relationship to g-d with such a perspective, he may come to the con

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

suffering will be commensurate to the pleasure he feels when he is with his beloved. this can be understood from the relationship between david and yehonatan, as the verse states "they kissed and cried. their grief over their separation was in direct proportion to their pleasure in being together. from this we see that love and fear of g-d come in equal proportion to each other. according to the degree of love of g-d will be the degree of fear of separating from him. fear of punishment, on the other hand, is not actual love of g-d at all, but rather a love of self. the reason he does not sin is because he fears divine retribution and it is therefore not related to love of g-d at all. on the contrary, if a person views his relationship to g-d with such a perspective, he may come to the con

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

y out his purpose. only a residual flow of beneficence reaches the forces of evil.enough to keep them in existence so that they can fulfill their role in the scheme of things. evil also does not receive its life-force directly from g-d; rather, each nation receives its divine flow via its celestial, spiritual archetypal angel (or gprince h. this is why non-jews are allowed to believe in a certain degree of idolatry, i.e, that g-d shares or distributes his power to other celestial beings. however, when those who should be acting righteously sin, they forfeit their preeminence and increase the power of evil, allowing it to receive the divine flow first. the forces of good then have to receive their beneficence via the forces of evil. this is the condition of exile. he was the keter of evil

order for its goodness to act effectively in the world. but bread, which is one of the three things [dependent upon mazal].i.e, children, health, and sustenance.is not dependent upon one fs merit, which is an expression of the states of gevurah. gevurah is the principle of limitation, i.e, the evaluation of whether or not the recipient is worthy of receiving the beneficence of chesed, and to what degree. thus, the sages f statement can be seen as a contrast between bread and water. water is apportioned gin measure, h i.e, in accordance with the recipients worth and merits. bread, however, is not. for the numerical value of the word for merit [zechut] is twice that of gevurah, plus the kolel. zechut: zayin-kaf-vav-tav= 7+ 20+ 6+ 400= 433. gevurah: gimel-beit-vav-reish-hei= 3+ 2+ 6+ 200+ 5=

again, they had been reincarnated as egyptians. joseph had prophetic vision,18 and he knew that they were the sparks of souls that had been produced from wasted seed. he therefore decreed that they be circumcised, in order to rectify some of the sin of their initial root (i.e, they were produced by a blemish in the place of the holy covenant. after the circumcision they began to be rectified to a degree, and during the subsequent 130-year period [prior to the birth of moses] they were reincarnated in as israelites. it is for this reason that the israelites were sentenced to hard labor, in order to rectify, refine and purify them, and particularly to rectify the sin of the generation of the tower of babel who built the tower from mortar and bricks. 13. berachot 55a. 14. in the current print

re not the children of israel themselves, but the people of the children of israel. therefore another verse states, ghe [pharaoh] said to his nation c h (exodus 1:9) i.e, other egyptians, who were not the people of the children of israel. but the verse gand they became dissatisfied with themselves because of the children of israel h refers to the israelites themselves. now you can understand to a degree why the israelites were exiled to egypt. all of this was for the sake of those sparks which the decadent egyptians had captured. this is what is written, galso a mixed multitude (eirev rav) went up with them h (exodus 12:38. mystically, the mixed multitude were the sparks of holiness which had mingled into egypt, and which moses wished to elevate. but the holy one saw that they were not yet

the forces of sadness and its result, sin. as we have explained elsewhere, nadav and avihu were the aspect of nefesh of the soul of adam. this sadness ruled over them, and they therefore died in the sin of their father, aaron. nefesh is the lowest aspect of the soul; nadav and avihu were thus the embodiment of the lowest aspect of the soul of adam, that which experienced the fall in the greatest degree. it is interesting to note that these two sons of aaron both personified the sadness that results from the existential fact of being under the domain of the forces of evil as well as the inspiration born of divine ecstasy as evidenced at the inauguration of the tabernacle. historically, many if not most of the most poignant and moving works of inspiration and art have born out of the artist

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ete order into which he or she initiates someone else. unless the totality of the symbols is within the sphere of sensation of the initiator, little will be activated within the candidate and the ritual will be shallow the theatrics. as jung wrote in a foreword to a book of michael fordham's "the treatment of the transference reveals in a pitiless light what the healing agent really is: it is the degree to which the analyst himself can cope with his own psychic problems" just as the analyst can no more guide an analysand through territory he or she never struggled with or confronted within him or herself, so too the initiator's effectiveness rests upon how well he or she has built the "temple not made with hands" within his or her own psyche. in the late 1960s, the seeds of my destiny were

ce. these three emanations are unique in a special way, and they especially symbolise that "light which shineth in darkness" the light of the spiritual self. as light shines into darkness, illuminating it without suffering a diminution of its own existence, so the workings of the supernals, as these three sephiroth are called, overflow from their exuberant being without thereby diminishing in any degree the reality or infinite vitality of their source. they are considered hence to have but little relation with the inferior sephiroth which issue from them, except as stem and root. yet though hardly in any philosophic relation to our phenomenal universe, we find when engaged in magical working that it is customary- even necessary- to open ourselves by invocation to its influence so that this

milk. secondly, she gives him blood from her very heart; it is a quick, heavenly fire; some improperly call it their sulphur. thirdly and lastly, she presents him with a secret crystal, of more worth and lustre than the white rock and all her rosials. this is she, and these are her favours" from this first triad, a second triad of emanations is reflected or projected downwards into a more coarse degree of substance. they likewise reflect the negative and positive qualities of two of the supemals with the addition of a third factor, a resultant which acts as a reconciling principle. in passing, i should add that planetary attributions are given to these sephiroth as expressing the type of their operation kether is spirit, chokmah refers to the zodiac, and binah is attributed to saturn <26>

cult and pseudo-theosophical literature will also have heard the word initiation just too often to feel wholly at ease. lesser initiations and greater initiations have been written of at some length. but the entire subject was surrounded with that vague air of 22 the golden dawn mystery, that halo of sanctity and ambiguity whose only excuse can be ignorance on the part of the writers thereof. the degree of phantasy and attenuated sentimentality which has obtained expression from these sources, plus the real lack of knowledge as to the objects of these degrees and mysteries, act as a constant source of irritation. particularly, when we remember that they were issued to satisfy people spiritually hungry, and yearning with an indescribable hunger for but a few crumbs of the divine wisdom. lea

they may become worthy vehicles for the indwelling of the light. first, however, it ishecessary that they be awakened. for, psychological truism that it is, until their presence is realised their transmutation cannot be accomplished. in symbolic form and pageantry, the ceremony of each grade calls forth the spirits of a particular element. and as a steel placed in ciose to a magnet receives soie degree of its magnetism, and comparable to the electrical phenomenon of induction, so the presence of power induces bower. contact with tge appropriate type of elemental jorce prodices an identical type of reaction within the sphere of the neophyte, and it is thus that growth and advancement proceeds. the speeches of the officers deal almost exclusively with the knowledge pertaining to that elemen

RELIGIOUS TENANTS OF THE YEZIDI

he life-giving principle, the infusion of water is intended to typify, or is supposed to convey, vitality after death. some would fain deny it for fear of reproach, but i think there can be no doubt that the yezeedees hold the doctrine of the metempsychosis. the next in dignity are the peers, or elders, who are few in number compared with the other minor orders of the priesthood. in a subordinate degree they are supposed to possess the powers, and permitted to exercise the functions of the pontiff, and frequently act as his deputies. the sheikhs may be regarded as the scribes of the sect, though few of them can write. sheikh n sir, who has already been mentioned as having furnished me with the eulogy of sheikh adi, belongs to this order, and is perhaps one of the most learned among them. h

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

etas rosicrucianis in angliasecond section11 celebrant:you are worthily inspired my brother. i approve and commend your zeal, but your progress to thegoal of truth must be slow and gradual as the mysteries of nature are not to be unfolded to all whoseek her shrine, but only to the strong in faith, and the humble, though zealous in spirit.i will now invest you with the modes of recognition in this degree of zelator.sign: the ancient sign of a rosicrucian is given thus: right hand on heart, left hand above itcrossing at the wrists. this sign of a cross is equivalent to the word lvx (lux) as it exhibits at thesame time the 3 letters of which lvx is composed.token and password: right arm across breast, the opponent crosses it with his left arm. lvx (meaning"light) is not uttered, but expressed

e of a few has been repeated successively without individual research.ignorance, prejudice, envy and conceit have taken possession of the minds of the critics andhistorians; yet the unique and attractive rosaic doctrines interested vast masses of 17th century,although the society had taken its rise in the latter part of the 15th century.the lives of the rosicrucians were dramatic to a sensational degree. the practical branch of thesociety was in charge of alchemists and hermeticists, who while they claimed, and not withoutmuch reason, their ability to transmute metals to silver or gold, further sought for mental and moralpowers, rather than riches, which are the aims of true philosophers. the real philosopher looks notfor pomp, glitter, splendour nor luxury, he has been schooled in a highe

prepare yourself by mental prayer, ask not of any one the way, but continue tofollow your guide, who will conduct you to the other pillars of wisdom. arm yourself with. heroiccourage, and let not fear overcome you. no bodily weapon is needed, but confide in god with asincere heart. my object is to arouse your fortitude; proceed in your search for the mysteries you willhave revealed to you in this degree. in order that you shrink not, i charge you to be circumspect andcourageous, and give you as your password 'fortitude'.music as the zelator is conducted to the south. point of the compass, where presides the secondancient guarding a burning but well shaded vestal lamp.rituals of the societas rosicrucianis in angliahymn to chymia18 2nd ancient:zelator, this burning lamp typifies the light of

m, signifying the little world, a perfect system, the imaged embodiment of theuniverse, and typifying all that is excellent and wonderful in nature.fire preserves the earth from being overwhelmed or destroyed by water; the air preserves the firethat it is not extinguished; and water preserves the earth from being burned. yet if either of theseactive elements was to become predominant in any great degree, the greater world would bedestroyed, and with it the microcosm, or little world.man is therefore composed of three distinct essences, and if we attentively consider his structure andfaculties, we shall clearly perceive, that his existence upon earth is only intended by the deity as a.state of probation; and as this corporeal life shall terminate either in acts of piety or profaneness, sosh

nd and reason, and taught him how to liberate the beneficent andsalutary in the various kingdoms of science from gross and material matter, bless this postulant,give him broad comprehension and exceeding wisdom. grant his instructions be received by thelight necessary to impart thy holy hidden secrets, and to thee be all the glory. amen.the theoricus, now rising, will listen to the purpose of the degree.suffragan:theoricus, you have now arrived at the third grade, or physical branch of the system ofrosicrucianism called practicus. you are now to delve in the mines of alchemy and hermeticism sofar as we may be enabled, under our brief forms and symbolic services to impart the same to you.we can, at best, but place in your hands the wrap upon which you must weave the threads, which wewill al

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

nd the magus admits nothing as certain in the domain of ideas save that which is demonstrated by realization. in other words, what is true in the cause manifests in the effect. what is not realized does not exist. the realization of speech is the logos properly so called. a thought is realized in becoming speech; it is realized also by signs, sounds and representations of signs: here is the first degree of realization. then it is imprinted on the astral light by means of the signs of writing or speech; it influences other minds by reflections upon them; it is refracted by crossing the diaphane of other men; it assumes new forms and proportions; it is translated into acts and modifies the world: this is the last degree of realization. men who are born into a world modified by an idea bear a

xplicable by the same occult natural laws. had not urban grandier been immolated, one of two things would have occurred: either the possessed nuns would have died in frightful convulsions or the phenomena of diabolical frenzy would have so gained in strength and influence, epidemically, that grandier, notwithstanding his knowledge and his reason, would also have become hallucinated, and to such a degree that he would have denounced himself, like the unhappy gaufridy, or would otherwise have perished suddenly, with all the appalling characteristics of poisoning or of divine vengeance. in the eighteenth century the unfortunate poet gilbert fell a victim to his audacity in braving the current of opinion and even of philosophical fanaticism which characterized his epoch. guilty of philosophica

ourselves with those whom we wish to affect. reactions against such dominations may cause the most pronounced antipathy to succeed the liveliest sympathy. love has a tendency to unify beings; in thus identifying, it renders them rivals frequently, and hence enemies, if in the depth of the two natures there is some unsociable disposition like pride. to fill two united souls with pride in an equal degree is to disjoin them by making them rivals. antagonism is the necessary consequence of a plurality of gods. when we dream of any living person, either his sidereal body presents itself to ours in the astral light or at least a reflection thereof, and our impressions at the meeting may often make known his secret dispositions in our regard. for example, love fashions the sidereal body of the o

s the universal and magical doctrine of analogies. by means of these analogies the magus interprets visions, as did the patriarch joseph in egypt, according to biblical history. the analogies in the reflections of the astral light are as exact as the shades of colour in the solar spectrum, and can be calculated and explained with great accuracy. it is, however, indispensable to know the dreamer's degree of intellectual life, which, indeed, he will himself reveal completely by his own dreams and in a manner that will astonish himself. somnambulism, presentiments and second sight are simply an accidental or induced disposition to dream in a voluntary or awakened sleep that is, to perceive the analogous reflections of the astral light, as we shall explain to demonstration in our ritual, when

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

head of the ram; the chinese yn, the hebrew ghimel and the latin g, represented by the empress, would be derived from the constellation of the great bear, etc. the kabalist gaffarel, whom we have cited more than once, erected a planisphere in the writing of the stars 99 which all the constellations form hebrew letters; but we confess that the configurations are frequently arbitrary in the highest degree, and upon the indication of a single star, for example, we can see no reason why a o should be traced rather than a n or z; four stars will also give indifferently a m, k, or x, as well as an. we are deterred therefore from reproducing a copy of gaffarel's planisphere, examples of which are, moreover, not exceedingly rare. it was included in the work of montfaucon on the religions and super

y, he had certainly inspired an exceedingly shameful passion in the miserable girl. gmlle. ranfaing, having become a widow in 16, h says dom calmet in his treatise on apparitions, gwas sought in marriage by a physician named poirot. failing to obtain a hearing, he thereupon gave her potions to induce love, and these caused extraordinary derangements in the health of the lady, increasing to such a degree that she was believed to be possessed, so that other physicians, baffled by her case, recommended her for the exorcisms of the church. thereupon, by command of m. de porcelets, bishop of toul, the following were named as her exorcists: m. viardin, doctor in theology, the state councillor of the duke of lorraine, a jesuit and a capuchin. but in the long course of these ceremonies, almost all

ndings, purely empirical and conjectural, have been compared, examined and combined as a body of doctrine by goclenius, belot, romphilus, indagine and taisnier. the work of the last-mentioned writer is the most important and complete; he combines and criticizes the observations and conjectures of all the others. a modern investigator, the chevalier d'arpentigny, has imparted to chiromancy a fresh degree of certitude by his remarks on the analogies which really exist between the characters of persons and the form of their hands, as a whole or in detail. this new science has been developed and verified further by an artist who is also a man of letters, rich in originality and skill. the disciple has surpassed the master, and our amiable and spiritual desbarrolles, one of those travellers wit

e rapid increase of population, after terrestrial renovations, establishes in a few centuries a new society in all the imaginable moral and political correspondences of its destiny. we might add, in fine, that his alone is absolute light. the man of our time is immutable in himself; he changes no more than nature, in which he is rooted. the social conditions which surround him alone determine the degree of his perfection, of which the bounds are virtue, holiness of man and his happiness in the law. g after such elucidations, will anyone ask the utility of the occult sciences? will they treat with the disdain of mysticism and illuminism these living mathematics, 146 the ritual of transcendental magic these proportions of ideas and forms, this revelation permanent in the universal reason, th

ROBERT KIRK WALKER BETWEEN WORLDS

racial or folklore traditions, though the connections are present upon a deeper level than that of literary derivation. octave theories are undergoing a considerable revival at the present time in the new wave of holistic approaches to science. kirk himself mentions that certain of the fairy books are similar to the abstruse rosicrucian texts (page 27, from which we may conclude that he had some degree of familiarity with such publications. while there is no proof that kirk is formally writing within the hermetic tradition, and no detailed evidence that he had studied it, it nevertheless remains as an undertone in his approach to his subject material and the development and proofs of his argument. he is dealing with folklore, as we might call it today, but he approaches it from the standp

r hives being dissonant to right reasons and [to] their own laws, and their [bodily] vehicles being not wholly free of lust and passion, especially of the more haughty spiritual kind, they pass, http//www.dreampower.com/kirk_wbw/pg_50.htm (8 of 10 [10/9/2001 12:35:05 am] robert kirk- walker between worlds(pages 50-59) after a long healthy life, into an orb and receptacle fitted for their [proper] degree, until they come under the general cognisance of the last day [of judgement. question 4. does the acquiring of this second sight make any change on the acquirer's body mind or actions? answer. all uncouth sights enfeeble the seer. daniel though familiar with divine visions, yet fell frequently down without strength, when dazzled with a power which had the ascendant of him, and pressed on hi

he verse refers to the 'harrowing of hell, the christian variant of a widespread myth in which the savior or sacred one descends into the underworld to liberate the spirits entrapped there. the difference between the pagan traditions and the christian one is a difference of http//www.dreampower.com/kirk_wbw/pg_82.htm (7 of 10 [10/9/2001 12:36:03 am]