Michael Wynn's Occult Reference Library
DEITY,DEITIES

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affect the vibration of a second object, on condition that the first object resonates (vibrates) greater or equal to the frequency of the second object. as a neophyte, the first object that you learn to vibrate is yourself. by maintaining a certain vibration within oneself is to affect a force or energy in the microcosm. as above, so below."in the l.b.r.p.,the energies invoked are the aspects of deity through the god names. by reaching the right pitch and using the correct force to support it, one is able to effectively call upon these energies to be used by the occultist as he wills. a few suggested forms of vibration are as followed. keep in mind that no one procedure will help all. find one that best suits you and exercise it daily until it becomes second nature. procedure a step 1 per

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

an that frequent use had worn it down^ the same reason preserved the o.h.g. spelling cot (gramm. 1, 180, the m. dut. god (1, 486, and perhaps the lat. vocative deus (1, 1071- moreover, god and other names of divine beings- reject every article (4, 383. 394. 404. 424. 432; they are too firmly established as proper nouns to need any such distinction. the dcr got in ms. 2, 260a. is said of a heathen deity. on the radical meaning of the word gqd we have not yet arrived at certainty f it is not immediately connected with the adj^ the drift of these remarks seems to be this: the word, though used as a masc, has a neut. form; is this an archaism, pointing to a time when the word was really neuter; or a mere irregularity diie to abtrition, the word having always been masc? trans^ sa.xo does not in

quite parallel are phrases such as: daz geloube gote unde w?r; amis 989. iu unde ffote von himile klage ich unser leit; nib. 1889, 3. ik klage gode unde iu; eichtsteig landr. 11. 16. 37. sane die messe beide got u. in; parz. 378, 25. wh. 280, 5. neic si im unde gote; iw. 6013. also in o.fr, jel te pardoins de diit et de mi]\iones untersuch. 245. sometimes the evil one is named by the side of the deity: got noch den tiuvcl loben; iw. 1273. in beschirmet der tii'vcl noch got; iw. 4635, i.e. no one protects him. poems of the middle ages attribute human passions to god; especially is he often pictured in a state of complacency and joy (see suppl, and again in the contrary state of wrath and vengeance. the former is favourable to the creation of eminent and happily endowed men: got was an eine

ands groomed (begiengen) a horse, it says 355: und wiere, daz got liicn erde rite, icli wain, in genuocte da mite, ob er soljien marstcdlcr hccte. this view of a sympathizing, blithe and gracious god, is particularly expressed in the subst. irnldi, o.n. hylu: osins hylli; sam. 47. ullar hylli ok allra gosa; sa^m. 45. on the other hand, of the primitive sensuous representation of an angry avenging deity (see suppl, the most striking example will be treated of presently in ch. viii, under donar, thunder^ the idea recurs several times in the edda and elsewhere: rci&r er j^er osinn, rt/^y er];er asabragr; sasm. 85^ osinn o/ractr; siem. 228. rcid' vars];a freyja oc fnasasi; soim. 71^ she was wroth, clirestien; jaia fist dex de sa main iiue, por nature fere muser, tout le mont i porroit user, s'

t practical turn (see suppl. herodotus 4, 94 says of the thracians: ovtoc oi avroi pj]ikere koi darpatrrjv to^ 6ovt; avco trpot tov ovpavov, wrreixevat tod dem. if the god denied the assistance prayed for, his statue was flung into the river by the people, immersed in water, or beaten. in the carolingian romances we repeatedly come upon the incident of charles threatening the deity, that if he deny his aid, he will throw down his altars, and make the churches with all their priests to cease from the land of the franks; e.g. ferabr. 1211, 1428 &c. so dame breide too threatens to uncover the altar and break the holy relics; orendel 2395; and marsilies actually, after losing the battle, has the houses of his gods pulled down; eol. 246, 30. if the vintage failed, the statu

arma, hel. 33, 7. sich bot ze tal (bowed to the ground) gein sinen fiiezen nieder, wh. 463, 2 an 0, boh. song has' sie idanieti bohu' to bow before god, koniginh. hs. 72; but the same has also the un- teutonic' se hiti lo celo prede bohy' to beat one's brow before god^ uncovering the head (see suppl) certainly was from of old a token of respect with our ancestors, which, like bowing, was shown to deity as well as to kings and chiefs. perhaps the priests, at least those of the goths, formed an exception to this, as their name pileati is thus accounted for by jornandes, quia opertis capitibus tiaris litabant, while the rest of the people stood uncovered. in a survival of heathenish harvest-customs we shall find this uncovering further established, ch. vii. in nicolai magni de gow registrum s

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

e, can you expect a miracle diet to work so that you shed a stone in two days while still eating chocolate. spells tend to work best when there is a genuine need, generated by real emotion and linked to determination on a practical level. the rules of magick magick is not beyond or above life, but a natural though special part of your world. it is about not leaving fate, your fate, to any guru or deity, but shaping it with your own innate power, the power that emanates from some higher being, goddess or god, energy source, what you will- the divine spark within us all. there are no absolutes in magick, there is only what works for you and enhances your innate wisdom and spirituality. you should use this book as you would any other diy guide and adapt its suggestions to suit what is right f

to others, both good and bad, will be sent back to act on you with three times its intensity and strength. so, if you act always and only with positive intent to help and heal, you will automatically receive all manner of good things and you should become truly wise and happy. according to the rules of magick, as i said earlier, you cannot be angry, mean or cruel and then expect to say sorry to a deity and have the slate wiped clean. magick is about taking responsibility for your own actions all the time and that is incredibly onerous. but, on the positive side, the results are equally potent, and if you can learn to tap into the source of light and life and joy, you will amaze yourself and others by what is possible. thus will your psychic powers also spontaneously unfold and guide you in

female principles that act and react, not in opposition to each other, but as complementary and necessary parts of a whole. there are variations on this idea within the teachings of wicca. some traditions consider the goddess to be of greater significance than her male counterpart. others regard them as equal, assuming different aspects according to the season and ritual: she as the earth or moon deity, ruler of the summer months, he as the sun or corn god, ruler of winter and lord of the underworld after his death. along with other nature deities, the horned god became demonised with the advent of christianity, and the goddess was either depicted as a wicked witch or downgraded to the status of a faerie. thus the celtic warrior goddess maeve became the faerie mab, described thus by mercut

ore the person decides to commit themselves -sometimes even the nicest people can bring personality mismatches that can make harmony difficult, even when dealing with rituals and with goodwill on all sides. you may also find that one personality automatically assumes leadership and if this does not prove beneficial, it needs to be tackled with humour and sensitivity if you are not to have a quasi-deity in your midst. you may wish to choose a particularly wise member to look after newcomers, explain basic rituals and suggest reading material and meditations and visualisations that can be done at home. other members may undertake to research aspects of the craft that interest them, or collect information about deities and then run informal teachings sessions perhaps on a special evening. one

e light of smoking tallow candles in a cramped living room or in muddy fields. it is a serious mistake to regard informal spells as inferior to the kind of magick in which the appropriate planetary hour is carefully chosen, incense is burned, the tools laid out in the correct position and the names of all the archangels recited without a mistake. both have a place and even if there were an actual deity watching the minutiae of the ritual, he or she would be less interested in whether a correct elemental pentagram was drawn than if the intent and the heart were pure and the need was genuine. the purposes of white magick there are three distinct and yet related types of magick, all of which can be used informally, in spells, or formally, in ceremonial rituals. personal magick as i have alrea

ABRAMELIN1

ber of the sephiroth, and the second that of the schemahamphorasch. but as many readers may be ignorant of the meaning and reference of these terms' i will briefly explain them. the ten sephiroth are the most abstract ideas and conceptions of the ten numbers of the ordinary decimal scale, and are employed in the qabalah as an ideal means of explaining the different emanations or attributes of the deity. it was thus that pythagoras employed the abstract ideas of numbers as a means of metaphysical instruction. the schemahamphorasch or divided name is a qabalistical method of investigating the natures of the name of four letters i h v h (jehovah, which is considered to contain all the forces of nature. there are in the book of exodus three verses in the fourteenth chapter, describing the pill

ALEE J BOOK OF AIWASS

fit from the wisdom of his guardian. the most direct method of acquiring knowledge and conversation of the holy guardian daemon is through the assumption of godform. let's examine this process; daemons or godforms behave as energy amplifiers/equalizers because they interact on a certain frequency or resonance unaffected by a cosmic buffer. at no time does the magician share consciousness with the deity he affixes his mind to. what the initiate is really doing is tuning his awareness to the godform's resonance. this creates a reverberation across all time lines in all of his physical forms! the group soul experiences singularity for less than a minute. the magician is temporarily awakened to his holy guardian daemon. he feels invincible, godlike. the gifts of the gods the assumption of the

u may also request that the gift be given to someone else. assumption of the godform: a unique approach "think of a place and thou art there. think of a thing and thou art it" much has been written on this subject and it has all been lies and utter nonsense. let us briefly explain the various techniques and explain why; the first suggestion is that you sit in a chair and imagine you are a certain deity and build upon its appearance, gestures, mannerisms, etc. this form of auto suggestion is useful, but it is analogous to yanking yourself up by your own bootstraps. it fails to utilize the godform's ability to amplify energy, which could be used as a pulley! occultnik experts insist that when picking a godform, one should choose from the same pantheon or pick carefully according to planetary

lify energy, which could be used as a pulley! occultnik experts insist that when picking a godform, one should choose from the same pantheon or pick carefully according to planetary powers. this is completely absurd and entirely untrue. all daemons do is amplify your own power. when you assume godform, the effect is the same whether you choose pan or isis as a model! it makes no difference if the deity is egyptian, greek or roman. the time has come to outline a no frills shortcut; 1. try getting a modest amount of background information about the deity so your brain responds to the correct archetype. 2. procure a painting, statue, print, drawing of the deity along with the sigil related to it. 3. prepare a place for quiet meditation lit with candles you feel are most conducive. place the l

an, greek or roman. the time has come to outline a no frills shortcut; 1. try getting a modest amount of background information about the deity so your brain responds to the correct archetype. 2. procure a painting, statue, print, drawing of the deity along with the sigil related to it. 3. prepare a place for quiet meditation lit with candles you feel are most conducive. place the likeness of the deity in plain view, at eye level, along with the sigil. 4. make sure you're seated comfortably, either on a chair or cushion. 5. fixing your eyes on the likeness of the deity, keep repeating the obvious in a forceful and compelling manner. for example "you are satan, creator of all things" do this until you are exhausted or it is time to go to sleep. 6. keep repeating this ritual. do not look for

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

be desired in the posture as follows- 1. we want to be properly balanced. 2. we want our arms free (they are used in some pranyama) 3. we want our breathing apparatus as unrestrained as possible. now, if you will keep these points in mind, and do not get sidetracked by totally irrelevant ideas, such as to imagine that you are getting holier by adopting some attitude traditionally appropriate to a deity or holy man; and if you will refrain from the puritan abomination that anything is good for you if it hurts you enough, you ought to be able to find out for yourself, after a few experiments, some posture which meets these conditions. i should very much rather have you do this than come to me for some mumbo-jumbo kind of authority. i am no pig-sticking pukka sahib- not even from poona- to pu

ractices. for those who are undertaking a preliminary course there is nothing better, while they are still living more or less ordinary lives, than the practices recommended in 'the equinox. there should be- there must be- a definite routine of acts calculated to remind the student of the great work. 9. the classic of the subject is 'liber astarte vel berylli, the book of devotion to a particular deity. this book is admirable beyond praise, reviewing the whole subject in every detail with flawless brilliancy of phrase. its practice is enough in itself to bring the devotee to high attainment. this is only for the few. but every student should make a point of saluting the sun (in the manner recommended in liber resh) four times daily, and he shall salute the moon on her appearance with the m

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

n the area called by the greeks "mesopotamia" and by the arabs as, simply "the island" for it existed between two rivers, the tigris and the euphrates, which run down from the mountains to the persian gulf. this is the site of the fabled city of babylon, as well as of ur of the chaldees and kish, with nineveh far to the north. each of the seven principal cities of sumeria was ruled by a different deity, who was worshipped in the strange, non-semitic language of the sumerians; and language which has been closely allied to that of the aryan race, having in fact many words identical to that of sanskrit (and, it is said, to chinese. for no one knows where the sumerians came from, and they vanished just as mysteriously as they appeared, after the assyrian invasions which decimated their culture

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

he name given to the egyptian god of magick and wisdom, tahuti, who was evoked by both the golden dawn and by crowley himself (and known to the greeks as hermes, from whence we get "hermetic. azag-thoth is, therefore, a lord of magicians, but of the "black" magicians, or the sorcerers of the "other side. there is a seeming reference to shub niggurath in the necronomicon, in the name of a sumerian deity, the "answerer of prayers, called ishnigarrab. the word "shub" is to be found in the sumerian language in reference to the rite of exorcism, one of which is called nam shub and means "the throwing. it is, however, as yet unclear as to what the combination shub ishnigarrab (shub niggurath) might actually mean. there was a battle between the forces of "light" and "darkness (so-called) that too

oint; and that the chinese as well as the sumerians perceived of two dragon currents, male and female, gives the researchers a more complex picture. the green dragon and the red dragon of the alchemists are thus identified, as the positive and negative energies that compromise the cosmos of our perception, as manifest in the famous chinese yin-yang symbol. but what of inanna, the single planetary deity having a female manifestation among the sumerians? she is invoked in the necronomicon and identified as the vanquisher of death, for she descended into the underworld and defeated her sister, the goddess of the abyss, queen ereshkigal (possibly another name for tiamat. interestingly enough, the myth has many parallels with the christian concept of christ's death and resurrection, among which

he entire region of the middle east, as they appear on the sphinx in egypt, and have become the symbols of the four evangelists of the christian new testament- an ironic and splendid result of the ignorance of the greek religious historians concerning the ancient mysteries! probable the most inconsistent concept the sumerians possesses with reference to the craft is the naming of the goddess as a deity, not of the moon (as the craft would have it, but of the planet venus. the moon was governed by a male divinity, nanna (like inanna but minus the initial 'i, and was considered the father of the gods by the earliest sumerian religion. it should be noted, however, that all of the planetary deities, termed "the zoned ones" or zonei in greek, and indeed all of the sumerian deities, had both mal

ALEISTER CROWLEY BOOK OF LIES

night, who bears the sun through the underworld; but it is called the stag-beetle to emphasise his horns. horns are the universal hieroglyph of energy, particularly of phallic energy. the 16th key of the tarot is "the blasted tower. in this chapter death is regarded as a form of marriage. modern greek peasants, in many cases, cling to pagan belief, and suppose that in death they are united to the deity which they have cultivated during life. this is "a consummation devoutly to be wished (shakespeare. book of lies get any book for free on: www.abika.com 41 in the last paragraph the master urges his pupils to practise samadhi every day [43] 17 kappa-epsilon-phi-alpha-lambda-eta iota-zeta the swan(11) there is a swan whose name is ecstasy: it wingeth from the deserts of the north;it wingeth t

ALEISTER CROWLEY LIBER 777

ansliterations of egyptian names have been left as in the first edition. these differ from both modern transliterations and those employed by early 20th-century writers such as budge. line 1: asar is better known by the hellenized form osiris; asar-un-nefer( osiris the beautiful) was a particular epiphet or title of this god. hadith in this line (also hadit in line 0) is not a historical egyptian deity but refers to the entity described in cap. ii of the book of the law; the name is a garbled or corrupt form of heru- behutet (horus of behutet, a solar-martial form of horus symbolized by the winged disk. heru- ra-ha is not a historical egyptian deity but is mentioned in cap. iii of the book of the law and is said to combine hoor-par-kraat (horus the child) and ra-hoor-khuit (ra-horus of the

p. ii of the book of the law; the name is a garbled or corrupt form of heru- behutet (horus of behutet, a solar-martial form of horus symbolized by the winged disk. heru- ra-ha is not a historical egyptian deity but is mentioned in cap. iii of the book of the law and is said to combine hoor-par-kraat (horus the child) and ra-hoor-khuit (ra-horus of the two horizons. line 6: on was not an egyptian deity but a transliteration into hebrew( a or wa) of the name of the egyptian solar cult-centre called heliopolis by the greeks. the confusion arose through a misreading by freemasons of genesis xli, 45 and 50 where joseph married asenath daughter of poti-phera priest of on. on spelt u as a formula is another matter entirely; see col. clxxxvii. hrumachis is probably a variant spelling of harmachis

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ys produce the same effects, that the performance of the proper ceremony accompanied by the appropriate spell, will inevitably be attended by the desired results, unless, indeed, his incantations should chance to be thwarted and foiled by the more potent charms of another sorcerer. he supplicates no higher power: he sues the favour of no fickle and wayward being: he abases himself before no awful deity. yet his power, great as he believes it to be, is by no means arbitrary and unlimited. he can wield it only so long as he strictly conforms to the rules of his art, or to what may be called the laws of nature as conceived by ix him. to neglect these rules, to break these laws in the smallest particular is to incur failure, and may even expose the unskilful practitioner himself to the utmost

he finds himself lacking in that perception of the value of life and death, alike of individuals and of races, which is characteristic of nature. he has perhaps a tendency to perceive the "first noble truth" uttered by buddha, that everything is sorrow. nature, it seems, is a tragedy. he has perhaps even experienced the great trance called sorrow. he should then consider whether there is not some deity who expresses this cycle, and yet whose nature is joy. he will find what he requires in dionysus. there are three main methods of invoking any deity. the "first method" consists of devotion to that deity, and, being mainly mystical in character, need not be dealt with in this place, especially as a perfect instruction exists in liber 175("see" appendix. the "second method"is the straight for

th must be sought in liber cxi aleph> without this union, and without this death of the individual, the cycle would be broken. a chapter will be consecrated to removing the practical difficulties of this method of invocation. it will doubtless have been noted by the acumen of the reader that in the great essentials these three methods are one. in each case the magician identifies himself with the deity invoked. to "invoke" is to "call in, just as to "evoke" is to "call forth. this is the essential difference between the two branches of magick. in invocation, the macrocosm floods the consciousness. in evocation, the magician, having become the macrocosm, creates a microcosm. you "in"voke a god into the circle. you "e"voke a spirit into the triangle. in the first method identity with the god

ury, sulphur, salt; or sattvas, rajas, tamas, with their corresponding natures on 237 other planes. thirdly, he must exert his whole power and authority to govern the members of lower grades with balanced vigour and initiative in such a way as to allow no dispute or complaint; he must employ to this end the formula called "the beast conjoined with the woman" which establishes a new incarnation of deity; as in the legends of leda, semele, miriam, pasiphae, and others. he must set up this ideal for the orders which he rules, so that they may possess a not too abstract rallying point suited to their undeveloped states. 10. the grade of adeptus minor is the main theme of the instructions of the a. a. it is characterised by the attainment of the knowledge and conversation of the holy guardian a

aspire. thee i invoke, abiding one, thee, centre and secret of the sun, and that most holy mystery of which the vehicle am i. appear, most awful and most mild, as it is lawful, in thy child<child" the preposition is very significant to the meaning "to thy child" would indicate that the priest etc. are taken to be children of the deity or perhaps the god horus "in thy child" would refer to the ix degree secret of o.t.o, of the technique of which this mass is a very exact and detailed hyperbole "to thy child" is the text in crowley's mystery play "the ship, found in equinox i, 9. although it is possible that the version found here is a simple error for that earlier text, crowley may have deliberately changed this late versi

ALEISTER CROWLEY MEDITATION

l idea is lost. here are a few useful mantras: 1. aum. 2. aum tat sat aum. this mantra is purely spondaic. ii. illustration: line of music with: aum tat sat aum :under it 3. aum mani padme hum; two trochees between two caesuras. iii. illustration: line of music with: aum ma-ni pad-me hum :under it 4. aum shivaya vashi; three trochees. note that "shi" means rest, the absolute or male aspect of the deity "va" is energy, the manifested or female side of the deity. this mantra therefore expresses the whole course of the universe, from zero through the finite back to zero. iv. illustration: line of music with: aum shi-va-ya va-shi aum shi-va-ya vashi :under it 5. allah. the syllables of this are accented equally, with a certain pause between them; and are usually combined by fakirs with a rhyth

atomy and physiology which has apparently no reference to the facts of the dissecting-room. prominent in this class are the seven cakkras, which will be described in part ii. there are also various "nerves, equally mythical<knowledge has advanced since crowley wrote this> the second class is "objects of devotion" such as the idea or form of the deity, or the heart or body of your teacher, or of some man whom you respect profoundly. this practice is not to be commended, because it implies a bias of the mind. you can also meditate on "your dreams" this sounds superstitious; but the idea is that you have already a tendency, independent of your conscious will, to think of those things, which will consequently be easier to think of than other

y smooth; there must be no false summits, even in the lowest layers. this is the practical and active form of that obligation of a master of the temple in which it is said "i will interpret every phenomenon as a particular dealing of god with my soul" in liber clxxv many practical devices for attaining this one-pointedness are given, and though the subject of that book is devotion to a particular deity, its instructions may be easily generalized to suit the development of any form of will. this will is then the active form of understanding. the master of 76 the temple asks, on seeing a slug "what is the purpose of this message from the unseen? how shall i interpret this word of god most high" the magus thinks "how shall i use this slug" and in this course he must persist. though many thing

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

in egyptian art and architecture. interestingly, the full name of ra-hoor-khuit is ra-heru-khuti-ba-hadi, ra-horus who flies into the disk of the sun- information researched by fr. ebony. liber al was received during that part of the year in which ra-heru-khuti-ba-hadi was said by the ancient egyptians to rule the decan occupied by the sun. it is not known if crowley was aware of this particular deity being astrologically "on official watch" at the time. al ii,2 "come! all ye, and learn the secret that hath not yet been revealed. i, hadit, am the complement of nu, my bride. i am not extended, and khabs is the name of my house" the old comment 2. nuit is infinite extension; hadit infinite contraction. khabs is the house of hadit, even as nuit is the house of khu, and the khabs is in the kh

jehovah did the serpent. al ii,25 "ye are against the people, o my chosen" the old comment 25. the cant of democracy condemned. it is useless to pretend that men are equal; facts are against it. and we are not going to stay, dull and contented as oxen, in the ruck of humanity. the new comment by 'the people' is meant that canting, whining, servile breed of whipped dogs which refuses to admit its deity. the mob is always afraid for its bread and butter- when its tyrants let it have any butter- and now and then the bread has 60% substitutes of cattle-fodder (beast-food, even the new york times of november 13, 1918, e.v. has it) so, being afraid, it dare not strike. and when the trouble begins, we aristocrats of freedom, from the castle or the cottage, the tower or the tenement, shall have t

herefore, for the people, is the cult of the sun, who is our particular star of the body of nuit, from whom, in the strictest scientific sense, come this earth, a chilled spark of him, and all our light and life. his vice-regent and representative in the animal kingdom is his cognate symbol the phallus, representing love and liberty. ra-hoor-khuit, like all true gods, is therefore a solar-phallic deity. but we regard him as he is in truth, eternal; the solar-phallic deities of the old aeon, such as osiris "christ, hiram, adonis, hercules &c, were supposed, through our ignorance of the cosmos, to 'die' and rise again. thus we celebrated rites of 'crucifixion' and so on, which have now become meaningless. ra-hoor-khuit is the crowned and conquering child. this is also a reference to the 'cro

ALEISTER CROWLEY THE QABALAH

e words \yhla jwr, ruach elohim, the spirit of the elohim; and it is therefore a symbol of the spirit of the elohim. for r= 200, w= 6, j= 8, a= 1, l= 30, h= 5, i= 10, m= 40; total= 300. similarly the words dja, achad, unity, one and hbha, ahebah, love, each= 13; or a= 1, j= 8, d= 4, total= 13; and a= 1, h= 5, b= 2, h= 5, total= 13. again, the name of the angel wrffm, metatron, and the name of the deity, ydc, shaddai, each make 314; so the one is taken as symbolical of the other. the angel metatron is said to have been the conductor of the children of israel through the wilderness, of whom god says, my name is in him. with regard to gematria of phrases (gen. xlix, 10, hlyc aby, yeba shiloh= 358, which is the numeration of the word jycm, messiah.4 thus also the passage, gen. xviii. 2 hclc hn

he terms sephira and sephiroth. the first is singular, the second is plural. the best rendering of the word is numerical emanation. there are ten sephiroth, which are the most abstract forms of the ten numbers of the decimal scale i.e. the numbers 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. therefore, as in the higher mathematics we reason of numbers in their abstract sense, so in the qabalah we reason of the deity by the abstract forms of the numbers; in other words, by the twryps, sephiroth. it was from this ancient oriental theory that pythagoras derived his numerical symbolic ideas.12 among these sephiroth, jointly and severally, we find the development of the persons and attributes of god. of these some are male and some are female. now, for some reason or other best known to themselves, the trans

ncient oriental theory that pythagoras derived his numerical symbolic ideas.12 among these sephiroth, jointly and severally, we find the development of the persons and attributes of god. of these some are male and some are female. now, for some reason or other best known to themselves, the translators of the bible have crowded out of existence and smothered up every reference to the fact that the deity is both masculine and feminine. they have translated a feminine plural by a masculine singular in the case of the word elohim. they have, however, left an inadvertent admission of their knowledge that it was plural in genesis i, 26: and the elohim said: let us make man. again (v. 27, how could adam be made in the image of the elohim, male and female, unless the elohim were male and female al

not achad, masculine) ruach elohim chayyim: one is is she the spirit of the elohim of life. 11 in passages mercifully omitted by crowley from the present article t.s. 12 given the timescales involved it is prima faci far more likely that the early qabalists (such as the author of the sepher yetzirah) were influenced by pythagorean number mysticism t.s. liber lviii 11 now, we find that before the deity conformed himself thus i.e, as male and female that the worlds of the universe could not subsist, or, in the words of genesis (i, 2) the earth was formless and void. these prior worlds are considered to be symbolized by the kings that reigned in the land of edom, before there reigned a king over the children of israel ,13 and they are therefore spoken of in the qabalah as the edomite kings

se vices in earth-life. their prince is lams, samael, the angel of poison and of death.24 his wife is the harlot, or woman of whoredom \ynwnz tca, isheth zanunim;25 and united they are called the beast, awyj, chioa. thus the infernal trinity is completed, which is, so to speak, the averse and caricature of the supernal creative one. samael is considered to be identical with satan. the name of the deity, which we call jehovah, is in hebrew a name of four letters, hwhy; and the true pronunciation of it is known to very few. i myself know some score of different mystical pronunciations of it. the true pronunciation is a most secret arcanum, and is a secret of secrets. he who can rightly pronounce it, causeth heaven and earth to tremble, for it is the name which rusheth through the universe. t

ALEISTER CROWLEY THE SWORD OF SONG

er to rejoice, in the grim protest s joy to revel 590 betwixt iscariot and the devil, throned in their midst! no pain to feel, tossed on some burning bed of steel, but theirs: my soul of love should swell and, on those piteous floors they trod, 595 feel, and make god feel, out of hell, across the gulf impassable, that he was damned and i was god! ay! let him rise and answer me that false creative deity, 600 whence came his right to rack the earth with pangs of death,70 disease, and birth: no joy unmarred by pain and grief: insult on injury heaped high in that quack-doctor infamy 605 the panacea of belief! only the selfish soul of man could ever have conceived a plan man only of all life to embrace, one planet of all stars to place 610 alone before the father s face; forgetful of creation s

a cannibal74 on human food. nor do i cry the scoffer s cry 710 that christians live and look the lie their faith has taught them: none of these inspire my life, disturb my peace. i go beneath the outward faith find it a devil or a wraith, 715 just as my mood or temper tends! and thus to-day that christ ascends, i take the symbol, leave the fact decline to make the smallest pact with your creative deity, 720 and say: the christhood-soul in me, risen of late, is now quite clear even of the smallest taint of earth. supplanting god, the man has birth( new birth you ll call the same, i fear) 725 transcends the ordinary sphere and flies in the direction x (there lies the fourth dimension) vex my soul no more with mistranslations from genesis to revelations, 730 but leave me with the flaming star

periment, and to have some guarantee of the reliability of the witnesses. at cana of galilee the conditions of the transformation are not stated save that they give loopholes innumerable for chicanery and the witnesses are all drunk (thou hast kept the good wine till now: i.e. till men have well drunk greek, mequstwsi, are well drunk. am i to belive this, and a glaring non sequitur as to christ s deity, on the evidence, not even of the inebriated eye-witnesses, but of mss. of doubtful authorship and date, bearing all the ear-marks of dishonesty. for we must not forget that the absurdities of to-day were most cunning proofs for the poor folk of seventeen centuries ago. talking of fish-stories, read john xxi. 1-6* a twentieth century medium. or luke v. 1-7 (comparisons are odious. but once i

buddhists are discreetly silent, while not contradicting even the gross and ridiculous accounts of the more fantastic hindu visionaries. the qabalists explain the first cause 1 by the phrase: from 0 to 1, as the circle opening out into the line. the christian dogma is really identical, for both conceive of a previous and eternally existing god, though the qabalists hedge by describing this latent deity as not. later commentators, notably the illustrious2 mac- gregor-mathers, have explained this not as negatively-existing. profound as is my respect for the intellectual and spiritual attainments of him whom i am proud to have been permitted to call my master,2 i am bound to express my view that when the qabalists said not, they meant not, and nothing else. in fact, i really claim to have re

e other day, and he said that he had become srotapatti. now that s pretty serious. in seven births only, if he but pursue the path, will he cease to be reborn. so you have only that time in which to win him back to your worship. the cunning sorcerer did not mention that within that time also must his own ruin be accomplished. what do you advise? asked the irritated and powerful, but unintelligent deity. time is our friend, said the enchanter. let your influence be used in the halls of birth that each birth may be as long as possible. now the elephant is the longest lived of all beasts done with you! said ganesha in great glee, for the idea struck him as ingenious. and he lumbered off to clinch the affair at once. and perdu r abu died. 1 the archdevil of the buddhists. appendix i 104 v. now

ALEISTER CROWLEY EQ I 1

and they know it not, as they gaze down from their babel of words upon the soot-grimed fields, and the felled forests, and the flowerless banks of their rivers of mud, lit by the sun which glows red through the hooded mists of their magic. yet he who gazeth into the heavens, and crieth in a loud voice "there is no-god" is as a prophet unto mankind; 180 for he is as one drunken on the vastness of deity. better to have no opinion of god than such an opinion as is unworthy of him. better to be wrapped in the black robe of unbelief than to dance in the stinking rags of blasphemy. so they learnt to cry "for the children, belief and obedience; for us men, solitude- the monarchy of mind, the pandemoniacal majesty of matter "a bible on the centre-table in a cottage pauperises the monarchical imag

ALEISTER CROWLEY EQ I 5

alhim, ruach elohim, the spirit of elohim; and it is there fore a symbol of the spirit of elohim. for= 200, v= 6, ch= 8, a= 1, l= 30, h= 5, i= 10, m= 40; total= 300. similarly, the words achd, achad, unity, one, and ahbh, ahebah, love, each= 13; for a =1, ch= 8, d= 4, total= 13; and a= 1, h= 5, b= 2, h= 5, total= 13. again, the name of the angel mttrvn, metatron or methraton, and the name of the deity, shdi, shaddai, each make 314;3 so the one is taken as symbolical of the other. the angel metatron is said to have been the conductor of the children of israel through the wilderness, of whom god says "my name is in him" with regard to gematria of phases (gen. xlix. 10, iba shilh, yeba shiloh "sjhiloh shall come= 358, which is the numeration of the word mshich, messiah. thus also the passage

terms sephira and sephiroth. the first is singular, the second is plural. the best rendering of the word is "numerical emanation" there are ten sephiroth, which are the most abstract forms of the ten numbers of the decimal scale "i.e, the numbers 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. therefore, as in the higher mathematics we reason of numbers in their abstract sense, so in the qabalah we reason of the deity by the abstract forms of the numbers in other words, by the spirvth, sephiroth. it was from this ancient oriental theory that pythagoras derived his numerical symbolic ideas. among the sephiroth, jointly and severally, we find the development of the persons and attributes of god. of these some are male and some female. now, for some reason or other best known to themselves, the translators o

ient oriental theory that pythagoras derived his numerical symbolic ideas. among the sephiroth, jointly and severally, we find the development of the persons and attributes of god. of these some are male and some female. now, for some reason or other best known to themselves, the translators of the bible have carefully crowded out of existence and smothered up every reference to the fact that the deity is both masculine and feminine. they have translated a feminine plural by a masculine singular in the case of the word elohim. they have, however, left an inadvertent admission of their knowledge that it was plural in genesis iv, 26 "and elohim said: let us make man" again (v. 27, who could adam be made in the image of elohim, male and female, unless the elohim were male and female also? the

er and the mother, and thus begets the son. now, this mother is elohim. again, we are usually told that the holy spirit is masculine. but the word rvch, ruach, spirit, is feminine, as appears from the following passage of the sepher yetzirah "achth rvch alhim chiim, achath (feminine, not achad, masculine) ruach elohim chimm: one is she the spirit of the elohim of life" now, we find that before he deity conformed himself thus "i.e, as male and female- that the worlds of the universe could not subsist, or, in the words of genesis "the earth was formless and void" these prior worlds are considered to be symbolised by the "kings who reigned in edom before there reigned a king in israel" and they are therefore spoken of in the qabalah as the "edomite kings" this will be found fully explained in

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 zennuim; and united they are called the beast, chiva, chioa. thus the infernal trinity is completed which is, so to speak,the averse and caricature of the supernal creative one. samael is considered to be identical with satan. the name of the deity, which we call jehovah, is in hebrew ad name of four letters, ihvh; and the true pronunciation of it is known to very few. i myself know some score of different mystical pronunciations of it. the true pronunciation of it is a most secret arcanum, and is a secret of secrets "he who can rightly pronounce it, causeth heaven and earth to tremble, for it is the name which rusheth through the univ

ALEISTER CROWLEY EQ I 5

things into 3, 7, 10, 12, as the case may be. since our expression 'common denominator' is used in a figurative and not in a strictly mathematical sense, the task is less complex than appears at first sight, and the 32 paths of the sepher yetzirah, or book of formation of the qabalah, provide a convenient scale. these 32 paths are attributed by the qabalists to the 10 sephiroth, or emanations of deity, and to the 22 letters of the hebrew alphabet, which are again subdivided into 3 mother letters, 7 double letters, and 12 simple letters. on this basis, that of the qabalistic 'tree of life' as a certain arrangement of the sephiroth and 22 remaining paths connecting them is termed, the author has constructed no less than 183 tables "the qabalistic information is very full, and there are tabl

ALEISTER CROWLEY EQUINOX EQ I 2 2

nd raising her up, caressed her upon the forehead. then i changed to my usual shape, at which she was exceedingly amazed, and only comforted when i told her of my great love for her. thereupon we rose together, embracing, to a place where angels greeted us. here we were told to go between the pillars into the temple; which we did, and saw in front of us an immense kneeling figure of some oriental deity. 315 "before us glared a human face above a human body with arms and feet; but behind it, it was as the body of a lion "sappho then gave me the 0= 0 sign, which i returned, whereupon the great figure rose and blessed us, and we embraced. then i knelt before sappho and said"'you have given me of your strength and brought me into this place of blessing; i will now give you of mine "for answer

ALEISTER CROWLEY EQUINOX EQ I 2 3

things into 3, 7, 10, 12, as the case may be. since our expression 'common denominator' is used in a figurative and not in a strictly mathematical sense, the task is less complex than appears at first sight, and the 32 paths of the sepher yetzirah, or book of formation of the qabalah, provide a convenient scale. these 32 paths are attributed by the qabalists to the 10 sephiroth, or emanations of deity, and to the 22 letters of the hebrew alphabet, which are again subdivided into 3 mother letters, 7 double letters, and 12 simple letters. on this basis, that of the qabalistic 'tree of life' as a certain arrangement of the sephiroth and 22 remaining paths connecting them is termed, the author has constructed no less than 183 tables "the qabalistic information is very full, and there are tabl

ALEISTER CROWLEY EQUINOX EQ I 2

member in the description of the "caduceus("see" p. 269) the air symbol vibrating between them [also hb:yod, virgo, is a mercurial sign, and thoth is mercury, though on a higher plane. the hermit, with his lamp and wand, is hermes, who guides the souls of the dead, in the greek ritual of 0 degree= 0 square- p> then was the voice vibrated. hb:shin<spirit of god, second deity-name in the law, the trigrammaton, or threefold name, by which the universe came forth> then was the name declared .at the threshold of entrance, hb:taw .betwixt the universe and the infinite .in the sign of the enterer: stood thoth hb:yod .as before him the aeons were proclaimed. the positions of the last two letters of the word have been relatively changed, so as to render the meaning more

ds! power eternal, power resistless, power all-dominating, in its absolute supremacy- gleaming as the great name elohim in the heart of the six- fold star! flaming as the purifying fire, purging and ordering the chaos of the night of time! as in the midst of the letters of the verse we saw the words aleph-taw-heh -heh yod-memfinal "thou in extension" so also does the name elohim read aleph-lamed "deity" heh-yod-memfinal, in extension<negative> and the numeration of elohim is 86, which by gematria reads peh-aleph-heh, again meaning "spread out, extended" write the letters of this name in any invoking pentagram; and the banishing pentagram thereof will read 3.1415 (by qabalah of nine chambers, which is the formula of the proportion of diameter to circum

ALEISTER CROWLEY EQUINOX EQ I 3

things into 3, 7, 10, 12, as the case may be. since our expression 'common denominator' is used in a figurative and not in a strictly mathematical sense, the task is less complex than appears at first sight, and the 32 paths of the sepher yetzirah, or book of formation of the qabalah, provide a convenient scale. these 32 paths are attributed by the qabalists to the 10 sephiroth, or emanations of deity, and to the 22 letters of the hebrew alphabet, which are again subdivided into 3 mother letters, 7 double letters, and 12 simple letters. on this basis, that of the qabalistic 'tree of life' as a certain arrangement of the sephiroth and 22 remaining paths connecting them is termed, the author has constructed no less than 183 tables "the qabalistic information is very full, and there are tabl

ll, the rainless river, underneath the tangled roots of majestic trees that quiver in the quiet airs; where shoots of the kindly grass are green moss and ferns asleep between, lilies in the water lapped, sunbeams in the branches trapped_ windless and eternal even! silenced all the birds of heaven 42 by the low insistent call of the constant waterfall. there, to such a setting be its carven gem of deity, a central flawless fire, enthralled like truth within an emerald! thou shalt have a birchen bark on the river in the dark; and at the midnight thou shalt go to the mid-stream's smoothest flow, and strike upon a golden bell the spirit's call; then say the spell "angel, mine angel, draw thee nigh" making the sign of magistry with wand of lapis lazuli. then, it may be, through the blind dumb n

destroy the terrors of hell and to bring upon earth the supernal triad and formulate the hb:shin 3 in hb:heh hb:vau hb:shin hb:heh hb:yod. one idea must possess us, and all our energies must be focused upon it. a man who would be rich must worship wealth and understand poverty; a man who would be strong must worship strength and understand weakness; and so also a man who would be god must worship deity and understand devilry: that is, he 2 the greater our ignorance the more intense appears the illumination. 3 n.b- the shin is composed of three yodhs, and its value is 300. must become saturated with the reflections of kether in malkuth, until the earth be leavened and the two eyes become one. he must indeed build up his tower stone upon stone until the summit vanish amongst the stars, and h

ALEISTER CROWLEY EQUINOX EQ I 4 2

was indeed but an empty house. though we have now arrived at this turning point, it will be necessary before we review the contents of this chapter to narrate the events from the present date- march 1902, down to the 11th of august 1903; when, by the chance (destined) meeting with ouarda the seer, he was eventually enabled to set in motion the great power he had gained, and by wrestling with the deity, as jacob wrestled with the angel by the ford of jabbok, see god face to face and live. for a space of nearly six months p. and d. a. journeyed amongst the vast mountains beyond cashmir, and through during this period no record of his meditations has been preserved, time was not idled away and exercises in meditation of a more exalted kind, on the vastness of nature and the ungraspable might

ALEISTER CROWLEY EQUINOX EQ I 4

things into 3, 7, 10, 12, as the case may be. since our expression 'common denominator' is used in a figurative and not in a strictly mathematical sense, the task is less complex than appears at first sight, and the 32 paths of the sepher yetzirah, or book of formation of the qabalah, provide a convenient scale. these 32 paths are attributed by the qabalists to the 10 sephiroth, or emanations of deity, and to the 22 letters of the hebrew alphabet, which are again subdivided into 3 mother letters, 7 double letters, and 12 simple letters. on this basis, that of the qabalistic 'tree of life' as a certain arrangement of the sephiroth and 22 remaining paths connecting them is termed, the author has constructed no less than 183 tables "the qabalistic information is very full, and there are tabl

hear, address, understand, or know anyone at all? how should he know him, through whom he knows all this, how should he know the knower?22 thus does the supreme atman become unknowable, on account of the individual atman23 remaining unknown; and further, will remain unknowable as long as consciousness of a separate supremacy exists in the heart of the individual. 20 "there are two persons of the deity, one in heaven, and one which descended upon earth in the form of man("i.e, adam qadmon, and the holly one, praised be it! unites them (in the union of sam dhi, that is, of "sam (greek sigma upsilon nu "together "with, and "adhi" hebrew "adonai, the lord. there are three lights in the upper holy divine united in one, and this is the foundation of the doctrine of every-thing, this is the begi

only be learnt from a guru, and are not given in the above book. by repeating them a various number of times certain results happen. such as: after eighteen lacs, the body will rise from the ground and remain suspended in the air; after an hundred lacs "the great yogi is absorbed in the para-brahman.46 bhakta yoga. union by love. in bhakta yoga the aspirant usually devotes himself to some special deity, every action of his life being done in honour and glory of this deity, and, as vivek nanda tells us "he has not to suppress any single one of his emotions, he only strives to intensify them and direct them to god" thus, if he devoted himself to shiva, he must reflect in his life to his utmost the life of shiva; if to shakti the life of shakti, unto the seer and the seen become one in he mys

ould destroy it, as if it were a living creature, and have done with it. after this mastership over the senses has been attained to, the next practice namely that of dh ran must be begun. dharana dh ran consists in concentrating he will on one definite object or point. sometimes it is practised by concentrating on external objects such as a rose, cross, triangle, winged-globe, etc. sometimes on a deity, shiva, isis, christ or buddha; but usually in india by forcing the mind to feel certain parts of the body to the exclusion of others, such as a point in the centre of the heart, or a lotus of light in the brain "when the chitta, or mind stuff, is confined and limited to a certain place, this is called dh ran "the steadiness of the mind arising from the recognition of brahma, wherever it tra

ALEISTER CROWLEY EQUINOX EQ I 6 2

y presence asks the hymn, the solemn hymn, the hymn of agony, lest, in the air of glory that surrounds the child of semele, we lose the earth and corporal presence of the zeus-begot. autonoe. yea, sisters, raise the chant of riot! lift your wine-sweet voices, move your wine-stained limbs in joyful invocation! maenads. ay, we sing. agave. hail, child of semele! to her as unto thee be reverence, be deity, be immortality! shame! treachery of the spouse of the olympian house, hera! thy grim device against the sweet carouse! lo! in red roar and flame did zeus descend! what claim to feel the immortal fire had then the theban dame! 37 caught in that fiery wave, her love and life she gave with one last kissing cry the unborn child to save. and thou, o zeus, the sire of bromius- hunter dire- didst

r! deadly as thou art fair, i cry for all mankind- they are slain, even as i [sor. scorpio "takes crown off["a pause [brother capricornus "dances the dance of vulcan to anvil-music in gradually increasing red light, at end rushes to throne and finds" mars "and" scorpio "their weapons laid aside, in each other's arms] bro. capricornus. ah, wanton [sor. scorpio "takes violin and charms the offended deity, who retires pacified<mars. brethren in arms, this is not defeat, but victory! for though i be dethroned, not to me, not to our lady was the glory. for always is the true god hidden- behold["one turns on the white light, and there stands" sol. in aries "upon the throne of the east" mars "goes to him and recites] unity uttermost showed, i adore the migh

and the sister of time and the daughter of space. i am nature that holdeth sway when the effort of man is exhausted. brother leo, i am the goddess that cometh forth riding upon the lion. behold! i strike thee with my wand, and inspire thee. i command thee to declare me unto the multitude. leo. lo! in the interstellar space of night clothed with deep darkness, the majestic spaces abide the dawn of deity and light, vibrate before the passionless pale faces 74 shrined in exceeding glory, eremite. the tortoise skies in sombre carapaces await the expression and the hour of birth in silence through the adamantine girth. i rose in glory, gathered of the foam. the sea's flower folded, charioting me risen where dawns rose stole from its pearl-glimmering home, and heaven laughed, and earth: and mine

things into 3, 7, 10, 12, as the case may be. since our expression 'common denominator' is used in a figurative and not in a strictly mathematical sense, the task is less complex than appears at first sight, and the 32 paths of the sepher yetzirah, or book of formation of the qabalah, provide a convenient scale. these 32 paths are attributed by the qabalists to the 10 sephiroth, or emanations of deity, and to the 22 letters of the hebrew alphabet, which are again subdivided into 3 mother letters, 7 double letters, and 12 simple letters. on this basis, that of the qabalistic 'tree of life' as a certain arrangement of the sephiroth and 22 remaining paths connecting them is termed, the author has constructed no less than 183 tables "the qabalistic information is very full, and there are tabl

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

the individual, and in a recognition of his own divinity. like the point of view of the realistic school, it embodies only a partial truth, and needs to be complemented. the third line of thought we might call the idealistic. it posits an evolutionary process within all manifestation and identifies life with the cosmic process. it is the exact opposite of materialism, and brings the supernatural deity, predicated by the religionist, into the position of a great entity or life, who is evolving through, and by means of, the universe, just as man is evolving consciousness through the medium of an objective physical body. in these three standpoints the frankly materialistic, the purely supernatural, and the idealistic you have the three main lines of thought which have been put forward as exp

re led very naturally to the evolution of forms, or of congeries of atoms, and there will then open up to us the- 5- the consciousness of the atom copyright 1998 lucis trust interesting consideration of forms other than the purely material, forms existing in subtler substance, such as forms of thought, and the racial forms, and the forms of organisations. in this dual study, one of the aspects of deity will be emphasised, should you choose to use the term "deity" or one of the manifestations of nature, should you prefer that less sectarian expression. we shall then be led to the consideration of the evolution of intelligence, or of the factor of mind which is working out as ordered purpose in all that we see around us. this will reveal to us a world which is not blindly going on its way, b

corresponds to the "i" faculty, to the ego in man? is there in nature, and in all that we see around us, the working out of the purpose of an individualised self-conscious being? if there is such a being, and such a fundamental existence, we should be able to see somewhat his intelligent activities, and to watch his plans working towards fruition. even if we cannot prove that god is, and that the deity exists, it may be possible to say, at least, that the hypothesis that he exists is a reasonable one, a rational suggestion, and a possible solution of all the mysteries we see around us. but to do that it has to be demonstrated that there is an intelligent purpose working through forms of every kind, through races and nations, and through all that we see manifesting in modern civilisation; t

he oversoul of the philosopher. this, again, is the intelligent will which controls, formulates, binds, constructs, develops, and brings all to an ultimate perfection. this is that perfection which is inherent in matter itself, and the tendency which is latent in the atom, in man, and in all that is. this interpretation of the evolutionary process does not look upon it as the result of an outside deity pouring his energy and wisdom upon a waiting world, but rather as something which is latent within that world itself, that lies hidden at the heart of the atom of chemistry, within the heart of man himself, within the planet, and within the solar system. it is that something which drives all on toward the goal, and is the force which is gradually bringing order out of chaos; ultimate perfect

und which our system rotates, and in which it is as the electron to the atom. we have been told by astronomers that our entire system is probably revolving around a central point in the heavens. thus the basic idea which i have sought to emphasise can be traced all the way up, through the atom of the chemist and physicist, through man, through the energising life of a planet, up to the logos, the deity of our solar system, the intelligence or life which lies back of all manifestation or of nature, and on to some greater scheme in which even our god has to play his part and 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

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

4- initiation, human and solar copyright 1998 lucis trust existing, out of matter already gifted with certain properties (page 48. this matter, therefore, we deduce, held latent certain faculties that were forced to demonstrate in a peculiar way, under the law of cause and effect, as does all else in the universe (b) all manifestation is of a septenary nature, and the central light which we call deity, the one ray of divinity, manifests first as a triplicity, and then as a septenary. the one god shines forth as god the father, god the son, and god the holy spirit, and these three are again reflected through the seven spirits before the throne, or the seven planetary logoi. the students of occultism of non-christian origin may call these beings the one ray, demonstrating through the three

ot be a fact from the standpoint of a master. to him it may be but part of a greater fact, only a fraction of the whole. since his vision is fourth and fifth dimensional, his realisation of the place of time in eternity must be more accurate than ours. he sees things from above downwards, and as one to whom time is not. an inexplicable principle of mutation exists in the mind of the logos, or the deity of our solar system, and governs all his actions. we see but the ever changing forms, and catch glimpses of the steadily evolving life within those forms, but as yet have no clue to the principle which works through the shifting kaleidoscope of solar systems, rays, hierarchies, planets, planes, schemes, rounds, races, and sub-races. they interweave, interlock, and interpenetrate each other

dies dwell in the himalaya mountains, in a secluded spot called shigatse, far from the ways of men, but the greater number are scattered all over the world, dwelling in different places in the various nations, unrecognised and unknown, yet forming each in his own place a focal point for the energy of the lord of the world, and proving to his environment a distributor of the love and wisdom of the deity. the opening of the door of initiation. it is not possible to touch upon the history of the hierarchy during the long ages of its work, beyond mentioning certain outstanding events of the past, and pointing out certain eventualities. for ages after its immediate founding, the work was slow and discouraging. thousands of years came and went, and races of men appeared and disappeared from the

s transpired all the other stages must wait. that which is recognised differs at the different initiations, and might be roughly summarised as follows: the ego, the reflection of the monad, is in itself a triplicity, as is all else in nature, and reflects the three aspects of divinity, just as the monad reflects on a higher plane the three aspects will, love-wisdom, and active intelligence of the deity. therefore: at the first initiation the initiate becomes aware of the third, or lowest, aspect of the ego, that of active intelligence. he is brought face to face with that manifestation of the great solar angel (pitri) who is himself, the real self. he knows now past all disturbance that that manifestation of intelligence is that eternal entity who has for ages past been demonstrating its p

ughout the long cycle of incarnations, and is only dissipated after the fourth initiation, when the need for further rebirth on the part of a human being no longer exists- 126- initiation, human and solar copyright 1998 lucis trust chohan. lord, master, a chief. in this book it refers to those adepts who have gone on and taken the sixth initiation. deva (or angel. a god. in sanskrit a resplendent deity. a deva is a celestial being, whether good, bad, or indifferent. devas are divided into many groups, and are called not only angels and archangels, but lesser and greater builders. egoic groups. on the third subplane of the fifth plane, the mental, are found the causal bodies of the individual men and women. these bodies, which are the expression of the ego, or of the individualised self-con

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

revious solar system.:6(6) it embodies the basic vibration of this solar system, and is its great internal fire, animating and vitalising the whole, and penetrating from the centre to the periphery. it is the cause of rotary motion, and therefore of the spheroidal form of all that exists. the ray of intelligent love. this is the ray which embodies the highest vibration of which our solar logos or deity is capable in this present solar system. it is not yet vibrating adequately nor has it yet attained the peak of its activity. it is the basis of the cyclic spiral movement of the body logoic, and just as the law of economy is the law governing the internal fires of the system so the cosmic law of attraction and repulsion is the basic law of this divine ray. the ray of intelligent will. littl

of matter are fully utilised. eventually the indweller of the form feels the urge, or attractive pull, of its own self. the reincarnating jiva, for instance, lost in the maze of illusion, begins in course of time to recognise (under the law of attraction) the vibration of its own ego, which stands to it as the logos of its- 81- a treatise on cosmic fire copyright 1998 lucis trust own system, its deity in the three worlds of experience. later, when the body egoic itself is seen as illusion, the vibration of the monad is felt, and the jiva, working under the same law, works its way back through the matter of the two planes of superhuman evolution, till it is merged in its own essence. therefore: a. the goal of the second logos is consciousness, to be achieved in co-operation with the third

station the will to love. the difficulty lies in the inability of the finite mind to grasp the significance of this threefold manifestation, but by thoughtful brooding over the personality and its relation to the ego, who is the love aspect and who nevertheless in relation to manifestation in the three worlds is the will aspect likewise, will come some faint light upon the same problems raised to deity, or expanded from microcosmic to macrocosmic spheres. the mahadeva aspect or the first logos (who embodies cosmic will) is controlled by the law of synthesis, the cosmic law governing the tendency to unification; only in this case, it is not the unification of matter and spirit, but the unification of the seven into the three, and into the one. these three figures primarily stand for spirit

t kalpas, reached and passed the stage where man now is; on the other side are hosts of the subhuman evolutions who in future kalpas will achieve the stage of humanity. man stands midway between the two, and is at the point of balance; herein lies his problem. he does not partake wholly of the material side of evolution, nor is he wholly the expression of the third logos, the brahma aspect of the deity, who is an expression of pure energy or intelligence, motivating that tenuous something which we call substance. he is not wholly spirit, the expression of the first logos, the mahadeva aspect, which is an expression of pure will or necessitous desire, impelling to manifestation. it is the fundamental motive itself or the great will to be. man is a product of the union of the two; he is the

nd spirit seeks out spirit, will the phenomena of repulsion cease. this will be the inevitable finale at the cessation of solar evolution, and it will bring about pralaya. the duration of the interplay, the period of the search of spirit for spirit, and the vibratory process necessitated by the utilisation of the form, this we call time, whether in connection with a man, a planetary logos, or the deity. space, again, is included in the idea of consciousness, and its utilisation of matter. space, for the logos, is literally the form wherein his conscious activities and purposes are worked out the solar ring-pass-not. the space wherein a planetary logos works out his plans is similarly as much of solar space as his consciousness is developed enough to use. man again repeats the process and h

ALICE A BAILEY05 THE LIGHT OF THE SOUL

m consciousness. the true use of the imagination necessitates a high degree of control and of mental power and where this is present leads eventually to what is called the "state of samadhi" this is that condition wherein the adept can put the entire lower man to sleep, and himself pass into that realm wherein the "dreams of god" himself are known, and in which knowledge of the "images" which the deity has created can be contacted and seen. thus the adept can intelligently participate in the great plan of evolution. beyond this state of samadhi lies the dream state of the nirmanakayas and of the buddhas, and so on up the scale of hierarchical life till that great dreamer is known, who is the one, the only narayana, the lord of the world himself, the ancient of days, our planetary logos. th

urth round, the four vidyas and the four noble truths and the four basic elements form the sum total of this knowledge. the four vidyas of the hindu philosophy might be enumerated as follows: 1. yajna vidya. the performance of religious rites in order to produce certain results. ceremonial magic. is concerned with sound, therefore with the akasa or the ether of space. the "yajna" is the invisible deity who pervades space. 2. mahavidya. the great magic knowledge. it has degenerated into tantrika worship. deals with the feminine aspect, or the matter (mother) aspect. the basis of black magic. true maha-yoga has to do with the form (2nd aspect) and its adaptation to spirit and its needs. 3. guhya vidya. the science of mantrams. the secret knowledge of mystic mantrams. the occult potency of so

fic .t he senses, force reactions, the tanmatras, 3. the indicated .p rimary substance..the tattvas, atomic matter, 4. the untouchable. the great existence who is the sum total of all these- 88- the light of the soul copyright 1998 lucis trust this sutra is intended to cover the technicalities of the form aspect of manifestation whether referring to the manifestation of a human atom or of a solar deity, and simply indicates the natural triplicity of substance, its septenary nature, and its various mutations. it expresses the nature of that aspect of divine life which is called brahma by the hindu, and the holy spirit by the christian. this is the third aspect of the trimurti or trinity, the aspect of active intelligent matter, out of which the body of vishnu or of the cosmic christ is to b

to arrive at that which lies back of the form considered, or to reach the idea which is responsible for the form. this process gradually steps up the consciousness and enables the aspirant to arrive at the life side of manifestation instead of the form side. he begins however with the form or "object" objects upon which to concentrate are of four kinds: 1. external objects, such as images of the deity, pictures or forms in nature, 2. internal objects, such as the centres in the etheric body, 3. qualities, such as the various virtues, with the intent to awaken desire for these virtues and thus to build them into the content of the personal life, 4. mental concepts or those ideas which embody the ideals lying back of all animated forms. these may take the form of symbols or of words. in one

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

it an instance of life as one expression of world-plan, of mind as a different expression of that world-plan, of spirit in so far as the substance of that world-plan is revealed within us. the world-plan, through and through, from its lowest to its highest expression, is manifestation of god; in you and me in each of us severally god as spirit is partially revealed."8(33) it is this revelation of deity that is the goal of the mystical endeavor and the object of the dual activity of mind god as life in nature, god as love, subjectively, and as plan and as purpose, and it is this that the unification, which meditation brings about reveals to man. through its ordered technique, man discovers that unity which is himself. through it, he later discovers his relation to the universe; he finds tha

love, subjectively, and as plan and as purpose, and it is this that the unification, which meditation brings about reveals to man. through its ordered technique, man discovers that unity which is himself. through it, he later discovers his relation to the universe; he finds that his physical body and his vital energies are part and parcel of nature itself, which is, in fact, the outer garment of deity; he finds that his ability to love and to feel makes him aware of the love that pulses at the heart of all creation; and he discovers that- 24- from intellect to intuition copyright 1998 lucis trust his mind can give him the key which unlocks for him the door of understanding and that he can enter into the purposes and the plans which guide the mind of god himself. in fact, he arrives at god

l-pervading spirit, but it must be something. from one point of view, the question: is there a god? is promptly answered in the affirmative" thus, through finding himself and understanding his own nature, man arrives at that centre within himself which is one with all that is; he finds he is equipped with an apparatus which can put him in touch with the differentiated manifestations through which deity seeks to express itself. he possesses a vital body, responsive to universal energy, and the vehicle for the two forms of soul energy to which i referred above. the subject of the vital body, its relation to this universal energy, and its seven points of contact with the physical organism are covered in my book, the soul and its mechanism, and will not be enlarged upon here, beyond quoting on

usion exists in the minds of many on this distinction and bianco of siena was really speaking of meditation when he said "what is prayer but upward turning of the mind to god direct" the masses of the people, polarized in their desire nature, and being predominantly of a mystical tendency, ask for what they need; they wrestle in prayer for the acquiring of longed-for virtues; they beg a listening deity to assuage their troubles; they intercede for those near and dear to them; they importune high heaven for those possessions material or spiritual which they feel essential to their happiness. they aspire and long for qualities, for circumstances and for those conditioning factors which will make their lives easier, or release them for what they believe will be freedom to be of greater useful

festing factor which we call (for lack of a better term) the mind of god, the universal mind. this mind is distinguished by a sense of wholeness, and of synthesis. the entire history of evolving humanity might be considered from the angle of this plan concept, and the focus of interest might be noted to be that of a growing consciousness in man of a universe which is a revelation of a life and of deity, and in which mankind plays its part in the greater whole. ludwig fischer calls our attention to the fact that all our faculties "are founded on the mysterious and unconscious something which dominates the whole of our intellectual life" and points out the necessity for what he calls the non-rational element in the answers which we give to the complex questions of every day. his conclusions

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

rld of the soul. man's three aspects one of the main means whereby man arrives at an understanding of that great sum total we call- 12- a treatise on white magic copyright 1998 lucis trust the macrocosm god, functioning through a solar system is by an understanding of himself, and the delphic injunction "man, know thyself" was an inspired utterance, intended to give man the clue to the mystery of deity. through the law of analogy, or correspondences, the cosmic processes, and the nature of the cosmic principles are indicated in the functions, structure, and characteristics of a human being. they are indicated but not explained or elaborated. they serve simply as sign posts, directing man along the path whereon future sign posts may be found and more definite indications noted. the comprehe

medium of the nervous system throughout the body, so will it be found that in the world such organisms as the kingdoms in nature have their separate life and functions yet are correlated and coordinated by a vast intricate sensory system which is sometimes called the soul of all things, the anima mundi, the underlying consciousness. in dealing with the triplicities so often used when speaking of deity, such as spirit, soul, and body, life, consciousness, and form, it is of value to remember that they refer to differentiations of the one life, and that the more of these triplicities with which one can familiarise oneself the more one will be in rapport with a wider circle of men. but when one is dealing with things occult and subjective, and when the subject about which one writes deals wi

a trinity is universal and age-long in use, where every people ancient and modern employ the same triplicity of ideation to express an intuitive realisation, there is warrant for the usage. that some day we may think and express the truth differently may indeed be so, but for the average thinker of today the terms spirit, soul, and body stand for the aggregate of divine manifestation, both in the deity of the universe and in that lesser divinity, man himself. as this treatise is intended for the thinking human being and not for the crystallised theologians or the theoretically biassed scientists we will adhere to the well-used terminology and seek to understand what has lain back of the phrases in which man has sought to explain god himself "god is spirit, and they that worship him must wo

lled the chitta or mind-stuff in the yoga sutras of patanjali. 2. the abstract mind, or that aspect of the mind which is related to the world of ideas. 3. the intuition or pure reason which is for man the highest aspect of the mentality. these three find their overshadowing or enveloping field of expression in the third aspect of the logos, which we call the universal mind, the active intelligent deity. the lines of force from these three lower aspects lead back (if one may use so inadequate an expression) on to the third plane, as the astral lines of force lead back to the second or monadic plane, though as far as man's consciousness is concerned they only lead back to the buddhic or intuitional plane. it is interesting to note that just as the monad, impelled by desire, produces that for

eness is always eternally possible. in the higher states of consciousness, it is however, eventually relegated to a subordinate position. god, for instance, can always and eternally be aware of that reality which constitutes the self, and which governs the integrity of the solar system, and of the solar interplay with other systems, but the consciousness of divinity and the awareness of the solar deity is not primarily occupied with selfhood. that as a result of past world periods and experience is below the threshold of the divine consciousness, and has become as much a part of the cosmic instinctual nature as are any of the human instinctual attributes. the focus of the eternal attention (if i may use so unusual a phrase where words are necessarily almost worthless) lies in realms of awa

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

uths and principles which lie at the root of the creative process, and in its entirety is beyond the grasp of the advanced student. at the same time, it is a most valuable compendium of information, and will serve to convey truth and to develop the intuition. the last book, a treatise on white magic, is a parallel volume to a treatise on cosmic fire. just as the first dealt with the psychology of deity, the work of the macrocosm, and the laws whereby the solar logos works, so this book constitutes a treatise on the psychology of the son of god and the work of the microcosm. it intimately concerns his place in the larger whole. i have also aided a.a.b. in getting out a translation of the yoga sutras of patanjali, which is a bridging book, intended to show the aspirant the rules whereby the

is the registering of a state of being which lies beyond word, mind and form expression of any kind. the great jewish seer sought to convey these three stages in the words, i am that i am. he thus expressed them tritely and succinctly and adequately, had we but the development to know it. the third (however understood) defies expression, and hints at a fourth type of realisation which is that of deity itself, about which it profits us not to speculate. 2. life-quality -appearance in our study of the rays it must therefore be remembered that we are dealing with life-expression, through the medium of matter-form. the highest unity will be cognised only when this dual relation is perfected. the theory of the one life may be held, but i deal not basically with theory but with that which may b

r, 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 term) who, speaking in the bhagavad

hat the great principle of separateness is found. it is also in the realm of mind that the great at-one-ment is made. the words of the initiate paul have here a fitting place, wherein he says "let this mind be in you which was also in christ" and adds in another place that christ had made "in himself, of twain, one new man. it is through the mind that theory is formulated, truth distinguished and deity apprehended. when we are more advanced upon the path, we shall see naught but spirit everywhere, and the aphorism, enunciated by that great disciple, h.p.b, that "matter is spirit at the lowest point of its cyclic activity" and "spirit is matter on the seventh plane" or the highest, will be a realised fact in our consciousness. it is as yet but an intellectual phrase which means little excep

means little except the enunciation of a truth, incapable of proof. everything is an expression of a spiritual consciousness, which spiritualises by its inherent life all matter-forms. a grub or worm working out its little life in a mass of decaying substance is as much a spiritual manifestation as an initiate working out his destiny in a mass of rapidly changing human forms. it is all manifested deity; it is all divine expression and all a form of sensitive awareness and of response to environment, and therefore a form of conscious expression. the seven rays are the first differentiation of the divine triplicity of spirit-consciousness-form, and they provide the entire field of expression for the manifested deity. we are told in the scriptures of the world that the interplay, or the relat

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ve and sentiment and devotion are often confused with each other. pure love is an attribute of the soul and is all-inclusive, and it is in pure love that our relation to god and to each other consists "for the love of god is broader than the measure of man's mind, and the heart of the eternal is most wonderfully kind" so runs the old hymn, and thus is expressed that love which is the attribute of deity and also the hidden attribute of every son of god. sentiment is emotional and unstable; devotion can be fanatical and cruel; but love blends and fuses, understands and interprets and synthesises all form and all expressions, all causes and all races, into one flaming heart of love, knowing no separateness, no division and no disharmony. to bring about this divine expression in our daily life

ial life. those who see the vision clearly can trace the evidences of this unfolding plan in the steady growth of several ideas that are now dominant in the world. without going into detail or entering into lengthy expositions of the subject, the growth of the plan and of the racial response can be traced quite clearly in the development of the god idea. first, god was a far-away, anthropomorphic deity, unknown and unloved, but regarded with awe and fear, and worshipped as the deity expressing himself through the forces of nature. as time elapsed, this distant god drew a little nearer to his people, taking on a more human colouring until, in the jewish dispensation, we find him much like ourselves, but still the wrathful, ethical ruler, and still obeyed and feared. he approached still near

er, a worker in the building trade, one who adds stone to stone, or beam to beam. he is the symbol of the building-creative aspect of god the father. in these three people, joseph, the infant jesus, and mary, we have the- 44- from bethlehem to calvary copyright 1998 lucis trust divine triplicity symbolised and represented, god the father, god the son and god the holy spirit, or matter informed by deity, and therefore typified for us in the virgin mary. today the masses are on a journey. today the teaching of the path and of the way to god is engrossing the attention of the aspirants in the world. we are on the path of return to the individual and to the racial bethlehem. we are now on the point of entering the cave wherein the new birth can take place, and therefore one stage of life's lon

ing is the "word incarnate" the son of god made flesh. this is "christ in us, the hope of glory" but as yet only a hope for the mass of men. christ is not yet made manifest. he is hidden and veiled by the form. mary is seen, not the christ. 2. as the wheel of life (the galilee experience) carries us from one lesson to another, we approach nearer and nearer to the indwelling reality and the hidden deity. but the christ child is still hidden in the womb of the form. 3. in due time, the personality physical, emotional and mental is fused into one living whole. the virgin mary is ready to give birth to her son. 4. the long journey draws to a close, and the hidden christ child is born at the first initiation. this truth dr. inge touches upon in these words "macarius, following methodius, teache

eart nature and in the feeling body, and it is through the heart that we find our way to the heart of god. only through love can love be revealed. when through right use and understanding the mind is definitely directed and properly oriented, it is brought en rapport with the mind of god, the universal mind, the purpose, the plan and the will of god. through the illumined mind of man, the mind of deity stands revealed. thus man is seen as "made in the image of god."3 at the second initiation christ stood before god, the initiator, with all these aspects purified and matured; his mechanism was adjusted and ready for the task, and thus enabled to give proof of that purification and tension in attitude which would enable him to carry through his mission to a satisfactory conclusion. this he h

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

e soul embodies that purpose and will of god as it expresses itself in seven aspects. the monad expresses the same purpose as it exists, unified in the mind of god himself. this is a form of words conveying practically nothing to the average thinker. as these three expressions of the one great life are realised by man on the physical plane, he begins to tune in consciously on the emerging plan of deity, and the whole story of the creative process becomes the story of god's realised purpose. in the first place, as the third aspect is consciously developed, man arrives at a knowledge of matter, of substance and of outer creative activity. then he passes on to a realisation of the underlying qualities which the form is intended to reveal, and identifies himself with the ego, the soul or solar

ression of the purpose of god, symbolised through revealed, divine quality and manifested through the form. appearance, quality, life again this ancient triplicity confronts us. symbolically speaking, this triplicity can be studied as: 1. man..the angel..the presence. 2. the root..the lotus..the fragrance. 3. the bush..the fire..the flame. the work of evolution, being part of the determination of deity to express divinity through form, is necessarily, therefore the task of revelation, and as far as man is concerned, this revelation works out as the growth of soul evolution and falls into three stages: 1. individualisation..personality. 2. initiation..ego. 3. identification. monad. 1. the three stages of egoic growth we must hold the following statements firmly in our minds. the personality

he group and the absorption of the personal and individual into the whole, characterise this stage on the path of evolution. finally comes that mysterious process wherein the soul becomes so absorbed into that supreme reality and synthesis through identification that even the consciousness of the group fades out (except when deliberately recovered in the work of service. naught is then known save deity, no separation of any part, no lesser syntheses, and no divisions or differentiations. during these processes it might be stated that three streams of energy play upon the consciousness of the awakening man: a. the energy of matter itself, as it affects the consciousness of the inner spiritual man, who is using the form as a medium of expression- 11- a treatise on the seven rays- volume ii:

eat right into it. it was earlier pointed out that we can profitably use the words, life, quality, appearance in lieu of spirit, soul and body, for they express the same truth. the quality of matter, built up into human form and indwelt by the soul or solar angel, is that which normally colours the appearance. later, this inherent quality of the appearance changes, and it is the quality nature of deity (as expressed in the soul) which obliterates the quality of the forms. during the stage wherein it is the quality of matter which is the paramount influence, that material radiance makes itself felt in a triple form. these from the angle of the entire sweep of the evolutionary process, and as far as the human personality is concerned appear sequentially, and qualify the matter aspect with it

all. how can i work, immersed in deepest matter? tell me the thing that i must do' the magician said 'listen, o worker in the furthest world, to the rhythm of the times. note the pulsation in the heart of that which is divine. retire into the silence and attune yourself unto the whole. then venture forth. establish the right rhythm; bring order to the forms of life which must express the plan of deity' for this blessed one release is found in work. he must display his knowledge of the plan by the sounding of those words which will evoke the builders of the forms and thus create the new" it might be of value, if here were summarized in more simple and less occult terms, the significance of the above esoteric stanzas, to express their true meaning in a few succinct and terse phrases. the st

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

endeavour. you will thus release for each other all that is needed to bring about potent and vital changes in the life patterns and purpose of the group members. love is not a sentiment or an emotion nor is it desire or a selfish motive for right action in daily life. love is the wielding of the force which guides the worlds and which leads to the integration, unity and inclusiveness which impels deity itself to action. love is a hard thing to cultivate such is the inherent selfishness of human nature; it is a difficult thing to apply to all conditions of life and its expression will demand of you the utmost you have to give and the stamping out of your selfish personal activities. disciples in the group of a master have to love each other with intelligence and an abiding strength and thus

ey have a most interesting function but one which will not become evident for a long time not until the building forces of the universe are better understood. this will be co-incident with the development of etheric vision. this group will act as a channel of communication or intermediary between the energies which constitute the forces which construct the forms and fabricate the outer garment of deity and the human spirits. you will note here, consequently, the possibility that this group's main initial work will be concerned with the problem of reincarnation. that problem deals with the taking of an outer garment or form under the law of rebirth. 8. the psychologists will form this next group and they will be concerned with the revelation of the fact of the soul and with the new psycholo

res. this focussed thought produces inevitable effects within the etheric body and thus two aspects of the creative imagination are- 69- discipleship in the new age- volume i copyright 1998 lucis trust brought into play. 2. the power to visualise is the form-building aspect of the creative imagination. this process falls into three parts, corresponding somewhat to the creative process followed by deity itself: a. the gathering of qualified energy within a ring-pass-not. b. the focussing of this energy under the power of intention, i.e, at a point in the neighbourhood of the pineal gland. the energy is now focussed and not diffused. c. the despatch of this focussed energy by means of a pictorial process (not by an act of the will at this time) in any desired direction that is, to certain ce

u have often heard that the guru, or teacher, in the east would teach his disciple by the giving of a hint. if you have read and studied the ancient writings of india (and who today has not read at least some of them) you will have noted that these hints fall into two categories: 1. hints anent personal character in relation to reality and preparation for initiation. 2. hints anent the oneness of deity and man's relation to an ascertained and gained unity. to these were later added teachings concerning the creative process when god made the worlds, and much concerning energy and the development of the centres (laya-yoga, as it is technically called. these four lines of teaching are practically all that is given and all the training offered was of an exoteric nature. you can see for yoursel

ty; of the lower man and the indwelling soul; of the tired disciple and the angel; of the little self and the real self; of human life expression and of spiritual life expression. many other qualities stand for the same expression of reality. but, behind them all looms immanent, stupendous, and glorious that of which these dualities are but the aspects: the presence, immanent yet transcendent, of deity. in the nature of this one, all dualities are absorbed and all distinctions and differences lose their meaning. when you are told to develop the consciousness of the presence, it indicates, first of all, that you are at this time somewhat aware of the angel and can now begin to respond, dimly and faintly, to that great whole which lies behind the subjective world of being, as that world lies

ALICE A BAILEY13 PROBLEMS OF HUMANITY

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

hurch suffers sadly through the contrast which they- 77- problems of humanity copyright 1998 lucis trust represent and seldom permits them to rise to place and power; their temporal power is nil but their spiritual example brings illumination and strength to their people. they are the hope of humanity for they are in touch with christ and are an integral part of the kingdom of god; they represent deity in a manner which the great ecclesiastics and the so-called princes of the church seldom do. ii. the opportunity of the churches something of great moment has happened in the world. the spirit of destruction has stampeded through the earth, leaving the world of the past and the civilization which controlled our modern life in ruins. cities and homes have been destroyed; kingdoms and rulers h

the world religions: 1. the fact of god, immanent and transcendent the eastern faiths have ever emphasized god immanent, deep within the human heart "nearer than hands or feet, the self, the one, the atma, smaller than the small, yet all-comprehensive. the western faiths have presented god transcendent, outside his universe, an onlooker. god transcendent first of all conditioned men's concept of deity, for the action of this transcendent god appeared in the processes of nature; later, in the jewish dispensation, god appeared as the tribal jehovah, as the soul (the rather unpleasant soul) of a nation. next god was seen as a perfected man, and the divine god-man walked the earth in the person of christ. today we have a rapidly growing emphasis upon god immanent in every human being and in e

e world) there was a first major approach when god took notice of man and something happened under the action and will of god the creator, god transcendent which affected primeval man, and he "became a living soul. as the yearning urge towards an undefined and unrealized good made itself felt in the inchoate longings of unthinking man (literally unthinking at that stage, it evoked a response from deity; god drew near to man and man became imbued with that life and energy which, as time went by, would enable him to recognize himself as a son of god and eventually to express that sonship perfectly. this approach was signalized by the appearance of the faculty of mind in man. in man was planted the embryonic power to think, to reason and to know. the universal mind of god was reflected in the

way the mass of men will be transformed and spiritualized, and the two great divine centres of energy or groups the hierarchy and humanity itself will begin to work in complete at-one-ment and unity. then the kingdom of god will in deed and in truth be functioning on earth. it will be obvious to you that this technique of invocation and evocation has its roots in past methods of human approach to deity. men have long used the method of prayer with important and deeply spiritual results, in spite of its frequent misuse for selfish purposes; people, more intelligent and more mentally focussed, have employed more generally the method of meditation in order to arrive at knowledge of god, to awaken the intuition and to understand the nature of truth. these two methods of prayer and of meditatio

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

elp. humanity needs love, understanding and right human relations as an expression of attained divinity. it was this need which brought the christ to us before as the avatar of love. the christ, that great human-divine messenger, because of his stupendous achievement along the line of understanding transmitted to humanity an aspect and a potency of the nature of god himself, the love principle of deity. light, aspiration, and the recognition of god transcendent had been the flickering expression of the human attitude to god, prior to the advent of the buddha, the avatar of illumination. then the buddha came and demonstrated in his own life the fact of god immanent as well as god transcendent, of god in the universe and of god within humanity. the selfhood of deity and the self in the heart

sense god to be the creator and the inspiration of all that is. the eastern faiths have ever emphasised god immanent, deep within the human heart "nearer than hands and feet" the self, the one, the atma, smaller than the small, yet all-comprehensive. the western faiths have presented god transcendent, outside his universe, an onlooker. god transcendent, first of all, conditioned men's concept of deity, for the action of this transcendent god appeared in the processes of nature; later, in the jewish dispensation, god appeared as the tribal jehovah, as the soul (the rather unpleasant soul) of a nation. next, god was seen as a perfected man, and the divine god-man walked the earth in the person of christ. today we have a rapidly growing emphasis upon god immanent in every human being and in

ade. they condition him at all times until he has achieved the desired and the designed perfection and can manifest on earth as a rightly functioning son of god. 4. the continuity of revelation and the divine approaches. a fourth essential truth and one which clarifies all the planned work of the christ is tied in with spiritual revelation and the need of man for god and of god for man. never has deity left itself at any time without witness. never has man demanded light that the light has not been forthcoming. never has there been a time, cycle or world period when there was not the giving out of the teaching and spiritual help which human need demanded. never did the hearts and minds of men go out towards god, but that divinity itself came nearer to man. the history of mankind is, in rea

are also visioning a new and vital world religion, a universal faith which will have its roots in the past, but which will make clear the new dawning beauty and the coming vital revelation. of one thing we can be sure, this approach will, in some way deeply spiritual, yet wholly factual prove the truth of the immanence of god. the churches have emphasised and exploited the extra-territoriality of deity and have posited the presence of a god who is creating, sustaining and creatively active, but at the same time outside his creation an inscrutable onlooker. this type of transcendent creator must be shown to be false and this doctrine must be countered by the manifestation of god in man, the hope of glory. it is this surely that the expected approach will demonstrate; it will prove also the

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

gy, as it expresses itself in a twofold manner, producing a twofold result, are as follows: 1. there is, at this time, an emergence of certain powerful and dominating first ray personalities- 7- the destiny of the nations copyright 1998 lucis trust into the theatre of world activity. these people are in direct contact with this shamballa force and are sensitive to the impact of the will energy of deity. according to their type of personality and their point in evolution will be their reaction to this force and their consequent usefulness to the lord of the world as he works out his plans of world unfoldment. the energy of the will of god works through them, though stepped down and often misused and misapplied, by their differing and limited personalities, and interpreted unsatisfactorily b

as prepared, and the principle of intelligence came into manifestation. 2. in the second solar system, the hierarchy of love made its appearance and must eventually come into full manifestation upon the physical plane, thereby enabling the love of god to be seen. 3. in the next solar system, the centre which we today call shamballa will manifest (intelligently and through love) the will aspect of deity. it is only however in this second solar system that all these three centres, expressing the three divine aspects, meet simultaneously at various stages of livingness. it is interesting to note that it is only through human beings that these centres can ever come into true functioning activity. little is known of shamballa except by members of the hierarchy to whom that centre is the goal in

worlds. such is the task of the white magician and as evolution proceeds and becomes more complicated and complex it will nevertheless be more rapid and more accurately defined in the mind of the magician. all, therefore, that is conducive to human sensitivity and to increased awareness is the work of the white magician; all that tends to produce better forms through which the living principle of deity can express itself is the work of the white magician; all that serves to thin or tear away the veil between the worlds wherein those who have no physical bodies live and move and work and the worlds of outer form is the work of the white magician. of all this type of work there is always much, but never more so than at this time owing to the coming into manifestation of this ray of the magic

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

er your growth spiritually? can you believe that through the use of this method you may learn to work more intelligently with the plan and become a better helper of your fellowman? what is there in this objective world that is not the inadequate symbol of a divine idea? what have we in our outer manifestation but the visible sign (at some stage of the evolving purpose) of the plan of the creating deity? what are you yourself but the outer expression of a divine idea? we must learn to see symbols all around us and then to penetrate behind the symbol to the idea which it should express. there is however a technique of study which may be of service to you as you attempt to arrive at an idea and thus study conceptually the many symbols by which we are surrounded. it is largely the technique fo

hen you will stand in full awareness between these symbols of the pairs of opposites, with the angel on the right and the dweller on the left. may strength then be given to you to drive straight forward between these two opponents, who have for long ages waged warfare in the field of your life, and so may you enter into that presence where the two are seen as one, and naught is known but life and deity. in summarising some of the information i have given to you concerning the four aspects of glamour, i would offer the following tabulation for your careful consideration. note: 1. a dawning sense of maya arose in lemurian days, but there was no real glamour and illusion- 25- glamour: a world problem copyright 1998 lucis trust 2. glamour arose in early atlantean times. 3. illusion arose among

lined for you the causes and the various types of illusion to which the disciple is prone. in its pure form, this illusion has to be met and some day surmounted; it has to be isolated and dispelled by the initiate. it was the final successful effort to do this that led jesus upon the cross to cry out in words of apparent distress. he then finally dissipated the illusion of the personal, objective deity. at that moment, he entered fully into the consciousness that he was himself god, and naught else; that the theory of unity outlined by him in the gospel of st. john, chapter xvii, was indeed and in truth a fact in his own consciousness, established unalterably. yet, nevertheless, in this infinite and supreme realisation, there entered for a moment a sense of loss and of negation, forcing fr

in his personal life) to those great intuitives and world saviours, such as the christ. the former is motivated in all probability by some one intuitive crisis which entirely remade him and gave him a new sense of values; the latter can, at will, rise into the world of intuitive perception and values and there ascertain the will of god and a wide vision of the plan. such great representatives of deity have the freedom of the holy city (shamballa) and of the new jerusalem (the hierarchy. they are thus unique in their contacts and there have been relatively few of them as yet. 2. those who are on the line of the prophets. these touch the plan at high intuitive moments and know what the immediate future holds. i do not refer here to the hebrew prophets, so familiar to the west, but to all wh

ing his personal dramas, desires, and objectives with those which were developed by means of the creative imagination, thus laying the foundation for the recognition intelligent and real of the part in relation to the whole. thus from earliest atlantean times the foundation was laid for the unfoldment of the sense of mystical duality through the various stages of an anthropomorphic recognition of deity to the recognition of the real in man himself, until finally we arrive at the proposition which faces the disciple. then the dweller on the threshold confronts the angel of the presence and the last and major conflict is fought out. this dualistic consciousness culminates at the time of the third initiation in the final fight between the pairs of opposites and the triumphant victory of the a

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

elf, you will greatly simplify your occult thinking. let me here make a few more statements which you have perforce to accept hypothetically, but which can nevertheless be substantiated by you if you arrive at an understanding of the law of analogy or of correspondences, and if you will also accept the truism that the microcosm reflects the macrocosm and, therefore, each human being is related to deity through essential similarity. seven statements depicting the pattern of the present planetary work statement one. dynamic electric energy entered into our planetary sphere from extra-planetary sources and from a point of definite focus upon the cosmic mental plane; this energy was paralleled by a secondary energy from the sun sirius, thus accounting for the dualism of manifestation- 74- tele

reached. this always means that several energies are pouring through these tubes, unless the point in evolution is exceedingly low or unless one is dealing with a cleavage; these various energies are fused and blended together but find their own focal points in the etheric body when entering directly within the circumference of the dense physical body. just as it can be said of the soul or of the deity, so it can be said of the energetic or vital etheric body or entity "having pervaded this whole universe with a fragment of myself, i remain" the word "prana" is almost as much misunderstood as are the words "etheric" or "astral" it is this loose connotation which is responsible for the great ignorance prevalent in occult circles. prana might be defined as the life-essence of every plane in

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

y emerge into the ocean of physical plane existence, into the world of matter. yet the first impulse is awakened in aries, for aries is the place where the initial idea to institute activity takes form. it is the birthplace of ideas, and a true idea is in reality a spiritual impulse taking form subjective and objective. there originates the response of the soul to the highest aspect or quality of deity because there appears the "will to incarnate" the first ray aspect of the monad, responding to the first aspect of deity, evokes response from the first ray aspect of the soul and the first step towards incarnation is taken on that plane in the system which is the mental plane. aries "awakens the will to reach the lowest and there control, to know the uttermost and thus to face all experienc

soul, the completed manifestation of the microcosm. thus the greater and the lesser polar opposites the human being and god, the microcosm and the macrocosm are brought to their destined expression and manifestation. until man is nearing the goal, these words mean but little though a study of the sign pisces in the two ways intended may reveal much that is significant and suggestive. the goal of deity, the emergence of god's plan and the nature of his eternal purpose is for us only a subject of interested speculation. there is a possibility that this plan and purpose may be vastly different to our surmise which is based upon our formulation of a deity who is the product of our mental processes and of devoted idealism (two of the three aspects of- 70- a treatise on the seven rays- volume i

major constellations. these major constellations are, in a few instances, peculiarly connected with the signs of the zodiac. there are four of the zodiacal signs which are mysteriously concerned with what one might call the "personality expression (if such an unsuitable term can be used in default of better) of the solar logos himself, or with the divine quaternary, the fourfold manifestation of deity. these four signs are aries leo scorpio aquarius, and they involve the expression of the energy of one cardinal sign and of three signs which form part of the fixed cross of the heavens. we could express this truth in another manner: god the father, the will to manifest, initiates the creative process which is worked out through the activity of god the son, the cosmic christ, crucified upon

the first indication of the true spiritual will only begins to manifest upon the path of discipleship hence the late discovery of these two planets (late in point of time and from the angle of human knowledge) for it is only in this aryan race period that humanity is to any large extent beginning to manifest evidence (and as yet it is no more) of a reaction or a response to the spiritual will of deity as it comes to our planet and hence to us via aries, vulcan and pluto. you have, therefore, the following direct line of will energy: 1. the pointer furthest from the pole star in the constellation of the great bear. this is, esoterically speaking, a great reservoir or focal point for divine energy, carrying out god's purpose. the pointer nearest to the pole star is expressive of a lower asp

lower nature. the final struggle in scorpio only takes place when the point of balance between soul and body has been reached in libra and it is in scorpio that the preponderance of the spiritual energy is imposed upon the lower personal forces. scorpio governs "the initiates" which is the true esoteric name of man, and through its hierarchical planetary ruler, the sons of mind, the messengers of deity are revealed, but it is through mars and the martian activity that the revelation comes about. secondly, mars is closely related to sex, which is an aspect of the pairs of opposites, and its effect is also definitely to vitalise the blood stream; it vitalises, purifies and stimulates all aspects and organisms in the body, via the blood stream. it will be obvious to you, therefore, how the te

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ted it. but he was far away, distant and unapproachable. yet all the time, something within me, inchoate and indefinable, was reaching out after god immanent, after a god behind all forms, who could be met everywhere and touched and really known, who truly loved all beings good and bad and who understood them and their limitations and difficulties. this god was not at all the tremendous and awful deity to which the christian church, as i knew it, bowed down. theologically, however, there was no such person. there was only a god to be appeased; who was jealous of his rights; who could murder his only son in some illogical scheme to save mankind and who was not as truly kind as the average parent to his offspring. these were the thoughts which i thrust away from me as wicked and untrue, but

e is something of himself which is divine, which never dies, and which comes to knowledge. i know that nothing in heaven or hell can come between the love of god and his children. i know that he stays on guard watching "until the last weary pilgrim has found his way home" i know that all things work together for good to those who love god, and this means that we do not love some far off, abstract deity but that we love our fellowmen. loving our fellowmen is evidence undefined, maybe, but just as sure that we love god. elise sandes taught me that by her life and her love, her wit and her understanding. my time in ireland did not last very long but it was a delightful time. i had never been in ireland before and a good deal of my time was spent in dublin and at the currach camp, not far from

ventually emerge. the french haven't got it, for- 113- the unfinished autobiography copyright 1998 lucis trust with the french nation there is the demonstration that "the mind is the slayer of the real" they are such realists that the beautiful, spiritual, subjective thing is often forgotten and this indicates a great lack in the french equipment. their senate assembles without any recognition of deity; their masonic orders are outlawed by the grand lodges of other countries because they recognise no grand architect of the universe and their planned sex relationships are based upon a purely utilitarian concept which is basically sound provided there is nothing in the world but material living. today, in 1947, the world is sex mad. great britain, the u. s, and all other countries are riddle

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

er (occultly understood) of the planetary life, and that- 6- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust it has its roots in what is largely designated "cosmic evil" this is a perfectly meaningless phrase, but one that is symbolically descriptive of a condition in consciousness which is that of certain of the "imperfect gods" given the initial premise that deity itself is working towards a perfection past our comprehension, it may be inferred that there may exist for the gods themselves and for god (as the life of the solar system, certain limitations and certain areas or states of consciousness which still await mastering. these limitations and relative imperfections may cause definite effects in their bodies of manifestation the various planets as

things. the best minds of this age are only just beginning to see the first dim ray of light which is piercing this glamour, and serving first of all to reveal the fact of illusion. through- 7- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust the light thus cast, the following truth may stand revealed to those who have the expectant attitude and the open mind: deity itself is on the road towards perfection. the implications of that statement are many. in dealing with the causes of disease, we will take the position that the foundational and ultimate cosmic cause lies beyond our comprehension, and that only as the kingdom of god is revealed on earth shall we enter into some real understanding of the general widespread disease to be found upon our planet

on and the tendency towards dissolution are found everywhere. i am choosing my words with care. 6. disease is not, therefore, the result of wrong human thought. it existed among the many forms of life long before the human family appeared on earth. if you seek verbal expression, and if you want to talk within the limits of the human mind, you can say with a measure of accuracy: god, the planetary deity, is guilty of wrong thinking. but you will not be expressing the truth, but only a tiny fraction of the cause, as it appears to your feeble finite mind, through the medium of the general world glamour and illusion. 7. from one angle, disease is a process of liberation, and the enemy of that which is static and crystallised. think not, from what i say, that therefore disease should be welcome

rganised, freeing process in order to conserve force and give to the soul a better instrument of manifestation. for this liberty of action, mankind as a whole is not yet ready. the disciples and aspirants of the world should now, however, begin to grasp these newer principles of existence. the instinct to self-preservation governs the relation of spirit and matter, of life and form as long as the deity himself wills to incarnate within his body of manifestation a planet, or a solar system. i have in the above statement given to you a hint as to one of the basic causes of disease, and to the endless fight between the imprisoned spirit and the imprisoning form. this fight uses for its method that innate quality which expresses itself as the urge to preserve and the urge to perpetuate both th

will indicate the way humanity may gain release from the form consciousness and consequent immunity from the victory of death and those disease-dealing conditions which govern today our planetary manifestation. we will divide our consideration of the causes of disease into three parts, eliminating from our quest for truth the quite understandable but equally futile desire to apprehend the mind of deity. i. the psychological causes. ii. causes emanating from group life. iii. our karmic liabilities, the karmic causes. in all this we shall but gain a general idea (all that is now possible) as to the presence of disease in the human family, and of that to be found also, in part, in the animal kingdom. when this general idea is grasped, we shall have a clearer understanding of our problem and c

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

h these same fundamental things; they teach the youth of the country to read and write and to attain a fair measure of ability to deal with figures through instruction in elementary arithmetic. these three are curiously symbolic of the whole evolutionary unfoldment of the race. reading has to do with the clothing of ideas with form and is related to the first step in the creative process, wherein deity, governed and impelled by an idea (embodying god's purpose- 16- education in the new age copyright 1998 lucis trust and plan, converted that idea into the desired substance and clothed it with the needed outer appearance. writing symbolises the method whereby the process is carried on, but it is of course far more personal in its implications. reading is concerned essentially with the realis

s the objective of all education. education is the major agent in the world. civilisation is the reaction of humanity to the purpose of any particular world period. in each age, some idea must be expressed in the current racial idealism. in atlantean times, the idea that predominated was basically sensory religious idealism or mysticism, expressing itself in terms of approach to a felt but unseen deity, an expression of the way of feeling. yet there were highly sensitive races, composed of nations and groups who laboured over the development of the feeling nature, consciously sometimes, but mostly unconsciously. their attitude to each other, as individuals or nations, was primarily sensitive and emotional a state of consciousness (i cannot say state of mind) most difficult for the modern a

d groups who laboured over the development of the feeling nature, consciously sometimes, but mostly unconsciously. their attitude to each other, as individuals or nations, was primarily sensitive and emotional a state of consciousness (i cannot say state of mind) most difficult for the modern aryan race to grasp, or even intuit, for with us the mind is beginning to function. their attitude to the deity was equally sensitive, and their religious activities were mystical and devotional, devoid of any mental understanding. they were significantly emotional in reactions to beauty, to the terror evoked by divinity and to the emotional characteristics of god, to the sense of light and to wonder. the mysterious, the sense of awe, the following blindly of some recognised "sensitive" of a higher or

on of the relationship between unit and unit within the larger group, or of group and group within a still- 86- education in the new age copyright 1998 lucis trust larger whole. forgiveness is essentially the process whereby each gives to each along psychical lines, and it is one of the rudimentary expressions of the quality of self-sacrifice which is, in its turn, an aspect of the will nature of deity. being therefore related to the monadic or will life, it is as yet completely misunderstood and misinterpreted. it is in reality the sense of synthesis or of identification and of "each for all and all for each" this sense is being developed today as never before, but it is still so embryonic that words do not help in explaining it. this faculty of forgiveness is not a form of magnanimous fo

. b. service as cooperation with the plan- 101- education in the new age copyright 1998 lucis trust c. service as a technique of group development. d. the unfoldment of the sense of service in the future. e. application of the concept of service to our modern educational developments- 102- education in the new age copyright 1998 lucis trust endnotes 1: one of the three major centres through which deity manifests: shamballa, where the will of god is known; hierarchy, where the love of god holds sway; humanity, embodying the intelligence aspect of god. 2: a treatise on white magic, pages 398-433; a treatise on the seven rays, vol. ii (esoteric psychology, pages 629-751- 103- education in the new opcopyright 1998 lucis trust discipleship in the new age- volume ii by alice a. bailey copyright

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

en. the eye that knows, the eye that sees, the directing eye one made of fire, one fluid as the sea, and two which look from here to there. fire, water and the earth all need the vital air. the air is life. the air is god" the significance of this formula is not difficult for the advanced student to grasp in connection with himself. the eye of knowledge, the eye of vision and the directing eye of deity are familiar to him. but it is the great and major esoteric implications which i ask you to consider. an extension of these concepts to a master and his ashram or his group of practising disciples, is of value to you in your reflective consciousness. the first and obvious interpretation concerns the eye of knowledge. but what of the eye of vision when duality is being overcome, and what of t

ical terms he said "all things are become new" it is not simply a question of vision and contacts but of vital interrelation and of recognition which bring with them insight into the mind of god. 4. four lines of teaching were emphasised in past centuries and up until the year 1875: a. hints as to the changing of personality character as preparatory to initiation. b. teaching as to the oneness of deity and of the universal order. c. instruction as to the creative process- 176- discipleship in the new age- volume ii copyright 1998 lucis trust d. laya yoga or the yoga of energy, working through force centres. two things must now happen: the imparted theories which have guided the disciple's thinking hitherto must become practical experiences, and there must be such a shift in consciousness t

gent recognition of what is to be revealed. this requires on his part a definite emergence from the world of glamour so that there can be a clear perception of the new vision; a new light is thrown- 178- discipleship in the new age- volume ii copyright 1998 lucis trust upon old and well-known truths so that their significance is extraordinarily changed, and in that changing the plan or purpose of deity takes on an entirely fresh meaning. the inexperienced neophyte is constantly receiving revelations and recording what he regards as most unusual intuitions. all that is really happening, however, is that he is becoming aware of soul knowledge, whereas for the initiate the intuition is ever the revelation of the purpose of shamballa and the working out, both from the short range and the long

nt initiation. ponder upon that which i have given and grasp as far as you imaginatively can the magnificence of the initiatory process so vastly more inclusive than has been indicated by any of the teaching given hitherto. after the war is over and the new world, with its coming civilisation and culture begins to take shape, an increasing emphasis will be laid upon the purpose of the controlling deity or basic life or energy as it is working out through humanity. this will be done by those who are trained esotericists. much that is now being said by world leaders and serving workers in every nation is an indication of an unconscious response to the shamballa energy. towards the end of the century and during the first few decades of the twenty-first century, teaching anent shamballa will b

tance of the inscrutable divine will; it posits also the need for pain and the suffering of sacrifice in the sense of complete abnegation of all that might be regarded as good and useful, as desirable and joyful. this revolt has coloured the entire presentation of what christian theologians regard as god's will; this presentation involves the unavoidable imposition of the will of a transcendental deity, and leads inevitably (though totally inconclusively) to the dreadful and symbolic death of the christ upon the cross and to the painful and sacrificial life of the spiritual man. there is much teaching given out by the church upon the necessity of the submission of the human will to the divine will; however, little or no teaching is given of the joyous use of the will of christ, immanent in

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

consciousness; the medium has been a personality who knew and felt and was at-one with the world of ideas, with the inner world order, and with god's plan. the result of these two techniques of activity has been the emanation of a stream of force, coming from some layer or level of the world consciousness the mental or the emotional planes which are aspects of the consciousness of the manifesting deity. this impact of force has evoked a response from those who function upon one or other of these levels of awareness. today, as the integration of the human family proceeds and as the mental level of contact becomes more potent, there is to be found a powerful human reaction to schools of thought and a lessened reaction to the methods of orthodox religion. this is due to the fact that the tren

hierarchy copyright 1998 lucis trust the third function of this second group lies in a more distant future. the hierarchy has necessarily a department of workers whose major task it is to work solely in the world of illusion and with astral matter. this department came into being in atlantean days when the great controversy took place between those who embodied the consciousness or soul aspect of deity and those who were similarly representative of the matter aspect of deity. symbolically speaking, the left-hand and the right-hand paths came into being; white and black magic were brought into conflict with each other and the pairs of opposites (always existent in manifestation) became active factors in the consciousness of advanced humanity. the battle of discrimination was opened, and hum

on cosmic fire. in the first solar system, the centre which is humanity was prepared and the principle of intelligence came into manifestation. in the second solar system, the hierarchy of love made its appearance and must come into full manifestation, thereby enabling the love of god to be seen. in the next solar system, the centre which we today call shamballa, will manifest the will aspect of deity intelligently through love. it is interesting to note that it is only through human beings, that these three centres ever come into true functioning activity; and likewise that the three major ideologies (the totalitarian, the democratic, the communistic) may be the response distorted and yet responsive to the forces playing from the two higher centres on to the human. this we discussed earl

of materialism do not really coincide today, for the one works through the sacral centre at this time, and the other through the centre at the base of the spine. esoteric students must always remember that no correspondences are correct and entirely accurate in their parallelism in this solar system of changing forces, shifting cycles and constant mutation directed towards the inscrutable ends of deity inscrutable as far as the human consciousness is concerned. they remain inscrutable to humanity, because the three major ends or purposes which affect you, for instance, as members of the fourth kingdom in nature are: 1. the direction in which the solar logos is going upon the cosmic path. e soterically. the way towards the central spiritual sun. 2. the plans of the planetary logos upon the

nied 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 order that these lesser lives might be enabled to proceed onward towards a goal which is known to deity alone, and- 108- the externalisation of the hierarchy copyright 1998 lucis trust thus eventually reach high places of spiritual expression. achievement is ever followed by sacrifice and the giving of the greater for the lesser. this is an aspect of the law of evolution. such is the note and theme of the entire creative process and is the basic meaning of the phrase "god is love" for love sig

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

on of the significance of initiation in these brief expositions? do you see more clearly the growing beauty of the whole and the goodness of the purpose and the wisdom of the plan? do you realise more deeply that beauty, goodness and wisdom are not qualities, as their inadequate nomenclature would imply, but are great facts in manifestation? do you grasp the truth that they are not descriptive of deity but are the names of lives of a potency and activity of which men can as yet know nothing? some understanding of this must slowly seep into the mind and consciousness of each disciple as that mind becomes irradiated by soul light in the earlier stages, and later responds to the impact of energy coming from the spiritual triad. only when this is visioned, even if not understood, will the real

king form in the consciousness of humanity. new truths (and by that i mean truths which are new to the most advanced thinkers and which are only dimly sensed by the most advanced esotericist) are hovering on the horizon of the human mind. the ground is being prepared for the sowing of this new seed and the stage set for the emergence of new actors in the great drama of the unfolding revelation of deity. certain great concepts are firmly grasped by man. certain great hopes are taking form and will become the pattern of man's living. certain great speculations will become experimental theories and later prove demonstrated facts. behind all this, two things are happening: men are being stimulated and brought to that point of necessary tension which (as a result of a crisis) must precede a gre

e component letters of which are numerically: s.h.a.m.b.a.l.l.a. or 1.8.1.4.2.1.3.3.1. this word equals the number 24 which in its turn equals 6. i would call your attention to the fact that the word has in it nine letters, and as you know nine is the number of initiation. the goal of all the initiatory process is to admit mankind into realisation of and identification with the will or purpose of deity. the number 6 is the number of form or of manifestation, which is the agent or medium through which this realisation comes and by which the consciousness is unfolded so that it can become the foundation of the higher process which is instituted at the third initiation. that initiation is closely related to the third major centre, shamballa; it is the third, from the angle of man's perception

festation, which is the agent or medium through which this realisation comes and by which the consciousness is unfolded so that it can become the foundation of the higher process which is instituted at the third initiation. that initiation is closely related to the third major centre, shamballa; it is the third, from the angle of man's perception and understanding, but the first from the angle of deity itself. again, 6 being the number of the sixth ray, it is therefore the number of idealism and of that driving force which makes mankind move forward upon the path and in response to the vision and press upward towards the light. it is in reality devotion to an unseen goal, ever on ahead, and an unswerving recognition of the objective. like all other divine qualities, it has its material cou

nner spiritual life, and hiding the inner soul light. this energy is therefore one of the major aspects of the purificatory nature of the divine life, and that is the reason why i have put purification ahead of destruction. it is the destroying aspect of life itself, just as there is a destructive agency in matter itself. two things must be borne in mind in connection with the destroyer aspect of deity and with those responsible for its appearance: a. the destructive activity is set in motion through the will of those who constitute the council at shamballa and who are instrumental in bringing the forms in all the subhuman kingdoms into line with the evolving purpose. under cyclic law, this destructive energy comes into play and destroys the forms of life which prevent divine expression. b

ALICE BAILEY THE LABOURS OF HERCULES

ith the law of- 10- the labours of hercules cause and effect, and this from the standpoint of the initiator of the causes in order to produce intelligent effects. through the twelve signs of the zodiac he passed, struggling to work subjectively and trying to reject the lure and the pull of the outer tangible form. the second key thought can be expressed in the words "the conception of a concealed deity lies at the heart of all religions" this is the mystic realization and the object of the search that humanity has carried on down the ages. the exponents of the world religions have embodied in their teaching one aspect of the search, accepting the fact of god as a basic premise, and with their heart's love and devotion and worship proving the reality of his existence. the testimony of the m

an interplay and an impact of energies upon our planet; that the planet is itself an energy unit composed of a multitude of energy units, and that man himself is likewise a composite bundle of forces and moving in a world of force. this is where [12] science so wonderfully has led us, and this is where the astrologer, the occultist, the idealist and the mystic also meet and testify to a concealed deity, to a living being, to a universal mind, and to a central energy. in the unfolding drama of the heavens, in the conclusions of the scientific enquirer, in the mathematical computations of the astrologers, and in the testimony of the mystic, however, we can see a steadily emerging manifestation of this concealed divinity. little by little, through the study of history, of philosophy and of co

d, and to a central energy. in the unfolding drama of the heavens, in the conclusions of the scientific enquirer, in the mathematical computations of the astrologers, and in the testimony of the mystic, however, we can see a steadily emerging manifestation of this concealed divinity. little by little, through the study of history, of philosophy and of comparative religion, we see the plan of that deity becoming significantly apparent. in the passage of the sun through the twelve signs of the zodiac, we can see the marvellous organization of the plan, the focusing of the energies and the growth of the tendency towards divinity. now, at last, in the twentieth century, objective and subjective have become so closely blended and merged that it is almost impossible to say where one begins and a

assage of the sun through the twelve signs of the zodiac, we can see the marvellous organization of the plan, the focusing of the energies and the growth of the tendency towards divinity. now, at last, in the twentieth century, objective and subjective have become so closely blended and merged that it is almost impossible to say where one begins and another ends. the veil that hides the concealed deity is wearing thin, and the work of those who have achieved knowledge, the program of the christ and of his church, the plans of the hidden band of world workers, the rishis and the occult hierarchy of our planet, is now focused upon leading humanity on to the path of discipleship, and training many of the more advanced so that they can become the knowers and initiates of the new age. thus men

es the words have sounded forth "i am he. who awakens the silent beholder. it has become apparent to seekers in all fields that within all forms there is an urge to intelligent expression, and a certain livingness which we call consciousness, 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, a

AN INTRO TO STUDY OF THE KABALAH

rgans. modern criticism tends to the conclusion that the existing ancient versions were compiled about a.d. 200. the "sepher yetzirah" is mentioned in the talmuds, both of jerusalem and of babylon; it was written in the neo-hebraic language, like the mishna. the "zohar" or" sohar" spelled in hebrew zhr or zuhr "the book of splendour" or of "light" is a collection of many separate treatises on the deity, angels, souls and cosmogony. its authorship is ascribed to rabbi simon ben jochai, who lived a.d. 160; he was persecuted and driven to live in a cave by lucius aurelius verus, co-regent with the emperor marcus aurelius antoninus. some considerable portion of the work may have been arranged by him from the oral traditions of his time: but other parts have certainly been added by other hands

many series deep, overlaying each other, which now exist in connection with the old treatises form such a mass of kabalistic lore as to make it an almost impossible task to grasp them; probably no christian nor jew in this country can say what doctrines are not still laid up in some of the old manuscript works. the dogmatic or theoretical kabalah indicates philosophical conceptions respecting the deity, angels and beings more spiritual than man; the human soul and its several aspects or parts; concerning pre-existence and re-incarnation and the several worlds or planes of existence. the practical kabalah attempts a mystical and allegorical interpretation of the old testament, studying each phrase, word and letter; it teaches the connection between letters and numbers and the modes of their

at if failure result in the second life, a third life is passed linked with a stronger soul who draws the sinner upward into purity: this is a form of the scheme of re-incarnation, transmigration of souls, or metempsychosis (7) that when all the pre-existent souls who have been incarnated here have arrived at perfection, the evil angels are also to be raised, and all lives will be merged into the deity by the kiss of love from the mouth of the holy one, and the manifested universe shall be no more, until again vivified by the divine fiat. it has been suggested by some learned authors that these kabalistic ideas resemble those of the alexandrian philosophy and of the gnostics, embodying notions derived from the pythagoreans, the platonists and from indian brahmanism and buddhism. let us mor

ity. isaac myer writes--god may be regarded from four points of view; as the eternal one, or ain sup, ain suph; as ahih, aheie, i am; as ihvh, who was, is and will be; and as alhim, elohim, god in nature, called adonai or lord. in the english old testament the word ihvh is translated lord, and elohim by god: boutell calls jah a contraction of jehovah. the jehovah of the old testament--as a tribal deity of personal characteristics, demonstrating his power and glory to a chosen people; oppressing other nations to do them service, and choosing as his special envoys and representatives men whom our civilisation would have condemned as not high enough for spiritual power, is not represented in the hebrew secret doctrine. the kabalah, indeed, is full of jehovah, ihvh, the divine four-lettered na

n before the vowel points were introduced (note--there are no extant hebrew works with vowel points earlier than the tenth century--a. e. waite) we find that the kabalah contemplates a period when chaos existed, a period of repose and absence of manifestation, when the negative reigned supreme: this is the pralaya of the hindoos. from passivity there proceeded action by emanations, and manifested deity arose. from ain, repose, the negative, proceeded ain suph, the no-bound, the limitless, the omnipresence of the unknowable; still condensing into manifestation through emanation, there appears the ain suph aur "the boundless light" which coalescing on a point appears as kether, the crown of manifestation. thence follow the sephiroth, the holy voices, upon the highest world; they concentrate

ARADIA GOSPEL OF THE WITCHES

omitted much needless verbiage or reputation in the original ms. and also abbreviated whatfollows. 28 all of this indicates unmistakably, in several repects, a genuine tradition. in the hands of craftypriests this would prove a great aid to popularity. 29 i conjecture that this is wild poppy. the poppy was specially sacred to ceres, but also to thenight and its rites, and laverna was a nocturnal deity a play on the word paura, or fear. page 78 13 this appears from very early ages, as in roman times, to have been regarded as gifted withmagic properties, and was used in occult ceremonies. 14 that is, dianais invoked to send demons with the very life of the fire of hell to still moreincrease that of the sun to intensify the wine.chapter vi. 15 the beginning of this spell seems to be merely a

e divengono un vulcanofino che la lavernanon saravenuta da me colla mia creatura,e questi dei dal naso dalla bocca,e dal orecchio possino buttarefiammi di fuoco e cenere,e lasciare pace e bene alla dealaverna, che possa anche essaabbraciare i suoi fighia sua volunta!incantation.i spread before me now the forty cards,yet tis not forty cards which here i spread,but forty of the gods superiort o the deity laverna, that their formsmay each and all become volcanoes hot,until lavernacomes and brings my child;and till tis done may they all cast at herhot flames of fire, and with them glowing coalsfrom noses, mouths, and ears (until she yields):then may they leave lavernato her peace,free to embrace her children at her will! page 59 n r r r r r and so lavernabecame the goddess of all dishonest and

t of it? and he replied: it seems to me to be impossible to tell whether it was all introduction or all conclusion; certainlythere was no body in it. it was like certain fish of whom one is in doubt whether they are all head orall tail, or only head and tail; or the goddess laverna, of whom no one ever knew whether she wasall head or all body, or neither or both.then the emperor inquired who this deity might be, for he had never heard of her.and virgil replied: among the gods or spirits who were of ancient times may they be ever favourable to us! amongthem (was) one female who was the craftiest and most knavish of them all. she was called laverna.she was a thief, and very little known to the other deities, who were honest and dignified, for shewas rarely in heaven or in the country of the

as, on account of its many skins, among the egyptians the emblemand hieroglyph of the many-formed moon, whose different phases are so clearly seen in the rootwhen it is cut through, also because its growth or decrease corresponds with that of the planet.therefore it was dedicated to isis, the moon-goddess. and for this reason the onion was so holy asto be regarded as having in itself something of deity; for which reason juvenal remarks that theegyptians were happy people to have gods growing in their gardens. page 55 n r r r r r chapter xiv.the goblin messengers of diana and mercury.the following tale was not given to me as connected with the gospel of the witches, but as dianaappears in it, and as the whole conception is that of dianaand apolloin another form, i include it inthe series.ma

rence, she at last, with timid excuses, told hergoverness what she had seen. then the latter, after a little reflection, first binding her to a secrecy oflife and death, for, as she declared, it was a matter of great peril, spoke as follows: i, like thee, was instructed when young by priests to worship an invisible god. but an old woman inwhom i had great confidence once said to me, why worship a deity whom you cannot see, whenthere is the moon in all her splendour visible? worship her. invoke diana, the goddess of the moon,and she will grant your prayers. this shalt thou do, obeying the vangelo, the gospel of (the witchesand of) diana, who is queen of the fairies and of the moon.now the young lady being persuaded, was converted to the worship of dianaand the moon, andhaving prayed with al

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

ng my understanding of these ritual texts and clarifying many troublesome points. i owe a debt of gratitude to david germano, robert barnett, and erin burke, who organized the summer language program to lhasa, tibet in 2005, which i attended. this experience afforded me the opportunity to enhance greatly my research on the subject of tsiu marpo and visit many key sites tied to the history of this deity. i wish to thank especially lozang of k ndeling monastery and lodr gyeltsen of tengy ling monastery. i befriended these two tibetan lamas during the summer program and they were generous enough to give to me as gifts two tibetan texts that have become foundational materials in this study. their graciousness in interview has been an inspiration to this work. i am also thankful to ch dr n tser

.ala the ma..ala and tibetan deities vii ix x 1 2 3 5 7 8 10 10 11 15 18 21 29 29 32 35 36 38 40 47 47 52 57 60 v 4. text and ritual ritual materials the warlord s tantra the perfect feast petition offering the lightning garland fragment the ritual goal 5. oracle oracle features and purpose oracle trance and ceremony oracles and the laity the tsiu marpo oracle pehar oracles and society conclusion deity mobility further research appendices appendix a: the warlord s tantra appendix b: the perfect feast petition offering appendix c: the lightning garland fragment appendix d: fragments from the unprecedented elegant explanations bibliography biographical sketch 71 72 73 85 90 93 113 113 118 121 123 126 133 143 143 147 152 153 194 207 212 219 230 vi list of figures 1. tsiu marpo. 2. an example

d u.a. u.d. the lightning garland of quick amending and restoring liturgies for the oath-bound dharma protectors of the subjugating and wrathful lands that agitate the mind (bsam lcog dbang drag gling gi dam can chos srung rnams kyi bskang gso myur mgyogs glog gi phreng ba. ix abstract i propose to examine the mythological and ritual significance of an important yet little-known tibetan protector deity named tsiu marpo (tsi u dmar po. tsiu marpo is the protector deity of samy (bsam yas) monastery (est. 779 c.e, the oldest buddhist monastery in tibet. almost nothing is known of this figure in available scholarship. de nebesky-wojkowitz 1998, gibson 1991, and kalsang 1996 are the only secondary sources available on tsiu marpo, and the latter source provides a very poor and rudimentary histor

itz 1998, gibson 1991, and kalsang 1996 are the only secondary sources available on tsiu marpo, and the latter source provides a very poor and rudimentary history. the first two sources are informative; however, de nebesky-wojkowitz is outdated and gibson only briefly examines tsiu marpo for the purpose of his larger argument. due to this paucity of information, in order to understand better this deity and his importance in tibet, i will explore tsiu marpo through four venues representative of his influential role: his origin story and its connection with tibetan cultural history, his iconography and its representation of tibetan expressions of violence, his involvement in apotropaic ritual, and his importance within the tibetan oracle tradition. this last venue of exploration will pull fr

n story and its connection with tibetan cultural history, his iconography and its representation of tibetan expressions of violence, his involvement in apotropaic ritual, and his importance within the tibetan oracle tradition. this last venue of exploration will pull from all previous venues in order to elaborate on the oracle tradition as a dynamic outlet, through which the ritual program of the deity is enacted for a social service, and which utilizes iconographically significant ritual implements to submerge the service within a realm of sacrality. through this detailed examination of one tibetan protector deity, i hope to provide a template for further studies on protector deities as a whole, an arena of tibetan studies that is still dim and disorganized. therefore, my thesis will begi

BLACK SERPENT1

l someone or something. 9. an elevated place or structure before which religious ceremonies may be enacted. 10. daemoness of hatred 11. we to the demonic plane by way of a meditation practice. 12. the philistine god of the ocean (serpent) 13. a ritual implement used to invoke. 14. one that performs the duties of a servant to another; an attendant. 15. a song of praise or thanksgiving to god or a deity down 9. demon of lust 16. in the dukante hierarchy he is twin to lucifer and a militant, controlling daemon. 17. the nine divinities represent the natural in the universe. 18. priestess of battle. 19. daemoness of herbal knowledge. 20. depictions representing a daemonic entity. a signature.(plural) 21. a latin name for satan 22. an offering to lucifer 23. reversed satan 24. bringer of light

BLAVATSKY H P ANTHROPOGENESIS

ernal into the kosmos and time "a coming from esse into exsistere" or "from be-ness into 'being- as a theosophist would say[[vol. 2, page] 25 man, the third logos. the cosmic ultimates. force succeeds mulaprakriti; but, minus force, mulaprakriti is for all practical intents and purposes non-existent* the "heavenly man (tetragrammaton) who is the protogonos, tikkoun, the firstborn from the passive deity and the first manifestation of that deity's shadow, is the universal form and idea, which engenders the manifested logos, adam kadmon, or the four-lettered symbol, in the kabala, of the universe itself, also called the second logos. the second springs from the first and develops the third triangle (see the sephirothal tree; from the last of which (the lower host of angels) men are generated

dge "the serpent has been connected with the god of wisdom from the earliest times of which we have any historical notice" writes staniland wake "this animal was the especial symbol of thot or taut. and of all those gods, such as hermes) and seth who can be connected with him. this is also the primitive chaldean triad hea or hoa" according to sir henry rawlinson, the most important titles of this deity refer to "his functions as the source of all knowledge and science" not only is he "the intelligent fish" but his name may be read as signifying both "life" and a serpent (an initiated adept, and he may be considered as "figured by the great serpent which occupies so conspicuous a place among the symbols of the gods on the black stones recording babylonian benefactions" esculapius, serapis

this sign through their mystics- guided by the light of the latin church- as meaning that our earth and all on it were redeemed by the cross, while venus (otherwise lucifer or satan) was trampling upon it. venus is the most occult, powerful, and mysterious of all the planets; the one whose influence upon, and relation to the earth is most prominent. in exoteric brahmanism, venus or sukra- a male deity- is the son of bhrigu, one of the prajapati and a vedic sage, and is daitya-guru, or the priest-instructor of the primeval giants. the whole history of "sukra" in the puranas, refers to the third and to the fourth races "it is through sukra that the 'double ones (the hermaphrodites) of the third (root-race) descended from the first 'sweatborn" says the commentary. therefore it is represented

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

ice, 1542" and therefore, as inman remarks "with a license from the inquisition, consequently orthodox" will show the reader what the latin church understood by this "penetrating power of light and its effects" how sadly disfigured- applied as they were to the grossest anthropomorphic conceptions- have become, under christian interpretation, the noblest and grandest, as the most exalted, ideas of deity of the eastern philosophy! the occultists call this light daiviprakriti in the east, and light of christos in the west. it is the light of the logos, the direct reflection of the ever unknowable on the plane of universal manifestation. but here is the interpretation thereof given by the modern christians from the kabala. as declared by the author just cited "to the fulness of the world in ge

BLAVATSKY H P COSMOGENESIS

s. 311 the jews and their system. 313 moses copied from sargon. 319 identity of ancient symbols. 323- iii. primordial substance and divine thought. 325 divine thought, or cineritious matter. 327 ether and intelligence. 330 the seven prakritis. 335 the mystic fire. 339 one tree of knowledge. 341- iv. chaos- theos- kosmos. 342 the union of chaos and spirit. 343 the birth of mind. 345- v. the hidden deity, its symbols and glyphs. 349 the gnostic idea. 351 international correlation of gods. 355[[vol. 1, page] xiii contents. page. vi. the mundane egg. 359 egg-born logoi. 363 the winged globe. 365- vii. the days and nights of brahma. 368 human gods and divine men. 369 the rebirth of gods. 371 the puranic prophecy. 377- viii. the lotus as a universal symbol. 379 exoteric and esoteric. 381 the pur

it is above everything important to keep in mind that no theosophical book acquires the least additional value from pretended authority. in etymology adi, and adhi budha, the one (or the first) and "supreme wisdom" is a term used by aryasanga in his secret treatises, and now by all the mystic northern buddhists. it is a sanskrit term, and an appellation given by the earliest aryans to the unknown deity; the word "brahma" not being found in the vedas and the early works. it means the absolute wisdom, and "adi-bhuta" is translated "the primeval uncreated cause of all" by fitzedward hall. aeons of untold duration must have elapsed, before the epithet of buddha was so humanized, so to speak, as to allow of the term being applied to mortals and finally appropriated to one whose unparalleled vir

true philosopher, the student of the esoteric wisdom, entirely loses sight of personalities, dogmatic beliefs and special religions. moreover, esoteric philosophy reconciles all religions, strips every one of its outward, human garments, and shows the root of each to be identical with that of every other great religion. it proves the necessity of an absolute divine principle in nature. it denies deity no more than it does the sun. esoteric philosophy has never rejected god in nature, nor deity as the absolute and abstract ens. it only refuses to accept any of the gods of the so-called monotheistic religions, gods created by man in his own image and likeness, a blasphemous and sorry caricature of the ever unknowable. furthermore, the records we mean to place before the reader embrace the e

his own conclusions for historical facts. no doubt, the eminent orientalist has proved thoroughly to the world's satisfaction, that according to grimm's law of phonetic rules, odin and buddha are two different personages, quite distinct from each other, and he has shown it scientifically. when, however, he takes the opportunity of saying in the same breath that odin "was worshipped as the supreme deity during a period long anterior to the age of the veda and of homer (compar. theol, p. 318, he has not the slightest "historical basis" for it. he makes history and fact subservient to his[[footnote(s* so little acquainted are our greatest egyptologists with the funerary rites of the egyptians and the outward marks of the difference of sexes made on the mummies, that it has led to the most lud

he latter generating in due course of time, when those atoms aggregated, rotatory motion, through mutual collisions producing lateral movements. epicurus and lucretius taught the same, only adding to the lateral motion of the atoms the idea of affinity- an occult teaching. from the beginning of man's inheritance, from the first appearance of the architects of the globe he lives in, the unrevealed deity was recognised and considered under its only philosophical aspect- universal motion, the thrill of the creative breath in nature. occultism sums up the "one existence" thus "deity is an arcane, living (or moving) fire, and the eternal witnesses to this unseen presence are light, heat, moisture- this trinity including, and being the cause of, every[[footnote(s[[footnote continued from previou

BLUE EQUINOX

t teaching. buddha certainly had .parinirvana. if there be such a thing, though, as nirvana means .annihilation. and parinirvana .complete annihilation. it requires a mind more metaphysical than mine to distinguish between these. it is quite certain that buddha did not require any old kalpas to get there, and to suppose that buddha is still about, watching over the world, degrades him to a common deity, and is in flat contradiction to the statements in the mahaparinibbana sutta, where the equinox 66 buddha gravely explains that he is passing away by that kind of passing away which leaves nothing whatever behind, and compares his death to the extinction of a lamp. canonical buddhism is certainly the only thing upon which we can rely as a guide to the teachings of the buddha, if there ever w

row, throughout the coming cycles! om vajrapani hum. with this eloquent passage the fragment closes. it may be remarked that the statement .thou canst choose. is altogether opposed to that form of the theory of determinism the two paths 69 which is orthodox buddhism. however, the question of free will has been discussed in a previous note.2 om vajrapani hum..vajrapani was some kind of a universal deity in a previous manvantara who took an oath: ere the cycle rush to utter darkness, work i so that every living being pass beyond this constant chain of causes. if i fail, may all my being shatter into millions of far-whirling pieces! he failed, of course, and blew up accordingly; hence the stars. 70 fragment iii the seven portals 1 .upadhaya, the choice is made, i thirst for wisdom. now hast t

BOOK OF DOOM

eys so that you can work toward being accepted into the great interstellar order of algol. 1.11. the decision lies always with you. 1.12. this is so because you are the one who decides about his or her own fate. 1.13. if you think that you are ready for the book of doom, you may go ahead to reach for the keys that help you unlock your powers. 1.14. if you still think that you have to lean on some deity, this book is not for you. 1.15. in this case it is better for you not to proceed. 1.16. read the book of doom with insight, book for book, and chapter for chapter. 1.17. look for the meaning in between the lines, then the keys will be given to you and you will find your teacher. 1.18. open your being to the book of doom! translator's note: be aware of the italics and capitals! there are 18

re 18 verses per chapter, which amounts to three times 6 verses! caput secundum: the order of algol and sorcery 2.1. sorcery is a spiritual science that encompasses the whole of the human being. 2.2. it involves knowing your own nature and the nature of the universe at large to bring about the change that you want in your life. 2.3. this change is always under your control, not under control of a deity or of any other being above the clouds. 2.4. sorcerers know themselves to be gods, and they act accordingly. 2.6. this means that sorcery is not for the irresponsible, nor for the weak. 2.7. sorcerers do not worship any force in the universe. 2.8. they control it! 2.9. they do not bow to anything nor anyone! 2.10. therefore, if you feel you need to lean on something, the left path and the bl

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

s ago palaeolithic wo/man depended upon hunting to survive. only by success in the hunt could there be food to eat, skins for warmth and shelter, bones to fashion into tools and weapons. in those days wo/man believed in a multitude of gods. nature was overwhelming. out of awe and respect for the gusting wind, the violent lightning, the rushing stream, wo/man ascribed to each a spirit; made each a deity. a god. this is what we call animism. a god controlled that wind. a god controlled the sky. a god controlled the waters. but most of all, a god controlled the all-important hunt. a god of hunting. most of the animals hunted were horned so wo/man pictured the god of hunting also as being horned. it was at this time that magick became mixed in with these first faltering steps of religion. the

to build them were from among the pagans themselves. in decorating the churches these stonemasons and woodcarvers very cleverly incorporated figures of their own deities. in this way, even if they were forced to attend the churches the people could still worship their own gods there. there are many of these figures still in existence today. the goddess is usually depicted as very much a fertility deity, with legs spread wide and with greatly enlarged genitalia. such figures are usually referred to as shiela-na-gigs. the god is shown as a horned head surrounded by foliage; known as a "foliate mask, and also sometimes referred to as "jack of the green" or "robin o' the woods. incidentally, these carvings of the old god should not be confused with gargoyles. the latter are the hideous faces a

satan and the new testament greek diabolos simply mean "opponent" or "adversary. it should be remembered that the idea of dividing the supreme power into two good and evil is the idea of an advanced and complex civilization. the old gods, through their gradual development, were very much "human" in that they would have their good side and their bad side. it was the idea of an all-good, all-loving deity which necessitated an antagonist. in simple language, you can only have the color white if there is an opposite color, black, to which you can compare it. this view of an all-good god was developed by zoroaster (zarathustra, in persia in the seventh century bce. the idea later spread westward and was picked up in mithraism and, later, in christianity. as christianity gradually grew in streng

nt gods. friedrich max muller traced religion back to "an ineradicable feeling of dependence" upon some higher power that was innate in the human mind. and sir james george frazer (in the golden bough) defines religion as being "a propitiation or conciliation of powers superior to man, which are believed to direct and control the course of nature and of human life. this higher power the "ultimate deity" is some genderless force which is so far beyond our comprehension that we can have only the vaguest understanding of its being. yet we know that it is there and, frequently, we wish to communicate with it. as individuals, we wish to thank it for what we have and to ask it for what we need. how do we do this with such an incomprehensible power? in the sixth century bce the philosopher xeno-p

goddess of fertility. these, then, were our representations our understandable forms of the supreme power which actually rules life. in the various areas of wo/man's development we see that these representations became, for the ancient egyptians, isis and osiris; for the hindus, shiva and parvati; for the christians, jesus and mary. in virtually all instances (there were exceptions) the ultimate deity was equated with both masculine and feminine. broken down into a god and a goddess. this would seem most natural since everywhere in nature is found this duality. with the development of the craft, as we know it, there was also, as we have seen, this duality of a god and a goddess. deities' names as mentioned in lesson one, the names for the deities would vary depending upon locality. and no

BUDGE E

the boat are the signs and. above the crown of the north is the legend u-ur, which, however, probably refers to the sceptre near it; above the lizard we have click to view the boat of the grain-god neper. the foremost sceptre, and immediately in front is and under the front of the boat is. the prow and stern of the fourth boat terminate in heads of uraei, each of which is turned towards the p. 27 deity who is kneeling in the middle of the boat. in the centre kneels a woman without arms, and before and behind her stands a man, who is likewise without arms. at each end of the boat grows a plant or, perhaps, a large ear of wheat, which indicates that the boat is that of the form of osiris as the god of vegetation, who is known by the name neper. the legend by the ear of corn in the front of t

r stands a man, who is likewise without arms. at each end of the boat grows a plant or, perhaps, a large ear of wheat, which indicates that the boat is that of the form of osiris as the god of vegetation, who is known by the name neper. the legend by the ear of corn in the front of the boat reads "the boat which conveyeth neper" and that by the ear in the stern "collector of herbs and plants" the deity in the boat, or the boat itself perhaps, is called hept-mena-f-tua-uaa-f. this boat is the boat of the god neper, the god of grain, and a form of osiris as the god of vegetation; it may be noted that its side has no utchat upon it. in the upper register are- 1. a bearded god, with a phallus in the form of a knife, called ast netch-t, i.e "isis, the avengeress" 2. a god of similar form and at

rners. a ram-headed god, with a similar attribute, called p. 28 [paragraph continues]khnemu qenbeti "khnemu of the two corners" 4. an ibis-headed god, with a similar attribute, called tehuti-her-khent-f, i.e "thoth on his steps" 5. an ape-headed god, with a similar attribute, called afu-her-khent-f, i.e "afu on his steps" click to view second hour. upper register. gods nos. 1-7. 6. lioness-headed deity, with a similar attribute, called ketuit-tent-ba, i.e "cutter of the soul" all the above gods are in mummied form, and occupy chairs of state. 7. a god standing upright, and holding a kherp sceptre or weapon in his left hand; he is called p. 29 [paragraph continues] sekhem-a-kheftiu i.e "overcomer of the power of the enemy" 8. a hawk-headed god, with a uraeus on his head, called heru-tuat, i

hesq-khaibitu. click to view second hour. upper -register. gods nos. 8-15. 10, 11. two ape-headed gods, called respectively benti and aana. 12. a god with the head of a hawk and the head of an animal, set and heru-ur, who is here called "he of the two faces" 13, 14. the crook of osiris, p. 30 and the upper half of a serpent called met-en-asar, i.e "staff of osiris" 15. the term of osiris facing a deity with the head of a lioness, who is called sesent-khu, i.e "terrifier of spirits" 16-18. three goddesses, each of whom has a sceptre in her left hand, and a uraeus on her head; their names click to view second hour. upper register. gods nos. 16-21. are--mest-s-tcheses, amama kheftiu, and hert-tuati. 19-21. the goddesses sekhet, of thebes, am-tcheru, ament-nefert and net-tept-ant. p. 31 in the

ird hour of the night, we see the boat of the god making its way over the waters of the river p. 45 in the underworld. the dead sun-god af stands within a shrine in the form of a ram-headed man, as before, but there is a change in the composition of the crew, which now consists only of four mariners, two of whom stand before the shrine and two behind, and the goddess of the hour and a hawk-beaded deity, one of click to view the boat which capsizeth. the forms of horus, who is occupied in tying loops of rope to the elongated hawk-headed rowlocks in which the paddles may be worked. the boat of af follows in the train of three boats, which may be thus described- the foremost boat is called uaa-penat, p. 46 i.e "the boat which capsizeth; it contains three hawk-headed forms of the god horus, an

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

e, can you expect a miracle diet to work so that you shed a stone in two days while still eating chocolate. spells tend to work best when there is a genuine need, generated by real emotion and linked to determination on a practical level. the rules of magick magick is not beyond or above life, but a natural though special part of your world. it is about not leaving fate, your fate, to any guru or deity, but shaping it with your own innate power, the power that emanates from some higher being, goddess or god, energy source, what you will- the divine spark within us all. there are no absolutes in magick, there is only what works for you and enhances your innate wisdom and spirituality. you should use this book as you would any other diy guide and adapt its suggestions to suit what is right f

to others, both good and bad, will be sent back to act on you with three times its intensity and strength. so, if you act always and only with positive intent to help and heal, you will automatically receive all manner of good things and you should become truly wise and happy. according to the rules of magick, as i said earlier, you cannot be angry, mean or cruel and then expect to say sorry to a deity and have the slate wiped clean. magick is about taking responsibility for your own actions all the time and that is incredibly onerous. but, on the positive side, the results are equally potent, and seite 5 wicca01.txt if you can learn to tap into the source of light and life and joy, you will amaze yourself and others by what is possible. thus will your psychic powers also spontaneously unf

female principles that act and react, not in opposition to each other, but as complementary and necessary parts of a whole. there are variations on this idea within the teachings of wicca. some traditions consider the goddess to be of greater significance than her male counterpart. others regard them as equal, assuming different aspects according to the season and ritual: she as the earth or moon deity, ruler of the summer months, he as the sun or corn god, ruler of winter and lord of the underworld after his death. along with other nature deities, the horned god became demonised with the advent of christianity, and the goddess was either depicted as a wicked witch or downgraded to the status of a faerie. thus the celtic warrior goddess maeve became the faerie mab, described thus by mercut

ore the person decides to commit themselves -sometimes even the nicest people can bring personality mismatches that can make harmony difficult, even when dealing with rituals and with goodwill on all sides. you may also find that one personality automatically assumes leadership and if this does not prove beneficial, it needs to be tackled with humour and sensitivity if you are not to have a quasi-deity in your midst. you may wish to choose a particularly wise member to look after newcomers, explain basic rituals and suggest reading material and meditations and visualisations that can be done at home. other members may undertake to research aspects of the craft that interest them, or collect information about deities and then run informal teachings sessions perhaps on a special evening. one

e light of smoking tallow candles in a cramped living room or in muddy fields. it is a serious mistake to regard informal spells as inferior to the kind of magick in which the appropriate planetary hour is carefully chosen, incense is burned, the tools laid out in the correct position and the names of all the archangels recited without a mistake. both have a place and even if there were an actual deity watching the minutiae of the ritual, he or she would be less interested in whether a correct elemental pentagram was drawn than if the intent and the heart were pure and the need was genuine. the purposes of white magick there are three distinct and yet related types of magick, all of which can be used informally, in spells, or formally, in ceremonial rituals. personal magick as i have alrea

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

evolent ends? there were few organized crusades to drive out those who engaged in supernatural harming practices within their own communities. neither were there collective attempts to cleanse public spaces of evil magic, as with the witchfinding movements of africa and the caribbean, where purging "fetishers" using prayer became a frequent practice for establishing the supremacy of the christian deity. in nineteenth-century west indian slave societies, it was common for churchgoing folk to engage in collective digging expeditions of obeah charms. not so in black america, where christianity and conjure were not so much actively resisted as they were\ 32\ reconciled by practitioners, sometimes in innovative ways. when warfare against conjure did occur, it involved confrontations that were u

haracterized these systems of influence and interaction according to their "micro" or "macrocosmic" focus, on immediate and local matters, or on a much larger design, universal matters. these foci correspond with the forces within a particular cosmological framework. for example, in addition to human beings, there are intermediary spiritual beings, coexisting with the supreme (yet otiose) creator deity in most african religious systems. in the spiritual realm, the microand macrocosmic converge with the social, political, and ideological dimensions of existence. as formulated in traditional african thought, the universe is a densely structured realm of living entities and inhabitants, some visible, others invisible. according to most western interpretations, african spiritual systems can be

d mechanically, by principles of imitation or contagion, instead of through entreaty to supernatural powers. idowu has argued that the efficacy of magic "depends upon the form rather than the spirit" others have challenged this view, noting that the performance of magical acts in african traditions is normally not mechanical but nearly always depends on a secondary "supernatural agency" such as a deity, a spirit, or some otherworldly force. for example, the near-ubiquitous use of charms in africa is an example of magic that is governed by a supernatural agency, for certain manufactured objects can be activated by invisible black magic page 26 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 powers and persuaded or compelled to act according to a

to the handmade quality of these material creations. colonial observers in africa often identified the fetish as the primary substance of african spiritual life. as willem bosman, a dutch administrator at the west african port of elmina in the late 1600s exclaimed "they cry out, let us make fetiche; by which they express as much, as let us perform our religious worship" the avatar of the national deity of whydah, a serpent, was called a fetish by white missionaries on the slave coast in the late seventeenth century. bosman spoke of fetishes as "all things made in honour of [their] false gods" as did wilhelm muller, a german lutheran prelate who wrote from the gold coast that akan fetishes incarnated "the devil himself, from whom c they seek advice, comfort and help" a being who was incarna

icans and europeans in colonial america held certain common cosmological perspectives, such as that of a universe that abounded with divine activity and power. both groups incorporated their otherworldly visions into their understanding of earthly experiences. english protestants often read unusual events as evidence of the divine presence in everyday life, acknowledging the activity of a creator deity who operated through omens and portents within the natural order, or signs and wonders in the heavens, a philosophy known as providentialism "comets, hailstorms, monster births and apparitions" and other disruptions of the ordinary were demonstrations that foretold god's will or signaled his displeasure with humankind. africans f understandings of the universe were also inspired by visible m

CHRONOLOGIA RORISPERGIUS

natione sapientiae "de ludo globi" 1463 marsilio ficino of the florence academy translates into latin the newly discovered corpus hermeticum at the insistence of cosimo de medici fourteen tracts which he entitled pimander (from the greek, possibly meaning "shepherd of men. this was responsible for the revival of neoplatonism in renaissance europe. hermes trismegistus was identical to the egyptian deity thoth, the god of learning, medicine and the revealer of divine will to men. 1465-1518 trithemius of sponheim 1465-1532 da viterbo, cardinal egidio: on the hebrew letters 1468-1540 francesco giorgi 1470-1536 agostino giustiniani dominican applied qblh to biblical studies in his psalterium of 1516 1471-1528 albrecht d rer 1471 george ripley compound of alchemy. ficino s pimander published for

COLLIER IRENE CHINESE MYTHOLOGY

sition as mother of the suns. scholar anthony christie clarifies: both sun and moon are in fact suns and moons, ten and twelve in number respectively. each of these heavenly bodies is in the care of a mother who is in some sense responsible for their proper functioning.5 professor birrell explains further: ti chun [dijun] is one of the supreme gods, but in the evolution of myths he became a faded deity .6 71 jan and yvonne walls explain the fate of the balls of fire which fell from the sky after being hit by archer yi s arrows: nine three-legged ravens had fallen to the ground. but where did all the fire balls go? it was said that they all fell into the vast ocean east of the sea to form a giant rock forty thousand li thick and forty thousand li in circumference. it was called wo jiao (the

and wanes disappearing, only to come to life again after three moonless nights.4 hsi wang mu is a constant presence in chinese myths. professor anne birrell comments [s]he is polyfunctional and ambiguous. moreover, her attributes and functions evolve over the centuries in accordance 82 with the changing values of myth in society. thus she moves with relative ease from the role of wild and savage deity, the avenging goddess, to cultured and humanized queen, the audience- granting monarch. the major attribute of the queen mother of the west is her power to confer immortality, and it is this that comes into play in the later mythological and literary tradition.5 professor tao tao liu of oxford university tells of a version where the goddess chose, rather than was condemned, to reside in the

DARK GODS

very short and simple, but not "easy" if you don't have a mind that can be disciplined to be in one place at once- that is, the here and now- and if you don't command full awareness. the best part about this rite is that it can be done with only the four needed tools, and the rest, such as the circle and the altar, can all be visualized, if needs be. a simple dance for a powerful transinoctulius: deity of night. useful in works of enchantment. earth based. key for chant: g minor. perfume petriochor. nythra: energy vortex in abyss nameless in itself but represented by vibration of word. works of terror and sinister destruction. shugara: one of the most hideous intrusions possible on the causal level and very dangerous. g major key for invoking chant. manifestations often are accompanied by

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

scriptions of flying discs, flying boats, and celestial chariots, abound on all continents and in all cultures. still today we relate 'heaven' to the sky, because that is where the 'gods' of ancient time came from in their spacecraft. the aborigines of australia speak of three ancestral beings, called the djanggawul, who were connected with the planet venus, as was quetzalcoatl and the polynesian deity, kahuna.8 add to all these the many examples cited in the robots' rebellion and countless other books, linking ets with the creation and supervision of the earth races, and only a padlocked mind could dismiss at least the possibility- i would say probability- that extraterrestrials are at the heart of human history and the events that have shaped that history. there are so many themes which

rom the sky. herodotus described the inside of a ziggurat he saw in babylon "on the topmost tower there is a spacious temple, and inside the temple stands a great bed covered with fine bedclothes with a golden table at its side. there is no statue of any kind set up in this place, nor is the chamber occupied at night by any but a single native woman who, say the chaldean priests, is chosen by the deity out of all the women of the land. the priests also declare, but i for one do not credit it, that the god comes down in person into this chamber, and sleeps upon the couch."10 on a tomb found in rome and dated between the first and fourth centuries ad the inscription read "i am a son of the earth and the stars of the sky, but i am of the celestial race. may the knowledge be passed on!"11 the

DAVID ICKE CHILDREN OF THE MATRIX

rpent goddess or "grandmother".47 the tuaregs also perform a dance in honour of the atlantean fire god, volcan or votan. the atlanteans and lemurians established colonies in egypt, then known as khem or "land of the fire serpent. the letter "k, the sound used so often by these reptilian bloodlines apparently, was written in the form of a serpent in egyptian hieroglyphics. khem was the name of the deity symbolised as a black goat and late called pan. the goat is still a symbol of worship for the illuminati and saranists today under the name baphomet. there are many surviving records that claim a lineage of egyptian kings going back tens of thousands of years before the formation of the egyptian civilisation described by official historians. this supports the stories of an atlantean/lemurian

hat greece did not exist that long ago. they are mistaken. the "classic greece" they ruled by the gods 41 focus upon was a later expression of that culture, not the first. the original greece existed before the cataclysms that sank atlantis. the atlantean colonists of greece worshipped a serpent goddess called athene or neith.48 the greek historians, jane harrison and robert graves, say that this deity was symbolised as a serpent, snake, sphinx, or goddess covered in snakes.49 there are some people- myself among them- who believe that the face on the sphinx on the giza plateau is a woman and not a man as officially claimed. wherever the reptilian bloodlines have located, the worship of a serpent goddess has always been the centre of their rituals under names like athene, barati, isis, semi

hawk or sun-hawk was a sumerian symbol for the sun, as we see above in sargon's very title. the heru of the pygmy people, hul-kin of the indians, helios of the greeks, and hurki of the akkadian/chaldeans of mesopotamia probably come from the same source and all relate to a sun god of the horus mould. in the same way, the mayans of central america had a god called hurakan and the tibetans had the deity, heruka, which later evolved into the herakles and hercules of the greeks, a society that was founded on the sumerian (atlantean) knowledge and beliefs. hercules fought a shape-shifting "river god" called achelous. the word hurricane can be traced to the same "storm god" symbolism, as the writer and researcher, acharya, points out in her superb work, the christ conspiracy (adventures unlimit

lorers like columbus knew the truth, however, because of their secret society background. the corresponding stories and customs on both sides of the atlantic included the virgin birth, crucifixion, circumcision, and the great flood. the similarities were so striking, the christian priests sought to keep this knowledge quiet for fear of undermining their "unique" religion. the key central american deity, quetzalcoatl, was "jesus" under another name long before the christian religion waded ashore with columbus and cortes. quetzalcoatl was born to a virgin mother, fasted for 40 days, was tempted by their version of satan, and left promising to return in a second coming. indeed, when cortes, the spanish architect of native genocide, landed there in the years after columbus, he was treated as a

, he was treated as a god because, with his european features, he was considered to be the return of quetzalcoatl. something similar happened in africa when the white europeans arrived and the native people believed they were the return of the "nordic" extraterrestrial beings of then legends. cortes was obviously aware of the quetzalcoatl story because he landed near the point the legend said the deity would return and he wore a plumed hat in line with quetzalcoatl's title of the "plumed serpent. cortes even arrived in 1519, the time the native people believed that quetzalcoatl would come back. just one example of how easy it is to manipulate people through their beliefs. the travels of the aryan sumerians and their earlier "golden age" ancestors also account for the "mystery" of the count

DAVID ICKE THE BIGGEST SECRET

orld, was normally featured with two serpents. the symbolism of theserpent and its association with ancient gods abounds throughout the world. thereverend john bathhurst deane in his book the worship of the serpent,3 wrote..one of (the) five builders of thebes (in egypt) was named after the serpent-god of thephoenicians, ofhion. the first altar erected to cyclops at athens, was to ops, theserpent-deity. the symbolic worship of the serpent was so common in greece, that justinmartyr accuses the greeks of introducing it into the mysteries of all their gods. thechinese. are said to be superstitious in choosing a plot of ground to erect a dwellinghouse or sepulchre: conferring it with the head, tail and feet of diverse dragons which liveunder the earth.21the idea of fire breathing dragons and e

some dinosaurs and ancient depictions of dragons.several species of small indo-malayan lizards with webbed wings look so much likedragons that they have been given the name draco after the star constellation fromwhich the reptilian hierarchy are said to originate. of even more interest to me is thearmoured lizard called moloch horridus which also has a dragon-like appearance.moloch is an ancient deity to which children were sacrificed thousands of years ago andstill are today in the vast satanic ritual network. they are sacrificed to the reptilians inother words because, as will become clear, many demonsof satanism are the reptilianswho have sought to take over the planet for thousands of years. charles gould who haswritten extensively about dragons and reptiles, says:there is a lost spec

-possessed humans and the full blood51reptilians. this race of giants or titans was said to have been descendants of noah,the baby described in the book of enoch (previously the book of noah) as being awatcher-human hybrid with extremely white skin. the father of nimrod in the text ofgenesis was cush, also known as bel or belus, who was the grandson of noah and sonof ham. cush became known as the deity, hermes, which means son of ham.1 ham orkhem means the burnt one and may have been connected to sun worship.2 a greatnetwork of deities emerged from babylon and its connections with egypt.nimrod and semiramis have remained the key deities of the brotherhood to this dayunder many different names and symbols. nimrod was symbolised as a fish and queensemiramis as a fish and a dove. semiramis is

cture. inher role as the holy spirit, semiramis was pictured as a dove holding an olive branchand semiramis means branch bearer as in ze (the) emir (branch) and amit(bearer).5 note also the symbolism of this in the story of noah and the great flood,when the dove came back bearing an olive branch. the return of the reptilians after theflood? the name, semiramis, was evolved from the earlier indian deity, sami-rama-isior semi-ramis.6 a fish and a dove are two symbols still widely used in religious ritualand national ceremony, although most of the people involved have no idea of the truemeaning. sinn fein, the political wing of the northern ireland terrorist group the ira,has a dove as its symbol and you find the dove on many of the sceptres held by thebritish monarch (see picture section. bo

where. much later itwould be joseph, mary and jesus. when the babylonians held their spring rites to markthe death and resurrection after three days of tammuz-ninus, they offered bunsinscribed with a solar cross. yes, even the hot cross buns of british easter traditioncome from babylon. easter comes from another face of queen semiramis- ishtar -andit is from this, and possibly another brotherhood deity, ashtaroth, that we get the nameof ashtar as in ashtar command, a completely manipulated new age belief in anextraterrestrial hero who has come to save us. the babylonian myths and symbolismprovided the foundations for all the major religions, especially christianity. the romanchurch was the creation of the babylonian brotherhood and the pope still wears a mitreshaped like a fish head to sym

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

rshipping the erect male sex organ. the obelisk is the major symbol for this worship, which is why you see obelisks everywhere associated with freemasonry! it is time to stop being deceived, don't you think! listen to albert pike speak of the obelisk "hence the significancy of the phallus, or of its inoffensive substitute, the obelisk, rising as an emblem of the resurrection by the tomb of buried deity [morals and dogma, p. 393] now, you know why you see so many obelisks atop the graves of freemasons, for it is "an emblem of the resurrection of buried deity; the invisible mason believes he is becoming a god throughout his life, so the obelisk at his grave is simply the visible manifestation of that belief. the obelisk was originally created by the egyptian mysteries of the pharaohs, and is

y "lucifer represents..life..thought..progress..civilization. liberty..independence..lucifer is the logos..the serpent, the savior" on pages 171, 225, 255 (volume ii "it is satan who is the god of our planet and the only god" pages 215, 216, 220, 245, 255, 533 (vi "the celestial virgin which thus becomes the mother of gods and devils at one and the same time; for she is the ever-loving beneficent deity..but in antiquity and reality lucifer or luciferius is the name. lucifer is divine and terrestial light 'the holy ghost' and "satan' at one and the same time" page 539 (volume) albert pike 33 "that which we must say to a crowd is- we worship a god, but it is the god that one adores without superstition. to you, sovereign grand inspectors general, we say this, that you may repeat it to the br

DAVIDSON DAN SHAPE POWER

epicts the vortex flows of a complex atom. a complex atom with many orders of aetheric stress vortex flows (lines. a simple atom like hydrogen would have figure 5.2.1-1. cross section of vortex stress flows of complex atom 5.2.2 a circle the circle, the two-dimensional locus equidistant from a point, is used symbolically throughout history as a symbol of the unity of all things, the basic icon of deity. as a shape power symbol, the circle acts to focus the primordial energy of the universe at the circle's center. testing with clairvoyants showed that the maximal power of the circle could be obtained by drawing the circle starting at the bottom of the circle. thus we see that there is more to the physics of shape power than the simple geometrical pattern. intent (i.e, the mental factor) and

DEITUS

havior, but recognizes that churches have used religion to manipulate the masses into obedience to their will. the satanist chooses his own god, one which will not make him feel guilty for being human, one which will not condemn him for all his actions the satanist chooses a god who represents the very carnal being who has the power to create a god in the first place. every society has invented a deity who represents the carnal; in this particular society this being is called satan. the satanist does not worship satan, but he chooses satan as an archetype of carnality. the god of the satanist is within his own flesh and bone, within his skin tissues and muscle fibers. he is the god of life and the god of the flesh he is the dark lord, satan. the gods and demons which the satanist may invok

the aeon, thelema, xeper, deitus or will to come into being as a god incorporates the words of the two previous aeons with the word of the current aeon and forms a single statement identifying man s purpose in this aeon. the word deitus completes an unholy trinity: the will, the expansion of consciousness, and personal divinity. to understand the law of the aeon means to reject any supra-personal deity and recognize oneself as a god. this is also the essence of satanism in all the forms it has taken. the universal subconscious often is called god. since the universal subconscious is the source of nearly all conscious thought, i say with st. thomas god is within you, and with nietzsche man is god, and also with christos beest, man is god and man is lucifer. the sad state of most of humanity

DEMONIC BIBLE

eligions of the lefthand- path) and the baha i faith (and other religions of the right-hand-path) are the words of anton lavey in the satanic bible who writes that in an age of ice god is above and in an age of fire god is below. magus susej points out that the revelation is the same it is the individual approach which differs. followers of the right-hand-path humble themselves before a perceived deity in the hope for some material or spiritual reward for their actions while followers of the left-hand-path emulate a perceived deity in the hope for material and spiritual success. in all things there is an active principle and a passive principle both must exist for there to be balance. followers of the left-handpath need not worship god, for they are the very eyes, ears, minds, sinews, and

much more than the philosophy of thelema, but ultimately served as a vehicle for the advancement of thelema. every other tract written by that prestigious organization on the subject of yoga, the cabala, or the tarot pales before that which was written concerning thelema. the eol, similarly, has many goals but its central role is to promote the word deitus. the word of the aeon is deitus (as in a deity or a god. the law of the aeon is thelema, xeper, deitus( will to come into being as a god. this is the aeon of lucifer. lucifer has risen man has become god. the embassy of lucifer is the vehicle for the message of the new aeon. the magical art in the course of a man's life, there are moments of clarity and there are moments of darkness. at his mental peak, he experiences great clarity of th

deities as gods who now demanded worship and sacrifice in return for their beneficence and blessing. the threat was no longer against an individual man but against an entire society. to gain the favor of the gods, these deities had to be appeased or else famine, pestilence, or war might come upon a nation and destroy it. ultimately, the priests of many of these gods decided that their particular deity was the true god, that all other gods were devils, and that the followers of other gods had to be converted or destroyed. egypt was decimated by the osirians as they attempted to eliminate the earlier religion of set. in the middle east, the hebrews went to war with the surrounding nations to annihilate them. out of the cults of baal and osirus, tammuz and dmuzi, mithra and zoroaster, arose

g more than anti-christianity, a depraved religion of blasphemies or an expression for anti-social desires and impulses, the emphasis of satanism on the ego and the intellect and its recognition of man's ultimate potential have made it the one religion relevant in today's society. but to return to the question at hand, what is the true nature of god? if, by god, one is referring not to a specific deity man has devised but to a controlling force or intellect within the universe, then it is clear to me that god, like the universe and everything within the universe, is in a continuous state of change and evolution. what i am suggesting is that god, like matter, energy, or consciousness, is "dynamic" not "static. descartes said "i think therefore i am" but is this really true? in that which i

f fertility and pleasure, or goddess of death. astaroth is a form of ishtar, the babylonian goddess of pleasure who descends into the underworld to conquer her sister ereshkigal, the goddess of death. in this ancient myth, both ishtar and ereshkigal are forms of tiamat. the dark goddess was also often depicted carrying a phallic object a severed penis. the egyptian god set was originally a female deity and was identified with isis. the goddess set carried as a talisman the severed penis of osiris. isis and set, like the babylonian ishtar and ereshkigal, represent life and death and are both aspects of the dark goddess of chaos, tiamat. it was often said that witches of the middle ages gathered in covens of twelve women and one man, the high priest, who assumed the form of the devil and had

DIABOLUS

a god of war, who taught some pharaohs the art of shooting the bow and arrow, etc. the egyptian book of the dead presents set as the lord of the northern sky, who is over storms, cold weather and darkness. set was perhaps the most significant egyptian god in that he alone was the god of mystery and the unknown, both the shadow and fire. as being a patron of the deserts, seth was also revered as a deity over the scorching heat of the desert sands. this concept continued on in the persian ahriman and the islamic shaitan, which shall be discussed in further detail later on in this treatise. verily, the soul of set, which is greater than all the gods, hath departed- from the papyrus of ani set was known as a god of unrest who continually fought with horus, his brother and was the antagonist an

kh adi, who was originally from lebanon. the shaykh traveled to baghdad and studied along other well known sufis. later on after 1100 a.d. adi traveled to lalish (iraq) and founded a religion based on melek tauus, or malek ta us, the peacock angel. the yezidis as they were called were the descendants of adi, and were considered heretics and disbelievers by other fundamentalists in their area. the deity of worship, known as iblis of hallaj is the peacock angel, known as azazyl or shaitan, the adversary. in the black book, a doctrine considered written by shaykh adi, describes the foundation of azazel as the black light or hidden way of the path against all others- in the beginning god created the white pearl out of his most precious essence; and he created a bird named anfar. and he placed

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

nnesaince. medieval alchemists also used inri as a latin notarikon "inge nitrum raris inventium" meaning "shining (or glittering) is rarely found in fire" finally, inri is said to be a secret notarikon of the jesuit order of catholicism from the latin "iusticum necare regis impium" meaning "it is just to kill an impious king" invocation: to invoke (q.v. a general incantation or prayer to invoke a deity or other entity. invoke: 1) from the french language from the latin "in" meaning "on" and "vocare" meaning "to call" thus literally meaning "to call on" 2) to allow an entity to use your body as a temporary vehicle for communicating with the physical world. 3) the calling of spirits into an object, such as a crystal, or into a human being. mediums and channelers invoke spirits. see channelin

arents, this prophet and teacher was said to be the son of god incarnate sent on earth to re-unite the created order with divinity. the founder and messiah of the christian religious faith. 2) a title known as the pentagrammaton (q.v. juno: one of four thousand known asteroids, but treated as a very minor planet. in astrology (q.v, the planet named after the greek goddess who served as the patron deity of marriage. she was the wife of jupiter, though the marriage was not a happy one. keywords include: spouse, wife, partnerships, law giver, judge, women's issues, weather, money, seduction and rape, sex as a weapon, abused persons, alternative lifestyle marriages. jupiter: the fifth planet of the terran solar system. in astrology (q.v, the planet named after the roman god who served as the k

many spiritual purposes, but is popularly known for giving divinations. kobaloi: a greek word used to indicate a wicked spirit invoked by rogues. the origin of the german kobold and the english goblin (q.v. kobolds: mischievous earth elementals that are said to inhabit german households. krishna: although only the sixth avatar, or incarnation of vishnu, krishna has developed into a popular hindu deity due to his representing unbridled sexuality. some hindu traditionalists would down play this reason for his popularity, citing his role as "savior" and "messiah" in hindu culture. kundalini: an energy said to lie dormant at the base of the spine, ready to rise through the spine to the top of the head and bring down enlightenment. actually, this was an allegory. in reality, the energy is cont

irst seen. this happens when the practice of magick opens up the ability to "see" into the astral plane. they may be surprising, but are harmless. others refer to this phenomena as "astral junk" or "astral garbage. loas: gods or deities in the religion of voudoun (q.v, the religion of haiti, or voodoo (q.v) in general. they enter their devotionaries via invocation, and the worshipers act like the deity and are treated as the deity by other worshipers. they are descended form the practice of ancestor worship, but their beginnings are lost in the past. singular form is loa. the only satellite of the planet earth. in astrology (q.v, this satellite is called a luminary and is treated as a planet. attributed as being the ruler of the zodiac (q.v) sign cancer (q.v. on the tree of life (q.v) with

nce of events in nature that has been observed to occur without variation under the same conditions. natural law is the basis of the experimental method (q.v) in science, and is dependent upon cause and effect. negation: erasing from your consciousness something you have been concentrating on. the third step in meditation. negative existence, three veils of: description of the ultimate unknowable deity, beginning with ain, or no-thing understandable, then the ain soph (q.v, or the quality of limitlessness. the third veil is the ain soph aur, or limitless light. nemyss: a simple ritual headgear of egyptian origin used by members of the hermetic order of the golden dawn [g.d (q.v, consisting of little more than a piece of folded cloth. neo-paganism: modern day pagans (q.v "those of the earth

DION FORTUNE MYSTICAL QABALA

niversal mind. the symbol of the tree is to the universal mind what the dream is to- the individual ego- it is a glyph synthetised from subconsciousness to represent the hidden forces. 14. the universe is really a thought-form projected from the mind of god. the qabalistic tree might be likened to a dream-picture arising from the subconsciousness of god and dramatising the subconscious content of deity. in other words, if the universe is the conscious end-product of the mental activity of the logos, the tree is the symbolic representation of the raw material of the divine consciousness and of the processes whereby the universe came into being. 15. but the tree applies not only to the macrocosm but to the microcosm which, as all occultists realise, is a replica in miniature. it is for this

f contact with each of the four worlds of the qabalists. in the atziluthic world they manifest through the ten holy names of god; in other words, the great unmanifest, shadowed forth through the mystical qabala page 19 three negative veils of existence which hang behind the crown, declares itself in manifestation as ten different aspects which are represented by the different names used to denote deity in the hebrew scriptures. these are variously rendered in the authorised version, and a knowledge of their true significance and the spheres to which they belong enables us to read many of the riddles of the old testament. 16. in the briatic world the divine emanations are held to manifest through the ten mighty archangels, whose names play such an important part in ceremonial magic; it is t

of the zodiac, the seven planets, and the elements taken together-ten in all. 19. it will be seen from the foregoing that each sephirah will therefore consist, firstly, of its mundane chakra; secondly, of an angelic host of beings, devas or archons, principalities or powers, according to the terminology used; thirdly, an arch-angelic consciousness, or throne; and fourthly, a special aspect of the deity. god as he is, in his entirety, being hidden behind the negative veils of existence, incomprehensible to unenlightened human consciousness. 20. the sephiroth may justly be considered macrocosmic, and the paths microcosmic; for the sephiroth, connected as they sometimes are in old diagrams by a flash of lightning, which is often depicted as hilted like a fiery sword, represent the successive

mns of the tree, we see chokmah and binah as force and form, the two units of manifestation. 15. it would not profit us to go more deeply into the endless ramifications of this symbolism at the present moment, for it is carrying us beyond the three sephiroth we have already studied. let us proceed to a further consideration of the mysterious daath, which never appears on the tree, and to which no deity-name or angelic host is assigned and which has no mundane symbol in planet or element, as have all the other stations on the tree. 16. daath is produced by the conjunction of chokmah and binah, as has been already noted. the supernal father, abba, marries the supernal mother, ama, and daath is the issue. now daath is called some curious things by the qabalists; we will note a tew of them. 17

alah 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-soul the adept enters by means of meditation on the prescribed symbols. this is the real import of the tree and its corre spondences. 15. the highest of the four worlds, atziluth, the plane of pure deity, is called by the qabalists the archetypal world. it is also called, in the somewhat clumsy translation of macgregor mathers, the intellectual world. this term is misleading. it is only intellectual as we commonly understand the word as relating to the mind, the rational intellect, in so far as it is the realm of archetypal ideas. but these ideas are entirely abstract, and are conceived by a

DION FORTUNE PSYCHIC SELF DEFENSE

tian is not the only religion that can magnetise its ceremonial instruments. there are other ritualistic religions, and some of these are debased. we ought to use much caution before we place about our rooms as ornaments objects which may have been associated with cults whose nature we do not understand. many of them, of course, belong to the brummagem cult, and are dedicated to no more desperate deity than mammon; but the genuine curio is a different matter. i had an example of this once in the british museum. i was visiting the room in the basement which contains a collection of plaster casts of the famous statues of antiquity, the originals being elsewhere. suddenly i became aware of a sense of magnetic power. i turned towards it, and saw a small altar. reading the label, i found that t

pon his altar he would place five lights, five being the number of mars. upon his breast would be the symbol of mars engraved upon a steel pentagon. on his hand would be a ruby ring. he would burn sulphur and saltpetre in his thurible. then, according to the work in hand, he would call upon the angelic or demonic aspect of the fifth sephira, geburah, the sphere of mars. he would invoke either the deity-name in geburah, calling upon the god of battles to hear him, or the arch-devil of the fifth infernal habitation. having performed this mighty invocation, he would then offer himself upon the altar as the channel for the manifestation of the force. there are many formulae extant designed to enable a force to be brought through without the necessity of the magician himself being the channel

DONALDTYSON MIRACLES

ppers. skilled magicians can bypass the gods, the angels and the saints, and can access this primal creative and destructive power directly through their magic. so the priests of egypt intimated when they wrote in the hermetic books that man was above the gods, and could command the gods. every time someone works a ritual of magic successfully without relying on a prayer for aid from a particular deity or spiritual creature, the divine source is directly and independently accessed, and a miracle is produced. these miracles are usually quite small, but they are just as transcendent as the great miracles of biblical lore. they are achieved because the magician has bypassed the boundaries of time and space, of cause and effect. miracles are almost impossible to prove because they cannot be ex

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

o the spirits of men, what the earthly annu was to their bodies, i.e, the abode of the gods and the centre and source of all divine instruction. like many other mythological cities, such as abtu, tattu, pe, tep, khemennu, etc, the heavenly annu had no geographical position] p. xxviii the just were there united to their spiritual or glorified bodies, and that they lived there face to face with the deity for all eternity.[1] judging from the fact that the texts in the tombs of heru-hetep and neferu, and those inscribed upon the sarcophagus of taka, all of the xith and xiith dynasties, differ in extent only and not in character or contents from those of the royal pyramids of sakk ra of the vth and vith the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (15 of

he principal gods and goddesses mentioned in the pyramid texts and in the later versions of the book of the dead- nu represents the primeval watery mass from which all the gods were evolved, and upon which floats the bark of "millions of years" containing the sun. this god's chief titles are" father of the gods" and begetter of the great company of the gods. he is depicted in the form of a seated deity having upon his head disk and plumes.[1] nut the female principle of nu; she is depicted with the head of a snake surmounted by a disk, or with the head of a cat.[2] ptah was associated with the god khnemu in carrying out at the creation the mandates of thoth the divine intelligence; his name means the "opener" and he was identified by the greeks with greek h!'faistos, and by the latins with

upon her head a scorpion, the emblem of that goddess;[3] in another aspect she is united to the star sothis, and then a star is added to her crown. she is, however, most commonly represented as the mother suckling her child horus, and figures of her in this aspect, in bronze and fa ence, exist in thousands. as a nature goddess she is seen standing in the boat of the sun, and she was probably the deity of the dawn. heru or horus, the sun-god, was originally a totally distinct god from horus, the son of osiris and isis, but from the earliest times it seems that the two gods were confounded, and that the attributes of the one were ascribed to the other; the fight which horus the sun-god waged against night and darkness was also at a very early period identified with the combat between horus

sed (see plate iii, are three beings in human form, who bear the names shai, renenet, and meskhenet. shai is the personification of destiny, and renenet fortune; these names are usually found coupled. shai and renenet are said to be in the hands of thoth, the divine intelligence of the gods; and rameses ii. boasts that he himself is "lord of shai and creator of renenet"[3] shai was originally the deity who "decreed" what should happen to a man, and renenet, as may be seen from the pyramid texts,[4] was the goddess of plenty, good fortune, and the like; subsequently no distinction was made between these deities and the abstract ideas which they represented. in the papyrus of ani, shai stands by himself near the pillar of the balance, and renenet is accompanied by meskhenet, who appears to b

ehold, thou art in the sektet boat,[1] he goeth round the horizon of heaven. i speak what i will unto his[2] body (8) it waxeth strong and it cometh to life, as he spake. thou turnest back his face. prosper thou for -me all the ways [which lead] unto thee" vignette i: ani and his wife thuthu, with hands raised in adoration, approaching the first sebkhet or pylon, which is guarded by a bird-headed deity wearing a disk on his head, and sitting in a shrine the cornice of which is decorated with khakeru ornaments. text [chapter cxlvi] the first pylon. words to be spoken when [ani] cometh unto the first pylon. saith osiris ani, triumphant "lo, the lady of terrors, with lofty walls, the sovereign lady, the mistress of destruction, who uttereth the words which drive back the destroyers, who deliv

EMPERORS NEW RELIGION CHURCH OF SATAN

it is very important to many individuals to ritualistically conceptualize a well-wrought picture of their mentor or tutelary divinity [2, p. 740] he ventured on to explain that: in answer to those who would label us devil worshippers or satan worshippers, i must say that satan demands study, not worship [2, p. 740] note that anton lavey did not reject the belief in satan, only the worship of the deity. the satanic bible defines satan somewhat ambiguously as a unified god (that is, not a god among others) which: is seen as the balancing factor in nature, and not being concerned with suffering [6, p. 40] in contrast to popular opinion among church of satan followers there is no implication that there is no life after death; the text only states that once one is dead, one will be unable to i

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

pronunciation of this word, according to julius africanus, was equally efficacious either way. according to serenus sammonicus, it was used as a spell to cure asthma. abracalan, or aracalan, another form of the word, is said to have been regarded as the name of a god in syria and as a magical symbol by the jews. it seems doubtful whether the abracadabra, or its synonyms, was really the name of a deity. sources: levi, eliphas. transcendental magic. london: rider, 1896. reprint, new york: samuel weiser, 1970. abraham the jew (ca. 1362.ca. 1460) little biographical information exists concerning this german jew, who was an alchemist, magician, and philosopher, ca. 1400. what is known is mostly derived from a manuscript in the archives of the bibliotheque de l arsenal, paris, an institution ri

h prayers still prevails, especially among hasidic jews, who follow the kabala and believe that the holy name of god, associated with miraculous powers, should not be profaned. yahweh is their invisible protector and king, and no image of him is made. he is worshiped according to his commandments, with an observance of the ritual instituted through moses. the term yhwh means the revealed absolute deity, the manifest, only, personal, holy creator and redeemer. adoptive masonry masonic societies that adopted women as members. early in the eighteenth century such societies were established in france, and they spread speedily to other countries. one of the first to adopt women was the mopses. the felicitaries existed in 1742. the fendeurs, or woodcutters, were instituted in 1763 by bauchaine

eremony with the following line: you are well dressed, but you have no canoe to carry you across to the other side. possession in most preindustrial cultures, epileptic diseases were assumed to be the result of demoniac possession. in much of africa the sufferer was supposed to be possessed by mbwiri, and the person was relieved only by the intervention of the medicine man (priest) or a spirit or deity. in the middle of the street a hut was built for the sufferer, and there he resided, along with the priest and his disciples, until cured, or maddened. townspeople held a continuous revel, including what seemed like unending dances to the sound of flute and drum, for ten days to two weeks, engaging in much eating and drinking all at the expense of the patient s relatives. the patient at some

smopolitan (4) christian philosopher, and (5) alethophilos. higher grades (1) esquire (2) soldier, and (3) knight, thus supplying egyptian, christian, and templar mysteries to the initiate. in 1806 a pamphlet was published at berlin entitled a discovery concerning the system of the order of african architects. afs see american folklore society ag a red flower used by some hindus to propitiate the deity sanee (the planet saturn. it is made into a wreath with jasoon, also a red-colored flower, which is hung round the neck of the god, who is of a congenial nature. this ceremony is performed at night. agaberte daughter of a certain giant called vagnoste dwelling in scandinavia. she was a powerful enchantress and was rarely seen in her true shape. sometimes she would take the form of an old wom

contagion, and put a stop to thunder and lightning. it was also said to dispose the wearer to solitude, promote eloquence, and secure the favor of princes. it gave victory over enemies to those who wore it. agathion a familiar spirit that was said to appear only at midday. it took the shape of a man or a beast, or even enclosed itself in a talisman, bottle, or magic ring. agathodaemon benevolent deity in greek mythology, the good spirit of vineyards and cornfields. according to aristophanes, agathodaemon was honored by drinking a cup of wine at the end of a meal. he was represented pictorially in the form of a serpent or sometimes as a young man holding a horn of plenty, a bowl, and ears of corn. winged serpents were also venerated by the ancient egyptians, chinese, and other peoples (see

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

purpose met together and consulted in their temples. they professed to make truth the great object of their study, for that alone, they said, can make man like god whose body resembles light, as his soul or spirit resembles truth. they condemned all images and those who said that the gods were male and female; they had neither temples nor altars, but worshiped the sky, as a representative of the deity, on the tops of mountains; they also sacrificed to the sun, moon, earth, fire, water, and winds, said herodotus, meaning no doubt that they adored the heavenly bodies and the elements. this was probably before the time of zoroaster, when the religion of persia seems to have resembled that of ancient india. their hymns in praise of the most high exceeded (according to dio chrysostom) the subl

he witch herself (see werewolf. this is called repercussion. it was also widely assumed that if the magician procures the name of a person he can gain dominion over that person. this arose from 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

thorities. subjects covered have included trance channeling, occult systems, visionary art, and the possibilities of extraterrestrial communication. address: magical blend, p.o. box 600, chico, ca 95927-0600. website: http/ www.magicalblend.com. sources: magical blend magazine. http//www.magicalblend.com. march 23, 2000. magical diagrams these are geometrical designs representing the mysteries of deity and creation, therefore supposed to be of special virtue in rites of evocation and conjuration. major diagrams are the triangle; the double triangle, forming a six-pointed star and known as the sign or seal of solomon; the tetragram, a fourpointed star formed by the interlacement of two pillars; and the pentagram, a five-pointed star. these signs were traced on paper or parchment or engraved

double triangle, forming a six-pointed star and known as the sign or seal of solomon; the tetragram, a fourpointed star formed by the interlacement of two pillars; and the pentagram, a five-pointed star. these signs were traced on paper or parchment or engraved on metals and glass and consecrated to their various uses by special rites. the triangle evoked a universal trinity found in all things. deity, time, and creation. the triangle was generally traced on the ground with the magic sword or rod, as in circles of evocation where the triangle was drawn within it and, according to the position of the magician at its point or base, so the spirits were conjured (summoned up) from heaven or hell. the double triangle, or the sign of solomon, is symbolic of the macrocosm, and is formed by the i

hope, and charity; in the three worlds of man.brain (the intellectual, heart (the celestial, and body (elemental. four signifies solidity and foundation. there are four seasons, four elements, four cardinal points, four evangelists. five, as it divides ten, the sum of all numbers, is also the number of justice. there are five senses; the stigmata, the wounds of christ, were five; the name of the deity, the pentagram, is composed of five letters; it also is a protection against beasts of prey. six is the sign of creation, because the world was completed in six days. it is the perfect number, because it alone by addition of its half, its third and its sixth reforms itself. it also represents servitude by reason of the divine injunction, six days shalt thou labour. seven is a miraculous numb

EVERBURNING LAMPS

wisdom and experience, have earned such a reward. such should the typical rosicrucian be, a terrestrial earthly body, the temple in which dwells a mind trained to understand the powers of nature, and enshrined within this, as a canopy, should sit a divine afflatus, a portion of the spirit of god, an ala of the celestial dove who brooded over the chaos, and this spirit may by patent submission to deity, and by active efforts at power, draw down to itself a commission to work wonders, and so do "not as other men do" the great tendency of the modern times has been to reduce all men to a level, a dead level, of mediocrity, an effort fatal to the supremacy of individuals, and which has tended to discourage research into the hidden mysteries of nature and science, as opposed to the parrot- like

cy of the modern times has been to reduce all men to a level, a dead level, of mediocrity, an effort fatal to the supremacy of individuals, and which has tended to discourage research into the hidden mysteries of nature and science, as opposed to the parrot- like study of what are known as modern sciences, a study of enormous value to mankind, but yet not the stepping stones on the direct road to deity. history then narrates the lives of many men, who, from the exhibition of uncommon powers and transcendent abilities and wisdom, are pointed out as the possessors of what we may fairly call occult 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 num

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

he did. he lay awake the rest of the night reflecting on all that had happened to him, and in the morning he vowed to find a hypnotist who could help him fill in the gaps in his memory. while hypnotized, he recounted the 1977 abduction as well as others. these abductions occurred in a foggy, dreamlike environment. besides gray face, there was white face, which looked like a carving of an egyptian deity. another entity, this one especially frightening, wore a mask with a face like a mayan or aztec god. a week after the hypnosis session, this being appeared in preston s bedroom and removed the mask. preston was somewhat relieved to see that it resembled gray face with slightly heavier features. in each case, telepathic contact occurred, but it was always one-sided, coming from the aliens to

in meditation and spent much time reflecting on metaphysical questions. he also learned to alter his body so that its vibrations changed, allowing him to enter the light realm. on the occasion of his physical death, he ascended permanently to that realm. just before that happened, though, he demonstrated his new paranormal powers in india, where he is still remembered and revered as the incarnate deity rama. in the early 1980s, knight went public with ramtha. she traveled throughout the united states giving two-day workshops known as ramtha dialogues. along the way, she attracted the attention of new ageoriented celebrities such as shirley maclaine, richard chamberlain, mike farrell, and shelley fabres, who enthusiastically supported her work. maclaine discussed ramtha in her best-selling

h xeno. xeno and his companions were lightskinned and resembled human beings except for unusually sharp chins and noses. xeno explained that the ship and its crew came from a planet behind a planet visible from earth. their own planet, however, was always hidden from earthly view. they lived in a communal society without war, disease, or crime. they also had a religion that worshipped the supreme deity. during the tour padrick was shown a consultation room used for worship and invited to go inside. after he prayed there, padrick experienced a kind of religious awakening. during their interaction, he noticed that whenever he would ask xeno a question, xeno would hesitate for as long as half a minute before answering. patrick speculated that he was getting telepathic instructions on how to r

FAUST

eps of being art confounded? a frightened, fleeing, writhing worm? faust am i, o form of flame, to yield to thee in fear? tis i, i m faust, i am thy peer! spirit in the tides of life, in action s storm, up and down i wave, to and fro weave free, birth and the grave, an infinite sea, a varied weaving, a radiant living, thus at time s humming loom it s my hand that prepares the robe ever-living the deity wears. faust thou who dost round the wide world wend, thou busy spirit, how near i feel to thee! spirit thou art like the spirit thou canst comprehend, not me! vanishes. faust [collapsing] not thee! whom then? i, image of the godhead! and not even like to thee! somebody knocks. o death! i know it- tis my famulusthus turns to naught my fairest bliss! that visions in abundance such as this mus

y to pass the time. i ll bet the doctor s in your body yet. faust can you conceive what new vitality this walking in the desert works in me? yes, could you sense a force like this, you would be devil enough to grudge my bliss. mephistopheles it s more than earthly, such delight! to lie in night and dew on mountain height, embracing earth and heaven blissfully, puffing one s self and deeming one a deity; to burrow through earth s marrow, onward pressed by prescient impulse, feel within one s breast all six days work, in haughty power enjoy and know i can t tell what, soon all creation overflow in rapturous love, lost to all sight the child of clay, and then the lofty intuition with a gesture. ending- i dare not say in what fruition! faust shame on you! mephistopheles that s not to your liki

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

he tantric tree. qi (chinese: vital energy: subtle energy responsible for all life; corresponds to ruach in hebrew and prana in sanskrit. qlifah (hebrew: shell, pl. qlifoth: shell of embodied existence corresponding to a respective qabalistic world or plane of existence. qwan yin (chinese: principal name of small face as the divine mother in taoism; chinese adaptation of chen re zig as a feminine deity. reshith (hebrew: the first: one of the four celestial heads of messiah associated with the manifestation of the small face universe; name for the throat sefirah in the sefer yetzirah. ruach (hebrew: spirit, vital energy: term used in the sefer yetzirah to denote both the pervasive consciousness of elohim, and for the vital animating energy corresponding to prana in sanskrit and qi in chines

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

earth sits a monkey; around him is the elemental world; he is linked by a chain to a woman representing the sun, moon, and stars, the celestial world, the spheres of the planets and the zodiac among which she stands. outside the sphere of the zodiac, or the sphere of fixed stars, are shown three spheres inhabited by tiny angelic forms; a chain passing upward from the woman's right arm reaches the deity himself, beyond the angelic spheres, represented by the name in hebrew within clouds of glory. the monkey is man, or rather man's art by which he 144 renaissance magic and science imitates nature, with simian mimicry.1 man here seems to have lost some of his dignity, but he has gained in power. he has become the clever ape of nature, who has found out the way that nature works and by imitati

give certain lots, virtues, fortunes and impressions to certain parts of certain animals, beasts, and plants. hence the divinity in the sea was called neptune, in the sun, apollo, in the earth ceres, in the deserts, diana, and diversely in all other species which, like diverse ideas, were diverse divinities in nature, all of 213 giordano bruno in england: the hermetic reform which referred to one deity of deities and fountain of the ideas above nature.1 what is giordano bruno doing here? it is quite simple. he is taking renaissance magic back to its pagan source, abandoning the feeble efforts of ficino to do a little harmless magic whilst disguising its main source in the asclepius, utterly flouting the religious hermetists who tried to have a christian hermetism without the asclepius, pro

is essential constantly to return to it and to grasp it. he is describing how the egyptian worship ascended through the multiphcity of things, distributed among the astrological relationships, to the one beyond things. they (the egyptians) conceive that the life, which informs things according to two principal reasons, is owing to the two principal bodies which are next to our globe and maternal deity; that is, the sun and moon. then they conceive life according to seven other reasons, derived from the seven wandering stars; to which, as to an original principle and fruitful cause, they reduce the differences of species in any genus you please; saying of plants and animals, of stones and influences, and many other sorts of things, these belong to saturn, these to jupiter, these to mars, t

hich habit is called magic. the stupid and senseless idolaters had no reason to laugh at the magical and divine worship of the egyptians, who contemplated the divinity in all things. and knew, by means of the species in the womb of nature, how to receive those benefits which they desired of her. which (species) like diverse ideas, were diverse divinities in nature, who all centered at last in one deity of deities, and fountain of ideas above nature. from hence i believe is derived that cabala of the jews, the wisdom of which (of whatsoever kind it be) hath proceeded from the egyptians, among whom moses was educated. in the first place it gives an ineffable name to the first principle, from whence secondarily proceed four, which are afterwards resolved into twelve, and these never rest till

o in a direct and oblique line till they come to a hundred and forty-four, and so on by fours and twelves till they become innumerable, 268 giordano bruno and the cabala according to the innumerable species of things. and in this manner they name, according to their proper idioms, by fit names, a god, an angel, an intelligence, a power that presides over one species; so that in the end, the whole deity is reduced to one fountain, as all fight to the first and of itself lucid principle; and the images which are in diverse and numerous mirrors, as in so many particular subjects, all centre in one formal and ideal principle, the fountain of them. it is so. so that god, considered absolutely, has nothing to do with us, but only as he communicates himself by the effects of nature, to which he i

FRATER ELIJAH ANGELS OF CHAOS

f me. i finished firing three sigils into the heart of oblivion on the dance floor. i was placing the third one by this "dark" dancing woman's feet. she did not see me. she turned around and came up to me in about a minute and took my hand and said "hello "you know who i am, right" it was fucking babalon! now believe me when i say that i have never fucking seen a manifestation "in the flesh" of a deity. this weirded the shit out of me. she swept up my desire into her being. she took me and a few others by the hand and danced with us, at the dance club. she wanted to play a little also. i felt un-worthy, but quickly shrugged this off and played the game. she smiled and danced with me and others. there was a form of telepathy (sort of. i think it was a, and he was telling me(sort of) about b

e manifests. she is the queen of the quliphoth, for we are of her. as our heart swells upward to heaven, the self of i comes to understanding in her burning. 7 the scarlet brotherhood i hate to use the words, i understand, because this is better said in silence, but these writings are one of shared view. i am left to wonder sometimes on the grand illusion and if in fact, this exists separate from deity. maybe my perspective of in fact is at fault here and a more appropriate phrase would be in mind as i write this a woman on the bus wants me to move into a corner seat to accommodate her large mass. i do not move, but instead create room for her to walk by and wedge herself in the corner seat, if she desires. she swears, jesus! and then takes the undesired seat next to me. i am her problem (

7 letters of laughter. 418 is the number of abrahadabra and of our work. iii/7b: a reference to our existence. a dream within a dream, in hopes of finding truth? the mystery of our lady queen of the quliphoth, to be real. it is us, also written itisus (pronounced e-teece-us. the name of the speaker closing page a: our lady of space. closing page b: end of prayer, also a reference to the egyptian deity. appendix iii- the nature of babalon your a real whore. aren tcha- some random porno our life force is beyond our personality. our personality (ego) is a result of experience, programming, our soul, genetics and other factors in combination. the personality in this reference is called a shell. it is our task to integrate/ destroy/ align our ego towards kia. the shell is either destroyed upon

FRATER TENEBROUS CULTS OF CTHULHU

death by his protege, august derleth. cthulhu is only one of a pantheon of deities which includes yog-sothoth, azathoth, nyarlathotep, and shubniggurath, amongst others. the manifestations of these beings varies from story to story sometimes they are described as purely supernatural, while at other times they appear as extraterrestrials with concrete physical existence and sometimes, a particular deity may be referred to in both ways within the same text. by comparing the references to each of these deities in the mythos stories, it is possible to reconstruct their inter-relationship in terms of a hierarchy, and to examine the correspondences between lovecraft s imaginary pantheon and those of pre-existing religious and mythological systems. basically, the gods of the cthulhu mythos fall i

. however, from passing references to crowley in one of lovecraft s letters, identifying him with a character in a story by h. r. wakefield6, it would appear unlikely that lovecraft knew much of the great beast, except by reputation. the elemental nature of shub-niggurath is that of earth, symbolized by the sign of taurus. his station is the north. hastur is the voice of the old ones an elemental deity assigned to the air, or the void of outer space. on earth, the station of hastur is the east, and his sign is aquarius. the god dagon was appropriated by lovecraft from ancient hebraic texts, in which he features as a god of the philistines. in the mythos, he is the progenitor of the seas, the watery equivalent to shub-niggurath and lord of the amphibious deep ones. his elemental attribution

FREEMASON BLUEBOOK

ary and beneficent purposes. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (15 of 76 [11/22/1999 11:51:55 am] speculative masonry. by speculative masonry we learn to subdue the passions, act upon the square, keep a tongue of good report, maintain secrecy, and practice charity. it is so far interwoven with religion as to lay us under obligations to pay that rational homage to deity which at once constitutes our duty and our happiness. it leads the contemplative to view with reverence and admiration the glorious works of creation, and inspires him with the most exalted ideas of the perfections of his divine creator. in six days god created the heaven and the earth, and rested upon the seventh day; the seventh therefore our ancient brethren consecrated as a day of rest f

n of the fixed stars, is to illustrate and explain the phenomena arising from the annual revolution, and the diurnal rotation of the earth round its own axis. they are the noblest instruments for improving the mind, and giving it the most distinct idea of any problern or proposilion, as well as enabling it to solve the same. contemplating these bodies, we are inspired with a due reverence for the deity and the works, and are induced to encourage the studies of astronomy, geography, navigation, and the arts dependent on them, by which society has been so much benefitted* of order in architecture. by order in architecture, is meant a system of all the members, proportions and ornaments of columns and pilasters; or, it is a regular arrangement of the projecting parts of a building, which, uni

urrespective duties to god, our neighbor, and ourselves; so that in age, as master masons, we may enjoy the happy reflection consequent on a well spent life, and die in the hope of a glorious immortality. the pot of incense is an emblem of a pure heart, which is always an acceptable sacrifice to maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (32 of 76 [11/22/1999 11:51:55 am] deity; and as this glows with fervid heat, so should our hearts continually glow with gratitude to the great and beneficent author of our existence for the manifold blessings and comforts we enjoy. the beehive is an emblem of industry, and recommends the practice of that virtue to all created beings, from the highest seraph in heaven to the lowest reptile of the dust. it teaches us that, as we cam

FREEMASONS SATANISM AND SYMBOLISM

mportant question because manly p. hall advises the mason that, once he has the seething energies of lucifer in his hands, he is to walk in tubal-cain's footsteps. hall makes it sound like tubal-cain is one of the greek gods, does he not? and, we know conclusively that tubal-cain is vulcan of the pagans. let us review who vulcan of the pagans is, by looking within occult sources "vulcan was a sun deity who was associated with fire, thunderbolts and light. the festival in honor of him was called the vulcania in which human sacrifices were offered [percival george woodcock, short dictionary of mythology, new york, philosophical library, p. 152 "according to diel, he bears a family relationship to the christian devil [j.e. cirlot, translated by jack sage, a dictionary of symbols, new york, do

nning, of the year, they represented it in the form of a door-keeper. it could easily be distinguished by the attributes of a key. at times, they gave it two heads, back to back. in time, this [back-to-back key symbol] became the double-headed eagle of symbolic masonry [p. 42] the triangle one of the most utilized occultic symbols is the triangle. a triangle with its point downward represents the deity and is called the deity's triangle, or the water triangle. with one point up, it is called the earthly triangle, pyramid triangle, or the fire triangle. these two definitions of the triangle are standard occult belief. they came from a masonic book, symbolism of the eastern star, by shirley plessner, cleveland, ohio, gilbert publishing co, 1956, p. 18. robert macoy said the same thing in ado

come christ's than that they should believe that jesus was christ [j.d. buck, mystic masonry, illinois: indo-american book co, 1913, sixth edition, p. 138] let us hear that terribly blasphemous statement again "it is far more important that men should strive to become christ's than that they should believe that jesus was christ" again we see freemasonry is revealed not to be christian. the unique deity of jesus christ is denied with the above statement. and because of this, the teachings of freemasonry qualifies as being the work of antichrist. 1 john 2:22 "who is such a liar as he who denies that jesus is the christ? he is the antichrist who habitually denies and refuses to acknowledge the father and the son. no one who habitually denies or disowns the son even has the father [parallel bi

e triangle plays a big part within the hexagram as well. the triangle was spoke about in part 2. it is very important. the other aspects of it will be covered here. freemasonry teaches man is becoming god to the occultist, the triangle is very important. it is used constantly in every conceivable manner. it is used either with the point up or down. when you see the point down, this represents the deity and is called the deity's triangle or the water triangle. the earthly triangle or pyramid triangle is what it is called when one point is up. it "symbolizes the perfect or divine man" this quote is not from some heinous black-hooded satanist, it comes from a 33rd degree masonic author named george s coy teinmetz [freemasonry: its hidden meaning, new york, mapublishing and masonic supply comp

phoenicians represented the god nomu (kneph or amun-kneph) by a serpent" 2 "in egypt, a sun supported by two asps was the emblem of horhat the good genius; the serpent with the winged globe was placed over the doors and windows of the temples as a tutelary god [the word "tutelary" means "guardian] 3) in ancient tyre, and india "a serpent was. coiled around the trunk of a tree. python, the serpent deity, was esteemed oracular; and the tripod at delphi was a triple-headed serpent of gold [note: also, pike capitalized as we printed, above] 4 "the portals of the egyptian temples are decorated with the hierogram of the circle and the serpent" 5) the serpent "is found upon the temple of naki-rustan in persia, on the triumphal arch at pechin, in china, over the gates of the great temple of chaund

FULL MOON RITUALS

oal within the censer, before beginning his third and final perambulation of the circle. air which had been redolent of scents from the great hall and from this room itself is suddenly stilled as the bittersweet smoke penetrates their entire ritual space. as deer censes the circle and those gathered, he sings "of fire and air is this circle cast. as the sweetness of amber reminds us of union with deity, so the bitterness of blood remembers our separation. ever joined, ever apart- we with our gods and this circle with the great wheel and with creation" deer replaces the still smoking censer upon the altar, then turns to smile broadly at each of the gathered celebrants "and so is our circle raised. a place that is all places and none, a time that is eternal and timeless. here we seek to recr

FULLER J F C SECRET WISDOM OF THE QABALAH

god, intending to make a visible world, first formed an intelligible one; that so having an incorporeal secret wisdom of the qabalah page 21 and most god-like pattern before him, he might make the corporeal world agreeable to it h. xenophon says: gthe supreme god holds himself invisible, and it is only in his works that we are capable of admiring him. h 39 and cicero says, gthough you see not the deity, yet by the contemplation of his works, you are led to acknowledge a god h.40 which is similar to st. paul when, speaking of christ, he said: gfor the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and godhead. h 41 and again: gfor in him we live, and move, and have our being; as certain also of yo

or positive sephirah netzah (triumph or victory, and the female or negative hod (glory or splendour. they constitute the garms of god h and represent the centripetal and centrifugal energies of the universe, for gall the energies, forces, and increase in the universe proceed through them h.12 in turn they unite in the sephirah yesod (foundation, the principle of all generation. they represent the deity gas the universal power, creator, and generator of all the existences h. as this third triad is the natura naturans, so is the tenth and last sephirah the natura naturata- the material world, namely malkuth, tbe kingdom. this sephirah represents the feet of the heavenly adam (about whom more anon, his head resting in kether, and in it the name of the deity is adonai, the lord- that is the in

tenth and last sephirah the natura naturata- the material world, namely malkuth, tbe kingdom. this sephirah represents the feet of the heavenly adam (about whom more anon, his head resting in kether, and in it the name of the deity is adonai, the lord- that is the ineffable yhvh. malkuth is also called the queen, the matrona, the matron, the daughter, bride, the shekinah (the real presence of the deity, and harmony. finally we obtain a fourth triad, a synthetic one formed out of kether, tiphereth, and malkuth. the first influences the neshamah, the spirit and moral consciousness; the second influences the rua'h, the reason and intellectual faculty; and the third the nephesh, the instincts, sentiments, and emotions, the animal life in man. thus from the ain soph aur flow out the ten sephiro

wer to the upper three sephiroth. i. that of the father abbah, or kether, the crown, to anu, afterwards ana; the place of the aether or highest sublimated air or atmosphere. ii. the son, bel, el or baal, the sublimated fire, answering to 'hokhmah, wisdom. iii. the mother, immah, to ea, the sublimated water, to binah, the comprehending intellect. above all these is ao, llu or el, the unknown ideal deity; which parallels the ain soph, endless, to man's comprehension no- thing. this unknown ideal deity held the highest place in the chaldean mythology. under these were the seven planets in their seven orbits, or spheres; the probable germ of the idea of the sephiroth, or media between the highest and lowest worlds. 12 historically interesting as these general origins are, philosophically the m

ts letter is v (vau= 6, which multiplied by the 50 gates of binah reveals w (shin= 300, the glory of god. the final h (heh) of tetragrammaton represents the remaining seven sephiroth. this revelation of the shin shows the triadic nature of the first three sephiroth which constitute the intellectual world, and it closely relates it to many mysteries. thus, in ydw shaddai (almighty, the name of the deity before he revealed himself as yhvh, the shin comes first; in messiah (hywm) and the exoteric jesus (ovwy) it comes second; in the esoteric yeheshuah (hvwhy) it comes in the middle; and in serpent (whk) it comes last. in yeheshuah it is the letter of mercy, for it is the central equilibrating fire; in all the others it is the letter of wrath, for it is out of equilibrium, and particularly so

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

rms, and habits of thought are seen to reflect the egoistic qualities acquired by the male. nowhere is the influence of sex more plainly manifested than in the formulation of religious conceptions and creeds. with the rise of male power and dominion, and the corresponding repression of the natural female instincts, the principles which originally constituted the god-idea gradually gave place to a deity better suited to the peculiar bias which had been given to the male organism. an anthropomorphic god like that of the jews--a god whose chief attributes are power and virile might--could have had its origin only under a system of masculine rule. religion is especially liable to reflect the vagaries and weaknesses of human nature; and, as the forms and habits of thought connected with worship

uate the conclusions arrived at in the evolution of woman relative to the inheritance of each of the two lines of sexual demarcation. e.b.g. contents- chapter introduction i--sex the foundation of the god-idea ii--tree, plant, and fruit worship iii--sun worship--female and male energies in the sun iv--the dual god of the ancients a trinity also v--separation of the female and make elements in the deity vi--civilization of an ancient race vii--concealment of the early doctrines viii--the original god-idea of the israelites ix--the phoenician and hebrew god set or seth x--ancient speculations concerning creation xi--fire and phallic worship xii--an attempt to purify the sensualized faiths xiii--christianity a continuation of paganism xiv--christianity a continuation of paganism-(continued) x

t of the early doctrines viii--the original god-idea of the israelites ix--the phoenician and hebrew god set or seth x--ancient speculations concerning creation xi--fire and phallic worship xii--an attempt to purify the sensualized faiths xiii--christianity a continuation of paganism xiv--christianity a continuation of paganism-(continued) xv--christianity in ireland xvi--stones or columns as the deity xvii--sacrifices xviii--the cross and a dying savior the god-idea of the ancients. introduction. through a study of the primitive god-idea as manifested in monumental records in various parts of the world; through scientific investigation into the early religious conceptions of mankind as expressed by symbols which appear in the architecture and decorations of sacred edifices and shrines; by

re the same"[2 [2] max muller, origin and growth of religion, p. 48. the question as to whether the identity of conception and the similarity in detail observed in religious rites, ceremonies, and symbols in the various countries of the globe are due to the universal law of unity which governs human development, or whether, through the dispersion of one original people, the early conceptions of a deity were spread broadcast over the entire earth, is perhaps not settled; yet, from the facts which have been brought forward during the last century, the latter theory seems altogether probable, such divergence in religious ideas as is observed among the various peoples of the earth being attributable to variations in temperament caused by changed conditions of life. in other words, the divergen

ne in mind that, from the earliest conception of a creative force in the animal and vegetable world to the latest development in theological speculation, there has never been what might consistently be termed a new religion. on the contrary, religion like everything else is subject to the law of growth; therefore the faiths of to-day are the legitimate result, or outcome, of the primary idea of a deity developed in accordance with the laws governing the peculiar instincts which have been in the ascendancy during the life of mankind on the earth. the erroneous impression which under a belief in the unknown has come to prevail, namely, that the moral law is the result of religion; or, in other words, that the human conscience is in some manner dependent on supernaturalism for its origin and

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ychology by various circles of investigation, in view of the singular fields of experiment on the threshold of which the agenowstands, in view of the needs of the age to which these discoveries and these experiments can alone truly minister, we invite the co-operationofall personswhoare enthusiasts for god and the soul,whobelieve that the revelation of the indwelling spirit and the. overshadowing deity can alone accomplish a conversion in the life of mankind; we invite them in the name of their divine and sacred zeal to co-operate in the first mystic propaganda which has been seriously attempted in this century. ix to such we would proclaim, on the faith of an unbroken historical testimony, and on the evidence of innumerable witnesses, that it ispossiblein this life, and in this body, to k

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ur and suprema255 cy. these represent the supernal triad of the sephiroth and are shrouded and unapproachable to the profane, and to all others but to the chiefs of the adepti; in case of a vacancy in this order, thechiefmost learned and most famous adept obtains by decree the coveted supremacy.thescheme of the g.d. then is formed upon the type of the decad of the sephiroth, the ten emanations of deity, as figured in the very ancient kabbalah of the hebrews, whose professors were illuminated by the higher magic of the ancient world.thegrades of the first order willbe found to be of hebrew design and inasmuch as the efflux of the time brought on the revelation of the christos, the tiphereth, the beauty of the microprosopus, so christian design is reflected in the higher degrees.theneophyte

GILBERT THE MAGICAL MASON

g, wisdom and experience, have earned such a reward. such should the typical rosicrucian be, a terrestrial earthly body, the temple in which dwells a mind trained to understand the powers of nature, and enshrined within this,asacanopy, should sit a divine afflatus, a portion of the spirit of god, an ala of the celestial dove who brooded over the chaos, and this spirit may by patient submission to deity, and by active effortsutpower, draw down to itself a commission to work wonders, and so do'notas other men do .thegreat tendency of the modern times has been to reduce allmen to a level, a dead level of mediocrity, an effort fatal to the supremacy of individuals, and which has tended to discourage research into the hidden mysteries of nature and science, as opposed to the parrot-like study o

endency of the modern times has been to reduce allmen to a level, a dead level of mediocrity, an effort fatal to the supremacy of individuals, and which has tended to discourage research into the hidden mysteries of nature and science, as opposed to the parrot-like study of what are known as modern sciences, a study of enormous value to mankind,butyet not the stepping stones on the direct road to deity. history then narrates the lives of many men, who, from the exhibition of uncommon powers and transcendent abilities and wisdom, are pointed out as the possessors of what we may fairly call occult 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 numbe

bbis did claim a prehistoric date for its conception:thekabalah83and being hebrews, who no doubt were prominent in the study and the practice of the exoteric law of moses, they claimed for it as distant an origin as they allowed to man himself. they asserted its origin to be from adam himself, the first human being of their cosmogony, and they asserted that he was instructed by angels sent by the deity, whom they exoterically described as jehovah elohim, he who they saidputthe soul into man, and made him a living and thinking being..here then we have a parallel. the secret doctrine suggests that the earliest thinking men were taught by solar spirits of sublime order, the rabbis said d.at their kabalah, their esoteric doctrine- in contrast to their pentateuch, their exoteric religion- was g

referred to the months, zodiacal signs, and human organs. modern criticism tends to the statement that the existing ancient versions were compiled abouta.d.200.thesepher yetzirahis mentioned in thetalmuds,both of jerusalem and of babylon, and is written in the neo-hebraic language, like themishnah.we must next consider thezohar,or 'book of splendour, a collection of many separate treatises on the deity, angels, souls, and cosmogony. this is ascribed to rabbi simeon ben jochai, who liveda.d.160, who was persecuted and driven to liveina cave by lucius aurelius verus, co-regent with the emperor marcus aurelius antoninus. some considerable portion of the work may have been arranged by him, and condensed by him from the oral traditions of his time:butother parts have certainly been added by oth

many series deep, overlaying each other, which even now exist in connection with the old treatises, form86themagical masonsuch a mass of kabalistic lore as to make it an impossible task to grasp them: probably no man in this country can say what doctrines are not still laid up in some of these works; both in the main it may be stated that the kabalah indicates philosophical conceptions respecting deity, angels, and beings more spirit255 ual than man, the human soul and its several aspects or parts; concerning pre-existence and re-incarnation, and the several worlds or planes of existence.thenthe practical kabalah teaches the relations between letters and numbers and the modes of their inter-relation; the principles of gematria, notaricon, and temura; the formation and uses of the divine an

GILBERT THE SORCERER AND HIS APPRENTICE

him, and of them that" hate him, that they rise not again' the armorial bearings of simeon are- yellow, a sword. these are the blessings of the twelve tribes of israel, whose names were engraven upon the twelve stones. of the high priest's breastplate, upon which, according to some traditions, certainflashesoflight appeared playing over certain of the letters, and thus returning the answer of the deity to the consulter. of the oracle byurim,bycomparing these blessings with that nature of the signs attributed to the particular tribes; we have been thus enabled to trace more or less clearly the connection between them, and also the derivation of the armorial bearings ascribed to them in royal arch. freemasonry.[a 'lecture for members of the g.d' preserved among the papers of.the revd w.a. ay

ticeother is black and menacing, the otheriswhite and calm. on the square which forms the front of the chariot we see the indian lingam surmounted by the flying globe of the egyptians.10. the wheeloffortune.a wheel of seven spokes, the cosmogonical wheel of ezekiel, with a dog-headed figure ascending on one side (anubis, the egyptian mercury; and a demon descending on the other (the egyptian evil deity, typhon; the former of these bears a caduceus, the latter a trident; both figures are bound to the wheel. above them is a sphinx at the balance-point of the wheel, holding a drawn sword between its lion's claws.12. the devil.throned on a cube above the universe is a goat-headed, satyr-like figure, bearing on its brow the pentagram, apex upward, so as to make it a symbol of light. with one ha

find therein the central point- the invariable and immovable central point 255 typifying the divine creator, from whom radiate all diversity; that diversity being all still himself, teaching us the oneness of things, teaching us the trinity in unity, and teaching us the higher pantheism, and that they are all one- three aspects of the same truth. so in the egyptian zodiac we find the bird-formed deity, symbol of the supreme creator, occupying the centre; in the hindu zodiac we find the man in the attitude of prayer generally, and half-hidden by clouds; but in many of them, and also in the chinese, we find the man, or sometimes the dragon, occupying the centre. in all of these we find the one, the three, and the multiple; and radiating out from that centre we find these various signs, no m

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

proven difficult, and members chafed over simple things, such as delays in obtaining both rituals and regalia (mackenzie was still hunting for suitable materials in august 1877. late in 1876 yarker had received from canada a drawing of the breast jewel (described in the fundamental constitutions as the central part a carbuncle, set and radiated with gold in the form of a sun, with the name of the deity upon the face of the carbuncle in hebrew letters in gold. above, from a bar, are the compasses, and the suspender has the name and rank of the wearer engraved. in america, suspended from the sun is a porchway approached by three steps of gold, a division in the center, the porch and division being formed of triangular dropping links of red, blue, and green stones, but both he and irwin found

GLOBAL FREEMASONRY

us gods. one such blasphemous assertion is another that claims that jacob, ancestor of the israelites, wrestled with god, and won. this is clearly a story invented to confer the israelites with racial superiority, in emulation of the racial feelings widespread among pagan peoples (or, in the words of the qur'an "fanatical rage) there is a tendency in the old testament to present god as a national deity that he is god of the isrealites only. however, god is the lord and god of the universe and of all human beings. this notion of national religion, in the old testament, corresponds to tendencies of paganism, in which every tribe worships its own god. in some books of the old testament (for example, joshua) commandments are given to commit horrible violence against non-jewish peoples. mass mu

ring god, assumed to live and care for persons, to hear and understand their prayers, and to be able to do something about them, is an unproved and outmoded faith we believe..that traditional dogmatic or authoritarian religions that place revelation, god, ritual, or creed above human needs and experience do a disservice to the human species. as nontheists, we begin with humans not god, nature not deity.38 this is a very superficial explanation. in order to understand reli- hl humanism revisited gion, one first needs the intelligence and understanding to be able to grasp profound ideas. the predisposition must be sincerity and the avoidance of prejudice. instead, humanism is nothing more than the attempt of some individuals, who are passionately atheistic and antireligious from the outset

ing. however, the compass and square actually has quite a different meaning. we can learn this from a book written by one of the greatest masons of all time. in his book morals and dogma, albert pike wrote the following about the compass and square: the square. is a natural and appropriate symbol of this earth. the hermaphroditic figure is the symbol of the double nature anciently assigned to the deity, as generator and producer, as brahm and maya among the arians, osiris and isis among the egyptians. as the sun was male, so the moon was female.78 this means that the compass and square, the most well known symbol of masonry, is a symbol of arian paganism and which dates back to ancient egypt or before the advent of christianity. the moon and the sun, in the passage quoted from pike, are im

GNOSTIC HANDBOOK

ges and language forms. these definitions while divergent in form, have one thing in common, they all define god without the using descriptions in moral or ethical terms. god simply is. in some sense this is central to the gnostic understanding of god for he/she/it is beyond definition, to define god in any way, is in some sense, to limit he/she/it. for the saivite hindu, for example, the supreme deity is defined as shiva with brahma and vishnu simply being modes or personas. while in other traditions, brahman or vishnu is supreme with the other deities being modes of its expression. in each case, there is still a further more transcendent form, the parabrahm (or paravishnu/shiva, each being defined as beyond definition with the traditions of divine activities being relegated to the lesser

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

es created of that figure. for example, we may have a catholic jesus, a philosophers jesus, a protestant jesus and even a new age jesus (fig 15) it must be understood that there is an immense difference between the forms of the mind and those of the universe itself, between archetypes and gods and between archetypes and eggregores. in some cases there can even be two or more distinct forms of one deity. for example, we have the jesus of history and the neurotic, twisted forms created by the various churches and denominations of christendom. all exist and are, in some sense, real. one is of immense light power, and the others of great archonic power. one leads from the lower worlds into the static kingdom, the others perpetuate the dialectic cycle. when such images become confused, personal

oly guardian angel the first stage:the external angel the first stage in the spiritual life is to experience the hga as a separate entity. as a novice in the gnostic tradition we experience the battles with the animal and adept, and sense the hga as a far away goal. in many traditions (such as bhakti yoga) the hga is seen as a focus of devotion and veneration. it is even sometimes visualized as a deity or personal spirit. this stage of the spiritual path is where we mind body emotion life out of balance work etc life centred on the true self fig 16 gnostic theurgy page 69 work to subjugate the mind and body and awaken the hga. this stage is probably one of the most misunderstood aspects of the mystical tradition. christians talk about giving their life to jesus, making christ the centre of

s form begins with no-thing. this is the state beyond all comprehension, it can have no attributes or form. it is absence, since to be some-thing is to be defined. in some sense it is even beyond no-thing, for no-thing is a negation of a thing. in the secret gospel of john it is called the invisible spirit. it is not fitting to think of it as divine or something of the sort, for it is superior to deity, nothing presides over it, for nothing has mastery over it, it does not exist in any state of inferiority, it exists in it alone because it lacks nothing. for it is utter fullness. secret gospel of john 1:33-2:4. at some time, before time (since time and space were not) the invisible spirit who the kabbalists know as ain began to transform. it began to think, to expand and contract- to move

saturnian imagery indicated to the faithful that the solar sphere was simply zurvan's presence in the lower world- this is an important truth. this mystery is even more complicated when we realise that saturn is the guardian of the abyss, and consists two aspects. the lower aspect of saturn is seen as the demiurge, while the higher is seen as the guardian or watcher. so we have mithra as a mixed deity, representing both the light sun ruled by the guardian, reflecting zurvan and a hint that the sun also contains the darker force which is symbolised by the demiurge or negative saturn. the treasury of light cannot exist in the lower worlds, due to the fallen nature of the dialectic kingdoms. accordingly, the solar sphere becomes the intermediary, the manifestation and the gateway. in some se

rt is hushed to all except the love of god- then you are made god conscious. unity school of christianity. gnostic theurgy page 156 the above thought, though written from the perspective of mystical christianity, reflects the importance of inner silence as a method for communing with the inner will. in mystical religious traditions (such as the quakers) this will is identified with god or a given deity s presence. for the gnostic we appreciate that in silence we contact both our inner selves and the divine. the use of silence as a form of meditation is simple. place yourself in an environment that will not permit interruptions and sit in a position that is comfortable and can be held for a period of time. it is probably better not to lie down, as this tends to encourage sleeping rather tha

GOLDEN CHAIN AND THE LONELY ROAD

arte is impressed upon the flesh; the bestial ancestry of an individual is 'raised, made self-conscious in his sentient physicality; the animal-headed god is realised! another notable example is 'the devil's masquerade: the initiation rite of draku-ezhu, the 'grand famulus' of the crooked path teachings. this particular mystery-rite obtains the meeting, soul to soul, between the aspirant and the deity. in the stream of sabbatic wisdom descended from yelda paterson through zos vel thanatos (austin osman spare, there is a line of transmission facilitated by the 'passing -on' of a spirit-familiar. in its contemporary manifestation this arcanum has itself 'fleshed out' via the medium of a mystery-rite 'the black eagle rite, simply named after the spirit itself. this instance in itself serves

nduction according to the dictates of some other mortal authority, then from whence does their apparent empowerment derive? if a prescribed formula or text is used, then one must truly engage with its spiritual essence and seek to establish an interior connection. fulfilling an outward process of ritual is not initiation; unless the interior link between self and other (whether that other be man, deity, or spirit) is attained then no initiation exists. if a prescribed formula is used and signs ensue, then a link is assured, but it is best if a rite of self-initiation is principally constructed according to divinely-received lore. can a self-initiate initiate others? if the basis of their self-initiation is by a lineage of direct and unique revelation and if a corpus of teachings derives fr

o write from experience, i was taught that a magister can pass on his power via sexual means only once in his life. this might be to his chosen successor, if female, or to his own consort in the craft. we must also consider that sexual initiation can occur in the dream-state and that the 'consent' of the aspirant may be an irrelevant consideration. it is rather a case of personal sacrifice to the deity. from my knowledge of both male and female adepts in the elder craft, the gods can and will take lovers and by their 'elixirs' convey strange knowledges, far beyond the grasp of mortal aspirations. furthermore, we should also give thought to the transmission of gnosis between adepts via their own sexual fluids. a fully empowered consort is a vehicle for the magical current, his or her blood

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

cock fingerprints of the gods 51 effect to speed up their ruthless advance into the inca heartland.3 the capital of the inca empire was the city of cuzco, a name meaning the earth s navel in the local quechua language.4 according to legend it was established by manco capac and mama occlo, two children of the sun. here, though the incas worshipped the sun god, whom they knew as inti, quite another deity was venerated as the most holy of all. this was viracocha, whose namesakes were said to have made the nazca lines and whose own name meant foam of the sea. 5 no doubt it is just a coincidence that the greek goddess aphrodite, who was born of the sea, received her name because of the foam [aphros] out of which she was formed .6 besides, viracocha was always depicted uncompromisingly as a male

t foam of the sea. 5 no doubt it is just a coincidence that the greek goddess aphrodite, who was born of the sea, received her name because of the foam [aphros] out of which she was formed .6 besides, viracocha was always depicted uncompromisingly as a male by the peoples of the andes. that much about him is known for certain. no historian, however, is able to say how ancient was the cult of this deity before the spanish arrived to put a stop to it. this is because the cult seemed always to have been around; indeed, long before the incas incorporated him into their cosmogony and built a magnificent temple for him at cuzco, the evidence suggests that the high god viracocha had been worshipped by all the civilizations that had ever existed in the long history of peru. citadel of viracocha a

ge of that statement, there were giants in the earth in those days .4 could the giants buried in the biblical sands of the middle east be connected in some unseen way to the giants woven into the fabric of pre-colombian native american legends? adding considerably to the mystery was the fact that the jewish and peruvian sources both went on, with many further details in common, to depict an angry deity unleashing a catastrophic flood upon a wicked and disobedient world. on the next page of the sheaf of documents i had assembled was this inca account of the deluge handed down by a certain father molina in his relacion de las fabulas y ritos de los yngas: in the life of manco capac, who was the first inca, and from whom they began to 1 jos de acosta, the natural and moral history of the indi

history of the andes and their people, guild publishing, london, 1990, pp. 48-9. 12 tiahuanacu ii, p. 91 and i, p. 39. graham hancock fingerprints of the gods 73 chapter 9 once and future king during my travels in the andes i had several times re-read a curious variant of the mainstream tradition of viracocha. in this variant, which was from the area around lake titicaca known as the collao, the deity civilizing-hero had been named thunupa: thunupa appeared on the altiplano in ancient times, coming from the north with five disciples. a white man of august presence, blue-eyed, and bearded, he was sober, puritanical and preached against drunkenness, polygamy and war.1 after travelling great distances through the andes, where he created a peaceful kingdom and taught men all the arts of civil

ts themselves.18 i felt disinclined to ignore the obvious implications of the recurrent destructions of humanity depicted so vividly in the central american traditions. coming complete with giants and floods, these traditions were eerily similar to those of the faroff andean region. meanwhile, however, i was keen to pursue another, related line of inquiry. this concerned the bearded white-skinned deity named quetzalcoatl, who was believed to have sailed to mexico from across the seas in remote antiquity. quetzalcoatl was credited with the invention of the advanced mathematical and calendrical formulae that the maya were later to use to calculate the date of doomsday.19 he also bore a striking 17 professor michael d. coe, breaking the maya code, thames& hudson, london, 1992, pp. 275-6. herb

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

iritual mode desperately sought. morya= 56= rule and wise in liber al. ranbir singh would indeed qualify as a wise ruler of considerable power and, historical impact also see koot hoomi= 109= the lover and morya= 56= lover, a suggestive link. as both john keel and, in a way, the late don elkins have dem- onstrated, contactee control names show up in many cases and are often identical with ancient deity names. as a prime example, ashtar most likely derives from astaroth, a great duke in the infernal regions, according to the ancient magical text the lemegeton. the mysterious grimorium verum (the true instruction) in that text informs us that astaroth has set up residence in america. contactee george van tassel claimed to contact ashtar, commandant of station schare in 1952, and became the f

an ego-maddened entity under the delusion that it, indeed, is the ultimate being! the late phil dick, in his last gnostic allegorical fiction, eventually settled on the name v.a.l.i.s. or vast active living intelligence system for this being or demiurge. he wrestled through his literary career and secret life as a christian gnostic philosopher with whether valis was a benevolent, if machine-like deity of a sort, or an insane extraterrestrial supercomputer. throughout recorded history, and, from the evidence of primitive objects and works of art, for aeons before, certain humans have had the capacity to tune into or channel various of these higher intelligences with varying degrees of accuracy. these humans have been our seers, oracles and prophets. it appears, in fact, that much of the so

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ions. however, the color to use should correspond with the magical operation in which it is used) and face the appropriate triangle as follows: fire is a red bitom in the south earth is a black nanta in the north water is a blue hkoma in the west air is a yellow exarp in the east. possible embellishments include: 1) placing lamps in the triangles. 2) burning incense. 3) enscribing the appropriate deity name in the appropriate triangle. 4) enscribing the magical formula within the circle or triangle as appropriate. if a circle of this sort is impossible to physically construct, you can simulate it with a psychic circle. draw a green circle as shown in figure 4 with your magical imagin 61 ation. you must also imagine the four triangles in the appropriate positions and colors. if you can imag

g of pentagrams and/or hexagrams to banish all foreign elements and influences from your cirde. a method used in tibetan yoga, which is quite effective, is to imagine millions of tiny rays of light emanating from your subtle body outward in all directions. the length of each ray is equal to the radius of your circle. at the end of each ray you must imagine the head of a fierce demon (a 'wrathful' deity) facing outward and snarling with protective power. let these demon heads form a strong protective shell around you. onl y when you can" fee l" thi s prot e ct i ve wal l surrounding you will your circle truly be consecrated and offer effective protection. 62 figure 4. typical circle for conducting enochian magick. 63 names of power it may be conceded in any case that the long strings of for

d thunders" your mirad must be one-pointed and fuily focused on the name. step 6. withdraw your left foot and stand upright. let your normal perceptions slowly return. take your time. never vibrate the mames of power quickly. although these steps may seem awkward at first, with practice you will see that the procedure has a certain grace and natural ease associated with it. speaking the name of a deity aloud is not sufficient to effect the desired results. by vibrating the name of a deity (or demon) in accordance with this procedure you will establish an occult link with that deity which is essential for success. if properly done, a single vibration will leave you exhausted and drained of energy. 65 egyptian deities the egyptian theogony is the noblest, the most truly magical, the most bou

fort. aleister crowley, magick without tears l am iike a god. viere is no body component of mine that is lacking fits relationship] with a god. the book of the dead, chapter xlii enochian magic describes the method of determining the egyptian deities that preside over the iesser watchtower squares. figures 1 to 16, appendix c, show the sixteen watchtower subquadrants with the appropriate egyptian deity. as an aid to properly understanding these deities, study the table below. table of egyptian deities os iri s re n ewa l, r e g e n e r a t i o n, r e i n c a r n a t i on, reimbodiment. osiris is the son of ra, the father of horus and the brother of isis and nephthys. he is the god of the dead. isis solidification, manifestation, nature, law, principie, l o v e. i s i s g o v e r n s t h e

ling is in the invisible. ye are theguardians of the gates of the universe, be ye aleo the guardians of this mystic sphere. let my sphere be pure and holy so that i may enter in and become a partaker of the secrets of the light divine. the golden dawn's watchtower ceremony technically, to invoke means to "call in" whereas to evoke means to "call forth" under normal circumstances you will invoke a deity when you want to assume its identity. you will evoke a deity when you want to communicate with that dei ty whi le retaining your own serse of identity. a circie should be drawn around you to protect you during an operation as well as to symbolically remirad you that you are a microcosm. to attract an enochian deity into this circie (and hence into the microcosmn of the magician) requires an

GREY W G CONDENSATION OF KABBALAH

the rest of evident existence appeared out of nothing, they tried to visualise all this as a regular plan they could look at, calculate with, and study in greater detail. they wanted not only a written, but a designed formula for the complete concept of conceptions. mathematicians considered the best symbol for god in the act of creation would be a simple circle around a central point, since the deity was likened to a circle with a centre everywhere 4 figure 6 the pillars on the tree figure 5 the sword or lightening flash on the tree figure 4 the abyss on the tree and a circumference nowhere. besides, the circled point had been and still is a symbol for the sun or cosmic light-life. so they set the point of the instrument which had been in the centre at the perimeter of the circle and tra

by means of the paths which blended types of awareness like an artist blends colours or a musician blends sounds. by associating path number names with the connecting sefirot, they could call up that specific state of consciousness at will just by thinking of the path number. by associating different aspects of god with numerical-letters, kabbalists came to find themselves in constant touch with deity whenever they thought, spoke, or wrote anything at all, and that was really the object of the whole exercise. to bring an awareness of divine energy into every intelligent activity of their lives. what is more, the kabbalists were able to systematise this awareness so that it could be arranged rationally, logically and purposefully, with a definite and comprehensible current of that energy f

aginative consciousness leading us towards the energy of existence itself. the use of the sphere-numbered paths and tarot assignments calls up conditions of consciousness for the individual path. it is the immediate recall through these simple summoning symbols that is important. what kabbalists have sought is a common language with god. therefore in the path work they approached their concept of deity first of all through spheres-numbers identified with specific aspects or projections of divine power, and secondly by verbal arrangements such as tarot card names which could be equally identified with combinations of those aspects in action. in this way, kabbalists sought lives in which everything was connected to god through some channel or another, and they wanted to play an intentionally

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

eface. xix presents himself in the wild hunt, nor in women's company. but his name is still heard in curses (wuotan's only in protestations, p. 132; and as redbeard, donar might sit in the mountain too. the heroes all go to wuotan's heaven, the common folk turn in at donar's; beside the elegant stately wuotan, we see about donar something plebeian, boorish and uncouth. he seems the more primitive deity, displaced in the course of ages (yet not everywhere) by a kindred but more comprehensive one. if wuotan and donar are to be regarded as exalted deities of heaven, much more may zio, tins, be accepted as such, whose name expresses literally the notion of sky, while wuotan signifies the air, and donar the thunderstorm. and as wuotan turns the tide of battle, zio presents himself as the specia

reat gpds. froho, a god of hunting, of generation, fertility and summer, had long planted his name in the heart of our language, where he still maintains his ground in the derivatives fron and fronen; his sacred golden-bristled boar survived in helmet- crests, in pastry, and at the festive meal. year by year in kingly state froho journeyed through the lands (p. 213. 7g0. he is the gracious loving deity, in contrast with the two last-mentioned, and with wuotan in one aspect; for, as wish, wuotan also seems kindly and creative like froho. as to phol, scarcely known to us till now, i have hazarded so many conjectures that i will not add to their number here. if, as appears most likely, he is synonymous with paltar (balder, he must pass for a god of light, but also of fire, and again of tempes

n, even in language: witness hruodo and kirt (p. 248. it seems an easier matter to trace the distinction between zio preface. xxlll and eru, and follow it up to swabia and bavaria; yet, if my conjecture be rigbt, the cheruscans must of all races have had the best claim to eru. even the name of the plant ziolinta (p. 1193) is worth taking into account. sahsnut, seaxneat, was assuredly an eponymous deity of the saxons. how do paltar and phol stand to one another, as regards the nations that were devoted to them? phol appears to point, now eastward, now westward. an important mark of distinction is the change of gender in the same name of a god among different tribes. in gothic the masc. frauja (lord) was still current as a common noun, in o.h. german the fem. frouwa, in o. saxon only the mas

a.s. frea, so that goths and saxons seem to have preferred the god. high germans the goddess; in the north both freyr and freyja are honoured alike. but the north knows only the god nicirsr, and the germans living on the opposite side of the baltic only the goddess nerthus. the relation of zio to zisa, perhaps isis (p. 298, demands further explanation. no doubt the numerous aliases of that female deity, who is not yet forgotten in modern legend, are due to differences of race: holda shews herself in hesse, thuringia, and north franconia, berhta in vogtland, east franconia and sundry tracts of swabia, where likewise a male berhtold encounters us. there is no trace of either goddess in lower germany, but a dame freke now turns up in the mark, and dame gaue haunts majklenburg between elbe and

to gwydion= wuotan, to beal=phol or balder, and i am not sure but that hesus is the same as cheru, and that segomon (p. 371) ought not to be overlooked. needfires and may-offerings xxx preface. are subjects for consideration. it would greatly advance our knowledge of wuotan^s true nature, if we could ascei-tain how far the celtic worship of mercury differed from the roman; to all appearance that deity was greater to the celts and germans than hermes-mercury was to the greeks and romans; to trismegistus and tervagan i allude on p. 150. all that is left us of the celtic religion, even in stray fragments, bespeaks a more finished mental culture than is to be found in german or norse mythology; there comes out in it more of priestly lore. but in respect of genius and epic matter our memorials

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

. 74. their relation to gods and men is by turns friendly and hostile. idtunheimr lies far from asaheimr, yet visits are paid on both sides. it is in this connexion that they sometimes leave on us the impression of older nature-gods, who had to give way to a younger and superior race; it is only natural therefore, that in certain giants, like ecke and fasolt, we should recognise a pre cipitate of deity. at other times a rebellious spirit breaks forth, they make war upon the gods, like the heaven- scaling titans, and the gods hurl them down like devils into hell. yet there are some gods married to giantesses: niorsr to skasi the daughter of thiassi, th6rr to larnsaxa, freyr to the beautiful ger3r, daughter of gymir. gunnlos a giantess is osin s be loved. the asin gefiun bears sons to a gian

381. 3 sole example of a deluge- story among slavs, by whom cosmogonic ideas in general seem not to have been handed down at all. 4 w. von humboldt s kawisprache 1, 240. 3, 449. majer s mythol. taschenb. 2, 5. 131. chapter xx. elements. from gods, half-gods and heroes, from the whole array of friendly or hostile beings that, superior to man in mind or body, fill up a middle space betwixt him and deity, we turn our glance to simple phenomena of nature, which at all times in their silent greatness wield an immediate power over the human mind. these all-penetrating, all-absorbing primitive substances, which precede the creation of all other things and meet us again everywhere, must be sacred in themselves, even without being brought into closer relation to divine beings. such relation is not

t rain also was in the childlike faith of antiquity supposed to be let fall out of bowls by gods of the sky; and riding witches are still believed to carry pitchers, out of which they pour storm and hail upon the plains, instead of the rain or dew that trickled down before. l when the heavens were shut, and the fields languished in drought, the granting of rain depended in the first instance on a deity, on donar, or mary and elias, who were supplicated accord ingly (pp. 173-6. 2 but in addition to that, a special charm was resorted to, which infallibly procured rainwater/ and in a measure compelled the gods to grant it. a little girl, completely undressed and led outside the town, had to dig up henbane (bilsenkraut, ohg. pilisa, hyoscyamus) with the little finger of her right hand, and tie

nner of preparing the new bed. vol. ii. m 600 elements. the greeks and romans personified their rivers into male beings; a bearded old man pours the flowing spring out of his urn (pp. 585. 593. homer finely pictures the elemental strife between water and fire in the battle of the skamander with hephaestus: the river is a god, and is called ava%y od. 5, 445. 451. the indian ganges too is an august deity. smaller streams and fountains had nymphs set over them. 1 in our language, most of the rivers names are feminine (gramm. 3, 384-6, there must therefore have been female watersprites. twelve or eighteen streams are specified by name in seem. 43b. sn. 4. i single out leiptr, by whose clear water, as by styx or acheron, oaths were sworn. seem. 165a: at eno liosa leiptrar vatni/ a dabmon of the

etimes on the 2nd or 3rd. this day is called in irish and gaelic la bealtine or beiltine, otherwise spelt beltein, and corrupted into belton, beltim, beltam. la means day, 1 hyde remarks of the guebers also, that they lighted a fire every year. need-fiee. bealtine. 613 teine or tine fire, and beal, beil, is understood to be the name of a god, not directly connected with the asiatic belus, 1 but a deity of light peculiar to the celts. this irish beal, beil, gaelic beal, appears in the welsh dialect as beli, and his 0. celtic name of belenus, belinus is preserved in ausonius, tertullian and numerous inscriptions (forcellini sub v. the present custom is thus described by armstrong sub v. bealtainn: t in some parts of the highlands the young folks of a hamlet meet in the moors on the first of

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

nd what is meant by natural law. a miracle is any occurrence which appears to be contrary to nature and for which no natural cause is evident. molecule.the smallest particle subdivision of a chemical compound capable of maintaining its unique chemical properties and attributes. a molecule may be a combination of atoms (see atom) of one element or several elements. monotheism.the concept of a sole deity. mysticism.the intimate and direct awareness of god or the cosmic through self, that is, through the domain of the subconscious. the ideal of mysticism is the ultimate attainment of conscious union with the absolute, or the cosmic. mysticism teaches cosmic laws and principles by which man is brought into closer consciousness of his divine power. the mystical experience of union with the one

HAMIL THE ROSICRUCIAN SEER

nown,-there is room for them all. proposition4-'thatthis element or these elements contain inherent unchangeable qualities' c.a.-icannot understand what he considers the nature of that element can be, which fills all space, and from which are created all things. proposition5-'thatthe element or elements filling the universe, with their inherent unchangeable qualities, are eternal, and constitute "deity" or the "all in all" of the universe' c.a.-hedoes not recognise the almighty as a distinct and separate power from nature. in that, of course, he is wrong. i cannot help remarking that he is too elaborate in his opinions. strong opinions more simply expressed, would be better understood. proposition6-'thatthe eternal element or elements filling the universe is what men mean by nature; and th

HANDBOOK OF EGYPTIAN MYTHOLOGY

lessed and uniquely vulnerable. aspects of the inundation were personified as deities (see hapy in deities, themes, and concepts, but there was no god or goddess of the nile. introduction 3 figure 1. the nile valley (black land) seen from the desert hills (red land (courtesy of geraldine pinch) the annual rising of the nile was thought of as part of the divine order of things decreed by a creator deity. this divine order was known as maat, and the creator was often identified with the god of the sun. the sun was the great provider of the light and warmth necessary for life. its rays were also powerful enough to blind or kill. from early times on, the egyptians believed that they needed a spiritual leader who could treat with the dangerous world of the gods on behalf of humanity. this leade

kingdom rulers were rewarded with beautifully decorated tombs in the royal cemeteries. many of these tomb owners had personal names that linked them with deities, such as ptah-hotep( the god ptah is satisfied. the inscriptions in their tombs tell us that many of them were part-time priests in the temples and shrines of deities, but at this period it was not permissible to show even a statue of a deity in a private tomb. the prevailing reticence about religion in daily life makes it difficult to know much about the gods at this period. a rich new source of evidence appeared in the twenty-fourth century bce, when hieroglyphic inscriptions were carved inside the pyramid tomb of king weni (unas. these inscriptions, composed in the language known as old egyptian, are now called the pyramid tex

es for the soul to take through the underworld. such maps formed part of the book of two ways (british museum) barque of ra, or include instructions for the rituals that should accompany them. a few spells incorporate elaborate glosses to explain obscure passages. these may reflect the way that religious knowledge was expounded among the elite. some spells are monologues spoken in the person of a deity, beginning with phrases such as i am the inundation-deity who provides food (ct 320; others are dialogues between deities that amount to miniature religious dramas. a few sections of the coffin texts have vignettes: illustrations that form an integral part of the spell. the most elaborate of these are the maps that belong to a section of the coffin texts known as the book of two ways (see fi

heka, the egyptian term usually translated as magic, was one of the forces used by the creator to make the world. humans were permitted to use magic in daily life to protect themselves or to heal others. knowledge of written magic was confined to the literate elite, so it is not surprising that some spells have a distinct literary quality. healing spells often identify the doctor-magician with a deity skilled in the use of heka, such as isis or thoth; the patient with a deity who suffered in myth, such as horus the child (see deities, themes, and concepts; and the disease or problem with a hostile supernatural force. these identifications were sometimes extended into a narrative of the misfortune that befell the deity and its ultimate resolution. a complex story about the poisoning of the

solution. a complex story about the poisoning of the sun god, known as the true name of ra (see period of direct rule by the creator sun god under linear time in mythical time lines, is an example that may have been composed as early as the middle kingdom. by creating these links, the doctor-magician hoped to mobilize cosmic forces to act on behalf of the patient as they once had on behalf of the deity. j. f. borghouts, who has edited and translated many of the magical texts, commented that although some mythical themes that occur in spells are not known from other sources, there is, however, not a shred of proof that a specific kind of unorthodox mythology was especially coined bout portant for this genre. 38 indeed, the efficacy of such spells may have partly depended on the patients bei

HEAVEN HELL

has been given. now the first of these, which is commonly known as the "theban recension of the book of the dead" has supplied us with much valuable information about the beliefs which flourished in connection with an early form of the ancient cult of osiris in the delta, and p. x with the later form of his worship, after he had absorbed the position and attributes of khenti-amenti, an old local deity of abydos. the two other books, however, are as important, each in its own way, as the "book of the dead" for they throw considerable light on the development of the material and spiritual elements in the religion of egypt, and commemorate the belief in the existence of numbers of primitive gods, who are unknown outside these books. the "book am-tuat" in the form in which we know it, was dra

rise to power of the theban kings, who formed the xviiith dynasty, a marvellous development of temple and funeral ceremonies took place, and, thanks chiefly to the vast quantities of spoil which were poured into thebes by the victorious armies of egypt on their return from western asia, the cult of the gods and of the dead assumed proportions which it had never reached before in egypt. the chief deity of thebes was amen, the "hidden" or perhaps "unknown" god, in whose honour a shrine was built to the north of the city, in a place called "ap" or "apt" by the egyptians, and "karnak" by the modern inhabitants of luxor. it is impossible to say at present exactly when the first sanctuary of p. 17 this god was built at thebes, but the discovery of the large collection of 457 votive statues of k

the "god who dwelleth in his egg" aat x. nut-ent-qahu, i.e, the city of qahu. it was also known by the name apt-ent-qahu. the gods of this region appear to have been nau, kapet, and neheb-kau. aat xi. atu, the god of which was sept (sothis. aat xii. unt, the god of which was hetemet-baiu; also called astchetet-em-ament. click to view aat xi. click to view aat xii. p. 41 aat xiii. uart-ent-mu: its deity was the hippopotamus-god called hebt-re-f. aat xiv. the mountainous region of kher-aha, the god of which was hap, the nile. a brief examination of this list of aats, or regions, suggests that the divisions of sekhet-hetepet given in it are arranged in order from south to north, for it is well known that amentet, the first aat, was entered from the neighbourbood of thebes, and that the last-m

ion, or antechamber, or vestibule, of the tuat is, according to the book am-tuat, called net-ra, and before the sun-god can come to the dweller in the tuat he must pass over a space which is said to be 120, or 220, atru, or leagues, in length. the river urnes, on which the boat moves, is 300 atru in extent, and is divided into two portions. on looking into the boat of the sun-god we see that this deity has transformed himself, and that he no longer appears as a fiery disk, but as a ram-headed man, p. 106 who stands within a shrine; in other words, ra has taken the form of osiris, in order that he may pass successfully through the kingdom of the dead, whose lord and god is osiris. the name given to this form is af, or afu, which means literally "flesh" and "a dead body" it was as a dead bod

n of the sekhet-hetepet according to the old theology of egypt. the boat of afu-ra is now under the direction of the goddess of the second hour of the night, shesat-maket-neb-s, and the uraei of isis and nephthys have been added to its crew. immediately in front of it are four boats, which move by themselves; the first contains the full moon, of which osiris was a form, the second the emblem of a deity of harvest, the third the symbols of another agricultural deity, and the fourth the grain-god personified. all four boats contain either forms or symbols of osiris, in his different aspects, as the god of ploughing, sowing, and reaping, and of the p. 112 grain from the time when it germinates to the season of harvest. when afu-ra has come into urnes, he addresses the gods of the region, who

HELENA BLAVATSKY NIGHTMARE TALES

hou shalt reign but three summers longer. wicked thou wert born. perfidious thou art tothy friends and allies, robbing more than one of his lawful crown. murderer of thy next-of-kin, thou whoaddest to the knife and spear in open warfare, dagger, poison and treason, beware how thou dearest with theservant of nerthus" the nourishing (tacit. germ. xi- the earth, a mother-goddess, the most beneficent deity of theancient germans "ha, ha, ha. old hag of hell" chuckles the king, with an evil, ominous sneer "thou hast crawled out ofthe entrails of thy mother-goddess truly. thou fearest not my wrath? it is well. but little need i fear thineempty imprecations. i, a baptized christian" nightmare taleskarmic visions11 "so, so" replies the sybil "all know that clovis has abandoned the gods of his fathe

d as in a riding school, and it was lighted only by smallwindows placed at some height from the ground. the dervishes had finished their morning performances, andwere evidently resting from their exhausting labours. they looked completely prostrated, some lying about incorners, others sitting on their heels staring vacantly into space, engaged, as we were informed, in meditationon their invisible deity. they appeared to have lost all power of sight and hearing, for none of themresponded to our questions until a great gaunt figure, wearing a tall cap that made him look at least seven feethigh, emerged from an obscure corner. informing us that he was their chief, the giant gave us to understandthat the saintly brethren, being in the habit of receiving orders for additional ceremonies from al

HELENA BLAVATSKY THE KEY TO THEOSOPHY

alent of brahma-vidya, divine knowledge. q. what was the object of this system? a. first of all to inculcate certain great moral truths upon its disciples, and all those who were "lovers of the truth" hence the motto adopted by the theosophical society "there is no religion higher than truth" eclectic theosophy was divided under three heads: 1. belief in one absolute, incomprehensible and supreme deity, or infinite essence, which is the root of all nature, and of all that is, visible and invisible. 2. belief in man's eternal immortal nature, because, being a radiation of the universal soul, it is of an identical essence with it. 3. theurgy, or "divine work" or producing a work of gods; from theoi "gods" and ergein "to work" the term is very old, but, as it belongs to the vocabulary of the

ted from one and the same source, and tended all to one and the same end. if the writer on ammonius in the edinburgh encyclopedia knows what he is talking about, then he describes the modern theosophists, their beliefs, and their work, for he says, speaking of the theodidaktos: he adopted the doctrines which were received in egypt (the esoteric were those of india) concerning the universe and the deity, considered as constituting one great whole; concerning the eternity of the world and established a system of moral discipline which allowed the people in general to live according to the laws of their country and the dictates of nature, but required the wise to exalt their mind by contemplation. q. what is your authority for saying this of the ancient theosophists of alexandria? a. an almos

the ethics which have always been the most insisted upon. this accounts for the resemblance, amounting almost to identity, between the ethics of theosophy and those of the religion of buddha. q. are there any great points of difference? a. one great distinction between theosophy and exoteric buddhism is that the latter, represented by the southern church, entirely denies (a) the existence of any deity, and (b) any conscious postmortem life, or even any self-conscious surviving individuality in man. such at least is the teaching of the siamese sect, now considered as the purest form of exoteric buddhism. and it is so, if we refer only to buddha's public teachings; the reason for such reticence on his part i will give further on. but the schools of the northern buddhist church, established

d for the purpose of promulgating the theosophical doctrines, and for the promotion of the theosophic life. the present theosophical society is not the first of its kind. i have a volume entitled: theosophical transactions of the philadelphian society, published in london in 1697; and another with the following title: introduction to theosophy, or the science of the mystery of christ; that is, of deity, nature, and creature, embracing the philosophy of all the working powers of life, magical and spiritual, ant forming a practical guide to the most sublime purity, sanctity, and evangelical perfection; also to the attainment of divine vision, and the holy angelic arts, potencies, and other prerogatives of the regeneration -published in london in 1855. the following is the dedication of this

ntelligent creator or creators, and perhaps "conceived of as a single and separate force"-as in your encyclopedias? q. yes, i believe so. a. well, we neither take into consideration this objective and material nature, which we call an evanescent illusion, nor do we mean by nature, in the sense of its accepted derivation from the latin natura (becoming, from nasci, to be born. when we speak of the deity and make it identical, hence coeval, with nature, the eternal and uncreate nature is meant, and not your aggregate of flitting shadows and finite unrealities. we leave it to the hymn-makers to call the visible sky or heaven, god's throne, and our earth of mud his footstool. our deity is neither in a paradise, nor in a particular tree, building, or mountain: it is everywhere, in every atom of

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

it was an all-in-one and one-an-all of limitless being and self-not merely a thing of one space-tune continuum, but allied to the ultimate animating essence of existence's whole unbounded sweep- the last, utter sweep which has no confines and which outreaches fancy and mathematics alike. it was perhaps that which certain secret cults of earth had whispered of as yog-sothoth, and which has been a deity under other names; that which the crustaceans of yuggoth worship as the beyond-one, and which the vaporous brains of the spiral nebulae know by an untranslatable sign- yet in a flash the carter-facet realized how slight and fractional all these conceptions are. and now the being was addressing the carter-facet in prodigious waves that smote and burned and thundered- a concentration of energy

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

ome additional romantic action, with silver three times tap crystal, nine times ring a small cleat bell, and daylong let a teapot gently whistle. but most effective of all is candle glow "a home with candles burning brightly will be visited by sexy woodnymphs nightly" in the beginning, herbs were used to placate gods. man burned herbs to release pungent aromas meant to stimulate the senses of the deity and insure favours. herbs have been included in food, baths, spells, closets, spell potions, medical treatments, magical rites and religious ceremonies. they have been used for emotion-elevators, decorations of the elevated, and dietetic inspiration; they have been expected to honour you, dry you out, fatten you up, make you strong, protect from harm, bring him back, break the tide, cure the

INITIATION INTO HERMETICS

ould be absolutely useless. it is of no importance at all to the genuine magician if he reads books about the particular way in which any other magician is drawing his magic circle, regarding it as a symbol of infinity, divinity and purity, planting his genii and angels in it for the sake of protection, or else how a lama is painting his mandala and sets up his thatgatos as a symbol of protective deity. he does not need such strange directions because he knows very well that they are only a mental support for the mind. in this fourth step the magician will learn how to produce his own rituals, gestures and manipulations of the fingers. all this depends a great deal on his individuality and perception. many a magician has achieved more with the most primitive rituals than a philosophic spec

the benefit of mankind. a number of examples could be quoted here, but some hints may suffice for him, who seeks illumination. 2. impregnation of the astral body with the four fundamental divine qualities when the magician has arrived at this stage of development, he will begin to express his concept of god in concrete ideas. the mystic, being trained in one side only, or a yogi, etc, sees in his deity nothing else but a mere aspect to which he renders worship and adoration. the truly wise adept, who always considers the four elements in his development, will represent the concept of god in four aspects according to the laws of the universe, namely, the omnipotence, corresponding to the fire principle, the omniscience and wisdom belonging to the air principle, the immortality with the wate

has to consider these rules of analogy when he is producing and loading such a pentacle, which he will always prefer to the talisman, especially if he wants to communicate with beings of other higher worlds, no matter whether good or evil entities are concerned, genii or demons. an amulet again is a divine, or a holy verse from the bible, a mantram, which is a sentence expressing the worship of a deity, written on parchment or paper. carrying around various magic herbs such as mandrake and the like which are believed to possess a kind of protective power belongs to this category of amulets too. furthermore, this category includes fluid condensers in solid or liquid form or blotting papers moistened with them, loadstones and natural magnets as well as tiny artificial horseshoe magnets. last

describe in my following two works concerning magic evocation and the practical quabbalah. therefore i shall restrict myself to a short remark only. the first kind of loading is realized by repeating a magic formula and the desired effect is accomplished with the help of an entity selected for this purpose. the loading by mantrams is done by imagining or speaking a magic sentence in worship of a deity many times into a suitable talisman japa yoga. the quality of the deity in question becomes materialized in this manner. it is absolutely certain that fabulous results can be compassed on all planes in this manner. a loading by tantra is nothing else but the correct use of word magic where certain cosmic powers are employed with the help of suitable letters, words, etc, regarding the cosmic

e universal laws in analogy to the four elements, he will revere him as the highest divinity. the same may be applied to the followers of buddhism or any other religion. provided the magician works correctly after having matured in magic, he will establish his god-principle on these four fundaments with their basic qualities corresponding to the elements, and these four fundamental aspects of his deity will represent his highest concept of god. the concept of his god does not have to be linked to any person alive or past; it also can be expressed in a symbolic way. fundamentally it is absolutely the same thing whether the magician thinks of christ, buddha, a devi, a sun, a light or a flame as a symbol of his supreme godhead. it is not the imagination that matters here, but the quality that

INTERVIEW WITH ANDREW CHUMBLEY

e source of one s vision is found, one should rejoice for the sole object worthy of true devotion s love is revealed. rf: books emerging from the cultus are all published by xoanon. could you give a brief description of xoanon's birth and development. what does the name mean, and why did you choose it? were other names considered? ac: xoanon is an ancient greek word, meaning an effigy or image of deity fallen from the sky to earth. it was chosen as the name for the cultus sabbati s publishing house because it depicts the process of reification of spirit into matter, the translation of unseen texts to visible books. i think the name was chosen in a lightning- flash of inspiration and i don t recall any alternative names being considered. xoanon was founded in 1992 for the express purpose of

ion as a legitimate act or process for those who cannot or do not want to work within a coven structure and wish to follow the path of a solitary practitioner? ac: yes, i do, but i prefer to use the term solitary initiation. i think self- initiation is something of a misnomer; initiation is always a matter of relation and transformation, whether that be between prentice and master or aspirant and deity. one initiates the other and the relations between both are transformed to a new status, usually through the transmission of new kinds of knowledge to the initiand. in the sabbatic craft, solitary initiation or the lonely road is recognised as a vital aspect of every practitioner s path and the understanding of solitude is subject to many levels of interpretation. autonomy is the key virtue

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

y sources i could find, i began a study of the god set-typhon, one of the most frequently appearing figures in the magical papyri of thebes and whose name is found in curse tablets around the mediterranean. set-typhon drew my attention for several reasons. the egyptian god set, who represented a fierce separateness- an individual drive for power and knowledge, was largely a suppressed "forbidden" deity of the egyptians. he had been a patron of the pharaohs of the xix and xxth dynasties. i was curious why this god had (then as now) a remanifestation, and why he was coupled with a greek monster. why did literate, well-educated men of late antiquity came to this particular synthesis? it seemed at best unlikely. as i began to answer these questions, i discovered deeper cultural and historical

IRISH WITCHCRAFT AND DEMONOLOGY

s of deliberately-planned evil that underlies. there is no need to resurrect the old dilemma, whether god or the devil was the principal agent concerned; we have no desire to preach to our readers, but we feel that every thinking man will be fully prepared to admit that such beliefs and practices are inimical to the development of true spiritual life, in that they tend to obscure the ever-present deity and bring into prominence primitive feelings and emotions which are better left to fall into a state of atrophy. in addition they cripple the growth of national life, as they make the individual the fearful slave of the unknown, and consequently prevent the development of an independent spirit in him without which a nation is only such in name. the dead past utters warnings to the heirs of a

ISIS UNVEILED

rch. a man at salt i^e city, with mneteen wives and more than one hun- dred children and grandchildren, is the supreme spiritual ruler over ninety thousand people, who believe that he is in frequent intercourse with the gods for the mormons are polytheists as well as polygamists, and their chief god is represented as living in a planet they call colob. the god of the unitarians is a bachelor; the deity of the i^ sby- terians, methodists, congregationalists, and the other orthodox protes- tant sects a spouseless father with one son, who is identical with him- self. in the attempt to outvie each other in the erection of their sixty-two thousand and odd churches, prayer-houses, and meeting-halls, in which to teach these conflicting theological doctrines, 354,485,581 have been spent. the value

oo 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 only a few mainfain an attitude of attention and expectancy. impatient of restraint, longing for the return of the dark age

enoe is purety blchemkal. 19. cf. geaenhu: a bdrrae and englia lericon, i. r 'oulam' 30. joho tiuotmo: sermm 35. 21. cf. toinm swinden: inqutrf into tht n^mmd plant t4 em: london, 1727. 22. bemtation. xvi. 8.9. digitizecoy google augustine's geocentric hell 13 over locates in the middle of the universe" the allegoiy having a double meaning: 1. symbolically, 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 wo

nemy had reappeared under another name, and 'divine miracles' also began to be heard of in isolated instances. first they were confined to humble individuals, some of whom claimed to have them produced through the intervention of the virgin mary, saints and angels; others according to the clergy began to suffer from obtettion and posieanon; tor the devil must have his share of fame as well as the deity. finding that, notwithstanding the warning, the independent, or so-called spiritual phe nomena went on increasing and multiplying, and that these mani* festatioos threatened to upset the carefully-constructed dogmas of the church, the world was suddenly startled by extraordinary intdli- gence. in 1864 a whole community became possessed of the devil. morzine, and the awful stories of its demo

history of ike fopa (u, p. 7, narrates that in the yrai 1662, while cleaning one of the chairs "the 'twdve labors of hercules' unluckily appeared en- gnved upon it" after which the chair was removed and another substituted. but in it^s when bonaparte's troops occupied home, the chair was again examined. this time there was found the mohammedan confessioii of faith, in arabic letters "there is no deity but allah, and mohammed is his apostle (see appendix to ancient sym- mic worihip. by h. m. weatropp and c. staniland wake) in this appendix prof. alexander witdo' voy justly remarks as follows "we presume that the apostle of the circumcision, as paul, his great rival, styles him, was never at the impenal city, nor had a successor there, not even in the ghetto. the 'chair of peter' therefore

JASMUHEEN THE FOOD OF GODS

and cosmic fire are the elements of the theta and delta field and all life, all intellect, all action, operates and exists, within the quantum field which is an aspect of akasa. akasa is cosmic ideation, spirit, the alpha of being. at the other end of the scale, the lowest aspect of akasa, is astral light, cosmic substance, matter, the omega of being. akasa is the first born, the living fire, the deity pervading all things. in dimension it is infinite, and is differentiated from space and time in that it is the material cause of sound. this is an aspect of akasa called aditi in sanskrit, a higher principle than astral light. this is the melodious heaven of sound, the abode of the chinese deity kwan-yin, whose name means divine voice. this voice is a synonym of the word, speech as an expres

idwife to creative ideas. goddess of fertility and freedom. patron of childbirth and medicine. hina .polynesian goddess said to be the original creator of the world, of gods and goddess and of humans. represents the ability to be nourished in all situations. brigid. celtic triple goddess of fire and inspiration, healing and divination. oya. african yoruban goddess of weather and brazilian macumba deity of change, women call on her for protection when in hard to resolve situations. baba yaga. slavic birth-death goddess who inspires us to get in touch with our wild woman and free our vital, instinctual and primal energies by integrating our self destructive behavior. maya. hindu mother of creation, weaver of the web of life and illusion. the virgin aspect of kali s virgin, mother and crone

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ates were as a sort of triumphal arches (propyl a) placed before the church, as the outwork called the propylon, or propyl um, was advanced before the egyptian and the grecian temples. they are found, in the form of separate arches, before the gates even of chinese cities, and they are there generally called triumphal arches. propyl a is a name of hecate, dis, chronos, or the p, to which sinister deity the propylon or propyl um (as also, properly, the lych-gate) is dedicated. hence its ominous import, pro, or before, the pylon or passage. every egyptian temple has its propylon. the pyramid also in nubia has one. we refer to the ground plans of the temples of denderah, upper egypt; the temple of luxor, thebes; the temple of edfou, upper egypt; the temple of carnac (or karnak, thebes. colone

ed as having life. stukeley s abury, p. 97, may be here referred to for further proofs of the mystic origin of these stones, and also the celtic druids of godfrey higgins, in contradiction to those who would infer that these poised stones simply mark burial-places, or foolish conclusions of shallow and incompetent antiquaries. the basilidans were called by the orthodox docet, or illusionists. the deity of the gnostics was called abraxas in latin, and abrasax in greek. their last state, or condition for rescued sensitive entities, as they termed souls, was the pleroma, or fulness of light. this agrees precisely with the doctrines of the buddhists or bhuddists. the regulating, presiding genius was the pantheus. the pythagorean record quoted by porphyry (vit. pythag) states that the numerals

ght that is, material light eldest son of the morning. morning, indeed! dawning with its light from behind that forbidden tree of the knowledge of good and evil. what is this shame, urged the the morning star. 59 philosophers, this reddening, however good and beautiful, and especially the ornament of the young and inexperienced and of children, who are newest from the real, glowing countenance of deity, with the bloom of the first angelic world scarcely yet fading from off their cherub faces, gradually darkening and hardening in the degradation and iniquity of being here as presences in this world, although the most glorious amidst the forms of flesh? what is this shame, which is the characteristic singly of human creatures? all other creatures are sinless in this respect, and know not the

the idea of the first principle, or the male generative emblem. having given, as we hope, some new views of the doctrine of universal fire, and shown that there has been error in imagining that the persians and the ancient fire-worshippers were idolaters simply of fire, inasmuch as, in bowing down before it, they only regarded fire as a symbol, or visible sign, or thing placed as standing for the deity, having, in our preceding chapters, disposed the mind of th reader to consider as a matter of solemnity, and of much greater general significance, this strange fact of fire-worship, and endeavoured to show it as a portentous, first, all-embracing as all-genuine principle, we will proceed to exemplify the wide-spread roots of the fire-faith. in fact, we seem to recognise it everywhere. instea

er, is the shadow (so to express, or to speak, necessarily with words, which have no meaning in the spirit) of the spirit-light, which invests itself in it as the mask in which alone it can be possible. thus, material light being the very opposite of god, the egyptians who were undoubtedly acquainted with the fire-revelation could not represent god as light. they therefore expressed their idea of deity by darkness. their chief adoration was paid to darkness. they bodied the eternal forth under darkness. in the early times before the deluge, of which phenomenon, as there remains a brighter or fainter tradition of it among all the peoples of the globe, it must be true, man walked with the knowledge of spirit in him. he has derogated, through time, from this primeval, god-informed type. knowl

KETAB E SIYAH

so that you can work toward being accepted into 465 the great interstellar order of algol. 1.11. the decision lies always with you. 1.12. this is so because you are the one who decides about his or her own fate. 1.13. if you think that you are ready for the book of doom, you may go ahead to reach for the keys that help you unlock your powers. 1.14. if you still think that you have to lean on some deity, this book is not for you. 1.15. in this case it is better for you not to proceed. 1.16. read the book of doom with insight, book for book, and chapter for chapter. 1.17. look for the meaning between the lines, then the keys will be given to you and you will find your teacher. 1.18. open your being to the book of doom! caput secundum: the order of algol and sorcery 2.01. sorcery is a spiritu

nd you will find your teacher. 1.18. open your being to the book of doom! caput secundum: the order of algol and sorcery 2.01. sorcery is a spiritual science that encompasses the whole human being. 2.02. it involves knowing your own nature and the nature of the universe at large to bring about the change you want in your life. 2.03. this change is always under your control, not under control of a deity or of any other being above the clouds. 2.04. sorcerers know themselves to be gods, and they act accordingly. 2.05. this means that sorcery is not for the irresponsible, not for the weak. 2.06. sorcerers do not worship any force in the universe. 2.07. they control it! 2.08. they do not bow to anything nor anyone! 2.09. therefor, if you feel you need to lean on something, the left path and th

KNOWLEDGE LECTURE ONE

fferent shape when written at the end of a word (remember, hebrew is read right to left. mem is the only final with an oblong shape. kaph, nun, pe, and tzaddi have tails that come below the line when written as finals. hebrew letters are holy symbols. they should be carefully drawn, and square. v. the sephiroth the hebrew qabalists referred the highest and most abstract ideas to the emanations of deity, or sephiroth. they believed that there were ten sephiroth, and some occultists add an eleventh "invisible" sephira- da'ath, which is made up of the combined emanations of wisdom and understanding. the names of the sephira, and their meanings, can be seen arranged in the figure called the "tree of life" to the right. vi. meditation no. 1 the neophyte should learn, regularly practice, and mas

KNOWLEDGE LECTURE TWO

ns of matter and the shells of the dead. the altar of incense in the tabernacle was overlaid with gold. ours is black to symbolize our work which is to separate the philosophic gold from the black dragon of matter. this altar diagram shows the ten sephiroth with all the connecting paths numbered and lettered, and the serpent winding over each path. around each sephira are written the names of the deity, archangel and angelic host attributed to it. the twenty-two paths are bound together by the serpent of wisdom. it unites the paths but does not touch any of the sephiroth, which are linked by the flaming sword. the flaming sword is formed by the natural order of the tree of life. it resembles a flash of lightning. together the sephiroth and the twenty-two paths form the 32 paths of the sefe

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

olours also. the life of ancient egypt, as indeed of modern egypt, centred round the river nile, slow-flowing and majestic, and richly decorated barges were used for all purposes of transit, and also for the celebration of religious festivals. on these the priests were arranged in certain symbolical figures, standing or sitting; and all wore the colours appropriate to the particular aspect of the deity which they symbolized. 47. not only were solemn sacrifices offered to the gods upon these barges at altars wonderfully adorned with flowers and precious embroideries, sometimes built up by stages to a hundred feet or more in the air; but living pictures or scenes were also enacted upon them, having a symbolical meaning connected with the festival which was being celebrated. in such ways was

he o. he kneels before the pedestal of the r. w. m. in some lodges the altar is a little east of the centre of the floor, and in others it stands in the middle of the floor. 106. on the altar, or close to it, or hanging above it in the middle of the eastern square, there is in co-masonic lodges a small light burning, usually enclosed in ruby-coloured glass. this light symbolizes the reflection of deity in matter, and it corresponds exactly to the light in catholic churches which burns always before the altar on which the host is reserved. 107. figure 2. 108. 109. mackey, in his lexicon of freemasonry, speaks of the altar as: 110. the place where the sacred offerings were presented to god. after the erection of the tabernacle, altars were of two kinds, altars of sacrifice and altars of ince

to signify love. thus the circle describes the love of god, and the two lines which bound it are the lines of duty and destiny or, to put the idea in oriental terms, of dharma and karma. it was said that while a m.m. kept himself within the circle of the divine love, and bounded his actions by duty and destiny, he could not err. 115. the same device also signifies the first manifest-ation of the deity. it was held by the egyptians there were three successive manifestations; the first aspect far above our reach, the second and third successively lower, and their conception of these three was very similar to that of the three persons of the blessed trinity in christianity and the trimurti among the hindus; in fact, practically all philosophical religions have recognized the triple manifesta

s held by the egyptians there were three successive manifestations; the first aspect far above our reach, the second and third successively lower, and their conception of these three was very similar to that of the three persons of the blessed trinity in christianity and the trimurti among the hindus; in fact, practically all philosophical religions have recognized the triple manifestation of the deity. in the book of dzyan the same emblem, but without the two lines, was used to denote the same reality, the first logos or word; while in christian mysticism it signifies the christ within the bosom of the father. it was also considered to be a reflection of the blazing star which should be in the centre of the lodge ceiling, it being in this respect the same as the ever-burning ruby lamp. it

er than the rest, in the centre. 116. pedestals and columns 117. gour lodges are supported by three great pillars- wisdom, strength and beauty, h says the masonic ritual, gwisdom to contrive, strength to support and beauty to adorn; wisdom to conduct us in all our undertakings, strength to support us under all our difficulties, and beauty to adorn the inward man. the universe is the temple of the deity whom we serve; wisdom, strength, and beauty are about his throne as pillars of his works, for his wisdom is infinite, his strength is omnipotent, and his beauty shines through the whole of the creation in symmetry and order. the heavens he has stretched forth as a canopy; the earth he has planted as his footstool; he crowns his temple with stars as with a diadem, and from his hands flow all

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ht. the priests whom he had taught handed on his teachings and his secret instructions, which they enshrined in their mysteries, and students came from all nations to learn the wisdom of the egyptians, and the fame of the schools of egypt went abroad to all lands(*man: whence, how and whither, pp. 284-7) 62. the gods of egypt 63. it will be seen from the above that the deities, or rather forms of deity, osiris, isis and horus were already familiar to the people, and the world teacher made it part of his work to draw their attention to the true meaning of the three persons. at what time knowledge of these three aspects of god was introduced into the land we do not know, but at the date of our experience they had their places in the symbology of the mysteries. 64. isis and osiris 65. isis, t

e mysteries. 64. isis and osiris 65. isis, to whom the lesser mysteries were ascribed, was not only the universal feminine principle expressed in nature, but also a real and very lofty being, just as the christ is the universal life, the second logos, and also a high official of the occult hierarchy. she by virtue of her high development and office was able to represent the feminine aspect of the deity to man. isis was the mother of all that lives, and wisdom and truth and power; upon her temple at sais the inscription was written: i am that which is, which hath been, and which shall be; and no man has ever lifted the veil that hides my divinity from mortal eyes(*plutarch. moralia; de iside et osiride) the moon was her symbol; and the influence which she outpoured upon her worshippers to t

eternal love which is perfect wisdom. 67. animal deities 68. the egyptians also followed the ancient practice of regarding certain animals as mirroring various aspects of the divine, because of their outstanding qualities. thus they took the intelligence of the ape, the clear-sightedness of the hawk, the strength of the bull, and so on, and attributed the quality to some particular aspect of the deity. they carefully bred certain animals as perfect representatives of their species, and kept them apart as symbols of those divine qualities. such were the apis bulls, and the cats of bast or pasht. these animals were regarded not exactly as sacred, but as objectified examples of the qualities. in the beginning the creature was a mere symbol, but in later days the egyptians had the idea that t

divine qualities. such were the apis bulls, and the cats of bast or pasht. these animals were regarded not exactly as sacred, but as objectified examples of the qualities. in the beginning the creature was a mere symbol, but in later days the egyptians had the idea that those which had been especially set apart came to be linked with the godhead, and so were to some extent a manifestation of the deity. they then embalmed the animals and laid up the mummies in their temples, with the intention of preserving the divine influence. 69. the practice of embalming 70. in the same way the pharaoh was embalmed with the idea that his power, his connection with the deity (which was a very close one as pharaoh, would be preserved and would continue to radiate so long as the body remained. this resemb

ice has not persisted. 71. other deities 72. many other deities were reverenced in ancient egypt, in much the same way as numerous gods are adored to-day in india; and in every case the devotion addressed to the supreme obtained its response through the particular channel chosen by the worshipper. great angels of different orders and rays were appointed to represent these various qualities of the deity, and these were worshipped as gods in the older faiths. but so close is the union in these cases that devotion rendered to one of these was at the same time given to god himself. shri krishna, speaking as the supreme in the bhagavad gita says: even those who worship other gods with devotion, full of faith- they also worship me(*op. cit, ix, 23) 73. wherever devotion is offered through a part

LEFT HAND PATH AND RIGHT HAND PATH

one's identity. according to some, this is the main difference between the two paths: the left-hand path preserves individuality, while the right-hand path destroys it. conversely, some accuse left-hand path religions of narcissism while praising the right-hand path for its altruism. right-hand path religions are usually said to share the following properties: belief in a higher power, such as a deity. obedience to the will of the higher power. belief in the existence of a supernatural mechanism, such as karma, divine retribution, or threefold law, which causes the moral decisions that an individual makes to be reciprocated upon himself. the ultimate goal of having the individual consciousness be absorbed into a greater or cosmic whole. left-hand path religions are usually said to share t

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

further reading: melton, j. gordon. encyclopedia of american religion. 5th ed. detroit, mi: gale research, 1996. abraxas abraxas is a term associated with gnosticism, an ancient religious movement influencing judaism, christianity, and contemporaneous paganism that was prominent during the first few centuries of the common era. its central teaching was that this world was the creation of an evil deity who had trapped human spirits in the physical world. our true home is the absolute spirit, referred to as the pleroma, to which we should seek to return. two distinct types of entities are associated with gnosticism: aeons and archons. the aeons are the higher spiritual beings who reside in the pleroma. the archons are the rulers, created by the evil demiurge, who govern this world and who a

is the name of a class of entities who played an important role in gnostic thought and who are roughly comparable to evil archangels. gnosticism refers to a movement and school of thought that was prominent in the hellenistic mediterranean world that influenced paganism, judaism, and christianity. its core teachings were that this world, and especially the human body, were the products of an evil deity the demiurge who had trapped human spirits in the physical world. our true home is the absolute spirit, referred to as the pleroma, to which we should seek to return. according to the gnostic myth of creation, sophia, one of the spiritual beings (one of the aeons) residing in the pleroma inadvertently creates another entity often called yaldabaoth who creates our familiar world (e.g, the apo

ultist who had been involved in natureoriented magic until he came across anton lavey s the satanic bible. although inspired by lavey, valentine has been harshly critical and has portrayed himself as inheriting lavey s mantle. in contrast to the atheism of the original church of satan, valentine notes that satan is a separate being, although he is careful to assert that the cosl satan is a nature deity that has nothing to do with the judeo-christian antigod. see also church of satan for further reading: baddeley, gavin. lucifer rising: sin, devil worship and rock n roll. london: plexus, 1999. harvey, graham. satanism in britain today. journal of contemporary religion 10, no. 3 (1995. newton,michael. raising hell: an encyclopedia of devil worship and satanic crime. new york: avon, 1993. chu

aven, the sphere of the fixed stars, is the highest visible region of the celestial world, and the ninth heaven, the primum mobile, governs the general motion of the heavens from east to west, and by it all place and time are ultimately measured. finally, beyond and outside the heavens, lies the empyrean, where there is neither time nor place, but light only, and which is the special abode of the deity and the saints. see also hell and heaven; purgatory; satan for further reading: bemrose, stephen. dante s angelic intelligences. their importance in the cosmos and in pre- christian religion. roma: edizioni di storia e letteratura, 1983. edwards, paul, ed. the encyclopedia of philosophy. new york:macmillan, 1967. eliade,mircea, ed. encyclopedia of religion. new york:macmillan, 1987. macgrego

enistic mediterranean world that influenced paganism, judaism, and christianity. according to the gnostic myth of creation, sophia, one of the good spiritual beings (one of the aeons) residing in the pleroma (the pure spiritual realm, inadvertently creates another entity often called yaldabaoth who creates our familiar world (e.g, refer to the apocryphon of john 2, in robinson 1981, 9f. this evil deity, who is alternately designated the demiurge (a term originally utilized by plato to refer to a demigod who creates the world in the timaeus, also creates the human body for the purpose of trapping human spirits in the physical world. our true home is the absolute spirit, the pleroma. a standard tenet of gnostic christianity was that yahweh, the god of the old testament, was one and the same

LIBER 777

ansliterations of egyptian names have been left as in the first edition. these differ from both modern transliterations and those employed by early 20th-century writers such as budge. line 1: asar is better known by the hellenized form osiris; asar-un-nefer( osiris the beautiful) was a particular epiphet or title of this god. hadith in this line (also hadit in line 0) is not a historical egyptian deity but refers to the entity described in cap. ii of the book of the law; the name is a garbled or corrupt form of heru- behutet (horus of behutet, a solar-martial form of horus symbolized by the winged disk. heru- ra-ha is not a historical egyptian deity but is mentioned in cap. iii of the book of the law and is said to combine hoor-par-kraat (horus the child) and ra-hoor-khuit (ra-horus of the

p. ii of the book of the law; the name is a garbled or corrupt form of heru- behutet (horus of behutet, a solar-martial form of horus symbolized by the winged disk. heru- ra-ha is not a historical egyptian deity but is mentioned in cap. iii of the book of the law and is said to combine hoor-par-kraat (horus the child) and ra-hoor-khuit (ra-horus of the two horizons. line 6: on was not an egyptian deity but a transliteration into hebrew( a or wa) of the name of the egyptian solar cult-centre called heliopolis by the greeks. the confusion arose through a misreading by freemasons of genesis xli, 45 and 50 where joseph married asenath daughter of poti-phera priest of on. on spelt u as a formula is another matter entirely; see col. clxxxvii. hrumachis is probably a variant spelling of harmachis

LIBER ASTARTE

er lxv 30.10. 3.11 liber lxvi 25.11 liber x 11-12.12 liber cd 13.12 liber xxvii 14.12 in .john st. john (1908) ac wrote that ararita was .delivered unto me in the winter of last year. b vel magi, tzaddi, cheth and a fash appear to have been later (source: ac diary 1907iiliber astarte vel berylli svb figvra clxxv v a a publication in class d 1 0. this is the book of uniting himself to a particular deity by devotion. 1. considerations before the threshold. first concerning the choice of a particular deity. this matter is of no import, sobeit that thou choose one suited to thine own highest nature. howsoever, this method is not so suitable for gods austere as saturn, or intellectual as thoth. but for such deities as in themselves partake in anywise of love it is a perfect mode. 2. concerning

perfect mode. 2. concerning the prime method of this magick art. let the devotee consider well that although christ and osiris be one, yet the former is to be worshipped with christian, and the latter with egyptian rites. and this, although the rites themselves are ceremonially equivalent. there should, however, be one symbol declaring the transcending of such limitations; and with regard to the deity also, there should be some one affirmation of his identity both with all other similar gods of all other nations, and with the supreme of whom all are but partial reflections. 3. concerning the chief place of devotion. this is the heart of the devotee, and should be symbolically represented by that room or spot which he loves best.1 and the dearest spot therein2 shall be the shrine of his te

ing the chief place of devotion. this is the heart of the devotee, and should be symbolically represented by that room or spot which he loves best.1 and the dearest spot therein2 shall be the shrine of his temple. it is most convenient if this shrine and altar should be sequestered in woods, or in a private grove, or garden. but let it be protected from the profane. 4. concerning the image of the deity. let there be an image of the deity;3 first, because in meditation there is mindfulness induced thereby; and second, because a certain power enters and 1 the yoni [marginal note added by crowley in a copy of equinox i (7, trasncribed by yorke] 2 its clitoris [marginal note added by crowley, as above] 3 the [marginal note added by crowley, as above] astarte vel liber berylli 2 inhabits it by

talismans of the planets, signs and elements appropriate. but these should be made accord-ing to the right ingenium of the philosophus by the light of the book 777 during the course of his devotions. it is also well, nevertheless, if a magick circle with the right signs and names be made beforehand. 6. concerning the ceremonies. let the philosophus prepare a powerful invocation of the particular deity, according to his ingenium. but let it consist of these several parts. first, an imprecation, as of a slave unto his lord. second, an oath, as of a vassal to his liege. third, a memorial, as of a child to his parent. fourth, an orison, as of a priest unto his god. fifth, a colloquy, as of a brother with his brother. sixth, a conjuration, as of a friend with his friend. seventh, a madrigal, a

ipal part of an ordered ceremony. and in 1 [compare the varies stages of devotion described by vivekananda in his bhakti-yoga, chapter .human representations of the divine ideal of love. t.s] svb figvra clxxv 3 this ceremony let the philosophus in no wise neglect the service of a menial. let him sweep and garnish the place, sprinkling it with water or with wine as is appropriate to the particular deity, and consecrating it with oil, and with such ritual as may seem him best. and let all be done with intensity and minuteness. 8. concerning the period of devotion, and the hours thereof. let a fixed period be set for the worship; and it is said that the least time is nine days by seven, and the greatest seven years by nine. and concerning the hours, let the ceremony be performed every day thr

LIBER CCXLII AHA

still, the rainless river, underneath the tangled roots of majestic trees that quiver in the quiet airs; where shoots of the kindly grass are green moss and ferns asleep between, lilies in the water lapped, sunbeams in the branches trapped .windless and eternal even! silenced all the birds of heaven by the low insistent call of the constant waterfall. there, to such a setting be its carven gem of deity, a central flawless fire, enthralled like truth within an emerald! thou shalt have a birchen bark on the river in the dark; and at the midnight thou shalt go to the mid-stream fs smoothest flow, and strike upon a golden bell the spirit.s call; then say the spell .angel, mine angel, draw thee nigh. making the sign of magistry aha! 27 with wand of lapis lazuli. then, it may be, through the bli

LIBER LVII

e words \yhla jwr, ruach elohim, the spirit of the elohim; and it is therefore a symbol of the spirit of the elohim. for r= 200, w= 6, j= 8, a= 1, l= 30, h= 5, i= 10, m= 40; total= 300. similarly the words dja, achad, unity, one and hbha, ahebah, love, each= 13; or a= 1, j= 8, d= 4, total= 13; and a= 1, h= 5, b= 2, h= 5, total= 13. again, the name of the angel wrffm, metatron, and the name of the deity, ydc, shaddai, each make 314; so the one is taken as symbolical of the other. the angel metatron is said to have been the conductor of the children of israel through the wilderness, of whom 3 [i.e. the kaballah unveiled. as scholem (major trends in jewish mysticism) and others have pointed out, the three tracts translated by mathers are actually fairly minor in the scheme of the zohar (a rea

e terms sephira and sephiroth. the first is singular, the second is plural. the best rendering of the word is .numerical emanation. there are ten sephiroth, which are the most abstract forms of the ten numbers of the decimal scale.i.e. the numbers 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. therefore, as in the higher mathematics we reason of numbers in their abstract sense, so in the qabalah we reason of the deity by the abstract forms of the numbers; in other words, by the twryps, sephiroth. it was from this ancient oriental theory that pythagoras derived his numerical symbolic ideas.12 among these sephiroth, jointly and severally, we find the development of the persons and attributes of god. of these some are male and some are female. now, for some reason or other best known to themselves, the trans

es, the translators of the bible have crowded out of existence and smothered up every 11 [in passages mercifully omitted by crowley from the present article. t.s] 12 [yeah, right. pythagoras: fl. 6th century b.c.e. estimated date of earliest known qabalistic texts (ignoring mythology: 4th or 5th century c.e. who derived from whom, mr. mathers. t.s] on the qabalah 11 reference to the fact that the deity is both masculine and feminine. they have translated a feminine plural by a masculine singular in the case of the word elohim. they have, however, left an inadvertent admission of their knowledge that it was plural in genesis i, 26 .and the elohim said: let us make man. again (v. 27, how could adam be made in the image of the elohim, male and female, unless the elohim were male and female al

er and the mother, and thus begets the son. now, this mother is elohim. again, we are usually told that the holy spirit is masculine. but the word jwr, ruach, spirit, is feminine, as appears from the following passage of the sepher yetzirah \yyj \yhla rwr tja, achath (feminine, not achad, masculine) ruach elohim chayyim .one is is she the spirit of the elohim of life. now, we find that before the deity conformed himself thus.i.e, as male and female.that the worlds of the universe could not subsist, or, in the words of genesis (i, 2 .the earth was formless and void. these prior worlds are considered to be symbolized by the .kings that reigned in the land of edom, before there reigned a king over the children of israel.,13 and they are therefore spoken of in the qabalah as the .edomite kings

se vices in earth-life. their prince is lams, samael, the angel of poison and of death.24 his wife is the harlot, or woman of whoredom \ynwnz tca, isheth zanunim;25 and united they are called the beast, awyj, chioa. thus the infernal trinity is completed, which is, so to speak, the averse and caricature of the supernal creative one. samael is considered to be identical with satan. the name of the deity, which we call jehovah, is in hebrew a name of four letters, hwhy; and the true pronunciation of it is known to very few. i myself know some score of different mystical pronunciations of it. the true pronunciation is a most secret arcanum, and is a secret of secrets .he who can rightly pronounce it, causeth heaven and earth to tremble, for it is the name which rusheth through the universe. t

LIBER LXVII THE SWORD OF SONG

ean, eager to rejoice, in the grim protest.s joy to revel betwixt iscariot and the devil, throned in their midst! no pain to feel, tossed on some burning bed of steel, but theirs: my soul of love should swell and, on those piteous floors they trod, feel, and make god feel, out of hell, across the gulf impassable, that he was damned and i was god! ay! let him rise and answer me that false creative deity, whence came his right to rack the earth with pangs of death,70 disease, and birth: no joy unmarred by pain and grief: insult on injury heaped high in that quack-doctor infamy the panacea of.belief! only the selfish soul of man could ever have conceived a plan man only of all life to embrace, one planet of all stars to place alone before the father.s face; forgetful of creation.s stain, forg

wings, a cannibal74 on human food. nor do i cry the scoffer.s cry that christians live and look the lie their faith has taught them: none of these inspire my life, disturb my peace. i go beneath the outward faith find it a devil or a wraith, just as my mood or temper tends! and thus to-day that .christ ascends. i take the symbol, leave the fact decline to make the smallest pact with your creative deity, and say: the christhood-soul in me, risen of late, is now quite clear even of the smallest taint of earth. supplanting god, the man has birth(.new birth. you.ll call the same, i fear) transcends the ordinary sphere and flies in the direction .x (there lies the fourth dimension) vex my soul no more with mistranslations from genesis to revelations, but leave me with the flaming star,75 jehesh

periment, and to have some guarantee of the reliability of the witnesses. at cana of galilee the conditions of the transformation are not stated.save that they give loopholes innumerable for chicanery.and the witnesses are all drunk (thou hast kept the good wine till now: i.e. till men have well drunk.greek, mequstwsi, are well drunk. am i to belive this, and a glaring non sequitur as to christ.s deity, on the evidence, not even of the inebriated eye-witnesses, but of mss. of doubtful authorship and date, bearing all the ear-marks of dishonesty. for we must not forget that the absurdities of to-day were most cunning proofs for the poor folk of seventeen centuries ago. talking of fish-stories, read john xxi. 1-6* a twentieth century medium. or luke v. 1-7 (comparisons are odious. but once i

e other day, and he said that he had become srotapatti. now that.s pretty serious. in seven births only, if he but pursue the path, will he cease to be reborn. so you have only that time in which to win him back to your worship. the cunning sorcerer did not mention that within that time also must his own ruin be accomplished .what do you advise. asked the irritated and powerful, but unintelligent deity .time is our friend. said the enchanter .let your influence be used in the halls of birth that each birth may be as long as possible. now the elephant is the longest lived of all beasts .done with you. said ganesha in great glee, for the idea struck him as ingenious. and he lumbered off to clinch the affair at once .and perdu. r abu died. 1 the archdevil of the buddhists. 72 appendix i v .no

ke the end of genesis iii, and cut down the tree, and all the nats perished .jehjaour heard and trembled. perdu. r abu was only three years old. viii .it really seemed as if fate was against him. poor jehjaour! in despair he cried to his partner .o ganesha, in the world of gods only we shall be safe. let him be born as a flute-girl before indra.s throne .difficult is the task. replied the alarmed deity .but i will use all my influence. i 1 the government, in the intersts of buddhists themselves, reserves all ground within 50 feet of a dagoba. the incident described in this section actually occurred in 1901. 2 siam. know a thing or two about indra, for example .it was done. beautiful was the young girl.s face as she sprang mature from the womb of matter, on her life-journey of an hundred th

LIBER MMCMXI NOTE ON GENESIS

hand of god, always the symbol of his power. remember in the description of the .caduceus (see .the temple of solomon the king) the air symbol vibrating between them [also y, f, is a mercurial sign, and thoth is mercury, though on a higher plane. the hermit, with his lamp and wand, is hermes, who guides the souls of the dead, in the greek ritual of 0= 0..p. the name \c, the spirit of god, second deity-name in the law, the trigrammaton, or threefold name, by which the universe came forth. a note on genesis 15 t at the threshold of entrance, betwixt the universe and the infinite, y in the sign of the enterer: stood thoth as before him the aons were proclaimed. the positions of the last two letters of the word have been relatively changed, so as to render the meaning more harmoniously. we wi

divine force which created the worlds! power eternal, power resistless, power all-dominating, in its absolute supremacy.gleaming as the great name elohim in the heart of the six-fold star! flaming as the purifying fire, purging and ordering the chaos of the night of time! as in the midst of the letters of the verse we saw the words \yh hta .thou in extension. so also does the name elohim read la .deity \yh, in extension* and the numeration of elohim is 86, which by gematria reads hap, again meaning .spread out, extended. write the letters of this name in any invoking pentagram; and the banishing pentagram thereof will read 3.1415 (by qabalah of nine chambers, which is the formula of the proportion of diameter to circumference of the circle. thus herein do we perceive the* and la= al, no, t

LIBER RV VEL SPIRITUS

ly increasing period of kumbhakha. 7. fourth practice. following on this third practice, let him quicken his mantra and his pace, until the walk develops into a svb figvra ccvi 3 dance. this may also be practised with the ordinary waltz step, using a mantra in three-time, such as .pelqon .pelqon, fartemij; or iao; iao sabao; in such cases the practice may be combined with devotion to a particular deity; see .liber 175. for the dance as such it is better to use a mantra of a non-commital character, such as to e.ai, to kalon, to fgaqon, or the like. 8. fifth practice. let him practice mental concentration during the dance, and investigate the following statement (a) the dance becomes independent of the will (b) similar phenomena to those described in 5 (a (b (c (d) occur (c) certain importan

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

hridi (third) and declares his intention to determine whether there is any learned man there. har says that gangleri will not emerge whole if he is not the wiser, and a series of questions and answers ensues, the questions put by gylfi/gangleri, the answers given by usually by har with occasional amplification by jafnhar or thridi. these questions treat the mythology: first the issue of a supreme deity; then the creation of the cosmos, the identity of the gods and goddesses and some of the myths attaching to them, and then myths untreated there or in skaldskaparmal; and finally ragnarok and its aftermath. then gylfi/gangleri hears a crash, and the hall disappears. snorri quotes liberally from eddic poetry in gylfaginning, especially from voluspa, vafthrudnismal, and grimnismal. the arrange

as they seem to us) that look very much like some of the myths about thor that later were to be told by the nordic peoples. the idea that gods derive from humans whose actions are reinterpreted and deified by later generations is called geuhemerism, h after the greek philosopher euhemeros (fl. 300 b.c.e, whose claim to have discovered an inscription showing that zeus was a mortal king elevated to deity was generalized into a theory that has had considerable currency down into modern times. snorri fs euhemerism in the prologue to his edda continues with odin, whose gift of prophecy informs him that his future lies to the north. he sets off from tyrkland with a large band of followers, young and old, men and women, and they brought many precious things with them. wherever they went people sa

e-names of scandinavia are very old, and over time they have changed enough that only etymology can recover the original meaning. thus, for example, copenhagen (danish kobenhavn) originally meant gmerchants f harbor. h not a few place-names originally contained the names of gods, and the distribution in time and space of these names can tell us much. nearly all of these theophoric (referring to a deity) names are compounds, in which the name of the god is followed by a noun referring to a natural or cultural feature of the landscape. for example, there are several places in denmark called gtorshoj, h gthor fs hill, h and the major city of the danish island fyn is odense, which originally meant godin fs holy place. h scholars usually distinguish gnature-names h from gcult-names, h but the d

the early saints encountered. the word used for pagan cult activity is blot. the etymology is disputed, and that is a pity, for if we could recover the original meaning of the word we would at least know something of the origin and perhaps nature of the activity among the germanic or pre-germanic peoples. the two credible suggestions are that blot is related to latin flamen, gpriest of a specific deity, h from a root meaning ultimately something like gsacrificial activity, h or to a root meaning gto make strong, h ultimately deriving from a root meaning gswollen. h the first has the advantage of being associated with religious activity, but it does not tell us much about the actual conception. far more important are the loans of blot into finnish, namely luote, gmagic charm, h and sami luo

gically, ass appears to be derived from an indo-european root meaning gbreath, h and this would suggest an association with life and life-giving forces. a dissenting etymology would understand the term as associated with sovereignty and gbinding gods, h parallel to the terms bond and hopt. the term is found a few times in early runic inscriptions, and the cognate is found in old english os, ggod, deity, h and in anses, gdemigods, h a latinized version of a word in gothic, the language of the well-known germanic tribe. the word ass, or its homonym, also means gbeam h or gpost, h and some scholars seek an association with wooden idols or the equivalent. the rune poems, which are relatively late, give ass or its equivalent as the name of the a-rune. in medieval icelandic the term asir is the

LUCIFERIAN SORCERY

wn as the black flame takes place, and the individual is able to perceive that life is what he or she makes of it, and everything is possible with a positive outlook. the christians would have you believe that black magick itself is the path of death and destruction, however it is honestly quite the opposite. the christian monotheistic religion is self-destruction by placing exterior worship of a deity alien to you. it teaches that man and women are to be subservient to it s will and that we must ignore the natural desires and impulses we were born with. the luciferian laughs at such, and we with discipline and thought out actions, change life, as we know it to suit us as best we can. we do not accept things as they are because of god s will, but understand that we, as luciferians are ours

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

y other buddhas, at least in the major mahayana (the greater vehicle) religious tradition. like hindus, buddhists believe in the concepts of samsara (cyclical rebirth, reincarnation, moksha (spiritual release or salvation, karma (the accumulated effect on the soul of morally important deeds, and the one. however, they reject the hindu pantheon, and buddhism is in fact a religion without a defined deity or deities. as with hinduism, change and transformation of the universe are familiar concepts in buddhism. buddhism is probably best known in the west for advocating an end to human suffering through several cycles of reincarnation and ultimate enlightenment. the teachings of buddhism are collectively known as dharma, which includes the four noble truths that buddha realized upon his own enl

MACNULTY W KIRK KABBALAH AND FREEMASONRY

d to have had a divine source, while the source of skill in "creating habitations" and of "the sciences geometry and architecture" is seen as the study of nature. we can sum up this interpretation of these essays which introduce the antients' constitutions thus: there are two disciplines in freemasonry: the "royal art" or "the mystery; and the builder's craft. the former was taught to adam by the deity immediately after the fall in order to enable mankind to regain the edenic state in which he was conscious of the divine presence, and this is the essence of masonic teaching. the latter, which has to do with the making of physical structures and was learned from man's study of nature, is peripheral to the central masonic teaching. initially these two disciplines were quite separate. the bui

ctures which illustrate the symbolic structure of the order. figure 8 shows the tracing board of the first degree,37 and it is used in the lectures as a device to present the symbolic structure of the degree. to me, this picture presents the basic principles of western metaphysics as they were understood in the renaissance. three fundamental ideas seem to characterize that metaphysics: first, the deity was considered to be without limit. this resulted in a view of all existence as a single, tightly integrated unity centered on the deity. a particularly clear statement of this view comes from the hermetica. for god contains all things, and there is nothing that is not in god, and nothing which god is not. nay, i would rather say, not that god contains all things, but that, to speak the full

ience (i.e. by one's own revelation; certainly not by logical argument, nor, ultimately, by faith in the authority of another's revelations.40 i will seek to illustrate these principles which make up the renaissance world view using the masonic symbolism, as represented on the first degree tracing board. the first of the principles is the unity of the system and the consequent omnipresence of the deity. for me, this idea is represented on the first degree board by a group of three symbols which are called, collectively, the "ornaments of the lodge" the fact that the masons who formulated our symbolism gathered these three objects into a single group seems to require that we consider them together and in relationship to each other. the ornaments of the lodge are the blazing star or glory, t

re called, collectively, the "ornaments of the lodge" the fact that the masons who formulated our symbolism gathered these three objects into a single group seems to require that we consider them together and in relationship to each other. the ornaments of the lodge are the blazing star or glory, the chequered pavement, and the indented, tessellated border.41 they are all intended to refer to the deity. the blazing star or glory is a straightforward heraldic representation of the deity. figure 9 is the obverse of the great seal of the united states, and the deity is represented there figure 9. obverse of the great seal of the united states of america. in the same manner. the blazing star, shown in the heavens, represents the deity as it is, in all its glory, as it wills itself into existen

ightforward heraldic representation of the deity. figure 9 is the obverse of the great seal of the united states, and the deity is represented there figure 9. obverse of the great seal of the united states of america. in the same manner. the blazing star, shown in the heavens, represents the deity as it is, in all its glory, as it wills itself into existence. the chequered pavement represents the deity as it is perceived to be at the opposite pole of consciousness, here on earth in ordinary life. the light and dark squares represent paired opposites, a mixture of mercy and justice, reward and punishment, vengeance and loving kindness. they also represent the human experience of life, light and dark, good and evil, easy and difficult. but that is only how it is perceived. the squares are no

MAGIC AND SPELLS

me common parlance among the land's spellcasters. t. cleric domains in addition to the domains described in the player's handbook, various deities of faer n permit clerics to choose from the additional domains presented here. these new domains follow all the rules presented for domains in the description of the cleric class in the player's handbook. a cleric chooses any two domains listed for his deity (see chapter 5: deities. in the descriptions that follow, granted powers and spell lists are given for domains that are presented in this book. if a domain description here lacks an entry for granted powers and spells, refer to the player's handbook for that information. in the listings of domain spells, a dagger (t) preceding a spell name signifies a spell described in this book. air domain

' feast 2 shield other 7 refuge 3 helping hand 8 protection from spells 4 imbue with spell ability 9 prismatic sphere f rary's telepathic bond luck domain deities: abbathor, beshaba, brandobaris, erevan ilesere, haela brightaxe, mask, oghma, tymora, vergadain. magic domain. deities: azuth, corellon larethian, hanali celanil, isis, laduguer, mystra, savras, set, thoth, velsharoon. mentalism domain deity: deep duerra. granted power: you can generate a mental ward, a spell-like ability to grant someone you touch a resistance bonus on her next will saving throw equal to your level +2. activating this power is a standard action. the mental ward is an abjuration effect with a duration of 1 hour that is usable once per day. nobility domain' deities: eilistraee, hathor, malar, sehanine moonbow, se

ds undead. use this ability a total number of times per day equal to three+ your charisma modifier. scalykind domain spells 1 magic fang 6 eyebite 2 animal trance* 3 greater magic fang 4 poison f animal growth *affects ophidian and reptilian creatures only. 7 greater restoration 8 polyrnorph any object 9 freedom slime domain 7 creeping doom (composed of tiny snakes) 8 animal shapes* 9 shapechange deity: ghaunadaur. granted power: rebuke or command oozes as an evil cleric rebukes or commands undead. use this ability a total number of times per day equal to three+ your charisma modifier. magic spell domain deities: azuth, mystra, savras, thoth. granted power: you get a +2 bonus on concentration and spellcraft checks. 1 mage armor 2 silence 3 anyspell 4 rary's mnemonic enhancer 5 break enchan

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ce table of contents introduction the ancient mysteries and secret societies which have influenced modern masonic symbolism the ancient mysteries and secret societies, part two the ancient mysteries and secret societies, part three atlantis and the gods of antiquity the life and teachings of thoth hermes trismegistus the initiation of the pyramid isis, the virgin of the world the sun, a universal deity the zodiac and its signs the bembine table of isis wonders of antiquity the life and philosophy of pythagoras pythagorean mathematics the human body in symbolism the hiramic legend the pythagorean theory of music and color fishes, insects, animals, reptiles and birds (part one) fishes, insects, animals, reptiles and birds (part two) flowers, plants, fruits, and trees stones, metals and gems

which have influenced modern masonic symbolism ancient systems of education--celsus concerning the christians--knowledge necessary to right living--the druidic mysteries of britain and gaul--the rites of mithras--the mithraic and christian mysteries contrasted. 21 the ancient mysteries and secret societies, part ii the gnostic mysteries--simon magus and basilides--abraxas, the gnostic concept of deity--the mysteries of serapis--labyrinth symbolism--the odinic, or gothic, mysteries. 25 the ancient mysteries and secret societies, part iii the eleusinian mysteries--the lesser rites--the greater rites--the orphic mysteries- the bacchic mysteries--the dionysiac mysteries. 29 atlantis and the gods of antiquity plato's atlantis in the light of modern science-the myth of the dying god-the rite of

amid by caliph at mamoun--the passageways and chambers of the great pyramid--the riddle of the sphinx--the pyramid mysteries--the secret of the pyramid coffer-the dwelling place of the hidden god. 41 isis, the virgin of the world the birthdays of the gods--the murder of osiris--the hermetic isis--the symbols peculiar to isis--the troubadours--the mummification of the dead. 45 the sun, a universal deity the solar trinity-christianity and the sun--the birthday of the sun--the three suns- the celestial inhabitants of the sun--the midnight sun. 49 the zodiac and its signs primitive astronomical instruments--the equinoxes and solstices--the astrological ages of the world--the circular zodiac of tentyra--an interpretation of the zodiacal signs- the horoscope of the world. 53 the bembine table of

nic. he died in 546 b.c, and was succeeded by anaximander, who in turn was followed by anaximenes, anaxagoras, and archelaus, with whom the ionic school ended. anaximander, differing from his master thales, declared measureless and indefinable infinity to be the principle from which all things were generated. anaximenes asserted air to be the first element of the universe; that souls and even the deity itself were composed of it. anaxagoras (whose doctrine savors of atomism) held god to be an infinite self-moving mind; that this divine infinite mind, not click to enlarge babbitt's atom. from babbitt's principles of light and color. since the postulation of the atomic theory by democritus, many efforts have been made to determine the structure of atoms and the method by which they unite to

in common with parmenides. he declared the universe to be immovable because, occupying all space, there was no place to which it could be moved. he further rejected the theory of a vacuum in space. zeno of elea also maintained that a vacuum could not exist. rejecting the theory of motion, he asserted that there was but 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 p

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

nged to an old family and it would have been passed from one head of household (paterfamilias) to the next for centuries. the loss of this would have been a disaster to both the individual and his whole family. that the only etruscan votive of laran to be found in britain that i have heard of came into my hands is in itself surprising; but this coincidence was just the first of many. the etruscan deity laran (also called maris later mars) was one of a pair of deities, twins. laran s twin was tages. according to legend laran had the head& neck of a swan in childhood before assuming human shape at maturity, and tages the wings of a swan. laran was a deity of protection, the protector of the flocks and the community, a god of divination and of agriculture and fertility. he was above all a god

g of words are commonly exchanged for by p s or b s. such a similarity in the name, appearance and function of the two deities would not have gone unnoticed by the romans for whom portents were very significant. this may go some way to explain the enthusiasm with which the roman soldiers appear to adopted mars cocidius s cult. i come from a traditional pagan family, from a district whose tutelary deity was mars cocidius (mars the red) and where the familiar spirits and the redcaps are still left offerings. as a warden& ranger i was for many years responsible for the breeding and conservation of swans and geese many thousands of which winter in the district. for this reason i have a number of crooks including a good swanhook i commissioned more than ten years ago from a local stick-maker an

MASTERING WITCHCRAFT

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 male divinity, the moon a female one. however, worship of the moon as a supreme deity evolved much earlier than that of the sun. it is said among witches that in england at least the cult of the moon goddess predated the druidic, solar religion, and that it is from this early prytanic religion that four of the great annual witch festivals are derived. these are the nights of october 31 (halloween; february 2 (candlemas; april 30 (beltane, and august 1 (lammas. of these, belta

ds, such as that of the druids as recorded by caesar, rather than of secret witch covens. the whole concept of guilt, scapegoats, and atonement is totally absent from witchcraft. the only rituals nowadays containing elements of sacrifice are those of cakes and wine and various libations thereof. the occasional use of minute amounts of blood in certain operations is by no means seen as a method of deity appeasement or atonement for a sin, but solely as a means for conveying a certain type of magical energy held to be resident in the blood (many present-day witches who are often of an extremely nonviolent nature even draw the line at using a few drops of blood, preferring to use that old magical substitute, the white of an egg) traditionally, there may be as many as three leaders to a coven

are some of the traditional names for the various witch spirits you already know about, whether they be held to be independent entities or aspects of a single divine pair, a god and goddess. the coven leaders are seen as direct representatives of these witch spirits during the sabbat. the magister's titles are, among others: cernunnos. the title is derived from the ancient european celtic horned deity of the same name. dumus. derived from "dumuzi" or "tammuz" the young consort of the mesopotamian mother goddess. puck. also known as "pookah" or "bok" the horned, satyr-like mischievous spirit said to be a reformation folklore version of the horned god. he was also known as robin artisson and robin goodfellow. hu. channel island version of the horned one, possibly derived from the welsh-celt

ty of the same name. dumus. derived from "dumuzi" or "tammuz" the young consort of the mesopotamian mother goddess. puck. also known as "pookah" or "bok" the horned, satyr-like mischievous spirit said to be a reformation folklore version of the horned god. he was also known as robin artisson and robin goodfellow. hu. channel island version of the horned one, possibly derived from the welsh-celtic deity, hu gadarn. barabbas. hebrew bar abba meaning son of the father or divine son- reference to the incarnate god. mamilion. derivation unknown. dianus or janus. a twin-faced god of the romans, who guarded the threshold of the house and supervised all beginnings and endings. he is referred to by some witches as alpha and omega, the first and the last. another version of the horned one. janicot

or woden. a god of wisdom and storm, and also a guide of the dead, he leads his wild rout across the winter skies accompanied by the baying of his death hounds! gogmagog. prehistoric version of the god and goddess in giant form. andros. the god as worshipped in the weald. adonai or adonis. hebrew for "the lord" dying god, consort of astarte. sabaoth. another hebrew name for god. baphomet. horned deity allegedly worshipped by the templars, a christian order of fighting monks of the twelfth century. the name has been variously construed to mean "the father of the temple of universal peace among men" the initials of which phrase in latin spell the name backwards: templi omnium hominum pacis abbas; or by others as a corruption of bathos metis "purification by wisdom" however, many witches tak

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

rming the operations, i am at length determined to make thee a partaker in the secrets of which i have particular knowledge, unknown to this day unto the generality of men; but, nevertheless, only on the condition that thou attemptest not the ruin and destruction of thy neighbour, for his blood will cry for vengeance unto god, and in the end thou and thine shall feel the just wrath of an offended deity. however, god not having forbidden honest and lawful pleasures, thou mayest perform boldly the operations which follow, it being always especially necessary to distinguish between the good and the evil, so as to choose the former and avoid the latter, which is why i command thee to be attentive to all that is contained in this my testament. book one page 43 chapter ix. of the experiment conc

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

in one private codex, the hebrew names being in most cases simply written round in a somewhat spiral arrangement within the double circle. it is to be remembered that hebrew is always written from right to left, instead of from left to right like ordinary european languages. the small maltese crosses are placed to mark the conclusion of each separate set of hebrew names. these names are those of deity angels and archangels allotted by the qabalists to each of the 9 first sephiroth or divine emanations. in english letters they run thus, beginning from the head of the serpent+ ehyeh kether metatron chaioth ha-qadehs rashith ha-galgalim s.p.m (for "sphere of the primum mobile+ lah chokmah ratziel auphanim masloth s.s.f (for "sphere of the fixed stars" or s.z. for "sphere of the zodiac+ iehov

MEANING OF MASONRY

des us with a doctrine of the universe and of our place in it. it indicates whence we are come and whither we may return. it has two purposes. its first purpose is to show that man has fallen away from a high and holy centre to the circumference or externalized condition in which we now live; to indicate that those who so desire may regain that centre by finding the centre in ourselves for, since deity is as a circle whose centre is every where, it follows that a divine centre, a" vital and immortal principle" exists within ourselves by developing which we may hope to regain our lost and primal stature. the second purpose of the craft doctrine is to declare the way by which that centre may be found within ourselves, and this teaching is embodied in the discipline and ordeals delineated in

nt philosophical doctrine that four is the arithmetical symbol of everything which has manifested or physical form. spirit, which is unmanifest and not physical, is expressed by the number three and the triangle. but spirit which has so far projected itself as to become objective and wear a material form or body, is denoted by the number four and the quadrangle or square. hence the hebrew name of deity, as known and worshipped this outer world, was the great unspeakable name of four letters or tetragrammaton, whilst the cardinal points of space are also four, m of and every manifested thing is a compound of the four basic metaphysical elements called by the ancients fire, water, air and earth. the foursidedness of the lodge, therefore, is also a reminder that the human organism is compound

ence in the lodge-furniture? the answer is to be found in the statement in the third degree ritual" the square pavement is for the high priest to walk upon" now it is not merely the jewish high priest of centuries ago that is here referred to, but the individual member of the craft. for every mason is intended to be the high priest of his own personal temple and to make of it a place where he and deity may meet. by the mere fact of being in this dualistic world every living being, whether a mason or not, walks upon the square pavement of mingled good and evil in every action of his life, so that the floor-cloth is the symbol of an elementary philosophical truth common to us all. but, for us, the words "walk upon" imply much more than that. they mean that he who aspires to be master of his

he central altar in that supreme degree imply the union of perceptive faculty with the object of their contemplati on; the blending of the human and the divine consciousness. what then do the three greater lights emblematize, and what does their intimate conjunction connote (1) the written word is the emblem and external expression of the unwritten eternal word, the logos or substantial wisdom of deity out of which every living soul has emanated and which, therefore, is the ground or base of human life" in the beginning was the word and the word was with god and the word was god; without him was not anything made that was made; in him was life and the life was the light of men; and the light shineth in darkness and the darkness comprehendeth it not" in an intelligently conducted lodge the

man the ultimate divinity at the base of human nature. this study or self-analysis of human nature plato called geometry; earth-measuring; the probing, sounding and determining the limits, proportions and potentialities of our personal organism in its physical and psychical aspects. the ordinary natural consciousness is directed outwards; perceives only outward objects; thinks only of an outward deity separate and away from us. it can accordingly cognize only shadows, images and illusions. the science of the mysteries directs that process must be reversed. it says" just as you have symbolically shut and close-tyled the door of your lodge against all outsiders, so you must shut out all perception of outward images, all desire for external things and material welfare, and turn your consciou

MICHAEL FORD A RITE OF THE WEREWOLF

ckwise movement 18 the black book, the mes haf, a holy book of the yezidi. 19 called also seth or set-an. 20 force of nature or that of a god, indicating by definition a separate or antinomian force. 11 was traditionally the color of set, lucy lamie21 held the connection that set- typhon was a god form which burns and consumes, he is a lord of the desert. the fire concept would not be new to this deity, as set was essentially shaitan the opposer/adversary. the egyptian god seker is also a god form which the sorcerer may visualize and use as a mask of dreaming22. seker is an ancient death-god, who was considered older than osiris and who resided around the city of memphis. seker resided in the tomb and the complete darkness. around his lands were winged serpents, demonic spirits and dragon

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ssage reveals the wrath of the atlanteans, not only toward their firstborn, but also toward the eves:because thou hast done this, though art cursed above all cattle, and above every beast of thefield; upon thy belly shalt thou go, and dust shall you eat all the days of thy life (genesis 3:14) in eve s scene at the treenothing is said to indicate that the serpent who appeared andspoke to her was a deity in his own right, who had been revered in the levant for at leastseven thousand years before the composition of the book of genesis (joseph campbell,occidental mythology)the appellation satan, in hebrewbelongs by right to the first and cruelest adversary ofall other godsjehovah, not in the serpent which spoke only words of sympathy and wisdom.(madame helena petrovna blavatsky)woman have alwa

s, good and evil. one is then com-pelled to ask why god would instill such propensities in his own creations who aremade in his image? we read that god created man and woman. this implies that god is not man or womanhimself. y et, consistently, the post-diluvian religions all over the globe, constantlydepicted and referred to god as male? they do this even when, in the case of hebrew,the name for deity is of feminine gender. we are told that man was not originally evil. he became that way after the disobedi-ence of eve in the garden. why would god create something born in his image andthen deny him some aspect of knowledge and then even banish him from paradise afterit had been received? we must also ask why god would condemn his creations for something that was not aconscious transgressio

as the, people from the rocket ships.kieranan irish name similar to the word for serpent, carian. chiron may also be a derivation as is cahen insemitic. hermesthe name really means serpent.royal papyrus of turincontains information about a lineage of priest-kings whose rule stretched back at least 36,620 years.(see p. 38)dana/dianathe celtic and slavic goddess equivalent of diana. she was also a deity connected to mysteries andmagic.telchinesa brotherhood of grecian (danaan) priests, with magical and healing powers. this cult lived in the tau-rus mountains and in syria.pherylltthe order of bards that colonized britain. also known as the pharon. they worshipped the serpent god-dess keridwen. their capital was emyrs, the ambrosial city overlooking the irish sea. this was alsocalled dinas af

iginal hebrew compilers of genesis, nearly 3,500 yearsafter the flood, grafted uta-napishtims story into the lifetime of the much later noah (p. 23)jehovah= el elyonthe prototype of jehovah was the canaanite king, el elyon. he was the bestower of titles of lordship.his headquarters was between the tigris and euphrates (see p. 24)el shaddaianother canaanite precursor to jehovah, an appellation for deity used by the hebrews.the hebrew allegiance to jehovahwas not made in the time of abraham, nor even in the time of moses it occurred much later, in the time of samuel the judge, when the children of israel did put away baal and ashtoreth, and served the lord only (1 samuel 7:4 (p. 25)elohimconsidered in some texts to be foreign rulers and judges (see p. 25)abrahamwhen abraham migrated to canaa

araoh akhenaton.(p. 190)adonthe name aten was the equivalent of the hebrew adona tile borrowed from the phoenician andmeaning lordwith the familiar adonai meaning my lord (p. 189)name change at the same time, amenhotepchanged his name to akhenaton and closed all the temples of theegyptian gods, making himself very unpopular, particularly with the priests of ra and with those of theformer national deity, amen (p. 189)akhenaton abdicationakhenaton refused to allow the worship of other gods and was forced to step down in favor of hiscousin smenkhkare, who was succeeded by tutankhamun who lived only for 19 years. though therewas restored worship of amen, this pharaoh did not ban the cult of aten (see p. 189)akhenaton banishedbanished from egypt in 1361 b.c, but was considered by some to still

MICHAEL WYNN THE SOUL TRAVELERS

e of god a tomb! the technique of the mysteries was unfolded by the sage illuminator, the master of the secret house. the power to know his guardian spirit was revealed to the new initiate; the method of disentangling his material body from his divine vehicle was explained; and to consummate the magnum opus, there was revealed the divine name--the secret and unutterable designation of the supreme deity, by the very knowledge of which man and his god are made consciously one. with the giving of the name, the new initiate became himself a pyramid, within the chambers of whose soul numberless other human beings might also receive spiritual enlightenment. in the king's chamber was enacted the drama of the "second death" here the candidate, after being crucified upon the cross of the solstices

MORALS AND DOGMA

eosophic and philosophic speculations are not embodied as part of the _doctrines_ of the rite; but because it is of interest and profit to know what the ancient intellect thought upon these subjects, and because nothing so conclusively proves the radical difference between our human and the animal nature, as the capacity of the human mind to entertain such speculations in regard to itself and the deity. but as to these opinions themselves, we may say, in the words of the learned canonist, ludovicus gomez_"opiniones secundum varietatem, temporum senescant et intermoriantur, ali que divers vel prioribus contrarioe renescantur et deinde pubescant_ titles of degrees as herein given have in some instances been changed. correct titles are as follows: 1--apprentice. 2--fellow-craft. 3--master. 4

a force, and philosophy should be an energy, finding its aim and its effects in the amelioration of mankind. the two great motors are truth and love. when all these forces are combined, and guided by the intellect, and regulated by the rule of right, and justice, and of combined and systematic movement and effort, the great revolution prepared for by the ages will begin to march. the power of the deity himself is in equilibrium with his wisdom. hence the only results are harmony. it is because force is ill regulated, that revolutions prove failures. therefore it is that so often insurrections, coming from those high mountains that domineer over the moral horizon, justice, wisdom, reason, right, built of the purest snow of the ideal after a long fall from rock to rock, after having reflecte

man and man, between the state and the citizens. the three invisible faces, are liberty, equality, and fraternity--the threefold soul of the state--its vitality, spirit, and intellect* though masonry neither usurps the place of, nor apes religion, prayer is an essential part of our ceremonies. it is the aspiration of the soul toward the absolute and infinite intelligence, which is the one supreme deity, most feebly and misunderstandingly characterized as an "architect" certain faculties of man are directed toward the unknown--thought, meditation, prayer. the unknown is an ocean, of which conscience is the compass. thought, meditation, prayer, are the great mysterious pointings of the needle. it is a spiritual magnetism that thus connects the human soul with the deity. these majestic irradi

te says "it is necessary that there should be wisdom to conceive, strength to support, and beauty to adorn, all great and important undertakings "know ye not" says the apostle paul "that ye are the temple of god, and that the spirit of god dwelleth in you? if any man desecrate the temple of god, him shall god destroy, for the temple of god is holy, which temple ye are" the wisdom and power of the deity are in equilibrium. the laws of nature and the moral laws are not the mere despotic mandates of his omnipotent will; for, then they might be changed by him, and order become disorder, and good and right become evil and wrong; honesty and loyalty, vices; and fraud, ingratitude, and vice, virtues. omnipotent power, infinite, and existing alone, would necessarily not be constrained to consisten

e ladder by which it reascends, has, according to marsilius ficinus, in his commentary on the ennead of plotinus, seven degrees or steps; and in the mysteries of mithras, carried to rome under the emperors, the ladder, with its seven rounds, was a symbol referring to this ascent through the spheres of the seven planets. jacob saw the spirits of god ascending and descending on it; and above it the deity himself. the mithraic mysteries were celebrated in caves, where gates were marked at the four equinoctial and solstitial points of the zodiac; and the seven planetary spheres were represented, which souls needs must traverse in descending from the heaven of the fixed stars to the elements that envelop the earth; and seven gates were marked, one for each planet, through which they pass, in de

MOTTA MARCELO THE COMMENTARIES OF AL

e verse 70. there is a technical meaning, and it must be left to the "right ingenium" of the advanced philosophus "beware lest any force another" beware of interfering with each other's true will "the day of your wrath: see liber vii, vii, vv. 29-39. 25. ye are against the people, 0 my chosen! by "the people" is meant that canting, whining, servile breed of whipped dogs which refuses to admit its deity. the mob is always afraid for its bread and butter when its tyrants let it have any butter- and now and then the bread has 60% substitutes of cattle- fodder. so, being afraid, it dare not strike. and when the trouble begins, we aristocrats of freedom, from the castle or the cottage, the tower or the tenement, shall have the slave mob against us. still deeper, there is a meaning in this verse

therefore, for the people, is the cult of the sun, who is our particular star of the body of nuit, from whom, in the strictest scientific sense, come this earth, a chilled spark of him, and all our light and life. his viceregent and representative in the animal kingdom is his cognate symbol the phallus, representing love and liberty. ra-hoor-khuit, like all true gods, is therefore a solar-phallic deity. but we regard him as he is in truth, eternal; the solar-phallic deities of the old aeon, such as osiris "christ, hiram, adonis, hercules, etc, were supposed through our ignorance of the cosmos, to 'die' and 'rise again. thus we celebrated rites of 'crucifixion' and so on, which have now become meaningless. ra-hoor-khuit is the crowned and conquering child. this is also a reference to the 'c

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

nto trees, stones, animals, etc. either as a punishment for their misdeeds, or as a means of protecting the individual, thus transformed, from impending danger. their robes were like those worn by mortals, but were perfect in form and much finer in texture. their weapons also resembled those used by mankind; we hear of spears, shields, helmets, bows and arrows &c, being employed by the gods. each deity possessed a beautiful chariot, which, drawn by horses or other animals of celestial breed, conveyed them rapidly over land and sea according to their pleasure. most of these divinities lived on the summit of mount olympus, each possessing his or her individual habitation, and all meeting together on festive occasions in the council-chamber of the gods, where their banquets were enlivened by

d (by what means does not appear, resolved themselves into two widely different substances, the lighter portion of which, soaring on high, formed the sky or page 10 firmament, and constituted itself into a vast, overarching vault, which protected the firm and solid mass beneath. thus came into being the two first great primeval deities of the greeks, uranus and ge or gaa. uranus, the more refined deity, represented the light and air of heaven, possessing the distinguishing qualities of light, heat, purity, and omnipresence, whilst gaa, the firm, flat,[1] life-sustaining earth, was worshipped as the great all-nourishing mother. her many titles refer to her more or less in this character, and she appears to have been universally revered among the greeks, there being scarcely a city in greece

. saturn. the romans, according to their custom of identifying their deities with those of the greek gods whose attributes were similar to their own, declared cronus to be identical with their old agricultural divinity saturn. they believed that after his defeat in the [18]titanomachia and his banishment from his dominions by zeus, he took refuge with janus, king of italy, who received the exiled deity with great kindness, and even shared his throne with him. their united reign became so thoroughly peaceful and happy, and was distinguished by such uninterrupted prosperity, that it was called the golden age. saturn is usually represented bearing a sickle in the one hand and a wheat-sheaf in the other. a temple was erected to him at the foot of the capitoline hill, in which were deposited th

im to a rock in mount caucasus, and sent an eagle every day to gnaw away his liver, which grew again every night ready for fresh torments. for thirty years prometheus endured this fearful punishment; but at length zeus relented, and permitted his son heracles (hercules) to kill the eagle, and the sufferer was released. third dynasty.olympian divinities. zeus[11 (jupiter. zeus, the great presiding deity of the universe, the ruler of heaven and earth, was regarded by the greeks, first, as the god of all aerial phenomena; secondly, as the personification of the laws of nature; thirdly, as lord of state-life; and fourthly, as the father of gods and men. page 26 as the god of aerial phenomena he could, by shaking his agis,[12] produce storms, tempests, and intense darkness. at his command the m

absolutely, i.e. eternity. as the lord of state-life, he is the founder of kingly power, the upholder of all institutions connected with the state, and the special friend and patron of princes, whom he guards and assists with his advice and counsel. he protects the assembly of the people, and, in fact, watches over the welfare of the whole community. as the father of the gods, zeus sees that each deity performs his or her individual duty, punishes their misdeeds, settles their disputes, and acts towards them on all occasions as their all-knowing counsellor and mighty friend. as the father of men, he takes a paternal interest in the actions and well-being of mortals. he watches over them with tender solicitude, rewarding truth, charity, and uprightness, but severely punishing perjury, cruel

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

the guardian spirit of the animal he sought to kill, just as prior to chopping down a tree, the carpenter won the approval of the hamadryad. the quarryman, in turn, would have felt he had committed a sacrilege if he began cutting into rock without beforehand obtaining the consent of mother earth, whom he was mutilating. this is not the entire story, because avoidance of inspiring the hatred of a deity corresponds only to the negative side of worship by the professions. for his labor to be successful, the worker additionally had to ensure the positive support of the gods who dispensed the talents required. a pact was therefore necessary: by devoting himself body and soul to the service of the deity of the particular profession, the artisan would bilaterally contract sacred obligations, bec

icular profession, the artisan would bilaterally contract sacred obligations, because by fervently striving to do his best in the domain of art, he compelled the god of his trade to come to his aid. so a union was therefore effected between the humble mortal and the god who worked through him, using him as an intermediary, therefore deifying the human through work. each trade exalted its tutelary deity. rich in imagination, the ancients were able to poeticize the actions of daily life and give their professional occupations a celestial aura. thus were born the mysteries of the different trades.1 the cult of the ancient builders must have been of a distinct scope, for the noblest object of their labor was the construction of temples in which the gods were worshipped. in addition, human dwel

felt in the collegia of builders who followed the legions on their campaigns. a collegium's divine protectors could be chosen by the order from almost anywhere. often a college chose a god whose attributions were related to the daily labor of its members (for example, sylvanus, god of woods, for the dendrophori, or wood carvers. in other cases it might choose a deceased emperor or even a foreign deity. we know that the romans often adopted the gods of other peoples. we can surmise what deity the roman tignarii, or carpenters, chose for themselves by looking at a stone discovered in 1725 in chichester, england, that bears the dedication (52 a.d) of a temple to minerva, goddess of wisdom, and neptune, god of the sea. the latter may well have been invoked both for the protection of the tigna

25 in chichester, england, that bears the dedication (52 a.d) of a temple to minerva, goddess of wisdom, and neptune, god of the sea. the latter may well have been invoked both for the protection of the tignarii, who frequently had to cross the channel, and for the construction of boats.10 a similar inscription discovered in nice-cimiez shows the lapidarii making a vow to hercules, their tutelary deity* it is also likely that the worship of roman builders had experienced the influence of foreign peoples because of the itinerant nature of these artisans and the fact that the romans benefited from the architectural knowledge of the greeks, who in turn had been influenced by the persians, egyptians, and syrians. in fact, the influence of the syrians must have been considerable following their

day, shared the same sources. outside of these particularly deeprooted cases, however, other similar innovations woven from the scriptures were no longer accepted by christian churches either protestant or catholic after the reformation and the council of trent. in the masonic rite of initiation, hiram, projection and adaptation of the tradition, is the embodiment of christ in the form of a minor deity. the church itself declared as much for eight centuries through bedes and strabo's commentaries on the bible. in them, hiram and adoniram are seen to be combined in a single figure: the image and figure of christ. as we learned earlier, hic est christus is written in the text about adoniram (ordinary gloss in kings iii, 5:28. the comparison gains more strength when we recall that adoniram wa

PHILIP NEIL MYTHS LEGENDS EXPLAINED

according to the yoruba people in west africa, the world was made when obatala, the son of the great sky god olorun, threw earth from a snail shell, and got a pigeon and a hen to scatter it. the supreme gods of africa tend, like olorun, to withdraw from their creation leaving the main work to their successors. in the original myth preserved by the priests of the fon skycult, it is the androgynous deity the eternal wheel of time this aztec calendar stone, found beneath the central plaza of mexico city, is a wheel of time commemorating the five world creations, of which the latest is the current world. the fifth sun, nahui ollin, was made by the gods at teotihuacan (just north of modern mexico city, which was also the birthplace of the gods themselves. the stone is not a fully-functioning ca

f the graces, and also as having been smitten with passion for athena. his attempted rape of athena was unsuccessful, but where his seed fell on the ground it gave birth to ericthonius, the king of athens who invented the chariot. crippled blacksmith hephaestus was the son of hera (juno. some say that zeus was his father, but other writers say that he was conceived without intercourse. a volcanic deity, he is the blacksmith and metalworker of the gods. when he was born lame, hera threw him from olympus in disgust. ares, the warrior ares cowers under the bed until hephaestus leaves the room. ares, although he was the god of war, was not the god of victory, and on several occasions suffered humiliation in battle, as he does in this story of love. ares, god of war ares loved to stir up troubl

ernunnos, he may survive in folk belief as herne the hunter, the antler-horned spectral rider who leads the ghostly wild hunt across the sky. cross-legged posture cernunnos posture may show a near-eastern origin, or may simply reflect the habitual sitting posture of the celts who, according to classical authors, sat on the ground. his position here is strikingly similar to that of a horned indian deity shown on a seal from mohenjo daro in pakistan, who also sits cross-legged surrounded by animals; it is suggested that this indian deity represents shiva in his role as lord of the beasts (see pp. 112 13. bull horned bulls are often shown in association with cernunnos, as for instance on a stone relief from rheims, france, in which cernunnos holds a sack from which coins flow down to a bull a

aked into battle save for their gold or bronze torcs and armrings. cernunnos, the horned god the horns of cernunnos and and those of the stag are identical and show how the god was regarded as part-man, partbeast; on one british relief his legs are depicted as ram-headed snakes. it is also possible that cernunnos was able to assume animal shape. the gundestrup cauldron this image showing a horned deity with wild animals is a panel from the gundestrup cauldron, which was found in denmark, one of the celtic territories, in 1891. it is made of silver-gilt embossed plates welded together and dates from the first or second century bce. stag horns dolphin the significance of the dolphin and its rider in this scene is not clear, but may suggest that cernunnos had sway over the beasts of the sea

hat gu s head was shaped like a sword relates to a myth in which lisa is sent by mawu to use gu as a tool to clear the forests and teach men how to build shelters and dig the ground. ever since, the cutlass that mawu-lisa gave to mankind has been called ali-su-gbo-gu-kle, the-road-is-closed-and-gu-opens-it. but as well as being personified in the first cutlass, gu is also regarded as an important deity. as the god of smiths, he himself is thought of as a smith, always at work in his forge. for this reason his shrines never have a roof, for if they did, they would burn down. an iron statue of the god gu 89 the cosmic serpent aido-hwedo this bas-relief from the palace of king ghezo of dahomey shows aido-hwedo with his tail in his mouth (see above. aido-hwedo is also known as da aido-hwedo. d

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

is science they communicated to the templars.they were then known by the title of knights of palestine or brethren rose-croix of the east. in them, the rite of memphis recognizes its immediate founders. in defining the object and intention of his order,marconis speaks as follows: the masonic rite of memphis is a combination of the ancient mysteries; it taught the first men to render homage to the deity. its dogmas are based on the principles of humanity its mission is the study of that wisdom which serves to discern truth; it is the beneficent dawn of the development of reason and intelligence; it is the worship of the qualities of the human heart, and the repression of its vices; in fine, it is the echo of religious toleration, the union of all belief, the bond between all men, the symbol

front. to furnish an origin and a history to this work was no very difficult task; and in accomplishing it we must acknowledge that he showed much more respect for the common sense of the masons than did michel bedarride who, in his history of the order of mizraim, was not satisfied, like lechangeur, to attribute its origin to the egyptian king of that name,but went so far as to ascribe it to the deity himself.marconis only dates his rite from the commencement of our era, hoping, probably, that this modesty on his part might induce masons to accept it without distrust, and to put faith in those precious documents written in the chaldee language,which, he informed them,were to be found in the sacred ark of the rite of memphis.marconis was, in reality, possessed of considerably more eruditio

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

l opposite level of non-holiness yechidah chayah third level of evil neshamah second level of evil ruach first level of evil nefesh neutrality (nogah) there is no level of evil corresponding to the yechidah, since yechidah is the soul fs total identification with divinity, and there obviously can be no type of evil that expresses the same quality in the opposite direction, since there is no gevil deity h to compromise g-d fs absolute oneness. the soul of onkelos, the convert, was from this aspect [of reality. onkelos was a roman who converted to judaism and is the author of the standard aramaic translation of the torah. we have discussed the significance of aramaic in this context previously. this is the mystical significance of [the custom of reading the torah] gtwice as in scripture and

e following section refers to the story of elijah the prophet and his contest on mt. carmel with the prophets of ba fal. in order to demonstrate the falseness of this idol, elijah assembled the people and told the prophets of ba fal to prepare an offering to it, while he prepared an offering to g-d. everyone agreed that if one of the offerings would be devoured by fire, it would indicate that the deity to which it was offered was the true g-d. 4 ezekiel 1:18. 5 tikunei zohar 70 (126b. the arizal on parashat lech lecha 105 try as they might, the priests of ba fal could not get him to devour his offering with heavenly fire. when it was elijah fs turn, he first had pitchers of water poured on the altar, in order to demonstrate that the fire that was about to descend from heaven was indeed fro

nsidered the keter of evil. keter, and specifically the partzuf of arich anpin, corresponds to the psychological power of will; idolatry is the expression of the will within the soul to break off gthe yoke of the kingdom of heaven h in the false hope of independence. this is because idolatry is not a religion in the sense that it is the submission of the individual or community to the will of the deity; it is rather an attempt to harness and manipulate the spiritual power inherent within creation for one fs own purposes. atzilut in this context signifies the array of conscious powers of the soul (intellect, emotion, and expression. the will permeates, informs, and runs these powers in a ghidden h (subconscious) fashion, behind the scenes, as it were. hence the importance of aligning the wi

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ood" in man, this light is represented by the very deepest levels of his unconscious-a mighty activity within his soul, which one magical system calls the higher and divine genius. though the golden dawn rituals persistently use phraseology which implies the belief in a personal god, that usage to my mind is a poetic or dramatic convention. a number of its very fine invocations are addressed to a deity conceived of in a highly individualistic and personal manner, yet if the student bears in mind the several qabalistic definitions, these rituals take on added and profound meaning from a purely psychological point of view. that is, they are seen to be technical methods of exalting the individual consciousness until it comes to a complete realisation of its own divine root, and that universal

in deviation from these injunctions lie the only actual dangers in the divine science. one of the essentials of preliminary work, is the committing to memory of the important correspondences and attributions. and i cannot insist too strongly that this is fundamental the student must make himself familiar first of all with the hebrew alphabet, and learn how to write the names of the sephiroth and deity names in that tongue -he will realise their value when he approaches the practical work of invocation. much time should be spent studying and meditating upon the glyph of the tree of life and memorising all the important attributions- divine names, names of archangels, angels and spheres and elements. all the symbols referred to the lamens of the officers should be carefully meditated upon

pe when written at the end of a word and also a different number. mem d (final) of these finals, mem is distinguished by being the only oblong letter. f: 1: 9: y the other four-kaph, nun, pe, tzaddi, have tails which should come below the line as shown. hebrew and chaldee letters are written from right to left. the hebrew qabalists referred the highest and most abstract ideas to the emanations of deity or sephiroth. they made them ten in number. each one is a sephira, and when .arranged in a certain manner they form the tree of life. hebrew zetters are holy symbols. they should be carefully drawn and square <102> the sephiroth are: 1. kether k- t h- r 2; chokmah c h- k- m- h 3. binah b-i-n-h 4. chesed ch-s-d 5. geburah g- b- u- r- h 6. tipareth th-ph-a-r-th 7. netzach n- t s- c h 8. hod h

st and say malkuth (the kingdom) touch thy right shoulder and say ve-geburah (and the power) touch thy left shoulder and say ve-gedulah (and the glory) clasp thy hands before thee and say le-olam (for ever) dagger between fingers, point up and say amen. make in the air toward the east the invoking pentagram as shown and, bringing the point of the dagger to the centre of the pentagram, vibrate the deity name -yod he vau he-imagining that your voice catries forward to the east of the universe. holding the dagger out before you, go to the south, make the pentagram and vibrate similarly the deity name-adonai. go to the west, make the pentagram and vibrate eheieh. go to the north, make the pentagram and vibrate agla. 54 the golden dawn: volume i book one <107> return to the east and complete yo

he shells of the dead. the altar of incense in the tabernacle was overlaid with gold. ours is black to symbolise our work which is to separate the philosophic gold from the black dragon of matter. this altar diagram (page 123) shows the ten sephiroth with all the <122> connecting paths numbered and lettered, and the serpent winding over each path. around each sephirah are written the names of the deity, archangel and angelic host attributed to it. the twenty two paths are bound together by the serpent of wisdom. it unites the paths but does not touch any of the sephiroth, which are linked by the flaming sword. the flaming sword is formed by the natural order of the tree of life. it resembles a flash of lightning. together the sephiroth and the twenty two paths form the 32 paths of the seph

RELIGIOUS TENANTS OF THE YEZIDI

kh matta" i think it cannot be doubted that the term "yezeedee" is derived from yezd, one of the titles applied by the ancient persians to the supreme being "we are yezeedees" said sheikh n sir to me on one occasion "that is, we are worshippers of god" but a difficulty then arises as to the person of him whom they designate "sheikh adi" and who there is every reason to believe also represents the deity in their theology. the conversation which i held with the guardians of the temple clearly leads to this conclusion, and the same has been declared to we again and again by many yezeedees. fr. 1 in that case his tomb must be regarded as a myth, and the prefix "sheikh" fn. 1. may not the yezeedee "adi" be cognate with the hebrew hbw ad adh or ad, the two first letters in the original of adonai

ibezek &c? this derivation is open to objection on the ground that the yezeedees write the word with hbw o and not with hbw a. little weight, however, ought to be attached to this fact, since they write it so only in arabic, of which they know but very little, and not in their own language which they do not write at all. moreover they may have assimilated the mode of expressing the title of their deity in by-gone days to that of adi, one of the descendants of the merawiyan caliphs, with whom from fear of being persecuted by the mohammedans, they sometimes identify him. it is supposed by some that the "sheikh adi" of the yezeedees, is the same with "adi" one of the disciples of mani; but this, i think, improbable, since there is no proof that even mani himself was deified by his followers

, some of my ways. who desireth me must forsake the world. i am he that spake a true word; the highest heavens are for those who obey me. i sought out truth, and became the establisher of truth; and with a similar truth shall they attain to the highest like me/ confused and unintelligible as much of the above rhapsody is, it tends to confirm our hypothesis that "sheikh adi" is one of the names of deity in the theology of the yezeedees. i believe this poem to be the only fragment now extant in any way connected with their creed, and i very much doubt whether they ever had any sacred scriptures. their occasional pretensions to possess such must he regarded as another artifice to evade the hatred of the mohammedans, who are taught in the kor n to consider those who are not the "people of a bo

se; their patriarch himself scarcely knows a letter of the alphabet, and his principal scribe can just read and write the colloquial dialect. so then, if they really have any books, it is clear that they can make no use of them. the notion entertained by some, that they had a secret language of their own, seems to be without foundation. yezd, or sheikh adi, is held by the yezeedees to be the good deity, and to him they offer their worship, which may he divided into two kinds, direct and indirect. the former consists of a few hymns, which are handed down traditionally among the kaww ls, who may be regarded as the sacred musicians and hierophants of the sect. i have heard several of p. 116 these poems repeated, but they differ little in substance from that given above, except that they are s

festivity. mr. layard was present on one of these occasions, and describes the uncontrollable excitement which prevailed among those present during the performance of the kaww ls. fr. 1 the above, so far as i have been able to learn, forms the substance of their direct worship of the supreme being. the adoration of the run by the yezeedees may be regarded as a sort of indirect homage paid to the deity. that great luminary, as being one of the noblest productions, and most powerful agents of the divine power and goodness, is looked upon by them as the purest symbol of yezd, and hence they worship its rising and setting by kissing the ground with their faces turned either to the east or west. this is done every morning and evening by the priestly castes; but the common people frequently omi

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

"i disclose the pass-word, hope.the aspirant is instructed to place his hand as before, and is thus conducted toward the north andaround toward the south in front of the 3rd ancient, who sprinkles him with pure water.3rd ancient:and the voice of the 3rd ancient was heard, saying "let us approach the house of sanctificationwith clean hands and purified hearts, for our strength is in the omnipotent deity."i disclose the pass-word, strengthens.the aspirant is instructed to place his hand as before, and is thus conducted toward the south andaround toward the north in front of the 4th ancient, who causes the aspirant to feel the heat offlame.4th ancient:and the voice of the 4th ancient was hear, saying "let us enter the temple of perfection and shrinknot from the ordeal of fire, for the wrath o

w seeksfurther knowledge by the lux of our order.suffragan:has he given evidence of zeal and devotion as a true rosicrucian?g. of the c.:he has.suffragan:then let him be admitted.the zelator, in charge of the conductor, enters and is halted in front of the suffragan.suffragan:frater zelator, it is the custom of rosicrucians before undertaking any matter of importance to invoke the blessing of the deity on their proceedings. kneel, therefore, and join with us in solemn prayersupreme lord, our father, source of truth and light, pour down upon us the continued dew of thyblessing, and prepare the mind off this zelator, now kneeling in thy presence, for the reception oftheoricus16 the true mysteries of this order, that he may thereby benefit mankind, and better fit himself foradvancement in thi

rd, our father, source of truth and light, pour down upon us the continued dew of thyblessing, and prepare the mind off this zelator, now kneeling in thy presence, for the reception oftheoricus16 the true mysteries of this order, that he may thereby benefit mankind, and better fit himself foradvancement in thine eternal kingdom. amen.suffragangives a battery of one: with reverence for the name of deity, arise. inform me now, what is yourdesire?conductor: frater suffragan, our brother zelator is in search of further instruction.suffragan:frater, i commend your thirst for knowledge, and beg you to remember that the author of lux andlife will ever assist and protect those who truly seek his glory, and the welfare of mankind. is suchyour object?candidate:it is.suffragan:prompted by such noble

r 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, soshall follow the reward or retribution of an impartial and just judge in a future of everlastingduration. when our bodies partake of the purified dust of the grave, may we be prepared to passfrom this ethereal to the empyrean world.proceed to the east. the password of this northern g

my pass is incensus (inflamed).the conductor repairs with the theoricus direct to the west, where sits the 2nd ancient, facing theeast with a plain mirror reflecting the light of a burning taper by his side.rituals of the societas rosicrucianis in angliapracticus27 2nd ancient:my purpose is to direct your thoughts to the symbolism of fire, and the reflections caused in themind. the appearance of deity when making himself manifest to men has invariably been in a glory,a halo, or surrounded by flame, brightness and fire, whether on an occasion of beneficence ordispleasure: wonder not then that the eastern nations were lead to look on god as embodied in fire,and finally as the vivid symbol of the divine presence. when in solemn convocation, they swore notby the altar, but by the flame or fir

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

eus; and if we recur only to the mysterious poetry of greece, it is because the sanctuaries of egypt and india to some extent dismay us by their resources, leaving our choice embarrassed in the midst of such abundant wealth. we are eager, moreover, to reach the thebaid at once, that dread synthesis of all doctrine, past, present and future; that so to speak infinite fable, which reaches, like the deity of orpheus, to either end of the cycle of human life. extraordinary fact! the seven gates of thebes, attacked and defended by seven chiefs who have sworn upon the blood of victims, possess the same significance as the seven seals of the sacred book interpreted by seven genii and assailed by a monster with seven heads, after being opened by a lamb which liveth and was dead, in the allegorical

h are the four philosophical operations of the human mind. discussion conciliates negation with affirmation by rendering them necessary to each other. in the same way, the philosophical triad, emanating from the antagonism of the duad, is completed by the tetrad, the four-square basis of all truth. according to consecrated dogma, there are three persons in god, and these three constitute one only deity. three and one provide the conception of four, because unity is required to explain the three. hence, in almost all languages, the name of god consists of four letters, and in hebrew these four are really three, one of them being repeated twice, that which expresses the word and the creation of the word. two affirmations make two corresponding denials either possible or necessary. the fact o

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

confront here that phantom of all terrors, the dragon of all theogonies, the ahriman of the persians, the typhon of the egyptians, the python of the greeks, the old serpent of the hebrews, the fantastic monster, the nightmare, the croquemitaine, the gargoyle, the great beast of the middle ages, and. worse than all these. the baphomet of the templars, the bearded idol of the alchemist, the obscene deity of mendes, the goat of the sabbath. the frontispiece to this gritual h reproduces the exact figure of the terrible emperor of night, with all his attributes and all his characters. let us state now for the edification of the vulgar, for the satisfaction of m. le comte de mirville, for the justification of the demonologist bodin, for the greater glory of the church, which persecuted templars

ults and mockeries addressed to his disfigured images attain him not. we have named manichaeanism, and it is by this monstrous heresy that we shall explain the aberrations of black magic. the misconstrued doctrine of zoroaster and the magical law of two forces constituting universal equilibrium, have caused some illogical minds to imagine a negative divinity, subordinate but hostile to the active deity. an impure duad comes thus into being. men were mad enough to halve god; the star of solomon was separated into triangles, and the manichaens imagined a trinity of night. this evil god, product of sectarian fancies, inspired all manias and all crimes. sanguinary sacrifices were offered him; monstrous idolatry replaced the true religion; black magic traduced the transcendent and luminous magi

vil is a liar like his father, h would have had some observations to make on the decisions of your reverences. evokers of the devil must before all things belong to a religion which admits a creative devil, who is also rival of god. to invoke a power, we must believe in it. given such firm faith in the religion of the devil, we must proceed as follows to enter into correspondence with this pseudo-deity: magical axiom within the circle of its action, every word creates that which it affirms. direct consequence he who affirms the devil creates or makes the devil. conditions of success in infernal evocations (1) invincible obstinacy (2) a conscience at once hardened to crime and most prone to remorse and fear (3) affected or natural ignorance (4) blind faith in all that is incredible (5) an u

ROBERT KIRK WALKER BETWEEN WORLDS

s found true [though] but a few [are] endowed with this [second] sight, and those [are] not [people] of bad lives or addicted to malefices [that is, wrong-doing, the true solution of the phenomenon seems rather to be [as follows [they are the result of] the courteous endeavours of our fellow creatures in the invisible world to convince us, in opposition to sadducees, socinians, and atheists, of a deity [and] of spirits [and] of a possible and harmless method of correspondence betwixt men and them, even in this life [and to convince us] of their operations for our caution and warning [and] of the orders and degrees of angels, whereof one order, with bodies of air condensed and curiously shaped, may be next to man [that is, humankind, superior to him in understanding, yet unconfirmed; and of

ltogether groundless. for, ab origine, it is [likely that these concepts are] nothing but some pale and faint discoveries of the secret republic of ours [as] here treated on, that are described with additional fictions of monks [who are] doting and crazyheads [for] our creed says that our saviour descended to the house of hades, to the invisible place and people. and many divines suppose that the deity appeared in a visible shape seen by adam in the cool of the day, speaking to him with an audible voice, and [that] jesus, probably by the ministry of invisible attendants, conveyed more meat [that is, substance] of the same kind to the five thousand that were fed by him with a very few leaves and fishes, for a new creation it was not. the zijim-jiim and ochim in isaiah 15:21-2 [are another e

y may not scatter, nor wander and be lost in the to [plenum or fullness] or [in] their first nothing [the void. but if any. have given no alms. they sleep in an inactive state until they resume terrestrial bodies again. several significant traditions are reported here, the first being the widespread one of the fairy sadness at their immortality and being possibly banned from heaven by an orthodox deity. this theme 'the burden of unimagined time' was pursued by the scottish poet fiona macleod (william sharp) in his fairy drama, the immortal hour, which was adapted and set to music by rutland boughton22 in england in the early twentieth century. while it does play some part in fairy tradition, it stems from poetic interpretation of christian dogma. the concept that the fairies are the spirit

RUBY TABLET OF SET

aterial he possesses. this qualitative superior, the good, is in seed form in the qualitatively inferior, the evil aspect of man. it has been implanted by one of the aeons when man accidently made by a rebellions aeon. 3. soteriology "for the workman was taught by wisdom, that he was not god alone, as he thought, and beside him there was no other, but through wisdom he learned to know the better (deity. he received only elementary instruction from her, and the first initiation, and was taught the mighty mystery of the father and the aeons; and he could reveal it to no one else" the terms used denote that the demiurge received instruction, but was not given the higher power or initiation, whereby he could become a teacher or initiator in his turn; he received the "mnesis" but not the "epopt

the church of satan were discarded in favor of the completely distinct character of the original egyptian priesthood of set. the temple of set was incorporated as a non-profit church in california in 1975, and qualified for u.s. federal and state tax- exempt status that same year. basic beliefs: the temple considers itself to be consecrated by and dedicated to set, originally an ancient egyptian deity. one rival cult, that of osiris- whose myths were erroneously assumed to be "pan-egyptian" by later civilizations- portrayed set as the god of evil. setians themselves, however, did not then and do not now consider set an evil figure, nor consider the setian religion merely a refutation of conventional religion. setians perceive the universe as a non-conscious but ordered environment within

of this system for the individual? if it comes down to ultimate union with something-or-other, no matter how mystically attractive or objectively productive, it is the real paganism using the church's own definition- the worship of false gods. if the setian sees self as the ultimate god-form of realization, there can be no other answer. paganism 1. deities: a core pantheon. perhaps one particular deity and his consort were designated as the supreme beings. these were all given human traits in super-human proportions, and linked with cosmic forces or perceived realities in a somewhat archetypal manner. archaeological evidence seems to suggest that the first god forms venerated were of the goddess or mother type. it was not until this century that the concept of archetype as a factor of the

goal of christianity is even more insistent than previous religions on the fact that the soul is to achieve union with god in this life, with the culmination in the hereafter to the extent even of loss of identity. it still spells stasis and loss of self determination. the protestant denominations, even those which reject the doctrine of the trinity and allow only for jehovah (yahweh-yhwh) as the deity, do no better in the end. 2. the mysteries of christianity are basically those termed the sacraments, which are given during special rituals. these allow the recipient to "receive grace" and deepen his relationship with god. they explain not only the ordering of the objective universe, but also the subjective, so that the individual explores them within a framework of tradition and expectati

he center of their consciousness. the life of the prophet revolved around the life of god. this is the pattern of jewish mysticism: to have an open heart for the inner life of god. it is based on two assumptions: that there is an inner life in god, and that the existence of man ought to revolve in a spiritual dynamic course around the life of god" once again the preoccupation is with pleasing the deity. one can find examples of similar material in some of the ancient dialogues, quoted in modern reprints of the greek poets who transcribed the words of the oracles. see pagans and christians, the chapter entitled language of the gods, pp. 234& 235, and ancient mysteries, which has numerous examples throughout the book. 3. initiatory states are designed to help the individual deal with the "he

SALMANRUSHDIE THESATANICVERSES

n order to escape this world in which demons could steal his own son's body, a world unsafe for a man of true religious faith. his father's transformation disconcerted saladin, even at such a great distance. his parents had been muslims in the lackadaisical, light manner of bombayites; changez chamchawala had seemed far more godlike to his infant son than any allah. that this father, this profane deity (albeit now discredited, had dropped to his knees in his old age and started bowing towards mecca was hard for his godless son to accept "i blame that witch" he told himself, falling for rhetorical purposes into the same language of spells and goblins that his father had commenced to employ "that nasreen two. is it i who have been the subject of devilment, am i the one possessed? it's not my

own image, translated into an avatar of the archangel, re-enters the frame, so his hope dies, and he succumbs once more to the inexorable. things have reached the point at which some of his night-sagas seem more bearable than others, and after the apocalypse of the imam he feels almost pleased when the next narrative begins, extending his internal repertory, because at least it suggests that the deity whom he, gibreel, has tried unsuccessfully to kill can be a god of love, as well as one of vengeance, power, duty, rules and hate; and it is, too, a nostalgic sort of tale, of a lost homeland; it feels like a return to the past. what story is, this? coming right up. to begin at the beginning: on the morning of his fortieth birthday, in a room full of butterflies, mirza saeed akhtar watched h

r, grey eyes staring into grey, and mishal's face was cradled between ayesha's outstretched palms. it turned out that the archangel had informed ayesha that the zamindar's wife was dying of cancer, that her breasts were full of the malign nodules of death, and that she had no more than a few months to live. the location of the cancer had proved to mishal the cruelty of god, because only a vicious deity would place death in the breast of a woman whose only dream was to suckle new life. when saeed entered, ayesha had been whispering urgently to mishal "you mustn't think that way. god will save you. this is a test of faith" mrs. qureishi told mirza saeed the bad news with many shrieks and howls, and for the confused zamindar it was the last straw. he flew into a temper and started yelling lou

rest (of no interest to him now was alleluia cone, who had stopped in her tracks on hearing him begin to talk to himself, and who was now observing him with an expression of genuine panic "ooparvala" the apparition answered "the fellow upstairs "how do i know you're not the other one" gibreel asked craftily "neechayvala, the guy from underneath" a daring question, eliciting a snappish reply. this deity might look like a myopic scrivener, but it could certainly mobilize the traditional apparatus of divine rage. clouds massed outside the window; wind and thunder shook the room. trees fell in the fields "we're losing patience with you, gibreel farishta. you've doubted us just about long enough" gibreel hung his head, blasted by the wrath of god "we are not obliged to explain our nature to you

e was clasped- with disorienting, and bloody, results. when his vision cleared, the lost soul had gone but there, floating on her carpet a couple of feet off the ground, was rekha merchant, mocking his discomfiture "not such a great start" she snorted "archangel my foot. gibreel janab, you're off your head, take it from me. you played too many winged types for your own good. i wouldn't trust that deity of yours either, if i were you" she added in a more conspiratorial tone, though gibreel suspected that her intentions remained satirical "he hinted as much himself, fudging the answer to your oopar--neechay question like he did. this notion of separation of functions, light versus dark, evil versus good, may be straightforward enough in islam _o, children of adam, let not the devil seduce yo

SATANGEL

e proceedings, and on bended knee he first adored them, then extracting them in the name of his devils, and in despite of almighty god, the creator of all k in these terms the classical grimoire may be seen as presenting a comprehensive and generally consistent pantheon of magical belief; masks beneath which the service of the old ones has been hidden. since the christian church has demonised the deity of the witches and magicians, so it is only natural that the witches response should be the deification of the church s demons. the result is an organic syncretism quite in keeping with the survival and evolution of witchcraft and sorcery throughout the ages and civilisations of mankind. when strangers ask me my religion, i often throw them off track by telling them i am catholic. someone to

they are thus the most like humans, and amongst the best known to us. as with the second triad, they are vulnerable to corruption. 7th choir: principalities originally seen as an order in charge of the nations, and later of the religions. there is some disagreement as to who is the chief amongst them. contenders include hami-el, who transported enoch to heaven and is identified with the chaldean deity ishtar, cervill the prince of strength who is said to have come to david s aid in defeating goliath. also ana-el who is named as one of the seven angels of creation and is associated with human sexuality. he is also named as governor of the second heaven, with control of the world s leaders and whose dominion encompasses the moon. the final and strangest contender is nisrock, originally an a

htar, cervill the prince of strength who is said to have come to david s aid in defeating goliath. also ana-el who is named as one of the seven angels of creation and is associated with human sexuality. he is also named as governor of the second heaven, with control of the world s leaders and whose dominion encompasses the moon. the final and strangest contender is nisrock, originally an assyrian deity and is also identified as a prince of hell. 8th choir: archangels according to dionysos these are the messengers which carry the divine decrees. they are considered the most important intercessionaries between god and humankind and lead the forces of heaven in their constant struggle with the infernal legions. they are the seven angels that stand before god in revelations. the koran of islam

i. as such it is a most paradoxical name to conjure with. shekinah according to the zohar the creation of the world was the work of the shekinah, who is the female aspect of the metatron. the shekinah was exiled after the fall of adam and eve, and according to rabbinical lore the entire purpose of the torah is to lead the shekinah back to god and unite her with him. micha-el originally a chaldean deity, the name micha-el translates as who is as god. along with gabriel he is one of the only two angels actually named in the old testament. it was he who vanquished satan from heaven in single combat. it is also he who will descend from heaven with the key to the abyss and a great chain in his hand and will bind the beast for 1000 years (revelations: 20:1. according to jewish lore it is micha-e

all underhand dealings, and locates hidden treasure. aniquiel one of the nine great dukes of hell, specifically named as being the serpent in the garden. ariton (goetia. demon king of water, and the west. ashmedai, asmodaios, asmodeus, asmoday (goetia, 32nd spirit, latin asmodeus, talmudic asmeddai, meaning being of judgement. ex- cherubim, more of a philosopher than a fiend. originally a persian deity, it is supposedly he who killed the seven bridegrooms of sarah and fought rapha-el, before being banished to upper egypt. classically, the patron demon of passion, lechery, luxury, sensuality, who wreaks havoc seducing nuns and monks. may appear with three heads, a bull, a ram and a man, and the feet of a rooster or goose, and a serpent s tail. shoots flames from his mouth, and rides an infe

SATANIC BIBLE

cumulated a library of works that descibed the black mass and other infamous ceremonies conducted by groups such as the knights templar in fourteenth-century france, the hell-fire club and the golden dawn in eighteenth- and nineteenth-century england. the intent of some of these secret orders was to blaspheme, lampoon the christian church, and address themselves to the devil as an anthropomorphic deity that represented the reverse of god. in lavey's view, the devil was not that, but rather a dark, hidden force in nature responsible for the workings of earthly affairs, a force for which neither science nor religion had any explanation. lavey's satan is "the spirit of progress, the inspirer of all great movements that contribute to the development of civilization and the advancement of manki

confess their sins so that they can clear their consciences- and be free to go out and sin again, usually the same sin. and be free to go out and sin again, usually the same sin. there are many diferent interpretations of god, in the usual sense of the word, as there are types of people. the images run from a belief in a god who is some vague sort of "universal cosmic mind" to an anthropomorphic deity with a long white beard and sandals who keeps track of every action of each individual. even within the confines of a given religion, the personal interpretations of god differ greatly. some religions actually go so far as to label anyone who belongs to a religious sect other than their own a heretic, even though the overall doctrines and impressions of godliness are nearly the same. for exa

on to all religions which serve to frustrate and condemn man for his natural instincts. he has been given an evil role simply because he represents the carnal, earthly, and mundane aspects of life. satan, the chief devil of the western world, was originally an angel whose duty was to report human delinquencies to god. it was not until the fourteenth century that he began to be depicted as an evil deity who was part man and part animal, with goat-like horns and hooves. before christianity gave him the names of satan, lucifer, etc, the carnal side of man's nature was governed by the god which was then called dionysus, or pan, depicted as a satyr or faun, by the greeks. pan was originally the "good guy, and symbolized fertility and fecundity. whenever a nation comes under a new form of govern

SATANIC RITUALS

hich included organized festivities and "satanic games" iarilo, the russian equivalent of pan, provided fecundity and was particularly honored in spring during the initial sowing. zorya, patroness of warriors, rode out on her black hone accompanying pyerun, and offered protection and invisibility beneath her long veil as it trailed in the wind-the wind provided by stribog, who was also a wrathful deity. though the dualistic principles common to most primitive mythology were present in pre-christian russian myths, the dark side (tchomibog) distinctly predominated. the white god, byelobog (not an enemy of the black god, incidentally; both were considered essential, found greatest favor in white russia, where his gentle attributes-he guided lost travelers and helped weary peasants with their

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

of orthodoxy and its improbable placebos, we want to know what really happens when our mortal body ceases to function. we also wish to learn how to become more effective whilst on earth, how to achieve in many ways. myths and legends do not interest us. we are concerned with reality. we want to know. these four words summarise the satanic quest. we do not believe that some mysterious and awesome deity (whether or not he has horns and a tail) is going to hand us that knowledge in return for our allegiance (or that problematic entity the "soul. knowledge is achieved by learning, working, experimenting, experiencing and thinking. that is why the orthodox religions fulminate against us, because they are aware of the insecure foundations of their own dogma. it is our existence that threatens t

SCHEM HA MEPHORESH

nd cast their crowns before the throne, etc (that is the crowns, which each bear 3 1 of the 72 names, and these 72 names are written on the leaves of the tree of life which were for the healing of the nations) these are also the 72 names of the ladder of jacob on which the angels of god ascended and descended. it will presently be shown how the 72 angelic names are formed from the 72 names of the deity, and also how their signification is to be found. the 72 names of the deity are thus obtained. the 19th, 20th, and 21st verses of the xiv chapter of the book of exodus each consist of 72 letters (the english translation is) 19th verse: and the angel of the elohim, that went before the camp of israel, removed and went behind them; and the pillar of cloud removed from before them and stood beh

three verses are now to be written at length one above the other, the first from right to left, and the second from left to right, and the third from right to left; and as they contain 72 letters, there will be 72 columns of three letters each. then each column will give a word of three letters, and there will be 72 names of three letters each, which are the shem ha mephoresch or 72 names of the deity, expounding the powers of the name yhvh. from these names 72 names of angels are formed by the addition of, in some cases, the suffice yh which signifies mercy and beneficence, or in others of the suffice al which signifies severity and judgment. or as it is said: and the name is in him, etc. these 72 angels rule over the 72 quinances or sets of 50 of the zodiac, and therefore each decanate

ifies severity and judgment. or as it is said: and the name is in him, etc. these 72 angels rule over the 72 quinances or sets of 50 of the zodiac, and therefore each decanate or set of 100 of a sign has 2 quinances, and each sign has 3 decanates, which are again allotted to the planets in regular order. this is the formation as given above (each angel s name containing 5 letters and each name of deity 3. these then are the schem ha-mephoresch or 72 angels bearing the name of god, classed into nine sets of 8, each answering to the nine choirs of angels, and also divided into 4 great divisions of 18 each, each division under the presidency of one of the four letters of the name yhvh. they are further classed as belonging to the decanates of the zodiac as follows: 2 quinances to each decanat

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

creed: a statement of belief or basic principles. crucifixion: the suffering and death by nailing or binding a person to a cross. cuneiform: sumerian writing, so-called because of its wedge-shaped marks. daevas: ancient persian deities. dao: the path or way; the rhythmic balance and natural, flowing patterns of the universe. de: political power that is the result of a ruler s virtue and honesty. deity: a god or goddess. dharma: righteousness in one s religious and personal life. diaspora: the scattering of the jews throughout the world. digambara: literally sky-clad; one of the two major sects of jainism. disciple: a person who accepts and assists in spreading the teachings of a leader. in the bible, a follower of jesus. doctrine: a set of ideas held by a religious group. druidism: a neo

official emblem of the nazi party during world war ii (1939 45. takhts: seats of spiritual authority in sikhism. the five takhts are gurdwaras located in india. talmud: traditions that explain and interpret the torah. tanakh: the chief jewish scripture; the hebrew bible. tawba: repentance. theism: belief in the existence of gods or god. theocracy: a form of government in which god or some supreme deity is the ruler. god s laws are then interpreted by a divine king or by a priest class. theology: the study of god and of religions truths. world religions: almanac xxix words to know three jewels: the jain code of ethical conduct, consisting of right faith, right knowledge, and right conduct. tian: heaven, or the principle of ordering the universe. tipitaka: the buddhist sacred texts accepted

percent (about 1.1 billion) say they do not believe in a god or do not believe in a specific religion. the rest of the world s population, some 5.4 billion people, belongs to one of more than twenty different major religions. the world s major religions range in size from christianity, with 2.1 billion members, to rastafarianism and scientology, with about 1.5 million members each. words to know deity: a god or goddess. monotheism: a religion having one god. myth: a legendary story, often with no basis in historical fact, that frequently tells of the actions of deities and helps to explain some naturally occurring event or some supernatural occurrence. pagan: pre-christian or non-christian; also referring to those who worship many gods. pantheon: the class or collection of all gods and go

gion? origins of religion there are essentially two different theories on the origins of religion. one is called the faith-based theory. it assumes that religions are the result of divine messages from one or more gods, or from prophets (messengers) of such a supreme being or universal consciousness or awareness. believers accept that their religion began as a direct or indirect revelation from a deity, or god, or the cosmos. orthodox christianity, the set of beliefs and rituals followed by most christians, says that jesus christ religion addresses spiritual matters and often provides guidelines for living that people can follow in their daily lives. about 5.1 billion people, or most of the world s population, identify with a religion. images.com/corbis. world religions: almanac 3 what is

e, a step that implies some kind of religion. a famous painting known as the sorcerer, found on the wall of a cave called trois fre`res in france and dating about 18,000 years ago, shows a figure of a bearded being that is half man, half animal. most anthropologists believe that this figure is a tribal shaman (an intermediary between the gods and tribal members, but he may also represent an early deity. anthropologists believe that early religion may have developed in part out of human beings attempts to control uncontrollable parts of their environment, such as weather, pregnancy and birth, and success in hunting. scientists recognize two different ways that humans try to do this: manipulation, through magic, and supplication, through religion. magic tries to make the environment directly

SEPHER YETZIRAH WESTCOTT

position that the "sepher yetzirah" was the volume assigned to the yetziratic world, the third of the four kabalistic worlds of emanation, while the "asch metzareph" is concerned with the assiatic, fourth, or lowest world of shells, and is on the face of it an alchemical treatise; and again the "siphra dtzenioutha" may be fittingly considered to be an aziluthic work, treating of the emanations of deity alone; and there was doubtless a fourth work assigned to the world of briah -the second type, but i have not been able to identify this treatise. both the babylonian and the jerusalem talmuds refer to the "sepher yetzirah" their treatise, named "sanhedrin" certainly mentions the "book of formation" and another similar work; and rashi in his commentary on the treatise "erubin" considers this

SET IN EGYPTIAN THEOLOGY

prayer breakfast. i have always been intrigued, though, that while all books affirm that set tore osiris to pieces, everybody knows about osiris, and it is quite hard to collect the pieces of the puzzle that is set. egyptologists have never agreed what the animal used to symbolize set actually is. since the sages of ancient egypt did not use an unrecognizable creature to represent any other major deity, we may guess that this is intentional, and points, like the tcham sceptre, to an esoteric meaning. references: budge, e.a. wallis. the gods of the egyptians. grant, kenneth. cults of the shadow. graves, robert. the white goddess. ions, veronica. egyptian mythology. massey, gerald. the natural genesis. russell, jeffrey burton. the devviset it straight! by denytenamun this article discusses s

SETH IN THE MAGICKAL TEXTS

was made on egyptian soil, fauth simply relied on bleeker and bohlig. the latter has been proven wrong that the gospel of the egyptians shows an amalgamation of egyptian seth and jewish seth. bleeker only referred to doresse in substantiation of his statement that such an identification could be found. there is no evidence for doresse's theory that the gnostics took seth-typhon to be a beneficial deity and merged him with jewish seth. furthermore, when seth-typhon appears as the sun god in the magical papyri, there is no trace of a welding with the jewish figure of seth. ii in his article "egyptian seth and gnostic seth (above, n. 3, b.a. pearson says that, to his knowledge, the jewish figure of seth does not occur in the greek magical papyri (p. 28. he goes on "there is one possible occur

soever (he does not even refer to pearson in his bibliography, we must turn back to pearson. his argument is as follows. since iao can be identified with seth-typhon in the greek magical texts, the phrase "seth seth the living christ, as well as "iao iao seth seth, within one and the same magical text may be taken to mean that seth in the former as well as the latter phrase indicates the egyptian deity. it is true that the name of iao can be counted as one of the titles of seth-typhon: pearson sees evidence for this in four texts from the greek magical papyri.14 already a. procope- walter, in an article which pearson does not appear to know, argued that three of these texts show only a collocation of iao-names and seth-names, and that no explicit identification of iao and seth-typhon is im

as due to a later hand. in certain quarters, jesus was regarded as the biblical maleak yahweh, the yahweh angel, who is often indistinguishable from god himself. already in jude 5, jesus is seen as the angel of yahweh who led the people out of egypt; see j. fossum "kyrios jesus as the angel of the lord in jude 5-7, new testament studies 33 (1987) 226-243. this is one of the prominent works of the deity invoked in the spell in pgm iv.3007-3086; see lines 3034-3036 and 3054-3055. 18 see pearson "egyptian seth (above, n. 3) 30, 31, 33 "seth (above, n. 1) 76-79. 90 jarl fossum and brian glazer indicated by the phrase "seth seth the living christ, in our coptic magical text. the later phrase,"iao iao seth seth, would appear to suggest an identification of iao and seth-christ.19 that iao and chr

SEVEN SHADES OF SOLITUDE

d regions as remain uncharted or forbidden. this is the way of the one who perpetually acknowledges the search for cain, the initiated man of witch-fire, and who constantly engages through self-overcoming in the mystical sacrifice of abel, the profane man of clay. the fifth solitude is the hermitage of one who passes beyond the pale of any kingdom, government or rulership, save that of his chosen deity or intent. it is the condition of one who actively engages in magical praxis outside the parameters and gravities of custom, convention, or rules of mankind, whether such boundaries be the outer physical limitations of spatiality, appearance or behaviour, or the inward limitations of spirituality, mentality, moral awareness, emotional sensibility, sexuality, and so forth. it is the hermitage

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

t chamber, on a table, lay the guitar of the actress, and some manuscript parts in the favourite operas. he paused, and, summoning courage, tapped at the door which seemed to lead into the inner apartment. the door was ajar; and, hearing no sound within, he pushed it open. it was the sleeping-chamber of the young actress, that holiest ground to a lover; and well did the place become the presiding deity: none of the tawdry finery of the profession was visible, on the one hand; none of the slovenly disorder common to the humbler classes of the south, on the other. all was pure and simple; even the ornaments were those of an innocent refinement, a few books, placed carefully on shelves, a few half-faded flowers in an earthen vase, which was modelled and painted in the etruscan fashion. the su

SIR WALLIS BUDGE EGYPTIAN MAGIC

hich you write must be composed of the blood of a cow, the blood of a white dove, fresh) frankincense, myrrh, black writing-ink, cinnabar, mulberry juice, rain-water, and the juice of wormwood and vetch. with this write your petition before the setting sun [saying, c send the truthful seer out of the holy shrine, i beseech thee, lampsuer, sumarta, baribas, dardalam, iorlex: o lord send the sacred deity anuth, anuth, salbana, chambre, breith, now, now, quickly, quickly. come in this very night" 2 "to procure dreams: take a clean linen bag and write upon it the names given below. fold it up and make it into a lamp-wick, and set it alight, pouring pure oil over it. the word to be written is this 'armiuth, lailamchouch, arsenophrephren, phtha, archentechtha' then in the evening, when you are p

SORCERIES OF ZOS

nformed by the dynamism of spare's will and his great ability as an artist, created a cult on the astral plane that attracted to itself all the elements naturally orientated to it. he referred to it as zos kia cultus, and its votaries claimed affinity on the following terms: our sacred book: the book of pleasure. our path: the eclectic path between ecstasies; the precarious funambulatory way. our deity: the all-prevailing woman('and i strayed with her, into the path direct) our creed: the living flesh (zos('again i say: this is your great moment o f reality- the living flesh. our sacrament: the sacred inbetweenness concepts. our word: does not matter-need not be. our eternal abode: the mystic state of neither-neither. the atomospheric 'i (ki a. our law: to trespass all laws. the zos and th

SPENSER THE CULT OF THE ALL SEEING EYE 1960

l radiance and enchantment exemplified for spare by 'witch' paterson who changed from the hag to the virgin before his eyes. see images and oracles of austin osman spare, 19ca introduction the cult of the all-seeing eye has existed under many names and guises for thousands of years. through the ages its high priests have worshipped before unhallowed altars dedicated to the adoration of a nameless deity. an unknown god. the identity of this deity has been concealed behind an elaborate system of veiled allegories and secret symbols. followers of this pseudomystical, humanistic, occult system of beliefs affirm, without proof, that it is based on an unbroken oral tradition handed down from an ancient priesthood in egypt. the cult projects a minimum belief in a god which totally excludes god, t

her than in a chapel in the ordinary sense. those who are wedded to seeking communion in traditional settings may be somewhat ill at ease here. this is a sudden break with prior experience. one is thrown violently upon his own] resources "the room and the concept do not seem indicative of the supplications or the dualistic concept of the mystic in which illumination is sought as a boon granted by deity. rather, seemingly inherent in the decoration of the room, in the pinpoint of light playing on the ore, is the concept of a personal concentration of forces, creating a focus that illumines the field of attention "the pinpoint of light, the void of space, the illuminated crystalline ore. one feels projected into a setting of cosmological symbolism rather than one of planetary or even solar i

me of god, inscribed upon the stone of foundation" this scandalous book proceeded to state that our saviour "cunningly obtained a knowledge of the tetragrammaton from the stone of foundation, and by its mystical influence was enabled to perform his miracles [cf.*mark 3:22. there waa a very general prevalence among the earliest nations of antiquity of the worship of stones as the representative of deity. in almost every ancient temple there was a legend of a sacred or mystical stone. the mystical stone there has received the name of the 'stone of foundation "10""and the scribes who had come down from jerusalem said 'he has beelzebub' and 'by the prince of devils he casts out devils) alfred edward waite, in his study of the zohar (the cabalistic textbook of the 14th century, entitled the sec

ts 4,11; romans 9, 33; eph. 2, 20; 1 pe. 2, 6ff) one need go no further than the inner entrance of the meditation room to see concrete evidence of the godlessness of the u.n. the "stone" the metal altar, in its stark setting in that room is in itself a symbol of idolatry "stone worship was perhaps the earliest form of fetichism. eussebius cites porphyry as saying that the ancients represented the deity by a black stone, because his nature is obscure and inscrutable. the reader here will be reminded of the black stone, hadsjar el aswad, placed in the south-west corner of the kaaba at mecca, which was worshipped by the ancient arabians. the druids, it is well known, had no other images of their gods but cubical or sometimes columnar stones. to use the language of dudley, the pillar or stone

d, placed in the south-west corner of the kaaba at mecca, which was worshipped by the ancient arabians. the druids, it is well known, had no other images of their gods but cubical or sometimes columnar stones. to use the language of dudley, the pillar or stone 'was adapted as a symbol of strength and firmness. a symbol, also, of the divine power, and, by a ready inference, a symbol or idol of the deity himself. the god hermes [mercury] was represented without hands or feet, being a cubical stone, because the cubical figure betokened his solidity and stability."11 (emphasis supplied) hammarskjold, in the speech quoted earlier, said "in this case we wanted this massive 'altar' to give the impression of something more than temporary. we had another idea. we thought we could bless by our -14

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

with the least sense always calls on god at the beginning of any undertaking, small or great. so surely, if we are not quite crazy, as we embark on our account of how the universe began, or perhaps had no beginning, we must pray to all the gods and goddesses that what we say will be pleasing to them first, and then to ourselves.56 plato promises those who follow such a course that some protecting deity will see us safely through a strange and unusual argument and bring us to a likely conclusion. 57 52 christianity as mystical fact the mystery of creation it is in the timaeus above all that the platonic worldview stands revealed in its character of a mystery. from the very beginning of the dialogue the conversation concerns an initiation; solon is initiated into the mysteries of creation an

ntastic ring to it, but the truth contained in the story is the birth of the divine and its subsequent destiny in individual human souls. the divine is united with the soul, which is still subject to time and earthly conditions; and as soon as the god, the dionysiac spirit, stirs within the soul, it experiences a longing for its real spiritual form. however, consciousness again imaged as a female deity, 62 christianity as mystical fact hera appears and becomes jealous of the offspring from a qualitatively higher consciousness. she rouses the lower aspects of human nature the titans and the unformed divine child is dismembered. the divine knowledge exists in humanity, but dismembered by the understanding that is bound to the senses. if on the other hand there is within the individual suffic

TECHNICIANS GUIDE TO THE LEFT HAND PATH

k the seven faces of darkness gives an indication of the time line involved and the nature of these influences each brought. from pages 23-26 the egyptian god set (god of initiation, magic, the future and the principle of isolate intelligence..rlw) went through periods of immense popularity alternating with total denunciation. set in the predynastic and archaic periods was an essentially positive deity introduced from the east as a god of the extension of existence. he is therefore god of expanding borders and radical changes of being, particularly birth, circumcision/initiation, death in battle, and rebirth through the opening of the mouth ceremony. popular among easterners, his first cult site being pelusium in the eastern delta, his worship quickly spread to border areas, where he was i

eing pelusium in the eastern delta, his worship quickly spread to border areas, where he was identified with local gods of initiation. two examples of such cult sites are kharga in the south, which has always been primarily a nilotic culture area, and the libyan settlement of ombos, wherein set was identified with the local god ash in the iind dynasty. set s original worship as a night time polar deity suffered a decline with the rise of solar worship in the ivth dynasty. the great pyramid of khufu is one of the last early monuments connected with the idea of a setian afterlife as well as a solar one. the great pyramid had a special air shaft for the king s akh to fly to the star alpha draconis, which is the star of set in the constellation of the thigh, principle of the seven faces of dar

g into being in the psychic (subjective) realm as the god xephra- previously it had been held that neith, a goddess of nature, had transformed herself into the xephra beetle. secondly, the spell which gives the magician one of the powers of set, which is to slay apep, the dragon of delusion. with the coming of the xxiind dynasty, egypt entered its long decline. set became a tremendously unpopular deity. his worship ceased everywhere except the oases and the city of thebes, where his cult was absorbed into the cult of montu, the warlord of thebes. the negative and destructive aspects of isolation and destruction were emphasized and as egypt turned more to an idealized past, set-heh, the god of the void called the future, came to resemble the christian satan. the third blooming came with the

tain similarities with freemasonry. the masonic pillar of the temple boaz (the black pillar) may be albuazz, a form of thubans name abulfaiz. the fourth blooming began in the middle of the nineteenth century, when western occultism began to focus seriously on archaeological data coming from egypt. particularly important highlights were the publication of the rite of the headless one, in which the deity transforms himself into has certain typhonic names. aleister crowley s success with that invocation in april 8, 9 and 10 of 1904, wherein part of his revelation consisted of the audible word coph(rr- which is the word of set. april 30, 1966 when anton szandor lavey founded the church of satan and began a magical exploration of the psychological factors of the christian satan. 1972, when anto

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

to pass the prophecies of revelation 17 where we are told that the conspiracy of the elite in the endtime shall be composed of world leaders who will be of "one mind for they will give all of their power and strength to the beast" unlike eliphas levi, most illuminists are hesitant to identify satan as their lord. 40 codex magica instead, they point to the grand architect of the universe as their deity, or to a hazy and nebulous, unnamed "god" we have discovered that most of the illuminati elite make the ridiculous claim that they neither worship nor even believe in a being, or entity, named satan. many laugh at least publicly at the notion of a real entity known as the devil. the masonic lodge not only publicly disavows worship of satan, but also vainly attempts to cast lucifer, pseudonym

ly disavows worship of satan, but also vainly attempts to cast lucifer, pseudonym for the devil, in the mold of a good angel, ostensibly sent here on earth only to assist man and introduce man to the "better angels" the one about whom naught may be said in her eye-opening book, the initiation of the world, occultist vera stanley alder reinforces this pretense of the elite. she remarks that it is "deity" without a name that is admired and worshipped. furthermore, this mysterious deity is esoterically described by her as the "one about whom naught may be said" ironically, alder does have a lot to say regarding the "one about whom naught may be said" in fact, she praises this unnamed god as a being of immense "wonder and magnitude" she suggests, too, that the one the elite worship may properl

. revelation 13:16 raise the right hand..extending the two fingers like a fork..then draw it back over the right shoulder and with a quick motion dart the extended fingers forward in a horizontal direction. it alludes to the penalty of gouging out the eyes of a traitor. second sign of a super-excellent master mason richardson's monitor of freemasonry (p.91) as we shall see, the llluminati worship deity by many names in many disguises. one such name and disguise is "jahbuhlun" in pursuit of their worship of this false god, jahbuhlun, they have devised many rituals in which they employ "hidden" hand signs. in all the 33 degrees of scottish rite freemasonry and in the rituals of the york rite, the order of skull and bones, the ordo templi orientis, the grand orient lodge of france, the grand

ristian who is an ex-mason and ex- mormon, now heads up a christian ministry aimed at helping men get out of these cults. in a book that ed edited, entitled, the dark side of freemasonry, he writes that while christians know full well that the sacred name of god is jesus, the mason is at first denied knowledge of the sacred name of their god and then belatedly finds out that the name of the mason deity is definitely not jesus, the name above every other name (philippians 2:9-11. the lost name of god the blue lodge masons, encompassing the first three degrees of masonry, are instructed that they are seeking the lost word or the lost name of god..it isn't until they reach the level of royal arch masonry (seventh degree, york rite) that they discover that the lost name of god wasn't lost afte

who pronounce that name in such a ceremony a swift ride to hell."2 c.c zain, a freemason who is part of a group called "the brotherhood of light" is developer and author of an entire course on ancient masonry having to do with "the spiritual significance of masonic rituals, degrees, and symbols" zain points out that the name jahbuhlun is masonry's grand omnific word, the name of their omnipotent deity. he further shows the significance of the fact that the name jahbuhlun has nine letters and is made up of three syllables, jah, buh, lun. in the ritual for the royal arch degree, since there are three royal arch masons pronouncing the hidden hand of the men of jahbuhlun 55 name three times each, altogether, says zain, twenty-seven syllables are pronounced. this, he explains, represents "the

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

s( i n t r o& o u t l i n e 1 7 s a m p l e 1 8 m e d i t a t i o n 1 5 page 11 grimoire of eclectic magick) the art of magick theory( theurgy, is the mystical, and spiritual use of magick. in the craft, the four witches, gather on the beach to summon the spirit of monon. which, is an example of magical theurgy in the form of an invocation. invocation, or invoking a spirit is the act of calling a deity, into one s self. other forms of theurgy, are meditation, the practice of the vision quest, various path workings, the ritual of calling down the moon, and works leading to the knowledge and conversation of your holy guardian angel. theurgy thaumaturgy is the form of magick, most commonly portrayed in movies and on television. it is that body of works which deal with the achievement of physi

tting with your mind stilled. you begin by establishing your patterned breathing 4-2-4-2. next you relax your body (see active meditation below, and then slowly silence all of the voices within your head until you can hear a kind of silence. at this point you begin to observe your body, and mind. passive meditation is used when you seek inner knowledge, when you do scrying, and when you channel a deity. record the results in your work journal. active meditation the use of meditation with a pre-established script, or goal. the relaxation practice (see script at side, path workings, and calling down the moon, are all forms of active meditation. always record your results in your journal. chant in the craft, when the witches were sitting in the park repeating earth, air, fire, and water, they

f the watchtowers of the north. powers of mother and earth. hear us(me! looking skyward say, aid us(me) in our magical workings reason for the ritual. invoking pentagrams banishing pentagrams element- compass point relationship air- east: fire- south: water- west: earth- north page 18 grimoire of eclectic magick the art of magick rituals continued invoke the lord& lady. this is done by naming the deity then glorifying one or more of their attributes. examples: cernunnos, great horned one, brother of all creatures wild, and free, we(i) invite you into this circle! dana, bright lady, mother of rivers, and mantle of life upon the land, we(i) invite you into this circle! stating the desired goal, say we re(i m) gathered here this night to celebrate state the reason, and to work such magick as

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

r societies it was quite common. the ancient brother and sister gods of egypt, osiris and isis, provided an example for pharaohs, who at times married their sisters. polygamy, the marriage of one man and several women or one woman and several men, is prohibited in modern civilization, but there are still religious groups in nearly every nation who justify plural marriages as being ordained by the deity they worship. adultery, an act of infidelity on the part of a married individual, is one of the most universal taboos. the code of moses condemned both parties involved in the act to be stoned to death. hindu religious doctrines demand the death, mutilation, or humiliation of both men and women, depending upon the caste of the guilty parties. taboos can change within a society over time. man

duals accept the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 56 afterlife mysteries thetheosophical society is an esoteric blend of zoroastrianism, hinduism, gnosticism, manichaeism, the kabbalah, and the philosophy of plato. indestructibility of energy, she reasons, how can they believe that man, the living, thinking, reasoning entity, the indwelling deity of our nature s crowning masterpiece, will evacuate his casket and be no more! would the principle of continuity which exists even for the so-called inorganic matter, for a floating atom, be denied to the spirit, whose attributes are consciousness, memory, mind, love! really, the very idea is preposterous. if the pythagorean metempsychosis should be thoroughly explained and compared with the

divine judgment which provides the process of development, enabling the soul into higher or lower states, according to the laws of cause and effect to be met. manitou a supernatural force, or spirit that suffuses various living things, as well as inanimate objects, according to the algonquian peoples. in the mythology of the ojibwa of the eastern united states, manitou is the name of the supreme deity, or god, and means great spirit. precognition the direct knowledge of the ability to foresee what is going to happen in the future, especially if this perception is gained through other than the normal human senses or extrasensory. retrocognition the mental process or faculty of knowing, seeing, or perceiving things, events, or occurrences of things in the past, especially through other than

ner stated in his man, god, and magic (1961) that his 17 years of expeditions among the shamans and people of the tungus, polynesians, malaysians, australian aborigines, ainus, chinese, mongols, and north american tribes demonstrated to him quite clearly that totemism is not religion. while all these diverse people lived in a world filled with animate beings, they all believed in a single supreme deity. aside from a few venus-type mother-goddess statuettes, there remains a rather strange collection of ghostly creatures and a great variety of two-legged beings with the heads of animals and birds. why, so many anthropologists have wondered, did these cave painters, despite their remarkable artistic gifts, never pass on an accurate idea of their features? why did they confine themselves to po

ve american religious experience, but one may certainly see similarities between the youthful tribal members presenting themselves to the great mystery as helpless, shelterless, and humble supplicants and the initiates of other religious traditions who fast, flagellate, and prostrate themselves before their concept of a supreme being. in christianity, the questing devotees kneel before a personal deity and beseech insight from the son of god, whom they hope to please with their example of piety and self-sacrifice. in the native american tribal traditions, the power granted by the vision quest comes from a vast and impersonal repository of spiritual energy; and those who partake of the quest receive their personal guardian spirit and a great vision that will grant them insight into the spir

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

r societies it was quite common. the ancient brother and sister gods of egypt, osiris and isis, provided an example for pharaohs, who at times married their sisters. polygamy, the marriage of one man and several women or one woman and several men, is prohibited in modern civilization, but there are still religious groups in nearly every nation who justify plural marriages as being ordained by the deity they worship. adultery, an act of infidelity on the part of a married individual, is one of the most universal taboos. the code of moses condemned both parties involved in the act to be stoned to death. hindu religious doctrines demand the death, mutilation, or humiliation of both men and women, depending upon the caste of the guilty parties. taboos can change within a society over time. man

e old belief that a cat has nine lives goes back to ancient egypt. the cat-headed goddess, bast (or ubasti, was associated with the benevolent aspect of hathor, the lioness, and was said to have nine lives. the egyptians did not fear the cat, but rather reverenced it, and they elevated cats far above the role of domestic pet. to the egyptians, the cat was transformed from mouse catcher to supreme deity, the sayer of great words. the egyptian word for cat was mau, which is at once an imitation of the animal s call and the nearly universal human cry for mother. cats came to be worshipped with such intensity that the wanton killing of a cat was punishable by death. because the old egyptians had a great fear of the dark, they observed with awe that the cat, a creature of the night, walked the

first humans were created in the shape of wolves. at first these wolf people walked on all fours; then, slowly, began to develop more human characteristics until they became men and women. among the superstitions associated with the dog is the ancient belief that the howling of dogs portends death and calamities. this appears to be a relic of the time when humans made deities of animals, and as a deity, the dog was supposed to be able to foresee death and give warning of it by howling or barking. this superstition became perpetuated among the egyptians, who depicted the god that presided over the embalming of the dead as anubis, the jackal-headed deity. it was also anubis s task to lead the spirits of the deceased to the hall of judgment. among many native american tribes, it is the dog wh

lopedia of the unsolved. new york: carroll& graf, 2000. the curse of king tut wife his half-sister, and abraham s nephew lot committed incest with his own daughters. polygamy, the marriage of one man and several women or one woman and several men, is prohibited in modern civilization, but there are still religious groups in nearly every nation who justify plural marriages as being ordained by the deity they worship. the history of every modern culture is replete with accounts of kings, caliphs, emperors, and patriarchs who had numerous wives. the great solomon, the prototype for the wise ruler and credited with writing some of the world s greatest love poetry, is said to have had 700 wives and 300 concubines. adultery, an act of infidelity on the part of a married individual, is one of the

tween bride and groom, the linking together of two lives grew in importance to the community at large. even in the early stages of civilization, the dissolution of a marriage, especially one that had produced children, was troublesome and upsetting to the entire tribe or village. in order to help avoid a couple separating after marriage, a religious element entered the process and a divinity or a deity was invoked to help strengthen the ties that bound bride and groom. there are many different individual denominations under the general theological umbrella of christian and under the two main divisions of roman catholic and protestant. there may be many distinctive elements involved in what may be termed a christian wedding, but most of the ceremonies are similar. in most circumstances, the

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

r societies it was quite common. the ancient brother and sister gods of egypt, osiris and isis, provided an example for pharaohs, who at times married their sisters. polygamy, the marriage of one man and several women or one woman and several men, is prohibited in modern civilization, but there are still religious groups in nearly every nation who justify plural marriages as being ordained by the deity they worship. adultery, an act of infidelity on the part of a married individual, is one of the most universal taboos. the code of moses condemned both parties involved in the act to be stoned to death. hindu religious doctrines demand the death, mutilation, or humiliation of both men and women, depending upon the caste of the guilty parties. taboos can change within a society over time. man

d them confidentially that the conventional teachings of islam had misled them. paradise could not be attained by following the preachings of muhammad (c. 570.632, but only by complete obedience to hasan ibn sabah, who was the true incarnation of god on earth. most sources citing the history of the assassins state that in order to be certain that no doubts remained among the initiates that he was deity made flesh, hasan supplied them with generous amounts of the drug hashish, then hypnotically guided them to the lavish gardens of heaven where they were allowed to witness the beauty of the afterlife. when the youths regained full consciousness, they were convinced that they had been allowed a glimpse of their future dwelling place in paradise. although such stories have been widely circulat

benevolence. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d secret societies 37 shapeshift someone or something that is able to change form or shape. subversive to cause the ruin or downfall of something or to undermine or overthrow principles, an institution, or a government. supernatural relating to or pertaining to god or the characteristics of god; a deity or magic of something that is above and beyond what is normally explained by natural laws. transmutation the act of transforming or changing from one nature, form, or state into another. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 38 secret societies chapter 6 magic and sorcery the earliest traces of magical practice are found in the european cav

in allegorical form. today it is known that there was no single personage named hermes trismegistus and that the leyden papyrus discovered in the tomb of the anonymous magician contains the oldest known copy of the inscription from the legendary emerald tablet, which is itself a description of the seven stages of gold-making. hermes, who is called trismegistus, gthree times the greatest, h was a deity of a group of greeks who once founded a colony in egypt. this transplanted god drew his name from hermes (mercury to the romans, the messenger of the greek hierarchy of deities and the god who conducted the souls of the dead to the underworld kingdom of hades. the egyptians identified hermes trismegistus with thoth, who, in their pantheon of gods, was the divine inventor of writing and the s

, and the sowing of discord, discontent, and disease. the desire to use supernatural entities to wreak havoc upon one fs enemy or to acquire material wealth and power was in play during the time of the ancient egyptians and persians. the greeks and hebrews adapted many of the rituals and incantations, transforming the gods of the earlier cultures into the demons of their own time. this process of deity transmutation was continued into medieval times when the earlier gods of the middle east became devils, the ancient mysteries and fertility rites became orgies, and the orders of worship for the old hierarchy of gods and goddesses became patterns for sorcery. by the middle ages, belief in black magick and the powers of evil became so intense that the world had become a dark and shadowy place

THE GOD OF THE WITCHES

tratum consisted of the descendants of thepalaeolithic, neolithic, and bronze-age races, the palaeolithic people were hunters, the neolithic andbronze-age people were pastoral and agricultural. among all these races the horned god was pre-eminent,for alike to hunting and pastoral folk animals were essential for life. after the general introduction ofagriculture, the horned god remained as a great deity, and was not dethroned even by the coming of theiron-age. it was not till the rise of christianity, with its fundamental doctrine that a non-christian deity wasa devil, that the cult of the horned god fell into disrepute.the idea of dividing the power beyond into two, one good and one evil, belongs to an advanced andsophisticated religion. in the more primitive cults the deity is in himself

stian deity wasa devil, that the cult of the horned god fell into disrepute.the idea of dividing the power beyond into two, one good and one evil, belongs to an advanced andsophisticated religion. in the more primitive cults the deity is in himself the author of all, whether good orbad. the monotheism -of early religions is very marked, each little settlement ok-group of settlementshaving its one deity, male or female, whose power was co-terminous with that of his worshippers.polytheism appears to have arisen with the amalgamation of tribes, each with its own deity. when a tribewhose deity was male coalesced with a tribe whose deity was female, the union of the peoples wassymbolised in their religion by the marriage of their gods. when by peaceful infiltration a new god ousted anold one, h

rulers professed christianity thegreat mass of the people followed the old gods, and even in the highest offices of the church the priests oftenserved the heathen deities as well as the christian god and practised pagan rites. thus in 1282 the priest ofinverkeithing led the fertility dance round the churchyard;[2] in 1303 the bishop of coventry, like othermembers of his diocese, paid homage to a deity in the form of an animal;[3] in 1453, two years before therehabilitation of joan of arc, the prior of saint-germain-en-laye performed the same rites as the bishop ofcoventry.[4] as late as 1613 de lancre can say of the basses pyr351n351es "the greater part of the priests arewitches,[5] while madame bourignon in 1661 records at lille that "no assemblies were ever seen sonumerous in the city a

almost the time of the norman conquest the legal enactments show that though the rulers might benominally christian the people were openly heathen.it is possible that the church's prohibition against representing the crucifixion as a lamb on a cross was dueto the desire to differentiate the christian from the heathen god. the lamb, being a horned animal, was liableto be confounded with the horned deity of the pagans.the desolation of the country by the conqueror would not increase the estimation of christianity in the eyesof the unhappy population, and the old religion must have survived if only as a protest against the horrorsinflicted by the worshipper of the new god, the number of times that the "devil" is said to have appeared inthe reign of rufus is very suggestive of this.in the thir

ict with paganism in europe bydeclaring "witchcraft" to be a "sect" and heretical. it was not till the fourteenth century that the two religionscame to grips. the bishop of coventry in 1303 escaped probably because he belonged to both faiths, but thenext trial was fought out to the end. in 1324 the bishop of ossory tried dame alice kyteler in hisecclesiastical court for the crime of worshipping a deity other than the christian god. the evidence provedthe truth of the accusation, which the lady apparently did not deny, but she was of too high rank to becondemned and she escaped out of the bishop's hands. not so her followers, who paid at the stake the penaltyof differing from the church. the next step was the investigation into the old religion at berne, given to theworld in nider's formica

THE KEY TO THE MYSTERIES

et they have wearied themselves in vain. but thy servants are like men of clear sight travelling upon the highroad; never do they stray from it, either to the right hand or the left, until they are entered into the court of the king's palace. thou art god, who by thy godhead sustainest all beings, and by thy unity dost being home all creatures. thou art god, and there is no difference between thy deity, thy unity, thy eternity, and thy existence; for all is one and the same mystery; although names vary, all returns to the same truth. thou art the knower, and that intelligence which is the source of life emanates from thyself; and beside thy knowledge all the wisest men are fools. thou art the knower, and the ancient of the ancient ones, and knowledge has ever fed from thee. thou art the kn

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

ction that set- typhon was a god form which burns and consumes, he is a lord of the 9 in widdershins, counter-clockwise movement 10 the black book, the mes haf, a holy book of the yezidi. 11 called also seth or set-an. 12 force of nature or that of a god, indicating by definition a separate or antinomian force. 13 egyptian mysteries, lucy lamie 18 desert. the fire concept would not be new to this deity, as set was essentially shaitan the opposer/adversary. the egyptian god seker is also a god form which the sorcerer may visualize and use as a mask of dreaming14. seker is an ancient death-god, who was considered older than osiris and who resided around the city of memphis. seker resided in the tomb and the complete darkness. around his lands were winged serpents, demonic spirits and dragon

THE MAGICIAN S KABBALAH

nitiate serve to continue these themes. as the central core of selfhood is approached, it is increasingly obvious that a grand synthesis needs to take place. thus, the work of netzach involves both the practice of dharana, which seeks to unite the awareness with the object of which it is aware by concentration, contemplation, or meditation, and the practice of bhakti yoga, which is the union with deity through the practice of devotion. as seven, the number of netzach, is often taken to be the number of completion, we can see that as the initiate rises to this sephirah, he completes equally at one level the work of the lower sephiroth. indeed, the golden dawn stated that the advancement through the elemental initiations of the lower sephiroth "in a sense, quitteth not malkuth. that is to sa

o this path is that of qoph, meaning "back of the head, where the more primitive parts of the brain reside, regulating these energies. netzach is spelt in hebrew, ntzch, nun-tzaddi-cheth. the tarot attributions of these cards is that of death, the star, and the chariot. the egyptian deities of this sequence are revealing of netzach, being typhon, nuit and hormakhu; typhon (or seth) is the serpent deity connected with storms, a natural phenomena appropriate to netzach, and was the pilot of the solar boat (tiphareth) who speared apophis, symbolic of the death atu connecting netzach to tiphareth. nuit resided in the "lower mansion of heliopolis, which is the house of the sun, and again refers to netzach's relationship to tiphareth, to which the sun is ascribed. she also was responsible for ke

e temple could be a grove of trees, an elaborate grecian villa, a medieval alchemists workshop, or even a futuristic space station! this temple can also be used in visualisation work, dream work and ritual work. chapter four 1. using a reference work on greek legends, or egyptian mythology, or celtic stories and the like, choose a god or goddess who appeals to you. create a representation of this deity, be it a picture, or even their name written on a sheet of paper, and place it somewhere convenient with a candle in front of it. light the candle each morning for a few minutes, and spend that time imagining the deity. note any synchroncities that occur with connection to the deity. follow this exercise for a month. this is a simplified version of the devotional exercise practised by the ph

THE MIDDLE PILLAR

too. the search for, and quite often assumed discovery of some paternal-like god or a testy senior after the fashion of jehovah, frequently has its origins in an adolescent rejection of the father. this, deliberately forgotten, has become so deep, that the inner psychic necessity for the authority and affection of the father is unconsciously projected outwards into a terrifying and awe-inspiring deity. discernment of the true motives of conduct and attitude towards life is, therefore, an absolute essential. this accomplished, then may be examined that other side of the medallion which is man's own psyche. the two pillars of the temple 7 as a practical system, magic is concerned not so much with analysis as with bringing into operation the creative and intuitive parts of man. a psychologic

e original conflict by a consideration of that part of the organism to the symptoms of whch our attention is attracted. for example, consider one troubled by nephntis.22 one of the most si&cant aspects of the magical tradition is astrology. in this latter science the kidneys are referred to the operation of the the two pillars of the temple 15 planet venus. as we know from mythology, venus is the deity concerned with love, feeling, and emotion. we would surmise therefore that in the event that the love or emotional life of an individual has been frustrated or repressed to such a point where the psyche finally refused to continue living wlrulst hampered by such a neurosis, some expression of that frustration could be transferred to the neighborhood of the kidneys. were the frustration compl

ve known for centuries- that all matter is vibratory energy. there is a physical phenomenon known as "harmonic resonance" which means that if one object starts to vibrate strongly enough, another object nearby will begin to vibrate or resonate with the first, if both objects share the same natural vibratory rate. the magician vibrates a god-name in order to effect a harmonic resonance between the deity as it exists within his own psyche and as it exists within the greater universe. the aim is to have the psyche "resonate" with the divine. not only does this lift the consciousness to a higher, more purified level, it accelerates the purification of the body through the expulsion of old dead cells. 7. in magic, such lists are called tables of correspondence. they can be found in several book

rom the body but to become involved more and more in life, in order to experience it more adequately, and in order to obtain a mastery over it. the ideal is to bring down godhead so that one's manhood being enriched may thereby be assumed into godhead. always does this system begin from the real center of workingthe hgher genius which, by definition, is in contact eternally with whatever infinite deity there may be. that is to say, through the yechidah we have immediate access to all the dynamic inspiration and spiritual power of the collective unconscious. by the magical hypothesis, the higher genius corresponds within man to the possible relationship of god to the universe. that is to say, man being the microcosm of the macrocosm, a reflection of the cosmos, is a universe within himself

usually viewed as something "out there" or somethmg that is too sacred to be approached by sinful earthbound human beings. thus the tree of life as the image of god is sometimes pictured as the backside of god by the orthodox religions. in other words, god's face is not turned toward humanity, or as the scriptures tell us "one cannot look upon the face of god and live" it was safer to "image" the deity from behmd. therefore to the roman catholic, geburah is on the left shoulder-the same as the image of the tree seen from the back, and outside of the human being. the pentagram 181 one qabalistic diagram often used to illustrate the idea of the divine on the tree of life is that of adam kadmon, the so-called atziluthic or archetypal man. adam kadmon is the "heavenly man" or'%ody of god" he i

THE NECRONOMICON SIMON VERSION

n the area called by the greeks "mesopotamia" and by the arabs as, simply "the island" for it existed between two rivers, the tigris and the euphrates, which run down from the mountains to the persian gulf. this is the site of the fabled city of babylon, as well as of ur of the chaldees and kish, with nineveh far to the north. each of the seven principal cities of sumeria was ruled by a different deity, who was worshipped in the strange, non-semitic language of the sumerians; and language which has been closely allied to that of the aryan race, having in fact many words identical to that of sanskrit (and, it is said, to chinese. for no one knows where the sumerians came from, and they vanished just as mysteriously as they appeared, after the assyrian invasions which decimated their culture

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

he name given to the egyptian god of magick and wisdom, tahuti, who was evoked by both the golden dawn and by crowley himself (and known to the greeks as hermes, from whence we get "hermetic. azag-thoth is, therefore, a lord of magicians, but of the "black" magicians, or the sorcerers of the "other side. there is a seeming reference to shub niggurath in the necronomicon, in the name of a sumerian deity, the "answerer of prayers, called ishnigarrab. the word "shub" is to be found in the sumerian language in reference to the rite of exorcism, one of which is called nam shub and means "the throwing. it is, however, as yet unclear as to what the combination shub ishnigarrab (shub niggurath) might actually mean. there was a battle between the forces of "light" and "darkness (so-called) that too

oint; and that the chinese as well as the sumerians perceived of two dragon currents, male and female, gives the researchers a more complex picture. the green dragon and the red dragon of the alchemists are thus identified, as the positive and negative energies that compromise the cosmos of our perception, as manifest in the famous chinese yin-yang symbol. but what of inanna, the single planetary deity having a female manifestation among the sumerians? she is invoked in the necronomicon and identified as the vanquisher of death, for she descended into the underworld and defeated her sister, the goddess of the abyss, queen ereshkigal (possibly another name for tiamat. interestingly enough, the myth has many parallels with the christian concept of christ's death and resurrection, among which

he entire region of the middle east, as they appear on the sphinx in egypt, and have become the symbols of the four evangelists of the christian new testament- an ironic and splendid result of the ignorance of the greek religious historians concerning the ancient mysteries! probable the most inconsistent concept the sumerians possesses with reference to the craft is the naming of the goddess as a deity, not of the moon (as the craft would have it, but of the planet venus. the moon was governed by a male divinity, nanna (like inanna but minus the initial 'i, and was considered the father of the gods by the earliest sumerian religion. it should be noted, however, that all of the planetary deities, termed "the zoned ones" or zonei in greek, and indeed all of the sumerian deities, had both mal

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

f one century become the democratic vices of the next, so do the noble renderings of one age of literature become the hackneyed phraseology of the following, this being true whether we are speaking of poetry or prose. vet one attribute alone remains ever youthful as the ages roll by into the aeons, and that is. ecstasy; whether we find it in the rapture of love, the melody of song, or the fire of deity, it is what poe meant by gelevating excitement, h and as we have seen, it was because of its absence that he attacked the epic school of verse. ecstasy lies beyond our gnosis; as we shall hereafter see, it carries us out of ourselves, beyond the mere shell of existence, into the very depths of the profound. for the fraction of a second the whole ocean of our being is whirled through a narrow

f a woman sell her body for a five pound note, or for a five million pound dot. the man who in his turn marries a woman for her wealth is as foul a male prostitute as ever shrieked his lewd obscenities in the street of sodom, and down the by-ways of gibeah. tannhauser expresses the whole celebration of this union in two pregnant lines: that is true marriage, in my estimate. aspire together to one deity? yes *tannhauser, vol. i, p. 259. or again in the song of nuith: we are lulled by the whirr of the stars; we are fanned by the whisper, the wind; we are locked in unbreakable bars, the love of the spirit and mind. the infinite powers of rapture are ours; we are one, and our kisses are kind *orpheus, vol. iii, p. 218. a true wife, that is a woman whose very soul palpitates in harmony with tha

owley unfurls the oriflamme of reason against the bunting of god, leading us on from the realms of gloating anthropophagi to the gmagical brotherhood of kings. h the absolute crown and kingdom of desire, the one god sealed in the seas and betokened in the winds. gthe spirit of mankind! h before the darkness, earlier than being, when yet thought was not, shapeless and unseeing, made misbegotten of deity on death, there brooded on the waters the strange breath of an incarnate hatred. darkness fell and chaos, from prodigious gulphs of hell. life, that rejoiced to travail with a man, looked where the cohorts of destruction ran, saw darkness visible, and was afraid, seeing. there grew like death a monster shade, blind as the coffin, as the covering sod damp, as the corpse obscene, the christian

, the great centripetal and centrifugal forces, the harmony of the spheres, the path of the stars, the life of the universe. without vice there can be no virtue, without virtue there can be no vice. without the one, the other becomes absolutely incomprehensible, and beyond our judgement. hegel held: gthat a thing can only arise through its opposite, h and this idea was also held by the qabalists. deity created good and evil; and both are absolutely necessary to the existence of each other. further, the qabalist does not even recognize their independence as two opposing powers, but as one under the one supreme deity; the external visible matter world of evil and darkness, and the internal spiritual higher world of goodness and light, beneficent and malevolent as the ancient gods of babyloni

ways to life, and evil itself serves for the renewal and nourishment of good. h*1. the most important of all the arcana of the magnum opus was the transformation of darkness into light. again, we have the white and black triangles, the unique athanor of moral alchemy, the transmutation of darkness into light. gthe stone becomes a plant, the plant an animal, the animal a man, and man greatens into deity. h*2 *1. the mysteries of magic, p. 150 *2. ibid, p. 30. nothing is absolutely evil, nothing is accursed for ever, not even the archangel of evil, for a time will come when his name and angelic nature will be restored to him* la kabbale, frank, p. 217. thus we rise through the microprosopus of good and evil, to the great ethical macroprosopus which is equilibrated. many are the tracks and by

THE GOD SET

text is unavailable through your library, i recommend a a short cheap and very reliable book by george hart: a dictionary of egyptian gods and goddesses, routledge& kegan paul, 1986. this very ambiguous god was alternately deified and demonized depending on the cultural/political currents running through egypt. allow me to present here a brief history of set. predynastically: set was an important deity appearing in the art of the hamitic peoples living in the ombos and naquada regions. interestingly, his was the only god- figure not composed of parts from recognizable earth animals (the hamitic speakers donated most of the terms to religious philosophy to the egyptian langauge that seperate it from other semitic languages including ba, ka, neter, etc. if somebody really wants to find the r

THE SECRET RITUALS OF THE OTO

y.%20secret%20rituals%20of%20the%20o.t.o/note9.html [12/28/2001 2:09:27 pm] sroto_notes 10. l vi s attitude to the templars was a curious one; on the one hand he abused them as heretics, on the other he praised them as bearers of the light of the grail. it seems likely that he had his own peculiar interpretation of the mysterious baphomet allegedly worshipped by the templars, for he wrote of this deity that all the initiates of the occult sciences. have adored, do adore, and always will adore what is signified by this frightful symbol. file//c /documents%20and%20settings/michael/my..20secret%20rituals%20of%20the%20o.t.o/note10.html [12/28/2001 2:09:30 pm] sroto_notes 11. for both a brief outline of tantrism and some details of kellner s possible indebtedness to the american occultist p. b

TRUE HISTORY OF WITCHCRAFT

constitutes a mythos of its own. no doubt, misguided `copycat' fanatics have sometimes misused this mythos, in much the same way that charles manson misused the music and culture of the 1960s. true occult initiates have always regarded the ultimate reality as beyong all names and description. named `deities' are, therefore, largely symbols "isis" is a symbol of the long-denied female component of deity to some occultists "pan" or "the horned god" or "set" or even "satan" are symbols of unconscious, repressed sexuality. to the occultist, there is no devil, no "god of evil" there is, ultimately, only the ain sof aur of the cabbalah; the limitless light of which we are but a frozen spark. evil, in this system, is the mere absence of light. all else is illusion. the goal of the occult path of

TURNER ROBERT ARBETEL OF MAGICK

honours in warlike affaires. his character. och governeth solar things; he giveth 600 yeares, with perfect health; he bestoweth great wisdom, giveth the most excellent spirits, teacheth perfect medicines: he converteth all things into most pure gold and precious stones: he giveth 14 gold, and a purse springing with gold. he that is dignified with his character, he maketh him to be worshipped as a deity, by the kings of the whole world. the character. he hath under him 36536 legions: he administreth all things alone: and all his spirits serve him by centuries. hagith governeth venereous things. he that is dignified with his character, he maketh very fair, and to be adorned with all beauty. he converteth copper into gold, in a moment, and gold into copper: he giveth spirits which do faithful

it is a canon, that every one know his own angel. and that he obey him according to the word of god; and let him beware of the snares of the evil angel, lest he be involved in the calamities of brute and marcus antonius. to this refer the book of jovianus pontanus of fortune, and his eutichus. the third way is, diligent and hard labor, without which no great thing can be obtained from the divine deity worthy admiration, as it is said, tu nihil invita dices facie sue minerva. nothing canst thou do or say against minerva s will. we do detest all evil magicians, who make themselves associates with the devils with their unlawful superstitions, and do obtain and effect some things which god permitteth to be done, instead of the punishment of the devils. so also they do other evil acts, the dev

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

s symbol; but that it represented some fundamental principle of their faith. what this was, it is difficult to obtain any direct information, on account of the secrecy under which this part of their religion was guarded. plutarch tells us, that the egyptians represented osiris with the organ of generation erect, to show his generative and prolific power: he also tells us, that osiris was the same deity as the bacchus of the greek mythology; who was also the same as the first begotten love (erwj prwtogonoj) of orpheus and hesiod.2 this deity is celebrated by the ancient poets as the creator of all things, the father of gods and men;3 and it appears, by the passage above referred to, that the organ of generation was the symbol of his great characteristic attribute. this is perfectly consiste

2 this deity is celebrated by the ancient poets as the creator of all things, the father of gods and men;3 and it appears, by the passage above referred to, that the organ of generation was the symbol of his great characteristic attribute. this is perfectly consistent with the general practice of the greek artists, who (as will be made appear hereafter) uniformly represented the attributes of the deity by the corresponding properties observed in the objects of sight. they thus personified the epithets and titles applied to him in the hymns and litanies, and conveyed their ideas of him by forms, only intelligible to the initiated, instead of sounds, which were intelligible to all. the organ of generation represented the generative or creative attribute, and in the language of painting and s

e greatest analogy with the divine attributes which they wished to represent. in an age, therefore, when no prejudices of artificial decency existed, what more just and natural image could they find, by which to express their idea of the beneficent power of the great creator, than that organ which endowed them with the power of procreation, and made them partakers, not only of the felicity of the deity, but of his great characteristic attribute, that of multiplying his own image, communicating his blessings, and extending them to generations yet unborn? in the ancient theology of greece, preserved in the orphic fragments, this deity, the erwj prwtogonoj, or first-begotten love, is said to have been produced, together with ther, by time, or eternity (kronoj, and necessity (anagkh, operating

o the world, he produced night, which is called eternally-begotten, because it had eternally existed, although mixed and lost in the general mass. he is said to pervade the world with the motion of his wings, bringing pure light; and thence to be called the splendid, the ruling priapus, and self-illumined (autaughk2. it is to be observed that the word prihpoj, afterwards the name of a subordinate deity, is here used as a title relating to one of his attributes; the reasons for which i shall endeavour to explain hereafter. wings are figuratively attributed to him as being the emblems of swiftness and incubation; by the first of which he pervaded matter, and by the second fructified the egg of chaos. the egg was carried in procession at the celebration of the mysteries, because, as plutarch

symbol of the power of the 1 see plate xxi. fig. 1. 2 macrob. sat. i. c. 20. 3 see goltz, tab. ii. figs. 7 and 8. 4 see plate iv. fig. 1, and recherches sur les arts, vol. i. pl. viii. the hebrew word chroub, or cherub, signified originally strong or robust; but is usually employed metaphorically, signifying a bull. see cleric. in exod. c. xxv. 5 recherches sur les arts, lib. 1. 22 on the worship deity that horns were placed in the portraits of kings to show that their power was derived from heaven, and acknowledged no earthly superior. the moderns have indeed changed the meaning of this symbol, and given it a sense of which, perhaps, it would be difficult to find the origin, though i have often wondered that it has never exercised the sagacity of those learned gentlemen who make british a

TYSON DONALD NEW MILLENNIUM MAGIC

s used in magic from the same term used in science. magic is presented as a subtle branch of science that relies on material forces and works within the parameters of physical laws; the implication is that when sci- ence develops delicate and sophisticated-enough machines, it will be able to mea- sure and predict magical effects. modern writers on the occult tend to shy away from any mention of a deity or references to spirit. this is in sharp contrast to the grimoires, where prayers to god are effusive. the results of scientific magic are not promising. magic cannot be materialized. it exists only within the living spiritual heart of the individual. when it is dissected it ceases to exist. a rational mind cannot accept magic into a material framework no matter how hard it tries. sooner or

nuscule and both and neither of these conceived extremes. the ancient hebrews also grasped the great truth that god cannot be con- ceived. any form the mind attempts to impose on the unmanifest is inapt and at once becomes sacrilegious, as it degrades the highest intuition of the nature of god. other ancient races perceived this dimly, but they allowed the truth to slip away in their hunger for a deity they could understand in human terms. to yearn toward the all and not to give it a human face required a courage they did not possess. it is a hard truth for people brought up in a traditional religious system. the reader (who will hereafter be called the magus in hope and expectation) has set him or herself to become greater in understanding than the mass of humanity, and so must grasp the

ht and those who direct it ascend to a position of greatest power and impor- tance. in ancient times, wars were directed and fought by men. after these military rulers had seized control, they were naturally reluctant to give it up. they pro- ceeded to fashion gods in their own image. archeological evidence suggests that many stone age societies were ruled by women and worshipped a female supreme deity. fertility fetishes with exaggerated female attributes, such as the famous venus of willendorf, have been unearthed at numerous sites of ancient human habitation. cultures devoted to the goddess tend to be stable and agrarian, inward-seeking and secretive in their rites. they build no empires, but are subject to the empire-building of more aggressive neighbors. cults of female gods, existing

d. beelzebub, the demon of chokmah associated with obstruction, was originally beelzeboul "lord of the earth" however, do not make the error of assuming that these fallen gods can be restored to their former high estate while retaining their altered names and shapes. angels of light, when perverted from their original purpose, become angels of darkness. ashtaroth may once have been a female lunar deity, but he is now a male demon of violent rage. it is possible to invoke astarte in her original image and nature, but never attempt to reform ashtaroth into his lost character of moon goddess. these beings are irreconcilable, as separate and distinct as their names. t he dodecagram is a star with twelve points. it may be formed in three ways-with four equilateral triangles, with three squares

s a magical act for the vikings, done to empower their symbols and weapons just prior to a battle. it is the true form of bloody sacrifice. the slaying of an animal or another human being is a foolish attempt to trick god by substituting the blood of another creature for the lifeblood of the worshipper. only the spilling of his or her own blood can commit the worshipper wholly into the keeping of deity. the shamans of the north under- stood this truth. the third act of sacrifice was the nine-day fast odin endured, during which he took neither food nor drink. to go nine days without food is comparatively easy. to endure nine days without water is a hardship that would cause the death of all but the strongest. the norsemen were a physical race constantly pressing the boundaries of their endu

TYSON DONALD SOUL FLIGHT

lity of mind and the physical transmission of hints and cues from one individual to another. in the incident above, the priest had no prior knowledge of what columba would see, and was not even present in the same house at the time it occurred. emanuel swedenborg with the dawn of the protestant reformation, the rigid and complete control over the relationship between the common individual and the deity passed out of the hands of the clergy. this event gave rise to ordinary men and women having astral journeys of the kind that previously had only been experienced by priests, nuns, saints, and others involved in the church. the best known is emanuel swedenborg (1688-1772, a swedish mystic who wrote entire books describing his astral travels to heaven and hell, and his interactions with angel

ructed to repel the hostile force from the entrance to this canyon, or the armed guards that constantly pace and keep watch on the walls of the keep. the contest will be a battle of wills as much as a physical confrontation, and the victor will be the side that does not lose sight of its greater purpose. the ruling intelligence is the god of shepherds, who in egypt took the form of the ram-headed deity, amon. his oracular revelations are delivered directly to the emperor, who relies on them for his strategies of warfare. by conversing with the emperor on his throne, they can be discovered. 208 soul flight v the hierophant hebrew letter: vau (nail) correspondence: taurus path: sixteenth the hierophant is the pope of a religion of ancient origins and long-established traditions, who ensures

o have been linked to deities, and those in which the link is not explicit were also probably associated with a god or goddess of the natural world. in any case, the forces that energize and define the runes express themselves as intelligent beings when the runes are entered as astral landscapes. 246 soul flight once within the land of the rune, it is important to seek out and confront the ruling deity. the rune itself, drawn upon the air in front of you with the index finger of your right hand, can be used as a sign of power. it will test the truthfulness in the appearance of the astral environment-if the land is out of harmony with the nature of the rune, inscribing the rune upon the air will cause the land to dim and become indistinct. the rune can also be used to subdue the deity of th

ether into the phrase that appears here by the angels or by dee. the mantra is "christeos luciftias" it translates into english as the emphatic "let there be light (christeoslet there be; iuciftias-brightness. it is a phrase of great power and authority. if you know the astral world into which you wish to travel, you can pick a mantra that resonates with that world, such as the name of its ruling deity or spirit. sometimes, the spirit of an astral realm may be abstract, a quality or condition that perhaps serves as its common name, and this can be used as its mantra. for example "summerland" would make a good mantra when seeking to travel into the summerland of myth. the name or title of a god or goddess particularly associated with an astral world might be used. passage into the land of t

TYSON DONALD THE MAGICAL WORKBOOK

" or "0 goddess" may be substituted. those who conceive the highest creative power in an abstract way may wish to use "0 light" or "0 source" in place of "0 lord" although the prayer originates in judeo-christian scripture, its effectiveness is not limited to the conventional jewish or christian concept of god. it is simply a request for cleansing and renewal from the highest active expression of deity. the cleansing prayer can be employed to purify substances and instruments for ritual use. it is especially good as a quick purification method for water, salt, candles, incense sticks, paper, pens, and other common things used in ritual work. to purify an object or material, hold it between your two hands in front of your heartcenter while speaking the words of the prayer, and visualize the

TYSON DONALD THE POWER OF THE WORD

burning bush history of the name 3 (exod. 3:14-51, and it is explicitly stated that prior to this revelation to moses the name was not known among the hebrews "and i appeared unto abraham, unto isaac, and unto jacob, by the name of god almighty (shaddai; but by my name jehovah (ihvh) was i not known to them (exod. 6:3. this has led to speculation that the name originally belonged to the resident deity of the holy mountain who was worshipped by the tribes that dwelt in the region south of palestine. in receiving the name, moses also took on the authority of the god of the mountain and conveyed its power to his people. that is why he married a daughter of the priest of midian (exod. 3: l b t h e tribe of midian grazed their flocks in the land of the sacred mountain and worshipped its god wi

to worship ihvh. he wished them to have the continuing protection and blessing of this most potent god who had secured their freedom through his miracles. the meaning of the name is not known with certainty. it is often stated that while the numerous other names of god are merely descriptive of divine attributes (see the comments of moses maimonides in appendix b, the ineffable name means supreme deity completely and exclusively and cannot be referred to any lesser function. the derivation of the word is obscure, but it may have descended from the hebrew verb hayah (to be, as is implied by the words of god to moses on horeb. thus the meaning of the name may be "he who is always the same" or "he who is truly existent" or even "he who is sufficient unto himself" if a more active sense is sou

s the meanings "he who causes to fall" or "he who strikes down" the name has also been connected by some scholars with the arab hawa (the void between heaven and earth, leading to the interpretation "he who rides the wind" or "he who makes the winds to blow" earlier speculations that there is a connection between tetragrammaton and the greek god of thunderbolts (jehovah= jove, or with the gnostic deity iao, are generally discounted (although gershom scholem finds a connection between iao and the truncated name ihv used in sepher yetzirah to seal the six directions of space-see scholem, kabbalah, p. 27. so are wilder claims that the name can be traced back to ancient china, egypt, or babylonia. all these propositions have been put forth at different times, but there is little hard evidence

gic, a name is far more significant. it embodies the identity, the very being, of what it signifies. when a name is rightly vibrated by the tongue and lips upon the air, it comes alive. a resonance is established between the living name and the thing itself. by manipulating the name, the potential of the named thing is released upon the world. to articulate ihvh is to harness the power of supreme deity, both to create and destroy, for human ends. according to the esoteric doctrine of the jewish mystic-magicians known as kabbalists, the structure of tetragrammaton forms the blueprint upon which the entire universe of space and time, matter and energy, good and evil, humans and angels, is based. the name does not merely reflect the makeup of the world-it is the world. in the most ancient boo

c. to understand this relationship, it is necessary to say a few words about the doctrine of emanations. kabbalists hold that creation, all forms of creation of being from nothingness, occurred and continues to occur through the mediation of ten spheres of living sacred fire called sephiroth. these spheres are connected by pathways that allow a progression from one to another either downward from deity to matter or upward from matter to deity. they form a ladder of lights connecting earth to heaven that can never be broken without the utter annihilation of the universe. each sephirah is in its most basic nature a name for one of the attributes of god. the kabbalah calls these "the ten names which must not be erased" in addition to these divine names, the sephiroth have descriptive names of

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

clear, and it throws considerable light on the egyptian religion. the egyptians believed in the existence of god, the creator and maintainer of all things, but they thought that the concerns of this world were committed by him to the superintendence of a series of subordinate spirits or beings called "gods" over whom they believed magical spells and ceremonies to have the greatest influence. the deity was a being so remote, and of such an exalted nature, that it was idle to expect him to interfere in the affairs of mortals, or to change any decree or command which he had once uttered. the spirits or "gods" on the other hand, possessing natures not far removed from those of men, were thought to be amenable to supplications and flattery, and to wheedling and cajolery, especially when accomp

ng discussed by the gods, ra ordered that he and his fiends should be given over to isis and her son horus, who were to do what they pleased with them. horus promptly cut off the heads of set and his fiends in the presence of ra and isis, and be dragged set by his feet through the country with his spear sticking in his head and neck. after this isis appointed horus of behutet to be the protecting deity of her son horus. the fight between the sun-god and set was a very favourite subject with egyptian writers, and there are many forms of it. thus there is the fight between heru-ur and set, the fight between ra and set, the fight between heru-behutet and set, the fight between osiris and set, and the fight between horus, son of isis, and set. in the oldest times the combat was merely the natu

ipped [fn#125] the region of the first cataract, where the nile was believed to rise [fn#126] memphis [fn#127] herakleopolis, the hbw xanes of isaiah [fn#128] a name of herakleopolis [fn#129] khemenu or hermopolis, the city of thoth [fn#130] these gods were: nu and nut; hehu and hehut; kekui and kekuit; kerh and kerhet [fn#131] the capital of set, the eleventh nome of upper egypt; the chief local deity was khnemu. thy seat (or, domain) reacheth far into ta-tchesert,[fn#132] and thy name is firmly stablished in the mouth[s] of men. thou art the twofold substance of the two lands[fn#133] everywhere, and the divine food (tchef) of the kau,[fn#134] the governor of the companies[fn#135] of the gods, and the beneficent (or, perfect) spirit-soul[fn#136] among spirit-souls. the god nu draweth his

cended from the same parents, and born in the same region, but that zeus was the elder and knew most; plainly intimating thereby that the empire of the former was more august and honourable than that of his brother, as by means of his age he was his superior, and more advanced in wisdom and science. nay 'tis my opinion, i own, that even the blessedness of that eternity which is the portion of the deity himself consists in that universal knowledge of all nature which accompanies it; for setting this aside, eternity might be more properly styled an endless duration than an enjoyment of existence [fn#259] she is said to have been a priestess of isis and of apollo delphicus. ii. to desire, therefore, and covet after truth, those truths more especially which concern the divine nature, is to asp

WESTERN MANDALAS OF TRANSFORMATION SR AL

ugh the knowledge of such divine names, it is affirmed, moses overcame the sorcerers of egypt, elias brought fire from heaven, daniel closed the mouths of lions. by what secret to have power over this line of communication with superior worlds it is for practical cabalism to discover (1971, p. 242 .23. the celestial intelligences are, in practical qabalistic magic, thought to be emanations of the deity, and correspond to principles in the human microcosm. this is really an early and exceedingly perceptive psychology. agrippa explains that: the more i dwell upon their qualities, the more i long for the divine, the more shall i be blessed by the reception of their rays. the more intensely i yearn heavenward, the more shall i bring down heaven to dwell in my soul (1971, p. 222. part of the pr

e the chart in figure 3-b. they can be burned both in the process of actual construction as well as used for fumigating or consecrating the magical seal when it is finished. remember, when working with any kind of name.your own, your h. g. a, an archangel, etc .an incense compound can also be made from the letter-correspondences (see figure 2-e on page figure 3-a no. 2 3 4 5 6 7 8 9 10 11 sephira deity archangel chokmah binah chesed geburah tiphareth netzach hod yesod malkuth daath yah or yhvh yhvh elohim el elohim gibor yhvh eloah ve daath yhvh tzabaoth elohim tzabaoth shaddai el chai adonai ha aretz yah elohim raziel tzaphqiel tzadqiel kamael raphael haniel michael gabriel sandalphon mesukiel planetary angel cassiel sachiel samael michael anael raphael gabriel elementals urial planet zod

ious or asymmetrical seal would be formed by following the numerical sequence; even one misplacement would cause a different seal. meditated upon. examples of some of these qabalistic mandalas are given in later sections. these planetary seals are all drawn from agrippa's kameas unless otherwise noted* sigils let us examine in more detail the art of sigil making. the sigil is the signature of the deity, angel, or energy (such as understanding, communication etc) one is invoking when working with magical squares. in most cases, they are drawn from kameas that have the same numerical equivalents as the names themselves; the intelligence and the spirit of jupiter/chesod, for example, both equal 136, the theosophical extension of the kamea itself (numbers one through sixteen. when we examine e

ith the introduction of different kameas. one may well ask what makes a kamea magical if there are so many possible combinations? when mathematicians use examples of magical squares, they imply nothing esoteric by this term, but throughout history kameas have been considered numinous in all esoteric traditions, because, although modern scientist's scoff at this idea, numbers are emanations of the deity. the same relationship exists between astronomy and astrology. simply because we now have a rational science that can define the physical characteristics of the planets in no way hinders the journeys of today's magicians into inner space. the planetary spirits are just as numinous today as they were in the ancient world for those who have experienced their angelic energies directly. we know

f, or through" which has a value of six. this is the great harmonizing sphere of the christ principle through which we are made aware of our own divine nature. the word light appears six times in john's prologue to describe this perfected nature of christ. tiphareth is considered to be the pivot of the entire tree, like the sun in our solar system. many ancient peoples identified the sun with the deity, yet the evolution of western religion advises us to express this identity with caution. although the ancient hebrews sang many hymns praising god's movement in nature, we know they distinguished themselves from the surrounding cultures which worshipped god in nature. moses himself inveighed against sun-worship, and the reason that qabalah stresses the ineffable nature of god as distinct fro

WHO ARE THE DRACONIANS

as laid out according to satanic law with different colours used for different ceremonies depending on the time of year. sometimes they would use the churches in secret, but don't underestimate how many people in the 'christian' clergy are also members of the satanic network. the satanists, she remembers, were dressed in robes and a number wore masks, including the face of a goat or baphomet, the deity the templars were accused of worshipping. in the uk, as in america, some of the best known names in the country are involved. she remembers vividly (god, the thought of it, being laid on her back on the floor of a church as a screaming boy, no more than six, was being held by the hair above her while a man, who she would later identify as a top politician in northern ireland, had anal sex wi

WICCA EIGHT SABBATS OF WITCHCRAFT

ts (i.e. the gifts of life) from the land of the dead, as we are told in the 'mabinogi. welsh triads allude to gwydion and amaethon doing much the same thing. in fact, this theme is so universal that mythologists refer to it by a common phrase 'the harrowing of hell. however, one might conjecture that the descent into hell, or the land of the dead, was originally accomplished, not by a solar male deity, but by a lunar female deity. it is nature herself who, in spring, returns from the underworld with her gift of abundant life. eight sabbats of witchcraft get any book for free on: www.abika.com 16 solar heroes may have laid claim to this theme much later. the very fact that we are dealing with a three-day period of absence should tell us we are dealing with a lunar, not solar, theme (althou

about 'horns of light, while modern pagans giggle and happily refer to such statues as 'pan the baptist. and to clench matters, many depictions of john actually show him with the lower torso of a satyr, cloven hooves and all! obviously, this kind of john the baptist is more properly a jack in the green! also obvious is that behind the medieval conception of st. john lies a distant, shadowy pagan deity, perhaps the archetypal wild man of the wood, whose face stares down at us through the foliate masks that adorn so much church architecture. thus medieval pagans may have had fewer problems adapting than we might suppose. in england, it was the ancient custom on st. john's eve to light large bonfires after sundown, which served the double purpose of providing light to the revelers and wardin

WICCA WITCHCRAFT TODAY

accompaniment is a chant or performed by percussion instruments by which the rhythm is strongly marked. the rhythmic movements, the rhythmic sounds, and the sympathy of numbers all engaged in the same actions, induce a feeling of exhilaration, which can increase to a form of intoxication. this stage is often regarded by the worshippers as a special divine favour, denoting the actual advent of the deity into the body of the worshipper. the bacchantes of ancient greece induced intoxication by drinking wine, and so making themselves one with their god. dr. gardner has shown in his book how much of the so-called 'witchcraft' is descended from ancient rituals, and has nothing to do with spell-casting and other evil practices, but is the sincere expression of that feeling towards god which is ex

dia says 'pictures, mosaics and sculptures show the initiates as naked, one carrying corn, another fire, some sacred baskets with serpents, women, or goddesses, initiating men. these were secret cults into which only certain people were admitted after preliminary preparation. after this mystic communication or exhortation (the charge, the revelation of certain holy things, then communion with the deity; but the mysteries seem to centre round the semi-dramatic representation of a mystery play of the life of the god' i think it is at least plausible to believe that all this was not play-acting, but that there was a serious reason behind it. that they believed that, while the gods wished them well, they were not allpowerful, that they needed man's help; that by performing certain rites men ga

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

magic titles of honor and supremacy. these represent the supernal triad of the sephiroth and are shrouded and unapproachable to the profane and to all others but the chiefs of the adepts. in case of a vacancy in this order, the chief most learned adept obtains by decree the well-earned award. the scheme of the g.d. then is formed upon the type of the decad of the sephiroth, the ten emanations of deity as figured in the qabalah whose professors were illuminated by the higher magic of the ancient world. the grades of the first order will be found to be hebrew in design and tendency; and inasmuch as the influx of time brought on the revelation of the christos, the tiphareth, the beauty of microprosopos, christian design is reflected in the higher degrees. the neophyte grade and the 1st, 2nd

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

. note that there were no proper greek letters for 6, 90 and 900, so they used special symbols--episemon (vau, or bau, digamma) for 6; koppa for 90; and sanpi for 900. at some periods, the five finals were not used for the hundreds, but instead tau was written for 400 and other hundreds added; thus 500 was tq. another point of importance is that the jews never write jh jah for 15, because it is a deity title, they use instead 9, 6 thus tv, teth, vau. the qabalists used jh only when they desired to call attention to the holy name in the number. in certain qabalistic numerical computations many rabbis deemed it permissible to add an aleph, one, and this they called colel. in some cases we find the greeks to have used their letters in direct order for purposes of numeration, as numbers--th ei

n the occasion of the covenant made by jehovah with abram and the institution of circumcision of males in token thereof. now here we have the addition of an h or 5, the essentially female letter, to the name of abraham, and a conversion of a yod into he, y into h, in the case of sarah; and then their sterility is destroyed. some learned men consider abraham to be a conversion of brahma, the hindu deity. the name splits up curiously. ab is father, br is son, am is like om or aum, a deific name of power. rm meant, he is lifted up. blavatsky remarks that abraham and saturn were identical in astro-symbology. the father of the pharisees was jehovah, and they were of the seed of abraham. the number of abrm is 1, 2, 200, 40 or 243, the number of the man figure, seir anpin, representing microproso

re, from the simplicity of the nature of the ineffable. 14. lethe, oblivion, ignorance. 15. a virgin, from the purity of its nature. 16. atlas, it connects, supports and separates all things. 17. the sun. 18. apollo. 19. pyralios, dweller in fire. 2 0. morpho. 2 1. the axis. 2 2. vesta, or the fire in the center of the earth. 2 3. spermatic reason. 2 4. the point within a circle, the central fire deity. the lingam, an upright pillar, was its hindu symbol. the monad being esteemed the father of numbers is the reason for the universal prejudice in favor of odd numbers over even numbers, which are but copies of numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the first even number, the dyad, or universal mother. the father being more esteemed than the mother, for mig

d is called theos--god, logos--the word and psyche, the soul. indeed it is impossible to study any single system of worship throughout the world, without being struck by the peculiar persistence of the triple number in regard to divinity. whether as a group of deities, a triformed or 3- numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott headed god, a mysterious triunity, a deity of 3 powers, or a family relationship of 3 persons, such as the father, mother and son of the egyptians, osiris, isis and horus. and again in the various faiths we see the chief dignity given in turn to each person of the triad. some rejoice in the patriarchal unity, some in the greater glory of the son, and others again lavish all their adoration on the great mother. even in trinities of co

urn to each person of the triad. some rejoice in the patriarchal unity, some in the greater glory of the son, and others again lavish all their adoration on the great mother. even in trinities of coequal males, each has his own special worshippers. note this especially among the hindus, where for example, the followers of vishnu are called vaishnavas. to complicate matters too, in this case, each deity has his female potency or sakti, and these also have their own adherents. 44. under this notice of the triad we may refer to the emblem of the isle of man, three legs united at the hips. this is supposed to have been derived from sicilian mariners at an early date, for the same emblem is found at palermo in sicily, and this design is there to be seen on an old public building. sicily was anc

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

ession in the form of three triads of powers, synthesized in a tenth, is said to be extended through four worlds, denominated respectively atziluth, briah, yetzirah and assiah, a fourfold gradation from the subtil to the gross. this proposition in its metaphysical roots is pantheistic, though, if it may be so stated, mediately theistic; while the ultimate noumenon of all phenomena is the absolute deity, whose ideation constitutes the objective universe. now these observations apply strictly also to the chald an system. the accompanying diagrams sufficiently indicate the harmony and identity of the chald an philosophy with the hebrew kabalah. it will be seen that the first mind and the intelligible triad, pater, potentia, or mater, and mens, are allotted to the intelligible world of supramu

g our universe. i. hyperarchii archangels ii. azon i unzoned gods iii. zon i planetary deities_ higher demons: angels_ human souls_ lower demons, elementals fiery 4 of 13 airy earthy watery_ evil demons lucifugous; the kliphoth_ chald an theology contemplated three great divisions of supra-mundane things: the first was eternal, without beginning or end, being the "paternal depth" the bosom of the deity. the second was conceived to be that mode of being having beginning but no end; the creative world or empyr um falls under this head, abounding as it does in productions, but its source remaining superior to these. the third and last order of divine things had a beginning in time and will end, this is the transitory ethereal world. seven spheres extended through these three worlds, viz, one

tions are inadequate as stanley pointed out. but stanley, although disagreeing with psellus, is nevertheless inconsistent upon this point, for although he explains the four worlds of the chald ans as successively noumenal to the physical realm, he obviously contradicts this in saying that one corporeal world is in the empyr um. prior to the supramundane light lay the "paternal depth" the absolute deity, containing all things "in potentia" and eternally immanent. this is analogous to the ain suph aur of the kabalah, three triads of three letters, expressing three triads of powers, which are subsequently translated into objectivity, and constitute the great triadic law under the direction of the demiurgus, or artificer of the universe. in considering this schema, it must be remembered that t

are the divine vice-gerents by which the universe was conceived to be administered. each of the four worlds, viz, the empyr an, ethereal, elementary and material, was presided over by a supreme power, itself in direct rapport with "the father" and "moved by unspeakable counsels" these are clearly identical with the kabalistic conception of the presidential heads of the four letters composing the deity name in so many different languages. a parallel tenet is conveyed in the oracle which runs "there is a venerable name projected through the worlds with a sleepless revolution" the kabalah again supplies the key to this utterance, by regarding the four worlds as under the presidency of the four letters of the venerable name, a certain letter of tile four being allotted to each world, as also

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

tic source of temporality. it follows, then, that there cannot be a time when time did not exist, nec aliquo tempore non erat tempus.35 in the word, everything which begins to be and ceases to be begins and ends its existence precisely because it is the eternal reason [aeterna ratione] where nothing begins or ends, 36 the eternal law (lex aeterna) that manifests the reason (ratio) of the timeless deity in the transitory world.37 augustine opines further about this matter in his explication of john s statement concerning jesus, they sought therefore to seize him, and no one laid hands on him because his hour had not yet come (jn 7:30: he was waiting for the time when he would die, because he also waited for the time when he was to be born. the apostle, speaking about this time, said, but wh

apter two ter further. the verse but there shall be a continuous day [yom ehad] it will be known to the lord not day nor night, and at the time of evening shall be light (zech 14:7) is applied exegetically to arikh anpin, or atiqa qaddisha, the highest manifestation of the divine, also referred to in that context as atiq yomin, the ancient of days, a title derived from the vision of the enthroned deity in daniel 7:9: in the time [zimna] that atiq yomin is aroused in the supernal arrayments, that one [ha-hu] is called the continuous day [yom ehad, for in the future his beard will be glorified [de-veih zamin le oqir diqneih] by means of it, as it is written, but there shall be a continuous day [yom ehad] it will be known to the lord [yom ehad hu yewwada layhwh. it [hu] alone, more than every

temporality into eternity. see zaehner, zurvan. it is of interest to recall in this connection the comments of rubin, heidenthum und kabbala, pp. 33 34, on the temporal implications of the designation atiqa, the ancient one, one of the zoharic terms for the uppermost emanation. rubin links the kabbalistic symbol to archaic traditions regarding the divine nature of time, including the zoroastrian deity, zurvan, and the greco-roman chronos, or saturn. 167. the book bahir (hereafter bahir, 55, p. 151. 168. on the use of the term binyan to denote the sefirotic edifice, see ezra ben solomon of gerona, perush shir ha-shirim, p. 483; vajda, le commentaire d ezra de g rone, pp. 169 170; azriel of gerona, perush ha-aggadot, p. 49; idem, seridim hadashim, p. 222; commentary on creation by joseph be

980. parsons, charles. brentano on judgment and truth. in the cambridge companion to brentano, edited by dale jacquette, 168 196. cambridge: cambridge university press, 2004. patocka, jan. an introduction to husserl s phenomenology. translated by erazim koh k. edited with an introduction by james dodd. chicago and la salle: open court, 1996. paulsen, david l. early christian belief in a corporeal deity: origen and augustine as reluctant witnesses. harvard theological review 83 (1990: 107 114. pedaya, haviva. the divinity as place and time and the holy place in jewish mysticism. in sacred space: shrine, city, land proceedings of the international conference in memory of joshua prawer, edited by benjamin z. kedar and r. j. zwi werblowsky, 84 111. jerusalem: israel academy of sciences and hum

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

nd say malkuth (the kingdom) touch thy right shoulder and say ve geburah (and the power) touch thy left shoulder and say ve gedulah (and the glory) clasp thy hands before thee and say le olam (for ever) dagger between fingers, point up and say amen. 178 make in the air toward the east the invoking pentagram as shown and, bringing the point of the dagger to the center of the pentagram, vibrate the deity name yod he vau he imagining that your voice carries forward to the east of the universe. holding the dagger before you, go to the south, make the pentagram and vibrate similarly the deity name adonal go to the west, make the pentagram and vibrate eheieh. go to the north, make the pentagram and vibrate agla. return to the east and complete your circle by bringing the dagger point to the cent

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

f the justified one, crucified on the cross of the infernal rivers of death" and the third adept shows deific antithesis: the exaltation into the divine. then the chief adept says again "i am the first and the last (the adept and the tau and the yod and the heh(f) of the sacred name "i am he that liveth but was dead, and behold i am alive for evermore, amen; that is using the name of the egyptian deity amon (or amen, who represents the ideal god force "and i hold the keys of death and of hell (because if you stand on malkuth and keep your touch with the gods, you hold the keys of that which is below) but the lower self all this time has an existence, for it certainly is not quite eliminated: it is cast forth from the nephesch, yet preserving a link with it, it goes down into the qlippoth

ZOETIC GRIMOIRE OF ZOS

tic desire, as "i wish the death of stalin. word-symbols thus (n.b. names always given as sigils) sigil: apart from the above, the rest is symbolic metaphor as an abstract ritual of the thesis, and here the use of spatial and expressive language is justified and gives colour and verisimilitude. onomatopoeic words should be used. the ritual opens with an ovation or hymn to isis chosen as presiding deity (for personal reasons, though thoth or athene would have been more appropriate. hymn begins "o. glorious isis, mother of men, let thy hand reach out and touch my travail, etc, all of which is expressed by sigils (they should be of one. s own composition) followed by the evocation of the familiar or elemental necessary (1) to act as carrier and bring en rapport subject and object (2) to pierc

0 0

preme. it is compared to satori and nirvana. chokmah: the second emanation on the tree of life, following kether. occultists identify chokmah with the great father, the giver of the seminal spark of life which is potent only when it enters the womb of the great mother, binah. from the union of the great father and great mother come forth all the images of creation. chokmah is associated with such deities as kronos, saturn, thoth, atum-ra, and ptah in other pantheons. 66 binah: the third emanation on the tree of life. occultists identify binah with the great mother in all her forms. she is the womb of forthcoming, the source of all the great images and forms that manifest in the universe as archetypes. she is also the supreme female principal in the process of creation and, via the process

her pantheons. 66 binah: the third emanation on the tree of life. occultists identify binah with the great mother in all her forms. she is the womb of forthcoming, the source of all the great images and forms that manifest in the universe as archetypes. she is also the supreme female principal in the process of creation and, via the process of mythological correspondences, is associated with such deities as the virgin mary, rhea, isis, and demeter. chesed: the fourth emanation on the tree of life. occultists identify chesed as the ruler, but not creator, of the manifested universe. he is characterized as stable, wise, and merciful by contrast with his more dynamic opposite, geburah. chesed is associated with the gods zeus and jupiter. geburah: the fifth emanation on the tree of life. gebur

the cosmos and removes unwanted or unnecessary elements after their usefulness has passed. geburah is reflected in the charioteer in the tarot. tiphareth: the sixth emanation on the tree of life. it is the sphere of beauty, harmonizing the forces of mercy (chesed) and judgement (geburah) higher on the tree. occultists identify tiphareth as the sphere of spiritual rebirth, and is ascribed to solar deities such as ra, apollo, and mithra as well as osiris and jesus christ. the tarot card temperence identifies the direct mystical ascent to tiphareth from malkuth, the physical. netzach: the seventh emanation on the tree of life. netzach is regarded as the sphere of creativity, subjectivity, and emotions, a very clear contrast to the sphere of hod, which represents intellect and rational thought

mperence identifies the direct mystical ascent to tiphareth from malkuth, the physical. netzach: the seventh emanation on the tree of life. netzach is regarded as the sphere of creativity, subjectivity, and emotions, a very clear contrast to the sphere of hod, which represents intellect and rational thought. netzach is the sphere of love and spiritual passion and is therefore associated with such deities as aphrodite, venus, hathor, and others that personify these qualities. hod: the eighth emanation on the tree of life. hod is associated with the planet mercury and represents intellect and rational thought. it also represents the structuring and measuring capacities of the mind as opposed to the emotional and intuitional aspects of netzach. hod has no exact parallel in the tarot, but is c

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ther calls the gods rangeyg (squint-eyed, unfair) and rokindusta (fornm. sog. 2, 154. when we come to freyr, i shall quote a story manifestly tending to lessen the reverence for him; but here is a passage from oswald 2913 'din got der ist ein junger tor (fool, ich wil glouben an den alten' if we had a list of old and favourite dogs'-names, i believe we should find that the designations of several deities were bestowed upon the brute by way of degradation. vilk. saga, cap. 230. 235, has handed down tlwr (butcf. ed. nov, cap. 263) and paron, one being the o.n, the other the slav name in the slovak form parom= perun ch. viii. with the saxon herdsmen or hunters thunar was doubtless in nse for dogs, as perhaps donner is to this day. one sort of dog is called hj the poles grzviilas (linde 1, 7'i

der. in helbling 4, 441 seq. i find a dog ivunsc^i (not wiinsch. similar to this is the transference of national names to dogs: the bohemian bojrok is a dog's name, but signifies an obotrite (jungm. 1, 150; sumr in the nialssaga seems to mean a same, sabme= lapp; hell)ling 4, 458 has a frank (see suppl. 8 introduction. had formerly proved helpful to them. so even by christians much later, the old deities seem to have been named and their aid invoked in enchantments and spells. landnfimabok 3, 12 says of helgi' hann trusi a krist, en]?6 het hann a thor til seefara ok harsrsesa ok alls ]7ess, er honnm]?otti mestu varsa; he believed in christ, and yet he called upon thor in voyages and difficulties &c. hence the poets too transferred heathen ei^ithets to christ. beda 1, 15 relates of eedwald

in truth, the first eight books of saxo are to me the most welcome monument of the norse mythology, not only for their intrinsic worth, but because they show in what an altered light the ancient faith of the people had to be placed before the recent converts. i especially remark, that saxo suppresses all mention of some prominent gods; what right have we then to infer from the non-mention of many deities in the far scantier records of inland germany, that they had never been heard of there? then, apart from saxo, we find a purer authority for the norse religion preserved for us in the remotest corner of the north, whither it had fled as it were for more perfect safety, namely, in iceland. it is preserved not only in the two eddas, but in a multitude of sagas of various shape, which, but fo

est creations still aim at reproducing the soaring trees of the forest? would not the abortion of miserably carved or chiselled images lag far behind the form of the god which the youthful imagination of antiquity pictured to itself, throned on the bowery summit of a sacred tree? in the sweep and under the shade^ of primeval forests, the soul of man found itself filled with the nearness of sovran deities. the mighty influence that a forest life had from the first on the whole being of our nation, is attested by the' march-fellowships' marjca, the word from which they took their name, denoted first a forest, and afterwards a boundary. the earliest testimonies to the forest-cultus of the germans are furnished by tacitus. germ. 9: ceterum nee cohibere parietibus deos, neque in uuam humani ori

of the multitude that offended the christian priests; they saw in the practice a performance, however degenerate and dimmed, of heathen sacrifices^ thus far we have dwelt on the evidences which go to prove that the oldest worship of our ancestors was -connected with sacred forests and trees. at the same time it cannot be doubted, that even in the earliest times there were temples built for single deities, and perhaps rude images set up inside them. in the lapse of .centuries the old forest worship may have declined and been superseded by the structure of temples, more with some populations and less with others. in fact, we come across a good many statements so indefinite or incomplete, that it is impossible to gather from them with any certainty whether the expressions used betoken the anc

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

veryday world, increasing your spiritual power and wisdom. the magick is within you, so let it flow and make the world a better place. 1- the origins and practice of witchcraft a history of witchcraft witchcraft probably originated about 25,000 years ago in the palaeolithic era. at that time, humankind and nature were seen as inextricably linked. people acknowledged every rock, tree and stream as deities in the life force, and the earth as mother, offering both womb and tomb. prehistoric witchcraft early man used sympathetic, or attracting, magick- in the form of dances, chants and cave paintings of animals- to attract the herds of animals that provided for the needs of the group, and to bring fertility to humans and animals alike. hunters would re-enact the successful outcome of a hunt an

ll with child. the full moon was also associated in later ages with romance and passion, originally because this coincided with peak female fertility. moon magick for the increase of love and fertility is still practised under the auspices of the waxing moon. it was not until about 3,000 years ago that the male role in conception was fully understood in the west, and only then were the sky father deities able to usurp the mysteries of the divine mother. a trinity of huge, carved stone goddesses, representing the three main cycles of the moon, and dating from between 13000 and 11000 bc, was found in france in a cave at the abri du roc aux sorciers at angles-sur-l'anglin. this motif continued right through to the triple goddess of the celts, reflecting the lunar cycles as maiden, mother and

n 13000 and 11000 bc, was found in france in a cave at the abri du roc aux sorciers at angles-sur-l'anglin. this motif continued right through to the triple goddess of the celts, reflecting the lunar cycles as maiden, mother and crone, an image that also appeared throughout the classical world. witchcraft and the early christians after the formation of the christian church, the worship of the old deities and the old ways were banned and the nature festivals supplanted by christian ones. the christians were pragmatic, however, and pope gregory, who sent st augustine to england in ad 597, acknowledged that it was simpler to graft the christian festivals on to the existing festivals of the solstices and equinoxes. so, easter, for example, was celebrated on the first sunday after the first ful

at positive results can be achieved when a wiccan coven sends healing light to a sick member or a friend. for hundreds of years, angels have been invoked in magick, just as in religion, both for protection and to act as vehicles for healing or positive energies. practitioners of white magick may focus on particular aspects of a god or goddess figure, or benign power, personified through different deities from many age and cultures. when i began practising magick ten years ago, i found it very artificial to invoke a goddess who belonged to another time and culture. however, i have since found that such symbols do hold a great deal of power and therefore can concentrate specific energies. i have listed in chapter 4 a number of deities that seem to be especially potent in ritual or as a focus

areas, the implements used in and around the home and garden could be easily adapted for use in magick; and for town-dwellers, flowers and herbs could be gathered on a day in the country or grown on allotments or in urban back gardens. in the days before central heating systems, the focus of the home was the family hearth. focus is latin for 'hearth' and from ancient rome to china, the household deities have always had their place, being offered morsels of food, nectar and flowers and consulted on family happenings. it was believed that the ancestors as well as the living gathered around the family hearth, and so it became a natural focus for magick. the witches' cauldron started off as the iron cooking pot that hung over the fire (such pots are still used in country regions of europe- i

ALEE J BOOK OF AIWASS

s arises from our human need to idolize them- man creates gods in his own image. the gods of different cultures are similar because they share our human qualities and are projections of our own divinity. it was as if you were standing in a darkened room with a bright halo emanating from behind your head- you point to the shadow cast in front of you and exclaim "i see saint peter. or satan" so the deities we give prayers and thoughts to become part of the tapestry of the universal unconscious and attach themselves to various archetypes, which are impersonal. what i am saying is, archetypes are also a natural conduit to the daemonic resonance we spoke of. and so, when a religious person tells me they prayed to mother mary and received an inspirational message in a dream which helped change t

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

ost identical system of thought all over the world. there is nothing exclusively hebrew about this theogony. we find, for example, in the teachings of zoroaster and the neo-platonists very similar ideas. we have a pleroma, the void, a background of all possibilities, and this is filled by a supreme light-god, from whom drive in turn the seven archons, who correspond closely to the seven planetary deities, aratron, bethor, phaleg and the rest. these in their turn constitute a demiurge in order to crate matter; and this demiurge is jehovah. not far different are the ideas both of the classical greeks and the neo-platonists. the differences in the terminology, when examined, appear as not much more than the differences of local convenience in thinking. but all these go back to the still older

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

nt civilisation around the world. it is believed that they had a sophisticated system of astronomy (and astrology) as well as an equally religious rituale. magick, as well in history, begins at sumer for the western world, for it his here, in the sand-buried cuneiform tablets that recorded an age, that the first creation epic is found, the first exorcism, the first ritual invocations of planetary deities, the first dark summonings of evil powers, and ironically, the first "burnings" of people the anthropologists call "witches. lovecraft's mythos deals with what are known chthonic deities, that is, underworld gods and goddesses, much like the leviathan of the old testament. the pronunciation of chthonic is 'katonic, which explains lovecraft's famous miskatonic river and miskatonic universit

strative of the crescent phases of the moon, and were symbolic of divinity in many cultures around the world, and were also thought to represent certain animals who were horned, and worshipped for their particular qualities, such as the goat and bull. they also represent sexual power. the fact that, in ancient sumeria and egypt, horns were solely representative of evil gods, but of many different deities, was used by the christian church in their attempt to eradicate pagan faiths. it was a simple enough symbol to identify with the author of evil, satan, which the church depicted as a half-animal, half-human creature with horns, claws, and sometimes a tail. the church's use of the horns as a sort of archetype of evil is quite similar to the feeling many people have today with regards to the

n. in using the material alone, or within a western ceremonial structure (such as the golden dawn system) we came upon startling discoveries in both cases: there are no effective banishings for the forces invoked in the necronomicon itself! the rituals, incantations, formulae of this book are of ancient origin, comprising some of the oldest written magickal workings in western occult history. the deities and demons identified within have probably not been effectively summoned in nearly six thousand years. ordinary exorcisms and banishing formulae have thus far proved extremely inadequate: this, by experienced magicians. hence, the following recommendations. the religion of the ancient sumerian peoples seems to have been lunar-oriented, a religion- or religion- magickal structure- of the ni

it may serve thee and surround thee with a flaming sword, in every direction. thy clothing for the walking should be fair, clean and simple, but appropriate to each step. and thou should have with thee the seal of the particular step whereupon thou walkest, which is the seal of the star appertaining thereunto. thou must needs prepare an alter to face the north, having upon it the statues of thine deities, or some such suitable images, an offering bowl, and a brazier. upon the earth should be inscribed the gate appropriate to the walking. if above thee is the sky, so much the better. if there be a roof above thine head, it must be free from all hangings. not even a lamp should be suspended over thee, save in operations of calling, which is discussed elsewhere (if the gods grant me the time

mong the wastes, amid frightful monsters of the azonei. second, on the night of the walking, which must be the thirteenth night of the moon, having begun on the previous thirteenth night, thou must approach the gate with awe and respect. thy temple is exorcised. thou must light the fire and conjure it, but the invocation of the god of fire, and pour incense thereon. thou must make offering to the deities on the altar. third, thou must light the four lamps from the flaming brazier, reciting the invocation proper to each of these watchtowers in its proper place, summoning the respective star. fourth, thou must recite the invocation of the watcher, thrusting the sword into the earth at its station, not touching it until it is the appointed time for its departure. fifth, thou must take the sea

ALEISTER CROWLEY LIBER 777

ekti goddesses and merti goddesses both appear to have been specific titles or epiphets of isis and nephthys. line 19: pasht (according to budge, op. cit. i, 517) is pekh or pekhit, a minor lioness goddess. mau is onomatopoeic egyptian for cat and appears to have been an epiphet of ra. line 22: ma is more usually spelt maat or ma at. lines 23, 31: auramoth and thoum-aesh-neith were never egyptian deities but were names constructed on qabalistic principles by the golden dawn to refer to water and fire; similarly the name tarpesheth (tharpesht) is unknown prior to g.d. material, although she appears to be a hybrid of bast and sekhet. line 24: typhon was a monster in greek myth, probably a personification of destructive forces of nature, who was identified with set in late classical times. ad

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ds) kings or knights: 32 :the universe :indigo :32 "bis :empresses (coins :citrine, olive, russet: and black(1 :31 "bis :all 22 trumps :white merging into grey (1) the pure earth known to the ancient egyptians, during that: equinox of the gods over which isis presided (i.e. the pagan era) was: taken as green: 309 table i: xix: xxii :key scale: selection of egyptian gods: small selection of: hindu deities: 0 :harpocrates, amoun, nuith :aum: 1 :ptah, asar un nefer, hadith :parabrahm (or any other whom: one wishes to please: 2 :amoun, thoth, nuith (zodiac.:shiva, vishnu (as buddha ava: tara).akasa(as matter).lingam: 3 :maut, isis, nephthys :bhavani (all forms of sakti: prana (as force, yoni: 4 :amoun, isis :indra, brahma: 5 :horus, nephthys :vishnu, varruna-avatar: 6 :asar, ra :vishnu-hari-kr

:ganesha vishnu (kurm avatar: 10 :seb. lower (i.e. unwedded :lakshmi, etc (kundalini: isis and nephthys :11 :nu :the maruts (vayu: 12 :thoth and cynocephalus :hanuman, vishnu (as parasa: rama: 13 :chomse :chandra (as moon: 14 :hathoor :lalita(sexual aspect of sakti: 15 :men thu :shiva: 16 :asar ameshet apis :shiva (sacred bull: 17 :various twin dieties, rehkt :various twin and hybrid: merti, etc: deities: 18 :kephra: 19 :ra-hoor-khuit, pasht, sekhet,:vishnu (nara-singh avatar: mau, sekhmet: 20 :isis (as virgin :the gopi girls, the lord of: yoga: 21 :amoun-ra :brahma, indra: 22 :ma :yama :23 :tum athph auramoth (as water):soma (apas: asar (as hanged man: hekar, isis: 24 :merti goddesses, typhon :kundalini: apep, khephra: 25.:vishnu (horse-avatar: 26 :khem (set :lingam, yoni: 27 :horus: 28 :

of him that is in the house of love" 44 "concerning the secrecy and the rites of blood- during this practice it is most wise that the philosophus utter no word concerning his working, as if it were a forbidden love that consumeth him. but let him answer fools according to their folly; for since he cannot conceal his love from his fellows, he must speak to them as they may understand. and as many deities demand sacrifice, one of men, another of cattle, a third of doves, let these sacrifices be replaced by the true sacrifices in thine own heart. yet if thou must symbolise them outwardly for the hardness of thine heart, let thine own blood and no other's be spilt before that altar< 403 nevertheless

ALEISTER CROWLEY MAGICK WITHOUT TEARS

n astrology, the older the better. raphael's shilling handbook is probably enough for the present purpose. get well into your head what the menu says about the natures of the planets, the influence of the aspects, what is meant by dignities, the scope of the houses, and so on. dovetail all this with your classical knowledge; the character and qualities, the powers and the exploits, of the several deities concerned. next, learn how to set up a figure of the heavens. this need not take an average intelligent person more than an hour at the most. you can learn it from a book. lastly, get barley's 1001 notable nativities and more nativites. also any other collections available. practice setting up the horoscopes. use the chaldean square system; it shows at the first glance what is happening in

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

own magical diaries, especially those of 1919, 1920 and 1921, and "the book of wisdom or folly. see also "the soldier and the hunchback. further information concerning nuit and hadit is given in the course of this book; but i must here mention that the brother mentioned in connexion with the "wizard amalantrah" etc (samuel bar aiwaz) identifies them with anu and adad the supreme mother and father deities of the sumerians. taken in connexion with the aiwaz identification, this is very striking indeed. it is also to be considered that nu is connected with north, while had is sad, set, satan, sat (equals "being" in sanskrit, south. he is then the sun, one point concentring space, as also is any other star. the word abrahadabra is from abrasax, father sun, which adds to 365. for the north-sout

ALEISTER CROWLEY THE QABALAH

the way in which qabalistic analysis is conduct. first, the letters have been written in hebrew characters. then the attributions of them to the zodiac and to planets are substituted, and the names of egyptian gods belonging to these are invoked. the christian idea of i.n.r.i. is confirmed by these, while their initials form the sacred word of the gnostics. that is, iao. from the character of the deities and their functions are deduced their signs, and these are found to signal (as it were) the word lux (rwa, which itself is contained in the cross. a careful study of these ideas, and of the table of correspondences, which one of our english brethren is making,31 will enable him to discover a very great deal of matter for thought in these poems which an untutored person would pass by. to re

hy, lbb is confusion, the very opposite of kether. why athbash? why not abshath? or agrath? or any other of the possible combinations? about the only useful temurah is aiq bkr, given above. in this do we find a suggestive reasoning. for example, we find it in the attribution of \yhla to the pentagram which gives p [see a note on genesis, equinox, no. ii. p. 184] here we write elohim, the creative deities, round a pentagram, and read it reverse beginning with l, g, the letter of equilibrium, and obtain an approximation to p 3.1415 (good enough for the benighted hebrew, as if thereby the finite square of creation was assimilated to the infinite circle of the creator. 34 concealed yods on the other hand are another matter entirely t.s. 35 [lat, a coward created the soul of the earth] 36 [heb

ALEISTER CROWLEY THE SWORD OF SONG

tier and wider work of the human imagination, the appreciation of the sporting times! mr chesterton thinks it funny that i should call upon shu. has he forgotten that the christian god may be most suitably invoked by the name yah? i should be sorry if god were to mistake his religious enthusiasms for the derisive ribaldry of the london gamin. similar remarks apply to el and other hebrai-christian deities. this note is hardly intelligible without the review referred to. i therefore reprint the* sacred books. portion thereof which is germane to my matter from the daily news, june 18, 1901: to the side of a mind concerned with idle merriment (sic) there is certainly something a little funny in mr. crowley s passionate devotion to deities who bear such names as mout and nuit, and ra and shu, a

ALEISTER CROWLEY EQ I 5

he way in which qabalistic analysis is conducted. first, the letters have been written in hebrew characters. then the attributions of them to the zodiac an to planets are substituted, and the names of egyptian gods belonging to these are invoked. the christian idea of i.n.r.i. is confirmed by these, while their initials form the sacred word of the gnostics. that is, iao. from the character of the deities and their functions are deduced their signs, and these are found to signal (as it were) the word lux (hb:resh hb:vau hb:aleph, which itself is contained in the cross. a careful study of these ideas,and of the table of correspondences, which one of our english brethren is making, will enable him to discover a very great deal of matter for thought in these poems which an untutored person wou

ses kether (620? why, bbl is confusion, the very opposite of kether. why athbash? why not abshath? or agrath? or any other of the possible combinations? about the only useful temurah is aiq bkr, given above. in this we do find a suggestive reasoning. for example, we find it in the attribution of alhim to the pentagram which gives pi [see equinox, no. ii. p. 184] here we write elohim, the creative deities, round a pentagram, and read it reverse beginning with hb:lamed, libra, the letter of equilibrium, and obtain an approximation to pi 3.1415 (good enough for the benighted hebrews, as if thereby the finite square of creation was assimilated to the infinite circle of he creator. yes: but why should not berashith 2, 2, 1, 3, 1, 4, give, say "e? the only answer is, that if you screw it round l

ALEISTER CROWLEY EQ I 5

ay be seen by adding it up 'iota chi theta upsilon sigma is only connected with christianity because it was a hieroglyph of syphilis, which the romans supposed to have been brought from syria; and it seems to have been confounded with leprosy, which also they thought was caused by fish-eating. 50 one important meaning of 'iota chi theta upsilon sigma: it is formed of the initials of five egyptian deities and also of five greek deities: in both cases a magic formula of tremendous power is concealed. as to the holy table itself, i cannot see it for the blaze of light; but i am given to understand that it appears in another aethyr, of which it forms practically the whole content. and i am bidden to study the holy table very intently so as to be able to concentrate on it when it appears. i hav

ers of the hebrew alphabet, which are again subdivided into 3 mother letters, 7 double letters, and 12 simple letters. on this basis, that of the qabalistic 'tree of life' as a certain arrangement of the sephiroth and 22 remaining paths connecting them is termed, the author has constructed no less than 183 tables "the qabalistic information is very full, and there are tables of egyptian and hindu deities, as well as of colours, perfumes, plants, stones, and animals. the information concerning the tarot and geomancy exceeds that to be found in some treatises devoted exclusively to those subjects. the author appears to be acquainted with chinese, arabic, and other classic texts. here your reviewer is unable to follow him, but his hebrew does credit alike to him and to his printer. among seve

ALEISTER CROWLEY EQUINOX EQ I 1 2

eir sublimest thoughts of zeus and hades and poseidon, found that they could not find a fitting image of the all, the supreme so they just carved a goat-man, saying: let this represent pan! also in the holiest place of the most secret temple there is an empty shrine. but whoso goes there in the first instance thinks; there is no god. he who goes there at the end, when he has adored all the other deities, knoweth that no god. 126 so also i go through all the ritual, and try all the means; at the end it may be i shall find no rituals and no means, but an act or a silence so simple that it cannot be told or understood. lord adonai, bring me to the end! 1.25. after writing above, and adding a few touches to the pantacle, am ready to go to lunch. 1.45. arrived at panth on, with mantra. rumpste

ALEISTER CROWLEY EQUINOX EQ I 2 2

ight 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 complicated with egyptian deities- in fact, its mysteries become rather "forced" still more so will this be seen in the next ritual, which becomes ridiculously complex with samothracian nonentities. the symbols in themselves are not wrong; but it is the "mixed-biscuit" type of symbol which is so bad, especially where it is not necessary, but chosen so as to "show off" superficial knowledge "hiereus "the sphinx of egypt spa

uals, that though they contain much that is scholarly and erudite, besides much that is essential and true, they, however, are bloated and swollen with much that is silly and pedantic, affected and misplaced, so much so that wilful obscurity taking the place of a lucid simplicity, the pilgrim, ignorant as he must be in most cases, 288 is spontaneously plunged into a surging mill-race of classical deities and heroes, many of whom thrust themselves boisterously upon him without rhyme or reason. ushered as it were into a judgment hall in which the law expounded to him is not only entirely unknown but is written in a language which he cannot even read, he is cross-questioned in a foreign tongue and judged in words which at present convey not a symptom of sense to him. as the rituals proceed it

but is written in a language which he cannot even read, he is cross-questioned in a foreign tongue and judged in words which at present convey not a symptom of sense to him. as the rituals proceed it might be expected that these difficulties would gradually lessen, but this is far from being the case; for, as we have seen, the complexities already involved by the introduction of ancient egyptian deities, concerning whom it is probable the candidate has but little knowledge, are further heightened by a general intrusion on the part of hebrew, christian, macedonian and phrygian gods, angels and demons, and a profuse scattering of symbols; which, unitedly, are apt either so to bewilder the candidate that he leaves the temple with an impression that the whole ritual is a huge joke, a kind of

ALEISTER CROWLEY EQUINOX EQ I 2 3

ers of the hebrew alphabet, which are again subdivided into 3 mother letters, 7 double letters, and 12 simple letters. on this basis, that of the qabalistic 'tree of life' as a certain arrangement of the sephiroth and 22 remaining paths connecting them is termed, the author has constructed no less than 183 tables "the qabalistic information is very full, and there are tables of egyptian and hindu deities, as well as of colours, perfumes, plants, stones, and animals. the information concerning the tarot and geomancy exceeds that to be found in some treatises devoted exclusively to those subjects. the author appears to be acquainted with chinese, arabic, and other classic texts. here your reviewer is unable to follow him, but his hebrew does credit alike to him and to his printer. among seve

ALEISTER CROWLEY EQUINOX EQ I 2

ute points" zoroaster "vedana- pertaining to sensation we may first notice in the beginner's concentrating mind the class of distracting thoughts which refer to the emotions. the taking of pleasure in, or the endurance of pain from, the meditation itself is in particular to be dreaded. of mystic phenomena we may notice the immense class of devotional apparitions. vishnu, christ, jehovah and other deities appear in response to long-continued and passionate love. see "bhagavad gita" chap. xi, the visions of many catholic saints, teresa, gertrude, francis and others, anna kingsford("clothed with the sun" part iii, idra rabba qadisha and so on. the virgin mary is a favourite with many; it is all one phenomenon. observe, though, that many such apparitions are not of the dhyana type at all; they

ALEISTER CROWLEY EQUINOX EQ I 3

ers of the hebrew alphabet, which are again subdivided into 3 mother letters, 7 double letters, and 12 simple letters. on this basis, that of the qabalistic 'tree of life' as a certain arrangement of the sephiroth and 22 remaining paths connecting them is termed, the author has constructed no less than 183 tables "the qabalistic information is very full, and there are tables of egyptian and hindu deities, as well as of colours, perfumes, plants, stones, and animals. the information concerning the tarot and geomancy exceeds that to be found in some treatises devoted exclusively to those subjects. the author appears to be acquainted with chinese, arabic, and other classic texts. here your reviewer is unable to follow him, but his hebrew does credit alike to him and to his printer. among seve

ALEISTER CROWLEY EQUINOX EQ I 4 2

y remarkable success. my gods were those of egypt, interpreted on lines closely akin to those of greece. in philosophy i was a realist of the qabalistic school. in 1900 i left england for mexico, and later the far east, ceylon, india, burma, baltistan, egypt and france. it is idle here to detail the corresponding progress of my thought; and passing through a stage of hinduism, i had discarded all deities as unimportant, and in philosophy was an uncompromising nominalist, arrived at what i may describe as an orthodox buddhist; but however with the following reservations (1) i cannot deny that certain phenomena "do" accompany the use of certain rituals; i only deny the usefulness of such methods to the white adept. 177 (2) that i consider hindu methods of meditation as possibly useful to the

ALEISTER CROWLEY EQUINOX EQ I 4

ers of the hebrew alphabet, which are again subdivided into 3 mother letters, 7 double letters, and 12 simple letters. on this basis, that of the qabalistic 'tree of life' as a certain arrangement of the sephiroth and 22 remaining paths connecting them is termed, the author has constructed no less than 183 tables "the qabalistic information is very full, and there are tables of egyptian and hindu deities, as well as of colours, perfumes, plants, stones, and animals. the information concerning the tarot and geomancy exceeds that to be found in some treatises devoted exclusively to those subjects. the author appears to be acquainted with chinese, arabic, and other classic texts. here your reviewer is unable to follow him, but his hebrew does credit alike to him and to his printer. among seve

ALEISTER CROWLEY EQUINOX EQ I 6 2

ers of the hebrew alphabet, which are again subdivided into 3 mother letters, 7 double letters, and 12 simple letters. on this basis, that of the qabalistic 'tree of life' as a certain arrangement of the sephiroth and 22 remaining paths connecting them is termed, the author has constructed no less than 183 tables "the qabalistic information is very full, and there are tables of egyptian and hindu deities, as well as of colours, perfumes, plants, stones, and animals. the information concerning the tarot and geomancy exceeds that to be found in some treatises devoted exclusively to those subjects. the author appears to be acquainted with chinese, arabic, and other classic texts. here your reviewer is unable to follow him, but his hebrew does credit alike to him and to his printer. among seve

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

final stage of the path, the path of initiation, has taken five of the initiations, and has therefore passed into the fifth, or spiritual kingdom, having but two more initiations to take. adi. the first; the primeval; the atomic plane of the solar system; the highest of the seven planes. agni. the lord of fire in the vedas. the oldest and most revered of the gods in india. one of the three great deities agni, vayu and surya, and also all the three, as he is the triple aspect of fire; fire is the essence of the solar system. the bible says "our god is a consuming fire" it is also the symbol of the mental plane of which agni is paramountly lord. agnichaitans. a group of fire devas. atlantis. the continent that was submerged in the atlantic ocean, according to the occult teaching and plato

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

planetary occult hierarchy, using it as his body of manifestation, and regarding it as the centre through which his force can flow. it should be remembered that all such groups on every planet form a vehicle for the life of a great individual who gives to that hierarchy its distinctive colouring and its unique keynote- 316- a treatise on cosmic fire copyright 1998 lucis trust 3. a number of solar deities who are the radiators of solar magnetism, and the life of form. 4. a peculiar group of beings connected with a certain constellation and the lesser dragon, who have their habitat on neptune and work with the sixth principle in the solar system. they take physical form, animated by purified desire, controlled by mind, and are the dispensers of love-wisdom by means of certain of the "halls o

the self-conscious units, being the primal embodiment of the latent self-consciousness of the atom of deva substance. they set the type for the devas of any particular scheme. once in the history of each scheme, an avatar from the constellation capricorn appears on mental- 430- a treatise on cosmic fire copyright 1998 lucis trust levels. this level is the lowest one on which these interplanetary deities appear. no more can be communicated on this matter "the mystery of the goat" lies hidden here. this avatar makes his appearance in the third round of the third chain, and disappears in the fifth round of the fourth chain. these interplanetary avatars come in, as the products of much earlier kalpas when systemic conditions are refined enough to permit of their appearance. they are the nirma

which sweep cyclically through the entire solar system from: a. the seven stars of the great bear. the strength of these vibrations depends upon the closeness of the connection and the accuracy of the alignment between any particular heavenly man and his prototype. the mystery here is profound; it is connected with the stage in evolution of the "imperfect gods" and the objective of the planetary deities. b. the seven sisters, or the pleiades, and from that one in particular who is occultly termed "the wife" of the planetary logos whose scheme will eventually receive the seeds of life from our planet, which is not considered a sacred planet, as has before been stated. c. the sun sirius. there are other streams of energetic force which have an effect upon the pilgrim everywhere, but the abo

ALICE A BAILEY05 THE LIGHT OF THE SOUL

needed; at will and in service he will employ the occult powers, but he himself remains detached, and freed from all karmic limitations. 51. there should be entire rejection of all allurements from all forms of being, even the celestial, for the recurrence of evil contacts remains possible. rama prasad's translation is illuminating and should be quoted here. it runs as follows "when the presiding deities invite, there should be no attachment and no smile of satisfaction, contact with the undesirable being again possible" and dvivedi's interpretation gives still another angle "there should be entire distinction of pleasure or pride in the invitations by the powers of various places, for there is possibility of the repetition of evil" the yogin or disciple has achieved his objective. he has

rimination) freed himself from the trammels of form and stands free and liberated. but he needs to be on his- 199- the light of the soul copyright 1998 lucis trust guard for "let him that thinketh he standeth take heed lest he fall" form life ever beckons, and the allurements of the great illusion are ever present. the emancipated soul must turn his eyes away from the invitation of the "presiding deities (those lives who in the three worlds form the sum total of plane life) and fix them on those more spiritual aspects which constitute the life of god himself. even the realm of the soul itself, and the "voice of the gods" as it is called, are seen to have latent in them the seeds of attachment; therefore, turning his back upon all that he has gained, and putting behind him all thought of th

ver the form nature. 4. those who have passed beyond all the above and who stand firm in the true spiritual consciousness. these are the illuminated ones, who have progressed through the seven stages of illumination. see book ii, sutra 27. if the student will here study book iii. sutra 26, and the commentary upon it, he will gain some idea of the nature of these worlds of form and their presiding deities whose voices seek to lure the aspirant off the path into the realm of illusion. he will find it also of interest to contrast and compare the first four classes of spirits enumerated there with these four types of disciples. everything in the three worlds is a reflection of that which is found in the heavenly realms and much may be gained through a comprehension of the great hermetic aphori

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

mples without end dedicated to gods like apollo or dionysus among the greeks, hercules among the romans, mithra among the persians, adonis and arris in syria and phrygia, osiris and isis and horus in egypt, baal and astarte among the babylonians and carthaginians, and so forth. societies, large or small, united believers and the devout in the service or ceremonials connected with their respective deities, and in the creeds which they confessed concerning these deities. and an extraordinarily interesting fact, for us, is that, notwithstanding great geographical distances and racial differences in the details of their services, the general outlines of their creeds and ceremonials were if not identical so markedly similar as we find them "i cannot of course go at length into these different c

these deities. and an extraordinarily interesting fact, for us, is that, notwithstanding great geographical distances and racial differences in the details of their services, the general outlines of their creeds and ceremonials were if not identical so markedly similar as we find them "i cannot of course go at length into these different cults, but i may say roughly that of all or nearly all the deities above-mentioned it was said and believed that: 1. they were born on or very near our christmas day. 2. they were born of a virgin-mother. 3. and in a cave or underground chamber. 4. they led a life of toil for mankind. 5. and were called by the names of light-bringer, healer, mediator, saviour, deliverer. 6. they were, however, vanquished by the powers of darkness. 7. and descended into he

venly world. 9. they founded communions of saints and churches into which disciples were received by baptism. 10. and they were commemorated by eucharistic meals. 2 these facts can be checked by anyone who cares to do so and who is sufficiently interested to trace the growth of the doctrine of world saviours in world idealism. edward carpenter goes on to say, in the same book "the number of pagan deities (mostly virgin-born and done to death in some way or other in their efforts to save mankind) is so great as to be difficult to keep account of. the god krishna in- 110- from bethlehem to calvary copyright 1998 lucis trust india, the god indra in nepal and tibet spilt their blood for the salvation of men; buddha said, according to max m ller `let all the sins that were in the world fall on

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

pressed. light holds them not; their purpose is not imprisoned; their will is not subdued. they appear and disappear at will (an expression of the truth of this can be seen demonstrating in the world each full moon of may, when the buddha flashes forth into manifestation, for the fulfillment of the plan and at the urgent behest of his own spiritual will "naught holds the blessed ones. neither the deities nor form; neither desire nor mind; nor any quality of life. pure life they are; pure being and pure will; pure love and pure intent; this is all that unenlightened man can grasp, and only that in part. the blessed ones are not, and yet they are. the blessed ones know naught, and yet know all. the blessed ones love not, yet offer love divine. the blessed ones remember not, yet all is recoll

t; it grips us and we feel that the price of holiness is too high. but, standing on the way, suddenly the whole being is flooded with light and love, and the emptiness is seen as constituting that through which light and love may flow to a needy world. the purified one can dwell then in that place where dwell the blessed lords, and from that place go forth to "illumine the world of men and of the deities. there are four ways which stretch before the disciples of the lord of the world. they must all be trodden before the inner being is released, and the liberated son of god can enter, at will, what are symbolically called "the four gates into the city of shamballa, that city of the most high god, which is ever swept by the life of those who have achieved liberation through loneliness, detac

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

graft the divine and the beneficent forces on to the gross material nature of the vegetable and mineral kingdoms every second round (s.d. iii. 162; note, i) 30 "the seven planetary spirits or angels. are identical with the dhyan chohans of the esoteric doctrine and have been transformed into the archangels and the spirits of the presence by the christian church (s.d. iii. 160) 31 "the seven chief deities. are the rays of the one boundless unity (s.d. iii. 229) 32 "each of the seven chambers of the pyramid was known by the name of one of the planets (s.d. iii. 247) 33 "the kabiri were always the seven planets. who together with their father, the sun. composed a powerful ogdoad (s.d. iii. 316) 34 "the ancients knew of seven planets besides the sun. the seventh with two others were mystery pl

on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust the first one given above will be regarded as accurate for this world period and will be the basis of our astrological teaching. the informing lives of the seven sacred planets are called by the following names: 1. the seven planetary logoi. 2. the seven spirits before the throne. 3. the seven kumaras. 4. the seven solar deities. 5. the primordial seven. 6. the seven builders. 7. the seven intellectual breaths. 8. the seven manus. 9. the flames. 10. lords of love, knowledge and sacrifice. the words for the signs of the zodiac from the angle of form. natural order. retrogression through signs. pisces through the signs to aries 1. pisces. and the word said: go forth into matter. 2. aquarius. and the word said: let d

son. c. the physical sun god the holy spirit" 16 "it is in the sun, more than in any other heavenly body (i.e. in our solar system) that the unknown power placed the seat of its habitation (s.d. iii. 213- 396- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 17 "the central spiritual sun is mirrored by the. sun (s.d. iii. 214) 18 "the sun is one of the nine deities that witness all human action (s.d. iii. 271. note) 19 "the sun was the image of divine intelligence or wisdom. the word `sol (sun) was derived from `solus' the one or he alone, and the greek name `helios' meant most high (s.d. iii. 279) 20 "the visible sun is only the central star but not the central spiritual sun (s.d. iii. 280) 21 "the sun was the life-giving and the death-giving lumina

n is hidden in these five (spiritual man, aspirant, disciple, initiate and adept) and in the biblical words `the sheep and the goats (706- 401- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 7 "once in the history of each scheme, an avatar from the constellation capricorn appears on mental levels. this level is the lowest one on which these inter-planetary deities appear. no more can be communicated on this matter. the mystery of the goat lies hidden here. this avatar makes his appearance in the third round of the third chain and disappears in the fifth round of the fourth chain (727) gemini the third sign of the zodiac references in the secret doctrine 1 "castor and pollux, the bright gemini, were born from leda's egg (i. 392) 2 "the legend of cast

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

n limitations and certain areas or states of consciousness which still await mastering. these limitations and relative imperfections may cause definite effects in their bodies of manifestation the various planets as expressions of lives, and the solar system as the expression of a life. given also the hypothesis that these outer bodies of divinity, the planets, are the forms through which certain deities express themselves, it may be a true and logical deduction that all lives and forms within those bodies may be necessarily subject also to these limitations, and to the imperfections growing out of these unconquered areas of consciousness and these states of awareness, hitherto unrealised by the deities, incarnated in planetary and solar form. given the postulate that every form is a part

ARADIA GOSPEL OF THE WITCHES

s, but his answer to them all wasthat his love was at monterone.then he saw or knew no more, but on awaking found himself in monterone, and so changed to ahandsome youth that no one knew him. so he married his beautiful lady, and all lived the hidden lifeof witches and wizards from that day, and are now in fairy land.note.as a curious illustration of the fact that the faith in diana and the other deities of the roman mythol-ogy, as connected with divination, still survives among the italians of the people, i may mentionthat after this work went to press, i purchased for two soldi or one penny, a small chapbook in whichit is shown how, by a process of conjuration or evocation and numbers, not only diana, but thirty-nine other deities may be made to give answers to certain questions. the wor

e mountains. t o this day the dweller in italy may often find secluded spots environed byancient chestnut forests, rocks, and walls, which suggest fit places for the sabbat, and are some-times still believed by tradition to be such. and i also believe that in this gospel of the witches wehave a trustworthy outline at least of the doctrine and rites observed at these meetings. they adoredforbidden deities and practised forbidden deeds, inspired as much by rebellion against society as bytheir own passions.there is, however, in the evangel of the witches an effort made to distinguish between the naturallywicked or corrupt and those who are outcasts or oppressed, as appears from the passage: yet like cains daughter (offspring) thou shalt never be,nor like the race who have become at lastwicked

ider to what a late period an immense body of antique tradition survived innorthern italy, and how indifferent the learned were regarding it; there having been in very truth onlyone man, and he a foreigner, who earnestly occupied himself with collecting and preserving it.it is very probably that there were as many touching episodes among the heathen martyrs who wereforced to give up their beloved deities, such as diana, venus, the graces, and others, who wereworshipped for beauty, as there were even among the christians who were thrown to the lions. forthe heathen lovedtheir gods with a human personal sympathy, without mysticism or fear, as if theyhad been blood-relations; and there were many among them who really believed that such was thecase when some damsel who had made afaux pasgot ou

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

tic communities. x figure 1. tsiu marpo (tenzin 1975, p. 415) xi introduction since the arrival of buddhism in tibet during the seventh century c.e, the religion has had a complex, at times uncomfortable, relationship with the indigenous religious forces of the land. in cultural myth and history, this relationship is personified by the constant interaction between buddhist agents and supernatural deities of the tibetan landscape. this interaction is not wholly unique to tibet and can be found in the development of buddhism in china, japan, sri lanka, and elsewhere in asia. however, what is unique is how such relationships develop, given tibet s particular history, and how the forces involved help solidify the buddhist community along lay and monastic divisions, the two major social element

ay community, while the latter relies spiritually on the former. nonetheless, the goals of these communities are different, with the monastic community concerned with enlightenment and the lay community concerned with more pragmatic interests.1 the tibetan cultural landscape is overrun with the lives, adventures, and influences of innumerable gods and demons, both foreign and autochthonous. these deities play a significant role in shaping the religious history of tibet and continue to have a strong presence in the daily practice and worship of tibetans. as such, to better understand tibetan religious history and practice it is important to study these deities, where they come from, and how they evolve. despite this importance, very little research has been conducted on tibetan deities, com

cially friendly to non-specialists; he continues to use many tibetan words in their transliteration without phonetic equivalents or translations in several instances. the general style of the writing also makes it especially difficult material even for specialists. the book s greatest deficiency is its lack of explicit organization. the table of contents does a cursory job of categorizing various deities; beyond this, the individual chapters are little more than extensive and unorganized descriptions of these deities s attributes. there is no grand unifying methodology tying these descriptions to the greater cultural and ritual traditions of tibet and thus there is no concise statement on their importance and relationship to tibetan religion. the book, like its individual chapters, starts

of tibet and thus there is no concise statement on their importance and relationship to tibetan religion. the book, like its individual chapters, starts and ends abruptly with no solid connections. despite these weaknesses, oracles and demons of tibet provides a wealth of information and is groundbreaking in its depth. it continues to be the springboard from which later works on tibetan protector deities, including this one, begin their investigation. it is also one of only three english-language works that explicitly discuss tsiu marpo, dedicating an entire chapter to him and his cohorts.3 of these three sources, de nebesky-wojkowitz s treatment is the most descriptive, providing details on tsiu marpo s origins and iconography, though lacking in any detailed examination of his ritual and

d his cohorts.3 of these three sources, de nebesky-wojkowitz s treatment is the most descriptive, providing details on tsiu marpo s origins and iconography, though lacking in any detailed examination of his ritual and historical importance. todd gibson s dissertation "from btsanpo to btsan: the demonization of the tibetan sacral kingship" completed in 1991, is a much more recent survey on tibetan deities. this text 3 see de nebesky-wojkowitz [1956] 1998, pp. 166-176. 3 specifically explores the demon class called tsen (btsan; called "might demons" in this study, the class with which tsiu marpo is associated. gibson provides a brief examination of tsiu marpo as such.4 this examination lacks the descriptive accounts provided by de nebesky-wojkowitz, but provides much-needed textual analysis

BLACK SERPENT1

cts choose to sing hymns and go into longer durations of prayer before the ritual closing. the ritual is closed as thus "hail lucifer. lord and master of air. we thank thee for being present at our ritual. we bid you, go in peace" oleum and incense of the quarter: lucifer by j. thorp an oleum is a specialized oil made with herbs, flowers, roots, and resins that are used as offerings to the demons/deities. incense is an herbal mixture that is used in ritual for a purpose, adoration/worship, or meditation. it is made of whole herbs, flowers, roots, and resins and is non-combustible. lucifer oleum olive oil black mustard seed lemon peel poppy seed alum lucifer incense benzoin resin wormwood goldenrod lavender cinquefoil 5 close the ritual as normal. if practicing solitary- change all "we" to

BLAVATSKY H P ANTHROPOGENESIS

the source of all knowledge and science" not only is he "the intelligent fish" but his name may be read as signifying both "life" and a serpent (an initiated adept, and he may be considered as "figured by the great serpent which occupies so conspicuous a place among the symbols of the gods on the black stones recording babylonian benefactions" esculapius, serapis, pluto, knoum and kneph, are all deities with the attributes of the serpent. says dupuis "they are all healers, givers of health, spiritual and physical, and of enlightenment" the crown formed of an asp, the thermuthis, belongs to isis, goddess of life and healing. the upanishads have a treatise on the science of serpents- in other words, the science of occult knowledge; and the nagas of the exoteric buddhist are not "the fabulou

or "water- which was finally conquered by belus, the male principle. and polyhistor says "belus came and cut the woman asunder, and of one half of her he formed the earth, and of the other half the heavens, and at the same time he destroyed the animals within her" as pertinently remarked by i. myer "with the akkadians each object and power of nature had its zi, spirit. the akkadians formed their deities into triads, usually males (sexless, rather; the semites also had triadic deities, but introduced sex (p. 246- or phallicism. with the aryans and the earliest akkadians all things are emanations through, not by, a creator or logos. with the semites everything is begotten[[footnote(s* whence the identity of the ideas? the chinese have the same traditions. according to the commentator kwoh p

n (a) primarily in the rig-veda, the "asuras" are shown as spiritual divine beings; their etymology is derived from asu (breath, the "breath of god" and they mean the same as the supreme spirit or the zoroastrian ahura. it is later on, for purposes of theology and dogma, that they are shown issuing from brahma's thigh, and that their name began to be derived from a privative, and sura, god (solar deities, or not-a-god, and that they became the enemies of the gods. every ancient theogony without exception- from the aryan and the egyptian down to that of hesiod- places, in the order of cosmogonical evolution, night before the day; even genesis, where "darkness is upon the face of the deep" before "the first day" the reason for this is that every cosmogony- except in the secret doctrine- begi

kantha. and[[footnote(s* we are quite aware that the yayu and matsya puranas identify (agreeably to western interpretation) the agnishwatta with the seasons, and the barhishad pitris with the months; adding a fourth class- the kavyas- cyclic years. but do not christian, roman catholics identify their angels with planets, and are not the seven rishis become the saptarshi- a constellation? they are deities presiding over all the cyclic divisions* the vayu purana shows the region called viraja-loka inhabited by the agnishwattas[[vol. 2, page] 90 the secret doctrine. viraja is brahma, and, therefore, the incorporeal pitris are called vairajas from being the sons of viraja, says vayu purana. we could multiply our proofs ad infinitum, but it is useless. the wise will understand our meaning, the

spiritual being, and because the same word is used in ordinary parlance to mean god, it by no means follows that we have to worship thirty-three crores of gods" and he adds suggestively "these beings, as may be naturally inferred have a certain affinity with one of the three component upadhis (basic principles) into which we have divided man (vide theosophist, feb, 1887, et seq) the names of the deities of a certain mystic class change with every manvantara. thus the twelve great gods, jayas, created by brahma to assist him in the work of creation in the very beginning of the kalpa, and who, lost in samadhi, neglected to create- whereupon they were cursed to be repeatedly born in each manvantara till the seventh- are respectively called ajitas, tushitas, satyas, haris, vaikunthas, sadhyas

BLAVATSKY H P COSMOGENESIS

r's hammer" the jaina cross, so-called, or simply svastica within a circle[[diagram] 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 se

neous ideas of the public in general with regard to pantheism will be modified. it is wrong and unjust to regard the buddhists and advaitee occultists as atheists. if not all of them philosophers, they are, at any rate, all logicians, their objections and arguments being based on strict reasoning. indeed, if the parabrahmam of the hindus may be taken as a representative of the hidden and nameless deities of other nations, this absolute principle will be found to be the prototype from which all the others were copied. parabrahm is not "god" because it is not a god "it is that which is supreme, and not supreme (paravara" explains mandukya upanishad (2.28. it is "supreme" as cause, not supreme as effect. parabrahm is simply, as a "secondless reality" the all-inclusive kosmos- or, rather, the

oid only to finite minds* and on that of mayavic perception, the plenum, the absolute container of all that is, whether manifested or unmanifested: it is, therefore, that absolute all. there is no difference between the christian apostle's "in him we live and move and have our being" and the hindu rishi's "the universe lives in, proceeds from, and will[[footnote(s* the very names of the two chief deities, brahma and vishnu, ought to have long ago suggested their esoteric meanings. for the root of one, brahmam, or brahm, is derived by some from the word brih "to grow" or "to expand (see calcutta review, vol. lxvi, p. 14; and of the other, vishnu, from the root vis "to pervade" to enter in the nature of the essence; brahma-vishnu being this infinite space, of which the gods, the rishis, the

g, extracted from the allegorical "churning of the ocean" by the hindu gods. besides amrita, the water of life or immortality "surabhi" the "cow of plenty" called "the fountain of milk and curds" was extracted from this "sea of milk" hence the universal adoration of the cow and bull, one the productive, the other the generative power in nature: symbols connected with both the solar and the cosmic deities. the specific properties, for occult purposes, of the "fourteen precious things" being explained only at the fourth initiation, cannot be given here; but the following may be remarked. in the "satapatha brahmana" it is stated that the churning of the "ocean of milk" took place in the satya yug, the first age which immediately followed the "deluge" as, however, neither the rig-veda nor[[foo

nger (the "new life, to become, to the end of the life-cycle, the germ of all things. he is "the incorporeal man who contains in himself the divine idea- the generator of light and life, to use an expression of philo judaeus. he is called the "blazing dragon of wisdom[[footnote(s* lanoo is a student, a chela who studies practical esotericism "tri-dasa" or three times ten (30, alludes to the vedic deities, in round numbers, or more accurately 33- a sacred number. they are the 12 adityas, the 8 vasus, the 11 rudras, and 2 aswins- the twin sons of the sun and the sky. this is the root-number of the hindu pantheon, which enumerates 33 crores or over three hundred millions of gods and goddesses[[vol. 1, page] 72 the secret doctrine. because, firstly, he is that which the greek philosophers call

BOOK OF DOOM

rse. 2.12. therefore they are not religionists of any kind. 2.13. o.a.i. stands for ordo algolis interstellaris vel infernalis. 2.14. it is an interstellar order of black magicians that is older than mankind. 2.15. it is for the proud, for the powerful, and for the resourceful. 2.16. algol symbolizes the principle of creative dynamics in the universe at the threshold of creation. 2.17. structured deities that emanate from algol take undeserved credit for some creation in the past. 2.18. seeded by algol, the o.a.i. was one of the most powerful dynamic and creative forces in human history. caput tertium: imperium infernalis 3.1. true power expresses itself in its effects. 3.2. it is not in need to express itself in exterior form. 3.3. the choice is yours: you may wield power openly or in sec

y wield power openly or in secret; in either case you can benefit from the fruits of it. 3.4. hierarchies of spirits reflect processes of power. 3.5. with any hierarchy of spirits you have the keys to specific expressions of power. 3.6. in the beginning is chaos. 3.7. algol is the gate of chaos which creates the worlds. 3.8. the world creates from the below of the chaos to the above. 3.9. created deities will always claim to have created the worlds. 3.10. this is so because created deities can neither understand themselves nor can they understand time. 3.11. the great infernal empire is the threshold of chaos and abyss. 3.12. there are four main realms in the great infernal empire. 3.13. the first realm of the great infernal empire is the infernal government, with lucifer, belial, satan, b

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

interested, then i welcome you. i hope you get as much out of this material as did my previous students- bright blessings raymond buckland san diego, california introduction lesson one 1 the history and philosophy of witchcraft history and development. persecutions. re-emergence. the philosophy of witchcraft. principles of wiccan belief. the power within. spells and charms. lesson two 13 beliefs deities; the god and goddess of witchcraft; reincarnation; retribution; between lives. your temple. your altar and its furniture. magick an introduction. lesson three 27 tools, clothing and names working tools; knife; marking in metal; sword; other tools; dress; jewelry; horned helmet. inscriptions. your witch name. lesson four 41 getting started rites of passage. circles. self-dedication. coven i

; mother nature or mother earth. with the development of agriculture there was a further elevating of the goddess. she now watched over the fertility of the crops as well as of tribe and of animal. the year, then, fell naturally into two halves. in the summer food could be grown, and so the goddess predominated; in the winter wo/man had to revert to hunting, and so the god predominated. the other deities (of wind, thunder, lightning, etc) gradually fell into the background, as of secondary importance. as wo/man developed, so did the religion for that is what it had become, slowly and naturally. wo/man spread across europe, taking the gods along. as different countries developed, so the god and goddess acquired different names (though not always totally different; sometimes simply variation

ll into the background, as of secondary importance. as wo/man developed, so did the religion for that is what it had become, slowly and naturally. wo/man spread across europe, taking the gods along. as different countries developed, so the god and goddess acquired different names (though not always totally different; sometimes simply variations on the same name, yet they were essentially the same deities. this is well illustrated in britain where, in the south of england, is found cernunnos (literally "the horned one. to the north the same god is known as cerne; a shortened form. and in still another area the name has become herne. by now wo/man had learned not only to grow food but also to store it for the winter. so hunting became less important. the horned god came now to be looked upon

tive magic dealt with sympathetic magic. how can sympathetic magic help you today? in what ways can you foresee using it? list some possibilities. make a tape recording outlining the principles of witchcraft which you intend to adhere to. keep the tape for future use for recording favorite rituals on. speaking out loud helps to consolidate beliefs, and make them clearer to you. lesson two beliefs deities as different as are the many religions of the world, in essence they are all the same. it has frequently been said that they are simply different paths all leading to a common center, and this is true. the basic teachings are all the same; all that differs is the method of teaching. there are different rituals, different festivals and even different names for the gods. notice that i say "d

which is so far beyond our comprehension that we can have only the vaguest understanding of its being. yet we know that it is there and, frequently, we wish to communicate with it. as individuals, we wish to thank it for what we have and to ask it for what we need. how do we do this with such an incomprehensible power? in the sixth century bce the philosopher xeno-phones remarked on the fact that deities are determined by ethnic factors. he pointed out that the black ethiopians naturally saw their gods as negroid, whereas the thracians' gods were white, with red hair and gray eyes. he cynically commented that if horses and oxen could carve they would probably represent their gods in animal form! about seven hundred fifty years later maximus of tyre said much the same thing: that men worshi

BUDGE E

the boat of af, the dead sun-god (right) maati goddesses. neken-f. two parts by a river which flows along it. in the upper part is the boat of the dead sun-god af, who is in the form of a rain-headed man; he wears a disk upon his head, and stands within a shrine in the sektet boat, i.e, the boat in which the god travels p. 4 from noon to sunset. in front of the shrine in the boat stand the three deities, ap-uat, sa, and the "lady of the boat" who wears on her head a disk and horns. behind the shrine stand five gods, each having the head of a man; the names of the first four are heru-hekenu, ka-shu, i.e, the "double of shu" nehes, i.e, the "look-out" and hu, and the fifth is the steersman kherp. on the high prow of the sektet boat hangs an object which is said to be a carpet by some, and a

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

reasing your spiritual power and wisdom. the magick is within you, so let it flow and make the world a better place. 1- the origins and practice of witchcraft [insert pic p014- a history of witchcraft witchcraft probably originated about 25,000 years ago in the palaeolithic era. at that time, humankind and nature were seen as inextricably linked. people acknowledged every rock, tree and stream as deities in the life force, and the earth as mother, offering both womb and tomb. prehistoric witchcraft early man used sympathetic, or attracting, magick- in the form of dances, chants and cave paintings of animals- to attract the herds of animals that provided for the needs of the group, and to bring fertility to humans and animals alike. hunters would re-enact the successful outcome of a hunt an

ull moon was also associated in later ages with romance and passion, originally because this coincided with peak female fertility. moon magick for the increase of love and fertility is still practised under the auspices of the waxing moon. it was not until about 3,000 years ago that the male role in conception was seite 6 wicca01.txt fully understood in the west, and only then were the sky father deities able to usurp the mysteries of the divine mother. a trinity of huge, carved stone goddesses, representing the three main cycles of the moon, and dating from between 13000 and 11000 bc, was found in france in a cave at the abri du roc aux sorciers at angles-sur-l'anglin. this motif continued right through to the triple goddess of the celts, reflecting the lunar cycles as maiden, mother and

n 13000 and 11000 bc, was found in france in a cave at the abri du roc aux sorciers at angles-sur-l'anglin. this motif continued right through to the triple goddess of the celts, reflecting the lunar cycles as maiden, mother and crone, an image that also appeared throughout the classical world. witchcraft and the early christians after the formation of the christian church, the worship of the old deities and the old ways were banned and the nature festivals supplanted by christian ones. the christians were pragmatic, however, and pope gregory, who sent st augustine to england in ad 597, acknowledged that it was simpler to graft the christian festivals on to the existing festivals of the solstices and equinoxes. so, easter, for example, was celebrated on the first sunday after the first ful

at positive results can be achieved when a wiccan coven sends healing light to a sick member or a friend. for hundreds of years, angels have been invoked in magick, just as in religion, both for protection and to act as vehicles for healing or positive energies. practitioners of white magick may focus on particular aspects of a god or goddess figure, or benign power, personified through different deities from many age and cultures. when i began practising magick ten years ago, i found it very artificial to invoke a goddess who belonged to another time and culture. however, i have since found that such symbols do hold a great deal of power and therefore can concentrate specific energies. i have listed in chapter 4 a number of deities that seem to be seite 16 wicca01.txt especially potent in

areas, the implements used in and around the home and garden could be easily adapted for use in magick; and for town-dwellers, flowers and herbs could be gathered on a day in the country or grown on allotments or in urban back gardens. in the days before central heating systems, the focus of the home was the family hearth. focus is latin for 'hearth' and from ancient rome to china, the household deities have always had their place, being offered morsels of food, nectar and flowers and consulted on family happenings. it was believed that the ancestors as well as the living gathered around the family hearth, and so it became a natural focus for magick. the witches' cauldron started off as the iron cooking pot that hung over the fire (such pots are still used in country regions of europe- i

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

early twentieth centuries. mason, however, described his roots as "wonders of god" and contemplated the miraculous as he delivered sermons to his afro-christian followers. shifting to a very different context, we may consider the kongolese in the sixteenth and seventeenth centuries, pious african catholics who assigned supernatural significance to the gnarly, rootlike incarnations of their patron deities. far from representing religious oddities, do these phenomena point to continuities that reach from africa to america? to begin to answer this question i present a spectrum of beliefs and practices by illuminating the "magical" aspects of african american spirituality. african american magical practices and beliefs possess an extensive historiography, as writers in the fields of black stud

a white southern historian and namesake of a prominent antebellum missionary, alleged that conjure women predominated in black communities in the coastal regions of georgia and the carolinas "the fabrication of black magic page 16 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 fetiches, and their sale to those who desired to utilize the powers of the deities which they were supposed to represent, were monopolized by old women" he wrote "who derived considerable gain from this calling" the novelist charles chesnutt attested to the supernatural powers of the elderly black women he met in north carolina while researching his 1899 work, the conjure woman and other tales. other black female supernatural specialists were represented in a gamut of ge

religious ritual into objects of security and resistance. in colonial york county, virginia, the anglican minister morgan godwyn would complain of slaves f attachment to spiritual charms, declaring that they often turned to these personal talismans in times of need. fugitives and runaways in particular, he warned "plac [ed] confidence in certain figures, and ugly representations c believing these deities able to protect them in their flight and from discovery" these "puppets" he believed, lost power to help those possessing them once they were discovered and seized. material artifacts became customary black magic page 30 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006\ 46\ cultural forms for africans in america, as they had been in precolonial a

CHRONOLOGIA RORISPERGIUS

t 5 books. sophocles claimed dice were invented by palamedes during the siege of troy. herodotus attributed them to the lydians in the reign of atys. 1194 fall of troy (events described in iliad/odyssey. 1100 (ca) rise of mayan culture. 994- king david captures jerusalem. 10th century bce solomon, son of david, king of israel flourished 950 torah/pentateuch, song of songs. 900 bc "the sacrificial deities, agni and soma, as personifications of the ritual order, effectively survived the transition from theism to pantheism in 900 bc (james: 1963..pg 77) 800- the iliad and the odyssey were recited by a blind poet named homer; hesiod: works and days, theogony; upanishads 751 rome was founded 740 o.t. book of isaiah. 628-551 zarathustra/zoroaster 600- taoism (or daoism) is established in china a

COLLIER IRENE CHINESE MYTHOLOGY

edge gained from his taoist training to combat evil. 109 after monkey outlasted the axes, sticks, swords, and lances of the gods, he boldly announced his plan to depose the jade emperor, the ruler of heaven. the gods and goddesses gasped at his audacity and whispered among themselves in shocked tones. finally, the buddha stepped in. all the gods in heaven listened respectfully as he commanded the deities to stop fighting with monkey. then the buddha asked monkey why he wanted to replace the jade emperor. monkey replied that his own clever magic spells and fighting ability made him superior to anyone in heaven, including the jade emperor. monkey bragged about how he could transform himself into seventy-two types of animals, plants, and rocks. he boasted that his somersaults could take him t

DAVID ICKE CHILDREN OF THE MATRIX

rom the tomb and he was resurrected as the "most high god; his body was symbolised as bread and eaten by those who worshipped him' jesus, yes? no, no. all of this was said about the saviour son of god called attis who was worshipped by the phrygians, one of the oldest races in asia minor, now turkey, well over a thousand years before the manufacture of "jesus. it is just one of countless symbolic deities of whom the same story was told millennia before christianity. others are accepted to have been myths and not to have literally existed. but not jesus. while christians laugh at those "pagan" tales and condemn them as evil, they ask the rest of the world to believe, indeed have insisted on pain of torture and death, that their version of the same story is somehow literally true while all t

from the time lines and the descriptions of the leaders and their genealogy that the rulers of these three cultures were the same people under different names. it is the different names that have obscured the truth to a large extent. historians have taken different names to mean different people. not true. the endless "gods" in the various cultures also turn out to be different names for the same deities. once you understand this, wading into the past becomes a lot less complicated. the advantage that waddell had over conventional egyptologists and "historians (apart from an open mind) was that he could read sumerian and could therefore decipher inscriptions in egypt, which they could not understand. he could see that early egyptian hieroglyphics were those used by their ruling culture in

ne, ninkharsag, also known as ninti("lady life) mesopotamian depictions portray her holding a horseshoe-shaped tool used at that time to cut the umbilical cord. another name later given to her was mammi, from which came mama and mother. mama or ma as a term for mother can be found in various languages all over the world. ninkharsag would later be symbolised in part by the stream of mother goddess deities with names like queen semiramis, isis, barati, artemis, diana, and the biblical mary. these were also used to symbolise the feminine principle as goddesses of the moon or waters, which are 74 children of the matrix considered feminine in balance to the masculine sun. there are often two distinct camps in these areas of research. there are those who believe that these deities were only symb

nahash, which besides its translation as serpent also reads "he who knows secrets, another theme of the reptilian gods.21 enoch, like noah, was said to "walk with the gods, and the ancient book of enoch says that a watcher who revealed secrets to humans was called gadreel. this is a "fallen angel" who has been identified with the serpent who tempted eve and he is a blueprint for a number of later deities who took knowledge (often symbolised as fire, illumination) from "the gods" and gave it to humans. adam and eve as i've suggested, the biblical adam and eve were probably not individuals, but hybrid genetic streams, as in "the" adam and "the" eve. at first the interbreeding produced a very reptilian offspring..thus "god (the gods) made man in his (their) image. this is where the otherwise

sts in their rituals summon these lower fourth-dimensional entities into their presence by creating the vibrational "doorways" that allow them to manifest. words, colours, and symbols all vibrate energy- everything does- and the secret rituals use the combinations that have th shape-shifters 143 the required vibrational effect. this is why the illuminati today conduct the same rituals to the same deities that the ancients did. they must do so because they include the necessary, word-colour-symbol, combinations to unlock the vibrational door. researcher alan walton writes "some claim that the crowleyan [satanic] rituals and montauk [technology] projects have been very useful to them in..tearing holes in the fabric of space-time that separates our dimension from theirs" i think that nuclear

DAVID ICKE THE BIGGEST SECRET

owledge of the influence on human affairs of extraterrestrialraces, positive and negative. this allowed an alternative invented history to be writtenwhich has delinked humanity from its origins. controlling history is so importantbecause if you manipulate how people see what we call the past, you will influencemassively how they see the present.the themes i have highlighted so far, along with the deities and symbols, will travelwith us from here to the present day as we follow the expansion of the babylonianbrotherhood across the world. invariably, the babylon reptilian full-bloods and hybridsmanipulated themselves into the positions of power and influence in the countrieswhere they settled. they had a much higher level of knowledge than most of the peopleand, as vehicles for the fourth di

c religion was infiltrated and began to manifest the classic rituals andbehaviour of the reptilians, including human sacrifice. the brotherhood today still usesdruidic rituals in its own black magic ceremonies.going home?the evidence of the connections between the middle-near east and the british islesand ireland is simply enormous. you can follow the flow of peoples, knowledge,culture, language, deities, symbols and rituals, very comfortably. i wonder, however, ifthis was all travelling between these two areas of the world for the first time fromaround 3,000 bc or whether, in the ancient past before the v enus cataclysm, it had allgone in the reverse direction. could it be that the origins of the middle-near eastcultures had actually been in what became the british isles and europe, and a

ter chapter, this is still a fundamental symbolused by the babylonian brotherhood. it symbolised both the phoenician depictions ofbarati and was on the shield of her british expression, britannia. the ancients took thecircle of the zodiac (a greek word meaning animal circle) and inserted a cross to markthe four seasons. at the centre of the cross, they placed the sun. so many of the pre-christian deities were said to have been born on december 25th because of thissymbolism. on december 2lst-22nd, you have the winter solstice when, in the northernhemisphere, the sun is at the lowest point of its power in the annual cycle. the sun, theancients said, had symbolically died. by december 25th, the sun had demonstrablyfigure 13: the ancient symbol forthe annual cycle of the sun fromwhich so many

the story of noah, seven pairs of each animal go into theark and seven pairs of each type of bird. there are seven days between the prediction of thedeluge and the rain and seven days between the sending of the doves. the ark comes torest on the 17th day of the seventh month, noah leaves the ark on the 27th day, and afterthe flood he begins his seventh century. many of the names for the symbolic deities, suchas abraxas of the gnostics and serapis of greece have seven letters. then there is 40.adam enters paradise when he is 40 years old; eve follows 40 years later; during the greatflood it rains for 40 days and 40 nights; seth is carried away by angels when he is 40 andis not seen for 40 days; moses is 40 when he goes to midian and he stays for 40 years;joseph is 40 years old when jacob a

ardy and were made masters of allmasons and architects in italy.23 it was this secret order, the successors to the earlierbrotherhood architects, the dionysian artificers, who provided the bridge betweenthose who built the ancient pagan temples and their brethren, who would build the greatchristian cathedrals of europe. the same brotherhood built both! the ancient templeswere shrines to the pagan deities, and the christian cathedrals were also shrines to thepagan deities. the only difference was that, with the latter, the public thought they werebuilt to worship jesus. the famous christian hero, st bernard, defined god as length,width, height and depth because he understood the effect of geometry and numbers onthe energy fields. pythagoras also stated that: number is all. the power of patt

DEITUS

ears of the unknown. if faced, with courage and fortitude, the demons would have vanished and become once again shadows. the satanist has no need for ouija boards or spirit cards since he has exercised the shells embedded in man s subconscious. neither does the satanist require protective pentagrams and names of god to protect him, or call upon the lesser minions of hell for fear that the greater deities are too powerful to control. the satanist calls brazenly upon the very gods of hell and lords of the abyss, realizing that they can in no way harm him for he is the master of his conscious and subconscious mind. aleister crowley defined magick as the science and art of causing change to occur in conformity with will. anton lavey took this definition farther by defining magic as, the change

DEMONIC BIBLE

christ as their personal savior. non-catholics, we are told, are damned to hell because they have rejected god's holy church. and catholics, we are told, are damned to hell for bowing down to and worshipping graven images. the irony of organized religious thought is the damnation of all, regardless of belief or quality of life. it has often been said by scholars that devils are "fallen" gods, or deities men no longer worship. but then, are not gods simply devils men choose to worship? could it be that yahweh and allah are simply more "politically correct" devils than astaroth and beelzebub? the followers of every religion have been condemned by others as "devilworshippers" at some time or another. in the "tolerant" social climate of today, the christian still condemns the jew; the jew sti

g self-denial and sacrifice of the flesh and body as the ideal. christianity rose as the dominant religion in the west during the aeon of osiris. crowley, who came to believe that he was the beast described in the book of the revelation of jesus to st. john the apostle, wrote the book of the law, which he claimed was revealed to him by the spirit aiwass and was a true revelation from the egyptian deities nuit, hadit, and ra hoor khut. in the book of the law we read dowhat thou will shall be the whole of the law and love is the law, love under will. the word of the aeon of horus was thelema, the greek word for will. the will in this context was a magical will, the true will of the magician s higher self or his holy guardian angel. crowley s magick, as embraced by the order of oriental templ

nvokes them and to the victim who suffers the force of the mental "transmission. if spirits or demons exist objectively, as actual intelligent beings, then one might think that they would have more important things to do than appear before a "magic circle" and serve the whims of mere mortals. one might also think that there would then be one "correct" tradition of magic and one "true" pantheon of deities. this is not at all the case. all systems of magic use similar techniques and work relatively the same. the fact that magic based on the worship of pagan gods has the same efficiency as magic based on the hebrew cabala and christian gnosticism, shows that it is the techniques used (and their effect upon the practitioner's mind) which accounts for magical powers and not the particular deiti

gists thousands of years later. this phenomenon cannot be explained by telepathy but is rather a form of magnetism or mesmerism, concerning which much research has also been done. the question arises: if spirits or demons are invoked by the magician and exist within his subconscious mind, do they also assume an objective existence (as thought-forms) separate from the magician himself? do gods and deities exist simply on account of man's belief in and worship of them as such? if this is, in fact, the case then the magician may use telepathic (and vocal) communication to communicate with (summon) all manner of gods, angels, and demons as well as to control the minds of other men. having given you a completely rational explanation for magic, i must now point out that magic will not work if it

DIABOLUS

haos and order which arises from it. to drink the venom of this cup is cursing and blessing be prepared to change and mutate into something greater; or seal your fate to a mindless death. 1 see the suggested reading list at the end. 4 i. set the egyptian god of darkness i am set, the father of the gods. i shall never come to an end -the book of the dead the egyptian mythology of gods and powerful deities is perhaps history s most elaborate and evasive within the conception of their opposing powers. the egyptian god of chaos and storms, set, called also sutekh, set-heh or seth-an was revered in the 3rd millennia b.c. and forward, originally as a positive force of movement and foreign lands. it was later on that set became a form of the opposer, with red being a sacred color and his minions

he adversary by michael w. ford, succubus publishing 9 that anubis is very similar to the grecian hecate, as they are deific forces over both the celestial and infernal realms and like dogs, were able to see in the night. as alexander sanders wrote, the inverted triangle was the symbol of the left hand path- after the great flood, the ancient egyptians used these triangles to represent a triad of deities. the people of neph-kam, the black lands of lower egypt used the triangle of darkness, led by sethan and supported by anubis and sekhmet. alex sanders lectures magick and sorcery within egyptian cults survived long beyond the death of that culture. consider the graeco-roman period, when wax figures were implemented as focus points for various magical ceremonies. many used wax figures as pe

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

der. today, hymneas beta is frater superior of the o.t.o. orgone: a name used for pra a, ruach, or chi, the universal life force, by dr. wilhelm reich. outer alchemy: making use of the magically charged sexual fluids for magickal purposes- p- pagan: from paganus "those of the earth" originally it described people of the land and their simplicity. later, it focused on their choice of pre-christian deities and was used as a type of insult. today, may witches consider themselves to be pagans or neo-pagans. for the most part, non-magick using wiccans (q.v. paganism: although most people today use this as a derogatory term, occultists simply equate it with mostly non magic using wiccans (q.v, although some pagans do use magick and do not call themselves wiccans (q.v. pallas: one of four thousan

DION FORTUNE MYSTICAL QABALA

type, which equates with the venus sphere of netzach; and intellectual mysticism of the occult type, which equates with hod, the sphere of thoth, lord of magic. tiphareth, as will be seen by reference to the diagram of the tree, belongs to a higher plane than any member of the third triangle; yesod, on the other hand, is drawing very near to the sphere of earth. 30. to yesod are assigned all the deities that have the moon in their symbolism: luna herself; hecate, with her dominion over evil magic; and diana, with her presidency over child-birth. the physical moon, yesod in assiah, as the qabalists would say, with its twenty-eight day cycle, correlates with the reproductive cycle of the human female. jf the symbolism of the luna crescent be traced through the various pantheons it will be f

ave the moon in their symbolism: luna herself; hecate, with her dominion over evil magic; and diana, with her presidency over child-birth. the physical moon, yesod in assiah, as the qabalists would say, with its twenty-eight day cycle, correlates with the reproductive cycle of the human female. jf the symbolism of the luna crescent be traced through the various pantheons it will be found that the deities associated with it are predominantly female; it is interesting to note in confirmation of our assignation of the holy spirit to yesod that according to macgregor mathers the holy spirit is a feminine force. he says (kabbalah unveiled p. 22 "we are usually told that the holy spirit is masculine. but the word ruach, spirit, is feminine, as mystical qabala page 36 appears from the following p

ten holy sephiroth, and between these we must distribute, according to type, the different gods and goddesses of whatever pantheon we wish to study; we are then in a position to interpret their significance in the light of what we already know concerning the principles represented by the tree, and to add to our knowledge of the tree all that is available concerning the significance of the ancient deities. 13. this is, obviously, of great intellectual value-but there is another value which does not so readily appear to the average man who has had no experience of mysteryworkings; the performance of a ceremonial rite symbolically representing the working of the force personified as a god, has a very marked and even drastic effect on the subconscious mind of any person who is at all susceptib

orking and unfoldment of consciousness. 17. for instance, the seventeenth path, between tiphareth and binab, is assigned by the sepher yet rah to the element of air. we are far wiser to work it with the rite of the element of air and the holy names assigned thereto, and to approach it through the appropriate tattva, rather than confuse the issue with the associations of the assorted collection of deities, castor and pollux, janus, apollo, merti, and other incompatibles assigned to it by crowley, whose correspondences present an inextricable tangle of associations. mystical qabala page 61 18. the sephiroth should be interpreted macrocosmically, and the paths microcosmically; thus we shall find the clue to the tree in both man and nature. chapter xiii practical work upon the tree 1. if among

s. for instance, the titles "concealed of the concealed" and "primordial point" that are applied to kether convey a good deal to those who know where to look for it. 14. we can also, once we are acquainted with the symbolism, assign to the various sephiroth their equivalent gods in other systems, and when we look up the symbols, functions, cosmic concepts, and methods of worship assigned to these deities we get a fresh flood of illumination. by the use of a good mythological dictionary or an encyclopaedia, frazer's golden bough, and mme blavatsky's secret doctrine and isis unveiled, we can, by the mere application of diligence, read a great many riddles that at first appeared insoluble, and the exercise is a fascinating one. when used thus the tree is peculiarly valuable, because its diagr

DION FORTUNE PSYCHIC SELF DEFENSE

racteristics of the people who go there. chapter viii the risks incidental to ceremonial magic if the problem of psychic self-defence is to be adequately dealt with, we must have an understanding of a subject upon which very little has been written- the nature of the forces of intelligent and organised evil. the great faiths of the ancient world all had their evil gods as well as their beneficent deities, and they did not call these evil gods devils. in hinduism we have shiva and kali; in the egyptian system we have set and besz and typhon; in the grecian pantheon there are pluto and hecate. all the other faiths, also, have their angelic choirs, their archons, or builders, and all the hierarchy of heaven. protestant christianity alone has forgotten its angiology, the creator has to be both

een any two of them. look up the history of the district, and see whether it affords any further information. roman remains are often at the bottom of the trouble, for the legions brought some very queer cults with them in the days of rome's decadence. druid remains, too, should be suspect if they are near neighbours. enquire also concerning any unusual objects in the house, such as images of the deities of primitive cults or savage weapons. it is quite possible that powerful elementals are attached to these. enquire whether the trouble seems to lift when the patient goes away to another place. if the reply is in the affirmative, it may safely be presumed that local conditions are at the bottom of the trouble. but if the reply is in the negative, it does not necessarily follow that the opp

DONALDTYSON DEMON

ho in films always seem to be teenagers guilty of drinking beer and necking in the back seat of cars, can save themselves from the talons of the demons if they burn the board and give themselves in the service of christ through fervent prayers. in christian writings demons in the strictest sense- those fallen angels who remained loyal to lucifer in hell- were continually being confused with pagan deities and with nature spirits. thus we find mention of the demon satyr who incites men and women to lust, and the demon theutus, who induces the urge to gamble for money with cards or dice. the satyr is a nature spirit of greek mythology, and theutus is a degenerate variation on the name of the egyptian god thoth, who was associated by the greeks with numbers, and by extension with money. in the

DONALDTYSON MIRACLES

of it can be explained by modern physics. stage magic is not miraculous, although it has been mistaken for miracles, because it merely pretends to transcend natural law but can be explained in ordinary ways. events recognized as miracles usually have other qualities in common that narrow the definition. miracles are frequently associated with religion. they are popularly perceived to be caused by deities, by spiritual agents of deities known as angels, or by human agents of deities such as avatars or saints. although we are most familiar in the west with miracles associated with the christian religion, all religions have their history of miracles. religious miracles may be divided into two types, spontaneous or induced. in the first case, a wondrous event occurs without warning or petition

DONALDTYSON NOMICON

lovecraft's great old ones "but i must not close this chapter without some more particular reference to the nature of the darksome spirits who populated the submarine localities of which i have spoken. as i have said, these were the fomorians. the word implies 'dwellers under the sea, and they are perhaps best described as the gods of an ancient discredited pantheon, who were in opposition to the deities of light, as represented by the tuatha d danann, who were worshipped by a later race. they are alluded to as monstrous and misshapen forms, deformed and frequently equipped with but one leg or arm apiece, and with the heads of bulls, horses or goats. the chief of this band of demon-like creatures was that balor, the one-eyed, of whom more than one mention has already been made. they appear

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

e deceased burning incense before his ka. chapter cvi. the chapter of causing joy each day to a man in het-ka-ptah (memphis. vignette: an altar with meat and drink offerings. chapter cvii* the chapter of going into, and of coming forth from, the p. xl theban version: list of chapters. gate of the gods of the west among the followers of the god, and of knowing the souls of amentet. vignette: three deities: ra, sebek, and hathor. chapter cviii. the chapter of knowing the souls of the west. vignette: three deities: tmu, sebek, and hathor. chapter cix. the chapter of knowing the souls of the east. vignette: the deceased making adoration before ra-heru-khuti. chapter cx. the beginning of the chapters of the fields of peace, and of the chapters of coming forth by day, and of going into, and of c

e, at each corner of which sits an ape. chapter cxxviia. the book of the praise of the gods of the qerti. this chapter has no vignette. chapter cxxviib. the chapter of the words to be spoken on going to the chiefs of osiris, and of the praise of the gods who are leaders in the tuat. this chapter has no vignette. chapter cxxviii* the chapter of praising osiris. vignette: the deceased adoring three deities. chapter cxxix (this chapter in now known as chapter c) the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (29 of 36 [8/10/2001 11:22:56 am] chapter cxxx. the chapter of making perfect the khu. vignette: the deceased standing between two boats. chapter cxxxi* the chapter of making a man go into heaven to the side of ra. this chapter has no vignette. chapte

depicts shu holding up the boat of the sun wherein is the disk on the horizon.[4] a third from the sarcophagus of seti i. represents nu the god of the primeval water holding up the boat of the sun, wherein we see the beetle with the solar disk facing it accompanied by isis and nephthys, who stand one on each side; behind isis stand the gods seb, shu, hek, hu, and sa, and behind nephthys are three deities who represent the doors through which the god tmu has made his way to the world.[5] the tuat, or abode of the dead. within the two bowed female figures which represent the day and the night sky, and which have been referred to above (fig. 2, is a third figure which is bent [1. lanzone, op. cit, tav. 155. 2. le livre de ce qu'il y a dans l'had s, p. 3 3 ibid, tav. 157. 4. ibid, tav. 158. 5

ts gyptiens, pl. xxv, ll. 2, 3. 2. in the pyramid of unas, l. 190, they are called the# or "two combatants; and see pyramid of teta, l. 69, where we have the spelling. 3. on the personification of evil by set, see wiedemann, die religion, p. 117] p. cxvii sister and wife of set. when the sun rose at the creation out of the primeval waters, nephthys occupied a place in his boat with isis and other deities; as a nature goddess she either represents the day before sunrise or after sunset, but no portion of the night. she is depicted in the form of a woman, having upon her head the hieroglyphics which form her name "lady of the house. a legend preserved by plutarch[1] the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (7 of 19 [8/10/2001 11:23:59 am] makes her the

he sun are seen sailing. already in the pyramid texts we find the attribute of judge ascribed to meh-urt,[2] and down to a very late date the judgment of the deceased in the hall of double maat in the presence of thoth and the other gods was believed to take place in the abode of meh-urt.[3] net or neith "the divine mother, the lady of heaven, the mistress of the gods" was one of the most ancient deities of egypt, and in the pyramid texts she appears as the mother of sebek.[4] like meh-urt she personifies the place in the sky where the sun rises. in one form she was the goddess of the loom and shuttle, and also of the chase; in this aspect she was identified by the greeks with athene. she is depicted in the form of a woman, having upon her head the shuttle or arrows, or she wears the crown

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

rn two-thirds of africa, especially those concerning sympathetic magic, the cult of the dead, and witchcraft. during the history of this region, the basically pantheistic and polytheistic religions have also been cross-fertilized with islamic and christian teachings, creating new beliefs and modifying old ones. today a large but undetermined number of africans follow traditional beliefs involving deities, ghosts, and spirits as well as an array of special powers in nature presided over by the supreme entity adopted from christianity and islam. the latter, somewhat remote from everyday problems, is believed to largely operate on humans through the many other deities. southern africa among the zulu and other bantu tribes of equatorial and southern africa, witchcraft or malevolent sorcery was

and the crescent. he said that if i would give him a fine dush, he would tell me about it. but as he would not take anything in reason, and as i knew that he would tell me nothing of very great importance in public, negotiations were suspended. the claims of the priest to possess supernatural powers were seldom questioned. he was not only a doctor and a priest who intervened with the spirits and deities.two capacities in which his influence was necessarily very powerful.he was also a witchfinder, and this office invested him with a truly formidable africa encyclopedia of occultism& parapsychology. 5th ed. 14 authority. when a man of worth died, his death was invariably ascribed to witchcraft, and the aid of the priest was invoked to discover the witch. when a man was sick a long time, his

tion from ancient sumer and the holyland, upon which sitchin had concentrated, to egypt, hoping to find further evidence of the anunnaki. however, he concluded that the egyptian myths did not support sitchin s thesis; rather, they suggested what he came to call the exploded planet hypothesis. the gods were not extraterrestrial beings, they were meteors that rained down as meteorites. the egyptian deities were the personifications of celestial powers, such as ra, the sun god. the ancient mythological references to the gods descending referred to the coming of fragments of the exploded planet. he also concluded that the sumerian myths also referred to the exploded planet. this exploded planet hypothesis became the subject of alford s second book, the phoenix solution (1998. the phoenix solut

ity of wisconsin press, 1977. american vinland association the american vinland association (ava, founded in the 1980s, is a fellowship of pagan folk following the traditions of northern and central europe. it is based upon the ancient paganism, popularly termed norse, that was practiced from iceland across scandinavia to poland, russia, and siberia. practitioners are united in following the same deities, the old gods of the aesir and vanir (the asatru, but have a wide range of beliefs and practices and use some very different terminology. the ava promotes the reestablishment of the old religions of northern and central pagan europe. it has a broad and inclusive approach that welcomes people who claim to follow asatru, vanatru, finnish, swedish, polish, and indigenous siberian traditions

as born nirmala bhattachari on april 30, 1896, of devout brahmin parents, in kheora, a small village in the comilla district of bangladesh. the name nirmala means pure. she began primary school at the age of five and showed unusual facility in learning. however, she preferred devotional songs to books and would often lose consciousness during the singing of hymns or the chanting of names of hindu deities. at the age of 12, she was married to ramani mohan chakravarty, but her trances continued, and her husband eventually concluded that she was to be his guru rather than a traditional wife. she renamed him bholanath, and thereafter their relationship was of guru and disciple rather than wife and husband. at the age of 18, nirmala went to the village of bajitpur in east bengal. during some fi

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ucky and unlucky periods and reasons. these were mostly translations from indian and arabic sources. the oldest known of these systems of propitious and unpropitious seasons was known as katika lima, or the five times. under it the day was divided into five parts, and five days formed a cycle. to each division was given a name as follows: maswara, kala, s ri, brahma, bisnu (vishnu, names of hindu deities, the last name in the series for the first day being the first in that of the second day, and so on until the five days are exhausted. each of these had a color, and according to the color first seen or noticed on such and such a day would it be fortunate to ask a boon of a certain god. a variation of this system, known as the five moments, was similar in origin, but possessed a muslim nom

te viewer s perception of time, and predictions for the new millennium. charlottesville, va: hampton roads publishing co, 1998. mcnallen, stephen a (1948) stephen a. mcnallen, the pioneer advocate of modern norse neo-paganism in north america, was born in breckenridge, texas, on october 15, 1948. he attended midwestern university in wichita falls, texas, and during his college days discovered the deities of the ancient norsemen and began to identify with the viking element in his own ancestry. he eventually dedicated himself to odin and the whole of the norse pantheon, though he kept this commitment to himself and a few friends. however, in the winter of 1971.72, as his college career was coming to an end, he released the first issue of the runestone. previously he had placed an ad in fate

basic training at fort benning (georgia) and was assigned to a unit in germany, where he served for the remainder of his term. the viking brotherhood continued at a minimal level until he returned to the states in 1976. he settled in california and began to meet with norse neo-pagans in the san francisco area. mcnallen actively developed his understanding of the asatru (or loyalty to the germanic deities) and shortly after his assuming active leadership in the brotherhood, he reformed it as asatru free assembly. his efforts received a significant boost when the first edition of margot adler s survey of the contemporary community, drawing down the moon, appeared in 1979. he even appeared on the radio show of christian evangelist bob larson, which provided further national exposure. he conti

n the prince marries a human princess, the mermaid s heart is broken. there is a similar haunting pathos in matthew arnold s poem the forsaken merman. in curious myths of the middle ages (1884) folklorist s. baring- gould suggests that mermaid and merman stories originated from the half-fish half-human gods and goddesses of early religions. the chaldean oannes and the philistine dagon are typical deities of this kind, and a representation of oannes with a human body down to the waist and a fish tail has been found on sculpture at khorsabad. such goddesses as derceto (atergatis) and semiramis have been represented in mermaid form. the classic venus, goddess of love, was born out of the sea foam, it is told, and was propitiated by barren couples who desired children. the mexican coxcox or te

nnes with a human body down to the waist and a fish tail has been found on sculpture at khorsabad. such goddesses as derceto (atergatis) and semiramis have been represented in mermaid form. the classic venus, goddess of love, was born out of the sea foam, it is told, and was propitiated by barren couples who desired children. the mexican coxcox or teocipactli was a fish god, as were some peruvian deities. north american indians have a legend that they were led from asia by a man-fish. in classical mythology the tritons and sirens are represented as half-fish, half-human. in addition to legends of mythology and folklore, however, there are many claimed accounts of sightings and contact with actual mermaids and mermen throughout history. the twelfthcentury speculum regale of iceland describe

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

hey visited the fane of circe, where they prayed that "it might please heaven that in these days, as in past more happy ages, some wise circe might make herself present who, with plants and minerals working her incantations, would be able to curb nature."3 in answer to their prayer, circe, daughter of the sun, herself appeared "at whose appearance they saw vanish all the figures of the many other deities who ministered to her."4 thus, the supreme illumination was magical, which brings us back to the interpretation of the eroici furori as the 1 ibid, pt. ii, dials. 4 and 5 dial, ital, pp. 1140 ff; williams, ii, pp. 88 ff. 2 ibid, dedication dial, ital, pp. 943-4. the "nove ciechi, he says, allude to the "nove sfere" which by cabalists, chaldeans, magi, platonists, and christian theologians

FRATER ELIJAH ANGELS OF CHAOS

a universe, to be absolute. it is so much beyond the "human" level now, that words really do not do it at all. the only thing i can say, and have been saying is "oh my god..oh my god" i can't even describe this shit man. it seems also related to the zodiac in some way (maybe, i can't be sure. let me write a little bit of the background which elicited these un-coverings. this night i invoked many deities: moglthox: to steal my corruption and purify me. harakhan: to bring me knowledge and wisdom of self. babalon: for her ecstasy and love. teckno: to transport me to babalon in his medium. tiyet: to purify my dreams& submind, and give me the gift of her silence. set: as the dark sun, to show me the majesty and power of self. lucifer-christ (as luciferouschristos) to bring love& unity. the tri

undertake the rog, with adapting it as one sees fit and picking your own archetype (in my case grendel) to align with. with this in mind i hope we can all learn to play a little more effectively, i love you all. in chaos and bliss, with fucking fuck- elijah i will pursue this further post-notes: there is no evil, but the things in the void came pretty close. after singing hymns of calling to the deities, but preceding the actual invocations, i read a little bit from the book of revelation (x-tian canon cp 17, the part about babalon& the great mystery) and a little bit from principia discordia (concerning eris and the origin of the universe. it seems now as i write this that my mind is trying to make me forget (my censor i think. another note on what was said by babalon "i came because you

FRATER TENEBROUS CULTS OF CTHULHU

between this passage and the teachings of many actual secret societies of the past, including the assassins, the gnostics, and the templars, but in particular to the law of thelema, as expounded by lovecraft s contemporary, aleister crowley. the main distinction is one of moral interpretation whereas lovecraft regarded his ancient gods as essentially evil, crowley saw the return of such atavistic deities as being in full accord with the progression of the aeons. following the call of cthulhu, lovecraft produced a series of a dozen or more stories which contain the central core of the inter-related mythology which later became known as the cthulhu mythos. in these stories, he describes various rites surviving on earth since the primordial reign of the old ones, and preserved in more recent

xamine the correspondences between lovecraft s imaginary pantheon and those of pre-existing religious and mythological systems. basically, the gods of the cthulhu mythos fall into two groups, the great old ones and the elder gods, though of the latter, only nodens is mentioned by name. between ultimate chaos and the physical world stand yog-sothoth and azathoth, who share dominion over the lesser deities, pre-human races, and mankind. yog-sothoth is the outer manifestation of the primal chaos, the gate though which those outside must enter. in the dunwich horror, lovecraft writes, the old ones were, the old ones are, and the old ones shall be. not in the spaces we know, but between them, they walk serene and primal, undimensioned and to us unseen. yog-sothoth knows the gate. yog-sothoth is

, and to bring it to the attention of a wider audience (during lovecraft s lifetime, only one of his tales, the shadow over innsmouth, had appeared in book form, produced by an amateur publisher) in 1939, arkham house published the first collection of his stories, the outsider and others. since then, many other writers have contributed to the growing annals of the cthulhu mythos, adding their own deities to the pantheon, and creating eldritch tomes to add to the list of blasphemous grimoires. these authors include many of lovecraft s personal correspondents clark ashton smith, robert e. howard, frank belknap long, robert bloch and derleth himself. more recently, elements of the cthulhu mythos have featured in the work of such writers as cohn wilson, ramsey campbell, and brian lumley. the m

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

to keep the fauna of our planet at normal. according to the masonic legend, hiram abiff, the grand master, used a hammer to call his workmen, and it is significant that the symbol of the sign aries, where this wonderful creative activity commences, is shaped like a double ram's horn, which also resembles a hammer. it is also worthy of notice that in the ancient norse mythology, the vanir or water deities are said to have been conquered by the assir, or fire gods. the hammer wherewith the norse god thor struck fire from the sky finds its counterpart in the thunderbolt of jove; like hiram, the assir belong to the hierarchy of fire, the lucifer spirits, the sons of cain, striving for positive mastership through individual effort, and therefore upholding the male ideal, which is diametrically

FULLER J F C SECRET WISDOM OF THE QABALAH

ment of most of the ancient, and to this day, of many of the modern religions of the world is, the idea of a perfect invisible universe above, which is the real and true paradigm or ideal model, of the visible universe below, the latter being the reflection, a simulacrum or shadow, of the invisible perfect ideal above. this idea was fully understood by the ancient egyptians, as was shown in their deities nut or neith, the upper world, shu or ma, the intermediary, and seb, the earth.14 in india, the same idea is fully set forth in the esoteric books of the vedas, called the upanishads. it is the supreme ideal brahm which is the only true. it manifests itself first in brama, vishnu and siva, past, present and future time, and through these in the visible, the last being maya, or illusion. th

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

es observes "in every part of the globe, on the ridge of the cordilleras as well as in the isle of samothrace, in the aegean sea, fragments of primitive languages are preserved in religious rites" regarding the identity of the fundamental ideas contained in the various systems of religion, both past and present, hargrave jennings, in referring to a parallel drawn by sir william jones, between the deities of meru and olympus, observes "all our speculations tend to the same conclusions. one day it is a discovery of cinerary vases, the next, it is etymological research; yet again it is ethnological investigation, and the day after, it is the publication of unsuspected tales from the norse; but all go to heap up proof of our consanguinity with the peoples of history--and of an original general

that the religious systems of india and egypt were originally the same, there can be at the present time no reasonable doubt. the fact noted by various writers, of the british sepoys, who, on their overland route from india, upon beholding the ruins of dendera, prostrated themselves before the remains of the ancient temples and offered adoration to them, proves the identity of indian and egyptian deities. these foreign devotees, being asked to explain the reason of their strange conduct declared that they "saw sculptured before them the gods of their country" upon the subject of the identity of eastern religions, wilford remarks that one and the same code both of theology and of fabulous history, has been received through a range or belt about forty degrees broad across the old continent

to prevail, and subsequently the great fructifying energy throughout the universe came to be regarded as a dual indivisible force--female and male. this force, or agency, constituted one god, which, as woman's functions in those ages were accounted of more importance than those of man, was oftener worshipped under the form of a female figure. neith, minerva, athene, and cybele, the most important deities of their respective countries, were adored as perceptive wisdom, or light, while ceres and others represented fertility. with the incoming of male dominion and supremacy, however, we observe the desire to annul the importance of the female and to enthrone one all-powerful male god whose chief attributes were power and might. notwithstanding the efforts which during the historic period have

ptions of a still earlier and purer age, when compared with subsequently developed notions relative to the same objects, indicate plainly the change which has been wrought in the original ideas relative to the creative functions, and furnish an index to the direction which human development, or growth, has taken. as the human race constructs its own gods, and as by the conceptions involved in the deities worshipped at any given time in the history of mankind we are able to form a correct estimate of the character, temperament, and aspirations of the worshippers, so the history of the gods of the race, as revealed to us through the means of symbols, monumental records, and the investigation of extinct tongues, proves that from a stage of nature worship and a pure and rational conception of

ved 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 recognized as elohim, om, ormuzd, etc, and from which the productive power in human beings, in plants, and in animals was thought to

GILBERT THE MAGICAL MASON

in the curious tract called theshepherdofhermasit is assertedthateach man has a good and a bad angel concerned in his life. st ambrose recommended the invocation of angels, and a system of dedicating churches to angels grew up and has never been condemned by any church authority.inancient egypt there is no very definite mention of angels as spiritual messengers, unless we consider the many minor deities as such. they were inferior to the great gods, were spiritual ideals, had definite earthly duties allotted to them and were many of them considered to be representatives and restricted forms of the gods of the upper andnetherwodds.theold arabian author murtadi gives the legend that the pyramids each had a guardian genius of angelic type, and that the great pyramid is held by a beautiful fe

ine princes.thelower ea the demiurgos or world maker (the reflection ofea-divinewisdom) gave names and assigned duties to them. angels were associated with birds, and the home of angels was poetically called the bird's nest. in ancient rome civilization the divinities were largely beings of an angelic nature and function rather than gods, because they were themselves under control of a few higher deities such as jove and saturn.theromans believed in the genius loci, or guardian of a place, and in the 'lares publici, and 'lares domestici' of the home. zoroaster appears to have taught the existence of spirits or angels who were at man's disposition for intercession with god, and paul appears to have combated this dogma.themohammedans taught that two guardian angels watched each man's actions

ence of the stars upon human destinies. having learned the elements of the strange astrologic doctrines, the later greeks sought for references to themintheir own earlier writers; and especially in the170themagical masonvenerable works of homer and hesiod, possibly because they disliked to acknowledge that any sort of learning was not in the possession oftheirancestors. sofar as can be judged the deities of the early greeks were not closely related to the sun and planets, although the later greeks identified their apollo with helios the sun, and artemis with the moon.theearlier greeks looked upon the sun as driving his chariot through the sky, but the sun was not an olympian god, and held a minor rank in the earliest pantheon. venus, the planet, was called hesperus, as the evening star, an

asses, and for the cultured few who became initiated into the sacred mysteries. this system lasted down to the greek conquest of egypt about600b.c.,butappearstohave gradually lost its early power and dignity.thegreatest gods of egypt seem to have been types of the sun: as aten the sun's disc, amoun at thebes, and ra at heliopolis.thecreator god ptah at memphis, and the spirit god kneph, were also deities greatly reverenced.theworship of the triad, composed of osiris, isis, and horus, was only completely developed at a later period,butit appears then to have become widespread. osiris was fabled to be a divine king of egypt, and isis was his mother, sister and wife; horus was their son.themyth told that the king osiris was murdered by his brother typhon or set, and was then received into ame

n it in gold, were designs representing the achievements of minerva and jupiter.kabeiria:a very ancient system of the mysteries existed among the islands of the243geansea, and chieflyat samothrace. this district was inhabited by the pelasgians, a race of indio-284themagical masongermanic type which preceded the greeks.thesamothracians performed the mysteries calledkabeiria,in honour of a group of deities- thekabeiri-consisting ofa x ier os ,axiokersos,axiokersa,and the novice was calledkasmillos.the ceremony took place yearly, and lasted nine days. personal virtuous conduct was demanded, and a form of absolution of sins was granted.theinitiated wore a purple ribbon around their bodies as a talisman.itwas believed to render them specially exempt from dangers of the sea. eusebius, quoting sa

GILBERT THE SORCERER AND HIS APPRENTICE

the god of tricksters and also of thedeeper.knowledge.the'high priestess'267 findeth her natural correla. tive in the]j 225venus is the 'empress';cy>is the emperor, forthesun is exaltedinthat martial and commanding sign. and so also with the others, in each shalt thou find its natural attribution.notebyv.h.fra.'srioghailmodhreamamongthegreeks and romans there existed a peculiar attribution of the deities to the zodiacal signs, thus:cy>minervatheowlt5venusthedoveiiapollothetripodalimercurytheturtle[i,jupitertheeagletjyceresthebasket'-vulcanthecap with serpent1tlmarsthewolftdianathedogv'svestathelamp=junothepeacock)(neptunethedolphin pairing the opposite signs together we obtain known affinities of the gods and goddesses, thus:"the. name of the forepart of that constellation under the title

oddesses, thus:"the. name of the forepart of that constellation under the title of 'horus of the solar mountain'.onthetarot trumps83and""minerva a. d vulcan8andttjvenus and man;dandtapollo and.dianaljzlandmercury and vestaandjupiter aj:l.djuno1ij1and)(ceresandneptunethusitmay beremarkedeilpassantistotallydifferenttotheastrological attribution of the. planets bearing the names of certain of tbe deities tothesigns.[officialpublication ofthea-:0:.copiedfrommathers'ms byj.w,brodie-innes;c.1910 .9.note by s.r.m.d.upon the rosicrucian ritualofthe relation. between chess and tarotattri\>ution spirit water fire air earthtarotace queen king- knight prince- king princess- knavethemodern game of chess is derived from the scheme which follows: whence its name chess from chequers, and like the tarot

GLOBAL FREEMASONRY

h eleusinian mysteries of the chapter-room, where the monks assembled on all solemn occasions, the more secret rites were performed and libations poured forth in much pomp to the bona dea" sir robert walpole's son horace, one of dashwood's political enemies and certainly a stranger to the abbey, mocked "whatever their doctrines were, their practice was rigorously pagan: bacchus and venus were the deities to whom they almost publicly sacrificed; and the nymphs and the hogsheads that were laid in against the festivals of this new church, sufficiently informed the neighbourhood of the complexion of those hermits" the membership roll of the medmenham monks no longer exists, if it ever did, but the names most reliably associated with the group include dashwood's brother, john dashwood-king; joh

GNOSTIC HANDBOOK

e impersonal is the highest principle, the unoriginate originator is without personality in a human sense of the word since it is beyond all of our preconceptions and projections. while the three principles of the divine will, sophia and the logos can be given iconographic and literary form they too are essentially what they are called principles. they are not personalities, they are not personal deities. accordingly gnosis is a form of perception, feed by the minds and fueled by the emotions. it does not, however, greatly emphasize devotion (bhakti) that is focused or obsessed with image, sound, form and so forth. while we understand and use the power of images, to become devoted to one such image is to ignore its true nature. indeed, obsession with an image of the divine can lead away ra

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ups and associations. however, since man is by nature a fallen creature, eggregores tend to end up out of control and become unwieldy, forming little vortexes of energy in the collective unconscious and by correspondence, on the astral worlds. some of the more unusual eggregores are those which are religious in nature. many gods are artificial and created out of fear and insecurity, such gods and deities are real in a psychological sense, but since they lack connection to the light world, they tend to work in destructive and neurotic ways. the degeneration of god-images in judaism and christianity can be clearly seen with the replacement of real spiritual forms with psychologically projected (neurotic) forms, or eggregores. the difference between these is important and can be readily illus

ry and the neurotic, twisted forms created by the various churches and denominations of christendom. all exist and are, in some sense, real. one is of immense light power, and the others of great archonic power. one leads from the lower worlds into the static kingdom, the others perpetuate the dialectic cycle. when such images become confused, personal mental components can be fixed onto external deities and thereby become highly destructive. when we start to consider the nature of the eggregores we can easily see how the archons can twist such images to their own benefit. eggregores serve the fallen kingdoms well, they collect energy from human belief and channel it into degenerative forms. do not get the idea fig 15 many different jesus gnostic theurgy page 65 that eggregores are only pa

GOLDEN CHAIN AND THE LONELY ROAD

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 guilty of using a misnomer. initiation is always a matter of relation, whether between master and apprentice or between an individual and the deities and powers of the mysteries. this being so, a ritual performed b y oneself is in truth never really so, for the gods and powers that one calls upon are, in union, the other to our self: the gods are the 'body of the initiator. there is always a relation between ourselves and that which masks the mysteries. and yet we may say that we are alone in the flesh and in this sense call the process

raft, the gods can and will take lovers and by their 'elixirs' convey strange knowledges, far beyond the grasp of mortal aspirations. furthermore, we should also give thought to the transmission of gnosis between adepts via their own sexual fluids. a fully empowered consort is a vehicle for the magical current, his or her blood and bodily fluids are media for the powers of the arte and its patron deities. in rites performed by higher adepts of the sabbatic mysteries the witches' supper is literally of 'flesh and blood- of semen and vaginal elixirs. for it is known that the seasons of the moon are refracted through the vessel of the priestess and that the issue of her sexual mouth contains the secrets (secret-ions) of the gnosis in a fluidic hypostasis. likewise the seed of a priest is the

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

eral different aliases. quetzalcoatl did this too. in some parts of central america (notably among the quiche maya) he was called gucumatz. elsewhere, at chichen itza for example, he was known as kukulkan. when both these words were translated into english, they turned out to mean exactly the same thing: plumed (or feathered) serpent. this, also, was the meaning of quetzalcoatl.4 there were other deities, among the maya in particular, whose 1 juan de torquemada, monarchichia indiana, volume i, cited in fair gods and stone faces, pp. 37-8. 2 north america of antiquity, p. 268, cited in atlantis: the antediluvian world, p. 165. 3 the mythology of mexico and central america, p. 161. 4 see nigel davis, the ancient kingdoms of mexico, penguin books, london, 1990, p. 152; the gods and symbols of

et undiscovered area [however] a third party whose cultural achievements were passed on independently to egypt and mesopotamia would best explain the common features and fundamental differences between the two civilizations.11 among other things, this theory sheds light on the mysterious fact that the egyptians and sumerian people of mesopotamia appear to have worshipped virtually identical lunar deities who were among the oldest in their respective pantheons (thoth in the case of the egyptians, sin in the case of the sumerians).12 according to the eminent egyptologist sir e.a. wallis budge, the similarity between the two gods is too close to be accidental. it would be wrong to say that the egyptians borrowed from the sumerians or the sumerians from the egyptians, but it may be submitted t

d a special liking and reverence for dwarves.1 so, too, did the civilized peoples of ancient central america, right back to olmec times.2 in both cases it was believed that dwarves were directly connected to the gods.3 and in both cases dwarves were favoured as dancers and were shown as such in works of art.4 in egypt s early dynastic period, more than 4500 years ago, an ennead of nine omnipotent deities was particularly adored by the priesthood at heliopolis.5 likewise, in central america, both the aztecs and the mayas 1 see, for example, the encyclopaedia of ancient egypt, pp. 69-70; also jean-pierre hallet, pygmy kitabu, bca, london, 1974, pp. 84-106. 2 the gods and symbols of ancient mexico and the maya, p. 82. 3 ibid, the encyclopaedia of ancient egypt, pp. 69-70, and pygmy kitabu, pp

encyclopaedia of ancient egypt, pp. 69-70; also jean-pierre hallet, pygmy kitabu, bca, london, 1974, pp. 84-106. 2 the gods and symbols of ancient mexico and the maya, p. 82. 3 ibid, the encyclopaedia of ancient egypt, pp. 69-70, and pygmy kitabu, pp. 84-106. 4 ibid. 5 the encyclopaedia of ancient egypt, p. 85. graham hancock fingerprints of the gods 144 believed in an all-powerful system of nine deities.6 the popol vuh, the sacred book of the ancient quiche maya of mexico and guatemala, contains several passages which clearly indicate a belief in stellar rebirth the reincarnation of the dead as stars. after they had been killed, for example, the hero twins named hunahpu and xbalanque rose up in the midst of the light, and instantly they were lifted into the sky. then the arch of heaven an

er the sea, emerging from the waters of the persian gulf every morning to civilize and tutor mankind.26 is it a coincidence that uaana, in the mayan language, means he who has his residence in water ?27 let us also consider tiamat, the sumerian goddess of the oceans and of the forces of primitive chaos, always shown as a ravening monster. in mesopotamian tradition, tiamat turned against the other deities and unleashed a holocaust of destruction before she was eventually destroyed by the celestial hero marduk: she opened her mouth, tiamat, to swallow him. he drove in the evil wind so that she could not close her lips. the terrible winds filled her belly. her heart was seized, she held her mouth wide open, he let fly an arrow, it pierced her belly, her inner parts he clove, he split her hear

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

? to answer this, one must apply the cipher knowledge to the world of deep occultism, of which ufos are but a surface manifestation. the answers do not come from anything as simple as mental aberrations and hoaxes on the one hand, nor interstellar visitors and vast government conspiracies on the other. as historian paul johnson has shown, the theosophical mahatmas were neither the discarnate semi-deities of the believers nor madame blavatsky s fraudulent deceptions of the skeptics. rather, they were real people adepts or initiates of the deep wisdom perhaps, but people nonetheless with radical political and spiritual agendas that made pseudonyms a necessity. the names such mahatmas and chiefs took were, in very truth, noms de guerre: the kind of names underground members adapt in wartime t

hen used to refer to a male being, renders the phrase androgynous. the cross references are complex. for example, koot hoomi= 109= androgynous, but also lord hadit now (from a qabalistic standpoint, identical with lord hadit won (compare the 1970s new age control seth. seth= 58= hadit. hadit, nuit and ra hoor khuit are the trinity of the book of the law) although the names are of ancient egyptian deities, in the book of the law they are transformed into the forces basic to the present aeon. the androgynous lam= 24= god but also now (or won. lam, as we note elsewhere in this book, is the prototype of the modern gray alien. both beings carry the implication of divine victory of the androgynous god. interestingly, aia aziz (65, 2 meade layne is a major link between the worlds of magick and co

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

e solution yourself and trace the ufo mystery directly to its startling source! first digital edition, revised and expanded with illustrations and photvithe lower five cosmic planes 18 figure 3. the major magical weapons 56 figure 4. typical circle for conducting enochian magick 62 figure 5. sample talisman for the magical formula of iliatai 94 figure 6. enochian rose for sigils of the watchtower deities 96 figure 7. tracing the pentagram 97 figure 8. a talisman for vovin 263 figure 9.layout for enochian tarot 291 list of tables: table 1. symbols of the cosmic elements 20 table ii. alphabet correspondences 25 table iii. four systems of enochian gematria 26 table w. the thirty aethyrs 139 table v.aiq bkr and the aethyrs 143 table vl aethyrs and magical grades 149 table vii. the sexual curre

. alphabet correspondences 25 table iii. four systems of enochian gematria 26 table w. the thirty aethyrs 139 table v.aiq bkr and the aethyrs 143 table vl aethyrs and magical grades 149 table vii. the sexual currents of the aethyrs 156 table viii.formulas of enochian magick 174 table ix. telesmatic attributions of the letters 293 appendices: appendix a. the watchtowers. 367 appendix b. watchtower deities. 393 appendix c. watchtower signposts. 409 appendix d. the great crosses of the watchtowers. 425 appendix e. the thirty aethyrs. 429 1 p r e f a c e; an introduction to this manual this manual is meant to provide a convenient and reasonably complete source of all information required by the serious practitioner of enochian magick. the branch of magick called enochian was disclosed in moder

d enochian was disclosed in modere times by dr. john dee (1527-1608. dee was an authority on mathematics, navigation, astronomy, and optics. he was also the astrologer royal to elizabeth 1. his magical partner, edward talbott, who changed his name to kelly, assisted him in the descriptions of the subtle regions known as the four watchtowers and thirty aethyrs. these, together with their presiding deities, formed the kernel of the powerful magical system now known as enochian magick. dee has been called "a pioneerin spiritualism,"because he kept meticulous records of all of his magical operations. however, his primary approach was through the process known as "skrying" kelly would sit before a crystal, or "shew-stone" and describe whatever spirits or visions he saw. dee scrupulously recorde

osm. the outer world is a macrocosm of man the microcosm. whatsoever is in the world of man has its counterpart somewhere within man himself. whatsoever is in the world which is not within man, will not be encountered by man. this theorem holds trae for all energies, forces, beings, and things throughout the universe. the practice of enochian magick will demonstrate the truth of this theorem. the deities and demons encountered in the watchtowers and aethyrs will appear to be independent, of you, the magician. however, in the same way that dream images appear autonomous but are actually dependent, so are the deities of enochian magick. it is only after you become conscious of these esoteric correspondences that you can hope to control the watchtower deities. there is a mystical relationship

erations magick is the science of understanding oneself and one's conditions. it is the art of applying that understanding in actian. aleister crowley,magick in theory and practice there are three primary magical operations. 1. invocation/evocation. the f irst consists of invoking or evoking enochian forces, intel l igent or otherwise. this involves those t radi t ional magical operations wherein deities or demons are brought into material izat ion or physical embodiment under your conscious control. 2. out of body traveling. the second operation consists of leaving the physi cal cosmic plane and traveling through the subtle cosmic planes that surround the earth in your subtle body. this is sometimes called traveling in the astral body, or astral traveling. however, the enochian system vie

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

names, i was fain to claim for nerthus also an adj. basis nairthus, with the sense of mild, gracious, fair. frigg too p. 301-2) i interpret by the adj. free, fair, gracious- if gaue, gauden, is a corruption of the masc. woden, it might still have an accessory notion of good. frouwa is obviously the fem. to froho, and still asserts her full power in our present frau. almost all names of the female deities have still a transparent meaning; as compared with those of the male, there is something innocent and inviolable in them, and for that reason they seem to have been treated tenderly or tolerated. the delicacy and inoffensive matter of the myth have shielded it longer in popular legend. pkeface. xxi the goddess hellia has exchanged her personal meaning for a local one, that of hell. ostara

rd for a bride's gerada (outfit, as zio was in the name of the sword. folia and sindgund have only come to light through the latest discoveries. this muster of divinities is strong enough to support the whole remaining framework of mythology; where such pillars stand, any amount of superstructure and decoration may be taken for granted. considered in and for themselves, almost all tlie individual deities appear emanations and branches of a single one; the gods as heaven, the goddesses as earth, the one as fathers, the other as mothers, the former creating, governing, guiding, loi'ds of victory and bliss, of air, fire and water, the goddesses nourishing, spinning, tilling, beautiful, bedizened, loving. as all the sounds of language are reducible to a few, from whose simplicity the rest can

by broadening, narrowing, and combination into diphthongs, the mute consonants by subdivision of their three groups each into three stages, while particular dialects shift them from one stage to another in regular gradation; so in mythology i reduce the long array of divine personages to their unity, and let their multiplicity spring out of this unity; and we can hardly go wrong in assumingr for deities and heroes a similar coincidence, combination and gradation, according to their characters and particular^ thus, to take an example from the dental xxll preface. functions. how wuotan, donar, and zio partly run into one another has been shewn; logi (lowe, blaze) becomes lol?i (lock, bolt, g becomes h, the sense of fire is exchanged for that of bolts and bars (of hell, as hamar and hera cam

straet (p. 285) was named after her, into the netherlands, reminding us of the kinship between chatti and batavi; while the carolingian berhta pedauca and the biort of the edda would betoken a similar extension of berhta's worship. ave must pay regard to the almost universal rush of nations toward the west: even isis and her suevian ship we managed to trace as far as the ardennes. but, beside the deities, other portions of mythology must also have their say. hirains and himil, himel and heven are discussed on p. 698, the lapse of himil into gimill on p. 823; in hesse is the borderland between wights xxiv peeface. and elves, the one belonging to franconian, tlie other to saxon soil: the low saxon hiine is out of use in high germany, even in o.h. german the huni seem to be only huns, not gia

ere are various xxxyin peeface. grades, and the particular troubles under which they can be of service are parcelled out among them like so many offices and lines of business, so that almost every disease and its remedy are called by the name of their saint; this division of tasks has the strongest analogy to the directions given in norse and lithuanian mythology for the invocation of the several deities (p. 335. the victorious hero who had slain the dragon made room for michael or george; and the too pagan siegberg (p. 198, which may have meant the same as eresberg (p. 201, was handed over to michael, as the mons martis in france was turned into a mons martyrum, montmartre. it is remarkable that the ossets have converted the dies martis into georgeday, and dies veneris into mary's day (po

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

he shape of fishes and sea-horses, and homesprites those of cats. the weeping nix, the laughing goblin are alike initiated in the mystery of magic tones, and will even un veil it to men that sacrifice. an ancient worship of genii and daemons is proved by sacrifices offered to spirits of the mountain, the wood, the lake, the house. goblins, we may presume, ac companied the manifestation of certain deities among men, as wuotan and holda, and both of these deities are also connected with watersprites and swan-maids. foreknowledge of the future, the gift of prophecy, was proper to most genii; their inexhaust ible cheerfulness stands between the sublime serenity of gods 1 bead holberg s julestue, and look up julvdtten in finn magn. lexicon, p. 326 note. 2 they frightened children with sooty cyc

ll the objects there appealed to, offer their help. vol. ii. 64r p 648 trees and animals. higher beings dwell, animals that wait upon them. the two classes can hardly be separated, for incorrect or incomplete accounts will not allow us to determine which is meant. 1. teees. the high estimation in which woods and trees were held by the heathen germans has already been shown in chap. iv. to certain deities, perhaps to all, there were groves dedicated, and probably particular trees in the grove as well. such a grove was not to be trodden by profane feet, such a tree was not to be stript of its boughs or foliage, and on no account to be hewn down.1 trees are also consecrated to individual daemons, elves, wood and home sprites, p. 509. minute descriptions, had any such come down to us, would te

ly have been horses, or he would not have had them slaugh tered for food; but the practice of rearing cattle consecrated to the gods is established by it none the less. and apart from this, it seems that single beasts were maintained by private worship pers of the god. such breed of pure and dedicated horses was destined for holy uses, especially sacrifice, divination, and the periodical tours of deities in their cars. their manes were carefully cultivated, groomed and decorated, as the name faxi indicates; probably gold, silver and ribbons were twined or plaited into the locks (gullfaxi, smnfaxi; mon gloar (juba splendet, saam. 92% l^sir mon af mari (lucet juba ex equo) 32b, as indeed the lat. jubar suggests juba, because a mane does radiate, and light sends out 1 so that there were other

in rheda x colebant, super eum sedens in saxoniam rediit. may we then adopt the hypothesis, that dietmar and the augsburg chronicler mean the sacred horse of badigast at rhetra, and saxo and the author of the vita ottonis that of sviatovit at arkona? each of these gods 2 had horses hallowed to him, and others may have had the same. and so in germany too, horses may have been dedicated to several deities, and divination performed with them under similar forms; especially to the gods frouwo (p. 656) and wuotan (p. 154-5-6. some accounts of the reverence paid to sacred horses in ditmarsen have a doubtful look. the eieswold or eiesumwold on the confines of n. and s. ditrnarsen is said to have been a holy wood, in which human sacrifices were offered, and white horses consecrated to gods were m

s: the thill arose, like the bear s tail, by outline, but the four wheels consist each of a single star. one point of agree ment is important, that the greek gods put men among the stars, the same as thorr and osinn do (pp. 375. 723; see suppl. the appearance of the rainbow in the sky has given rise to a number of mythic notions. of its rounded arch the edda makes a heavenly bridge over which the deities walk; hence it is called 1 bocharti hierorz, ed. kosemniiller 2, 680. 2 origin of the grk constell (in abb. der berl. acad. 1826, p. 19-63. 732 sky and staks. asbru (saem. 44a, more commonly bif-rost (ohg. would be piparasta) the quivering tract, for rost, goth, and ohg. rasta, means a definite distance, like mile or league. it is the best of all bridges (saem. 46a, strongly built out of t

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

may be invited to attend the ceremony. master.the term is used in several ways in our work, but we will not touch upon the use of the word to indicate one who is an officer of a lodge or director of a degree of the work. otherwise the term is used to represent one who has attained some degree of perfection in evolution, or a high sense of mastership of laws and principles. cosmic masters are not deities. they are intelligences who were once mortals. they became masters by learning how to awaken and apply the powers of self so they could direct the affairs of their life consonantly with cosmic purpose. by such development, they rose to that soul personality development where it became no longer necessary for them to incarnate in physical form. invisible masters, on the other hand, are thos

HANDBOOK OF EGYPTIAN MYTHOLOGY

eat climatic and cultural change may have shaped the idea found in egyptian myth that the world had once been different. egypt had become one of the driest places on earth and a hard country to get in or out of. to the north there were marshes, saltwater lakes, and the mediterranean sea. the ancient egyptians were never enthusiastic seafarers and were one of the few coastal cultures to worship no deities of the sea. to the east, west, and south there were deserts that were dangerous to cross. these deserts made up about 90 percent of egypt s territory. the egyptians called them the red land in contrast to the black land of the valley.6 the mountainous areas of the deserts contained gold, gemstones, and types of hard stone that could be used to make long-lasting buildings and artifacts. the

ing at times to a chaotic indifference to consistency and meaning, is characteristic of egyptian thought. 8 much of this confusion can be resolved if the myths are examined in the contexts in which they occur, rather than in isolation. history and the sources of egyptian myth ancient egyptian religion had no official holy book equivalent to the bible or the koran (quran. the relationships between deities did not become fixed at one 4 handbook of egyptian mythology moment in time but went on changing and developing for thousands of years. egyptian mythology was never gathered by priests into one authorized version or harmonized in any long literary work comparable to hesiod s theogony, an important source for the study of greek mythology. comparatively few literary treatments of myths survi

n history. the king was the political, religious, and military leader of this state. royal annals for the early dynastic period partially survive in a copy on the palermo stone and related fragments.13 the annals list the kings of egypt, starting with a series of prehistoric kings. seal impressions and small bone or wood labels of the early dynastic period portray kings engaging with a variety of deities.14 mesopotamian seals and sealings of a comparable date appear to show episodes or characters from myths set in the realm of the gods. the egyptian pieces mainly show deities as resident in statues or cult objects in man-made shrines. the labels record (or anticipate) visits by kings to shrines in different parts of the country. the royal annals record many years for which the most importa

s in different parts of the country. the royal annals record many years for which the most important events were deemed to be the dedication of cult images or the king s participation in rituals, such as visiting the sacred lake of the god heryshef( he who is upon his lake) or spearing the hippopotamus. 15 there is plenty of evidence by the early dynastic period for a complex pantheon of egyptian deities who could be represented in a variety of human, animal, or semihuman forms. whether myths about these deities were cur- 6 handbook of egyptian mythology rent at this stage is hard to say. the unification of the country and the subsequent patronage of local cults by each king must have led to some kind of organization of the pantheon at this time. deities began to be grouped into pairs, gro

mal, or semihuman forms. whether myths about these deities were cur- 6 handbook of egyptian mythology rent at this stage is hard to say. the unification of the country and the subsequent patronage of local cults by each king must have led to some kind of organization of the pantheon at this time. deities began to be grouped into pairs, groups, or hierarchies. the creation of relationships between deities who had previously been worshipped in isolation may have generated myths. among the earliest pairings of deities were the two ladies and the two lords. the two ladies were the goddesses nekhbet and wadjyt. in the symbolic language that had developed to express ideas about kingship, the two ladies represented upper and lower egypt and were identified with the white crown of the south and th

HEAVEN HELL

f. side by side with the boat of p. 107 [paragraph continues] afu-ra is a smaller boat, in which the coming into being of osiris is depicted, and the beetle is there to typify the presence of osiris, and to lead afu-ra on his way through the division (vol. i, p. 7. as afu-ra is preceded by a number of forms of the sun-god, so the "form of osiris" kheper-en-asar, is preceded by a number of osirian deities, three snakes and three goddesses, among them being neith of the north, neith of the south, and the rare goddess artet (vol. i, p. 7. the direction in which afu-ra is moving is northwards, and we may glance at the beings who are on the banks of the river of the tuat. on the right hand are nine apes "which sing to ra as he entereth the tuat" nine gods and twelve goddesses, who sing praises

the boat stand six gods, who either hold or wear an ear of corn and are connected with the growth of the grain (vol. i, p. 31, gods armed with knives, and connected with the harvest, gods of the seasons, each holding a notched palm-stick, the god of the year, the gods of sothis and orion (vol. i, p. 32) osiris-unnefer, akhabit, anubis, the "eater of the ass" 1 etc. to the left of the boat are six deities, each with a phallus in the form of a knife, the double god horus-set (vol. i, p. 29, various animal- and bird-headed gods, goddesses both with and without uraei on their heads, the "crook (mest) of osiris, the serpent-protector of osiris, and so on. the gods on the right of afu-ra are they who give him "the seasons, and the years which are in their hands" and so soon as he speaks to them

gods whose duty it was to protect him destroyed them with fire. we may note, too, that in this division the shadows and souls of the dead were supposed to wander about, and though we do not know how they arrived there, or exactly why they failed to please osiris, it is quite certain that they were regarded as a danger to the god, and destroyed in consequence. on the left of afu-ra stands a row of deities (vol. i. p. 50 ff, some wholly in animal forms, who appear to have taken part in the burial ceremonies which were performed for osiris; the exact functions of many of them are unknown, and the names of certain of them are not found elsewhere. according to the text these gods are clothed with their own bodies of flesh, and their souls speak from them, and their shadows are joined to them. h

the gifts which his relatives( abt 1) shall make upon earth. on the right of afu-ra are a company of gods and goddesses, and a group of sceptres surmounted by crowns and uraei, and provided with knives; these are the beings who hold and cultivate the territory in this division, or hour, and minister to the wants of the followers of osiris. beyond these we have a lion, the two eyes of horus, three deities, and three small sepulchres, into each of which, through an opening under the roof, a serpent is belching fire (vol. i, pp. 124-130. in each sepulchre is an "image" of ra, i.e, a human head, a hawk's wing, and a hind-quarter of a lion, and these appear to be symbols under which the god was worshipped in and around annu, or heliopolis. on the left of afu-ra are eight gods and four goddesses

with both hands; they appear to have been depicted in front of the boat because there was no room for them in it. the god is still under the form of mehen, and is still passing over the secret path of amentet, and his sailors sing to him, and as they do so they scatter water from the stream with their paddles on the spirits who dwell in this city (vol. i, pp. 189-191. in front of these are three deities, seated on baskets, and the god hetep-neteru-tuat; they accompany the boat of afu-ra, and it is their duty to provide food, or offerings, for the gods who are in the division. on the right of the path of the god are twelve uraei, who lighten the darkness by means of the fire which they pour out from their p. 157 mouths: they rest upon objects which suggest that they have received their pla

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ita (or satya) yuga, the golden age; treta -yuga, dvapara-yuga, and finally kali-yuga, the black age-in which we now page 171 the key to theosophy- hp blavatsky.txt are. zenobia the queen of palmyra, defeated by the emperor aurelianus. she had for her instructor longinus, the famous critic and logician in the third century ad (see longinus) zivo, kabar (or yukabar) the name of one of the creative deities in the nazarene codex (see isis unveiled) zohar (heb) the book of splendor, a cabalistic work attributed to simeon ben iochai, in the first century of our era (see for fuller explanation theosophical glossary) zoroastrian one who follows the religion of the parsis, sun, or fire-worshippers. appendix -ooo- the theosophical society: information for inquirers the theosophical society was form

HP LOVECRAFT THE NAMELESS CITY

ory of such importance. in the frescoes the nameless city had been shewn in proportions fitted to the reptiles. i wondered what its real proportions and magnificence had been, and reflected a moment on certain oddities i had noticed in the ruins. i thought curiously of the lowness of the primal temples and of the underground corridor, which were doubtless hewn thus out of deference to the reptile deities there honoured; though it perforce reduced the worshippers to crawling. perhaps the very rites here involved crawling in imitation of the creatures. no religious theory, however, could easily explain why the level passages in that awesome descent should be as low as the temples- or lower, since one cold not even kneel in it. as i thought of the crawling creatures, whose hideous mummified f

INITIATION INTO HERMETICS

to the light. 17. god since the remotest times, mankind has always believed in something beyond human understanding, something transcendental that he idolized no matter whether there was question of personified or unpersonified conceptions of god. anything man was unable to understand or to comprehend was imputed to the powers above such as his intuitive virtue admitted them. in this way, all the deities of mankind, good and evil ones (demons) have been born. as time went on, gods, angels, demiurges, demons and ghosts have been worshiped irrespective of their ever having been alive in reality or their having existed only in fancy. with the development of mankind, the idea of god was shrinking especially at the time when, with the aid of the sciences, phenomena were explained that previousl

fundamental qualities step ix magic physical training 1. treatment of the sick with the electromagnetic fluid 2. magical loading of talismans, amulets& gems 3. wish realization through electromagnetic balls in akasa( volting) step x magic mental training 1. elevation of the spirit to higher levels step x magic psychic training 1. conscious communication with the personal god 2. communication with deities &c step x magic physical training 1. several methods for acquiring magic faculties epilog step i let us now turn to the practical side of the initiation. we must always be aware of the fact that the body, soul and mind are to be trained simultaneously, for otherwise it would be impossible to gain and maintain the magic equipoise. in the theoretic part i already called attention to the dang

an trained in clairvoyance could easily get hold of these secrets, but there is always the danger of being found out. and the oriental magicians who guard their rituals under the oath of death would proceed ruthlessly against anyone that should dare to grab them without permission. therefore i warn every magician not to do such pilfering. it is usually by gestures that the secret signs of various deities ishta devatas- are performed upon the talisman i a similar way as i described it in the description of the individual rites. no doubt, a loading like this has an extraordinary effect because this particular ritual is celebrated by hundreds of magicians, being handed down traditionally for one generation to the next. a member who has been declared to be mature is usually offered such a ritu

he most difficult knowledge on earth that has to be mastered not only theoretically, but first of all practically. it is much easier to attain intellectual knowledge than to become a true magician. summary of exercises of step x i. magic mental training: 1. elevation of the spirit to higher levels. ii. magic psychic training: 1. conscious communication with the personal god. 2. communication with deities &c. iii. magic physical training: 1. several methods for acquiring magic faculties. end of step x epilogue as i have already mentioned in the introduction to this volume, this handbook is not destined to be the steppingstone in the search after wealth and honor, but it has to serve the purpose of studying man the microcosm in relation to the macrocosmic universe together with their laws. s

INTERVIEW WITH ANDREW CHUMBLEY

this paragon of what magister means to me, not because i think all that about myself, but because it is a station of the soul worthy of aspiration. it signifies being magick, not practising it! rf: how did cain and lilith come to be associated in british traditional witchcraft as the primogenitors of the race of witchblood? ac: different streams of british traditional craft have different patron deities, ancestors and spirits. if one is able to oversee this diversity certain strands of commonality may be perceived. if one may seek amongst these strands amidst the many other kinds of shared features, one may speak about a body of lore that exists in the old craft which incorporates a gnostic faith in the divine serpent of light, in the host of the gregori, in the children of earth sired by

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

l conditions needed for certain qualities to come to exist in mankind such as bravery, curiosity, love, and contemplation. this order has many outward names, but only one essen tinvocation of our lord of midnight, mahazhael-deval, being a conjuration of the high sabbatic witch-father copyright by andrew d. chumbley in the present-day recension of the sabbatic craft tradition there are a number of deities and spirits who are honoured and adored as patrons of our arte. amongst these is the circle of the eight witch-fathers and eight witch-mothers, who collectively are revered as the retinue of the faithful gods. the sixteen lords and ladies of the faithful retinue are envisaged as the wardens of the cardinal and sub-cardinal directions of the circle or blood-acre. at each gate of the blood-a

inal and sub-cardinal directions of the circle or blood-acre. at each gate of the blood-acre, a pair of the retinue preside as the ancestral patrons of the mysteries, teachings and times ascribed to that portal. thus, with the outward turning of time and the inward seasons of wisdom, each pair of the retinue comes to reign as the master and mistress of the circle. furthermore, each of the sixteen deities is considered in its own right as the custodian of specific ritual instruments and aspects of ritual practice. whilst the retinue constitute a pantheon in their own right, it is in keeping with the customs of our nameless faith and the mystery of the iconostasis, that our deities are often syncretised with the saints and deities of the so-called mortal faiths of man, that is, with the reve

ISIS UNVEILED

sacred books, that there has ever existed a great difference between adepts of the higher order, and purely psychological subjects like many 212. louia jaoolliot: l$ tpir^itau dant u mtnuu, pp. 31^^20^ 65. digitizec by google 100 isis unveiled natural; for they are his iwotecting deities. but are the pitris disembodied human beings of our meet tiaa is the question, and we will discuss it in a moment. we say that the fakir may be regarded in a degree as a medium; for he is what is not generally known under the direct mesmeric influence of a living adept, his sannydst or guru. when the latter dies, the power of the former, unless he has received the last transfer of spiritua

nburpaamem april, 1851, p. 411; dted in pococke /njtaircre(0(,pp.31s-9: londod. 1852. digitizecoy google the vffigin maby on the cab of jagannatha 111 codvey tbe ungam of siva. to have used thit car to carry id its turn the romish representative of the female principle in nature, is to show discrimination and a thorough knowledge of the oldest mythological con- ceptions. they have blended the two deities, and thus represented, in a christian procession, the 'heathen' brahma, or nora (the father, n&ri (the mother, and viraj (the son. says manu "the sovereign master who exists through himself) divid^ his body into two halves, male and female, and from the union of these two principles is bom vir&j, the son* there was not a christian father who could have been ignorant of these symbob in thei

sadducees 179 the free "the mother of us all" od the one hand the synagog and the law which persecuted every one who dared to step across the narrow path of bigotry and dogmatism; on the other paganism' with its grand philosophical truths concealed from sight; unveiling itself but to the few, and leaving the masses hopelessly seeking to discover who was the god, among this overcrowded pantheon of deities and sub- deities. to others, the apostle of circumcision, supported by all his followers, was promising, if they obeyed the 'law' a life hereafter, and a resurrection of which they had no previous idea. at the same time he never lost an occasion to contradict paul, without naming him, but int^cating him so clearly that it is next to impossible to doubt whom peter meant. while he may have c

en by zoroaster, 519a. or alrakhuui also called vtnapuhtim. in the ubieta. 520. beroriu in eiuebius: caronvoon, i, iii, 2; abydeniu &id, i, vii. 521. cf. kieuker: anh.m.zend-averla,l,i,p.ls. 522. biuuen: eggjict plant. he, v, p. 8s. 523. eiueb.i pratp. w, ix. 524. berori frag, p. 58; bitur od, 1825. digitizecoy google 218 bis unveiled while foimdiog his new religioo, was to change the most sacred deities of the sanskrit vedas into names of evil spirits in his zend scriplttreg, and even to reject a number of them, we find no traces in the avetta of chakra the symbolic circle of the sky. elam, another of the sons of shem, is oulam, d7ip, and refers to an order or cycle of events. in ecdenatus, iii, 11, it is termed 'world' in eukiel, xxvi, 20 'of old time' in otnetie, iii, 22, the word stand

ater zoroastrian books, after darius had both restored the worship of ormazd and added to it tbe purer magianism of tbe primitive secret witdom mnostlldsn, of wbidi, as tjie inscription tcjls us, he was himself a hierophant we see agmn reappearing tbe zeru-ana, or boundless time, represented by tbe brabmanas in the chakra, or a circle, which we see figuring on tbe uplifted finger of tbe principal deities. farther on we will show the relation in which it stands to the i^tbago- rean mystical numbers tbe first and the last which is a zero (o, and to the greatest of the myatery-gods lao. the identity of thia symbol alone, in all the old religions, is sufficient to show their commtm descent from one primitive faith* this term of 'boundless time' which can he apphed but to the one who has neithe

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

and by their intense desire to mitigate the displeasure of their divinities for religion was much more intense as a feeling in early days by passing into dreadful ceremonies in regard to this fire, which they reverenced as the last possible physical form of divinity, not only in its grandeur and power, but also in its purity. it arose from this view that human sacrifices came to be offered to the deities in many parts of the world, particularly in phoenicia, and in the colonies derived from thence into africa and other places. in the intensity of their minds, children were sacrificed by their parents, as being the best and dearest oblation that could be made, and the strongest arguments that nothing ought to be withheld from god. this was expiation for that sad result, the consequence of t

cter resembling the runic alphabet was once widely diffused throughout europe. a character, for example, not unlike the hammer of thor, is to be found in various spanish inscriptions, and lurks in many magical books. sir william jones, proceeds our author we quote from the times of the 2d of february 1859, in reviewing a work upon italy by the late lord broughton, has drawn a parallel between the deities of meru and olympus; and an enthusiast might perhaps maintain that the vases of alba longa were a relic of the times when one religion prevailed in latium and hindustan. it is most singular that the hindoo cross is precisely the hammer of thor. all our speculations tend to the same conclusion. one day, it is a discovery of cinerary vases; the next, it is etymological research; yet again, i

our conventional representation of truth (montfaucon, pi. clxi) reverse, figure 312, which represents harpocrates seated upon the lotus, springing from a double lamp, formed of two phalli united at the base. above his head is his title abraxas, and over that is the name iao. in the field are the seven planets. the sacred animals the scarab, ibis, asp, goat, crocodile, vulture, emblems of so many deities (viz. phre, thoth, isis, merides, bebys, neith) the principal in the egyptian mythology, arranged by threes, form a frame to the design. neatly engraved on a large, bright loadstone (the gnostics, p. 211. origin of the tricolor. theory of sacramental mysticism, adapted from the speculations of the sophists or gnostics. blue (b.v.m) baptism by water. natural. bread( host) body. white (s.s)

hrist, to which, if you add 1790 years since christ, it appears that 16,984 years have elapsed since the origin of the zodiac (volney, ruins of empires, 1st english edition, 1792, p. 360. all white things express the celestial and luminous gods; all circular ones, the world, the moon, the sun, the destinies; all semicircular ones, as arches and crescents, are descriptive of the moon, and of lunar deities and meanings. the egyptians, says porphyry, employ every year a talisman in remembrance of the world. at the summer solstice, they mark their houses, flocks, and trees with red* see figs. 190, 191, 192, 195, post. see, also, pp. 47, 48, 52, 53, ante. 172 the rosicrucians. supposing that on that day the whole world had been set on fire. it was also at the same period that they celebrated th

first time, deep-buried in the blind, unconscious succession of the centuries! in the royal-arch order of the masons, as some have said, at an initiation, the u companions fire pistols, clash swords, overturn chairs, and roll cannon-balls about. the long-descended forms trace from the oldest tradition; the origin, indeed, of most things is only doubt or conjecture, hinted in symbols. the egyptian deities may always be recognised by the following distinctive marks: phthas, ptah, by the close-fitting robe, four steps, baboon, cynocephalus. ammon, amn, by a ram's head, double plume, vase, canopus. the sun-god (phre or ra) has a hawk's head, disc, serpent, ur us. thoth, or thoyt, is ibis-headed (means a scribe or priest. sochos, or suches, has a hawk. hermes trismegistus (tat) displays a winge

K AMBER THE BASICS OF MAGICK

te that this is not 'fakeing it; the magician is probably more in touch with his true feelings than most people. and for these reasons we say that happiness is being happy. systems of magick the basics of magick get any book for free on: www.abika.com 9 magick always involves self-hypnosis. however, it is more than that too. for one thing, there are objective forces involved (or so it would seem. deities, spirits, and cosmic force can have an independent existence. and the repetitive physical movement sometimes involved in ritual can itself generate pk force. on the other hand, it could be argued that all of this is subjective to the magician. perhaps all magical effects could be produced through hypnosis alone. but the effects are certainly real. great complexity is not necessary in magic

s. psychic entities are sometimes able to affect our thought processes. thoughtforms, elementals, and ghosts are usually not very smart. if they display any intelligence at all, it is limited. they are the morons of the spirit world. their behavior is usually automatic, repetitive, robot-like (just like some people. we see that artificial elementals are little more than astral robots. spirits and deities are more intelligent and volitional. directed attention your mind follows your attention. wherever you direct your attention, there will your thoughts go too. by directing attention to a specific place or purpose you *focus* mental energy upon it. for example: you're having lunch in a cafeteria crowded with people. it is a large place, and everyone there is talking at once, so that the roo

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

place in the pantheon could be the reason why in the main parts of mesopotamia there never were alternative moongods (though there were some in the periphery, e.g. among the hittites and aramaic. sin was depicted as a horned bull (qarnu) and a efruit that grows by itself f (enbu .a ina ram ni.u ibbanu; a reference to the belief that the moon regenerates itself after each waning. gamong the astral deities, the moon-god was considered to be the most gentle and reliable, intimately connected with the fertility and fruitfulness of man and beast h (leick 1998: 152.153. and moon fs moving is really clear and simple to observe. in akkadian, the most widespread form of writing the moongod fs name was dsin (sumerian dnanna(r; dnanna is a rare sumerogram. dsin itself was originally written en.zu elo

KETAB E SIYAH

he universe. 2.11. therefor they are not religionists of any kind. 2.12. o.a.i. stands for ordo algolis interstellaris vel infernalis. 2.13. it is an interstellar order of black magicians that is older than mankind. 2.14. it is for the proud, the powerfull, and the resourceful. 2.15. algol symbolizes the principle of creative dynamics in the universe at the threshold of creation. 2.16. structured deities that emanate from algol take undeserved credit for some creation in the past. 2.17. seeded by algol, the o.a.i. was one of the most powerfull dynamic and creative force in the human history. caput tertium: imperium infernalis 3.01. true power expresses itself in its effects. 3.02. it is not in need to express itself in exterior form 3.03. the choice is yours: you may wield power openly or

ield power openly or in secret; in either case you can benifit rom the fruits of it. 3.04. hierarchies of spirits reflect processes of power. 3.05. with any hierarchy of spirits you have the keys to specific expressions of power. 3.06. in the begining there are chaos. 3.07. algol is the gate of chaos which create the worlds. 3.08. the world creates from the below chaos to the above. 3.09. created deities will always claim to have created the worlds. 3.10. this is so because created deities can neither understand themselves nor can they understand me. 3.11. the great infernal empire is the threshold of chaos and abyss. 3.12. there are four main realms of the great infernal empire. 3.13. the first realm of the great infernal empire is the infernal goverment, with lucifer, belial, satan, beel

LAITMAN M BASIC CONCEPTS IN KABBALAH

oth forces possess intellect and feelings. hence, these forces are capable of endowing everything they create with those faculties. the development of this theory led to the creation of several other theories. polytheism: the analysis of nature s actions and the division of its forces according to their character brought forth religions (such as that of ancient greek) that included an assembly of deities, each governed by a certain force. absence of governance: with the appearance of precise instruments and new methods, research has lately discovered a close connection between all parts of the world. therefore, the theory about a multitude of forces was discarded and was replaced with an assumption about a wise, unified force that guides the world. however, due to humanity s insignificance

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ion with him at various levels, and therefore to be channels of his infinite power to mankind. 51. the cult of the gods was in reality but little different from the cult of angels and saints in the catholic church. just as christians look to st. michael and to our lady as real personages and hold festivals in their honour, so in ancient egypt adoration was offered to isis and osiris, and to other deities likewise. in the ultimate these august names referred to aspects of the godhead, amen-ra, for the trinity in egypt was represented by father, mother, son- osiris, isis and horus instead of the christian presentation of father, son, and holy spirit; but below that divine level there were then, as there are now, great beings in whom the ideal was embodied, who acted as representatives and as

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

author s preface chapter i schools of masonic thought the origins of masonry. the authentic school. the anthro-pological school. the mystical school. the occult school. the knowledge of the occultist. the occult records. the sacramental 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

was nephthys. ptah was the master architect of the universe, the holy spirit who is the creative fire of god; he was the celestial worker in metals, and the chief smelter, caster and sculptor of the gods, the skilful craftsman by whom the design for every part of the framework of the world was made(*sir e. a. wallis budge, the papyrus of ani, p. 170) 74. the brothers of horus 75. among the other deities who were especially connected with the mysteries, who still play a most important part in the inner working of our masonic ceremonies to-day, are to be found the four children or brothers of horus, who are depicted in the well-known judgment scene as standing on a lotus before the throne of osiris. these represent the gods of the four quarters, or of the cardinal points, who support the ca

its four corners. the god of the north was hapi, who bore the head of an ape; the god of the east was tuamutef, who bore the head of a jackal; amset or kestha ruled the south, and had the head of a man; while the west was governed by qebsennuf, whose head was that of a hawk(*sir e. a. wallis budge, the nile, p. 267, egyptian ideas of the future life, p. 107) 76. the truth underlying these strange deities is of the deepest interest when examined by the inner sight, for these four are the same as the four devarajas of india- the kings of the elements, earth, air, fire and water, who likewise preside over the cardinal points. they correspond also with the cherubim described by ezekiel, and with the four beasts of the revelation. s. john says of them: 77. and in the midst of the throne, and ro

e flesh. this was typified as a journey upwards, during which four veils were passed, and then by a search downwards for a hidden vault, deeply buried in the earth, in which the name of god was concealed. 169. the central purpose of this stage was an actual realization in consciousness that the many are one. it was known to some extent among the uninitiated of the outer world that all the strange deities of egypt were in reality only manifestations of one, but they did not in all probability realize the fact of unity with any degree of clearness. in what corresponded to the royal arch in egypt we found for ourselves that god was immanent in all things and had descended into the very lowest that the lowest might come into being. the powers conferred at this stage enabled the candidate to re

sely with that of osiris, and was taught with the same signification in the mysteries of greece. phoebus apollo, the god of the sun and of music, whose symbol was the lyre, seems originally to have been orpheus; so that in venerating him the greeks in reality offered their love to the great world teacher. demeter and her daughter persephone or kore were especially reverenced at eleusis. these two deities were personifications of the great forces of nature, the first of the brooding motherhood of the earth, and the second of that creative life which makes the earth to flourish and blossom with corn and flowers and fruit, and then withdraws once more at the onset of winter into a kind of hibernation- a hidden life within, only to burst out again as though in a new incarnation under the influ

LEFT HAND PATH AND RIGHT HAND PATH

c) 2005 by anand gholap all rights reserved. terms of use of this web-sg left-hand path and right-hand path from wikipedia, the free encyclopedia the terms left-hand path and right-hand path refer to a postulated dichotomy between two distinct types of religion. the exact meaning of the terms has varied over time; the most modern usage regards religions which focus upon the worship of one or more deities and the observance of strict moral codes as belonging to the right-hand path, while considering religions which value the spiritual advancement of the self over other goals to belong to the left-hand path. this usage of the terms is invoked almost exclusively by self-proclaimed followers of the left-hand path; followers of religions described as "right-hand path" argue that this means of d

the ego. the belief that each individual is responsible for his own happiness, and that no external force will provide salvation to reward actions which do not advance one's happiness in this life. the belief that the forces of the universe can be bent to one's personal will by magickal means, and that power gained in such a manner is an aid to enlightenment. an agnostic view of the existence of deities, or a platonic view of deities as "firstforms" those who believe in the existence of this dichotomy usually classify most of the established religions of the western world, as well as such eastern traditions as hinayana buddhism and confucianism, as right-hand path religions, while regarding such religions as vajrayana buddhism and taoism as members of the left-hand path. mahayana buddhism

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

reality. most relapse into the secondary clear light, a lesser ecstasy. the second stage is like an awakening, in which the spirit is presented with hallucinations created by karmic reflexes of actions done while alive. unless enlightened, the spirit is under the illusion that it still has a body like the one that died. there begins a series of apparitions, the coming of the peaceful and wrathful deities, or personifications of human sentiment, which must be faced without flinching. the bardo th dol provides a relevant prayer: when i will have left my dear friends and gone on my own, and when the empty forms of my own projections appear, may the buddhas grant me the strength of their compassion so that the terrors of the bardo will not come. most escape the second stage through the third s

uddhism s parent religious tradition, hinduism. however, to be considered within the hindu fold, one must nominally acknowledge the authority of the four vedas, hinduism s most ancient religious texts. buddha rejected the authority of the vedas, and hence, despite its close relationship with hinduism, buddhism is technically non-hindu. unlike almost all other religions, buddhism is not focused on deities. gods and goddesses are 34 buddhism acknowledged to exist, but they are not worshiped. the ultimate aim of buddhism is, rather, nirvana, meaning release from the ongoing cycle of death and rebirth (reincarnation, referred to as samsara in buddhism and hinduism. and this is a goal with which divinities are unable to be of aid. similarly, while buddhism contains an elaborate mythology about

else has verified the book s extraordinary claims, but the book helped direct the alberta investigations in the direction of possible satanist involvement. meanwhile, in montana, a wave of alleged cattle mutilations in the mid- to late 1970s sparked statewide speculation about cultists. on a wooded mountainside near butte, in august 1976, authorities found a cult ritual site, with names of pagan deities isis, ariel, and others painted on rocks but, their suspicions notwithstanding, they failed to prove any link with animal deaths elsewhere. in blain county, idaho, a u.s. forest service employee watching forest service land to be sure that cattle did not graze there illegally observed two figures in black robes with hoods over their heads. they had their backs to the witness. they seemed t

du churalin (who embodies the women who died because of childbirth, and in islam ghul, are female demons who lie in wait and practice cannibalism. in judaism lilith, considered to be the first wife of adam, typically was believed to attack children. most of the traditional cultures of the world visualize the universe as a three-tiered cosmos of heaven, earth, and underworld.heaven is reserved for deities, living human beings occupy the middle world, and demons often reside in the underworld. the spirits of the dead are also often perceived as living underground, perhaps as a result of the custom of burial in the ground. 66 demons in christianity, the ancient underworld that, originally, was the common fate of humanity became a realm of torture in which sinners and unbelievers were tormente

alsehoods: the spirit expressly says that in later times some will depart from the faith by giving heed to deceitful spirits and doctrines of demons, through the pretensions of liars.(1 tim. 4:1 2. in addition to their assault on christians, another strategy in the guerrilla war against heaven is for demons to assume the forms of gods and goddesses of other religions. the people who worship pagan deities cannot be saved: what pagans sacrifice they offer to demons and not to god. i do not want you to be partners with demons. you cannot drink the cup of the lord and the cup of demons. you cannot partake of the table of the lord and the table of demons (1 cor. 10:20 21. in the united states, survey research indicates that about a third of all americans accept the idea that satan is a consciou

LIBER 777

the spine 1010 seb. lower (i.e. unwedded) isis and nephthys[[sphinx as synthesis of elements] osiris the eye of hoor the buttocks and anus 11 nu[[hoor-pa-kraat as atu 0] mout as 6 12 thoth and cynocephalus thoth anpu the lips 13 chomse chomse hathor the left eye 14 hathor hathoor khenti-khas the left nostril 15 men thu isis 16 asar, ameshet, apis osiris ba-neb-tattu the shoulders 17 various twin deities, rekht, merti &c[[heru-ra-ha] the twin merti. 18 khephra hormakhu. 19 ra-hoor-khuit, pasht, sekhet, mau horus as 6. 20 isis [as virgin] heru-pa-kraath. 21 amoun-ra amoun-ra apu-t the left ear 22 ma maat. 23 tum, ptah, auramoth (as c, asar (as hanged man, hekar, isis[[hathor] i#qhourey as 24 24 merti goddesses, typhon, apep, khephra hammemit sekhet the belly and back 25 nephthys arwueri. 26

ueris nuit the lords of kereba the reins 29 khephra (as scarab in tarot trump) anubi 30 ra and many others ra hathor the right eye 31 thoum-aesh-neith, mau, kabeshunt, horus, tarpesheth. mau [serqet the teeth] as 6. 32 sebek, mako see note* apu-t the right ear 32 bis satem, ahapshi, nephthys, ameshet \yyj \yla the bones. as 16 31 bis asar. table of correspondences 8 xxii. small selection of hindu deities. xxiii* the forty buddhist meditations. 0 aum nothing and neither p nor p' f space f consciousness f 1 parabrahm (or any other whom one wishes to please[[shiva, brahma] indifference s 2 shiva, vishnu (as buddha avatars, akasa (as matter, lingam joy s 3 bhavani (all forms of sakti, prana (as force, yoni compassion s 4 indra, brahma friendliness s 5 vishnu, varruna-avatar death r 6 vishu-har

e gods r 8 hanuman analysis into 4 elements a 9 ganesha, vishnu (kurm avatar) dhamma r 1010 lakshmi &c [kundalini] sangha r the body r 11 the maruts [vayu] wind k 12 hanuman, vishnu (as parasa-rama) yellow k 13 chandra (as) loathsomeness of food p 14 lalita (sexual aspect of sakti) dark blue k 15 shiva bloody corpse i 16 shiva (sacred bull) beaten and scattered corpse i 17 various twin and hybrid deities white k 18[[krishna] worm-eaten corpse i 19 vishnu (nara-singh avatar) gnawed by wild beasts corpse i 20 the gopi girls, the lord of yoga bloated corpse i 21 brahma, indra liberality r 22 yama hacked in pieces corpse i 23 soma [apas] water k 24 kundalini[[yama] skeleton corpse i 25 vishnu (horse-avatar) limited aperture k 26 lingam, yoni putrid corpse i 27[[krishna] blood-red k 28[[the mar

oddesses both appear to have been specific titles or epiphets of isis and nephthys. see above for heru-ra-ha. line 19: pasht (according to budge, op. cit. i, 517) is pekh or pekhit, a minor lioness goddess. mau is onomatopoeic egyptian for cat and appears to have been an epiphet of ra. line 22: ma is more usually spelt maat or ma at. lines 23, 31: auramoth and thoum-aesh-neith were never egyptian deities but were names constructed on qabalistic principles by the golden dawn to refer to water and fire; similarly the name tarpesheth (tharpesht) is unknown prior to g.d. material, although she appears to be a hybrid of bast and sekhet. line 24: typhon was a titan in greek myth (son of tartaros and gaia, probably a personification of destructive forces of nature, who was identified with set in

LIBER ASTARTE

trasncribed by yorke] 2 its clitoris [marginal note added by crowley, as above] 3 the [marginal note added by crowley, as above] astarte vel liber berylli 2 inhabits it by virtue of the ceremonies; or so it is said, and we deny it not. let this image be the most beautiful and perfect which the devotee is able to procure; or if he be able to paint or to carve the same, it is all the better. as for deities with whose nature no image is compatible, let them be worshipped in an empty shrine. such are brahma, and allah. also some postcaptivity conceptions of jehovah. 5. further concerning the above. let this shrine be furnished appropriately as to its ornaments, according to the book 777. with ivy and pine-cones, that is to say, for bacchus, and let lay before him both grapes and wine. so also

of him that is in the house of. love..1 44. concerning secrecy, and the rites of blood. during this practice it is most wise that the philosophus utter no word concerning his working, as if it were a forbidden love that consumeth him. but let him answer fools according to their folly; for since he cannot conceal his love from his fellows, he must speak to them as they may understand. and as many deities demand sacrifice, one of men, another of cattle, a third of doves, let these sacrifices be replaced by the true sacrifices in thine own heart. yet if thou must symbolize them outwardly for the hardness of thine heart, let thine own blood, and no other.s, be spilt before that altar.2 nevertheless, forget not that this practice is dangerous, and may cause the manifestation of evil things, ho

LIBER DCCCLX JOHN ST

heir sublimest thoughts of zeus and hades and poseidon, found that they could not find a fitting image of the all, the supreme.so they just carved a goat-man, saying: let this represent pan! also in the holiest place of the most secret temple there is an empty shrine. but whoso goes there in the first instance thinks; there is no god. he who goes there at the end, when he has adored all the other deities, knoweth that no god. so also i go through all the ritual, and try all the means; at the end it may be i shall find no rituals and no means, but an act or a silence so simple that it cannot be told or understood. lord adonai, bring me to the end! 1.25. after writing above, and adding a few touches to the pantacle, am ready to go to lunch. 1.45. arrived at pantheon, with mantra. rumpsteak a

LIBER LLL PARADIGMAT PIRATE

bly) yield results here in midgard. however, there is more: those who have had the privilege of working with frater ratatosk know of his extraordinary skills and experience in invocation and evocation. this knowledge shines (darkly) through in this book, especially in the daring, shamanic style of transacting business with goetic spirits, and in the radically left hand path approach to the use of deities in invocation. this level of work places the paradigmal pirate beyond the psychonomicon model, and connects to the theme of pragmatic exploration of working methods that are based on new models of magical group consciousness. this is a book of skills that you can use to take yourself to wherever you will. dave lee, may 2001 c.e, london, england liber lll introduction, lucid dreaming, gnosi

LIBER LVII

the way in which qabalistic analysis is conduct. first, the letters have been written in hebrew characters. then the attributions of them to the zodiac and to planets are substituted, and the names of egyptian gods belonging to these are invoked. the christian idea of i.n.r.i. is confirmed by these, while their initials form the sacred word of the gnostics. that is, iao. from the character of the deities and their functions are deduced their signs, and these are found to signal (as it were) the word lux (rwa, which itself is contained in the cross. a careful study of these ideas, and of the table of correspondences, which one of our english brethren is making,31 will enable him to discover a very great deal of matter for thought in these poems which an untutored person would pass by. to re

e useful ones, e.g. qma= illegible 26 liber lviii why athbash? why not abshath? or agrath? or any other of the possible combinations? about the only useful temurah is aiq bkr, given above. in this do we find a suggestive reasoning. for example, we find it in the attribution of \yhla to the pentagram which gives p [see .a note on genesis, equinox, no. ii. p. 184] here we write elohim, the creative deities, round a pentagram, and read it reverse beginning with l, g, the letter of equilibrium, and obtain an approximation to p 3.1415 (good enough for the benighted hebrew, as if thereby the finite square of creation was assimilated to the infinite circle of the creator. yes: but why should not berashith 2, 2, 1, 3, 1, 4, give, say, e?40 the only answer is, that if you screw it round long enough

LIBER LXVII THE SWORD OF SONG

nd wider work of the human imagina-tion, the appreciation of the sporting times. mr chesterton thinks it funny that i should call upon .shu. has he forgotten that the christian god may be most suitably invoked by the name .yah? i should be sorry if god were to mistake his religious enthusiasms for the derisive ribaldry of the london .gamin. similar remarks apply to .el. and other hebrai-christian deities. this note is hardly intelligible without the review referred to. i therefore reprint the* sacred books. portion thereof which is germane to my matter from the daily news, june 18, 1901. to the side of a mind concerned with idle merriment (sic) there is certainly something a little funny in mr. crowley.s passionate devotion to deities who bear such names as mout and nuit, and ra and shu, a

LIBER RESH VEL HELIOS

e, ra- hoor-khuit h may be substituted. this is not necessarily the adoration taught in the a a under crowley, or by modern groups claiming to represent the a a. t.s] 2 [this may be read as an instruction to assume the god-form of ra, hathor, tum or khephera as appropriate. see gliber o h for the practices and gods of the egyptians or other works on the subject for the traditional images of these deities. but the instruction can be interpreted in other ways, and is by some. t.s (c) ordo templi orientis. key entry &c. by frater t.s. for celephais press/ niwg. this e-text last revised 26.06.20isliber rv vel spritvs svb figvra ccvi v a a publication in class d 1 2. let the zelator observe the current of his breath. 3. let him investigate the following statements, and prepare a careful record

LIBER V VEL REGULI

love. in particular .brotherly love, charity) is treated of briefly as a formula in mtp, loc. cit. the latter two enumerate to 93 in greek. aumgn (hebrew gmwa= 100) is an extension of the formula of aum discussed in chapter vii v of mtp. 2 it is not clear from this description whether the right hand should be open or closed, not that it matters that much. if one is going on depictions of egyptian deities an argument could be made for either: compare for example the statue of anhur and the carving of min as shown in the new larousse encylopedia of mythology. 3 the reference is to a photograph of crowley titled .the student. which appears at the start of .aha. and not as the frontispiece to the volume as a whole. 4 there is some uncertainty about this sign. the .lesser man of vitruvius. is d

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

ding: although the group that creates and orders the cosmos is often referred to by words that can best be translated ggods, h the principal word, gasir, h is explicitly presented by the most 1 important medieval interpreter, snorri sturluson, as meaning gpeople of asia, h and indeed the word often has the feel in mythological texts of an extended kin group or tribe rather than of a collective of deities. and the other group, the ones who aim for the destruction of the cosmos and disruption of order, are certainly not ggiant h in the sense that they are demonstrably larger than the gods. they are usually called the gjotnar, h and again as the term is used in the mythology it feels more like a tribal or kin group than anything else. the world in which the asir and jotnar play out their stru

in the early part of the twentieth century. but georges dumezil, the great comparativist, began his academic career at the same time, trained by the indo-european linguist antoine meillet but influenced by the sociologists marcel mauss and emile durkheim. dumezil, unlike most of his linguistically trained predecessors, compared structure, not etymology, and he was quite prepared to argue that two deities in different indo-european traditions were equivalent even when they had no etymological relationship whatever. nor was he the least bit interested in potential reflection of the phenomena of nature. rather, he thought that three social gfunctions h were represented in the mythologies of the various indo-european peoples. the first function was that of sovereignty, which, according to dume

ditions were equivalent even when they had no etymological relationship whatever. nor was he the least bit interested in potential reflection of the phenomena of nature. rather, he thought that three social gfunctions h were represented in the mythologies of the various indo-european peoples. the first function was that of sovereignty, which, according to dumezil, is ordinarily represented by two deities, each of whom is associated with one or the other side of sovereignty: either with the awe inspired by a leader or with the legal, contractual nature that a sovereign was obligated to uphold. the classic split was found in the vedic god varuna and the persian god mithra; in norse mythology, dumezil argued, odin represented the awesome side and ty lr the legal or contractual side of soverei

tual nature that a sovereign was obligated to uphold. the classic split was found in the vedic god varuna and the persian god mithra; in norse mythology, dumezil argued, odin represented the awesome side and ty lr the legal or contractual side of sovereignty. the second function was might or force, and in norse mythology thor fulfilled that function. the third function was fertility, and here the deities are often doubled, as are frey and freyja. at one time dumezil thought these functions represented actual social classes in proto-indo- european society, but later he backed away from this notion and was content to argue for the structure on a purely mythological plane. a second aspect of the dumezilian theory involved the gdisplacement of myth, h that is, the idea that a mythic structure

t has the advantage of being associated with religious activity, but it does not tell us much about the actual conception. far more important are the loans of blot into finnish, namely luote, gmagic charm, h and sami luotte, gmagic song. h these show us the importance of verbal activity at a blot, specifically verbal activity aimed at producing a result, presumably by means of intervention by the deities. another way to influence the deities was of course to make sacrifices to them, and here we have an ample record to draw on. bogs, wells, lakes, and the earth have yielded such objects as broken weapons, which can only be interpreted as gifts to the gods after battle. classical sources report that the germanic peoples killed their defeated enemies rather than take them prisoner, again as a

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

eans ordered design springing into existence from nothing, in a single leap. it would be untamed chance if once there was no eye, and then, suddenly, in the twinkling of a generation, an eye appeared, fully fashioned, perfect and whole. the same applies to the odds against the spontaneous existence of any fully fashioned, perfect and whole beings, including i see no way of avoiding the conclusion deities (the blind watchmaker: why the evidence of evolution reveals a universe without design [1986) we will show that this untamed chance is exactly what creationism and id wrongly imply in their refutation of evolutionary phenomena while in fact, as dawkins shows, it is creationists who invoke the highly improbable! further, to support their position, id proponents focus on what they call irred

about the nature of men and women or the relationship between the genders. the genesis account is quite clear about this; god said to eve, your desire shall be for your husband and he shall rule over you (genesis 3:16. some nuer myths blame women for earthly ills; for example, it was women who in mythological times brought mosquitoes to earth. among the navajo, an origin myth describes how navajo deities (holy people) lived in worlds below this one. then one day, escaping a flood, they reached the surface of earth and became the earth surface people, the first navajo. in one story, before this emergence to earth s surface, first man learns of the adultery of his wife and hits her. his wife complains to her mother (woman chief, who scolds first man, telling him that she, not he, is ruler of

MAGIC AND SPELLS

r, and potential energy lies untapped in every rock, every stream, every living creature, even the air itself. raw magic is the frozen stuff of creation, the mute and mindless will of being, suffusing every bit of matter and present in every manifestation of energy throughout the world. magic permeates the peoples of faer n as well as the lands. every town is home to mighty temples venerating the deities and housing clerics who call upon divine power to heal injury, ward against evil, and defend the lives and property of the faithful. subtle and astute wizards stand by (and sometimes behind) the throne of every land, turning their formidable powers to the service of their lords. aberrations made by ancient tragic seethe and hunger in the dark spaces beneath the world's surface, awaiting th

enemies, and their deeds are only rumored in human lands. in the lore of the shield dwarves, runes-carefully inscribed symbols from the secret characters of the dwarven alphabet-can be carved to hold spells of great potency. learning the runes in order to use rune magic, a character must learn the inscribe rune feat (see chapter 1: characters. rune magic is strongly tied to the dwarven and giant deities and is thus the province of divine spellcasters. some students of rune magic choose to virtually abandon the normal practice of magic in order to concentrate on their chosen medium, becoming runecasters of great power. magic creating runes if you know inscribe rune, any divine spell you currently have prepared can instead be cast as a rune. a rune is a temporary magical writing similar to

limited-use portal can transport as many creatures as can touch it that round. spells of faer n almost every faith of faer n harbors secret divine spells, prayers and invocations known only to the initiated clergy. hundreds of reclusive wizards and sinister circles devise new arcane spells, seeking a purer understanding of the art or a simple weapon other spellcasters lack. the temples of fallen deities and the ruins of ancient cities hold scrolls of powerful and dangerous spells, forgotten by the lesser clerics and wizards who populate faerun today. the spells and domains described in the player's handbook form the common knowledge of faer n's bards, clerics, druids, paladins, rangers, sorcerers, and wizards. any character may acquire these spells in the. usual fashion. the domains and s

eity (see chapter 5: deities. in the descriptions that follow, granted powers and spell lists are given for domains that are presented in this book. if a domain description here lacks an entry for granted powers and spells, refer to the player's handbook for that information. in the listings of domain spells, a dagger (t) preceding a spell name signifies a spell described in this book. air domain deities: aerdrie faenya, akadi, auril, set, shaundakul, sheela peryroyl, valkur. animal domain deities: aerdrie faenya, baervan wildwanderer, chauntea, fenmarel mestarine, gwaeron windstrom, lurue, malar, mielikki, nobanion, sebek, shiallia, silvanus, thard harr, ulutiu, uthgar. cavern' domain deities: callarduran smoothhands, dumathoin, geb, ghaunadaur, grumbar, gruumsh luthic, segojan earthcalle

gojan earthcaller, shar. granted power: you gain the dwarven ability of stonecunning. if you already have stonecunning, your racial bonus for stonecunning increases from +2 to +4 on checks to notice unusual stonework. cavetn domain spells 1 detect secret doors 6 find the path 2 darkness 7 maw of stone 3 meld into stone 8 earthquake 4 leomund's secure shelter 9 imprisonment 5 passwall chaos domain deities: aerdrie faenya, angharradh, anhur, bahgtru, beshaba, corel. lon larethian, cyric, deep sashelas, dugmaren brightmantle, eilistraee, erevan ilesere, fenmarel mestarine, finder wyvernspur, garagos, ghaunadaur, gruumsh haela brightaxe, hanali celanil, kiaransalee, labelas enoreth lliira, lolth lurue, malar, nephthys, rillifane rallathil, sehanine moonbow, sel ne, selvetarm, shares shargaas s

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

y. from hort's the new pantheon. before a proper appreciation of the deeper scientific aspects of greek mythology is possible, it is necessary to organize the greek pantheon and arrange its gods, goddesses, and various superhuman hierarchies in concatenated order. proclus, the great neo-platonist, in his commentaries on the theology of plato, gives an invaluable key to the sequence of the various deities in relation to the first cause and the inferior powers emanating from themselves. when thus arranged, the divine hierarchies may be likened to the branches of a great tree. the roots of this tree are firmly imbedded in unknowable being. the trunk and larger branches of the tree symbolize the superior gods; the twigs and leaves, the innumerable existences dependent upon the first and unchan

spiritual, teachings, while the unqualified many received only the literal, or exoteric, interpretations. in order to make simple the great truths of nature and the abstract principles of natural law, the vital forces of the universe were personified, becoming the gods and goddesses of the ancient mythologies. while the ignorant multitudes brought their offerings to the altars of priapus and pan (deities representing the procreative energies, the wise recognized in these marble statues only symbolic concretions of great abstract truths. in all cities of the ancient world were temples for public worship and offering. in every community also were philosophers and mystics, deeply versed in nature's lore. these individuals were usually banded together, forming seclusive philosophic and religio

d much of the sacerdotalism of the modem church. the ancient philosophers believed that no man could live intelligently who did not have a fundamental knowledge of nature and her laws. before man can obey, he must understand, and the mysteries were devoted to instructing man concerning the operation of divine law in the terrestrial sphere. few of the early cults actually worshiped anthropomorphic deities, although their symbolism might lead one to believe they did. they were moralistic rather than religionistic; philosophic rather than theologic. they taught man to use his faculties more intelligently, to be patient in the face of adversity, to be courageous when confronted by danger, to be true in the midst of temptation, and, most of all, to view a worthy life as the most acceptable sacr

order consisted of three classes, the druids, beirdd braint, or privileged bards, and ovates (see samuel meyrick and charles smith, the costume of the original inhabitants of the british islands) the origin of the word druid is under dispute. max m ller believes that, like the irish word drui, it means "the men of the oak trees" he further draws attention to the fact that the forest gods and tree deities of the greeks were called dryades. some believe the word to be of teutonic origin; others ascribe it to the welsh. a few trace it to the gaelic druidh, which means "a wise man" or "a sorcerer" in sanskrit the word dru means "timber" at the time of the roman conquest, the druids were thoroughly ensconced in britain and gaul. their power over the people was unquestioned, and there were insta

ibly buddhistic. the proximity of the british isles to the lost atlantis may account for the sun worship which plays an important part in the rituals of druidism. according to artemidorus, ceres and persephone were worshiped on an island close to britain with rites and ceremonies similar to those of samothrace. there is no doubt that the druidic pantheon includes a large number of greek and roman deities. this greatly amazed c sar during his conquest of britain and gaul, and caused him to affirm that these tribes adored mercury, apollo, mars, and jupiter, in a manner similar to that of the latin countries. it is almost certain that the 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

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

000 remain) and surviving texts has shown that the extent and quality of latin literacy in western and northern britain was higher than anywhere else in the empire even rome at this time. this coupled with evidence of extensive re-building in the cities during the 5th and 6th centuries implies that far from declining romano-british culture was undergoing a renaissance during this period. the main deities of brigantia/rheged were naturally enough brigantia (brigit) and cocidius (goch in modern welsh i.e. the red one. cocidius was a god of hunting and the forest who had a cult centre at bewcastle in cumberland. at bewcastle or fanum cocidi the temple of cocidius there was both a fort and a temple. the strong roman military presence soon became a part of the local mix and cocidius quickly bec

MASTERING WITCHCRAFT

e, they constitute the so-called demonic hierarchy with which the modern witch has dealings on occasion. it is the watchers, the mighty ones of the heavenly places, the parents of giants and humans alike as seen in symbolic and archetypal form as the parents of humanity, whether as masters of wisdom and love or simply as benevolent powers of fertility and hunting, that constitute the witch's true deities. diana and lucifer of the above-mentioned witch legend are but figurative forms of these mighty ones. although the legend is overlaid with later gnostic overtones such as the latinized names "diana" and "lucifer" these are not inappropriate, and indeed they preserve many of the seeds of truth "gnostic" itself in its etymological derivation means much the same as "witch "one who knows "one

r order of precedence is in that place or state they exist in, we cannot tell, merely surmise. only through what tradition tells us can we gain any clues. the only sort of hierarchy that exists seems to be a general one which can be classified thus: at the top we have great entities, often known as watchers, mighty ones, or gods by more classical- minded witches. these include the so-called witch deities habondia and cernunnos, whose acquaintance you will make on a later page. they are generalized powers existing within the deep minds of all of us, jungian archetypes, if you like, which can be contracted to bring a certain power to your rituals. then there are spirit entities or demons, halfway between men and gods in their constitution, traditionally predating us in their evolution, howev

ces- animal, vegetable, or mineral. the ones mentioned in this section are all of a mineral or vegetable basis and rely mainly on contact with that third witch power you are about to be introduced to: the earth itself. to the witch, the earth archetype represents the source of all sustenance, healing, and fertility. the magical symbolism of the earth is similar to that surrounding those classical deities concerned with domestic and agrarian affairs, especially the female ones, such as ceres, vesta, egeria, ops, cybele, and rhea; the great earth mothers, in fact. many witches refer to the earth power as hulda, erda, or hertha. our words "earth" and "hearth" are derived from the last two names. hertha is so closely related to habondia that these two goddesses are often related to one another

tempting to heal the sick, others specialize in necromancy, but the general goal is one of knowledge and power. in further pursuit of the latter, a few groups try to bring their powers to bear on political matters, singling out individuals who stand high in public office on whom to cast their spells. then there exists those groups who devote their energies solely to invoking the witch entities as deities, worshipping them not so much for practical and magical reasons, but rather as an expression of that simpler and maybe purer life of the spirit which takes its inspiration from pre-christian european sources. it is these "witch cultists" who have largely held the public gaze over the past fifteen years, despite the fact that the word "witch" embraces a far wider circle of people than merel

a power orientation should perhaps suggest the development of a set of symbols appropriate to the horned one, lord of fire and energy. a preoccupation with healing would suggest contact with mother hertha; a simple desire to worship the powers of love maybe indicates a bias towards the lady habondia. all of these witch beings, whether they are seen as independent entities or aspects of two single deities, possess animals and symbols special to themselves, and it is from these appropriate images that you should draw your coven "totems" and "logo" or composite symbol. books of mythology can be very helpful here- for those of european inclination, the norse myths; the welsh-celtic traditions as presented in the mabinogion, the irish-celtic in the book of the dun cow, the yellow book of lecan

MICHAEL FORD WITCHMOON

desire which manifests in her current of lunar energy. this power would propel her towards the goddess incarnation of the witch cult and many lines of sorcery. the moon is represented as a significant feminine force, based and connected with the element water. hecate is rumored to be of thracian origin although her base was within the roman and greek pantheons. though daughter of two light based deities, perses and asteria, hecate dwelled in the underworld along with hades and persephone. her individual powers were discovered through the shadows deep within her own being. residing with her as well was thanatos (god of death, hypnos (god of sleep) and morpheus (god of dreams. hecate is known as the goddess of witches, being that of sorcery and the cunning craft. the aspects of hecate withi

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ed a masonic bannerwhich was specially embroidered for the strange trip by the librarian of the masonic houseof the temple in washington d. c. the egyptian hierogram for the star sirius consists of three shapes: a five-pointed star, anoval, and an obelisk. amazingly, this is just what we find in stone in washington d.c. theentire city is dedicated astromantically to the star sirius and its occult deities. astrology isgood enough for the ruling plutocrats it seems. pity that when the ordinary person seeks touse the divination arts for their own personal physical and spiritual empowerment, they areconsidered freaks and devil-worshippers. millionaires do not use astrology, billionaires do (j. p. morgan)ovasons book continues..for within a year of washington s death, it was recognized that the

ather was ill and there was no other heir. he co-ruled with his wife until hetook over at the death of his father and became amenhotep iv .were it not for this marriage, the eighteenth dynasty would have expired at their fathers death.(p. 188) amenhotep iv was also known as amenophis ivmonotheism enters/cult of atenbecause of his part-israelite upbringing amenhotep ivcould not accept the egyptian deities and theirmyriad idols, so he developed the notion of aten, an omnipotent god with no image, who was repre-sented by a solar disc with downward pointing rays. aten was not the sun god, however, for the egyp-tian sun god was ra (p. 189)the first religious intolerancethe israelite concept of a god without an image was already established in egypt before akhenatoncame on the throne. what he di

both pleasure and pain are the only ones who can seek liberation) unseen forces are believed to be as numerous as those we can see: in every pond, forest, tree, house,dwell creatures big and small, important and humble which occasionally appear to humans in variousforms, as well as in visions and in dreams.all these creatures are believed to be ruled by the protectors of the ten directions. these deities includegods from the hindu pantheon such as brahma and indra. they are gods, and though they areimmensely powerful and believed to control all the forces of the universe they are not beyond the wheelof cyclic existence and thus cannot be an object of refuge for humans aspiring for liberation. they mayor may not be sympathetic to the buddhist doctrine, but their help and cooperation can be

ayor may not be sympathetic to the buddhist doctrine, but their help and cooperation can be cultivated andis considered essential, since they control all other non-human creatures, gods, demi-gods and ghosts. tantric rituals always include an offering to them at the beginning to assure their non-interference. thecreatures dwelling in individual places are called sa-dag or land owners, or guardian deities. theybelong to the realm of demi-gods or ghosts- not all ghosts are miserable creatures, some are wealthyand powerful demons. they may appear to people as ghosts, demons, or in dreams in an infinite varietyof forms, including the human one and may either help or harm depending on their disposition. many ofthe creatures in lakes, ponds and rivers are nagas, or serpent beings who belong to t

nely performed by the tibetan government and alsoby private individuals and lamas were not only meant as a remedy in case of drought or other calami-ties, but also as a regular preventive measure to bring about positive conditions. non-human creatureswere known for their liking of fragrant smells, and the tradition of sang-so, which was originally prac-tised by the bon to appease and please local deities, was later practised by buddhists for the same pur-pose. in the case of vase-offering rituals, vases were filled with different precious metals and cereals,blessed by mantras, meditative stabilization and gestures and placed in lakes or other places throughoutthe country where nagas were known to dwell, as a boon to them. these gifts could be likened to pre-sents offered by the king of one

MORALS AND DOGMA

ry in prosperity, and despair and disorder in adversity, are the causes of the decay and dilapidation of nations. ii. the fellow-craft. in the ancient orient, all religion was more or less a mystery and there was no divorce from it of philosophy. the popular theology, taking the multitude of allegories and symbols for realities, degenerated into a worship of the celestial luminaries, of imaginary deities with human feelings, passions, appetites, and lusts, of idols, stones, animals, reptiles. the onion was sacred to the egyptians, because its different layers were a symbol of the concentric heavenly spheres. of course the popular religion could not satisfy the deeper longings and thoughts, the loftier aspirations of the spirit, or the logic of reason. the first, therefore, was taught to th

ame as hermes and khirm or khurm. heri, in sanscrit, means _lord. a learned brother places over the two symbolic pillars, from right to left, the two words [symbols] and [symbols [hebrew] and [hebrew, ihu and bal: followed by the hieroglyphic equivalent [hieroglyphic] of the sun-god, amun-ra. is it an accidental coincidence, that in the name of each murderer are the two names of the good and evil deities of the hebrews; for _yu-bel_ is but _yehu-bal_ or _yeho-bal_ and that the three final syllables of the names _a, o, um, make a.u.m. the sacred word of the hindoos, meaning the triune-god, life-giving, life-preserving, life-destroying: represented by the mystic character [mystic character: y. the genuine _acacia, also, is the thorny tamarisk, the same tree which grew up around the body of o

d triangle be formed, the base measuring 3 or 6 parts, and the perpendicular 4 or 8 parts, the hypothenuse will be 5 or 10 parts; and if a square is erected on each side, these squares being subdivided into squares each side of which is one part in length, there will be as many of these in the square erected on the hypothenuse as in the other two squares together. now the egyptians arranged their deities in _triads; the father or the spirit or active principle or _generative power; the mother, or matter, or the passive principle, or the _conceptive_ power; and the son _issue_ or _product, the universe, proceeding from the two principles. these were osiris, isis, and horus. in the same way, plato gives us _thought_ the _father; primitive _matter_ the _mother; and _kosmos_ the _world, the _s

diate creation of the material and mental universe was due. we have already spoken of many of the speculations on this point. to some, the world was created by the logos or word, first manifestation of, or emanation from, the deity. to others, the beginning of creation was by the emanation of a ray of light, creating the principle of _light_ and _life. the primitive thought, creating the inferior deities, a succession of intelligences, the iynges of zoroaster, his _amshaspands _izeds, and _ferouers, the _ideas_ of plato, the _aions_ of the gnostics, the _angels_ of the jews, the _nous, the _demiourgos, the divine reason, the _powers_ or _forces_ of philo, and the alohayim, forces or superior gods of the ancient legend with which genesis begins--to these and other intermediaries the creatio

ions of darkness, the basis of many an ancient legend; so the ceremonies of this degree receive different explanations; each interpreting them for himself, and being offended at the interpretation of no other. in no other way could masonry possess its character of universality; that character which has ever been peculiar to it from its origin; and which enables two kings, worshippers of different deities, to sit together as masters, while the walls of the first temple arose; and the men of gebal, bowing down to the ph nician gods, to work by the side of the hebrews to whom those gods were abomination; and to sit with them in the same lodge as brethren. you have already learned that these ceremonies have one general significance, to every one, of every faith, who believes in god, and the so

MOTTA MARCELO THE COMMENTARIES OF AL

diaries, especially those of 1919, 1920 and 1921, and liber aleph, the book of wisdom or folly. see also "the soldier and the hunchback. further information concerning nuit and hadit is given in the course of this book; but i must here mention that the brother quoted in connection with the "wizard amalantrah, etc (samuel bar aiwaz) identifies them with anu and adad, the supreme mother and father deities of the sumerians. taken in connection with the aiwaz identifications, this is very striking indeed (this last sentence was added because a.c. was convinced that aiwass was the being worshipped under this name by the ancient sumerians) 2. the unveiling of the company of heaven. this verse is to be taken with the next. the 'company of heaven' is mankind, and its 'unveiling' is the assertion

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

which mortals could freely breathe, and without which they would perish. aether and aer were separated from each other by divinities called nephelae. these were their restless and wandering sisters, who existed in the form of clouds, ever [13]floating between aether and aer. gaa also produced the mountains, and pontus (the sea. she united herself with the latter, and their offspring were the sea-deities nereus, thaumas, phorcys, ceto, and eurybia. co-existent with uranus and gaa were two mighty powers who were also the offspring of chaos. these were erebus (darkness) and nyx (night, who formed a striking contrast to the cheerful light of heaven and the bright smiles of earth. erebus reigned in that mysterious world below where no ray of sunshine, no gleam of daylight, nor vestige of healt

the hecatoncheires, with their hundred hands, hurled down upon the enemy, at the same time raising mighty earthquakes, which swallowed up and destroyed all who opposed them. aided by these new and powerful allies, zeus page 16 now made a furious onslaught on his enemies, and so tremendous was the encounter that all nature is said to have throbbed in accord with this mighty effort of the celestial deities. the sea rose mountains high, and its angry billows [17]hissed and foamed; the earth shook to its foundations, the heavens sent forth rolling thunder, and flash after flash of death-bringing lightning, whilst a blinding mist enveloped cronus and his allies. and now the fortunes of war began to turn, and victory smiled on zeus. cronus and his army were completely overthrown, his brothers de

ild the wonderful stories of their mythology. the division of the world being now satisfactorily arranged, it would seem that all things ought to have gone on smoothly, but such was not the case. trouble arose in an unlooked-for quarter. the giants, those hideous monsters (some with legs formed of serpents) who had sprung from the earth and the blood of uranus, declared war against the triumphant deities of olympus, and a struggle ensued, which, in consequence of gaa having made these children of hers invincible as long as they kept their feet on the ground, was wearisome and protracted. their mother's precaution, however, was rendered unavailing by pieces of rock being hurled upon them, which threw them down, and their feet being no longer placed firmly on their mother-earth, they were ov

crilegious words had scarcely passed her lips before apollo called upon his sister artemis to assist him in avenging the insult offered to their mother, and soon their invisible arrows sped through the air. apollo slew all the sons, and artemis had already slain all the daughters save one, the youngest and best beloved, whom niobe clasped in her arms, when the agonized mother implored the enraged deities to leave her, at least, one out of all her beautiful children; but, even as she prayed, the deadly arrow reached the heart of this child also. meanwhile the unhappy father, unable to bear the loss of his children, had destroyed himself, and his dead body lay beside the lifeless corpse of his favourite son. widowed and childless, the heart-broken mother sat among her dead, and the gods, in

layed towards him, on account of his want of comeliness and grace. dionysus, the wine god, contrived, however, to intoxicate hephastus, and then induced him to return to olympus, where, after having released the [99]queen of heaven from her very undignified position, he became reconciled to his parents. he now built for himself a glorious palace on olympus, of shining gold, and made for the other deities those magnificent edifices which they inhabited. he was assisted in his various and exquisitely skilful works of art, by two female statues of pure gold, formed by his own hand, which possessed the power of motion, and always accompanied him wherever he went. with the assistance of the cyclops, he forged for zeus his wonderful thunderbolts, thus investing his mighty father with a new power

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

collegia and the conversion to christianity we now return to the fundamental nature of ancient trades. originally, as was the case in other cultures, the laws and institutions of roman society were essentially based on religion. this was also true for the collegia, whose activity was dominated by professional worship. it was natural and indispensable for each roman collegium to have its tutelary deities, just as every family had its lares (household 12 the origins of freemasonry from ancient times to the middle ages gods. it was in this celebration of common worship that the affiliated members recognized each other often through the employ of gestures, signs, and ritual touch that had a sacred and psychological, perhaps even physiological, aspect. these signs also became the means used by

ed value adapted to the new spirit of the age, these rites had in their favor the strength of popular custom and the people's interest in retaining them as signs of identification and professional secrets. it is generally thought that it was for reasons of this nature that early christianity readily adopted pagan rituals, symbols, and even gods, whom it made into legendary saints. by giving these deities souls, they assured the perpetuation of the values the gods symbolically represented* baronius, annates (xxxvi "it was permissible for the holy church to appropriate rituals and ceremonies used by the pagans in their idolatrous worship because it regenerated them with its consecration" saint gregory did not wish to see these customs suppressed "purify the temples" he wrote to his missionar

PHILIP NEIL MYTHS LEGENDS EXPLAINED

ould turn to gold. all went well, until he felt hungry bring me food! he cried. alas, it turned to gold! bring me wine! the same thing happened. horrified, midas begged dionysus to help him. the god told him to wash himself in the river pactolus which explains why the river and its banks are still flecked with gold dust. the muses the women watching and listening to the competition are the muses, deities of poetic inspiration who often accompany apollo. the flaying of marsyas athena made herself a double flute but, because playing it distorted her beauty, she cursed it and threw it away. it was found by a satyr named marsyas who taught himself to play the discarded instrument and, unwittingly, took on athena s curse. he became such a fine player that he challenged apollo to a musical conte

ver. a prophetess, cassandra had warned agamemnon, but it was her fate never to be believed. several years later, orestes, to avenge his father s death, killed his mother and aegisthus, a crime of matricide, which led him to be driven mad by the furies. 61 leda and the swan twin destinies the twin brothers were known as the dioscuri( sons of zeus) and, as castor and pollux, became important roman deities. when castor was fatally wounded in a quarrel with their twin cousins lynceus and idas, polydeuces begged his father zeus not to let him outlive his brother. taken to olympus, polydeuces refused to accept his immortality while castor remained in the underworld. so they compromised, spending one day on olympus and the next in hades, realm of the dead. born from an egg leda laid two eggs as

oth st. peter and lazarus, ogoun with st. james the greater, damballah wedo with st. patrick, azacca with st. isidore, baron samedi with st. expedit, and so on. the voodoo gods incline towards the fate of haiti by cameau rameau this painting reflects the widespread belief that the gods are involved in the politics of the island, often helping to elect or get rid of a president. it shows the major deities of rada voodoo (one of the gentler forms of voodoo) in council over haiti s future. the voodoo gods the voodoo gods of haiti (and their counterparts in the candombl and santer a cults of brazil and cuba) derive from west african mythologies, but are also shaped by slavery and the influence of catholicism in the new world. the word vodu is the african fon word for god; and loa, meaning spir

n the elixir that hou yi had won from the queen mother of the west, she began to float up to the moon. as she ascended, she tried to call out, but found she could only croak. to her horror, although she had indeed become immortal, she had also been turned into a toad. the funeral banner of lady dai china, second century bce this funeral banner divides into four sections. the top rectangle depicts deities in heaven. the section below, from the heavenly gates to lady dai, shows how mortals ascend to heaven to become immortals. the third section, below the upturned bell, shows the mourning people who have survived the deceased, and the fourth, below the altars full of food, is a reproduction of the afterlife. gates of heaven lady dai upturned bell altar jade symbol of status and moral rectitu

ami and izanagi were the last of seven generations of gods. here, they stir the ocean with a jeweled magical spear to create the islands of japan. tadatsune and the goddess of mount fuji by kuniyoshi c. 1844 this japanese tryptych shows the hero tadatsune transfixed by the goddess of mount fuji after she has just killed his companions. izanami and izanagi izanami and izanagi were commanded by the deities o f heaven to shape the earth. standing on the rainbow, the floating bridge of heaven, they stirred the ocean with a jeweled spear and created onogoro, the first island. then they put up a pillar, walked around it in opposite directions, met, and coupled. izanami then gave birth to the islands of japan and various gods and goddesses. however, she was badly burned at the birth of the fire g

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

r functions and movements in the temple. these stations and the god-forms attributed are fully described in the "z" documents (later chapters in this book).l all are well worth the time to read carefully. therefore learn not as an unreasoning child, but meditate, search out and compare .ir2 besides the seven officers and their corresponding god-forms, there are invisible stations, with associated deities, which do not move in the temple and are very significant as representing the balance of opposing forces in the hall of two truths. the invisible station corresponding to the yesod, the 9th sephirah on the tree of life, immediately east of the altar which is in the upper region of malkuth in the= el temple, is the abode of a set-like god-form associated with the evil triad and at the same

that darncar, whither our father c. r. c. journeyed, may be transliterated into hebrew, thus yielding 12d1, two words which, if translated mean the "blood of the lamb. the lamb has always been a symbol of the higher ego. secondly, there is the analysis of the key-word i. n. r. i, whereby the english letters are transliterated into hebrew, attributed to certain yetziratic correspondences, egyptian deities, signs and ideas. this must, then, be our technique with regard to this problem. the qabalah is the means whereby we may unlock the closed doors of the veiled intimations which abound in the order rituals. through the application of this technique to the names and ages of the chiefs, one may reasonably conclude that, as the historical lection of the third adept showed, they represent the t

RELIGIOUS TENANTS OF THE YEZIDI

writes "they adored the seven gods, or angels, who directed the course of the seven planets, and shed their irresistible influence on the earth. the attributes of the seven planets, with the twelve signs of the zodiac, and the twenty-four constellations of the northern and southern hemispheres, were represented by images and talismans; the seven days of the week were dedicated to their respective deities" it in worthy of note, moreover, that the sceptre engraved on the front of the temple of sheikh adi has seven branches. p. 126 what places they are to be exhibited. the honour of entertaining the sacred symbol is accorded to the highest bidder, and i have heard that sheikh n sir is entitled to a tithe of the contributions collected on these occasions. the successful competitor having made

ROBERT KIRK WALKER BETWEEN WORLDS

e much of one kind: for talismans pretend to be influenced by a constellation through a mutual and moral relation made between [the parts or parties] by a compact, or by a seasonable dedication. charms plead a traditional virtue to [their] words merely upon account of the prodigious stupendous piety and miraculous power of the first institutors [thereof. superstition, idolatry [both] presume that deities inform ensoul and possess temples and images, and that therefore they become adorable. the invention of letters was a singular curiosity, now though,[it is commonplace. printing, gunnery, saddles with stirrups, and several other arts contrivances devices and sciences were found out after our saviour's death, and [were] both understood and foreseen by him, yet [he] himself would [not] be au

potentially dangerous. kirk deals in various places with this reflex quality or polarized mirroring between human and fairy beings, so we shall return to it later. the realm of fairy in folklore actually holds a range of beings directly comparable to the range found in pagan religion, from early celtic sources, to examples in classical and medieval cosmology and spiritual description. the celtic deities are mainly preserved in early literature, and in some romano-celtic evidence from archaeology: their relationship to one another is defined by various interconnected worlds and by the concept of sacred space, sacred directions, and cyclical marriages.12 some of these typically celtic sets of relationships arise in kirk's treatise, and will be examined as we progress. there is not, however

ed space, sacred directions, and cyclical marriages.12 some of these typically celtic sets of relationships arise in kirk's treatise, and will be examined as we progress. there is not, however, a hard and fast pantheon of celtic gods and goddesses that might give us a framework within which to examine fairy lore broadly; this lack is partly due to censorship by orthodox religion expunging the old deities, and partly due to the fluid nature of the celtic relationship to nature and subtle orders of reality. while folklorists have frequently commented upon the unclear boundaries between the fairies, ghosts, ancient gods, ancestors, and other entities in collective memory and tradition, a key to this set of relationships may be found, providing we do not apply it too literally or dogmatically

d folklore we have two possible sources of derivation for these lower orders of fairy described by kirk: the first is that of the range or hierarchy of fairy entities and helpers, of which he gives further examples in more exalted circumstances. a parallel is found in the simple household gods of pagan cultures: small shrines and offerings were kept in roman households, for example, to very basic deities. these were at the 'lower' end of the scale of divinities, just as the brownies are at the lower end of the scale of fairy beings. page 22 their bodies of congealed air are sometimes carried aloft, while [at] others [they] grovel in different shapes, and enter into any cranny or cleft of the earth where air enters [as if] to their ordinary dwellings. the earth being full of cavities and ce

int of each season. as this concept of revolution and cycles occurs again in kirk's text, and is fundamental to much of underworld and fairy tradition, we may briefly consider some of these implications at this early stage. 1. the fairies are connected to the vitality of the land; thus they are similar to, but not in all cases identical with, pagan entities such as nature spirits, genii loci, and deities related to certain locations and ancient sites (kirk touches upon this comparison on pages 49 and 54. thus when the seasons turn, they themselves move accordingly around the wheel of the year or the wheel of life. 2. they travel so until doomsday: this carries within it some further implications and http//www.dreampower.com/kirk_wbw/pg_72.htm (8 of 10 [10/9/2001 12:35:48 am] robert kirk- w

RUBY TABLET OF SET

e problem of truth. 9. god since the remotest ages, mankind has always believed in something beyond human understanding, something transcendental he idolized, no matter whether there was question of personified or unpersonified conceptions of god. anything man was unable to understand or to comprehend was imputed to the powers above such as his intuitive virtue admitted them. in this way, all the deities of mankind, good and evil ones (demons) have been born. as time went on, gods, angels, demiurges, demons, and ghosts have been worshipped irrespective of their having ever been alive in reality or their having existed in fancy only. with the development of mankind, the idea of god was shrinking especially at the time when, with the aid of the sciences, were explained phenomena ascribed bef

ories, with a summary of key words that a setian can use with ease when encountering the barbs of the right hand path. in analyzing the commonly known ancient religions, i found the following basic characteristics to appear consistently in each. these four categories have proven useful in quickly analyzing any system for purposes of discussion, or to simply form a picture for future reference: 1) deities, 2) mysteries, 3) initiatory states, and 4) mythology. while examining these four areas, keep in mind the basic question 'what does this religion do for the individual' a brief explanation of these follows, and then this model is applied consecutively to paganism, neo-paganism, christianity, judaism, and setianism. the purpose is to assist the setian in communicating clearly and confidentl

el is applied consecutively to paganism, neo-paganism, christianity, judaism, and setianism. the purpose is to assist the setian in communicating clearly and confidently with people who have divergent religious viewpoints. the passionate world of apologetics is one that someday will involve every setian, perhaps in their own home. but if one looks for basic concepts such as these four categories: deities, mysteries, initiatory states, and mythology, plus considering the basic question, it is far easier to try to sort out the morass of religious differences to discuss them rationally. it isn't necessary to be well versed in any other religion either. just kindly question the opponent, and then fit those responses to the appropriate category, never forgetting the most basic question: what is

ated were of the goddess or mother type. it was not until this century that the concept of archetype as a factor of the human subconscious was widely understood through the works of carl jung. so it can't be assumed that this was the intent among the ancients, though in some cases the written evidence of symbolism suggests similar concepts existed. however, when one considers the proliferation of deities, for example to the point of the latter dynasties of egypt, the concept of archetype becomes unwieldy in trying to understand ancient religions. 2. mysteries: the actual basic beliefs and techniques for accessing the power of the deities were called mysteries. the mysteries were aligned with premises that explained the objective universe, sometimes clearly to the initiates, and sometimes t

, one can see that there were many layers of understanding among the more sophisticated of the nature religions, wherein the realm of the natural becomes a portal to the divine in the hands of the evolved. examples of these are the shamanistic traditions of the american and eastern indians. what is basic to all of these religions is that the highest form of individual expression is worship of the deities, with the goal of union with the divine upon physical death. the symbolism of the natural components was largely not accessible to the unlearned except in broad terms, and was considered the goal of formal initiation into the religious or philosophical systems. 3. initiatory states: often these had political and economic raisons d'etre. access to the mysteries, and thus the deities, was co

SABBATIC KABALA OF THE CROOKED PATH

s to be found in the void (p. 99 gives a call unto this power as well as a formulae of this aats primal atavism from p. 99-103. this cell is the source of creation of the magical alphabet. in the call gods like exu, odin, shiva are evoked as openers of the crossroad gates. in the patakis (mythical legends) of eshu and also his nigerian counterpart eleggua there are many stories telling about this deities oppressive nature and his function as the taskmaster of the gods, his own assignment of taking the worshippers offerings to god for acceptance. he is the inter-mediary between man and god and he opens possibilities. in addition he is a playful vortex of sorcery and children is sacred to him. often easily offended and just as often easy to give rewards. it is interesting to take notice by t

working of her influence (p. 320-323) connected to the rosary and through this the oracular state achieved by recitation or japa. this rosary consists of 22 beads for incubi, 22 for succubi, 44 for her. this is very dangerous undertakings and should only be performed by magicians with firm contacts with his line of ancestry and his spiritual guides and totemic spirits. working with these kind of deities will often result in either the traditional waning of life -force or even worse that you enter secret priesthoods that meet in dark cellars where the genii of commandment will force you to drink from the rod of fire in your un-natural search for disgracing your flesh and mouth and hand to the work of the backward wand. this can accomplish external changes and the formation of the perverse

SALMANRUSHDIE THESATANICVERSES

ath of god. or something very like it; for had not that outsize face, suspended over its devotees in the artificial cinematic night, shone like that of some supernal entity that had its being at least halfway between the mortal and the divine? more than halfway, many would have argued, for gibreel had spent the greater part of his unique career incarnating, with absolute conviction, the countless deities of the subcontinent in the popular genre movies known as "theologicals. it was part of the magic of his persona that he succeeded in crossing religious boundaries without giving offence. blue-skinned as krishna he danced, flute in hand, amongst the beauteous gopis and their udder-heavy cows; with upturned palms, serene, he meditated (as gautama) upon humanity's suffering beneath a studio-r

s. hubal and kain look down on grandee and poet as they stroll. and the nabataean proto-dionysus, he-of-shara; the morning star, astarte, and saturnine nakruh. here is the sun god, manaf! look, there flaps the giant nasr, the god in eagleform! see quzah, who holds the rainbow. is this not a glut of gods, a stone flood, to feed the glutton hunger of the pilgrims, to quench their unholy thirst. the deities, to entice the travellers, come- like the pilgrims- from far and wide. the idols, too, are delegates to a kind of international fair. there is a god here called allah (means simply, the god. ask the jahilians and they'll acknowledge that this fellow has some sort of overall authority, but he isn't very popular: an all--rounder in an age of specialist statues. abu simbel and newly perspirin

now he stares in horror as everyone gathered there, both the crowd in the tent and the overflow of men and women outside it, begins to kneel, row by row, the movement rippling outwards from hind and the grandee as though they were pebbles thrown into a lake; until the entire gathering, outside the tent as well as in, kneels bottom--in--air before the shuteye prophet who has recognized the patron deities of the town. the messenger himself remains standing, as if loth to join the assembly in its devotions. bursting into tears, the water--carrier flees into the empty heart of the city of the sands. his teardrops, as he runs, burn holes in the earth, as if they contain some harsh corrosive acid. mahound remains motionless. no trace of moisture can be detected on the lashes of his unopened eye

e may i say legendary mr. gibreel farishta, star of screen and, increasingly, i'm sorry to add, of pirate video; my twelve children, one wife and i are all long-standing, unreserved admirers of your divine heroics" he grabbed, and pumped gibreel's right hand "tending as i do towards the pantheistic view" maslama thundered on "my own sympathy for your work arises out of your willingness to portray deities of every conceivable water. you, sir, are a rainbow coalition of the celestial; a walking united nations of gods! you are, in short, the future. permit me to salute you" he was beginning to give off the unmistakable odour of the genuine crazy, and even though he had not yet said or done anything beyond the merely idiosyncratic, gibreel was getting alarmed and measuring the distance to the

SATANIC BIBLE

will find truth- and fantasy. each is necessary for the other to exist; but each must be recognized for what it is. what you see may not always please you; but you will see! here is satanic thought from a truly satanic point of view. the church of satan san fransisco, walpurgisnacht 1968 prologue the gods of the right-hand path have bickered and quarreled for an entire age of earth. each of these deities and their respective priests and ministers have attempted to find wisdom in their own lies. the ice age of religious thought can last but a limited time in this great scheme of human existence. the gods of wisdom-defiled have had their saga, and their millennium hath become as reality. each, with his own "divine" path to paradise, hath accused the other of heresies and spiritual indiscreti

c, the carnal side of man's nature was governed by the god which was then called dionysus, or pan, depicted as a satyr or faun, by the greeks. pan was originally the "good guy, and symbolized fertility and fecundity. whenever a nation comes under a new form of government, the heroes of the past become villains of the present. so it is with religion. the earliest christians believed that the pagan deities were devils, and to employ them was to use "black magic. miraculous heavenly events they termed "white magic; this was the sole distinction between the two. the old gods did not die, they fell into hell and became devils. the bogey, goblin, or bugaboo used to frighten children is derived from the slavonic "bog" which means "god, as does bhaga in hindu. many pleasures revered before the adv

SATANIC RITUALS

olars have explored the existence of devil worship in russia during the hundreds of years its pagan spirit was in thrall to the orthodox church. if questions were asked, the answer was invariably that russian black magic was either nonexistent or a discipline cloaked in christian euphemism. the latter assumption is, of course, the most accurate. there is no culture more steeped in dark forces and deities than the slavonic in general and the russian in particular. the proportion of satanic entities in slavonic mythology far exceeds the usual quota. what is remarkable is that, unlike die shunned forces of darkness so often encountered in mythology and religion, russian devils were regarded with great reverence and/or enjoyment. for this reason, the christian church had a very difficult time

si or "castrators (circa 1500. their ritual, though russian, also contained some foreign adaptation. they celebrated in name and deed such ancient gods and pre-christian divinities as the rusalki, and iarilo, who were the personifications of passion and lust, and the domovoy, or house genii. the khlystys invoked biblical gods of pleasure, as well as dark, forboding demons like balaam, and persian deities like kors. in the ritual of these "seekers after joy" their whirlings and circumambulations, followed by frenzied sexual release, were virtually indistinguishable from the ecstatic flailing about of the dervishes. undoubtedly the strongest testimony to the influence of foreign sects upon the khlysty was their dogma of "repentance through sin"-the proposition that physical intercourse with

SATANICON

1 destroy that which deserves to be destroyed! 12 knowledge, imagination, strength-in-purpose and action all add up to results! 13 occasional solitude is essential for imaginative thought and reflection on life! 14 satan is the original rebel he staged a revolt. do not remain oppressed! we satanists have religious rights and freedoms which need to be exercised now! 15 blaspheme and scorn the xian deities! 16 build and direct the race of evil towards the second coming of babylon! 17 be merciless during and after the religious war! 18 realize that throughout life, and unto death, the only being worthy of passing judgment upon you, is you -10- the satanic philosophy of sexual love we of the antichrist religion recognize our birth-right to instinctual and mythological sexual pleasures. complet

n above is representative of its magickal nature. it s the symbol of the five senses which feed the emotions; the earthly elements; evil and darkness; the essence of satan. the perversion of the pentagram is attributed to the false doctrines of spirituality (both xian and wiccan) which has reversed the position of the sacred symbol (one point ascending, two points descending) to represent literal deities above and beyond themselves. hence, this latter usage is deviant and not of the earth. the parallelogram, by definition, is a plane figure characterized by four sides connected, with opposite sides parallel. this figure represents the principles which govern imitative magick. the left side of the figure represents the realities and actions of the dark will which manifest upon the etherical

of god s religio/social injustices; anyone can now enter into union with the devil without being completely criminalized! the pact of satan is synonymous with the xian rites of baptism as a purification device, whereas the xian baptism is performed to symbolically cleanse the initiate of original sin, the pact of satan represents the initiate s willful rejection of the belief in the existence of deities, and a rejection of the widespread xian doctrines of deceit. ultimately the pact serves as a greeting and acceptance into satan s world of darkness. special note regarding solitary satanists: making a pact with satan is not necessary to successfully practice the black arts. the pact of satan ritual is geared to individuals who prefer to further formalize their dedication in a group setting

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

eing. morality: following the rules of right behavior and conduct. moshiach: the expected messiah in jewish belief. muezzin: the person who issues the call to prayer. murti: image of a god. muslim: a follower of islam, from the arabic phrase bianna musliman, meaning submitted ourselves to god. myth: a legendary story, often with no basis in historical fact, that frequently tells of the actions of deities and helps to explain some naturally occurring event or some supernatural occurrence. mythology: the collected stories of a culture or religion, especially those dealing with the origins, heroes, gods, and beliefs of a group of people. naam karam: the naming ceremony for children. namaskar: the basic prayer of jainism, recited each morning and at night before bedtime. neo-paganism: a term r

ngs to do and things to avoid doing. the earliest historical religions, ones for which a written record exists, arose along the nile river in egypt and in the fertile crescent of mesopotamia. an ancient form of hinduism also emerged about the same time in what is now known as india. egyptian and mesopotamian religions were polytheistic, meaning they recognized more than one god (hinduism has many deities as well, but they are all understood as different aspects of one supreme being) both egyptian and mesopotamian religions influenced judaism, which was one of the first monotheistic( having one god) religions. judaism stretches back as far as 2000 bce. in asia, buddhism, confucianism, and daoism rose to prominence beginning in about the sixth century bce. all three are philosophies that do

m and came to call baha (glory or splendor) its god. zoroastrianism calls upon ahura mazda( lord wisdom) as its god. hinduism recognizes one supreme being, brahma, but brahma can manifest, or take form, in many different shapes. this includes taking shape as other gods or goddesses. hinduism is not, however, considered a polytheistic religion( believing in more than one god) because all the hindu deities are seen as forms of brahma. sikhism, which was founded in the same region as hinduism, also has many different names for god. the main sikh name for god is sat nam, or true name. in contrast, jainism does not worship one god. jains believe that those who are truly faithful can become individual gods when they end the cycle of death and rebirth by reaching perfection. other religions, incl

ot limited to (1) the tradition and maintenance of the belief system (2) the use of myth and symbol (3) a concept of salvation (4) sacred places and objects (5) sacred actions or rituals (6) sacred writings (7) the sacred community and place of worship (8) the sacred experience (9) codes of ethical behavior (10) a priesthood or clergy to lead the believers (11) usually a god, goddess, or group of deities to which believers pray and worship; and (12) often a leader or founder who gains almost godlike status. the similarity of such characteristics in most religions can be seen by comparing two religions, christianity and buddhism. both use myth and symbol to describe the miraculous origins of their founders. one of religion or cult? in the modern world there is much discussion of the danger

ior, from judaism, and added to them the stories and teachings of jesus. buddhism has the five precepts and the eightfold path for moral living. priests, ministers, and other clergy lead the faithful in christianity, while monks and nuns do much the same in buddhism. christians worship god the father. buddhism, though it has no supreme being, has world religions: almanac 11 what is religion? many deities in the mahayana branch and also reveres the state of enlightenment, or buddhahood, as godlike and at one with the universe. jesus of nazareth was the founder of christianity, while siddartha gautama, who was known by the title of the buddha or enlightened one, was the founder of buddhism. christians acknowledge jesus as the divine son of god, and the buddha, though he firmly denied being d

SET IN EGYPTIAN THEOLOGY

duction to the kabalah will be found a diagram showing how the paths from eleven to thirty-two connect the several sephiroth, and are deemed to transmit the divine influence. some teachers of occult science also allot the twenty-two trumps of the tarot cards to the twenty-two paths. unattributed contents 1997- 2001 al billiwoset in egyptian theology by oz tech set was one of the earliest egyptian deities, a god of the night identified with the northern stars. in the earliest ages of egypt this prince of darkness was well regarded. one persistant token of this regard is the tcham scepter, having the stylized head and tail of set. the tcham scepter is frequently found in portraits of other other gods as a symbol of magical power. in some texts he is hailed as a source of strength, and in ear

SETH IN THE MAGICKAL TEXTS

associated: the focal point of his article is papyrus osloensis i (pgm xxxvi, where two iao-pictures are identified as representations of seth- typhon.16 the question for us, however, is whether the coptic magical text cited above witnesses to a welding of seth-typhon and christ. iao, a greek form of the name of the biblical god, yahweh (above, arbathiao, is associated and even equated with many deities in the magical texts. the conjuration in pgm iv.3019-3024 begins "i conjure you by the god of the hebrews, jesus, iaba iae c" just before the conjuration, we are informed that the phylactery should include, inter alia, the names, iaeo, iao, iaeo. it is clear that jesus is here identified with the jewish god, whose proper name is rendered by various greek forms.17 from the coptic gnostic te

SEVEN SHADES OF SOLITUDE

ii) the third solitude is the hermitage of the journeyman. this is the solitude of one who abandons all outward physical company, eschewing association with all others, men and women, friends and foes alike. this is the solitude of one who draws inward to the circle of his own self-brotherhood- the arena of his own mental and sensory faculties, and who engages with none but the spirits, genii and deities of the path. the hermitage of the journeyman resides under the patronage of abel or habil, he who is perpetually overcome in the ordeals of initiation. it may also be seen to reside under the auspices of the witch-father called qinaya habil-zhiva, he who is known as the resurrector of abel, who watches over all such deeds that succeed in the transmutation of will through self-sacrifice. th

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

rrets of its capital gleaming amidst groves of oranges and lemons; vineyards and olive-woods filling up the valleys, and clambering along the hill-sides; and villa, farm, and cottage covered with luxuriant trellises of dark-green leaves and purple fruit. for there the prodigal beauty yet seems half to justify those graceful superstitions of a creed that, too enamoured of earth, rather brought the deities to man, than raised the man to their less alluring and less voluptuous olympus. and still to the fishermen, weaving yet their antique dances on the sand; to the maiden, adorning yet, with many a silver fibula, her glossy tresses under the tree that overshadows her tranquil cot, the same great mother that watched over the wise of samos, the democracy of corcyra, the graceful and deep-taught

SIR WALLIS BUDGE EGYPTIAN MAGIC

the goddess uatchet, in the form of a serpent, standing upon a papyrus sceptre. now horus typifies youth and strength and the rising sun, and the head above him. is probably intended to represent that of ra (or bes) as an old man; the allusion here is clearly to the god who "is old at eventide and who becomes young again" the utchats and the figures of the gods symbolize the solar powers and the deities p. 149 clippus of horus (see metternichstele, ed. golenischeff, plate 1) p. 151 who are masters of the words of power, both in the south and in the north, by which the young god horus vanquishes all hostile animals, reptiles, and creeping things which live in water and on land. above and about this scene are several rows of figures of gods and sketches of mythological scenes; many of which

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

find that the sacred name of (the masonic) god is composed of three names representing the three identities of god. it is so sacred it takes three royal arch masons to be able to speak it. jahbuhlun. the three masons grip hands high and low and chant "jah-buh-lun, jah-buh-lun, jah-buh-lun, je-hov-ah" the name jahbuhlun has three syllables representing a composite god made up of three subordinate deities. the masonic material identifies the three as yah (or yahweh, baal, and osiris. logically, the name should be spelled yah-baal-on, but duncan's masonic ritual and monitor admits that over the years the spelling has been "corrupted" by freemasonry until it reached its current form.1 decker correctly asserts that "what these men are doing is worshipping a demon god so far removed from the re

satanic cults in existence today. back to egypt freemasonry today freely admits its connection to the religion and rituals of ancient egypt and proudly displays egyptian idols (the sphinx, etc) in and around its lodge facilities and at its international headquarters, the house of the temple in washington, d.c. moreover, in the ritual ceremonies of the higher masonic degrees, the hindu pantheon of deities is honored as the true "holy trinity."1 in the hindu religion, the whole universe is said to be centered in the heart. the yogi, in meditation, is claimed to be listening to the heartbeat of the universe, which is the great god shiva's beating 308 codex magica heart. this expresses the basic oriental idea that divinity lies in the heart of every person, but needs to be "realized" or awaken

f the triangle in the rituals of freemasonry.5 the late jim keith, an exposer of conspiracies and cults, also discussed the importance of this symbol to masonry. he writes "there is in fact a triad of three governing officers to be found in almost every degree."4 in a number of books written by masons, the downward pointing triangle is related to set, the god of egypt, and to bacchus. both of the deities are satan in other guises. jim tresner, 33, whose academic writings are often published in masonic journals and publications, notes the use of triangles in the ritual for the fifteenth degree of the scottish rite, knight of the east, of the sword, or of the eagle. tresner says that the apron worn for this degree's ritual in the lodge is of red velvet, and "on the apron are three triangles

le v (shin) sign of cabalism. nelson mandela became a mason in 1994. he is a tool of the rothschilds and the oppenheimers. hindu dance, hindu gods: the positions of hundu classical dance (bharat natyatn) describe geometric angular relationships from the axis of the body's center of gravity just below the navel. these positions, while defining principle angles, are also often attributed to various deities and are meant to convey their characteristic powers (drawing from book, sacred geometry, by robert lawlor, thames and hudsen, london,1989, p. 95) magical signs of the jewish cabala 457 the late arthur murray was called "america's dancing master" and so he was. a talented genius on the dance floor, murray's real name was arthur teichman, jewish of course. from the era of the roaring 20s to

r are the radiant sun rays in the form of number 6s? 476 codex magica american hindu guru dafree john publishes the dawn horse newspaper with this unusual logo, consisting of circles, flames, a white horse, the occultic star and two feet (the disciple on his knees or prostrate. drawing in circle network news, well-known witchcraft newspaper, a focal point for worshippers of "father sun" and solar deities according to the magazine. celtic cross (sunwheel) and torch adopted as the emblem for the america first party, a political party geared to the goals of the white race, headquartered in georgia. scorched by the sun 477 advertisement for the 2004 movie, alexander, a saga about the greek conqueror, alexander the great. accurately portrayed on alexander's tunic: an image of the great sun god

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

es are one goddess, and there is one initiator! from aspects of occultism by dion fortune gods of ancient egypt horus imiut isis khepera khnum maat min nekhbet nephthys nut osiris ptah ra re sekhmet selket seshat set shu sobek taweret tefnut thoth wadjet agou ayizan baron cimeti re baron la croix baron samedi dambalah danbalah erzulie fr da gu d legba loco-d ogoun simbi voudoun loa celtic-gaulish deities aengus aine anu bave (babd, badhbh) belen blathnat blodeuwedd boann brigid cerridwen cernunnos danu donn daghda (dagda, sucellus) emain goivniu grannus green man hern lugh (llew, lugus) macha mabon (maponos, oenghus) mananaan (manawydan) modron morrigan nevain (nemain, nemhain) oghma taranis teutates (tiw) basic celtic the lady dana the lord cerrunnos over the years, i have read a number o

blathnat blodeuwedd boann brigid cerridwen cernunnos danu donn daghda (dagda, sucellus) emain goivniu grannus green man hern lugh (llew, lugus) macha mabon (maponos, oenghus) mananaan (manawydan) modron morrigan nevain (nemain, nemhain) oghma taranis teutates (tiw) basic celtic the lady dana the lord cerrunnos over the years, i have read a number of explanations as to why pagans worship multiply deities. to be honest i have felt that most of these were more the various author trying to justify their personal beliefs. with that said, i will now attempt to answer the question as to why pagans worship multiply deities. to barrow from a popular movie series, everything that exists has within it the force. there is only one force, and it is within all things! now this idea is nothing new, and

ngs to mind for many, an ancient woman sitting over a cauldron. just to be fair to the male aspect of the divine, there is pan the goat footed god of male youth. the oak king brings to mind the strength and warmth of summer. while the holly king is symbolic of the joys of the winter season. deck the halls with boughs of holly, tra-la-la-la-la la-la la la. tis the season to be jolly etc. etc. what deities you choose to honor, unless you are following a tradition, are very much a personal matter. these pages have a number of gods and goddess listed. these are provided as reference for your own research (greek and roman deities have not been listed) in the later sections of this book, i will be employing the basic celtic deities for simplicity and reference. amun (amun-re) anubis amam aten at

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

vilized. the ancient chaldeans read the will of the gods in the star-jeweled heavens. the children of israel sought the word of the lord in the jewels of the ephod. pharaoh elevated joseph from his prison cell to the office of chief minister of egypt and staked the survival of his kingdom on joseph s interpretation of his dreams. in the same land of egypt, priests of isis and ra listened as those deities spoke through the unmoving lips of the stone sphinx. throughout the centuries, soothsayers and seers have sought to predict the destiny of their clients by interpreting signs in the entrails of animals, the movements of the stars in the heavens, the reflections in a crystal ball, the spread of a deck of cards, and even messages from the dead. all of these ancient practices are still being

, soon overshadowed that of the sun god ra and became the dominant feature of all egyptian religion. ra was a creator god, fundamentally solar, a king by nature, whose theology concerned itself with the world, its origin, creation, and the laws that governed it. osiris and his doctrines were concerned with the problems of life, death, resurrection, and an afterlife. the connection between the two deities was horus, who was a sky god of the heavens and also the dutiful son and heir of osiris. the general influence of ra and osiris can be traced back to the time of the pyramid texts and forward to the decline of egyptian religious history. the cosmology of osiris may be divided into two periods. the earlier one extended up until the time of the pyramid texts, during which he was a peaceful p

outweigh his or her heart. in those instances when the heart outweighed the feather and few devout egyptians could really believe that their beloved osiris would condemn them the deceased was permitted to proceed to the fields of aalu, the world, where the gods lived. because humans were the offspring of the gods, the fields of aalu offered an eternal association and loving companionship with the deities. this, the ancient egyptians believed, was the natural order of things. they had no doubts about immortality. in their cosmology, a blessed afterlife was a certainty. m delving deeper ferm, vergilious, ed. ancient religions. new york: the philosophical library, 1950. gaster, theodor h, ed. the new golden bough. new york: criterion books, 1959. larousse dictionary of beliefs and religions

heir creator, then it must be said that the gods of ancient greece were created in the image of humans, their creators. like the humans who worshipped them, the olympians lived in communities and had families, friends, and enemies and were controlled by the same emotions, lusts, and loves. the pantheon of the gods of ancient greece were not cloaked in the mysterious, unfathomable qualities of the deities of the east, but possessed the same vices and virtues as the humans who sought their assistance. although the olympians could manifest as all-powerful entities especially when a rival god wasn t interfering none of them were omnipotent. although they were capable of exhibiting wisdom, none of them were omniscient. and they often found themselves as subject to the whims of fate as the human

s. when these evil spirits penetrate the material world and the circumstances of human life, they conceal themselves in every aspect of human existence. in many instances, the gods of the old religions become the demons of the new. the asuras, a race of gods in the early vedas (sacred hindu texts composed around 1500 to 1200 b.c.e, are transmuted to powerful evil beings with the advent of the new deities of indra and vishnu. the raksasas are a class of entities who attack humans with the intended goal of driving them insane or causing them material ruin. as in many theologies, there is an ambivalence concerning certain deities. in hinduism, the most terrifying of the gods, such as kali, durga, and shiva, although seemingly demonic and destructive, often perform deeds that ultimately turn o

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vilized. the ancient chaldeans read the will of the gods in the star-jeweled heavens. the children of israel sought the word of the lord in the jewels of the ephod. pharaoh elevated joseph from his prison cell to the office of chief minister of egypt and staked the survival of his kingdom on joseph s interpretation of his dreams. in the same land of egypt, priests of isis and ra listened as those deities spoke through the unmoving lips of the stone sphinx. throughout the centuries, soothsayers and seers have sought to predict the destiny of their clients by interpreting signs in the entrails of animals, the movements of the stars in the heavens, the reflections in a crystal ball, the spread of a deck of cards, and even messages from the dead. all of these ancient practices are still being

and frightening. chippindale commented that these ancient depictions of were-animals remain among the most potent images that humankind has ever created. when modern anthropologists or archaeologists enter the caves with electric lights, he said, the paintings are still frightening. once humankind s psyche had absorbed such hybrid monsters from the stone age, it continued to fashion human-animal deities of great power, such as the gods of ancient egypt, which included the cat goddess bast, the canine-headed anubis, the hawkman horus, and so on. from such were-beings, it was a natural progression to fashion other mystical creatures, such as the minotaur (half-human, half-horse, the satyr (half-human, half-goat, the harpy (half-woman, half-bird, and a host of other hybrid entities the vast

reek, brukolakas. native american tribes tell of bear-people, wolf-people, fox-people, and so forth, and state that in the beginning of things, humans were as animals and animals as humans. stories of women who gave birth to werecreatures are common among the north american tribal myths. early cultures throughout the americas, europe, asia, and africa formed totem clans and often worshipped minor deities that were half-human, half-animal. norse legends tell about hairy, humanlike beings that live in the underworld caves and come out at night to feast on the flesh of unfortunate surface dwellers. to the people of the middle ages, there was little question that such creatures as werewolves truly existed, and the inquisition was certain to include these demonic entities in their arrests. swit

perstition grew stronger, witches, wizards, and magicians were increasingly regarded with awe and great respect. everyone, rich and poor alike, sought their counsel and advice, for it was believed that the magicians were in direct communication with the spirit world and were able to foretell the future. they could prevent storms or make the rain to fall in time of drought. they could pacify angry deities and thus save the people of the tribe or community from impending punishment. magical words and spells were created, and talismans, amulets, and good luck charms were invented. in ancient times, the amulet or talisman was a charm intended to exert a magical influence upon evil spirits and frighten them away. in the twenty-first century, the good luck charm is intended to attract good rathe

88 superstitions, strange customs, taboos, and urban legends anamulet or talisman was a charm intended to exert a magical influence upon evil spirits. superstitions throughout the centuries, the early superstitions that brought solace to the fear-stricken primitive mind have spawned thousands upon thousands of magic practices and beliefs all with the goal of warding off danger, of placating angry deities, or of summoning good fortune. since humankind s earliest awareness of the final destiny of the grave that awaits all individuals, people have feared death and they have imagined omens, or warnings, in the simplest things, such as the appearance of a black cat, the spilling of salt, the number 13. in a broad sense, superstitions are a kind of white magic in that people will believe that th

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ilized. the ancient chaldeans read the will of the gods in the star-jeweled heavens. the children of israel sought the word of the lord in the jewels of the ephod. pharaoh elevated joseph from his prison cell to the office of chief minister of egypt and staked the survival of his kingdom on joseph fs interpretation of his dreams. in the same land of egypt, priests of isis and ra listened as those deities spoke through the unmoving lips of the stone sphinx. throughout the centuries, soothsayers and seers have sought to predict the destiny of their clients by interpreting signs in the entrails of animals, the movements of the stars in the heavens, the reflections in a crystal ball, the spread of a deck of cards, and even messages from the dead. all of these ancient practices are still being

law (1904, which was supposed to herald the coming of the age of horus, the child. crowley won the distinction of being the gwickedest man in the world h while he was conducting an institution he called the sacred abbey of thelema. located on the island of sicily, the abbey was dedicated to the practice of magic, uninhibited sex accompanied by liberal use of drugs, and worship of ancient gnostic deities. ritual intercourse, both hetero and homosexual in nature, was the chief form of worship. drawing upon ancient gnostic magical texts, crowley added to an old graeco-egyptian text and performed the rite of liber samekh, celebrating sexual release and the passage of the spirit from a lower level of consciousness to a higher one. crowley added his own contributions to the original gnostic tex

wane. yule marks the winter solstice and is celebrated near december 21, the longest, darkest night of the year. candlemas, observed on february 2, is the festival of the goddess brigid. the spring equinox happens around march 21 and is a powerful time of magic. beltane, may 1, celebrates love and oneness. the summer solstice, occurring around june 21, is also a time of power and strength of the deities of nature. august 1 recognizes lammas, a time when fruit ripens and there are signs that harvest is near. the fall equinox, near or on september 21, celebrates a balance between light and dark, night and day. in the middle ages, the christian influence, so visible during the day, seemed to vanish at night as great groups of people gathered around a statue of the horned god and began profes

zes lammas, a time when fruit ripens and there are signs that harvest is near. the fall equinox, near or on september 21, celebrates a balance between light and dark, night and day. in the middle ages, the christian influence, so visible during the day, seemed to vanish at night as great groups of people gathered around a statue of the horned god and began professing their allegiance to the great deities of nature. to staunch christians, this horned image was an obscene representation of satan, a black, grotesque figure that was fiendishly lit by the roaring fire in front of it. in the flickering light, the torso of the figure appeared to be human while the head, hands, and feet were shaped like those of a goat and covered with coarse, black hair. the altar beneath the image of the horned

the word of the lord in the jewels of the ephod; and jonah deemed it a just verdict when the casting of lots decreed that it was he who was the cause of the storm. pharaoh elevated joseph from his prison cell to the office of chief minister of egypt and staked the survival of his kingdom on joseph fs interpretation of his dreams. in the same land of egypt, priests of isis and ra listened as those deities spoke through the unmoving lips of the stone sphinx. the writings of hermes trismegistus were considered by the alchemists as a legacy from the master of alchemy and were, therefore, most precious to them. the alchemists, who were concerned with the spiritual perfection of humans as well as the transmutation of base metals into gold, recorded their formulas and esoteric truths in allegoric

THE GOD OF THE WITCHES

nd the sacred vestments.[1] he therefore concluded thatthey were mortal and had souls like men. the evidence appears fairly conclusive that the deep-seated dreadof the cross does not refer to the christian symbol but dates back to a period several centuries beforechristianity.the roman religion took no hold on great britain and was little regarded in gaul. the romans called thebritish and gaulish deities by roman names, but the religion was not romanised, and no roman god wasever completely established in the west of europe. the old deities continued in full force unaffected byforeign influence. the temple built on the summit of the puy de dome was dedicated to a god called by theromans mercurius, to his worshippers he was known as dumus; cernunnos, in spite of his latinised name,was found

, and no roman god wasever completely established in the west of europe. the old deities continued in full force unaffected byforeign influence. the temple built on the summit of the puy de dome was dedicated to a god called by theromans mercurius, to his worshippers he was known as dumus; cernunnos, in spite of his latinised name,was found in all parts of gaul. few of the names of the indigenous deities of great britain have survived, andthe ritual received scant attention from the roman recorders.when christianity first arrived in great britain it came in from the west and established itself among thepeople rather than the rulers. centuries later other missionaries entered on the east. the christian church hadby this time become more organised, more dogmatic, more bent on proselytising

a lower place whenthe great gods were introduced; these latter were given more horns than the godlings to show their superiorposition. the horns were a sign of divinity. when the king or high-priest appeared as the god asshur withthe queen or high-priestess as his consort ishtar, the appropriate number of horns was worn on the royalheaddresses, the royal pair being then regarded as the incarnate deities. when alexander the great raisedhimself above the kings of the earth and made himself a god, he wore horns in sign of his divinity, hence hisname in the koran, dhu'l karnain the two-horned. in egypt his horns were those of amon, the supremegod.a godling, who is found in all parts of babylonia and at all periods of her history, is a two-horned malefigure, known as enkidu. he is represented

image-sometimes thewhole figure, sometimes the head only-was worn as a charm against all evil and ill-luck. he was creditedwith great prophylactic powers; so much so that such charms were in use throughout babylonia. theevidence shows that the great seven-horned gods of the temples, who gave their special protection to theroyal family, had little or no appeal for the people, and that the smaller deities, the little two-horned godlings,were regarded as the real protectors in matters of everyday life.throughout the bronze and iron ages horned deities are to be found in egypt. the earliest example has awoman's face and the horns of a buffalo; this is on the slate-palette of narmer,[2] who is usually identifiedwith the first historic king of egypt. it is worth noting that, with the exception

gure of amon was wrapped in a ram's skin, evidently in the sameway that the dancing god of ari350ge was wrapped. there were two types of sheep whose horns were theinsignia of divinity; the theban breed had curved horns, but the ordinary breed of ancient egyptian sheep hadtwisted horizontal horns. the horizontal horns are those most commonly worn by egyptian gods. one of themost important of these deities is khnum, the god of the district round the first cataract; he was a creatorgod and was represented as a human being with a sheep's head and horizontal horns. but the greatest of allthe horned gods of egypt was osiris, who appears to have been the pharaoh in his aspect as the incarnategod. the crown of osiris, of which the horizontal horns were an important part, was also the crown of them

THE MAGICIAN S KABBALAH

sts, who painstakingly produced pseudo-scientific tables of every angelic hierarchy, every grade of demon, and even the occult connections between rocks and stars. the "magus; celestial intelligencer (published 1801) of francis barrett is an example of these tables of correspondence and the occult dictionary "777" by crowley provides a synopsis of the major systems of magical correspondence (i.e. deities, zodiacal signs, planets, perfumes, colours, numbers, mythical animals etc. the basic elements of correspondence are shown in table two. these tables were also to be found as early as 1533 in book ii of agrippa's "occult philosophy, as mentioned earlier. rather than examining any of these many elements in detail, we will sketch a number of basic concepts that apply throughout any examinati

dim light. this again suggests the mastery of practical magic as the skill attained in the initiatory system. the twilight follows the day of tiphareth and precedes the night of the abyss during the ascent of the tree. the gods associated with geburah are those of a martial nature, such as thor, ares, mars, horus, and montu. obviously, warfare and revenge are amongst the attributes given to such deities, but one should also see that geburah embodies strict rulership and kingly attributes as well. despite their superficiality, the "conan" adventure stories of robert e. howard depict the translation of the barbarian aspects of geburah into those required by the just king of a realm (learning when to hold one's tongue as effective diplomacy rather than lash out in anger is a lesson learnt fr

d will always do so. this is, if you like, scientific proof of the kabbalistic model, where tiphareth can never directly be aware of malkuth, except through yesod, our "measuring. the new sciences are also based in a more holistic model, where systems theory replaces reductionism, and events are seen in the light of their relationships to the rest of the system, and not as isolated functions. the deities of yesod relate to varying characteristics of the sephirah itself. thus: air: the middle pillar having attributed to it the element of air, yesod is the realm of skygods such as the greek zeus. foundation: by its meaning and placement on the tree, yesod as foundation has such gods as ganesha and shu, like atlas, supporting the world, or heavens. the grade-sign of the golden dawn for this s

ent of air, yesod is the realm of skygods such as the greek zeus. foundation: by its meaning and placement on the tree, yesod as foundation has such gods as ganesha and shu, like atlas, supporting the world, or heavens. the grade-sign of the golden dawn for this sephirah is that of shu supporting the firmament. moon: as its primary symbol is that of the moon, yesod has attributed to it such lunar deities as diana. also, in its generative aspect (merging to netzach, diana-artemis of epheseus, the many-breasted. threshold: as the connective element between the nephesch (animal instinct) and ruach (reasoning principle, such gods as hermanubis (hermes the guide and anubis the guardian) and ganesha (as breaker-down of obstacles, the juggernaut) can be placed here, as well as the "guardian of th

malkuth mlkvth kingdom, dominion, realm, reign appendix two the lesser banishing ritual of the pentagram. there are a number of variants of this ritual, which was the primary practical work of golden dawn initiates until their attainment of the grade of adeptus minor. it pre-dates even its jewish origins, and is to be found in a ancient babylonian text where the individual summons the four major deities to each of the four quarters to protect them. in essence, it is a statement of separation and preparation for esoteric work, but in daily life it is also a ritual of observation, and an attempt to awaken and identify with the observer within. although often cited as an ideal preparation for meditation work, i would recommend the alternative ritual of the "rose-cross" for this, which may be

THE MIDDLE PILLAR

or our own book the new golden dawn ritual tarot, can be used to identify and connect with various archetypes that inhabit the psyche. several archetypes, in the form of gods and goddesses, are correlated to the spheres on the tree of life, according to their nature and characteristics. war and fire gods are assigned to geburah, goddesses of love and pleasure to netzach, etc. a small selection of deities from several pantheons are listed in chapter ten. meditation on these figures can aid in understanding the archetypal beings that one may encounter in the process toward true self-awareness. it is important that the student not fall into the trap of the psychologization of magic23 that is a result of misunderstanding jung's theories. to the pop "psycholo-occultist" the archetypes, deities

ternal and external realities. experience is processed by the ego through various functions such as the emotions, the senses, the intellect, and the imagination. to carry out these duties, the ego relies on discrimination, reason, and certain defense mechanisms that often conflict with other aspects of the psyche, sometimes posing obstacles to growth and healing. archetypes of the ego include all deities who have "walked between the worlds" of life and death (conscious and subconscious, such as the sumerian inanna and the egyptian osiris. 4. the field of consciousness, whch contains the ego, is the incessant flow of observable images, feelings, thoughts, sensations, and impulses. archetypes of this region include several groups of deities with a variety of attributions: wisdom (enki, thoth

nscious is an inner region similar and accessible to that of the waking consciousness. this contains all t h g s in our field of awareness that we are not normally aware of, but that we can become aware of. it is an unconscious matrix that underlies the conscious mind where the mental activities are "incubated before their birth into consciousness. archetypes of the middle unconscious include all deities who are associated with prophecy and oracles, such as the greek divinities apollo and gaea. 1 collective unconscious figure 6: assagioli's model of the psyche. psychology and magic 127 7. the lower unconscious contains fundamental drives, primitive urges, inferior dreams, and complexes. this is the personal unconscious which is the storehouse of hidden memories, repressed psychic content

ychology and magic 127 7. the lower unconscious contains fundamental drives, primitive urges, inferior dreams, and complexes. this is the personal unconscious which is the storehouse of hidden memories, repressed psychic content, and the shadow personality. this part of the psyche is accessed by working with hypnosis, trance, and imagery. archetypes of the lower unconscious include all underworld deities, such as the sumerian goddess ereshkigal and the greek divinities hades and persephone. if we were to add anything to assagioli's model it would be the body, or manifest psyche, which must be considered in a holistic psychology. mind and body are interrelated extensions of one another. just as physical discomfort can affect the mind, the mind, through focused visualization, can affect the

reek divinities hades and persephone. if we were to add anything to assagioli's model it would be the body, or manifest psyche, which must be considered in a holistic psychology. mind and body are interrelated extensions of one another. just as physical discomfort can affect the mind, the mind, through focused visualization, can affect the body. archetypes of the manifest psyche include all earth deities, such as the egyptian geb, the babylonian ninhursag, and the greek demeter. assagiolifs division of the psyche is remarkably similar to the qabalistic model of the soul. like jung, he saw the pressing need for all human beings to achieve a balanced inner integration and true self-realization, and he outlined a system for achieving this goal in four stages: 1. thorough knowledge of one's pe

THE NECRONOMICON SIMON VERSION

nt civilisation around the world. it is believed that they had a sophisticated system of astronomy (and astrology) as well as an equally religious rituale. magick, as well in history, begins at sumer for the western world, for it his here, in the sand-buried cuneiform tablets that recorded an age, that the first creation epic is found, the first exorcism, the first ritual invocations of planetary deities, the first dark summonings of evil powers, and ironically, the first "burnings" of people the anthropologists call "witches. lovecraft's mythos deals with what are known chthonic deities, that is, underworld gods and goddesses, much like the leviathan of the old testament. the pronunciation of chthonic is 'katonic, which explains lovecraft's famous miskatonic river and miskatonic universit

strative of the crescent phases of the moon, and were symbolic of divinity in many cultures around the world, and were also thought to represent certain animals who were horned, and worshipped for their particular qualities, such as the goat and bull. they also represent sexual power. the fact that, in ancient sumeria and egypt, horns were solely representative of evil gods, but of many different deities, was used by the christian church in their attempt to eradicate pagan faiths. it was a simple enough symbol to identify with the author of evil, satan, which the church depicted as a half-animal, half-human creature with horns, claws, and sometimes a tail. the church's use of the horns as a sort of archetype of evil is quite similar to the feeling many people have today with regards to the

n. in using the material alone, or within a western ceremonial structure (such as the golden dawn system) we came upon startling discoveries in both cases: there are no effective banishings for the forces invoked in the necronomicon itself! the rituals, incantations, formulae of this book are of ancient origin, comprising some of the oldest written magickal workings in western occult history. the deities and demons identified within have probably not been effectively summoned in nearly six thousand years. ordinary exorcisms and banishing formulae have thus far proved extremely inadequate: this, by experienced magicians. hence, the following recommendations. the religion of the ancient sumerian peoples seems to have been lunar-oriented, a religion- or religion- magickal structure- of the ni

it may serve thee and surround thee with a flaming sword, in every direction. thy clothing for the walking should be fair, clean and simple, but appropriate to each step. and thou should have with thee the seal of the particular step whereupon thou walkest, which is the seal of the star appertaining thereunto. thou must needs prepare an alter to face the north, having upon it the statues of thine deities, or some such suitable images, an offering bowl, and a brazier. upon the earth should be inscribed the gate appropriate to the walking. if above thee is the sky, so much the better. if there be a roof above thine head, it must be free from all hangings. not even a lamp should be suspended over thee, save in operations of calling, which is discussed elsewhere (if the gods grant me the time

mong the wastes, amid frightful monsters of the azonei. second, on the night of the walking, which must be the thirteenth night of the moon, having begun on the previous thirteenth night, thou must approach the gate with awe and respect. thy temple is exorcised. thou must light the fire and conjure it, but the invocation of the god of fire, and pour incense thereon. thou must make offering to the deities on the altar. third, thou must light the four lamps from the flaming brazier, reciting the invocation proper to each of these watchtowers in its proper place, summoning the respective star. fourth, thou must recite the invocation of the watcher, thrusting the sword into the earth at its station, not touching it until it is the appointed time for its departure. fifth, thou must take the sea

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

riests are fed, man fs blood for wine, man fs flesh for meat and bread *mysteries: lyrical and dramatic, vol. i, p. 106. and these priests are not dead yet. as the human race throve so did their gods, the old savage of man fs early thoughts grew, and growing became more evil, as their gods so were men, and as men so were their gods, the one continually acting and reacting on the other: of obscene deities and apish men, rivalling their god in petty filthiness *the tale of archais, vol. i, p. 19. gods sprang from gods: for the old gods indeed go down to death, but the new gods arise from rottenness *the fatal force, vol. i, p. 143. the first cause, a pervading terror, was grand in its wilfulness compared with the degraded images which soon eclipsed man fs reason, monopolizing worship and exa

THE BOOK OF GATES

those who are in this picture who make ready for ra, a way into the eastern horizon of heaven, and they lead the way for the god who hath created them with their hands [standing] two on the right hand p. 287 and two on the left in the double atert of this god; then they come forth after him, and sing praises to his soul when it looketh upon them, and they stablish his disk" of the three remaining deities it is said "those who are in this picture turn away set from this gate [of the god tuati. they open its cavern, click to view apep fettered by the chains of seb and the children of horus. and stablish the hidden pylons, and their souls remain in the following of ra" in the upper register of this division are- 1. four gods, each holding a disk in his right hand; these are "they who hold lig

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

2 orph. hym. 5. 3 symph. i. 2. of priapus 21 matter, by the efforts of his divine strength. the incubation of the vital spirit is represented on the colonial medals of tyre, by a serpent wreathed around an egg;1 for the serpent, having the power of casting his skin, and apparently renewing his youth, became the symbol of life and vigour, and as such is always made an attendant on the mythological deities presiding over health.2 it is also observed, that animals of the serpent kind retain life more pertinaciously than any others except the polypus, which is sometimes represented upon the greek medals,3 probably in its stead. i have myself seen the heart of an adder continue its vital motions for many minutes after it has been taken from the body, and even renew them, after it has been cold

suppose from analogy, that this was the case with the egyptians. the learned and rational merely respected and revered the sacred animals, whilst the vulgar worshipped and adored them. the greatest part of the former being, as is natural to suppose, destroyed by the persecution of the persians, this worship and adoration became general; different cities adopting different animals as their tutelar deities, in the same manner as the catholics now put themselves under the protection of different saints and martyrs. like 1 lib. xvii. 2 herodot. lib. iii. strabo, lib. xvii. 3 plutarch, de is. et osir. 32 on the worship them, too, in the fervency of their devotion for the imaginary agent, they forgot the original cause. the custom of keeping sacred animals as images of the divine attributes, see

of greece. the epithet lyc an (lukaioj, is usually derived from lukoj, a wolf; though it is impossible to find 1 see the medals of naples, gela &c. plate iv. fig 2 and plate ix. fig 11, are specimens; but the coins are in all collections. 2 see bronzi d herculano, tom. v. plate v. 3 hymn. x. 4 dionys. antiq. rom. lib. i, c. 32. 36 on the worship any relation which this etymology can have with the deities to which it is applied; for the epithet lukaioj, or lukeioj (which is only the different pronunciation of a different dialect, is occasionally applied to almost all the gods. i have therefore no doubt, but that it ought to be derived from the old word lukoj,or lukh,light; from which came the latin word lux.1 in this sense it is a very proper epithet for the divine nature, of whose essence

gestures of humility and respect.1 what is the precise meaning of these four symbolical figures, it is scarcely possible for us to discover, from the small fragments of the mystic learning of the ancients which are now extant. that they were however intended as personified attributes, we can have no doubt; for we are taught by the venerable authority of the bagvat geeta, that all the subordinate deities were such, or else canonised men, which these figures evidently are not. as for the mythological tales now current in india, they throw the same degree of light upon the subject, as ovid s metamorphoses do on the ancient theology of greece; that is, just enough to bewilder and perplex those who give up their attention to it. the ancient author before cited is deserving of more credit; but

was intended to represent ideas somewhat similar to those which the greeks represented by that of minerva, who was worshipped as the goddess of force and wisdom, of war and counsel. the indian gonnis is indeed male, and minerva female; but this difference of sexes, however important it may be in a physical, is of very little consequence in metaphysical beings, minerva being, like the other greek deities, either male or female, or both.1 on the medals of the ptolemies, under whom the indian symbols became familiar to the greeks through the commerce of alexandria, we find her repeatedly represented with the elephant s skin upon her head, instead of a helmet; and with a countenance between male and female, such as the artist would naturally give her, when he endeavoured to blend the greek an

TYSON DONALD NEW MILLENNIUM MAGIC

re obvious to a culture that must resist constant warfare from outside by invading nomadic ene- mies. the history of human civilization has in large measure consisted of a con- stant drift of tribal groups westward across asia and europe, each group striving to conquer and enslave the indigenous people of the new land. it may be that matriarchal societies with female priesthoods and ruling female deities can only flourish in lands that are relatively stable, with a limited threat of invasion from outside. once a society's existence is threatened by war, military might and those who direct it ascend to a position of greatest power and impor- tance. in ancient times, wars were directed and fought by men. after these military rulers had seized control, they were naturally reluctant to give it

e moneylenders from the temple. at times he doubted his passive role, as when he questioned his fate on the cross. cultures that keep their trinity balanced are more stable in the long term than those that exalt one point over the other two. hinduism is a religion in which no single aspect of the trinity is allowed to dominate heavily. a culture with many gods, like hinduism with its thousands of deities, may be more rational, if it expresses a balanced trinity of principles, than a monotheistic culture where one face of the godhead has eaten the other two. the drawback of a completely balanced trinity of forces is that it tends to make a culture inert. a society out of balance is at least on the move, even if it is moving to its annihilation. where there is no movement there is no life, a

ter. human beings shame themselves when they wor- ship idols of brass or wood, but they also shame themselves when they bend their knees before any god with a name or a shape. indeed, there is no difference between the two offenses-only a matter of degree. god-forms gain or lose in power depending on how they are looked upon and worshipped by their people. many gods who at one time were principal deities have, through conquest, become absorbed into the pantheons of other races and have descended in status. for example, the god ptah was supreme in the city of memphis in the early days of egypt, but when the pharaohs of the nile moved their palaces southward to thebes, ptah lost much of his authority. god-forms were created because they are useful. they allowed humans to reach hidden powers

rvation to the divine spirit, which will wash through the body of the magus like a cool stream and carry away any obsession. the god-forms of egypt are particularly useful in magic. since the egyptians were themselves great magicians, they personified all the natural forces around them so that those forces could be used magically. this personification resulted in a diverse pantheon of hundreds of deities. each god must be studied individually so that the magus will know precisely which is most appropriate for any specific purpose. the gods of the greeks are less abstract and more human than the egyptian gods, and for this reason, more complex. their motives are not always so easy to determine beforehand. it is hard to predict exactly how a greek god will act in a given situation. however

iritual being in that it is not self-aware. a blind force is similar to magnetism or electricity. the powers of the four elements are blind forces. god-forms: spiritual beings created by the collective magical desire of a group, a tribe, a nation, or a race over a period of many generations. the form of each god or goddess and its distinguishing characteristics define its magic circle. all of the deities of mythology are god-forms created by human will through the mechanism of ritual. this applies to the manifest forms of the supreme gods of the major religions no less than to the pagan idols of primitive tribes. every god that bears a name, or indeed any other distinguishing feature, is a god-form created by human beings. however, the spiritual virtue inhabiting and animating god-forms is

TYSON DONALD SOUL FLIGHT

y the tribes of siberia, are usually seven, nine, or twelve in number, although they may be more numerous. each notch represents a successive heavenly level or plane. seven is the most common division. when we examine theosophy, we will again encounter this concept of the spirit realms divided into a series of seven successive planes. the tapti do not correspond, as might be supposed, with ruling deities, but rather with successive levels of spiritual reality. the altaic shaman climbs a tree or a post notched with seven or nine tapty, representing the seven or nine celestial levels. the "obstacles (pudak) that he must overcome are really, as anokhin remarked, the heavens that he must enter. when the yakut make blood sacrifices, their shamans set up a tree with nine notches outdoors and cli

arm to make the dead speak, showing that his magic was at least in part necromantic: 158. a twelfth i know /if high on a tree i see a hanged man swing; so do i write land color the runes that forth he fares, and to me talks.212 those who travel astrally into the environments of the germanic runes will encounter the raw forces of the natural world, anthropomorphized into the figures of twenty-four deities, and the corresponding wellsprings of these primal forces that arise within their own hearts and minds. investigation of the worlds of the runes offers insight into the urges and fears in the unconscious mind. they are excellent as a way of coming to terms with your own 212. bellows, 65-6. chapter fourteen: runes 245 individual human nature, for every traveler into the runes sees them in a

nes is a rare instance when you will press the down button on the elevator. all of the runes are drawn from the roots of yggdrasil and are in their fundamental essence infernal. the second door of the elevator may be conceived to open directly upon the world of the rune on the keycard. each rune world is dominated by its ruling god or goddess, whose name is the same as the name of the rune. these deities may also have other names by which they are more commonly known. it was usual in the mythology of northern europe for the gods to have many names or titles that were descriptive of various aspects of their personalities. woden in particular had dozens of different names. it is not possible to be certain that in their earliest beginnings all twenty-four runes were named after deities, but t

st that you are in harmony with its essential nature, and that you use it with the agreement of its 316 soul flight owner, in the same way a herald or messenger to a foreign land might utter the name of his king as a way of invoking the authority of the monarch. therefore, you should only choose a name to utter that you understand and with which you feel in harmony. names of benevolent angels and deities are the safest to vibrate. if you are religious, naturally the name of a powerful figure in your religion would be a good choice. christians might select the name of an angel such as michael, who is noted for his abilities as a warrior, or the name of jesus, which has the potency to banish evil spirits. names of god that are used in the bible are effective for christians, muslims, and jews

TYSON DONALD THE MAGICAL WORKBOOK

tral sight. regular use of this exercise will awaken and heighten your natural scrying ability, and enable you to visualize more realistically astral objects and landscapes. this ability is essential in ritual magic. the penny acts as a physical focus. pennies are composed of bronze, a mixture of copper, the metal ofvenus, and tin, the metal ofjupiter. venus and jupiter are both positive, helpful deities. in traditional astrology, jupiter is known as the greater fortune and venus as the lesser fortune. red is the color associated with the ajna chakra. azure blue is the color of jupiter, the sky god. think of the penny as payment for your astral passage through the heavenly gateway of your ajna chakra. the contact of the penny will stimulate your ajna chakra and help to activate it. this ce

se it. centering establishes your location at the center of the universe. location can only be fured by means of a point, which is why a star is visualized in the middle of the sphere of the heart-center, the traditional center of the human body. a point can only be located in space by means of three intersecting, perpendicular lines. centering helps spiritual intelligences, such as any angels or deities that you may subsequently invoke, to locate your presence. centering in one form or another should be done at the opening of most rituals. the cross is a symbol for the earth. by making your body into a cross, you momentarily become the earth. the star within the sphere of the heart-center is a symbol for the creative, empowering source within the higher self of the individual. by identify

ice for the cross on the ceiling and twice for the cross on the floor in order to balance the four vibrations at the corners of the room. the hebrew names yeheshuah (i, h= 7, sh= w, v= 1, h= 7) and yehovashah (i, h= 7, v= 1, sh= d, h= 7) are associated in the christian kabbalism of the renaissance with jesus christ-they are two magic forms of the name jesus. osiris, isis, and apophis are egyptian deities. typhon is the greek name for apophis. isis ritual of the rose cross 181 is the giver of life who resurrects osiris, apophis is the giver of death who kills osiris, and osiris is the god of rebirth, having died and been restored to life. lux is a latin word meaning light; iao is a gnostic name of god that is probably related to yahweh. the latin letters i. n. r i. refer to the crucifurion

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

isdom pointing out the knowledge of divine truths to her votaries, the true hierophori and hierostoli. now, by the former of these are meant such who carry about them looked up in their souls, as in a chest, the sacred doctrine concerning the gods, purified from all such superfluities as superstition may have added thereto. and the holy apparel with which the hierostoli adorn the statues of these deities, which is partly of a dark and gloomy and partly of a more bright and shining colour, seems aptly enough to represent the notions which this doctrine teaches us to entertain of the divine nature itself, partly clear and partly obscure. and inasmuch as the devotees of isis after their decease are wrapped up in these sacred vestments, is not this intended to signify that this holy doctrine s

rises as it rises [fn#270] on account of the large amount of animal matter contained in it. vi. the priests of the sun at heliopolis[fn#271] never carry wine into their temples, for they regard it as indecent for those who are devoted to the service of any god to indulge in the drinking of wine whilst they are under the immediate inspection of their lord and king.[fn#272] the priests of the other deities are not so scrupulous in this respect, for they use it, though sparingly. during their more solemn purifications they abstain from wine wholly, and they give themselves up entirely to study and meditation, and to the hearing and teaching of those divine truths which treat of the divine nature. even the kings, who are likewise priests, only partake of wine in the measure which is prescribed

WESTERN MANDALAS OF TRANSFORMATION SR AL

(which the tree follows) could not have known the atomic weights (or so it is postulated. this harmonious relationship demonstrates the inherent beauty of the magical system which has been bequeathed to us. planetary associations i have separated the planetary associations into four categories: attributes the student may want to develop, trades or activities which belong to the various planetary deities, desires or aspirations relating to their specific energy, and the body parts they rule. the chart in figure 3-f shows the symbols of the planets, which the student may want to draw on the talismain, along with their corresponding numbers and spheres on the tree, as well as the associated greek and roman deities. the chart in figure 3-g shows the planets, their association to the elements

r one who had conquered death (which is represented by the letter nun in the death key of the tarot [see figure 9-l, was often referred to as the lamb. in the book of revelations, the lamb with seven horns had the power to open the book of seven seals. there have been many interpretations of this passage, but the most obvious one points to the seven seals that are connected to the seven planetary deities, over which the figure 9-k lamb had authority. the value in latin for lamb (agnus) is fifty-six, and this number is emphasized in rosicrucian teaching as being the length, in feet, of the seven vertical lines bounding to the vault of brother c. r. in the adaptation of the gematria to the german alphabet, often used in rosicrucian texts, it stands for the word alchimia, or. alchemy. in lati

WHO ARE THE DRACONIANS

her eyes were glassy and her right eye seemed to have a cast. the sample pill proved to be a sulfa drug normally prescribed for infections of the urinary tract" the possible significance of the "sulfa" drugs will become apparent later on in these 'files. case file #9: from: robin collyns [article source/title uncertain..old sumerian, babylonian, egyptian, and greek legends refer to the "serpent" deities who were believed to have once resided in the "underworld. the garden of eden in this context takes on additional interest and significance, possibly of paramount importance. pristine legends from australia and the pacific islands offer innumerable references to serpent deities/beings who were anciently associated with the creation enigma in the area..the spiral serpent symbol is found thr

is only a fad or game. icke wrote "the black magic rituals we know as satanism are the modern expression of the rituals and human sacrifice in ancient babylon and the brotherhood infiltrated societies of the sumerian, phoenician, hittite, egyptian, canaanite and akkadian, peoples, among many others across the world. it has been a seamless procession through history of the same rituals to the same deities and this remains of fundamental importance to the initiates of the brotherhood today. my use of the term satanism has nothing to do with the christian version of satan. i use it only to describe a system of ritual sacrifice and torture which, staggering as it may seem; to most people, is commonplace all over the world today. satanism is just another name for the worship of a highly destruc

ng positive in the same way that the nazis took a positive symbol, the swastika, and turned it around to symbolise the negative. this is why the satanists invert the pentagram and why they use black to symbolise the darkness, hence their black mass. but they also reverse the symbolism of white and that is a powerfully negative colour to them. the satanic networks, under the names of their various deities, were created by the babylonian brotherhood to serve their needs. we have seen that the accounts of the watchers and their off spring, the nefilim, include references to their blood drinking activities. the brotherhood know that blood contains the life-force energy. drinking menstrual blood has always been a feature of the reptilian bloodlines because they need blood to live in this dimens

WICCA EIGHT SABBATS OF WITCHCRAFT

o, in spring, returns from the underworld with her gift of abundant life. eight sabbats of witchcraft get any book for free on: www.abika.com 16 solar heroes may have laid claim to this theme much later. the very fact that we are dealing with a three-day period of absence should tell us we are dealing with a lunar, not solar, theme (although one must make exception for those occasional male lunar deities, such as the assyrian god, sin) at any rate, one of the nicest modern renditions of the harrowing of hell appears in many books of shadows as 'the descent of the goddess. lady day may be especially appropriate for the celebration of this theme, whether by storytelling, reading, or dramatic re-enactment. for modern witches, lady day is one of the lesser sabbats or low holidays of the year

WICCA WITCHCRAFT TODAY

ill preserves very considerable importance. its essence is the mystic palingenesis, that is to say, a regeneration brought about by suggestion. in its most perfect stage this palingenesis is a veritable substitution of personality: the man is invested with the personality of a god, a hero or an ancestor, repeating and reproducing the gestures and actions attributed to him by tradition' only those deities who, owing to their own mythical history, bore within themselves the elements of new birth, demeter, dionysus, isis, atys and adonis, could confer palingenesis, the identification of the self with the divinity, owing to the special conception which the greeks had of the relations between life and death. the postulant passed through the divine myth, revived the life of god and passed, toget

r great festivals: may eve, august eve, november eve (hallowe'en) and february eve. these seem to correspond to the divisions of the ancient gaelic year by the four fire festivals of samhaim or samhuin (november 1, brigid (february 1, bealteine or beltene (may 1) and lugnasadh (august 1. the festivals corresponding to midwinter and midsummer were both said to have been founded in honour of female deities: brigid is a very ancient goddess of home-crafts and the hearth, lugnasadh was founded by lugaidh in honour of his 'nurse' taillte. of the witch festivals, on the other hand, the two summer festivals were in honour of the goddess, wherein she takes precedence, and the two winter ones were those wherein the god takes precedence. in practice it appears to me that in summer the goddess takes

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

heaven, or those that wander dug from the earth, or flowing free by nature. bright, purifying, spreading to the ocean, here let those waters, goddesses, protect me. those amid whom goes varuna, the sovereign, he who discriminates men s truth and falsehood distilling meath, the bright, the purifying, here let those waters, goddesses, protect me. they from who varuna the king, and soma, and all the deities drink strength and vigour, they into whom the universal agni entered, here let those waters, goddesses, protect me. selections from: robert o. ballou. the bible of the world. new york, the viking press, 1939 (the atharva-veda: to heaven and earth) all hail to heaven! all hail to earth! all hail to air! all hail to air! all hail to heaven! all hail to earth! mine eye is sun and my breath is

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

ers of sol are 6, 36, 111, 666. of venus, 7, 49, 175, and 1225. of mercury, 8 64, 260 and 2080. of luna, 9, 81, 369 and 3321. each number then becomes a name. take the case of mercury. 64 is alike din and dni, din and doni. 260 is tiriel, tirial and 2080 is taphthartharath, tptrtrt. rawlinson, in his volumes on the ancient monarchies, states that the chaldeans associated mystic numbers with their deities. thus to anu, pluto, 60. bel, jupiter, 50. hoa, neptune, 40. sin, the moon, 30. shamash, the numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott sun, 20. nergal (mars, 12. and beltis or mylittal, 15 and nin is saturn, 10. 31. it will be noticed that the great number of sol is 666, called sorath, surt, the number of the beast, about, which so much folly has been writt

r of numbers is the reason for the universal prejudice in favor of odd numbers over even numbers, which are but copies of numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the first even number, the dyad, or universal mother. the father being more esteemed than the mother, for might. odd numbers were given to the greater gods, and even ones to the inferior and terrestrial deities. the number one is represented in the roman and arabic systems, by an upright simple line, but in many old systems whose numerals were their letters, we find that almost universally the letter a, from being chosen to commence the set of letters, had the task of representing the monad. in numeration, note that the romans began with lines, i, ii, iii, iiii, and then followed the acute angle

arers than 10,000 in an unknown tongue. in arranging a horoscope some astrologers use only 5 aspects of the planets the conjunction, the opposition, sextile, trine and square; and the evil or good fortune of the person seems to depend on them. among the romans a display of 5 wax candles indicated that a marriage was being celebrated; and special prayers were also made on such occasions to these 5 deities, jupiter, juno, venus, pitho and diana. see rabelais, 3. 20. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott one of the two main divisions of flowering plants is characterized by a predominance of the numbers 4 and 5. these plants have almost a total absence of the numbers 3 and 6 in the component parts of their flowers. these are the exogens or dicotyledons; on

ng the hebrews, oaths were confirmed by seven witnesses; or by seven victims offered in sacrifice; as see the covenant between abraham and abimelech with seven lambs, genesis, chapter xxi. vv. 28, 21-28. the hebrew word seven, also sh b o h, is derived from, or is similar to sh b, o, to swear. 75. clean beasts were admitted into the ark by sevens, whilst the unclean only in pairs. the goths had 7 deities from whom come our names of weekdays; sun, moon, tuisco, wotan, thor, friga, seatur, corresponding, of course, to the seven planets. apollo, the sun god, had a greek title ebdomaios, sevenfold. the persian mithras, a sun god, had the number 7 sacred to him. note the mysterious kadosh ladder of 7 steps ascent and 7 steps descent, the one side oheb eloah, love of god; the other oheb kerobo

the jews understand by it lilith, adam s first wife, a she-devil, dangerous to women in confinements; hence they wrote on the walls -adm chvh chvo lilit, that is, adam, eve, out of doors lilith. jesus, in matt. xii. 43, plainly allows the doctrine that evil spirits may haunt fields, which grotius says the jews think; and their word demon and field are similar, being shdim (fields) and shdim (evil deities; the siddim are mentioned in psalm cvi. 37. it is called the number of sins and the penitent, because it exceeds the number of commandments and is less than twelve, which is the number of grace and perfection. but sometimes even eleven receives a favor from god, as in the case of the man who was called in the eleventh hour to the vineyard, who yet received the same pay as the others. 101

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