Michael Wynn's Occult Reference Library
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1 10 INITIATION CEREMONY

nd face east. hiero: leaves his throne and passes to the north, standing before the tablet of the north. hiereus: moves to right of hierophant. heg: moves to left of hierophant. kerux: moves behind hierophant. stol: falls in behind hiereus. dad: falls in behind hegemon. hiero: let us rehearse the prayer of the earth spirits. o invisible king, who, taking the earth for foundation, didst hollow its depths to fill them with thy almighty power. thou whose name shaketh the arches of the world, thou who causest the seven metals to flow in the veins of the rocks, king of the seven lights, rewarder of the subterranean workers, lead us into the desirable air and into the realm of splendor. we watch and we labour unceasingly, we seek and we hope, by the twelve stones of the holy city, by the buried

3 8 INITIATION CEREMONY

labor thou around the strophaios of hecate, when thou shalt see a terrestrial demon approaching cry aloud, and sacrifice the stone mnizourin. change not the barbarous names of evocation for they are names divine having in the sacred rites a power ineffable. and when after all the phantoms are banished thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe hear thou the voice of fire. hereunto is the speech of the kabiri. heg: turns up lights and then conducts candidate to foot of hierophant's throne, and hands theoricus the solid triangular pyramid. hiero: the solid triangular pyramid is an appropriate hieroglyph of fire. it is formed of 4 triangles, 3 visible and one concealed, which yet use the synthesis of the rest. the 3

ngdom of the shells, which latter is represented by the great red dragon coiled beneath, having 7 heads (the 7 infernal palaces) and ten horns (the 10 averse sephiroth contained in the 7 palaces. and a river nahar went forth out of eden (namely the supernal triad) to water the garden (the rest of the sephiroth) and from thence it was divided into four heads in daath whence it is said in daath the depths are broken up, and the clouds drop down dew. the first head is pison which flows into geburah where there is gold, it is the river of fire. the second head is gihon the river of waters, flowing into chesed. the third is hiddekel the river of air flowing into tiphareth. and the fourth river which receiveth the virtue of the other three is euphrates which floweth down upon malkuth, the earth

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

oving matters and for accepting limitations, as well as for overcoming obstacles that are long-standing or need careful handling. it also aids lifting depression or doubts, meditation, long-term psychic protection, locating lost objects, animals and people and regaining self-control whether over bad habits or emotions. it is also the planet of mystical experiences and of exploring the unconscious depths of the individual and collective psyche and for pastlife work. saturn can be used to slow down the outward flow of money and to encourage repayment by those who owe you favours or money. it helps banish pain and illness and brings acceptance of what cannot be changed. saturn is the shadow side of jupiter, and offers the reality factor, the constraints of fate, time and space, but also turns

moon and the oceans, bringer of dreams* pass the crystal through the incense, saying: enter through this fragrance, the compassion and understanding of gabriel, truth-bringer and clarion of hope* hold the crystal high in the air over the child or their symbol and circle it deosil, saying: endow, o gabriel [name the child] that he/she may speak always wise words and gentle counsel, drawn from the depths of the universal well of wisdom* place this crystal in the dish with the crystal quartz and blow out first the michael and then the gabriel candle, sending the light to the child. leave the incense to burn. again, spend a quiet but joyful hour* on the third day at the same hour, light the first two candles and then the red samael candle and some dragon's blood incense* take a bloodstone and

ABRAMELIN2

three days before giving the operation unto any; and he who shall receive it shall do likewise; and he also shall hand over unto you at the same time the sum of ten golden florins, or their value, the which you should with your own hand distribute unto poor persons whom you shall charge to repeat the psalms, miserere mei deus, etc, have mercy upon me, o god; and the de profundis, etc, out of the depths (38) it will be a good thing, and one which will facilitate the operation, for you to repeat all the psalms of david, seeing that they contain great power and virtue; and to say them at least twice in the week. also you shall shun gaming as you would the plague; because it ever is an occasion of blasphemy. also during this time prayer, and the study of the sacred books, should take the plac

ADEPTUS MINOR INITIATION

r was made the foundation of the fraternity in europe" 16 "these worked and studied at the writings and other knowledge which c.r.c. had brought with him, and by them was some of the magical language transcribed (which is that of the elemental tablets) and a dictionary thereof made; and the rituals and part of the book "m" were transcribed. for the true order of the rose cross descendeth into the depths, and ascendeth into the heights, even unto the throne of god himself, and includeth even archangels, angels and spirits "these four fraters also erected a building to serve for the temple and headquarters of their order, and called it the collegium ad spiritum sanctum, or the college of the holy spirit. this being now finished, and the work of establishing the order extremely heavy, and bec

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

in the heavens, it is as two offering-cups split freely in the heavens, to rain the sweet wine of the gods upon the earth. and then there is great happiness and rejoicing. she sometimes appears in armour, and is thereby a most excellent guardian against the machinations of her sister, the dread queen ereshkigal of kur. with the name and number of inanna, no priest need fear to walk into the very depths of the underworld; for being armed, in her armour, he is similar to the goddess. it was thus that i descended into the foul pits that lie gaping beneath the crust of the earth, and commanded demons. she is similarly the goddess of love, and bestows a favourable bride upon any man who desires it, and who makes the proper sacrifice. but know that inanna takes her own for her own, and that onc

issed as set down previously. know that, when images are used, they must be burned utterly, and the ashes buried in safe ground where none may find them, else to touch them would mean death. know that the evil spirits are principally seven, for the seven maskim who tear away the heart of a man and mock his gods. and their magick is very strong, and they are the lords over the shadows and over the depths of the seas, and reigned once, it is said, over magan, whence they came. the banishings, or exorcisms, are to be pronounced in a clear voice without trembling, without shaking. the arms should be held over the head in the attitude of a priest of shammash, and the eyes must behold the spirit of the god shammash, even though it be the time of the sleeping of shammash behind the mountains of t

no shadow of the night no shell of the night no mistress of the demon no offspring of the demon no evil spell no enchantment no sorcery no evil in the world or under it over the world or inside the world may seize me here! barra ante malda! barra ange ge yene! zi dingir anna kanpa! zi dingir kia kanpa! gaggamannu! a conjuration against the seven liers-in-wait they are seven they are seven in the depths of the ocean, they are seven in the shining heavens, they are seven they proceed from the ocean depths they proceed from the hidden retreat they are neither male nor female these which stretch themselves out like chains they have no spouse they beget not children they are strangers to charity they ignore prayers they scoff at wishes they are vermin that come forth from the mountains of mash

took away. ishtar, without protection, without safety, ishtar, without talisman or amulet, asked why, messenger of the ancient ones, hast thou removed my seventh jewel? and the messenger of the ancient ones replied thus it is, the covenant of old, set down before time, the rules of the lady of kutu. enter the seventh gate and behold the nether world. ishtar had descended to the land of kur to the depths of cutha she went down. having lost her seven talisman of the upper worlds having lost her seven powers of the land of the living without food of life or water of life she appeared before ereshkigal, mistress of death. ereshkigal screamed at her presence. ishtar raised up her arm. ereshkigal summoned nammtar the magician nammtar saying these words she spoke to him go! imprison her! bind her

ALEISTER CROWLEY LIBER CHANOKH

ion of the various mss. of these calls has not done away with various readings; and there is not enough of the language extant to enable a settlement on general principles. ed. read here vooan in invocations of the fallen spirits. the forty-eight keys or calls 22 can the wings of the winds understand your voices of wonder? o you! the second of the first! whom the burning flames have framed in the depths of my jaws! whom i have prepared as cups for a wedding, or as the flowers in their beauty for the chamber of righteousness! stronger are your feet than the barren stone, and mightier are your voices than the manifold winds! for you are become a building such as is not, save in the mind of the all-powerful. arise, saith the first: move thereofre unto his servants! shew yourselves in power, a

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

the holy guardian angel: thus sayeth the beast, and prayeth his own angel that this book be as a burning lamp, and as a living spring, for light and life to them that read therein. 666 291 (note to page 291) the oracles of zoroaster utter this "and when, by often invoking, all the phantasms are vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through all the depths of the universe; hear thou the voice of the fire "a similar fire flashingly extending through the rushings of air, or a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire-flashing courser of light, or also a child, borne aloft on the shoulders of the celestial steed, fiery, or cl

s-headed one charmed away the strife. i remember thy first kiss, even as a maiden should. nor in the dark byways was there another: thy kisses abide- liber lapidis lazuli. vii. 15. 16. 0. be seated in thine asana, wearing the robe of a neophyte, the hood drawn. 1. it is night, heavy and hot, there are no stars. not one breath of wind stirs the surface of the sea, that is thou. no fish play in thy depths. 2. let a breath rise and ruffle the waters. this also thou shalt feel playing upon thy skin. it will disturb thy meditation twice or thrice, after which thou shouldst have conquered this distraction. but unless thou first feel it, that breath hath not arisen. 3. next, the night is riven by the lightning flash. this also 362 shalt thou feel in thy body, which shall shiver and leap with the

he green shoot of yearning. this yearning is spontaneous, and it shall be left to grow, whether it be sweet or bitter. for often times it is as the torment of hell in which the soul burns and writhes unceasingly. yet it ends, and at its end continue openly thy method. 27 "concerning dryness- another state wherein at times the soul may fall is this dark night. and this is indeed purifying, in such depths that the soul cannot fathom it. it is less like pain than like death. but it is the necessary death that comes before the rising of a body glorified. this state must be endured with fortitude; and no means of alleviating it may be employed. it may be broken up by the breaking up of the whole method, and a return to the world without. this cowardice not only destroys the value of all that ha

ALEISTER CROWLEY MEDITATION

m of the robe with the idea of symbolizing that every movement of the magician should make music. but the bell of which we shall speak is a more important implement. this bell summons and alarms; and it is also the bell which sounds at the elevation of the host. it is thus also the "astral bell" of the magician<meditation-practices the student hears a bell resound in the depths of his being. it is not subjective, for it is sometimes heard by other people. some magicians are able to call the attention of those with whom they wish to communicate at a distance by its means, or, so it is said> the bell of which we speak is a disk of some two inches in diameter, very slightly bent into a shape not unlike that of a cymbal. a hole in the centre permits the passage of a s

ALEISTER CROWLEY SEPHER SEPHIROTH

loves, amours (see 499 *mybh) 619 latest, last, after-part, end, extreme; remainder, remnant; future tyrx) brethren (referred to lilith& samael *myx) 620 kether: the crown rtk chokmah, binah, daath; the first descending triad t(dw hnyb hmkx to hide, treasure up (ps. 31:20) tnpc the doors myr# spirits, ghosts twxwr 621 the point of a sword brx txb) by-paths (see 1351) twxrw) 622 blessings tkrb the depths of the sea (samael and his wife) my twlwcm breadths twbwxr 623 holy spirit #dqh xwr the nose *m+wx 624 the number of letters in the great table of enoch (not counting the black cross of union: 12 13 4 his covenant (ps. 25:14) wtyrbw liberty twryx 625 weasels and other terrible animals *myxw) 626 the qliphoth: shells, demons twpylq 628 light (spelt in full, vau )w; cf. 633 and 643 :r:w) bles

ALEISTER CROWLEY THE LOST CONTINENT

r and form. all such conditions as texture, hardness, elasticity, and physical attributes in general, were considered worthy of the profoundest attention. as an instance of these, i may describe particular gardens. one would have a roof of softly-glowing sapphires, foxglove, bluebell or gentian, and between these champak stars of ruby. the walls would be covered with tendrils of vine within whose depths lurked tiny blossoms of amethyst. the floor would be of malachite, but alive, growing as a coral does, softer than any earthly moss and more elastic to the tread. on every darker leaf might glow dew-drops of self-strung diamond formed from the carbon dioxide of the air by the action of the 'seed of light. another grotto would be a monochrome of blue, various copper salts being 'planted' eve

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

eligion, our mind's science. shall he not have his ordered rite, his priests and poets, his makers of beauty in colour and form to adorn him, his makers of music to praise him? shall not his theologians, divining his nature, declare him? shall not even those who but sweep the courts of his temple, partake thereby of his person? and shall not our science lay hands on him, measure him, discover the depths, calculate the heights, and decipher the laws of his nature? also: to us of thelema, thus having trained our hearts and minds to be expert engineers of the sky-cleaver love, the ship to soar to the sun, to us the act of love is the consecration of the body to love. we burn the body on the altar of love, that even the brute may serve the will of the soul. we must then study the art of bodily

ALEISTER CROWLEY THE SWORD OF SONG

if any blames me, thinking that merely to touch in brevity the topics i dwell on were unlawful or worse, that i trench with undue levity on the bounds of the holy and the awful i praise the heart and pity the head of him, and refer myself to thee, instead of him, who head and heart alike discernest, looking below light speech we utter where frothy spume and frequent splutter prove that the soul s depths boil in earnest! but i have after all little fear that i am seriously wrong. that i show to my critics the open door to the above city of refuge my be taken as merely another gesture of contemptuous pity, the last insult which may lead my antagonists to that surrender which is the truest victory. peace to all beings* vide infra, berashith. 5 curious position of poet. what is truth? said jes

ALEISTER CROWLEY EQ I 1

along the unlit arches of the vault, or the lampless recesses which, toad-like, squat here and there in the gloom, dimly at first do the mouldings of the roof and the cornices of the 167 walls creep forth; and then, as the twilight becomes more certain, do they twist and writhe into weirdly shapen arabesques, into fanciful figures, and contorted faces; which, as we advance, bat-like flit into the depths of a deeper darkness beyond. stay- and but for a moment hurry back, and bring with you that little rushlight we left spluttering on the mantel-shelf of sleep. now all once again vanishes, and from the floor before us jut up into the shadowland of darkness the stern grey walls of rock, the age-worn architraves, the clustered columns, and all the crumbling capitols of art, where the years alo

f rock, the age-worn architraves, the clustered columns, and all the crumbling capitols of art, where the years alone sit shrouded slumbering in their dust and mould- a haunting memory of long-forgotten days. o dreamland of wonder and mystery! like a tongue of gold wrapped in a blue flame do we hover for a moment over the well of life; and then the night-wind rises, and wafts us into the starless depths of the grave. we are like gnats hovering in the sunbeams, and then the evening falls and we are gone: and who can tell whither, and unto what end? whether to the city of eternal sleep, or to the mansion of the music of rejoicing? o my brothers! come with me! follow me! let us mount the dark stairs of this tower of silence, this watch-tower of night; upon whose black brow no flickering flame

pedants who chatter as apes among the treetops; watch rather the masters, who in the cave under the cavern breathe forth the breath of life. one saith to thee "abandon all easy, follow the difficult; eat not of the best, but of the most distasteful; pander not to thy pleasures, but feed well thy disgusts; console not thyself, but seek the waters of desolation; rest not thyself, but labour in the depths of the night; aspire not to things precious, but to things contemptible and low" but i say unto thee: heed not this vain man, this blatherer of words! for there is godliness in ease, in fine dishes, and in pleasures, in consolations, in rest, and in precious things. so if in thyself thou findest a jewelled goblet, i say unto 196 thee, drink from it, for it is the cup of thy salvation; seek

u camest; whether from across the snowy hills, or from over the plains of fire. yet i love thee; for thine eyes are as the blue of still waters, and thy lips ruddy as the sun in the west. thy voice is as the voice of a 203 shepherd at even, calling together his flock in the twilight. thy breath is as the wind blown from across a valley of musk; and thy loins are lusty as red coral washed from the depths of the sea. come, draw nigh unto me, o my love: my sister ensnared thee with her subtle tongue, she gave thee to suck from the breasts of time: come, i will give thee more than she, for i will give unto thee as an inheritance my body, and thou shalt fondle me as a lover, and as a reward for thy love will i endow thee with all the realms of space- the motes in the sunbeam shall be thine, and

thee with her subtle tongue, she gave thee to suck from the breasts of time: come, i will give thee more than she, for i will give unto thee as an inheritance my body, and thou shalt fondle me as a lover, and as a reward for thy love will i endow thee with all the realms of space- the motes in the sunbeam shall be thine, and the starry palaces of night, all shall be thine even unto the uttermost depths of infinity" so she possessed me, and i her. and the third head is as the head of a woman neither young nor old, but beautiful and compasionate; and on her forehead is set a wreath of cypress and poppies fastened by a winged cross. and her eyes are as star-sapphires, and her mouth is as a pearl, and on the lips crouches the spirit of silence. and on beholding her i cried to her in a loud vo

s of the noon-tide. o my dove, my loved one! didst thou but approach as a wanderer in the wilderness, thine hair floating as a raiment of gold about thee, and thy breasts lit with the blush of the dawn! then would mine eyes fill with tears, and i would leap towards thee in the madness of my joy; but thou comest not. i am alone, and tremble in the darkness like the bleached bones of a giant in the depths of a windy tomb. there is a land in which no tree groweth, and where the warbling of the birds is as a forgotten dream. there is a land of dust and desolation, where no river floweth, and where no cloud riseth from the plains to shade men's eyes from the sand and the scorching sun. many are they who stray therein, for all live upon the threshold of misery who inhabit the house of joy. there

the rainbow, now rushing into flames crimson and gold, as the petals of the red-rose, woven with poppy, and crocus, and tulips. and around her, as a cloud of irradiant mystery gleaming with darkness, and partly obscuring the softness of her form, sweeps a robe, woven of a network of misty waters, and flashing with a myriad stars of silver; and in its midst, as a great pearl of fire drawn from the depths of the seas, a full moon of silver trembles glowing with beams of opalescent light- mystic and wonderful. in her right hand she holds a sistrum, and chimes forth the music of the earth, and in her left an asp twisted to the prow of a boat of gold, wherein lie the mysteries of heaven. then clear and sweet as the breath of the hillside, i heard a voice, as of the winds across a silver harp, s

g, let us pass from the land of the plough to the glades and the groves of delight! there let us pluck down the clustered vine of our trembling, and scatter the rose-leaves of our desire, and trample the purple grapes of our passion, and mingle the foaming cups of our joy in the glittering chalice of our love. o! love, what fountains of rapture, what springs of intoxicating bliss well up from the depths of our being, till the foaming wine jets 225 forth hissing through the flames of our passion- and splashes into immensity, begetting a million suns "i have watched the dawn, golden and crimson; i have watched the night all starry-eyed; i have drunk up the blue depths of the waters, as the purple juice of the grape. yet, alone in thine eyes, do i find the delights of my joy, and in thy lips

, so are they all swallowed up in the excess of thy beauty "i have breathed in the odour of roses and the fragrance of myrtle, and the sweet scent of the wild jessamine. i have drunk in the breath of the hillside, and the perfume of the woods and the seas; yet thy breath is more fragrant than they, it is sweeter still, it intoxicateth me and filleth me with joy, as a rich jar of wine found in the depths of a desert of salt- i have drunk deep and am bewildered with love "i have listened to the lark in the sky, to the curlew, and to the nightingale in the thicket, and to all the warblers of the woods, to the murmur of the waters and to the singing of the winds; yet what are they to the rapture of thy voice? which echoes in the valley of my breast, and trills through the depths of my being "i

ALEISTER CROWLEY EQ I 5

s-headed one charmed away the strife. i remember thy first kiss, even as a maiden should. nor in the dark byways was there another: thy kisses abide- liber lapidis lazuli. vii. 15, 16. 0. be seated in thine asana, wearing the robe of a neophyte, the hood drawn. 1. it is night, heavy and hot; there are no stars. not one breath of wind stirs the surface of the sea, that is thou. no fish play in thy depths. 2. let a breath rise and ruffle the waters. this also thou shalt feel playing upon thy skin. it will disturb thy meditation twice or thrice, after which thou shouldst have conquered this distraction. but unless thou first feel it, that breath hath not arisen. 3. next, the night is riven by the lightning flash. this also shalt thou feel in thy body, which shall shiver and leap with the shoc

ALEISTER CROWLEY EQUINOX EQ I 1 2

ain.(p.s. i now remember that i forgot to rise and give the sign. 3.15. in vain do i regard the sun, broken up by the lips of the water into countless glittering stars abounding, revolving, whirling forth, crying aloud for he whom my soul seeketh is not in these. nor is he in the fountain, eternally as it jets and falls in brilliance of dew; for i desire the dew supernal. nor is he in the still depths of the water; their lips do not meet his. nor o my soul! is he anywhere to be found in thy secret caverns, unluminous, formless, and void, where i wander seeking him or seeking rest from that search! o my soul! lift thyself up; play the man, be strong; harden thyself against thy bitter fate; for at the end thou shalt find him; and ye shall enter in together into the secret palace of the k

ALEISTER CROWLEY EQUINOX EQ I 2 2

the eagle, and the bull. the "hierophant" then explains to the zelator the symbolism of the cubical cross, as follows "the cubical cross is a fitting emblem of the equilibrated and balanced forces of the elements. it is composed of twenty-two squares externally, which refer to the twenty-two letters placed thereon. twenty and two are the letters of the eternal voice in the vault of heaven; in the depths of the earth; in the abyss of the waters, and in the all-presence of fire: heaven cannot speak their fulness, earth cannot utter it. yet hath the creator bound them in all things. he hath mingled them through water: he hath whirled them aloft in fire: he hath sealed them in the air of heaven: he hath distributed them through the planets: he hath assigned unto them the twelve constellations

he very thought of it will at once conjure up the power dressed in its simple yet luminous symbols. in the 0= 0 ritual this is much more clearly carried out than in the following four. the candidate, the would-be 291 neophyte, is led up to the portal of the first grade, the grade of neophyte, and is momentarily revealed a flashing vision of adonai, as it were a tongue of blinding flame out of the depths of darkness, to show him that there is light even in this dreadful night through which he has to journey. he learns that though adonai is in kether, kether also is in malkuth; but the rituals which follow the 0= 0, excepting the portal, which consists more of symbols and their explanations than of rites and ceremonials, are more inclined to obsess than to illuminate. of course it may be urg

sting will be given. being all written in his private hieroglyphic cipher by frater p, we have been obliged to re-write them completely, and elaborate them. no. 5.34 "after fervent prayer i was carried up above the circle35 which i had drawn, through a heavy and foggy atmosphere. soon, however, the air grew purer, and after a little i found myself in a beautifully clear sky "on gazing up into the depths of the blue, i saw dawn immediately above me a great circle; then of a sudden, as i looked away from its centre, there swept out towards me at intolerable speed the form of a shepherd; trembling and not knowing what to say, with faltering voice i asked 'why speed ye' whereupon the answer came 'there is haste' then a great gloom closed mine eyes, and a horror of defilement encompassed me, an

ALEISTER CROWLEY EQUINOX EQ I 2 3

inese classics. passage i. is of so supreme an excellence that it compels even his respect. what does he do? he flies in the face of the text and the tradition, asserting that "heaven" means a personal god. this shows what "god has never left himself without a witness- even in china. passage ii. is quite foolish "i.e, he, he, he, leggy james himself, cannot understand it. this shows to what awful depths the unaided intellect of even the greatest heathen must necessarily sink. how fortunate are we "et cetera" it is such people as these who accuse mystics of fitting the facts to their theories. here is erbswurst treacle dictating the laws of the universe. it is certain (saith erbswurst treacle) that there is no god. and proves it by arguments drawn from advanced biology- the biology of erbsw

ALEISTER CROWLEY EQUINOX EQ I 3 2

of fire, to the service of the works of the magic of light [he lights from the magical candle the eight lamps, and the charcoal for the incense-burners, after which he casts incense on the coals in the censer and passes round the circle censing, saying] and, when after all the phantasms are vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of the fire [he passes to the centre of the circle and censes towards the four quarters, saying] i consecrate with fire [he resumes his place in the south [chief magus takes fan, and fanning air says] i exorcise thee, creature of air, by these names, that all evil and impure spirits now immediately depart [circumambulates, saying] such a fire existeth ex

t failed at their behest, and hast mocked by thy disobedience at their god-born knowledge_ by that order which riseth even unto the white throne of god himself do i curse thy life and blast thy being; and consign thee unto the lowermost hell of abaddon! in the names of iahdonhi, elohim tzebaoth, michael, raphael, beni elohim and tiriel: i curse thy life and blast thy being! down! sink down to the depths of horror. by every name, symbol, sign and rite that has this day been practised in this magic circle: by every power of my soul, of the gods, of the mighty order to which we all belong! i curse thy life and blast thy being! fall, fall down to torment unspeakable! if thou dost not appear then will i complete the fearful sentence of this curse. 188 god will not help thee. thou, thou hast moc

the first part of this work we gather that great forces of evil were leagued against p; and we learn this with no very great surprise, for those who set their faces against darkness must expect darkness to attempt to swallow them up. the exempt adept may laugh equally at good or at evil, but not so the mere magician whose passage along the 239 path of light is only to be marked by the increasing depths of the darkness which surrounds him. it will be remembered that in the autumn of 1898 p. had met frater v.n, who had lent him a copy of a book known as "the book of the sacred magic of abramelin the mage" and had to some degree instructed him in the workings contained in it. this work p. had read and reread with the greatest interest and zeal, determining to perform the ceremonial operation

ALEISTER CROWLEY EQUINOX EQ I 3 3

the perception of god horns to right that is revealed unto man for a snare i adore thee by the twelvefold snare and by the unity thereof. 000. in the beginning there was naught, and naught spake unto naught saying: let us beget on the nakedness of our nothingness the limitless, eternal, identical, and united: and without will, intention, thought, word, desire, or deed, it was so. 00. then in the depths of nothingness hovered the limitless, as a raven in the night; seeing naught, hearing naught, and understanding naught: neither was it seen, nor heard, not understood; for as yet countenance beheld not countenance. 0. and as the limitless stretched forth its wings, an unextended unextendable light became; colourless, formless, conditionless, effluent, naked, and essential, as a crystalline

ing-bird cherished on a platter of burnished silver. 2. thus i beheld thee, o my god, the lid of whose eye is as the night of chaos, and the pupil thereof as the marshalled order of the spheres. 7 3. for, i am but as a blind man, who wandering through the noontide preceiveth not the loveliness of the day; and even as he whose eyes are unenlightened beholdeth not the greatness of this world in the depths of a starless night, so am i who am not able to search the unfathomable depths of thy wisdom. 4. for what am i that i durst look upon thy countenance, purblind one of small understanding that i am, blindly groping through the night of mine ignorance like unto a little maggot hid in the dark depths of a corrupted corpse? 5. therefore, o my god, fashion me into a five-pointed star of ruby bur

rnal joy, thou rapturous garden of flowers! yea, as i gather thee, my harvest is but as a drop of due shimmering in the golden cup of the crocus. 3. o thou throbbing music of life and death, thou rhythmic harmony of the world! yea, as i listen to the echo of thy voice, my rapture is but as the whisper of the wings of a butterfly. 4. o thou burning tempest of blinding sand, thou whirlwind from the depths of darkness! yea, as i struggle through thee, through thee, my strength is but as a dove's down floating forth on the purple nipples of the storm. 5. o thou crown d giant among great giants, thou crimson-sworded soldier of war! yea, as i battle with thee, thou masterest me as a lion that slayeth a babe that is cradled in lilies. 10 6. o thou shadowy vista of darkness, thou cryptic book of t

, as i battle with thee, thou masterest me as a lion that slayeth a babe that is cradled in lilies. 10 6. o thou shadowy vista of darkness, thou cryptic book of the fir-clad hills! yea, as i search the key of thy house i find my hope but as a rushlight sheltered in the hands of a little child. 7. o thou great labour of the firmament, thou tempest-tossed roaring of the aires! yea, as i sink in the depths of thine affliction, mine anguish is but as the smile on the lips of a sleeping babe. 8. o thou depths of the inconceivable, thou cryptic, unutterable god! yea, as i attempt to understand thee, my wisdom is but as an abacus in the lap of an aged man. 9. o thou transfigured dream of blinding light, thou beatitude of wonderment! yea, as i behold thee, mine understanding is but as the glimpse

f mine understanding, and to cast the ashes of my wisdom into the valley of thy breast. 8. o thou ruin of the mountains, glistening as an old white wolf above the fleecy mists of earth: i swear to thee by the galaxies of thy domain, to press thy lamb's breasts with the teeth of my soul, and drink of the milk and blood of thy subtlety and innocence. 9. o thou eternal river of chaotic law, in whose depths lie locked the secrets of creation; i swear to thee by the primal waters of the deep, to suck up the firmament of thy chaos, and as a volcano to belch forth a cosmos of coruscating suns. 10. o thou dragon-regent of the blue seas of air, as a chain of emeralds round the neck of space; i swear to thee by the hexagram of night and day, to be unto thee as the twin fish of time, which being set

on through a vast desert of silver; i beseech thee, o thou great god! that i may lose myself in the span of thy light, and become one with the glitter of thy shadow: o thou god my god! 4. o thou mighty god, make me as a green arrow of lightning that speedeth through the purple clouds of night; i beseech thee, o thou great god! that i may wake fire from the crown of thy wisdom, and flash into the depths of thine understanding: o thou god my god! 5. o thou mighty god, make me as a flint-black goat that 25 pranceth in a shining wilderness of steel; i beseech thee, o thou great god! that i may paw one flashing spark from thy splendour, and be welded into the glory of thy might: o thou god my god! 6. o thou mighty god, make me as the sapphirine waves that cling to the shimmering limbs of the g

splendour, and be welded into the glory of thy might: o thou god my god! 6. o thou mighty god, make me as the sapphirine waves that cling to the shimmering limbs of the green rocks; i beseech thee, o thou great god! that i may chant in foaming music thy glory, and roll forth the eternal rapture of thy name: o thou god my god! 7. o thou mighty god, make me as a silver fish darting through the vast depths of the dim-peopled waters; i beseech thee, o thou great god! that i may swim through the vastness of thine abyss, and sink beneath the waveless depths of thy glory: o thou god my god! 8. o thou mighty god, make me as a white ram that is athirst in a sun- scorched desert of bitterness; i beseech thee, o thou great god! that i may seek the deep waters of thy wisdom, and plunge into the whiten

s like a fleecy dawn of swooning maidens; hunt me as a fierce wild boar through the skies, so that thy burning spear may gore the blue heavens red with the foaming blood of my frenzy. 3. o thou cloudy virgin of the world, whose breasts are as scarlet lilies paling before the sun; dandle me in the cradle of thine arms, so that the murmur of thy voice may lull me to a sleep like a pearl lost in the depths of a silent sea. 4. o thou wine-voiced laughter of fainting gloom, who art as a naked faun crushed to death between millstones of thunder; make me drunk on the rapture of thy song, so that in the corpse-clutch of my passion i may tear the cloud-robe from off thy swooning breast. 5. o thou wanton cup-bearer of madness, whose mouth is as the joy of a thousand thousand masterful kisses; intoxi

me; for all my song is as the dirge of the sea that moans about a corpse, lapping most mournfully against the dead shore in the darkness. yet in the sob of the wind do i hear thy name, that quickeneth the cold lips of death to life. 2. o woe unto me, my god, woe unto me; for all my for all my praise is as the song of a bird that is ensnared in the network or the winds, and cast adown the drowning depths of night. yet in the faltering notes of my music do i mark the melody of universal truth. 3. o woe unto me, my god, woe unto me; for all my works are as a coiled-up sleeper who hath overslept the day, even the dawn that hovereth as a hawk in the void. yet in the gloom of mine awakening do i see, across the breasts of night, thy shadowed form. 4. o woe unto me, my god, woe unto me; for all m

ALEISTER CROWLEY EQUINOX EQ I 3

misty sea, whose lifting surfaces reflect a sombre, ever-changing radiancy. i would compare the dusk, soft-stealing perfume of her hair to breezes on a southern summer eve, when the night-scented stock hangs drowsing on the air. its languid incense bids me half believe i pass the dreamy day in reveries, by some sleep-haunted shore of the hesperides. oh, the deep, dark eyes of her, half slumbrous depths of heavy lidded calm: there's naught i prize of her more than the shrouded silence they embalm. there's all the mystery of an enchanted pool, hid in brown woodlands cool; 130 profound, untroubled, where the lilies grow and the pale lotus sheds her stealing charm: dappled where silent shadows come and go, and all the air is warm with the low melody of the sacred bird sobbing his soul out to

night: to us, as spheres of earth's familiar elements and many hundred million miles away. and to the man of ten thousand years hence_ who knows! and to him a hundred million years after that_ who cares! senses may come and go, and the five may become ten, and the ten twenty, so that the beings of that last far-off twilight may differ from us, as we differ from the earthworm, and the weeds in the depths of the sea. but enough_ become the changless one, and ye shall leap past a million years, and an hundred hundred million in the twinkling of an eye. nay! for time will burst as a bubble between your lips; and, seeing and understanding, space will melt as a bead of sweat upon your brow and vanish! dare to will and will to know, and you will become as great as, and even greater than, apolloni

ALEISTER CROWLEY EQUINOX EQ I 4 2

ir exaltation demands a renewed indulgence, and accordingly every gratification of the appetite is parent to the next. but no such element entered into the causes which attached me to hasheesh. i speak confidently, yet without exaggeration, when i say that i have spent many an hour in torture such as was never known by cranmer at the stake, or gaudentio di lucca in the inquisition, yet out of the depths of such experience "i" have always come without a trace of its effect in diminished strength or buoyancy. had the first experiment been followed by depression, i had probably never repeated it. at any rate, unstrung muscles and an enervated mind could have been resisted much more effectually when they pleaded for renewed indulgence than the form which the fascination actually took. for days

in those parts. iv "what boots it to tell of the long, awful days of darkness through which poor little ljubov lived before she grew accustomed to her blindness? i am not a medical philosopher; i like home and comfort far too much. if i journey, i must needs travel in state,and my staff includes both a medial 298 man and a philosopher. therefore, what need is there for me to think, to fathom the depths of childish or human sorrow, to send my brains into a tiring process of elucidation? far more pleasant it is to remain a contemplative individual. there fore, o mexican gaucho, pass me thy pellote pouch and let me take a helping of the leaves and root of thy wonderful mescal plant. and without thought and without fatigue, i can then "see" where was i. my little brethren, fathers of larvae

ALEISTER CROWLEY EQUINOX EQ I 4

ace to criticise this, all we will ask is- what is the difference between force and matter, and if the annihilation of the one does not carry with it the annihilation of the other irrespective of which is first- if either? ananda metteya carries his illustration further still. john smith, then, in a sense, is immortal; nay, every thought he thinks is deathless, and will persist, somewhere, in the depths of infinity. but it is not this part of his energy that results in the formation of a new being when he dies. we may then consider the moment of john smith's death. during his life he has not alone been setting in vibration the great ocean of the aether, he has been affecting the structure of his own brain. so that at the moment of his death all his own life, and all his past lives are exis

ALEISTER CROWLEY EQUINOX EQ I 6 2

, dark! o battling in black floods without an ark! o spectral wanderers of unholy night! my soul hath bled for you these sunless years, with bitter blood-drops running down like tears: oh, dark, dark, dark, withdrawn from joy and light! my heart is sick with anguish for your bale! your woe hath been my anguish; yea, i quail and perish in your perishing unblest. and i have searched the heights and depths, the scope of all our universe, with desperate hope to find some solace for your wild unrest. 16 and now at last authentic word i bring, witnessed by every dead and living thing; good tidings of great joy for you, for all: there is no god; no fiend with names divine made us and tortures us; if we must pine, it is to satiate no being's gall. it was the dark delusion of a dream, that living p

ALEXANDRIAN BOOK OF SHADOWS OCCULT

ices: dullness, lack of conscience, melancholy, boredom, inertia, stagnation, hoarding of resources (including information) season: yule time of day: midnight direction: north wind: boreas colour: green symbols: oak, rock crystal, salt, bull or cow, stag, grains, comfrey, ivy tools: pentacle, altar stone (body of anima mundi) spirits: gnomes under gob (friendly& easy to reach, teach access to own depths& caverns& how to mine& work the vein of gold therein) shortage: spaciness, hyper-activity, instability excess: body heaviness, general lack of energy, inertia, etc. notes various sources including june johns' king of the witches (appendix, starhawk's spiral dance, ellen cannon reed's witches qabala and a lovely pamphlet on the elements put out by church of the seven arrows. l putting elemen

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

on of the processes of nature which has been formulated for us by the master minds of all time. it should tend to bring about a reaction in favor of a system of philosophy which will link both spirit and matter, and demonstrate the essential unity of the scientific and religious idea. the two are at present somewhat divorced, and we are only just beginning to grope our intellectual way out of the depths of a materialistic interpretation. it must not be forgotten, however, that under the law of action and reaction, the long period of materialistic thought has been a necessary one for humanity, because the mysticism of the middle ages has led us too far in the opposite direction. we are now tending to a more balanced view, and it is hoped that this treatise may form part of the process throu

ould have remained alone. all things are god according to the measure of the spirit in them" that is to say, a perfected humanity will be a perfect vehicle of the divine spirit (see the mercaba of ezekiel, 1st chapter. great is our indebtedness to the seers who throw out for us flashes of light on the darkness and mystery of human life, where the struggling spirit within is so often buried in the depths of this mysterious chaos, thereby making visible the darkness, so that we are enabled to see a few steps of the way ahead, thus encouraging us to press forward with renewed assurance that the mists and clouds will be dispelled, and we shall in due time enter the fulness of the divine presence. the theosophist, vol. xxix, p. 50. 233 66 the goal for the pitris: the lunar pitris are on a level

ALICE A BAILEY05 THE LIGHT OF THE SOUL

s light and life" then before the liberated yogi a choice is placed. he faces a spiritual problem and its nature has been conveyed to us in the following fragment of an old esoteric catechism "what dost thou see, oh! liberated one? many who suffer, master, who weep and cry for help. what will thou do, oh! man of peace? return from whence i came. whence comest thou, pilgrim divine? from the lowest depths of darkness, thence upwards into light. where goest thou, oh! traveller upon the upward way? back to the depths of darkness, away from the light of day. wherefore this step, oh! son of god? to gather those who stumble in the darkness and light their steps upon the path. when is the term of service, oh! saviour of men? i know not, save that whilst one suffers i stay behind and serve" 25. the

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ndicate a process of self unfoldment, and a method whereby the introverted mystic can become the extrovert. the writer may be tapping the wealth of the subconscious knowledge which is his, and which he has accumulated through his reading, thinking and contacts. this mind has recorded and stored up much of which he remains for years totally unaware. then he begins to meditate and suddenly taps the depths of his own nature and penetrates to the resources of his own subconsciousness and to information which has dropped below the threshold of his ordinary consciousness. he begins to write assiduously. why he should regard these thoughts as emanating from the christ, or from some great teacher is a puzzle. it probably feeds his pride again quite unconsciously to feel he is a channel through whi

never while shadow and light are blended shall the world's word-quest or its woe be ended, and never the world of its wounds made whole till the word made flesh be the word made soul" arthur edward waite what is to be the result of all our effort? personal satisfaction or a joyous heaven of endless rest and beatitude? god forbid! the search in the world goes on; the cry of humanity rises from the depths and mounts to the very throne of god himself. from the heart of the temple of god, to which we may have fought and wrestled our way, we turn back and work on earth. we rest not in our endeavor till the last of the world's seekers has found his way home. what is going to save this world from its present agony, economic distress, and chaos? what is going to usher in the new age of brotherhood

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

e pulsating life of god himself, and this through detachment and re-orientation. it is notably interesting as a demonstration of the succinctness and inclusiveness of occult phrases as in rule iv. the art of breathing is dealt with in three phases, and these i commend to each of you for the most careful consideration. there is first the aspect of inhalation "the man breathes deeply" from the very depths of his being he draws the breath. in the process of phenomenal living, he draws the very breath of life from the soul. this is the first stage. in the process of detaching himself from phenomenal living, he draws from the depths of his being and experiences the life, that it may be rendered again back to the source from whence it came. in the occult life of the disciple, as he develops a ne

d. thus the first thing of which the aspirant becomes aware is that which he knows to be undesirable and the revelation of his own unworthiness and limitations, and the undesirable constituents of his own aura burst on his vision. the darkness which is in him is intensified by the light which glimmers faintly from the centre of his being and frequently he despairs of himself and descends into the depths of depression. all mystics bear witness to this and it is a period which must be lived through until the pure light of day drives all shadows and darkness away and little by little the life is brightened and lightened until the sun in the head is shining in all its glory. d. finally, the light in the head is indicative of the finding of the path and there remains then for the man to study a

singly clear why it is deemed necessary to proceed slowly and to develop the mental processes as well as the spiritual nature. the average student starts with the knowledge that he has centres, and with a desire for purity of character. he is assured by those who know that, as he strives, meditates, studies and serves, certain changes will take place within him, and that there will arise from the depths of his being, an awakening which will be dynamic. he is told that there will follow a breathing forth, a stirring and a vitalising which will bring his subjective spiritual life into prominence. this subjective life expresses itself as spiritual energy, through the medium of the energy or vital body and the energy thus expressed will change his life focus and interests, and produce a magnet

ring of the plan and to identify himself with the divine mind in nature. withdrawing to the midway spot, he endeavours to realize his divinity and then, having done so, he focusses himself in his mental form which puts him en rapport with the universal mind. he endures limitation so that thereby he may know and serve. he seeks to reach the hearts of men and to carry to them "inspiration" from the depths of the heart of spiritual being. again he asserts the fact of his divinity and then- 143- a treatise on white magic copyright 1998 lucis trust through a temporary identification with his body of sensory perception, of feeling, and of emotion, he finds himself at-one with the sensitive apparatus of divine manifestation which carries the love of god to all forms on the physical plane. again h

the temple of the indwelling god, which seems of a beauty so rare and of a stability of so sure a nature that, when the final shattering comes of even that masterpiece of many lives, bitter indeed is the cup to drink, and unutterably bereft seems the unit of consciousness. conscious then only of the innate divine spirit, conscious only of the truth of the godhead, realizing profoundly and to the depths of his being the ephemeral nature of the form and of all forms, standing alone in the vortex of initiatory rites, bereft of all on which he may have leant (be it friend, master, doctrine or environment, well may the initiate cry out "i am that i am, and there is naught else" well may he then figuratively place his hand in that of his father in heaven, and hold the other out in blessing on t

treaming upward of many stimulated lives to take the places of those who are finding their way into the centre of hierarchical endeavour. the "waters of space, in which this re-orientation and reversal of tendencies is progressing, are in a state of violent turmoil. the vortex of conflicting desire in which men find themselves is now chaotic and so potent that these waters are stirred to the very depths. students of modern history and of social order are faced with an unprecedented condition, corresponding in the corporate body of humanity to that upheaval in the life of an individual aspirant which always precedes the passing onto the path of discipleship. hence there is no cause for depression or undue anxiety, but only ardent desire that the transition may be made in due time and order

on and, if this is grasped, it will become apparent why depression exists, for the cause of it is either astral or physical and incident to a world situation or a personal situation. we might therefore study depression in individuals and look at its causes. it is caused by: 1. the world glamour. this sweeps an isolated unit, otherwise free from individual conditions producing depression, into the depths of a world reaction. this world glamour with its devitalising and depressing results has its roots in various factors which we have only the time to briefly indicate: a. astrological factors, either affecting the planetary chart and hence individuals, or primarily racial. these two factors are oft overlooked. b. the path of the sun in the heavens. the southern path tends to a lowered vibrat

d or the subjective impulses under which they worked. i can but indicate the trend of their endeavour, and leave to some illumined student of history the delineation of the golden thread of their spiritual work as they raised the mental standard of the race and put man en rapport with the world in which he lived, opening his eyes not only to the nature of matter and of form but also to the hidden depths of his own being. through their activities we now have a humanity in close relation, though not at-one, and a humanity characterised by three things: 1. an amazing interrelation and intercommunication, of which the radio, the press, modern transportation, and the telephone and telegraph are the servants. 2. a wide-spread philanthropic enterprise, and the growth of the sense of responsibilit

during the past two hundred years, and are all the results of the group activity started by the masters. men have grown thereby and have learnt how to think, and even though they may think wrongly and may initiate disastrous experiments, the ultimate good is inevitable and unavoidable. temporary discomforts, passing depressions, war and bloodshed, penury and vice may lead the unthinking into the depths of pessimism. but those who know and who sense the inner guiding hand of the hierarchy are aware that the heart of humanity is sound and that out of the present chaos and perhaps largely because of it, there will emerge those competent to deal with the situation and adequate to the task of unification and synthesis. this period has been occultly called the "age of restoration of what has be

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

the trumpet of the lord. the aphorisms connected with this fourth ray are not easy of comprehension. they require an exercise of the intuition and are conveyed by six short and excessively brief commands uttered, curiously enough, late in the creative period and at the time when the fourth creative hierarchy came into incarnation: 1. speak low the word. speak low. quality..power to penetrate the depths of matter- 51- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust 2. champion desire. give what is needed to the seeker. quality..the dual aspects of desire. 3. lower the thread. unfold the way. link man with god. arise. quality..power to reveal the path. 4. all flowers are thine. settle the roots in mud, the flowers in sun. prove mud and sun, and roots

lness through meditation) take that aspect of the teaching which suits and aids you, and interpret it in the light of your own need and growth. the days of personality contact, of personality attention and of personal messages are over, and have been over for quite a while, save in the vale of illusion, on the astral plane. this is a hard message, but no true disciple will misunderstand. from the depths of his own experience and struggle he knows it to be so. it is the group of masters, the hierarchy as a whole, that is of moment and its interaction with humanity; it is the masters' group of disciples that counts, and its relation to probationary disciples on the physical plane, who are seen by the group as existing in group formation all over the world, no matter where its units may be; i

s misuse of the natural processes and of his mate, nor to elucidate his foolish misunderstanding of the law of attraction and repulsion. it would serve no useful purpose if i put forth, in this brief discussion of an immense subject, any of the theories which men have formulated in their search for a solution. their name is legion. all have in them a measure of the truth. most of them express the depths of man's ignorance, and they can be studied at any time by any student who has the time to read, the intelligence to see clearly and without prejudice, and the money to purchase the needed literature. i cannot and i will not touch upon the medical and physiological aspect of vice, whether it be the vice of promiscuity or the vice of an unhappy marriage. i can best serve you at this time by

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

th by one single proposition. it consists in `seeing through' the phenomenon. every living phenomenon is, first and last, a symbol; for the essence of life is meaning. but every symbol which is the ultimate expression of a state of consciousness is in itself transparent for another deeper one, and so on into eternity; for all things in the sense-connexion of life are inwardly connected, and their depths have their roots in god "therefore, no spiritual form can ever be an ultimate expression; every meaning, when it has been penetrated, becomes automatically a mere letter-expression of a deeper one, and herewith the old phenomenon takes on a new and different meaning. thus, catholicism, protestantism, greek-catholic, islamism and buddhistic religiousness can in principle continue, on the pla

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

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

idualisation (which is the process of identification with form) by seven occult statements which can, if properly understood, give the keynote of the new psychology. they state the major impulse, the native quality, and the technique of unfoldment. ray one "the blessed one flies like an arrow into matter. he destroys (or ruptures) the way by which he might return. he grounds himself deeply in the depths of form. he asserts 'i will return. my power is great. i will destroy all obstacles. nothing can stop my progress to my goal. around me lies that which i have destroyed. what must i do' the answer comes 'order from chaos, o pilgrim on the way of death, this is the way for you. love you must learn. dynamic will you have. the right use of destruction for the furtherance of the plan, must be t

of opposites, will bring this blessed one upon the lighted way into the joy of proved success" ray seven "the blessed one sought the pathway into forms but held with firmness to the hand of the magician. he sought to reconcile the pilgrim, who was himself, to life in form. he sought to bring the world of disorder in which he found himself into some kind of order. he wandered far into the deepest depths and became immersed in chaos and disorder. he could not understand- 23- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust yet still held to the hand of the magician. he sought to bring about that order that his soul craved. he talked with all he met, but his bewilderment increased. to the magician thus he spoke 'the ways of the creator must be good

s and his frail appliances he used with skill. in rows and rows, the retorts for fusing, and for blending, for crystallising and for that which sought division, stood with their flaming fires. the heat was great. the toil severe. dim passages, in steady progress, led upward to the summit. there a wide window stood, open unto the blue of heaven, and carrying one clear ray down to the worker in the depths..he worked and toiled. he struggled onwards toward his dream, the vision of an ultimate discovery. he sometimes found the thing he sought, and sometimes failed; but never found that which could give to him the key to all the rest..in deep despair, he cried aloud unto the god he had forgot 'give me the key. i alone can do no more good. give me the key' then silence reigned. through the openi

anded at the feet of the discouraged worker. the key was of pure gold; the shaft of light; upon the key a label, and writ in blue, these words 'destroy that which thou has built and build anew. but only build when thou has climbed the upward way, traversed the gallery of tribulation and entered into light within the chamber of the king. build from the heights, and thus shew forth the value of the depths' the worker then destroyed the objects of his previous toil, sparing three treasures which he knew were good, and upon which the light could shine. he struggled towards the chamber of the king. and still he struggles- 105- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust the direction of ray vi"'i love and live and love again' the frenzied follower

ites produce, in the cycles of the time and space, both clouds and mists. these veil a mighty conflagration. the flood pours forth. the ark floats free..the flames devour. the three stand free; and then again the mists envelop. above the clouds of earth, a sign shines forth..only the eye of vision sees this sign. only the heart at peace can hear the thunder of the voice which issues from the dark depths of the cloud. only an understanding of the law which elevates and lifts can teach the man of fire and son of water to enter into mist. from thence he climbs on to the mountain top and there again stands free. the triple freedom thus achieved has naught to do with earth, or water, or with fire. it is a freedom, triple in its kind, which greets the man who passes freely from the sphere of ear

e method of their search by many names life experience, scientific research, philosophic questionings, history, adventure, religion, mysticism, occultism and many other terms applied to the adventurous excursions of the human mind in search of knowledge, of reality, of god. some have ended up in a maze of astral phenomena, and must continue their search later when they emerge, chastened, from the depths of the great illusion. others have wandered back into the dark cave of a pronounced materialism, of phenomenalism, and must likewise return and reorient themselves, or rather perhaps, complete the circle, for who shall say that god is here or there, or from what point his vision can be seen? some lose themselves in thought processes and self-induced imaginings, and the vision gets hidden be

and in line with that which constitutes the way of least resistance, the psychologist endeavours to relieve the situation by teaching him to evoke and bring to the surface of his consciousness forgotten episodes and his dream life. two important facts are sometimes forgotten and hence constitute a fruitful source of the frequent failure to bring relief. first, the patient as he descends into the depths of his dream life, will bring to the surface not only those things which are undesirable in his unrecognised "wish-life" but also those which were present in previous lives. he is penetrating into a very ancient astral past. not only is this the case, but also through the open door of his own astral life he can tap or tune in on the astral life of the race. he then succeeds in producing the

a person to relate, quite innocently, a dream which is, in reality, no more than the registering of a sight or experience which was witnessed in the hours of sleep but with which the man has no real connection whatever. this experience he relates with dismay and disgust; most feelingly he tells the experience to the psychologist, and frequently receives an interpretation which reveals to him the depths of evil to which his unrealised desires apparently bear witness. his unexpressed longings are "brought to the surface" by the psychologist. he is told that these longings, when faced, will then leave him, and that the ghost of his mental and- 304- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust psychological disorder will then be laid. unless the p

ered that this kingdom is not a christian kingdom or an earthly government. it is a grouping of all those who belonging as they do to every world religion and every nation and type of political party are free from the spirit of hatred and separativeness, and who seek to see right conditions established on earth through mutual good will. the ferment in the world today has permeated the very lowest depths of humanity. all fields of human thought are involved in the divisions and the confusions. in the past, time and time again, the nations were swept into wars of aggression. such wars are rapidly becoming rarer, and our strifes today are based primarily upon our economic needs. for this there are obvious objective reasons. over-population, trade barriers, the inequalities of supply and deman

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

values are of far greater importance than his temporary agony. little as you may realise it as you think of us in our so-called safe retreats, the capacity of identification with all that is involved in world pain today and the sensitivity of those connected with the hierarchy to the unhappy condition of humanity makes their task of standing-by one of supreme spiritual agony. they understand the depths of the reaction of humanity; they comprehend and understand, for they are one with all men. this involves a far greater comprehension than you can grasp and one which can only be adequately expressed in the word "identification" they need the staunch support of all their disciples, the steadfast love, the loyal attitude, the unquestioning response to human need which will enable them to car

ree sentences may aid you in handling your problem and help your progress as a worker: 1. the sense of responsibility shines forth in flickering flames from every soul which has sought and found alignment. fan those flames into a steady fire in every soul you meet. ponder on this. 2. the sense of sacrifice is faintly seen in every soul that loves the plan. teach them that sacrifice must touch the depths of giving and not call forth that which upon the surface lies or that which can be known. the unseen sacrifice must go with that which can be seen. teach this. 3. the sense of comradeship is surely known by each and all of you but needs the deepening of service shared. shew this and draw it forth. the comradeship of burdens shared, the sense of deep response to need, the comradeship of serv

e also working on soul levels with thoughts and with concepts, and also with the assimilation of that inner and occult knowledge which has been your chosen way this life. your active and enquiring mind, therefore, moves in the direction of the rendering of service and the acquiring of knowledge. you can touch heights in your inner life. your service, steadfastly rendered, brings you down into the depths of human living. yet the glamour of detachment, leading to personal cleavages in your inner life, hinders the full expression of the soul and the demonstration of a fusion which is much needed. for you, the word which would bring light is identification, as it is for. by means of that identification the soul becomes at-one with all that breathes. that which hinders. is different to that whi

ng, of distorting all attitudes to life and of bringing into activity the creative imagination as its potent servant. suspicion ever lies, but lies with such apparent truth that it seems only correct and reasonable. this tendency you have fought for long, and a good measure of success is attending your efforts. give not way to suspicion; but be careful not to cast it away from you into the hidden depths of yourself, whence again it must inevitably raise its head. end its power in your life by doing three things: a. by assuming more definitely the attitude of the onlooker, who sees all people and happenings through the light of love and from the angle of the eternal values. b. by leaving everybody free to live their own lives and to shoulder their own responsibilities, knowing that they are

tle towards the stream. twenty feet down this path, on either side of it, is a flowering apple tree, the branches touching. a border of red peonies extends east and west from the apple tree, for about fifteen feet, ending, each in a red rose bush, a most fragrant rose. the path continues down the slightly sloping green lawn to the stream, which is about fifteen feet wide, and has rocks and ferns, depths and shallows. butterflies and birds fly over it, and stepping-stones cross it at this place. the stepping-stones over the stream lead to a path which wanders towards a pagoda of chinese design, large, and with open sides. a circular table of some indian wood is in the centre of the pagoda and upon it a statue of buddha faces the entrance. before the buddha is a carved wooden bowl lined with

onal ambition. 5. it had been my intention to start some of you on definitely constructive work in connection with the dissipation of world glamour. but this activity you have delayed. you have hindered the work in the group up to date and this cannot be permitted much longer. work along this line can be done successfully only by those who are mastering their personal glamours. you are yet in the depths of glamour and subconsciously know that this is true. all who know and love you, know it and are in deep distress, wondering what they can do to help you and aid in your release. 6. the door still stands wide open for you. but the opportunity for you to go forward with your group is dependent upon your accepting the above facts and by your beginning, for the first time in your life, to work

als of the messenger. not yet the utter glory of the radiant life! not yet the entering into everlasting peace! but still the work, and still the lifting of the little ones- 523- discipleship in the new age- volume i copyright 1998 lucis trust discipleship and pain "the sons of god, who know and see and hear (and knowing, know they know) suffer the pain of conscious limitation. deep in the inmost depths of conscious being, their lost estate of liberty eats like a canker. pain, sickness, poverty and loss are seen as such, and from them every son of god revolts. he knows that in himself, as once he was before he entered prisoner into form, he knew not pain. sickness and death, corruption and disease, they touched him not. the riches of the universe were his, and naught he knew of loss "the l

ce. serenity signifies that deep calm, devoid of emotional disturbance which distinguishes the disciple who is focussed in a "mind held steady in the light" the surface of his life may be (from the worldly angle) in a state of violent flux. all that he cherishes and holds dear in the three worlds may be crashing around him. but in spite of all, he stands firm, poised in soul consciousness and the depths of his life remain undisturbed. this is not insensitivity or a forced auto-suggestion, neither is it a capacity to exteriorise the consciousness in such a manner that individual events and happenings are ignored. it is intensity of feeling transmuted into focussed understanding. when this has been attained, the chela has the right to live within the aura of the master. there is nothing now

e distribution of energy in a general and universal but not in a specific manner. a master and, to a far higher extent, the christ, suffers far more from those in his own household than from those in the outer world; his work is more impeded by the advanced aspirants than by the intelligent thinkers. bear this in mind at this time. it was not the cruelty of the outer world of men which caused the depths of sorrow to the christ when on earth; it was his own disciples, plus the massed sorrow spread over the entire cycle of life, past, present and future of humanity. disciples gravitate into world groups and many of them are doing far more efficient work than those gathered together into esoteric groups. the advanced accepted disciple has always his own group which he gathers around him for a

ALICE A BAILEY13 PROBLEMS OF HUMANITY

s here that the main battleground of the world is found. public opinion will have to be re-educated. the nations are reverting to the deep-seated modes of behaviour and thought which have characterized them for generations. we need, in the general interest, to face up to our past, to recognize the new trends, to renounce the old ways of thinking and acting if humanity is not to descend to greater depths than in the last war. the voices of the old order and the demand of the reactionary elements can be heard in every country, plus the demands of certain radical groups. because they have been so long established, the voices of the conservatives carry weight and because humanity is tired, almost any action will be taken to ensure a rapid return to the normalcy, demanded by the conservatives

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

hree conditions are proven facts. first, as we have seen, a general planetary condition which has unfortunately (owing to man's selfishness) proved to be so catastrophic in nature that humanity has been forced to recognise the cause and source of the disaster; secondly, a spiritual awakening which would- 21- the reappearance of the christ copyright 1998 lucis trust have its impulse in the deepest depths of man's consciousness and such is the case today as a result of the world war (1914-1945; thirdly, a steadily mounting invocative cry, prayer or demand, directed toward high spiritual sources, no matter by what name such sources may be called. today, these three conditions have been fulfilled and humanity faces renewed opportunity. the disaster which has overtaken mankind is universal and

or some stupendous planetary event which will force human beings everywhere to say "lo: he is there! lo: here are the signs of his divinity" for that would evoke only antagonism and laughter, resistance or fanatical credulity. it will come as a recognition of potency in leadership, through dynamic but logical changes in world affairs, and through action taken by the masses of the people from the depths of their own consciousness- 24- the reappearance of the christ copyright 1998 lucis trust many years ago, i indicated that the christ would come in three ways, or rather, that the fact of his presence could be proved in three distinctive phases. it was pointed out then that the first move which the christ would make would be the stimulation of the spiritual consciousness in man, the evocati

founder of the kingdom of god on earth, to complete the work he started, and again to demonstrate divinity in far more difficult circumstances. the christ suffers, however, far more from those in his own household than from those in the outer world; his work is more impeded by the advanced aspirant than by the intelligent thinker. it was not the cruelty of the outer world of men which caused the depths of sorrow to the christ; it was his own disciples, plus the massed sorrow spread over the entire cycle of living past, present and future of humanity. he comes to correct the mistakes and the misrepresentations of those who have dared to interpret his simple words in terms of their own ignorance, and to recognise those whose faithful service has made his return possible. he too is facing a

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

struck by russia, great britain and the united states not because of their power, their historical past and their material resources or territorial extent, but because they are in a position to fuse and blend the many types, because they are far-visioned in their world purpose, because they are not basically selfish in their intent, and because the government of the peoples reaches down into the depths of each nation and is fundamentally for the people. their basic constitution, magna charta and bill of rights are human. other nations will be gradually swept into line with these fundamental spiritual requirements, or if they are already based on these human principles and not on the rule of a powerful minority, exploiting an unhappy majority they will cooperate freely with these greater n

st be done as preparatory to the long fore-ordained work of humanity which is to be the distributing agency for spiritual energy to the three subhuman kingdoms. this is the major task of service which the fourth kingdom, through its incarnating souls, has undertaken. the radiation from the fourth kingdom will some day be so potent and far-reaching that its effects will permeate down into the very depths of the created phenomenal world, even into the mineral kingdom. then we shall see the results to which the great initiate, paul, refers when he speaks of the whole creation waiting for the manifestation of the sons of god. that manifestation is that of radiating glory and power and love. incidentally i might point out here that the seventh ray influence will have three definite effects upon

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

nning to develop that discrimination which will lead to right choice of life themes. in this instruction i seek to cast some light upon the glamour which confronts the disciple as an individual and also consider the aspect of glamour with which he must deal as a world server in training. speaking symbolically, i would say that the planetary astral body (viewing it from soul levels) is lost in the depths of a surrounding fog. when at night you look out at some clear sky, you see the stars and suns and planets shining with a clear cold brilliancy and with a twinkling blazing light which penetrates for many millions of miles (or light years as they are called) until the human eye registers them and records the existence of these shining stars. looking, however, at the astral- 42- glamour: a w

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

he candidate in a totally different manner than earlier. cyclically the energies from the constellations pour through the planetary- 44- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust centres. a. at the first initiation, the disciple has to contend with the crystallising and destroying forces of vulcan and pluto. the influence of vulcan reaches to the very depths of his nature, whilst pluto drags to the surface and destroys all that hinders in these lower regions. b. at the second initiation, the candidate comes under the influence of three planets neptune, venus and jupiter. the three centres solar plexus, heart and throat are actively involved. c. at the third initiation, the moon (veiling a hidden planet) and mars bring about a fearful conflict

leases the mind, directs the way of man through life and enables him to become aware of the divine plan which underlies all his fiery experience. 2. scorpio, which brings about eventually the death of the personality and with which we shall later deal when we come to consider that sign. esoterically as well as exoterically, scorpio is the sign of death and burial in the earth, of descent into the depths in order to be lifted again on to the heights (the mountain top in capricorn. it is stated in some of the most ancient books that "the heat of the earth, the mother, and the sting of the scorpion are the beneficent gifts which the turning of the wheel gives to the man at the beginning and the end" these gifts, when accepted and used, bring a man to liberation and eventually from the control

tions, and the symbol for the sign is expressive of this state of activity. it is, therefore, a sign in which the significance of cycles is mastered and understood by the initiate. the results of the valley experience (to use the well-known language of the mystics of all ages) and of the mountain top with its vision and light, are very vividly depicted by the sign. the aquarian can experience the depths of depression and of self-depreciation or he can know and pass through the exaltation of the soul and the sense of spiritual power which soul control gives, and know them to be the interplay and the action and reaction which are necessary for growth and comprehension. the law of such action and reaction is the law with which he works. in leo, a man's centre and point of consciousness is him

trained reasoning and rationalising mind is called into activity by the soul; in the other, the illumination of the soul must pour into the mind and is then reflected, like a searchlight, onto the astral plane- 108- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust this takes place upon the probationary path and is called the experience of the disciple in the depths or the valleys. in sagittarius, the intellect which has been developed, used and finally illumined, becomes sensitive to a still higher type of mental experience and to this we give the name of intuitive perception. there come flashes of light upon problems; a distant yet possible vision of attainment is seen; the man begins to climb out of the depths to which he has descended in scorpio an

polar opposite of sagittarius. this he does until he has established a balanced relationship between the personality and the soul and can function as either at any desired moment with equal facility. this takes place upon the path of discipleship and is called the experience of the disciple upon the plains of earth, for the path between the pairs of opposites runs straight and level, leaving the depths of personality experience and the heights of soul experience (at this point of development) on either side. in capricorn, the initiate learns to realise the meaning of the growing light which greets his progress as he climbs upward to the mountain top. the flashes of intuition with which he is becoming familiar change into the blazing and constant light of the soul, irradiating the mind and

the "fusion of the two lights, the greater and the lesser light" to which i referred in a treatise on white magic. the light of the personality and the light of the soul blend. upon this i need not enlarge, as nothing i could say would be more than it now is the theory of initiation. this takes place upon the path of initiation and is called the experience of the mountain top. all are needed the depths, the plains and the mountain top. as you know, sagittarius is one of the four arms of the mutable cross. an idea of the general symbology of this cross, from the quality angle, can be gained if we give the two sets of characteristics which distinguish the man upon this cross both unevolved man and the aspirant to divinity. we might list these as follows, finding for each arm a distinctive p

h the influences of mars are widely different. death in pisces through the energy of pluto is transformation a transformation so vital and so basic that the. ancient one is no longer seen. he sinks to the depth of the ocean of life; he descends into hell, but the gates of hell hold him not. he, the new and living one leaves below that which has held him down throughout the ages and rises from the depths unto the heights, close to the throne of god" the connection of these words with christ, the present world saviour, is obvious in their- 128- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust implications, and yet they were written in our archives over seven thousand years ago. death in scorpio is of a different nature and is also described in the same

rm; the assumption or glorification of the virgin has not yet taken place and the raising up of substance is not yet realised. it is interesting to note that scorpio establishes the inevitability of this final assumption of matter into heaven in capricorn, and this is previsioned for us in the story of hercules in scorpio when he raises the hydra high above his head into the air. virgo symbolises depths, darkness, quiet and warmth; it is the valley of deep experience wherein secrets are discovered and eventually "brought to light; it is the place of slow, gentle and yet powerful crises and periodic developments which take place in the dark and yet which lead to light. it is the "blinded stage" which is found in masonic rituals and which ever precedes the gift of light. virgo stands for the

n and desire give place in this powerful sign to the natural processes of form production and to the silent activity which is going on within the womb of time and space. jupiter, in spite of its latent power, is also "lessened" in influence at this time because of the second principle or second aspect of divinity, the son or the germ of the christ who will come, the son of mind, descends into the depths and is temporarily veiled or hidden. i would recommend to the astrologers of the future a careful investigation of the falls, exaltations and the diminution of power which take place within any zodiacal sign; the whole problem must be viewed in a large manner and not so specifically from the angle of personality horoscopes. when the planets are rightly related to the rays which they are exp

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

inished autobiography copyright 1998 lucis trust i was born on june 16th, 1880, in the city of manchester, england, where my father was engaged on an engineering project connected with his father's firm one of the most important in great britain. i was, therefore, born under the sign of gemini. this always means a conflict between the opposites poverty and riches, the heights of happiness and the depths of sorrow, the pull between the soul and personality or between the higher self and the lower nature. the united states and london are ruled by gemini and therefore it is in that country and great britain that the great conflict between capital and labour will be solved; two groups which involve the interests of the very rich and the very poor. until 1908 i wanted for nothing; i never thoug

igher self and the lower nature. the united states and london are ruled by gemini and therefore it is in that country and great britain that the great conflict between capital and labour will be solved; two groups which involve the interests of the very rich and the very poor. until 1908 i wanted for nothing; i never thought about money; i did and went as i chose. but from that time on i knew the depths of poverty. i lived once for three weeks on tea (without milk or sugar) and dry bread so that my three children could have what was essential to eat. as a girl, i visited for weeks at a time in many great houses; yet i have worked as a factory hand to support the children. it was a sardine cannery and i still do not care to look a sardine in the eye. my friends (and i use the word in its tr

gth of time in one place, for the gemini person is always on the move. my small grandson (who is also a true gemini) crossed the atlantic twice and was through the panama canal on two occasions before he was four years old. from another angle, if i did not watch myself with the greatest care, i would always be either in the heights of happiness and exhilaration or overcome with despair and in the depths of depression. as the result of much experience i have learnt to repudiate both extremes and endeavour to live on a tableland. i have not altogether succeeded. my major life conflict has been the battle between my soul and my personality and that still goes on. as i write this i am reminded of a meeting of a certain "group movement" to which i was inveigled in 1935 at geneva, switzerland. a

my body. this threat from the point of view of the episcopal church was potent. his career as a priest would be over. he was a proud man and (being inwardly shocked by the publicity) from that day on he never laid a finger on me. he sulked and would not talk for days on end and gave me the bulk of the work to do but i had no further cause to be afraid of him. we took a shack of three rooms in the depths of wild country not far from pacific grove and i started in to keep hens, and to make a little money by selling their eggs. i found out very quickly that unless you could keep hens on a very large scale (which involves capital) you don't make much money. hens are such silly things; they have such silly faces; they have such stupid habits; they are completely devoid of intelligence; the only

e desperate, that i would take anything that i had to take if it would only release me to a more useful life. i told him that i had exhausted the resources of doing "everything for jesus' sake; that i did do everything for his sake, as far as i could; that i swept and dusted and cooked and washed and looked after the babies to the very best of my ability, and so what. i remember so distinctly the depths of my despair when i got absolutely no response. i was so sure that if i was desperate enough that i would get a response; that i would again have some kind of a vision, or that i would hear a voice as i had at times heard a voice, telling me what to do. but i had no vision; i heard no voice: and i just trotted home to get supper. yet, all the time, i had been heard but didn't know it. all

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

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

ish race. all nations prove this law, but i choose to refer to the hebrew peoples because their history is so well known and their future and their destiny are subjects of worldwide, universal concern. the jews have- 156- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust always had a symbolic significance; they sum up in themselves as a nation, down the ages the depths of human evil and the heights of human divinity. their aggressive history as narrated in the old testament is on a par with present-day german accomplishment; yet christ was a jew and it was the hebrew race which produced him. let this never be forgotten. the jews were great aggressors; they despoiled the egyptians and they took the promised land at the point of the sword, sparing neither m

ded to discard the outer garment in which he has been encased and in which he has laboured during life. this involves an act of pure self-forgetfulness, of which few as yet are capable. most people are swept by fear, or by a strong desire to hold the beloved person back, or are sidetracked in their aim by the activities involved in assuaging pain and deadening agony; they are dismayed also by the depths of their ignorance of the "technique of death" when faced with the emergency. they find themselves- 216- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust unable to see what lies beyond the doors of death, and are swept by the mental uncertainty which is part of the great illusion. there is as we know no sure touch in this process of dying. all is uncertai

teadily becoming aware, of the causes which produce the effects which meaning reveals. it is for this reason that we can now start considering the basic requirements which man must meet before he can move forward along the path of future enlightenment. this enlightenment will most necessarily remove all fear of death and deal with that subject which has for so long a time driven humanity into the depths of despair and of fear. i refer also to the required attitudes which those seeking healing, the surmounting of disease and the cure of bodily ills, must realise, and with which they must cope, principally along mental lines. these requirements will evoke the mental attention of both the healing agency and the patient. they have reference also to man as a whole. it has generally been surmise

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

work with wisdom in the field of creative activity, which means, in the last analysis, in the right use of the "mind stuff (the chitta of patanjali. thus and only thus, can he be released from the control of his lower nature. 6. the attribute of devotion is the next to be considered. devotion grows out of and is the fruit of dissatisfaction, plus the use of the faculty of choice. according to the depths of a man's discontent, and of his power to see clearly, he passes from one point of temporary satisfaction to another, each time demonstrating his devotion to a desire, to a personality, to an ideal, and to a vision, until he finally unifies himself with the ideal which is the highest possible to man. this is, first of all, the soul; and then the oversoul or god. educators are therefore fac

asons or because of innate paternalism. the intelligentsia and the professional classes have investigated and studied the public welfare from the angle of mental and scientific interest, based upon a general material basis, and the lower middle class has naturally been involved in the same interest, from the point of view of financial and trade returns. today this interest has reached down to the depths of the social order and all classes are keenly alive and alert to the general, national, racial or international good. this is very well and a hopeful sign. 3. humanitarian and philanthropic effort is at its height, alongside of the cruelties, hatreds and abnormalities which separativeness, overstressed national ideologies, aggressiveness and ambition have engendered in the life of all nati

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

affairs have demonstrated decisions which were not always sound and which infringed the principle of right human relations. it was a year of decision for the hierarchy as well as for many world leaders, both secular and spiritual. the disciples of the world were under great and peculiar strain, many of them working off and handling severe personal karma, and some of them descending into the very depths of realisation depths where world iniquity and world sorrow confronted them and world issues were made very clear to them- 57- discipleship in the new age- volume ii copyright 1998 lucis trust it was therefore a year of peculiar testing and trial, and the more advanced the disciple the greater has been his problem, involving as it has done both personal and world problems. the load upon the

e following: 1. that the vertical life of spiritual contact with the ashram is constantly preserved by meditation, prayer and concentration. 2. that the horizontal life of service is preserved with equal care and that there is a constant stream of planned energy going out to all those who need help. 3. the long limb of the triple cross symbolises to the disciple that he must go down into the very depths of human life in order to prepare the masses for the reappearance of the christ and for the externalisation of the hierarchy. 4. the sphere at the summit of the cross portrays the "place of the disciple's consciousness" his life of reflection, of constant awareness, and the steady focus of his attention is higher than the vertical life of the aspirant, than his horizontal life of service, a

rts of all humanity. preparatory to this first initiation, there has always to be individually and now collectively for the first time the denial of the lower self and the fervid acceptance by the personality of the loss of all the material factors which have held the soul a prisoner in the womb of time. hence, my brothers, the wide extent of the material destruction to be seen on every hand, the depths of physical poverty into which all men have been and are being plunged, the detachment from the priority of things which is being enforced, and the necessity for rebuilding human life on sounder values than the physical. in all this disciples and initiates are today sharing and (when understanding is present and right orientation) the help which those can give who have already undergone the

pitated the war, they automatically and somewhat surprisingly brought the final achievement much nearer. the illumination of men's minds will rapidly follow. the process of lifting the subhuman kingdoms has been amazingly forwarded by science the crowning accomplishment of which was the fission of the atom and the penetration of the "spiritual interfering" aspect of the human spirit into the very depths of the mineral world. ponder on this. therefore, if you could see things as they truly exist in the world of today and view them in their true perspective (and this as far as you are concerned is from the angle of the master, you would know that a great step has been taken towards: 1. the institution of more rapid initiation, and that in group form- 218- discipleship in the new age- volume

he things, my brother, which is being developed in your consciousness is the basic spiritual fact that "whether in the body or out of the body (as the initiate paul expressed it, the life of the disciple does not stand still but inevitably if he is sincere and earnest proceeds from revelation to revelation. but for the pledged disciple, such as you are, this revelation is not confined to mystical depths and heights but becomes increasingly part of the recognisable brain consciousness. this is a lesson which you are learning rapidly and on that fact i congratulate you. continue so to do and in the coming period of reconstruction you will be of effective service. but, brother of mine, to be truly effective in the manner desired, you must cultivate the attitude of being only a clear unobstruc

e master. in the hierarchy there is complete unity, based upon a recognised isolation of spirit from matter. this thought should- 531- discipleship in the new age- volume ii copyright 1998 lucis trust provide you with a theme for much profound thinking. what, therefore, brother of mine, should be the unique realisation which this particular incarnation should help you to express? what lies at the depths of your being, seeking revelation? what is the essential quality which you should radiate? what is your outstanding need? i will tell you the truth as i see it, reminding you however that it is the truth as you see it which changes and conditions your life. you must therefore regard my suggestions as valuable, but regard them primarily as the subject of a defined spiritual investigation to

e is only the "place where the disciple stands, detached and unafraid, and in that place of utter quiet the master comes and solitude is not" the mysteries great is the mystery of godliness! the word went forth to all the sons of men, the sons of god: show forth the signature of god. leave this high place and, in the outer realm of darkness, toil and serve; bring forth the real; unveil the hidden depths of light. reveal divinity. great is the mystery of thought! the word went forth to all the sons of men, the sons of god: think on the past, the future, and on that which is today. learn that through thought the way into the innermost can stand revealed. god thought, and all the worlds emerged and ran their courses. man, in his distant radiant past, before his life on earth, the past that wa

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

d unused, we had the stage of tamas at its deepest and most inert point. much concerning money today is related to the karma and destiny of the mineral kingdom. with this, however, we need not here concern ourselves. the processes of the pranic life were originally carried out in the realm of barter and the exchange of that which is found upon the surface of the earth and later went down into the depths, thus bringing into fluidity the deepest and densest expression (from the human standpoint) of divinity. this is a point to be remembered. today the process is being reversed and money is connected with the produce of the vegetable kingdom in the form of paper money, founded upon the mineral wealth of the world. this is an interesting subjective reality to have in mind. 2. a study of the pr

e in any way grasped the teaching i have attempted to give you in my books anent the three world centres humanity, the hierarchy and shamballa. this world crisis is related to the approach or the relation of the hierarchy to humanity. that great spiritual centre of force, the human kingdom, has now reached a point of such potency and of such a high vibratory activity that it is shaken to its very depths; all its evolutionary grades and groups are responding to the stimulation, generated within the centre itself and also stimulated by forces emanating from the hierarchical centre and from shamballa. this precipitates a crisis which has had no parallel in human history but which finds a faint reflection in the crisis which overtook the animal kingdom and which resulted in the formation of a

of the hierarchy (masters, initiates and the disciples who are out of incarnation at this time) can get a true perspective. the working disciples in the forefront of the battle have to carry on their work in the midst of chaos, turmoil, questioning, pain, and distress. they cannot, therefore, see the picture whole. a few of the more advanced who can "live on the heights and in the valley and the depths" simultaneously can see truly, but their numbers are not large, and the christ spoke a true word to his bewildered disciple when he said "blessed are they who have not seen and yet have believed" the following of the meditation, adherence to the instructions given, persistence in the face of difficulty, and a staunch belief in the beauty of the human spirit, in the love of god, in the victo

skill in handling and will necessitate exceedingly wise action on the part of the free nations. 5. the danger to humanity of the effects of war upon the children and the adolescents of the nations. the children of today are the parents of the coming generations, and they have been through a shattering psychological experience. they can scarcely ever be truly normal again. they have seen the very depths of cruelty, wickedness, pain, horror, terror and uncertainty. they have been bombed, shell-shocked and machine-gunned. they have known no security and look forward today to no sure future. millions have known no parental control; they have been separated by war from their families and frequently do not even know their own names. even when the family unit has been preserved intact, their fat

up to things as they are, these people and those whom they influence are landed in despair and disillusionment. the intelligent people of the world who are actuated by the spirit of goodwill and by the conviction that things must be changed. they are often staggered by the magnitude of the task to be undertaken, and this frequently leads them to take one of three positions: a. they fall into the depths of pessimism. it is a pessimism based on a real ability to sense the scope of the problem and to assess the resources available. this may land them in non-activity. b. they may leave the settling of the problem to the trained statesmen, diplomats and politicians, standing ready to help when but only when decision has been made. this leads to a shifting of responsibility. yet, because the wa

he esoteric activity of shamballa and the exoteric activity of humanity over a millennia of years to precipitate the conditions which made this new alignment possible and brought about the sealing (still being carried slowly forward, and plunged mankind into the vortex of war. this impelling downpouring energy from the highest centre penetrated not only to the heart of humanity, but into the very depths of the mineral kingdom, implicating also the animal and the vegetable expressions of divine life. because of this direct impact between shamballa and humanity, by-passing the hierarchy, the hierarchy was left free for the work of rehabilitation and salvaging, for reconstruction and for the application of the regenerative forces of resurrection. the hierarchy needed and welcomed this interlu

day these three conditions are proven facts- 390- the externalisation of the hierarchy copyright 1998 lucis trust first: a general planetary situation which has (unfortunately owing to man's selfishness) proved to be so catastrophic in nature that humanity has been forced to recognise the cause and source of the disaster; secondly, a spiritual awakening which would have its impulse in the deepest depths of man's consciousness, and such is the case today as a result of the world war (1914-1945; thirdly, a steadily mounting invocative cry, prayer or demand, directed toward high spiritual sources, no matter by what names such sources may be called. today, all these three conditions have been fulfilled and humanity faces renewed opportunity. the disaster which has overtaken mankind is universa

ywhere to say: lo! he is there! lo! here are the signs of his divinity! for that would evoke only antagonism and laughter, resistance or fanatical credulity. it will come as a recognition of potency in leadership, through dynamic but logical changes in- 393- the externalisation of the hierarchy copyright 1998 lucis trust world affairs, and through action taken by the masses of the people from the depths of their own consciousness. many years ago i indicated that the christ would come in three ways, or rather, that the fact of his presence could be proved in three distinctive phases. i said then that the first move which the hierarchy would make would be the stimulation of the spiritual consciousness in man, the evocation of humanity's spiritual demands on a large scale, and the nurturing o

founder of the kingdom of god on earth, to complete the work he started, and again to demonstrate divinity in far more difficult circumstances. the christ suffers, however, far more from those in his own household than from those in the outer world; his work is more impeded by the advanced aspirant than by the intelligent thinker. it was not the cruelty of the outer world of men which caused the depths of sorrow to the christ; it was his own disciples, plus the massed sorrow spread over the entire cycle of living past, present and future of humanity. he comes to correct the mistakes and the misrepresentations of those who have dared to interpret his simple words in terms of their own ignorance, and to recognise those whose faithful service has made his return possible. he too is facing a

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

ound which separates the angel of the presence from the dweller on the threshold. the burning ground is found upon the threshold of every new advance, until the third initiation has been taken. the "clear cold light" is the light of pure reason, of infallible intuitive perception and its unremitting, intensive and revealing light constitutes a major test in its effects. the initiate discovers the depths of evil, and at the same time is enticed forward by the heights of a growing sense of divinity. the clear cold light reveals two things: a. the omnipresence of god throughout nature, and therefore throughout the entire personality life of the initiate or of the initiate group. the scales fall from the eyes, bringing about paradoxically the "dark night of the soul" and the sense of being alo

s at a great and basic realisation. he knows that he must return (if such a foolish word can suffice) to the "seas" which he has left behind, and there dissipate the glamour. but he works now from "the air above and in the full light of day" no longer does he struggle in the waves or sink immersed in the deep waters. above the sea he hovers within the ocean of light, and pours that light into the depths. he carries thus the waters to the desert and the light divine into the world of fog. yet he never leaves the place of identification, and all that he now does is carried forward from the levels attained at any particular initiation. all that he does "upon the desert, and over the seas" is undertaken through the power of thought, which directs the needed energy and certain- 42- a treatise o

ALICE BAILEY THE LABOURS OF HERCULES

pposite pole, the keynote given is courage, and the piscean temperament is called a battlefield, for its message is "liberation" and liberty must be fought for and earned, it cannot be a gift. the climax reads "all conflicts are absolved, all transitions are resolved into christ births" which is the climax of the birth of the latent christ-consciousness in virgo [124] keynotes the heights and the depths of this sixth labor are clearly indicated in the keynotes of the sign: on the ordinary wheel the command goes forth in the following words, which constitute the activity of virgo "and the word said 'let matter reign. later, upon the wheel of the disciple, the voice emerges from the virgin herself, and she says 'i am the mother and the child. i, god, i, matter am" the tibetan adds "ponder up

les stood, as before, at the side of his guide "the shackled one whom you have seen is called prometheus" the teacher said "for ages has he suffered thus, and [170] yet he cannot die, being immortal. from heaven he stole the fire; for this he has been punished. the place of his abode is known as hell, the domain of hades. unto prometheus, o hercules, you are asked to be a savior. go down into the depths, and there upon the outer planes release him from his suffering" having heard and understood, the son of man who was also a son of god, embarked upon this quest, and passed through gate the tenth. downward, ever downward, did he travel into the binding worlds of form. the atmosphere grew stifling, the darkness steadily more intense. and yet his will was firm. this steep descent continued lo

ARADIA GOSPEL OF THE WITCHES

n the other the moon is invoked to securea good harvest.in the legends of florencethere is one of the via del corno, in which the hero, falling into a vasttun or tinaof wine, is saved from drowning by sounding a horn with tremendous power. at thesound, which penetrates to an incredible distance, even to unknown lands, all come rushing as ifenchanted to save him. in this conjuration, diana, in the depths of heaven, is represented as rushingat the sound of the horn, and leaping through doors or windows to save the vintage of the one whoblows. there is a certain singular affinity in these stories.in the story of the via del corno, the hero is saved by the red goblin or robin goodfellow, whogives him a horn, and it is the same sprite who appears in the conjuration of the round stone,which is s

BEHOLDERS OF NIGHT

aemon of self, that we were divine in our dual essence. it is through the self-alchemical work of saturn, that one emerges awakened in unity. saturn is the guardian of death, or daath or the guardian of the threshold[8. in saturn there is a lower and higher octave, which is a passage way of self-exploration and self-perception. in the lower octave is satan or satanus/saturnus, the guardian of the depths and the daemonum of the earth. saturnus is the breaker of cosmic order, the essence of algol or the adversary, as well as death and regeneration. the demiurge saturnus is related to the number 666, being that of sorath, or the sun. satanas is this aspect is one form of the adversary, being rebellion, death and chaos from stasis. the very fire force of the sun is in the eye of satanas/saturn

alms of the psyche. from tasting and knowing the darkness shall the light be controlled and mastered unto the self. one of the specific focuses of the sabbatic path is one rising to acknowledge that the only god is the self, from which all other god and goddess find their existence in, it is from the well spring of the abyss (the subconscious) that we nourish our great famulus and demonium of the depths. the individual will then soon realize that there is no god and there is no devil, yet we as the image of the adversary, are both god and the master of the devil, the gifts of the fallen angels themselves. iv) the dragon and vampyrism i come before you, night born as the queen of the dead. behold unto my death mask, the temple of azothoz as a current of the living flame. i shall bless each

BLACK WITCHCRAFT

ought to the current and how it manifests today. no longer should those of luciferian nature be forced to denounce the darkness inherent within us all; witchcraft as with the human or daemonic spirit is both dual natured, light and shadow, bestial and angelic, ad infinitum. the word black within the context of writing here is in reference to the hidden nature of the sinister craft, it is both the depths of initiation which runs deep in our souls, and the future possibility by the atavistic urges which may be harnessed into powerful tools of refining and strengthening our consciousness. the order of phosphorus is an initiatory guild of practitioners of sorcery from a left hand path point of view. the word black is described by idries shah as being identified with the sound of fhm in the ara

his 'skir-hand' guild are 2 equally focused on not only low sorcery, but utilizing the hidden nature of darkness to reveal light within themselves. here we find the foundation and essence of baphomet, the father of wisdom. the sabbatic god is both the union of the beast and the whore, ahriman (satan, samael) and az (lilith, babalon) which beget cain (by the circle of leviathan, the serpent of the depths. an initiatory image of cain as baphomet (by soror lilitu azhdeha) may be found in the book of cain and represents the black lord of the sabbat as a form of the adversary. a representation of this path may be found in my publications, luciferian witchcraft: a book of the serpent which contains the grimoires book of cain, goetic sorcery, yatuk dinoih, nox umbra, the paitisha, azothoz, vox sa

rding to the truth of the circle the first satanist and witch, whose children beget children and the blood line of the cunning were born. it is suggested in some jewish lore that the daughters of cain were the ones to seduce or copulate with the fallen angels, the watchers. it is beginning with the watchers that the balanced aspects of angelic and satanic magick are found it is the very atavistic depths in which this bloodline still rests deep within our psyche, along with the serpents and therion-atavisms within our flesh. the book of enoch, translated from the ethiopian by r.h. charles, in the 69th chapter, presents the names and therein sorcerous essence of the luciferian angels, who are the very foundation of the arte of magick. the mentioned watchers who descended again to earth were:

BLAVATSKY H P ANTHROPOGENESIS

tica, the most sacred and mystic symbol in india, the "jaina-cross" as it is now called by the masons, notwithstanding its direct connection, and even identity with the christian cross, has become dishonoured in the same manner. it is the "devil's sign" we are told by the indian missionaries "does it not shine on the head of the great serpent of vishnu, on the thousand headed sesha-ananta, in the depths of patala, the hindu naraka or hell? it does: but what is ananta? as sesha, it is the almost endless manvantaric cycle of time, and becomes infinite time itself, when called ananta, the great seven-headed serpent, on which rests vishnu, the eternal deity, during pralayic inactivity. what has satan to do with this highly metaphysical symbol? the svastica is the most philosophically scientifi

e* it explains every verse in that hermetic narrative, as also the greek allegory of prometheus. most important of all, it explains the many allegorical accounts about the "wars in heaven" including that of revelation with respect to the christian dogma of the fallen angels. it explains the "rebellion" of the oldest and highest angels, and the meaning of their being cast down from heaven into the depths of hell[[footnote(s* see "pymander" bk. ii, verses 17 to 29[[vol. 2, page] 104 the secret doctrine. i.e, matter. it even solves the recent perplexity of the assyriologists, who express their wonder through the late george smith "my first idea of this part (of the rebellion, he says "was that the wars with the powers of evil preceded the creation; i now think it followed the account of the f

kind. such are the monera (protogenes, protamoeba, etc, exceedingly simple microscopic masses of protoplasm without structure or organisation, which take in nutriment and reproduce themselves by division. such a moneron as that primordial organism discovered by the renowned english zoologist huxley, and named bathybius haeckelii, appears as a continuous thick protoplasmic covering at the greatest depths of the ocean, between 3,000 and 30,000 feet. it is true that the first appearance of such monera has not up to the present moment been actually observed; but there is nothing intrinsically improbable in such an evolution (the "pedigree of man" aveling's translation, p 33) the bathybius protoplasm having recently turned out to be no organic substance at all, there remains little to be said

dagger and killed, thus preventing the monster from devouring the lady of his heart* we would willingly believe the story had petrarch lived in the days of atlantis, when such antediluvian monsters may still have existed. we deny their existence in our present era. the sea-serpent is one thing, the dragon quite another. the former is denied by the majority because it exists and lives in the very depths of the ocean, is very scarce, and rises to the surface only when compelled, perhaps, by hunger. thus keeping invisible, it may exist and still be denied. but if there was such a thing as a dragon of the above description, how could it have ever escaped detection? it is a creature contemporary with the earliest fifth race, and exists no more[[footnote(s* the ultramontane writers accept the w

rought, the terrible hot wind. indra is shown to be constantly at war with him; and with the help of his thunder and lightning the god compels ahi-vritra to pour down in rain on earth, and then slays him. hence, indra is called the vritra-han or "the slayer of vritra" as michael is called the conqueror and "slayer of the dragon" both these "enemies" are then the "old dragon" precipitated into the depths of the earth, in this one sense. the zend-avestic amshaspends are a host with a leader like st. michael over them, and seem identical with the legions of heaven, when one reads the vendidad. thus in fargard xix, ii. 13 (42, zarathustra is told by ahura mazda to "invoke the amesha spenta who rule over the seven karshvares* of the earth; which karshvares in their seven[[footnote(s* no "god" w

ans upon. the author is not quite wrong, but neither is he quite right. if the sidereal prototype refers indeed to a pre-manvantaric period, and rests entirely on the knowledge claimed by the aryan initiates of the whole programme and progress of cosmogony* the war of the titans is but a legendary and deified copy of the real war that took place in the himalayan kailasa (heaven) instead of in the depths of cosmic interplanetary space. it is the record of the terrible strife between the "sons of god" and the "sons of the shadow" of the fourth and the fifth races. it is on these two events, blended together by legends borrowed from the exoteric account of the war waged by the asuras against the gods, that every subsequent national tradition on the subject has been built. esoterically, the as

f having fallen, it would follow that the logos and satan are one. yet such was the real philosophical view of the now disfigured tenet in antiquity. the verbum, or the "son" was shown in a dual aspect by the pagan gnostics- in fact, he was a duality in full unity. hence, the endless and various national versions. the greeks had jupiter, the son of chronos, the father, who hurls him down into the depths of kosmos. the aryans had brahma (in later theology) precipitated by siva into the abyss of darkness, etc, etc. but the fall of all these logoi and demiurgi from their primitive exalted position, had in all cases one and the same esoteric signification in it; the curse- in its philosophical meaning- of being incarnated on this earth; an unavoidable rung on the ladder of cosmic evolution, a

s that revolve (in time and space, the manifested worlds of cycles including those of incarnation, and the amshaspends "the seven bright sravah" accompanied by their stars, fight ahriman, and the vanquished devas fall to the earth along with him (acad. des inscrip, vol. xxxix, p. 690; see vendidad, farg. xix, iii) in the vendidad the daevas are called "evil-doing" and shown to rush away "into the depths of the world of hell" or matter (47) this is an allegory showing the devas compelled to incarnate, once that they have separated themselves from their parent essence, or, in other words, after the unit had become a multiple, after differentiation and manifestation. typhon the egyptian, python, the titans, the suras and the asuras, all belong to the same legend of spirits peopling the earth

. they are the fallen angels, metaphorically "the true mirrors of the eternal wisdom" what is the absolute and complete truth as well as the esoteric meaning about this universal myth? the whole essence of truth cannot be transmitted from mouth to ear. nor can any pen describe it, not even that of the recording angel, unless man finds the answer in the sanctuary of his own heart, in the innermost depths of his divine intuitions. it is the great seventh mystery of creation, the first and the last; and those who read st. john's apocalypse may find its shadow lurking under the seventh seal. it can be represented only in its apparent, objective form, like the eternal riddle of the sphinx. if the latter threw herself into the sea and perished, it is not because oedipus had unriddled the secret

BLAVATSKY H P COSMOGENESIS

to the mother-deep. the ray shoots through the virgin egg, the ray causes the eternal egg to thrill, and drop the non-eternal germ, which condenses into the world-egg[[vol. 1, page] 29 the secret doctrine. 4. then the three fall into the four. the radiant essence becomes seven inside, seven outside. the luminous egg, which in itself is three, curdles and spreads in milk-white curds throughout the depths of mother, the root that grows in the depths of the ocean of life. 5. the root remains, the light remains, the curds remain, and still oeaohoo is one. 6. the root of life was in every drop of the ocean of immortality, and the ocean was radiant light, which was fire, and heat, and motion. darkness vanished and was no more; it disappeared in its own essence, the body of fire and water, or fat

. 6. the root of life was in every drop of the ocean of immortality, and the ocean was radiant light, which was fire, and heat, and motion. darkness vanished and was no more; it disappeared in its own essence, the body of fire and water, or father and mother. 7. behold, oh lanoo! the radiant child of the two, the unparalleled refulgent glory: bright space son of dark space, which emerges from the depths of the great dark waters. it is oeaohoo the younger, the* he shines forth as the son; he is the blazing divine dragon of wisdom; the one is four, and four takes to itself three* and the union produces the sapta, in whom are the seven which become the tridasa (or the hosts and the multitudes. behold him lifting the veil and unfurling it from east to west. he shuts out the above, and leaves t

ements without specifying the last three (see part ii. on "the mundane egg- stanza iii- continued. 4 (then) the three (triangle) fall into the four (quaternary. the radiant essence becomes seven inside, seven outside (a. the luminous egg (hiranyagarbha, which in itself is three (the triple hypostases of brahma, or vishnu, the three "avasthas, curdles and spreads in milk-white curds throughout the depths of mother, the root that grows in the ocean of life (b. the use of geometrical figures and the frequent allusions to figures in all ancient scriptures (see puranas, egyptian papyri, the "book of the dead" and even the bible) must be explained. in the "book of dzyan" as in the kabala, there are two kinds of numerals to be studied- the figures, often simple blinds, and the sacred numbers, the

deity. and what would you feel, were i to plunge you into the abysses of motion, the force which organizes the number? what would you think, were i to add that motion and number* are begotten by the word, the supreme reason of the seers and prophets, who, in days of old, sensed the mighty breath of god, a witness to which is the apocalypse (b "the radiant essence curdled and spread throughout the depths" of space. from an astronomical point of view this is easy of explanation: it is the "milky way" the world-stuff, or primordial matter in its first form. it is more difficult, however, to explain it in a few words or even lines, from the standpoint of occult science and symbolism, as it is the most complicated of glyphs. herein are enshrined more than a dozen symbols. to begin with, the who

bsolute, that comprehendeth not (cannot cognize) transient light, however transcendent to human eyes. demon est deus inversus. the devil is now called darkness by the church, whereas, in the bible he is called the "son of god (see job, the bright star of the early morning, lucifer (see isaiah. there is a whole philosophy of dogmatic craft in the reason why the first archangel, who sprang from the depths of chaos, was called lux (lucifer, the "luminous son of the morning" or man[ footnote(s* see "kwan-shai-yin" the real name from the text cannot be given[[vol. 1, page] 71 light emerges from darkness. vantaric dawn. he was transformed by the church into lucifer or satan, because he is higher and older than jehovah, and had to be sacrificed to the new dogma (see book ii- stanza iii- continued

xt cannot be given[[vol. 1, page] 71 light emerges from darkness. vantaric dawn. he was transformed by the church into lucifer or satan, because he is higher and older than jehovah, and had to be sacrificed to the new dogma (see book ii- stanza iii- continued. 7. behold, oh lanoo* the radiant child of the two, the unparalleled refulgent glory, bright space, son of dark space, who emerges from the depths of the great dark waters. it is oeaohoo, the younger, the (whom thou knowest now as kwan-shai-yin- comment (a. he shines forth as the sun. he is the blazing divine dragon of wisdom. the eka is chatur (four, and chatur takes to itself three, and the union produces the sapta (seven) in whom are the seven which become the tridasa (the thrice ten) the hosts and the multitudes (b. behold him lif

unfurling it from east to west. he shuts out the above and leaves the below to be seen as the great illusion. he marks the places for the shining ones (stars) and turns the upper (space) into a shoreless sea of fire, and the one manifested (element) into the great waters (c "bright space, son of dark space" corresponds to the ray dropped at the first thrill of the new "dawn" into the great cosmic depths, from which it re-emerges differentiated as oeaohoo the younger (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 es

erogeneous only in our manifested world* manas- the mind-principle, or the human soul* buddhi- the divine soul[[vol. 1, page] 102 the secret doctrine. roman church as the leaders of the heavenly hosts, thus showing the same traditions. having evolved from cosmic space, and before the final formation of the primaries and the annulation of the planetary nebula, the sun, we are taught, drew into the depths of its mass all the cosmic vitality he could, threatening to engulf his weaker "brothers" before the law of attraction and repulsion was finally adjusted; after which he began feeding on "the mother's refuse and sweat; in other words, on those portions of ether (the "breath of the universal soul) of the existence and constitution of which science is as yet absolutely ignorant. a theory of t

ractions, or by accretions and diminutions arising from nebular substances. and again that "the sun may condense gaseous matter as it travels in space and so heat may be produced- the archaic teaching seems scientific enough, even in this age* mr. w. mattieu williams suggested that the diffused matter or ether which is the recipient of the heat radiations of the universe is thereby drawn into the depths of the solar mass. expelling thence the previously condensed and thermally exhausted ether, it becomes compressed and gives up its heat, to be in turn itself driven out in a rarified and cooled state, to absorb a fresh supply of heat, which he supposes to be in this way taken up by the ether, and again concentrated and redistributed by the suns of the universe* this is about as close an app

BLUE EQUINOX

o attain this end. it may be remarked that this treatise.and this comment for the most part.is written for disciples of certain grades only. it is altogether inferior to such books as liber cxi aleph; but for that very reason, more useful, perhaps, to the average seeker. 58. and she will open wide before thee the portals of her secret chambers, lay bare before thy gaze the treasures hidden in the depths of her pure virgin bosom. unsullied by the hand of matter she shows her treasures only to the eye of spirit.the eye which never closes, the eye for which there is no veil in all her kingdoms. the equinox 26 this verse reminds one of the writings of alchemists; and it should be interpreted as the best of them would have interpreted it. 59. then will she show thee the means and way, the first

stain from action? not so shall gain thy soul her freedom. to reach nirvana one must reach self- knowledge, and self-knowledge is of loving deeds the child. continues the subject. the basis of knowledge is experience. 34. have patience, candidate, as one who fears no failure, courts no success. fix thy soul.s gaze upon the star whose ray thou art, the flaming star that shines within the lightless depths of ever-being, the boundless fields of the unknown. the candidate is exhorted to patience and onepointedness, and, further to an indifference to the result which comes of true confidence that that result will follow. the two paths 47 cf. liber ccxx 1 .for pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect. 35. have perseverance as one who doth for ever

l as appears to be implied in the text. 26. armed with the key of charity, of love and tender mercy, thou art secure before the gate of dana, the gate that standeth at the entrance of the path. 27. behold, o happy pilgrim! the portal that faceth thee is high and wide, seems easy of access. the road that heads therethrough is straight and smooth and green .tis hike a sunny glade in the dark forest depths, a spot on earth mirrored from amitabha.s paradise. there, nightingales of hope and birds of radiant plumage sing perched in green bowers, chanting success to fearless pilgrims. they sing of bodhisattva.s virtues five, the fivefold source of bodhi power, and of the seven steps in knowledge. 28. pass on! for thou hast brought the key; thou art secure. the row of dots in the text (after verse

the titanic to caulk the planks after the ship had been cut in two. 83. know, o narjol, thou of the secret path, its pure fresh waters must be used to sweeter make the ocean.s bitter the seven portals 115 waves.that mighty sea of sorrow formed of the tears of men. 84. alas! when once thou hast become like the fixed star in highest heaven, that bright celestial orb must shine from out the spatial depths for all.save for itself; give light to all, but take from none. it is incomparably annoying to see this word .alas. at the head of this verse as a pure oxymoron with the rest of the text. is stupid, unseeing selfishness so firmly fixed in the nature of man that even at this height he still laments? do not believe it. it is interesting here to note the view taken by him who has actually atta

BOOK OF ENOCH

niverse by ralph ellis. this part ends with more details of the punishment for the runaways. 17.1] and they took me to a place where they were like burning fire, and, when they wished, they made themselves look like men. 17.2] and they led me to a place of storm, and to a mountain, the tip of whose summit reached to heaven. 17.3] and i saw lighted places, and thunder in the outermost ends, in its depths a bow of fire, and arrows and their quivers, and a sword of fire, and all the flashes of lightning. 17.4] and they took me to the water of life, as it is called, and to the fire of the west, which receives every setting of the sun. 17.5] and i came to a river of fire, whose fire flows like water, and pours out into the great sea, which is towards the west. 17.6] and i saw all the great rive

BOOK OF BLACK SERPENT

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

CALLING TO THE FIRST OF WITCH BLOOD

our senses who lifted thee up into the flames of your father in iblis shadow did you awaken in the arms of lilith, the moon. i summon thee, cain of old, whose words open the gates of hell i invoke thee, cain of the serpent skin, who is the first of witch blood i conjure thee, cain who is the earthly devil, who is the master of spirits encircle and awaken within my flesh, my blood, my mind. by thy depths of which i walk herein shall i become reborn in the name and mark of the devil, whom i swear my spirit unto i am myself the redeemer and bringer of the infernal pact which holds no bounds nor mortal strain, yet my desires shall be filled by the eye within the blackened triangle of cain and the children of rebellion, rise up with me of cain and those going forth by night unto the infernal sa

CASE PAUL F THE BOOK OF TOKENS

t burning in a lamp of alabaster. 6 i am the doer of all. nothing moveth but by my power. mine is the healing influence flowing down from consecrated hands, mine the venom of the adder's fang. nothing falleth but by me and in whatsoever riseth mine is the power that lifteth up. 7 my presence is the substance of all things. i am the virgin snow on mountain heights; i am the fruitful loam in valley depths. i am the gold and silver of the temple vessels; i am the mire on sandals left by the faithful at the temple gate. see me and regard me equally in all, o israel, and thou shalt see indeed. 8 for seeing thus, shalt thou see, too, that nothing is, or can be, my antagonist. all, and in all shall i fight myself? what hath power to limit or defeat the very'source of power? know then, that all th

ither time nor space, held by no bonds of name or form. present everywhere, centering the full perfection of mine exhaustless power, i am thy lord, o israel, and lord of countless hosts. seek me in the holy of holies, in the heart of the true temple, on the holy mountain. behold, i am with thee always, and i never sleep. 10 i am the height above all heights. my descent reacheth likewise below all depths. yet am i poised forever between height and depth in perfect balance. consider me under the aspect of aleph; there shalt thou find both height and depth and the path also which joineth them for descent and return. 11 aleph in truth am i, the ox of solar fire whose radiance lighteth all the world, whose life-breath ebbeth and floweth in creatures great and small, whose power taketh form in a

igence, attributed to zain, begins in binah, the mother, and ends in tiphareth, the son. 6" great sea" is a name sometimes applied to binah, and binah is also shabbathai, sh b th a i, the sphere of saturn. saturn, in alchemy, is lead. alchemical lead is the secret abode of fire, because binah, although this sephirah is called the root of water, by practical qabalists, nevertheless conceals in her depths the active, fiery power of chokmah, the root of fire, just as the name aima contains the paternal i, and as b i n h is formed from jah, i h, a name of the father, and ben, b n, a name of the son. the "airy spirit" of the path of zain is a reference to the airy quality of the zodiacal sign gemini, whose ruler, according to the qabalah, is raphael, angel of the planet mercury [80] the meditat

a translation made by theologians, who interpolated the noun "word. it does not occur in the original, and the rendering given by our author is at once more accurate and more illuminating [158] the meditation on tzaddi* thinkest thou, o seeker for wisdom, that thou bringest thyself into the light by thine own search? not so. i am the hook, cast into the waters of darkness, to bring men from their depths into the sphere of true perception. entering that sphere, they must die to their old selves, even as a fish cast upon the land must die. yet do they die only to live again, and what before seemed life to them now weareth the aspect of death. 2 men think they seek me, but it is i who seek them. no other seeker is there than myself, and when i find mine own, the pain of questing is at an end

181] t h e b o o k of t o k e n s 4 triple is my flame in manifestation, and one in essence. three tongues of fire, three manifesting words, and one being whence all come forth. one archetypal world, one creative letter, and three worlds derived there from. such is the manifestation of the sacred fire. 5 this is the fire of formation, and by this fire is atonement made. this fire is hidden in the depths of the waters of the great sea, for in the root of waters is concealed the fire of the father. 6 behold, this is the fire of the breath of the mighty ones, and it appeareth as a flame of separation. this living flame is the power of the anointed one, the power of the mighty thunders of the swift flash which divideth the one into the two, and in its return absorbeth the two into the perfect

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

oving matters and for accepting limitations, as well as for overcoming obstacles that are long-standing or need careful handling. it also aids lifting depression or doubts, meditation, long-term psychic protection, locating lost objects, animals and people and regaining self-control whether over bad habits or emotions. it is also the planet of mystical experiences and of exploring the unconscious depths of the individual and collective psyche and for past-life work. saturn can be used to slow down the outward flow of money and to encourage repayment by those who owe you favours or money. it helps banish pain and illness and brings acceptance of what cannot be changed. saturn is the shadow side of jupiter, and offers the reality factor, the constraints of fate, time and space, but also turn

moon and the oceans, bringer of dreams* pass the crystal through the incense, saying: enter through this fragrance, the compassion and understanding of gabriel, truth-bringer and clarion of hope* hold the crystal high in the air over the child or their symbol and circle it deosil, saying: endow, o gabriel [name the child] that he/she may speak always wise words and gentle counsel, drawn from the depths of the universal well of wisdom* place this crystal in the dish with the crystal quartz and blow out first the michael and then the gabriel candle, sending the light to the child. leave the incense to burn. again, spend a quiet but joyful hour* on the third day at the same hour, light the first two candles and then the red seite 147 wicca01.txt samael candle and some dragon's blood incense*

CASTING THE CIRCLE

hose around me. so much that i may fortify myself through the emergence of godhood. facing the north, anthame pointed: angels of the north, which walks of light and fiery swords, voice of those who fall in defeat to your radiance, emerge and protect this circle of being, i call to thee angelick spirits of the watchtower: nanta! cnbr, roan, magl, psac facing the west, angels of the west, which the depths are protected by the force of your cups, emerge and protect this circle of being, i call to thee angelick spirits of the watchtower: bitom! xgzd, iaom, nlrx, ziza facing the south, angels of the south, from which of fire you would emerge, carry forth our protection to this circle of being, i call to thee angelick spirits of the watchtower: hcoma! utpa, phra, tdim, anaa facing the east, ange

CHAOS MAGICK AND LUCIFERISM

proach than the former mentioned two. this is perhaps one of the few ways to seek to open the doors of the human spirit and raise it towards the light of lucifer, the next step in the advancement of the soul. chaos magick is perhaps the most beneficial system of sorcery which has been labeled as something erratic as chaos magic. the system known as chaos magick allows the individual who dives the depths of his or her mind and assemble, through various means, a system unique to the person creating it. chaos is a beautiful friend, which often throws random lightning bolts, is nonetheless always beside you when you go to sleep at night. it should be considered fair game to dash through the darkness of the night, to understand and explore the very foundations of the demonic and the angelic, as

COLLIER IRENE CHINESE MYTHOLOGY

ople had thin skin, soft flesh, sparse hair, and moved about rather slowly. they had good hearts and cheerful laughter, but they were easily frightened and discouraged. fushi decided to help the new humans. first, fushi taught people how to twist plant fibers together to form ropes of all widths and lengths. with the thinner ropes, he wove fishing lines and nets so people could plunge the water s depths to find food. with the thicker ropes, he braided strong bridges, then strung them across high chasms so people could cross from one mountain peak to another in search of food. when lightning set trees on fire, as so often happened, the people trembled and hid in caves. to entice the people to come out, fushi twirled together two willow sticks to start a fire. he showed the humans how cooked

DAVID ICKE CHILDREN OF THE MATRIX

es from the matrix (warner brothers, 1999. this is highly recommended along with they live (alive films, 1988, the movie by john carpenter, the arrival 1 (steelworks films, 1988, and v: the final battle (warner brothers television, 1984, and warner home video, 1995. the challenge don juan, the mexican yaqui indian shaman, tells carlos castaneda the following "we have a predator that came from the depths of the cosmos and took over the rule of our lives. human beings are its prisoners. the predator is our lord and master. it has rendered us docile, helpless. if we want to protest, it suppresses our protest. if we want to act independently, it demands that we don't do so. i have been beating around the bush all this time, insinuating to you that something is holding us prisoner. indeed we ar

the azores and the canary islands (named after dogs "canine, and not canaries) were subject to widespread volcanic activity in the time period plato suggested for the end of atlantis. tachylite lava disintegrates in seawater within 15,000 years and yet it is still found on the seabed around the azores, confirming geologically recent upheavals.23 other evidence, including beach sand gathered from depths of 10,500- 18,440 feet, reveals that the seabed in this 20 children of the matrix region must have been, again geologically recently, above sea level.24 the oceanographer, maurice ewing, wrote in national geographic magazine, that "either the land must have sunk two or three miles or the sea must once have been two or three miles lower than now. either conclusion is startling."25 when europ

DAVID ICKE THE BIGGEST SECRET

both the azores and the canary islands (namedafter dogs canine and not canaries, were subject to widespread volcanic activity inthe time period plato suggested for the end of atlantis. tachylite lava disintegrates insea water within 15,000 years and yet it is still found on the sea bed around the azores,confirming geologically-recent upheavals.10 other evidence, including beach sandgathered from depths of 10,500-18,440 feet, reveals that the seabed in this region musthave been, again geologically-recently, above sea level.11 the oceanographer, mauriceewing, wrote in national geographic magazine that: either the land must have sunktwo or three miles, or the sea must once have been two or three miles lower than now.11either conclusion is startling.12the geological and biological evidence al

DEITUS

ns, angels, and other beings of an archetypal nature are said to reside in one of the archetypal spheres. there are, for example, many ranks or orders of angels such as seraphim, cherubim, thrones, dominions, powers, virtues, archangels, etc. each angelic choir is said to reside in a particular heavenly sphere. similarly, the fallen angels may reside in earth, air, fire, water, or in the tartaric depths. spirits which dwell in the planetary spheres are often called olympic spirits. these include lunar, mercurial, venereal, solar, martial, jovial, and sanguine spirits. traditionally, all spirits may be invoked or summoned to appearance by the magician using certain formulas of invocation or evocation. magicians of the middle ages would fast for many days and go without sleep or rest. they w

DEMONIC BIBLE

ide the gates of hell that i may cross and become like you. open wide thy gate that i may cross. come forth, lucifer, and manifest thyself. come forth, lucifer, and manifest thyself. consecrate me in thy name, lucifer. sanctify me in thy name, lucifer. bless me in thy name, lucifer. come forth, lucifer, and manifest thyself (drink from chalice) invocation of belial to the north i call, and to the depths of the earth: belial, i invoke thee. belial, i summon thee. belial, i conjure thee. come forth, belial, and manifest thyself within this body, this temple which i have prepared and set apart to the dark lord. come forth, belial, and manifest thyself. come forth, belial, and manifest thyself. open wide the gates of hell that i may cross and become like you. open wide thy gate that i may cros

pen wide the gates of hell that i may cross and become like you. open wide thy gate that i may cross. come forth, belial, and manifest thyself. come forth, belial, and manifest thyself. consecrate me in thy name, belial. sanctify me in thy name, belial. bless me in thy name, belial. come forth, belial, and manifest thyself (drink from chalice) invocation of leviatan to the west i call, and to the depths of the sea: leviatan, i invoke thee. leviatan, i summon thee. leviatan, i conjure thee. come forth, leviatan, and manifest thyself within this body, this temple which i have prepared and set apart to the dark lord. come forth, leviatan, and manifest thyself. come forth, leviatan, and manifest thyself. open wide the gates of hell that i may cross and become like you. open wide thy gate that

he ninth lock. come forth, moloch, and manifest thyself. come forth, moloch, and manifest thyself (drink from chalice then say) the ninth lock is open. opening the abyss i have opened the nine locks of the abyss. the abyss is open beneath me. the abyss is open around me. the abyss is open within me (recite three times; then drink from chalice) invocation of the beast into the abyss i call; to the depths of hell i call; to the beast of revelation i call: beast of revelation, i invoke thee. beast of revelation, i summon thee. beast of revelation, i conjure thee. come forth, beast of revelation, and manifest thyself within this body, this temple which i have prepared. come forth, beast of revelation, and manifest thyself. place thy mark upon me. come forth, beast of revelation, and manifest t

th, beast of revelation, and manifest thyself. place thy mark upon me. come forth, beast of revelation, and manifest thyself. for i have crossed the gates of hell and i have become the devil incarnate. i am satan; i am lucifer; i am belial; and i am leviatan. come forth, beast of revelation, and manifest thyself (drink from chalice) invocation of the whore of babylon into the abyss i call; to the depths of hell i call; to the whore of babylon i call: whore of babylon, i invoke thee. whore of babylon, i summon thee. whore of babylon, i conjure thee. come forth, whore of babylon, and manifest thyself within this body, this temple which i have prepared. come forth, whore of babylon, and manifest thyself. ride upon me as you do upon the beast. come forth, whore of babylon, and manifest thyself

ore of babylon, and manifest thyself. ride upon me as you do upon the beast. come forth, whore of babylon, and manifest thyself. for i have crossed the gates of hell and i have become the devil incarnate. i am satan; i am lucifer; i am belial; and i am leviatan. come forth, whore of babylon, and manifest thyself (drink from chalice) invocation of the dragon choronzon into the abyss i call; to the depths of hell i call; to the dragon choronzon i call: choronzon, i invoke thee. choronzon, i summon thee. choronzon, i conjure thee. come forth, choronzon, and manifest thyself within this body, this temple which i have prepared. come forth, choronzon, and manifest thyself. come forth, choronzon, and manifest thyself. for i have crossed the gates of hell and i have become the devil incarnate. i a

ithin this body, this temple which i have prepared. come forth, choronzon, and manifest thyself. come forth, choronzon, and manifest thyself. for i have crossed the gates of hell and i have become the devil incarnate. i am satan; i am lucifer; i am belial; and i am leviatan. come forth, choronzon, and manifest thyself (drink from chalice) invocation of the antichrist into the abyss i call; to the depths of hell i call; to the antichrist i call: antichrist, i invoke thee. antichrist, i summon thee. antichrist, i conjure thee. come forth, antichrist, and manifest thyself within this body, this temple which i have prepared. come forth, antichrist, and manifest thyself. come forth, antichrist, and manifest thyself. for i have crossed the gates of hell and i have become the devil incarnate. i a

the 72 lords of the djinn. the 72 lords rule over the 72 divisions of the earth. invoking these 72 lords gives the magician power over all the demons which dwell upon the earth but not the demons which dwell in the firmament, in the tartaran abode, or in the abyss of chaos. power over these spirits is gained by entering the underworld, crossing the planetary spheres, and finally descending to the depths of chaos. the descriptions which follow are taken from a very old grimoire known as the goetia or lesser key of solomon. these descriptions are provided so that the magician may note the fear with which medieval sorcerers approached the invocation of demonic spirits. surely, a being with the powers described would be able to destroy the magician (despite the greatest precautions on the part

el-qo turebesa ooge balatohe! giui cahisa lusada oreri od micalapape cahisa bia ozodonugonu! lape noanu tarofe coresa tage o-quo maninu ia-i-don. torezodu! gohe-el, zodacare eca cano- quoda! zodameranu micalazodo od ozadazodame vaurelar; lape zodir ioiad (dee) can the wings of the winds understand your voices of wonder? o you the second of the first, whom the burning flames have framed within the depths of my jaws, whom i have prepared as cups for a wedding or as the flowers in their beauty for the chamber of righteousness. stronger are your feet then the barren stone, and mightier are your voices than the manifold winds. for you are become a building such as is not but in the mind of the all powerful. arise sayeth the first. move therefore unto his servants. show yourselves in power and m

DIABOLUS

ic cult of masks were focused on selftransformation and luciferian concepts. alexander sanders, an associate of charles pace, made mythological reference to set and black witchcraft in his lecture the magick magick circle of the wicca truth is the monster of intellect, that which lies deep in the darker side of the subconscious, the knowledge of when man crawled on his stomach through the abysmal depths of a primeval swamp. the alex sander lectures in this essay, sanders recognizes the significance of black witchcraft and how it develops the self save for the dangers of self-destruction. behold me, mortal, for i am thy god, the true image of thyself, and the very essence of life, yet within me lieth a magnitude greater than you can ever behold without. for i am both macrocosm and microcosm

nd how it develops the self save for the dangers of self-destruction. behold me, mortal, for i am thy god, the true image of thyself, and the very essence of life, yet within me lieth a magnitude greater than you can ever behold without. for i am both macrocosm and microcosm; only your petty vanity could decree otherwise. worship me, and i shall give you the stars. reject me, and i shall give the depths of the abyss, for i lie within your own being from the book of hermes from the alex sanders lectures in the manuscript of the book of tahuti by charles pace, he writes that hermes was anubis who is death hermanubis or heru-em-anpu, who is the son of set. it is said 7 azothoz, a grimoire of the adversary by michael w. ford, succubus publishing 9 that anubis is very similar to the grecian hec

hon in his agony. she certainly gave me what i ve been losing. youth s intensity .that sacrament of satan that may be consummated only beneath night s dome, in utmost silence, because it s elements are not symbols of things, but they themselves. aleister crowley, the magical record of the beast 666 here we see the infernal union of both outward with his partner, but also a mirror shining into the depths of the abyss of his self, his possibility and that chaos which was within him. controlling it, focusing it, crowley was able to manifest his will from this very essence of magick. in luciferian witchcraft cain is considered the devil incarnate in flesh. he is the first born in the circle of leviathan, the first born of sorcery and the patron spirit (who is 29 masked as the devil) of the toa

shadow does the sorcerer design and cast his will in the world. the sorcerer is one who seeks to not only identify him or herself with the adversary, rather invoke this force through them and it shall become them by means of magical fascination and arte. 35 v. the path of the crooked serpent the god of the jagged spine- leviathan in the caverns and caves of the abyssic darkness, wherein the water depths weave a lonely song, comes a whispering hiss of the past and future. in blood this name is recalled, spiraling in the back of the spine through the brain of man. the rahab daemon, who has fallen forth into the oceans and long since transformed in the coiling dragon of timeless being, emerged leviathan! unto the deserts of dendain does behemoth dwell, now a beast of gigantic stature, who lis

and chief of destruction, beelzebub, the scorn of the angels and spitting of the righteous why wouldest thou do this? thou wouldest crucify the king of glory and at his decease didst promise us great spoils of his death: like a fool thou knewest not what thou didst. for behold now, this jesus putteth to flight by the brightness of his majesty all the darkness of death, and hath broken the strong depths of the prisons, and let out the prisoners and loosed them that were bound. and all that were sighing in our torments do rejoice against us, and at their prayers our dominions are vanquished and our realms conquered, and now no nation of men feareth us any more. and beside this, the dead which were never wont to be proud triumph over us, and the captives which never could be joyful do threat

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

e spirits of deceased family members and friends. goetia: howling. a popular grimoire (q.v) with instructions for evoking (q.v) nonphysical entities. a part of the lesser key of solomon. often mistakenly thought of as that entire book. high magick (q.v) that is involved with so-called demons (q.v. gnomes: the elemtaries (q.v/ elementals (q.v) of earth (q.v. the good spirits (q.v) that live in the depths of the earth. traditionally, they are said to guard buried treasure. gnosis: greek for "knowledge" a total gestalt comprehension of the universe and the relationship between divinity (god) and humanity. the goal of members of gnostic sects that flourished in the early centuries of the christian era. goblins: evil spirits noted for their ugly appearance and malicious habits. god-form: the ou

alphabet. the letter shin "a" is used to indicate the ruach eloheem (q.v. when added to the tetragrammaton it forms the pentagrammaton, showing how we can purify ourselves by uniting and bringing the spirit of divinity within ourselves. showstone: a crystal ball or globe used for divination and scrying. the magician uses the stone as a focus to induce a trance that causes images to appear in the depths of the stone. siddhis: magickal abilities such as clairaudience (q.v, levitation (q.v, telepathy (q.v, and clairvoyance (q.v) that manifest themselves as the by-products of yogic/magickal practices. they are not denigrated by hindu and buddhist yogis but are actively sought in their own right by sensitives (q.v, psychics (q.v, and some magicians. most magicians train to accept these abiliti

DION FORTUNE MYSTICAL QABALA

ame influences. a man's soul is like a lagoon connected with the sea by a submerged channel; although to all outward seeming it is land-locked, nevertheless its wateraevel rises and falls with the tides of the sea because of the hidden connection. so it is with human consciousness, there is a subconscious connection between each individual soul and the world-soul deep hidden in the most primitive depths of subconsciousness, and in consequence we share in the rise and fall of the cosmic tides. 16. each symbol upon the tree represents a cosmic force or factor. when the mind concentrates upon it, it comes into touch with that force; in other words, a .urface channel, a channel in consciousness, has been made between the conscious mind of the individual and a particular factor in the world-sou

ive existence. this concept is brought out very clearly by the yetziratic text of chesed, wherein it says, speaking of spiritual forces "they emanate one from another by virtue of the primordial emanation, the highest crown, kether" 10. we must not be misled or confused in this respect by the fact that the yetziratic text of geburah declares that binah, understanding, emanates from the primordial depths of chokmah, wisdom. binah is in kether as well as chokmah "but after another manner" in pure being, formless and partless though it is, are the possibilities of both force and form; for where there is a positive pole, there is necessarily the correlative aspect of a negative pole. kether is for ever in a state of becoming. in fact, i have been told by a jewish qabalist that the real transla

ter xix geburah, the fifth sephirah title: geburah, strength, severity (hebrew spelling: gimel, beth, vau, resh, heh) magical image: a mighty warrior in his chariot. situation on the tree: in the centre of the pillar of severity. yetziratic text: the fifth path is called the radical intelligence because it resembles unity, uniting itself to binah, understanding, which emanates from the primordial depths of chokmah, wisdom. titles given to geburah: din: justice. pachad: fear. god-name: elohim gebor. archangel: khamael. host of angels: seraphim, fiery serpents. mundane chakra: madim, mars. spiritual experience: vision of power. virtue: energy. courage. vice: cruelty. destruction. correspondence in the microcosm: the right arm. symbols: the pentagon. the five-petalled tudor rose. the sword. t

ng influence of chesed is in abeyance that the destructive influences of geburah are able to work upon the forms built up by binah, for the path of the emanations between binah and geburah is via chesed. geburah is the essential corrective of binah, without which binah would bind all creation into rigidity. binah, in its turn, as is pointed out in the yetziratic text, emanates from the primordial depths of cliokmah, wisdom. thus we see that there is a dynamic aspect even to binah. no sephirah is wholly of one kind of force, for each emanates from a sephiaah of the opposite type of polarity to itself, and in its turn emanates a sephirah of opposite polarity. what we really have in the lightning flash is successive phases in the development of a single force; and because these emanate, but d

nd in the four tarot cards assigned to this sephirab how clearly do we see the workings of the etberic magnetism appearing. there is great strength when we are on the earth-contacts and blessed of pan; there is also material happiness; in fact, without the blessing of pan there can be no material happiness because there is no peace of the nerves. on its negative side, however, are to be found the depths of despair and cruelty; but with the earth-contacts firm under our feet there comes material gain because we are adequate to deal with the material plane. chapter xxv malkuth title: malkuth, the kingdom (hebrew spelling: mem, lamed, kaph, vau, tau) magical image: a young woman, crowned and throned. situation on the tree: at the base of the pillar of equilibrium. yetziratic text: the tenth p

DION FORTUNE PSYCHIC SELF DEFENSE

hought i had left the house, learnt of my continued presence, and came along to see me; an act requiring some courage, for our mutual employer was a formidable antagonist. she asked me what had happened at my interview with the warden, but i could not tell her. my mind was a blank and all memory of that interview had gone as if a sponge had been passed over a slate. all i knew was that out of the depths of my mind a most terrible state of fear was rising up and obsessing me. not fear of any thing or person. just plain fear without an object, but none the less terrible for that. i lay in bed with all the physical symptoms of intense fear. dry mouth, sweating palms, thumping heart and shallow, hasty breathing. my heart was beating so hard that at each beat a loose brass knob on the bedstead

, has a great fascination, and they try by meditation and ritual to get into touch with it. in my opinion it is decidedly risky for a person who is not an initiate to attempt this work. it is exceedingly apt to lead to mental unbalance, if not to actual obsession. not that the nature contacts are evil, but they are profoundly disturbing to the human consciousness because they stir those atavistic depths which the psycho-analyst aims at laying bare by means of his technique. anyone who is acquainted with the literature or practice of psycho-analysis knows that the ab-reaction is an important factor in this system; it is a crisis, and can, for the time being at any rate, upset the patient pretty thoroughly and exacerbate all his symptoms. when we touch the elemental contacts we get the same

ing from an occult attack, and we may as well consider these physical methods while we are upon the subject of the part that can be played by a doctor in dealing with the case. sunlight is exceedingly valuable because it strengthens the aura and makes it much more resistant. people are often advised to go away into the country on this account, but for the victim of an occult attack to go into the depths of the country may not be the wisest thing, because elemental forces are much more potent away from towns, and if he is threatened by an uprush of atavistic forces, he had better cling to the haunts of men. the sea, too, is an elemental force that is best avoided, for water is an element intimately associated with psychism. large bodies of water and high mountains should be avoided in choos

ght and we have the freudian subconsciousness. but the freudians fail to realise that there is also a bright angel who stands behind the right shoulder of every man. this is the mystic superconsciousness or, in other words, the higher self, the holy guardian angel whom abramelin sought with such ardour and effort. we all know that, when caught off our guard, there comes a dark temptation from the depths of our lower selves, something atavistic stirs, and we think thoughts, or even do deeds, of which we would never have believed ourselves capable. we have heard the voice of the dark angel speaking. equally in times of dire stress, when we have our backs to the wall and we are fighting for more than our physical lives, another voice makes itself heard, the voice of the bright angel. i have n

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

and thou makest to live the wild fowl and things that creep and things that fly and everything that belongeth thereunto. thou providest food for the rats in the holes and for the birds that sit among the branches. thou one, thou only one whose arms are many. all men and all creatures adore thee, and praises come unto thee from the height of heaven, from earth's widest space, and from the deepest depths of the sea. thou one, thou only one who hast no second .whose names are manifold and innumerable" we have seen above[1] that among other titles the god amen was called the "only one, but the addition of the words "who hast no second" is remarkable as showing that the egyptians had already conceived the existence of a god who had no like or equal, which they hesitated not to proclaim side by

of meat. hail tatunen,[5] one (7) creator of mankind and of the substance of the gods of the south and of the north, of the west and of the east. ascribe [ye] praise unto ra, the lord of heaven, the (8) prince, life, health, and strength, the creator of the gods, and adore ye him in his beautiful presence as he riseth in the atet[6] boat (9) they who dwell in the heights and they who dwell in the depths worship thee. thoth[7] and maat both are thy recorders. thine enemy[8] is given to the (10) fire, the evil one hath fallen; his arms are bound, and his legs hath ra taken from him. the children of (11) impotent revolt shall never rise up again [1. according to the egyptian belief man consisted of a body xa, a soul ba, an intelligence xu, and ka, the word ka means "image" the greek ei?'dolon

n part of heaven (3) behold osiris hunefer, triumphant, who saith "homage to thee, o thou who art ra when thou (4) risest and tmu when thou settest. thou risest, thou risest; thou shinest (5) thou shinest, thou who art crowned king of the p. 251 gods. thou art the lord of heaven [thou art] the lord of earth [thou art] the creator of those who dwell in the heights (6) and of those who dwell in the depths [thou art] the one god who came into (7) being in the beginning of time. thou didst create the earth (8) thou didst fashion man, thou didst make the watery abyss of the sky, thou didst form hapi [the nile, and thou art the maker of streams and of the (9) great deep, and thou givest life to all that is therein. thou hast knit (10) together the mountains, thou has made mankind and the beasts

ELLIS LOW TWELVE 1907

sea, grant himself was to undertake the task of beating lee and capturiinngg the proud confederate capital. it was titanic work indeed, even with his overwhelming army and boundless& resources. 136 tried by fire in accordance with his far-reaching plans, grant crossed the rapidan on may 4. the fighting which followed was of the most terrific nature. for two days the armies grappled in the gloomy depths of the wilderness, and then the struggle was transferred to spottsylvania court house. less furious fighting followed, and on the 28th of the same month what was left of the army of the potomac gathered in the vicinity of the chickahominy, where mcclellan had made his futile attempt two years before. there, on june i and 3, at cold harbor, the confederate lines were assailed, and the union

leading free masons, who gave their help to running down the criminals. as is invariably the case, the innocent had to suffer for the guilty. public meetings were held in batavia and elsewhere, in which the fraternity was denounced in the fiercest terms. only those who lived in the border states at the outbreak of the civil war can form any idea of the irrestrainable rage that was stirred to its depths. although governor de witt clinton was a prominent mason, he issued a proclamation, october 7, 1826, calling upon all officers and ministers of justice to use the most efficient measures to arrest the offenders and to bring them to justice. shortly after he followed with a second proclamation, offering a reward for the arrest and conviction of the guilty persons. in the following march, a t

old the interest of the reader enchained. in these tales of the early pioneers by edward s. ellis, we catch the odor of the bark on the trees, of the leaves under foot, and the fragrance of the wild flowers; we hear the soft sweep of the indian's paddle and the arrowy flight of his birch canoe; through the somber solitudes steals the bird-like call of the warrior, and we feel the tragedies in the depths of the forest. in those games of marvelous woodcraft, the stakes were human lives, and not always did victory abide with the brave, the chivalrous and those skilled beyond other men in the ways of the woods. best of all, these stories are clean, wholesome and manly in their tendencies and teaching. parents who wish to furnish good reading to their children (and what parent does not wish to

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

f the mathers, emerged in the context of a deep community division between the wealthier landowners and the poorer elements in the village as well as the threat of a war with the natives. for a generation salem village had been afflicted by economic tensions and the entire colony faced the threat of open hostilities breaking out as colonists continually expanded into indian lands. it began in the depths of winter when the daughters of parish minister the rev. samuel parris began to play games of fortunetelling using the white of an egg as a crystal ball. panic ensued when one of the girls saw a coffin in the egg. the fearfulness soon found expression in unexplained fits, which disrupted the household and on occasion the church services. a physician suggested witchcraft and while that sugge

magic were most numerous, during the middle ages, thus forming an unbroken chain. in medieval magic may be found a degraded form of popular pagan rites.the ancient gods had become devils, their mysteries orgies, their worship sorcery. some historians have tried to trace the areas in europe most affected by these devilish practices. spain is said to have excelled all in infamy, to have plumbed the depths of the abyss. the south of france next became a hotbed of sorcery, branching northward to paris and the countries and islands beyond, southward to italy, finally extending into the tyrol and germany. many diseases, including catalepsy, somnambulism, hysteria, and insanity, were attributed to black magic. it followed that curative medicine was also a branch of magic, not a rational science

ned are not open at the time; with ability to obtain knowledge of happenings in the sitter s home and private life relating both to the present and to the distant past; and with an intelligence which knows how to select from among our host of memories the suitable items for association with the book of passage, or conversely, of finding a suitable passage for the particular memory fished from the depths of our mind. thomas s own conclusion was that the book tests were obtained by a spirit who gleaned impressions psychometrically and obtained an exact glimpse now and again by clairvoyance. the underlying idea of book tests goes back to the experiments of sir william crookes. a lady was writing automatically with the planchette and he tried to devise a means for the exclusion of unconscious

ologists as well as mineral fossils for the geologists; and i believe that hereafter the psychologist and the geologist will go hand in hand, the one portraying the earth, its animals and its vegetation, while the other portrays the human beings who have roamed over its surface in the shadows, and the darkness of primeval barbarism. aye, the mental telescope is now discovered which may pierce the depths of the past and bring us in full view of the grand and tragic passages of ancient history. to the subtle emanation given off by the human body he gave the name nerve aura. in the journal of man, which succeeded s. b. brittan s shekinah, one of the first spiritualist monthlies, he published a complete exposition of his system of neurology, or anthropology. the paper was mainly devoted to enc

in an early article (1870, he declares: views or opinions i cannot be said to possess on a subject i do not pretend to understand. i prefer to enter upon the inquiry with no preconceived notions whatever as to what can or cannot be, but with all my senses alert and ready to convey information to the brain; believing, as i do, that we have by no means exhausted all human knowledge or fathomed the depths of all the physical forces. the investigation had been suggested to him by eminent men exercising great influence on the thought of the country. another sentence of the article throws light on his expectations: the increased employment of scientific methods promote exact observation and greater love of truth among inquirers, and will produce a race of observers who will drive the worthless

practically identical. the shaman, or medicine man, raised a tent or hut that he entered, carefully closing the aperture after him. he then proceeded to make his incantations, and in a little while the entire lodge trembled and rocked; the poles bent to a breaking point, as if a dozen strong men were straining at them, and the most violent noise came from within, seeming first to emanate from the depths of the earth, next from the air above, and then from the vicinity of the hut itself. the reason for this disturbance has never been properly explained, and medicine men who were converted to christianity assured workers among the native american tribes that they had not the least idea of what occurred during the time they occupied these enchanted lodges, for they were plunged into a deep sl

k of alchemy written on leaves made from the bark of trees and with a cover made of brass. the book cost two florins. the calligraphy was as admirable as the language was cryptical. each seventh leaf was free from writing but emblazoned with a picture; the first representing a serpent swallowing rods, the second, a serpent crucified on a cross, and the third, the arid expanse of a desert in whose depths a fountain bubbled, with serpents trailing their slimy folds from side to side. the author of this mysterious book purported to be abraham, the patriarch, jew, prince, philosopher, levite, priest, and astrologer. he had included a complete exposition of the art of transmuting metals.describing every process, explaining the different vessels, and pointing out the proper seasons for making ex

emplation. methods were known by which it was possible to so radically change the psychological condition of the individual that he or she would be enabled to recognize the character of the opposition between subjective and objective. these two extremes were reconciled in a higher condition of consciousness, a higher form of life, and a more profound and complete activity that concerns the inmost depths of the self. such beliefs parallel hindu yoga philosophy, and may have been imported into japan from india by buddhist influence during the twelfth and fourteenth centuries c.e. early buddhist influence in japan from the sixth century on was from china. zen buddhism in japan belongs to the later period of the twelfth century. zen monasteries were instituted where anyone so inclined could re

jewish children, and because of this rumor they sometimes came under police supervision. on various occasions they unsuccessfully forecast the date of the last judgment. they declared that all the powers of heaven had descended into kronstadt and were personified in the entourage of father john. they exhorted all believers to make confession to father john, who alone could rescue sinners from the depths of hell. the orthodox clergy would not know the lord, but father john would gather together in kronstadt 144,000 of the blessed and then leave the earth. another tenet of the johannities was that all newborn babies were little devils who must be stamped out immediately after birth. the johannites urged people to sell all their possessions and send the proceeds to father john, or entrust the

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

images of scientific or technological doom like godzilla and frankenstein, the evil from the subconscious like the vampire dracula, or the product of unrestrained animal-like urges, dr. jekyll s mr. hyde. such literary monsters have been powerfully represented in horror movies, which have presented increasingly terrifying creatures from the edge of civilization and human experience.swamps, ocean depths, and outer space. such fictional monsters undoubtedly owe their power to the eternal fascination of the clash between good and evil in human affairs and the old theological themes of judgment and damnation. few stories achieved this metaphysical terror so powerfully as robert louis stevenson s dr. jekyll and mr. hyde, in which the possibilities of evil inherent in all human beings are relea

, when he would rescue their souls from the powers of darkness. in addition, when the earth failed in her life-sustaining powers, mithra would slay a divine bull and give to all abundant life and happiness. among mithra s worshipers were slaves and soldiers, high officials and dignitaries, who worshipped in temples, mithraeums as they were called, built underground or in caves and grottoes in the depths of dark forests, symbolizing the birthplace of their god. the rites in which they participated were of magical significance and an oath of silence was taken by all. in order to bring their lives into closer communion with the divinity of mithra, the neophytes had to pass through seven degrees of initiation, successively assuming the names of raven, occult, soldier, lion, persian, runner of

trology societies, organizations, periodicals and practitioners, published by the now defunct national astrological society. sources: weingarten, henry, comp. the naso international astrological directory. new york: national astrological society, 1977.78. rev. ed. 1980.81. nastrond the strand of the dead .the scandinavian and icelandic hell, said to be of an icy temperature. it lies in the lowest depths of niflheim, is a dark abode far from the sun, and its gates face the cutting north. its walls are formed of wreathed snakes, and their venom is ever falling like rain. it is surrounded by dark and poisonous streams, and nidhog, the great dragon that dwells beneath the central root of ygdrassil, torments and gnaws the dead. here loki is chained to a splintered rock, where the venom of the s

928. nif an egyptian symbol in the form of a ship s sail widely spread, symbolizing breath (see also egypt) niflheim the region of everlasting cold, mist, and darkness in teutonic mythology. it is situated north of midgard (middle earth.the present human abode, across the river gjol. it was into this region that the god odin banished the goddess hel to rule over the worlds of the dead. the lowest depths are named nastrond. strand of the dead. nightmare possibly deriving from the old english night and mara, a specter, indicating a terrifying dream. it is said to be caused by a disorder of the digestive functions during sleep, inducing the temporary belief that some animal or demon is sitting on the chest. among primitive people it was thought that the affliction proceeded from the attention

ty-three years. he died on may 8, 1965. his entry in the british publication who s who, listed his hobbies as investigating queer cases, inventing queer games, and frightening crooks with the law. his books include: the banshee (1926, ghosts with a purpose (1952, spiritualism explained (1917, strange cults& secret societies of modern london (1934, werewolves (1912, for satan s sake (1904, unknown depths (1905, some haunted houses (1908, haunted houses of london (1909, reminiscences of mrs. e. m. ward (1910, the meaning of dreams (1911, byways of ghostland (1911, scottish ghost stories (1912, the sorcery club (1912, animal ghosts (1913, ghostly phenomena (1913, haunted highways and byways (1914, the irish abroad (1915, twenty years experience as a ghost hunter (1916, the haunted man (1917

ble, however unconscious of the method he uses, to range nature s memory under favourable conditions a little beyond the area with which he himself is in normal relationship. such a person has begun, however slightly, to exercise the faculty of astral clairvoyance. such highly speculative ideas are beyond the scope of psychical research, but the concept of the akashic records in its philosophical depths can be partly supported by an astronomical analogy. because of the vastness of interstellar distances it takes hundreds of thousands of years for light, traveling at the enormous speed of 186,000 miles per second, to reach us from distant stars. anyone who could look at the earth from such a distant star would witness, at the present moment, the primeval past. from various distances the cre

eal, their obedience and loyalty. if one of the families in a commune subject to the purrah becomes too powerful and too formidable, the great purrah meets, and nearly always condemns it to unexpected sack, which is carried out by night and, as usual, by masked and disguised men. should the heads of such a dangerous family offer any resistance, they are killed, or carried off, and conveyed to the depths of a sacred and lonely grove where they are tried by the purrah for their insubordination; they are seldom heard of again. such, in part, is the constitution of this extraordinary institution. its existence is known; the display of its power is felt; it is dreaded; yet the veil covering its intentions, decisions and decrees is impenetrable, and not till he is about to be executed does the o

sternly suppressed. ruysbroek wrote a great deal, and at cologne, in 1552, one of his manuscripts found its way into print with the title, de naptu svel de ornatu nuptiarum spiritualium, while subsequently a number of his other works were published, notably de vera contemplatione and de septem gradivus amoris (hanover, 1848. the central tenet of his teaching was that the soul finds god in its own depths. but in contradistinction to many other mystics, he did not teach the fusion of the self in god, holding that at the summit of the ascent toward righteousness the soul still preserves its identity. ruysbroek and his teaching gave rise to many voluminous commentaries throughout the middle ages, and he has attracted a number of great writers. ruysbroek died in 1381. encyclopedia of occultism&

nobleman, when at the command of the latter the crocodile came to the shore and laid its victim at their feet. the king shuddered at the sight of the monster but at the touch of its maker it became once more a mere figure of wax. then the whole astonishing story was told to the king, who thereupon granted the crocodile permission to take away that which was its own. the creature plunged into the depths of the lake and disappeared with the adulterer, while the guilty wife was burnt to death and her ashes were scattered in the stream. a tale of enchantment follows, the scene of which is laid during the reign of king sneferu, the predecessor of kheops. the king was one day taking his pleasure on a lake in a boat rowed by twenty beautiful maidens, when one of the girls dropped a malachite orn

FAUST

oet i beg you, of that motley crowd cease telling at sight of whom the spirit takes to flight! enveil from me the billowing mass compelling us to its vortex with resistless might. no, lead me to the tranquil, heavenly dwelling where only blooms for poets pure delight, where love and friendship give the heart their blessing, with godlike hand creating and progressing. ah, all that from the bosom s depths sprang flowing, all that from shy and stammering lips has passed, sometimes success and sometimes failure knowing, to each wild moment s power a prey is cast. oft only after years, in credit growing, doth it appear in perfect form at last. what gleams is born but for the moment s pages; the true remains, unlost to after-ages. jester could i but hear no more of after-ages! suppose the though

tourney with brother-spheres, a rival song, fulfilling its predestined journey, with march of thunder moves along. its aspect gives the angels power, though none can ever solve its ways; the lofty works beyond us tower, sublime as on the first of days. gabriel and swift beyond where knowledge ranges, earth s splendour whirls in circling flight; a paradise of brightness changes to awful shuddering depths of night. the sea foams up, widespread and surging against the rocks deep-sunken base, and rock and sea sweep onward, merging in rushing spheres eternal race. michael and rival tempests roar and shatter, from sea to land, from land to sea, and, raging, form a circling fetter of deep, effective energy. there flames destruction, flashing, searing, before the crashing thunder s way; yet, lord

oat off into nothingness. so now come down, thou goblet pure and crystalline! from out that ancient case of thine, on which for many a year i have not thought! thou at my fathers feasts wert wont to shine, didst many a solemn guest to mirth incline, when thee, in pledge, one to another brought. the crowded figures, rich and artful wrought, the drinker s duty, rhyming to explain them, the goblet s depths, at but one draught to drain them, recall full many a youthful night to me. now to no neighbour shall i offer thee, upon thy art i shall not show my wit. here is a juice, one s quickly drunk with it. with its brown flood it fills thy ample bowl. this i prepared, i choose this, high upborne; be this my last drink now, with all my soul, a festal, lofty greeting pledged to morn! he puts the go

ood is a quite peculiar juice. faust fear not! this league with you i shall not break! the aim and goal of all my energy is to fulfil the promise i now make. i ve puffed myself too high, i see; only within your ranks do i deserve to be. the mighty spirit spurned me with a scoff, and nature turns herself away from me. the thread of thought is broken off, to me all learning s long been nauseous. in depths of sensuality let us our glowing passions still! in magic s veils impervious prepared at once be every marvel s thrill! come, let us plunge into time s rushing dance, into the roll of circumstance! there may then pain and joyance, successes and annoyance, alternately follow as they can. only restlessly active is a man! mephistopheles to you no goal is set, nor measure. if you should like to

ased him to trot along before me, to roll in a heap before the feet of the innocent wanderer, and as he fell, to spring upon his shoulders. turn him back into his favourite form, that he may crawl on his belly, before me in the sand, that i may trample him beneath my feet, the outcast- not the first one -woe! woe! that no human soul can grasp it, that more than one creature has sunk down into the depths of this misery, that the first one, in writhing, deathly agony, did not atone for the guilt of all the others in the sight of the eternal pardoner! the misery of this single one pierces the marrow of my life; and you are calmly grinning at the fate of thousands! mephistopheles now we are again at our wits end, there where the reason of you mortals snaps from over-stretching. why do you ente

follow me, love, have courage, be bold! i ll press you to my heart with warmth a thousandfold; i only beg you now to follow me! margaret [turning toward him. and is it you, then? you, quite certainly? faust it s i! come with me! margaret you unlock the chain, you take me in your lap again! how is it that you do not shrink from me? and do you know, my love, whom you set free? faust come! come! the depths of night already wane. margaret my mother i have slain. my child i ve drowned! it s true! was it not given to me and you? to you as well! it s you! i scarce can deem it real. give me your hand! it is no dream! your darling hand! but ah, it s wet! quick wipe it off! it seems that even yet i see blood run. ah, god! what have you done? oh, put away the sword, i pray! faust let what is done and

rs by magic s spells enthralled be reason s powers, and in its stead, arising far and free, reign glorious, daring phantasy! what you desired so boldly, be it now perceived; it is impossible, therefore to be believed. faust rises to view on the other side of the proscenium. astrologer in priestly robe and wreathed, a wonder-man! who ll now fulfil what he in faith began, a tripod with him from the depths below. now from the bowl the incense-perfumes flow. he girds himself, the lofty work to bless; henceforth there can be nothing but success. faust [in the grand manner. in your name, mothers! ye who have your throne in boundless space, eternally alone, yet not alone. around your heads there waver life s images, astir, yet lifeless ever. what once has been, in radiance supernal, it s stirring

hence with hate, let envy perish! we the purest pleasures cherish strewn beneath the sky s blue sphere! on the earth and on the ocean let him see in every motion sign of welcome and of cheer. mephistopheles what novelties and how assuring when both from string and voice alluring the tones about each other twine. but lost on me is all the trilling, tickling my ears but never thrilling down in its depths this heart of mine. sphinxes speak not of heart! vain so to call it! a shrivelled-up, old leathern wallet would better with your face combine. faust [approaching] how strangely satisfying are these creatures! repulsive, yet what big, compelling features! i feel now the approach of some good chance; whither is hailing me that earnest glance? referring to the sphinxes. before such oedipus onc

is marvel profits none. hence! ye noble guests and merry, to the ocean revel hurry, glittering where the waves are twinkling, heaving gently, shores besprinkling, there where luna twofold gloweth, holy dew on us bestoweth. there a life astir and cheerful, here an earthquake dire and fearful. hence, ye prudent, haste away! for this place strikes with dismay. seismos [growling and blustering in the depths. shove again with shoulders straining, stoutly all your strength arraigning! upper regions we ll be gaining, where to us must all give way. sphinxes. what a most unpleasant quivering, what a hideous, fearsome shivering! what a wavering, what a shocking, surging to and fro and rocking! an unbearable affray! but we shall not change our places, though all hell bursts in our faces. now a dome

FLY THE LIGHT

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

FOCUS OF LIFE

is born again of desire, call it by whatever name: this unmanifested memory has no name till belief incarnates. hence it may be called,-the re-occuring subdivision of 'i. everything becomes necessary. man is subject to his own law: all else is an obscene jest and a lie. thus reasoned aaos in his youth and went to sleep alone. after a vilely repulsive nightmare aaos awoke saying "quiescent are my depths, who could realize they contain such criminal abortions of the cosmos" what is all body but materialized desire? what are dreams but unsatisfied desires striving to foretell their possibility in despite of morals? life is but will, that has become organic after satiety; its further desires striving for unity. death is that further will incarnating in body. the next day aaos spoke unto his g

hy wonderful pleasure! o, l.c.o' cs! thou insatiable thirst of my self-love, with none but thee will i procreate "what now am i after resurrection? the sinful despair of magic? i am the iconoclast of logos: the sun-satyr of chaos! thunder and lightnings? yea, a vital gaiety to drowsy dust, to blase souls. ecstatic laughter that reverberates and awakens. i am the shuddering heights and suffocating depths of ego, slipping and becoming. inconceivable women am i. a clouded vista of abyss, wherein to visit naked, my vampire self. wherein to write a cryptic language of my sexes, that i am the key. wherein to belch forth venomous atmosphere towards the highest. wherein to drench my thirsted tongue on thy goat's milk; to battle with thy cataleptic kisses, to swoon in thy consuming subtilty. o my m

ivable women am i. a clouded vista of abyss, wherein to visit naked, my vampire self. wherein to write a cryptic language of my sexes, that i am the key. wherein to belch forth venomous atmosphere towards the highest. wherein to drench my thirsted tongue on thy goat's milk; to battle with thy cataleptic kisses, to swoon in thy consuming subtilty. o my mistress, i am unutterably drunk striving thy depths. i am the great cypher of love and hate knotted. the sphinx surviving, never sufficiently imagined. i am the grotesque refractions of form and self. the bitter purgative, called death. a violence that out-lasts the morning. moon turbulent waters am i: the frightening black albatross of unashamed women-where men are. i am the over mature breasts of a child: the virgin womb, hidden by nightma

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

to which is rough and hard but it promises a great reward. it may be compared to the statue of diana at chios which showed a weeping face to those entering the temple but a smiling face to those going out.1 or to the riddle of pythagoras on bicornis, one side rough and unwelcoming, the other leading to better things. this face and this riddle now seem hard, but those who immerse themselves in the depths of these shadows will find something to their advantage. a poem attributed to merlin's wisdom describes the unsuitability of various animals to various actions, for example pigs are not well adapted by nature for flying. the reader is therefore warned not to attempt the present work unless he feels equal to it.2 the combination of mysteriousness and bombast in these poetic sign posts to the

FRATER U D PRACTICAL SIGIL MAGIC

annot recognize its meaning anymore (as is also the case with word and pictorial sigils) you can now activate this acoustic will guide you into a kind of gmantra-stupor h (this will follow naturally and may sometim 58/ practical sigil magic only a s: few minutes f chanting; thus, your directive for the unconscious, which is now concealed in the acoustic sigil, can pass the censor to thrive in the depths of the psyche and go about its work. you may support this procedure by a trance of exhaustion, achieved, for example, by fasting, pro longed lack of sleep or extreme physical exertion1 you might even use autohypnosis by playing the mantra on a tape recorder during your sleep (best use endless cassettes, but experience has shown that this is not really requisite except as an auxiliary measur

FULL MOON RITUALS

wards the old castle. by the time deer crests the hill and pauses beneath the ancient turret, the pack he carries has become quite a weight- but all weariness departs as he lays hand upon the great bronze knocker which hangs before him. oncely, twicely, thricely he knocks- hearing the deep bass from the heavy bronze spread from the sound board of the huge oak door and then reverberate through the depths of the great hall- and then he waits for the castle to answer "welcome child" he senses more than hears, before gently pushing the mighty door inward. ancient as this place is, the heavy door turns easily and silently upon its hinges. a sense of timelessness and yet of immense age washes over deer as he stands beneath the high lentil, momentarily swept away in memories of many moons spent w

me child" he senses more than hears, before gently pushing the mighty door inward. ancient as this place is, the heavy door turns easily and silently upon its hinges. a sense of timelessness and yet of immense age washes over deer as he stands beneath the high lentil, momentarily swept away in memories of many moons spent within these walls. lowering his pack to the floor, deer retrieves from its depths a large beeswax globe of deepest crimson, which he sets upon the broad sill of the window that sidelights the ancient door, and lights the wick protruding from its crown. almost instantly, a specter of cinnamon flows into the cavernous depths of the great room as the light illuminates the stone foyer and shines as a beacon through the window and out into the night. deer lays a blessing abou

FULLER J F C SECRET WISDOM OF THE QABALAH

sents the shin emerging from yhshvh, which by turning the darkness into a luminous mirror enabled yhvh to be reflected upon it. then only was the balance between the former and the formless established. as the divine spark scintillated forth, ghe caused a wind to blow from above against a wind that blew from below. from the shock of the meeting of these two winds, a drop emerged and rose from the depths of the abyss. this drop united the winds and from the union of these winds the world was born h, 3 a simulacrum of elohim- who. these- in which the form of every atom represents a divine idea. or we may try to understand it in another way: the indivisible point or supreme point sends forth a light of such transparency, limpidity and subtlety that it penetrates everywhere. around the point

s nirvana. symbolically, this potent mystery is depicted in the eucharist, or high mass, in which the bread and the wine are transmuted into the body and blood of christ; that is matter into god. as we have already stated, it was on account of the potency of this mystery that it was so heavily shrouded. here existed an idea which could either re-create divinity or plunge mankind into still deeper depths of devilry. it could exalt man to supreme genius or cast him down into complete madness. its potency was so stupendous that it may be compared to atomic energy in the physical world; for. gas above so beneath h- it followed that its destructive force was as great as its creative force. which would be used depended entirely upon the will of the user. therefore it is the will which is the red

n among them the dragon's teeth of war. we stand today at the foot of the tower of babel- the tower of class strife and international conflict. meanwhile light has scintillated forth in science, the boundless shekinah of this present age. it is girt by no frontier and circumscribed by no class. it shines forth over the north and the south, over the east and the west. into the heights and into the depths it glows, and yet for the perfection of its creative force it demands that upon its ever-expanding effulgence be cast the shadow of a new human form: the shadow of a humanity in which the physical, the moral, and the intellectual are balanced between the material and the spiritual. what the world demands is a new microcosmic idea, a new five-fold messianic force, a new dispensation of balan

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

attire minerva's graceful art disposed, adjusted, form'd to every part"[99 [99] hesiod, works and days. later, however, pandora herself becomes the pourer forth of ills on the head of defenceless man. chapter xi. fire and phallic worship "know, first a spirit with an active flame fills, feeds, and animates the mighty frame; runs through the watery worlds and fields of air, the ponderous earth and depths of heav'n and there burns in the sun and moon, and every brilliant star thus mingling in the mass, the general soul lives in its parts and agitates the whole" although earth, air, water, and the sun were long venerated as objects of worship, as containing the life principle, in process of time it is observed that fire attracted the highest regard of human beings, and on their altars the sac

GILBERT THE MAGICAL MASON

otice 'daath 'knowledge; this word varies in its construct states and is sometimesdoh,dout,doim, anddot.these are four forms from the rootido,yodah, meaning 'he understood' or 'he knew 'daath' is the infinitive, and is used to express 'cognitio 'knowledge, as in jeremiahiii.15 'which shall feed you withhnouiledg253andunderstanding';the same root word twice: in proverbs iii. 20 'by hisknowledgethe depths were broken up. so 'daath' is clearly 'knowledge. yet the old latin-hebrew dictionaries give 'daath' as equiv255 alent to the latinmens,and english 'mind, as a human principle, essence or organ.anomalies inthebibilical views of man 149there is also the rootbun,meaning 'he understood; as already mentioned, from this comes the wordtbnh,'tebunah, which has been for centuries used to mean the u

GILBERT THE SORCERER AND HIS APPRENTICE

in the training of occult students when they have acquired a certain amount of sensitiveness, and a certain amount of power of concentra255 tion, and so forth, when the teacher directs them at noonday on a clear and cloudless day to look steadfastly into the blue sky. at first they see nothing. at first the eyes will simply grow dazzled, and will be unable to bear the continuous staring into the depths of the blue- a kind of dizziness will pass over, and a sort of grey mist will flow before the eyes. but after a while, if the pupil has attained sufficient progress, he will begin to see pictures in the blue- and, many people will say 'hallucination. but it is not hallucination, as has been proved over and over again, when actual scenes and actual occurrences have been seen in this way whic

GLOBAL FREEMASONRY

s that establishes the relation between ancient egypt and the masons is their symbols. symbols are very important in masonry. masons reveal the true meaning of their philosophy to their members through allegory. amason, who advances stage by stage through the 33 degrees of the masonic hierarchy, learns new meanings for each symbol at every stage. in this way, members descend step by step into the depths of masonic philosophy. an article in mimar sinan magazine describes this function of their symbols: we all know that masonry expresses its ideas and ideals by means of symbols and stories, that is, allegories. these stories go back to the first ages of history. we can even say that they stretch back to legends of prehistory. in this way, masonry has shown the antiquity of its ideals and has

GNOSTIC HANDBOOK

lution and technology coupled with a belief in progress. this new scientific model was and is a direct contradiction of the earlier "traditional" model, which was based on the "great chain of being. this great chain is the traditional view of the universe which is not locked in a simple "nuts and bolts" view, but which encompasses the great span of existence from the very heights of spirit to the depths of the infernal realms. the great chain of being while expressed in many cultures is not doctrinally specific, it can be found in hindu, buddhist, platonic, christian and mystical cosmology, it is found throughout literature from myth and legend to the visions of dante" the plan and structure of the world, which, through the middle ages and down to the late eighteenth century most educated

ent these occurrences are horizontal, they exist within the experience of time, space and matter and hence exist on the material line. at the same time we can suggest this line is intersected by another, a vertical line, the line of spirit. whereas the horizontal moves from life to death, beginning to end and repeats again and again, the vertical moves from alpha to omega, from the heights to the depths. this image, the cross, is the primal image of the great chain of being and traditional cosmology. it is pregnant with meaning and within it are the central concepts of gnosticism. if we consider the cross and the intersection between the spiritual and the material, we can also contemplate the variations in ideals between these two extremes. the material emphasises the physical, material an

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

on had spread across the globe. the shamanic quest of odin is beautifully expressed in the poetic form of the elder edda. i trow that i hung on the windy tree, swing there nights all nine, gashed with a blade, bloodied for odin, myself an offering to myself, knotted to that tree, no man knows whither the roots of it run, gnostic theurgy page 113 none gave me bread, none gave me drink, down to the depths i peered, to snatch up the runes with a roaring scream and fell in a dizzied swoon. well-being i won and wisdom too, i grew and joyed in my growth from a word to a word, i was led to a word from a deed to another deed. the legend of odin symbolises the initiatory quest of transfiguration. while using the shamanic imagery of the indo-europeans, it embodies the transformation process albeit e

the body shake yourself and make sure you are relaxed. if there is any tension left go back to that area and do the technique again. sense the relaxation of the muscles, and make yourself comfortable where you are sitting. notice the blackness before your closed eyes, visualise a spiral in front of you. see it spinning, sense yourself falling into the spiral and falling deeper and deeper into the depths of the relaxed state. you can add some colour to the spiral if you like, blues and greens are normally particularly relaxing. as you feel yourself becoming more relaxed, visualise a time in your past where you were very relaxed. if you cannot remember such a time, choose a location where you would be very relaxed, perhaps a countryside or forest location. sense the feeling of relaxation. en

GOETIA LUCIFERIAN

l, separate and alone in my being. typhon, present unto me the tcham knive from which i shall stand forth in my dreaming and waking! sender of nightmares ascend through me! ooo west- let now the serpent encircle me, leviathan the coiling dragon of timeless being. i summon your essence unto me! great chthonic daimon of endless being, i seek to drink deep of your cup and behold the mysteries of the depths! mriodom aoth, sabaoth, atheleberseth, abraoth! by the very circle of which i build i walk unto the crown of lucifer that emerald which shines the essence of heaven and hell. that angelickan watcher of the sun shall come now forth to join with the ahrimanic shadow, that angel and daemon are joined! i walk unto the umbrarum rex, the kingdom of shades and the ghost roads open the gates unto m

our own blood. with the flame burning, hold the blade within. envision the fires of the underworld, of hecate-lilith and banal, of the daemonic gods below who open the gates of our own transformation. envision the fire empowering the blade with the serpent tongue of shaitan of midnight, the purifier of the black handled knife. as the blade is immersed in the water, recite- by the mysteries of the depths, the coiling dragon of old beheld to the gates of leviathan by hecate and the skull wreathed in roses, which is silence and beauty i summon thee blade of steel, envenomed in the darkness of the earth do become knife of the devil s claw, my sacred tool of summoning water-daemon of the blade be born by banal and those of the shadowed realms- blade be blessed! so mote it be! the wand the wand

roth (whom is more bestial/demonic in nature and appearance) opens the way to the grail of lucifer s crown the perception of i and the mind separate from the universe. paimon is a higher spirit of self-initiation, who is a path maker for ones own becoming. paimon sometimes appears as an angelick spirit with a flaming sword. his office is guardian of the path through leviathan, the guardian of the depths and subconscious. 41 j buer buer is a demon of ones becoming and self-initiation through philosophy and instinct. buer should respond to the sorcerer by the means inspiration which leads to one seeking answers and results via work itself. buer is also sabbatic familiar, giving the sorcerer insight and learning inspiration into wort cunning, herbalism, ect. buer is also a healing spirit and

par, one may work through this spirit as a means of obtaining the union of another female, or creating a shadow form of a succubus via dreaming sorcery. 44 q botis botis appears in the black mirror as a viper, and then with the command of the magician will appear in a human shape with sharpened teeth, two horns and carrying a flaming sword. botis is a divinatory spirit whom reveals secrets in the depths of the mind, and how one may obtain secrets from others by language and talk. he brings union of friends and foes and rules over 60 legions of spirits. r bathin bathin is a mighty duke, whom appears like a strong man with the tail of a serpent, whom sits upon a pale horse. bathin is a witchcraft familiar of wort cunning and herbalism, whom knows the use of precious stones. bathin is also a

marquis who appears as a sea monster/dragon. this leviathan-form is a bringer of wisdom that teaches and inspires the comprehension of the languages of old. forneus is also one who heals arguments and reconciles foes. he governs 29 legions of spirits, who are partly the order of thrones and angels. one may invoke forneus as a bestial and serpentine force of self-awareness, that one may delve the depths of the subconscious to work through the familiar of the self, thus a guide to the hga/angelic familiar. e foras foras is the 31st spirit of solomon. he appears as a strong man. this spirit is essential in ones own self-introspective initiation which involves magical practice. foras teaches the art of logic and ethics and inspires a healthy outlook towards the upkeep of the human body. it ma

of astral and dreaming projection. this spirit also teaches one how to consecrate items unto amaymon, his king. 53 h furfur furfur is the thirty-fourth spirit of solomon, who is a great and mighty earl. this spirits appears as a deer with a fiery tail, who is said never to speak truth. this translates in an initiatory context that furfur echoes the conscious mind, that is, he does not reveal the depths of the true self, i.e. the subconscious abyss within. furfur is a spirit of the carnal ego, the daemon associated with the body. this spirit will also take human form is commanded, and will reveal truth once the magician has willed it so. furfur can raise storms which translates to the context which makes reference to his ability to cause chaos in areas of self-introspection, that which wil

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe go to the north and give the zelator sign facing north recite the prayer of the gnomes: o invisible king who, taking the earth for foundation, didst hollow its depths to fill them with thy almighty power. thou whose name shaketh the arches of the world! thou who causest the seven metals to flow through the veins of the rocks! king of the seven lights! rewarder of the subterranean workers! lead us into the desirable air and into the realm of splendor. we watch and we labor unceasingly, we seek and we hope, by the twelve stones of the holy city, by the bur

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

ple duly closed. so mote it s the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:59 am the prayers of the elementals from dogme et rituel de haute magie by eliphaz l vi translated by persons unknown the prayer of the gnomes or earth spirits. o invisible king, who, taking the earth for foundation, didst hollow its depths to fill them with thy almighty power. thou whose name shaketh the arches of the world, thou who causest the seven metals to flow in the veins of the rocks, king of the seven lights, rewarder of the subterranean workers, lead us into the desirable air and into the realm of splendour. we watch and we labour unceasingly, we seek and we hope, by the twelve stones of the holy city, by the buried

GOLDEN DAWN RITUALS D

med these banishings and purification's with n and o, you will then say the call from the chaldean oracles. for nit is "so therefore first, the priest who governeth the works of fire must sprinkle with the lustral waters of the loud resounding sea" for o it is "and when all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" these could be said while you are circumambulating around the temple after you have purified each quarter and have ended in the east. so, for example, after you have purified all four quarters with n and have ended in the east, circumambulate one complete time saying the call of n, upon completing this continue on with consecrating all four quar

GOLDEN DAWN RITUALS F

ith the lustral waters of the loud and resounding sea" beginning in the south, do likewise with o, consecrating the four quarters, and again incensing with the movements of left, right and center and a large cross. let the adept then recite the following "and when after all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" step 5 let the adept now taking up the wand by the white band, circumambulate (in the direction of the sun) and desoil three times. step 6 upon completion, let the adept now return to the west of the altar, facing east, and recite the adoration to the lord of the universe. let the adept include the sign of the enterer and the sign of harparcrate

GOLDEN DAWN RITUALS G

he incense (we recommend that our rosicrucian fraternity use the traditional rose and amber incense blend. consecrate the four quarters by o, tracing a cross in each quarter and waving the censer thrice in the form of the o triangle. recite the following "and when after all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" step 5 setting down the censer, let the adept hold the lotus wand by the white portion and circumambulate, desoiling three times, giving the signs of the neophyte when passing in the east (the rending of the veil is also acceptable. step 6 moving to the west of the altar and facing east, recite the adoration to the lord of the universe "holy art

GOLDEN DAWN RITUALS K

he gives the 5=6 signs, and the analysis of the keyword) chief adept (advances to the altar without his wand, taking the cross from the altar, goes to the south, raises the cross above his head and slowly circumambulates the chamber with sol, repeating "and when, after all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" chief adept (on reaching the south, he faces south, and makes with the cross the invoking pentagram of fire, saying "oip teaa pedoce. in the names and letters of the great southern quadrangle, i invoke ye, ye angels of the watchtower of the south (chief adept replaces the cross on the lion. takes the cup, goes to the west, sprinkles water, and c

GOLDEN DAWN RITUALS Z1

ough the darkness of putrefaction. black is its field which thus represents the darkness and ignorance of the outer, while the white triangle is again the light which shineth in the darkness but which is not comprehended thereby. therefore is the banner of the west the symbol of twilight, as it were, the equation of light and darkness. the pole and the base are black to represent that even in the depths of evil can that symbol stand. the cord is black, but the transverse bar and the lance point may be golden or brass and the tassels scarlet as in the case of the banner of the east, and for the same reasons. the banner of the west, when it changes its position in the temple, represents that which bars and threatens, and demands fresh sacrifice before the path leading to the higher be attain

GOLDEN DAWN RITUALS ZAM15

first, the priest who governeth the works of fire must sprinkle with the lustral waters of the loud, resounding sea" put down the cup on the altar. 4 step 5 take up the incense and wave it as you pass round to the east, south, west, and north while saying "and when after all the phantoms are vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" put down the incense. step 6 take up the lotus wand. circumambulate with a three times, grasping the wand by the white band. return to the west, face east, and say the adoration "holy art thou lord of the universe. holy art thou whom nature hath not formed. holy art thou the vast and mighty one, ruler of the light and of the darkness" step 7 per

GOLDEN DAWN RITUALS ZAM20

and, perform the lesser banishing ritual of the hexagram. perform the full lvx signs. step 2 advance to the altar without the wand and take therefrom the fire wand. face south, raise the wand above your head, and slowly circumambulate in the path of a, saying "and when, after all the phantoms have vanished, thou shalt see that holy and formless o, that o which darts and flashes through the hidden depths of the universe, hear thou the voice of o" step 3 on reaching south, make the invoking fire pentagram and the sign of the lion's head. say "oip teaa pedoce. in the names and letters of the great southern quadrangle, i invoke ye, ye angels of the watchtower of the south" step 4 replace wand on altar, take cup and go west. sprinkle to the west and circumambulate temple in the path of a, sayin

GOLDEN DAWN RITUALS ZAM21

eat archangel of fire michael, i consecrate thee with fire" magus of fire (he then lights the four red lamps at the edge of the circle, starting in the east and ending at the fifth lamp sitting on the center altar, while saying at the beginning of the lighting "and when all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe. hear thou the voice of fire (returns to position) chief adept (moves to the east, takes air dagger and draws the invoking pentagram of air "i exorcise all evil and impure spirits by the powers of air and in the name of exarp and oro ibah aozpi (faces west, swings/ and makes a cross in the air and says "in the name of shaddai el chai, all mighty and everlasting god, and in t

GOLDEN DAWN RITUALS ZAM22

invoke. o thou whose flaming eyes watcheth endlessly, and from whose gaze causeth hearts to melt at the sight of thee. o thou who art most beloved above all, and whose glory causeth the gods to rejoice, thee, thee do i invoke! hail ra (vibrate and circulate by formula of middle pillar) oh thou whose name is unknown. i praise thee from the heights of heaven to the breadth of the earth, and to the depths of the sea. thou art in all things and from thy mouth did issueth forth the breath that animated all living creatures. thou art the one that illuminates the world by day, yet in the darkness of night thou art the one that illuminates my soul, the center of my being. thou art trapt, the sun in fullest glory. gaze thou with favor upon me who now standeth humbly before thee with arms uplifted

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

he appointed hour, had been swallowed up in a geological cataclysm. the first and most ancient creation had been mankind s golden race who had lived like the gods, free from care, without trouble or woe. with ageless limbs they revelled at their banquets. when they died it was as men overcome by sleep. with the passing of time, and at the command of zeus, this golden race eventually sank into the depths of the earth. it was succeeded by the silver race which was supplanted by the bronze race, which was replaced by the race of heroes, which was followed by the iron race our own the fifth and most recent creation.34 it is the fate of the bronze race that is of particular interest to us here. described in the myths as having the strength of giants, and mighty hands on their mighty limbs ,35 t

ake unto yima saying: yima the fair. upon the material world a fatal winter is about to descend, that shall bring a vehement, destroying frost. upon the corporeal world will the evil of winter come, wherefore snow will fall in great abundance. and all three sorts of beasts shall perish, those that live in the wilderness, and those that live on the tops of the mountains, and those that live in the depths of the valleys under the shelter of stables. therefore make thee a var [a hypogeum or underground enclosure] the length of a riding ground to all four corners. thither bring thou the representatives of every kind of beast, great and small, of the cattle, of the beasts of burden, and of men, of dogs, of birds, and of the red burning fires.3 there shalt thou make water flow. thou shall put bi

the pole, p. 258. 10 david m. hopkins et al, the palaeoecology of beringia, academic press, new york, 1982, p. 309. graham hancock fingerprints of the gods 209 animals were apparently killed together, overcome by some common power. such piles of bodies of animals or men simply do not occur by any ordinary natural means. 11 at various levels stone artefacts have been found frozen in situ at great depths, and in association with ice age fauna, which confirms that men were contemporary with extinct animals in alaska .12 throughout the alaskan mucks, also there is: evidence of atmospheric disturbances of unparalleled violence. mammoth and bison alike were torn and twisted as though by a cosmic hand in godly rage. in one place we can find the foreleg and shoulder of a mammoth with portions of

into a land of ice and snow with ten months of harsh and frozen winter.24 a thousand krakatoas, all at once many of the myths of cataclysm speak of times of terrible cold, of darkened skies, of black, burning, bituminous rain. for centuries it must have been like that all the way across the arc of death incorporating immense tracts of siberia, the yukon and alaska. here, interspersed in the muck depths, and sometimes through the very piles of bones and tusks themselves, are layers of volcanic ash. there is no doubt that coincidental with the [extinctions] there were volcanic eruptions of tremendous proportions. 25 there is a remarkable amount of evidence of excessive volcanism during the decline of the wisconsin ice cap.26 far to the south of the frozen alaskan mucks, thousands of prehist

o another is implicated. nevertheless, it is accepted that precession does have an impact on both glaciation and deglaciation, at widely separated intervals. the knowledge that it does so has only been established by our own science since the late 1970s.4 yet the evidence of the myths suggests that the same level of knowledge might have been possessed by an as yet unidentified civilization in the depths of the last ice age. the clear suggestion we may be meant to grasp is that the terrible cataclysms of flood and fire and ice which the myths describe were in some way causally connected to the ponderous movements of the celestial coordinates through the great cycle of the zodiac. in the words of santillana and von dechend, it was not a foreign idea to the ancients that the mills of the gods

ians and the maya i rested my hands lightly on the gnarled granite edge of the sarcophagus which egyptologists insist had been built to house the body of khufu. i gazed 20 for example, see cyril aldred, egypt to the end of the old kingdom, thames& hudson, london, 1988, p. 25. 21 ibid, p. 57. the relevant artefacts are in the cairo museum. graham hancock fingerprints of the gods 323 into its murky depths where the dim electric lighting of the chamber seemed hardly to penetrate and saw specks of dust swirling in a golden cloud. it was just a trick of light and shadow, of course, but the king s chamber was full of such illusions. i remembered that napoleon bonaparte had paused to spend a night alone here during his conquest of egypt in the late eighteenth century. the next morning he had emer

have been better informed about their past than we are, did not share this view. the historical records they kept in their most venerable temples included comprehensive lists of all the kings of egypt: lists naming every pharaoh of every dynasty recognized by scholars today.5 some of these lists went even further, reaching back beyond the historical horizon of the first dynasty into the uncharted depths of a remote and profound antiquity. two lists of kings in this category have survived the ravages of the ages and, having been exported from egypt, are now preserved in european 1 myth and symbol in ancient egypt, pp. 263-4; see also nicolas grimal, a history of ancient egypt, blackwell, cambridge, 1992, p. 46. 2 new larousse encyclopaedia of mythology, p. 16. 3 the gods of the egyptians, v

pole. graham hancock fingerprints of the gods 449 it was suddenly clear to me how a continent-sized landmass, which had been the home of a large and prosperous society for thousands of years, could indeed get lost almost without trace. as the flem-aths concluded: it is to icy antarctica that we look to find answers to the very roots of civilization answers which may yet be preserved in the frozen depths of the forgotten island continent. i hauled out my researcher s resignation letter from the files and started to check off his preconditions for the emergence of an advanced civilization. he wanted major mountain ranges. he wanted huge river systems. he wanted a vast region which occupied a land area at least a couple of thousand miles across. he also wanted a stable, congenial climate for

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ishing rituals of the pentagram and hexagram. the enochian pentagram and hexagram rituals are given later in this manual. step 2. enter your body of light. hold your wand before you. stand facing the watchtower of fire in the south. see fue radiate from your wand and say: behold, all the phantoms have vanished, arad i see that sacred and formless fire; the fire that llames and consumes the hidden depths of the universe, and i hear the voice of fire. trace the fire pentagram before you, and then trace a flaming red enochian letter k (k) within it. maintain this flaming letter and say, oip-teaa-pdoke (oh-ee-peh teh-ah-ah peh-doh-keh) in the names and letters of the great southern quadrangle, i invoke you, angels of the watchtower of the south. then vibrate the great holy narre of this watcht

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

strongest within your magical universe. in itself, it is neither good nor evil, but like most things it will be up to you to use it wisely and not to let it control you (obsession is a very real possibility for the unwary magician. according to crowley "the phallus is the physiological basis of the oversoul (of the nature of the gods. the 153 154 supernal father is said to have risen up from the depths and uttered the word which led to the creation of the world. it was not a deliberate conscious act so much as a spontaneous outward expession of inherent internal creative forces. the same is true of the phallus, at least to a degree. the entire world arose from the creative impulse of the divine father contacting the material nature of the divine mother. the father is chockmah, wisdom and

tension and relaxation as you go through these steps. this will prevent your mind from ever becoming too tense or too relaxed. 172 the formulas of enochian magick help nature and work on with her; and nature will regard thee as one of her creatures and make obeisance. and she will open wide before thee the portals of her secret chambers, layy bare before thy gaze the treasures hidden in the very depths of her pure virgin bosom. h.p. blavatsky. the voice of the silence magical formulas are an expression of natural motion. they establish procedures for action; ways of doing something in the world. the best formulas, and among the most powerful, are those that dovetail with natural law. the fact that a natural law is not widely known, or perhaps even rejected as impossible by the logical thi

nishing rituals of the pentagram and hexagram. use a strong heavy-bodied incense (for example, musk) for this ritual. create a pantacle inscribed with the name axir, the number 566, and his sigil from the rose. place it on the altar before you. step 2. open the ritual as follows: hold your wand in your right hand, face south and say, i see the holy and formless fire which darts through the hidden depths of the universe. i hear the voice of fire. oip-teaa-pdoke (oh-ee-peh teh-ah-ah-peh-doh-heh) i invoke you, angels of the watchtower of the south. hold your cup in your right hand, face west and say, i see the holy and formless water which flows through the hidden depths of the universe. i hear the voice of water. 346 mph-arsl-gaiol (em-peh-heh-ar-ess-el-gah-ee-oh-leh) i invoke you, angels of

th. hold your cup in your right hand, face west and say, i see the holy and formless water which flows through the hidden depths of the universe. i hear the voice of water. 346 mph-arsl-gaiol (em-peh-heh-ar-ess-el-gah-ee-oh-leh) i invoke you, angels of the watchtower of the west. hold your dagger in your right hand, face east and say, i see the holy and formless air which blows through the hidden depths of the universe. i hear the voice of air. oro-ibah-aozpi (oh-roh-ee-bah-ah-oh-zod-pee) i invoke you, angels of the watchtower of the east. hold your pantacle in your right hand, face north and say, i see the holy and formless earth which lies at the hidden depths of the universe. i hear the voice of earth. mor-dial-hktga (moh-ar-dee-ah-leh-heh-keh-teh-gah) i invoke you, angels of the watcht

of niakod you will obey me. even you, the archdemon will obey my will. step 11. point your sword downward to the circle. lift up the talisman of niakod before you and say, i have truly tread the path to stand at last upon the brink and dare the breath of demon's wrath. i stare! i bend! i leap! i sink! in the name of niakod komanan help me. tabitom uphold me. khoronzon stand aside for me. see the depths of the abyss surrounding you in your protected circle. let the demons of the abyss be as black swirling clouds upon a midnight sea but unable to harm you. 361 remain in this state for as long as you can. step 12. return to the altar and perform an appropriate banishing ritual. 362 enochian death ritual the fol lowing enochian ri tual i s provided for advanced magicians. i t invokes the natu

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

heroes. with our people a favourite mode of representing translation is to shut up the enchanted inside a mountain, the earth, so to speak, letting herself be opened to i-eceive them" more than one idea may be at work here together: motherly earth hides the dead in her bosom, and the world of souls is an underground world; elves and dwarfs are imagined living inside mountains, not so much in the depths of the earth as in hills and rocks that rise above the level ground; but popular forms of cursing choose all manner of phrases to express the very lowest abyss^ the swed. hergtagen (taken into mountain) means sunken, hergtagning^ see the famous legends of the seven sleepers (greg. tiir. mirac. 1, 95. paul diac. 1, 3, and of endijmion, who lies in eternal sleep on mt. latmos. conf. pliny 7

wly but steadily strives to come to the surface, it is commonly said, at the rate of a cock's stride every year (d. sag. no. 212. we saw how the tliunderholt, donar's priceless hammer, after plunging far into the ground, pushed its way up in seven yeai's (p. 179. at an appointed time the treasure is up, and waiting to be released; if then the required condition fails, it is snatched away into the depths once more. its neariug the surface is expressed by the phrase 'the treasure blossoms (as fortune blossoms, p. 866 'it gets ripe; then 'it fades (simpl. 2, 191, has to sink again. this may refer to the hlowing of a flower above or beside it. in mhg. they spoke of the treasure coming forth' wenne hiimt hervilr der hort, der mich so ricle mohte machen' ms. 1, 163. it ripens in most cases every

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ll; from the swedes the converted finns received their helwetti (orcus, the lapps their helvete, and from the bavarians the slovens in carniola and styria got their vize (purgatorium, for the church had distinguished between two fires, the one punitive, the other purgative, and hanging midway betwixt hell and heaven.1 but the christians did not alter the position of hell, it still was down in the depths of the earth, with the human world spread out above it. it is therefore called abyssus (ducange sub v, and forms the counterpart to heaven: f a coelo usque in abyssum. from abyssus, span, abismo, fr. abime, is to be explained the mhg. aus (altd. bl. 1, 295; in abisses grunde, msh. 3, 167, later obis, nobis (en abis, en obis, in abyssum. os. helligrund, 1 of one in purgatory the esthonians s

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

university and in dream laboratories in various centers around the world dream phenomena are being studied using scientifically established principles in an attempt to unravel some of the secret mysteries hidden in dreams. one recurring problem is that the medium of recollection does not seem to be the memory recollection associated with outer consciousness. unless a dream is recalled at various depths of consciousness as one passes from the deep subconscious through the borderline states to outer consciousness, a dream may swirl away and begin to fade as soon as we wake up. as for the dreams one has had earlier in the night, they are usually lost altogether and have little trace in the memory recollection of outer consciousness. e ego.the subconscious self as distinguished from the objec

HAMIL THE ROSICRUCIAN SEER

g the direction of the magnetic needle. on my enquiring the name of the discoverer, the clairvoyant passed off(i.e.,spiritually, the body assuming the inclined position, asisexplained on p. 38, and on returning, he remarked,'itsoundslike-heis known as professor faraday'"emerson'srepresentativemen,p. 5i.bohn.t"thestatement here, concerning the revolution of the sun as a planet around a centreinthe depths of immensity,isverified by the recent discoveries of maedler, a russian astronomer; of which discoveries the clairvoyant, in his normal state, had no knowledge, neither had either of his associates until many months after this was delivered.'p,160.'numerous witnesses can testify that what is said about an eighth and ninth planet wasinmanuscript months before le verrier's calculations and co

HANDBOOK OF EGYPTIAN MYTHOLOGY

. l. troy. patterns of queenship in ancient egyptian myth and history. uppsala: 1986, 36 39. primary sources: pt 534, 555; ct 74; bd 125; lamentations; i&o 38 nun (noun, nu) nun was a personification of the primeval ocean from which all life came. after creation, the watery darkness known as the nun continued to surround the world. it existed above the stars and as an abyss that formed the lowest depths of the underworld. as a deity, nun was considered the oldest of beings and called the father of the gods. he and his female counterpart naunet were among the eight primeval beings who made up the ogdoad of hermopolis. as a member of the ogdoad, nun had a frog or frog-headed form. from the new kingdom onward, he was also shown as a fecundity figure presenting the king with the gift of water

ght the sun god ra returned to the watery abyss to be regenerated. most semiconscious or unconscious states, such as dreaming, drunkenness, or death, were thought of in terms of descending into this abyss. in the underworld book known as the book of gates, ra joins the spirits of the dead in the nun. at the climax of this book, the god nun appears as a giant figure lifting the sun boat out of the depths and into the sky. more pessimistic egyptian texts speak of the world ending when the creator chooses to return to his father nun. the chief god of any temple could be identified with nun in order to give him seniority over other deities. egyptian respect for the wisdom of old age led to nun s being revered as a counselor. in one myth, ra consults nun when people start to rebel against the g

cosmology of the pyramid texts. in j. p. allen et al. religion and philosophy in ancient egypt. yale egyptological studies 3. new haven: 1989, 1 28. jane b. sellars. the death of the gods in ancient egypt (ebook. mighty words ebook: 2000. primary sources: pt 219, 245, 273 274, 422, 466, 670; bd 17; bofnut; astronomical ceilings tatjenen (tatenen) tatjenen was the god of the primeval mound and the depths of the earth. see also primeval mound; ptah taweret (tweret, taurt, thoeris) taweret was an apotropaic goddess often shown with the head and body of a hippopotamus, the breasts of a fecundity figure, the paws of a lion, and the tail of a crocodile. see also hippopotamus goddesses tayet tayet was the goddess of weaving and mummy wrappings. tefnut (tefenet) tefnut was the daughter of atum and

HEAVEN HELL

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

tands by the side of the first pit which contains the enemies of ra; the fire with which they are consumed is supplied by the goddess, who vomits it into one corner of the pit. the next four pits contain the bodies, souls, shades, and heads respectively, of the damned, the fire being supplied by the goddesses in charge. in the pit following are four beings who are immersed, head downwards, in the depths of its fires (vol. i, pp. 249-253. the texts which refer to the pits of fire show that the beings who were unfortunate enough to be cast into them were hacked in pieces by the goddesses who were over them, and then burned in the fierce fire provided by set-heh and the goddesses until they were consumed. the pits of fire were, of course, suggested by the red, fiery clouds which, with lurid s

HELENA BLAVATSKY NIGHTMARE TALES

ill introduce you; and besides, you can help me as an interpreter, for they do not speak french" as i was pretty sure that if the somnambule was frosya, the rest of the family must be gospoja p, ireadily accepted. at sunset we were at the foot of the mountain, leading to the old castle, as the frenchmancalled the place. it fully deserved the poetical name given it. there was a rought bench in the depths of one ofthe shadowy retreats, and as we stopped at the entrance of this poetical place, and the frenchman wasgallantly busying himself with my horse on the suspicious-looking bridge which led across the water to theentrance gate, i saw a tall figure slowly rise from the bench and come towards us. it was my old friend gospoja p, looking more pale and more mysterious than ever. she exhibited

ike a thoughtless, drowsy child, weary of tossing about. further on, calm and serene inits perfidious beauty, the open sea stretches far and wide the smooth mirror of its cool waters- salt andbitter as human tears. it lies in its treacherous repose like a gorgeous, sleeping monster, watching over theunfathomed mystery of its dark abysses. truly the monumentless cemetry of the millions sunk in its depths "without a grave, unknell'd, uncoffined and unknown" while the sorry relic of the once noble form pacing yonder, once that its hour strikes and the deep-voiced nightmare talesv14 bells toll the knell for the departed soul, shall be laid out in state and pomp. its dissolution will be announcedby millions of trumpet voices. kings, princes and the mighty ones of the earth will be present at it

orror, and then clutched at my heart as if adeadly serpent had fastened its fangs into it? with a convulsive jerk of the hand i dropped the- i blush towrite the adjective "magic" mirror, and could not force myself to pick it up from the settee on which i wasreclining. for one short moment there was a terrible struggle between some undefined, and to me utterlyinexplicable, longing to look into the depths of the polished surface of the mirror and my pride, the ferocity ofwhich nothing seemed capable of taming. it was finally so tamed, however, its revolt being conquered by itsown defiant intensity. there was an opened novel lying on a lacquer table near the settee, and as my eyeshappened to fall upon its pages, i read the words "the veil which covers futurity is woven by the hand ofmercy" th

which the bonze felt so anxious i shouldbelieve, may be true. why not? is not the flower born year after year from the same root? hence this "i"once separated from, its brain, losing its balance and calling forth such a host of visions. beforereincarnating. i was again face to face with the inexorable, fatal clock. and as i was watching its needle, i heard the voice ofthe bonze, coming out of the depths of its white face, saying "in this case, i fear you would have only toopen and to shut the temple door, over and over again, during a period which, however short, would seem toyou an eternity. the clock had vanished, darkness made room for light, the voice of my old friend was drowned by amultitude of voices overhead on deck; and i awoke in my berth, covered with a cold perspiration, and fa

ers fill the quarter-deck, lounging, flirting or reading, and a young man we bothrecognize comes forward and leans over the taffrail. it is- him. miss h- gives a little gasp, blushes and smiles, and concentrates her thoughts again. the picture of thesteamer vanishes; the magic moon remains for a few moments blank. but new spots appear on its luminousface, we see a library slowly emerging from its depths- a library with green carpet and hangings, andbook-shelves round the sides of the room. seated in an arm-chair at a table under a hanging lamp, is an oldgentleman writing. his gray hair is brushed back from his forehead, his face is smooth-shaven and hiscountenance has an expression of benignity. the dervish made a hasty motion to enjoin silence; the light on the disk quivers, but resumes i

e under a hanging lamp, is an oldgentleman writing. his gray hair is brushed back from his forehead, his face is smooth-shaven and hiscountenance has an expression of benignity. the dervish made a hasty motion to enjoin silence; the light on the disk quivers, but resumes its steadybrilliancy, and again its surface is imageless for a second. we are back in constantinople now and out of the pearly, depths of the shield forms our own apartment in thehotel. there are our papers and books on the bureau, my friend's travelling hat in a corner, her ribbonshanging on the glass, and lying on the bed the very dress she had changed when starting out on ourexpedition. no detail was lacking to make the identification complete; and as if to prove that we were notseeing something conjured up in our imagi

parent, but the cloud which enveloped the former was red and sinister. approaching nearer to theplatform the magician beat a louder roll upon the drum, and this time the echo caught it up with terrificeffect! it reverberated near and far in incessant peals; one wail followed another louder and louder, until thethundering roar seemed the chorus of a thousand demon voices rising from the fathomless depths of the lake.the water itself, whose surface, illuminated by many lights, had previously been smooth as a sheet of glass,became suddenly agitated, as if a powerful gust of wind had swept over its unruffled face. another chant, anda roll of the drum, and the mountain trembled to its foundation with the cannon-like peals which rolledthrough the dark and distant corridors. the shaman's body ros

long muscular fingers of franz,the chords shivered like the palpitating intestines of a disembowelled victim under the vivisector's knife.they moaned melodiously, like a dying child. the large blue eye of the artist, fixed with a satanic expressionupon the sounding-board, seemed to summon forth orpheus himself from the infernal regions, rather thanthe musical notes supposed to be generated in the depths of the violin. sounds seemed to transformthemselves into objective shapes, thickly and precipitately gathering as at the evocation of a mighty magician,and to be whirling around him, like a host of fantastic, infernal figures, dancing the witches" goat dance" inthe empty depths of the shadowy background of the stage, behind the artist, a nameless phantasmagoria,produced by the concussion of

HELENA BLAVATSKY THE KEY TO THEOSOPHY

s resolved into one homogeneity -ooo- evolution and illusion q. but who is it that creates each time the universe? a. no one creates it. science would call the process evolution; the pre-christian philosophers and the orientalists called it emanation: we, occultists and theosophists, see in it the only universal and eternal reality casting a periodical reflection of itself on the infinite spatial depths. this reflection, which you regard as the objective material universe, we consider as a temporary illusion and nothing else. that alone which is eternal is real. q. at that rate, you and i are also illusions. a. as flitting personalities, today one person, tomorrow another-we are. would you call the sudden flashes of the aurora borealis, the northern lights, a "reality" though it is as real

well, she might have done many things less clever than this. at any rate, we have not the slightest objection to this theory. as she always says now, she almost prefers that people should not believe in the masters. she declares openly that she would rather people should seriously think that the only mahatmaland is the grey matter of her brain, and that, in short, she has evolved them out of the depths of her own inner consciousness, than that their names and grand ideal should be so infamously desecrated as they are at present. at first she used to protest indignantly against any doubts as to their existence. now she never goes out of her way to prove or disprove it. let people think what they like. q. but, of course, these masters do exist? a. we affirm they do. nevertheless, this does

HINE PHIL ASPECTS OF EVOCATION

feel the so-called chaos magic movement has palyed a significant part, has done much to banish the old dogmas surrounding what is after all, a very practical and useful set of magical techniques. phil hine, march 1998 7 howling .mayhem speaks louder than words. brother moebius b, l.o.o.n. the babblogue: a deliberate derangement of the senses- orchestrating a personal cacophony; a descent into the depths of the subconscious, to confront and bind the .lurkers. within. this essay is a short account of a personal exploration of the .demons. of my own psyche. rather than relying on existing approaches, for the reasons given below, i preferred to develop a purely personal approach. i give this account not to foist this particular approach onto others, but in the hope that it will assist those wh

HINE P OVEN READY CHAOS

l tension (well, most of it. the monster shrank and skittered on spindly legs through years of frozen memories, dissolving finally into a heap of mirrored shards. clues; i m still fitting them together, but the pictures they hint at aren t frightening any more. 55 oven-ready chaos howling the babblogue: a deliberate derangement of the senses- orchestrating a personal cacaphony; a descent into the depths of the subconscious, to confront and bind the lurkers within. this essay is a short account of a personal exploration of the demons of my own psyche. rather than relying on existing approaches, for the reasons given below, i preferred to develop a purely personal approach. i give this account not to foist this particular approach onto others, but in the hope that it will assist those who al

HP LOVECRAFT A DARK LORE

the aperture was black with a darkness almost material. that tenebrousness was indeed a positive quality; for it obscured such parts of the inner walls as ought to have been revealed, and actually burst forth like smoke from its aeon-long imprisonment, visibly darkening the sun as it slunk away into the shrunken and gibbous sky on flapping membraneous wings. the odour rising from the newly opened depths was intolerable, and at length the quick-eared hawkins thought he heard a nasty, slopping sound down there. everyone listened, and everyone was listening still when it lumbered slobberingly into sight and gropingly squeezed its gelatinous green immensity through the black doorway into the tainted outside air of that poison city of madness. poor johansen's handwriting almost gave out when he

ring its four decades of silent entombment here blake could not imagine. before he realized it, he was looking at the stone again, and letting its curious influence call up a nebulous pageantry in his mind. he saw processions of robed, hooded figures whose outlines were not human, and looked on endless leagues of desert lined with carved, sky-reaching monoliths. he saw towers and walls in nighted depths under the sea, and vortices of space where wisps of black mist floated before thin shimmerings of cold purple haze. and beyond all else he glimpsed an infinite gulf of darkness, where solid and semisolid forms were known only by their windy stirrings, and cloudy patterns of force seemed to superimpose order on chaos and hold forth a key to all the paradoxes and arcana of the worlds we know

ge can describe the spectacle of a man lost in infinitely abysmal earth; pawing, twisting, wheezing; scrambling madly through sunken -convolutions of immemorial blackness without an idea of time, safety, direction, or definite object? there is something hideous in it, but that is what i did. i did it for so long that life faded to a far memory, and i became one with the moles and grubs of nighted depths. indeed, it was only by accident that after interminable writhings i jarred my forgotten electric lamp alight, so that it shone eerily along the burrow of caked loam that stretched and curved ahead. i had been scrambling in this way for some time, so that my battery had burned very low, when the passage suddenly inclined sharply upward, altering my mode of progress. and as i raised my glanc

e signals in an analogous manner; forcing an entrance at the first, and at the second descending whatever passage into the ground might be discovered, and joining the general or focal warfare expected to take place within the caverns. a third or emergency signal of three blasts would summon the immediate reserve from its general guard duty; its twenty men dividing equally and entering the unknown depths through both farmhouse and stone building. capt. whipple's belief in the existence of catacombs was absolute, and he took no alternative into consideration when making his plans. he had with him a whistle of great power and shrillness, and did not fear any upsetting or misunderstanding of signals. the final reserve at the landing, of course, was nearly out of the whistle's range; hence woul

lossoming orchards, and the white steepled towns of vernal connecticut; his first taste of ancient new england in nearly four years. when the coach crossed the pawcatuck and entered rhode island amidst the faery goldenness of a late spring afternoon his heart beat with quickened force, and the entry to providence along reservoir and elmwood avenues was a breathless and wonderful thing despite the depths of forbidden lore to which he had delved. at the high square where broad, weybosset, and empire streets join, he saw before and below him in the fire of sunset the pleasant, remembered houses and domes and steeples of the old town; and his head swam curiously as the vehicle rolled down to the terminal behind the biltmore, bringing into view the great dome and soft, roof-pierced greenery of

an honest person, and he could not possibly stay another night. mrs. ward allowed the man to depart, but she did not value his statement highly. to fancy charles in a savage state that night was quite ridiculous, for as long as she had remained awake she had heard faint sounds from the laboratory above; sounds as if of sobbing and pacing, and of a sighing which told only of despair's profoundest depths. mrs. ward had grown used to listening for sounds in the night, for the mystery of her son was fast driving all else from her mind. the next evening, much as on another evening nearly three months before, charles ward seized the newspaper very early and accidentally lost the main section. this matter was not recalled till later, when dr. willett began checking up loose ends and searching ou

, but it could be seen that the mephitic blast from the crypt had in some way gravely sickened him. wishing to take no chances, willett hastened out to broad street for a taxicab and had soon dispatched the sufferer home despite his weak-voiced protests; after which he produced an electric torch, covered his nostrils with a band of sterile gauze, and descended once more to peer into the new-found depths. the foul air had now slightly abated, and willett was able to send a beam of light down the stygian hold. for about ten feet, he saw, it was a sheer cylindrical drop with concrete walls and an iron ladder; after which the hole appeared to strike a flight of old stone steps which must originally have emerged to earth somewhat southwest of the present building. 2 willett freely admits that f

over the vast surfaces of the primal masonry. the perfect identity of the whole with some of my dream-glimpses appalled and unnerved me. this was once a cyclopean corridor thirty feet tall, paved with octagonal blocks and solidly vaulted overhead. there would have been rooms opening off on the right, and at the farther end one of those strange inclined planes would have wound down to still lower depths. i started violently as these conceptions occurred to me, for there was more in them than the blocks themselves had supplied. how did i know that this level should have been far underground? how did i know that the plane leading upward should have been behind me? how did i know that the long subterrene passage to the square of pillars ought to lie on the left one level above me? how did i k

ad i gone through that intricate routine of varied turns and pressures in the terrestrial vertebrate section on the lowest level! every detail was fresh and familiar. if there were such a vault as i had dreamed of, i could open it in a moment. it was then that madness took me utterly. an instant later, and i was leaping and stumbling over the rocky debris toward the well-remembered incline to the depths below. vii from that point forward my impressions are scarcely to be relied on- indeed, i still possess a final, desperate hope that they all form parts of some daemonic dream or illusion born of delirium. a fever raged in my brain, and everything came to me through a kind of haze- sometimes only intermittently. the rays of my torch shot feebly into the engulfing blackness, bringing phantas

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

e life of the old ones, both under the sea and after part of them migrated to land, volumes could be written. those in shallow water had continued the fullest use of the eyes at the ends of their five main head tentacles, and had practiced the arts of sculpture and of writing in quite the usual way- the writing accomplished with a stylus on waterproof waxen surfaces. those lower down in the ocean depths, though they used a curious phosphorescent organism to furnish light, pieced out their vision with obscure special senses operating through the prismatic cilia on their heads- senses which rendered all the old ones partly independent of light in emergencies. their forms of sculpture and writing had changed curiously during the descent, embodying certain apparently chemical coating processes

y toward gedney- or what not- drive us on. danforth whispered again of the print he thought he had seen at the alley turning in the ruins above; and of the faint musical piping- potentially of tremendous significance in the light of lake s dissection report, despite its close resemblance to the cave-mouth echoes of the windy peaks- which he thought he had shortly afterward half heard from unknown depths below. i, in my turn, whispered of how the camp was left- of what had disappeared, and of how the madness of a lone survivor might have conceived the inconceivable- a wild trip across the monstrous mountains and a descent into the unknown, primal masonry- but we could not convince each other, or even ourselves, of anything definite. we had turned off all light as we stood still, and vaguely

the freshly glistening and reflectively iridescent black slime which clung thickly to those headless bodies and stank obscenely with that new, unknown odor whose cause only a diseased fancy could envisage- clung to those bodies and sparkled less voluminously on a smooth part of the accursedly resculptured wall in a series of grouped dots- we understood the quality of cosmic fear to its uttermost depths. it was not fear of those four missing others- for all too well did we suspect they would do no harm again. poor devils! alter all, they were not evil things of their kind. they were the men of another age and another order of being. nature had played a hellish jest on them- as it will on any others that human madness, callousness, or cruelty may hereafter dig up in that hideously dead or s

ngs only a little less incredible! radiates, vegetables, monstrosities, star spawn- whatever they had been, they were men! they had crossed the icy peaks on whose templed slopes they had once worshipped and roamed among the tree ferns. they had found their dead city brooding under its curse, and had read its carven latter days as we had done. they had tried to reach their living fellows in fabled depths of blackness they had never seen- and what had they found? all this flashed in unison through the thoughts of danforth and me as we looked from those headless, slime-coated shapes to the loathsome palimpsest sculptures and the diabolical dot groups of fresh slime on the wall beside them- looked and understood what must have triumphed and survived down there in the cyclopean water city of th

pledges of secrecy we had made as we prepared to leave the nightmare city. certain things, we had agreed, were not for people to know and discuss lightly-and i would not speak of them now but for the need of heading off that starkweather-moore expedition, and others, at any cost. it is absolutely necessary, for the peace and safety of mankind, that some of earth s dark, dead corners and unplumbed depths be let alone; lest sleeping abnormalities wake to resurgent life, and blasphemously surviving nightmares squirm and splash out of their black lairs to newer and wider conquests. all that danforth has ever hinted is that the final horror was a mirage. it was not, he declares, anything connected with the cubes and caves of those echoing, vaporous, wormily-honeycombed mountains of madness whic

HP LOVECRAFT DAGON

almost black in its cloudless cruelty; as though reflecting the inky marsh beneath my feet. as i crawled into the stranded boat i realised that only one theory could explain my position. through some unprecedented volcanic upheaval, a portion of the ocean floor must have been thrown to the surface, exposing regions which for innumerable millions of years had lain hidden under unfathomable watery depths. so great was the extent of the new land which had risen beneath me, that i could not detect the faintest noise of the surging ocean, strain my ears as i might. nor were there any sea-fowl to prey upon the dead things. for several hours i sat thinking or brooding in the boat, which lay upon its side and afforded a slight shade as the sun moved across the heavens. as the day progressed, the

HP LOVECRAFT FROM BEYOND

y drop of encouragement i could get; you were afraid of the cosmic truth, you damned coward, but now i've got you! what swept up the servants? what made them scream so loud. don't know, ehl you'll know soon enough. look at me- listen to what i say- do you suppose there are really any such things as time and magnitude? do you fancy there are such things as form or matter? i tell you, i have struck depths that your little brain can't picture. i have seen beyond the bounds of infinity and drawn down daemons from the stars. i have harnessed the shadows that stride from world to world to sow death and madness. space belongs to me, do you hear? things are hunting me now- the things that devour and dissolve- but i know how to elude them. it is you they will get, as they got the servants. stirring

HP LOVECRAFT THE ALCHEMIST

y. turning to retrace my steps, my eye fell upon a small trapdoor with a ring, which lay directly beneath my foot. pausing, i succeeded with difficulty in raising it, whereupon there was revealed a black aperture, exhaling noxious fumes which caused my torch to sputter, and disclosing in the unsteady glare the top of a flight of stone steps. as soon as the torch which i lowered into the repellent depths burned freely and steadily, i commenced my descent. the steps were many, and led to a narrow stone-flagged passage which i knew must be far underground. this passage proved of great length, and terminated in a massive oaken door, dripping with the moisture of the place, and stoutly resisting all my attempts to open it. ceasing after a time my efforts in this direction, i had proceeded back

HP LOVECRAFT THE CALL OF CTHULHU

the aperture was black with a darkness almost material. that tenebrousness was indeed a positive quality; for it obscured such parts of the inner walls as ought to have been revealed, and actually burst forth like smoke from its aeon-long imprisonment, visibly darkening the sun as it slunk away into the shrunken and gibbous sky on flapping membranous wings. the odour arising from the newly opened depths was intolerable, and at length the quickeared hawkins thought he heard a nasty, slopping sound down there. everyone listened, and everyone was listening still when it lumbered slobberingly into sight and gropingly squeezed its gelatinous green immensity through the black doorway into the tainted outside air of that poison city of madness. poor johansen's handwriting almost gave out when he

HP LOVECRAFT THE LURKING FEAR

ge can describe the spectacle of a man lost in infinitely abysmal earth; pawing, twisting, wheezing; scrambling madly through sunken -convolutions of immemorial blackness without an idea of time, safety, direction, or definite object? there is something hideous in it, but that is what i did. i did it for so long that life faded to a far memory, and i became one with the moles and grubs of nighted depths. hdeed, it was only by accident that after interminable writhings i jarred my forgotten electric lamp alight, so that it shone eerily along the burrow of caked loam that stretched and curved ahead. i had been scrambling in this way for some time, so that my battery had burned very low, when the passage suddenly inclined sharply upward, altering my mode of progress. and as i raised my glance

HP LOVECRAFT THE NAMELESS CITY

sitated only for a moment before advancing through the portal and commencing to climb cautiously down the steep passage, feet first, as though on a ladder. it is only in the terrible phantasms of drugs or delirium that any other man can have such a descent as mine. the narrow passage led infinitely down like some hideous haunted well, and the torch i held above my head could not light the unknown depths toward which i was crawling. i lost track of the hours and forgot to consult my watch, though i was frightened when i thought of the distance i must have be traversing. there were changes of direction and of steepness; and once i came to a long, low, level passage where i had to wriggle my feet first along the rocky floor, holding torch at arm's length beyond my head. the place was not high

y to a sitting posture and gazing back along the black corridor toward the tunnels that rose to the outer world. my sensations were like those which had made me shun the nameless city at night, and were as inexplicable as they were poignant. in another moment, however, i received a still greater shock in the form of a definite sound- the first which had broken the utter silence of these tomb-like depths. it was a deep, low moaning, as of a distant throng of condemned spirits, and came from the direction in which i was staring. its volume rapidly grew, till it soon reverberated frightfully through the low passage, and at the same time i became conscious of an increasing draught of old air, likewise flowing from the tunnels and the city above. the touch of this air seemed to restore my balan

HP LOVECRAFT THE PICTURE IN THE HOUSE

lourished free from the restrictions of their fellows, but cowered in an appalling slavery to the dismal phantasms of their own minds. divorced from the enlightenment of civilization, the strength of these puritans turned into singular channels; and in their isolation, morbid self-repression, and struggle for life with relentless nature, there came to them dark furtive traits from the prehistoric depths of their cold northern heritage. by necessity practical and by philosophy stern, these folks were not beautiful in their sins. erring as all mortals must, they were forced by their rigid code to seek concealment above all else; so that they came to use less and less taste in what they concealed. only the silent, sleepy, staring houses in the backwoods can tell all that has lain hidden since

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

s as might bear tales aoutside- that is, withaout they got pryin. all in the band of the faithful- order 0' dagon- an' the children shud never die, but go back to the mother hydra an' father dagon what we all come from onct. la! ia! cthulhu fhtagn! ph'nglui mglw'nafh cthulhu r'lyeh wgah-nagl fhtaga" old zadok was fast lapsing into stark raving, and i held my breath. poor old soul- to what pitiful depths of halluci-nation had his liquor, plus his hatred of the decay, alienage, and disease around him, brought that fertile, imaginative brain? he began to moan now, and tears were coursing down his channelled checks into the depths of his beard "god, what i seen senct i was fifteen year' old- mene, mene, tekel, upharsin- the folks as was missin, and them as kilt theirselves- them as told things

nation have been repeated under the quasi-hypnotic spell of that ancient, haunted, and shadowed town? such places have strange properties, and the legacy of insane legend might well have acted on more than one human imagination amidst those dead, stench-cursed streets and huddles of rotting roofs and crumbling steeples. is it not possible that the germ of an actual contagious madness lurks in the depths of that shadow over innsmouth? who can be sure of reality after hearing things like the tale of old zadok allen? the government men never found poor zadok, and have no conjectures to make as to what became of him. where does madness leave off and reality begin? is it possible that even my latest fear is sheer delusion? but i must try to tell what i thought i saw that night under the mocking

HP LOVECRAFT THE STATEMENT OF RANDOLPH CARTER

le death or madness. i tell you, you can't imagine what the thing is really like! but i promise to keep you informed over the telephone of every move--you see i've enough wire here to reach to the center of the earth and back" i can still hear, in memory, those coolly spoken words; and i can still remember my remonstrances. i seemed desperately anxious to accompany my friend into those sepulchral depths, yet he proved inflexibly obdurate. at one time he threatened to abandon the expedition if i remained insistent; a threat which proved effective, since he alone held the key to the thing. all this i can still remember, though i no longer know what manner of thing we sought. after he had obtained my reluctant acquiescence in his design, warren picked up the reel of wire and adjusted the inst

then he shook my hand, shouldered the coil of wire, and disappeared within that indescribable ossuary. for a minute i kept sight of the glow of his lantern, and heard the rustle of the wire as he laid it down after him; but the glow soon disappeared abruptly, as if a turn in the stone staircase had been encountered, and the sound died away almost as quickly. i was alone, yet bound to the unknown depths by those magic strands whose insulated surface lay green beneath the struggling beams of that waning crescent moon. i constantly consulted my watch by the light of my electric lantern, and listened with feverish anxiety at the receiver of the telephone; but for more than a quarter of an hour heard nothing. then a faint clicking came from the instrument, and i called down to my friend in a t

i say that the voice was deep; hollow; gelatinous; remote; unearthly; inhuman; disembodied? what shall i say? it was the end of my experience, and is the end of my story. i heard it, and knew no more--heard it as i sat petrified in that unknown cemetery in the hollow, amidst the crumbling stones and the falling tombs, the rank vegetation and the miasmal vapors- heard it well up from the innermost depths of that damnable open sepulcher as i watched amorphous, necrophagous shadows dance beneath an accursed waning moon. and this is what it said "you fool, warren is dead" 1998-1999 william johns last modified: 12/18/1999 18:45m the street by h.p. lovecraft written 1920? published december 1920 in the wolverine, no. 8, p. 2-12. there be those who say that things and places have souls, and there

HP LOVECRAFT THE THING IN THE MOONLIGHT

now, i fell asleep and dreamed, since when i have been unable to awaken. my dream began in a dank, reed-choked marsh that lay under a gray autumn sky, with a rugged cliff of lichen-crusted stone rising to the north. impelled by some obscure quest, i ascended a rift or cleft in this beetling precipice, noting as i did so the black mouths of many fearsome burrows extending from both walls into the depths of the stony plateau. at several points the passage was roofed over by the choking of the upper parts of the narrow fissure; these places being exceeding dark, and forbidding the perception of such burrows as may have existed there. in one such dark space i felt conscious of a singular accession of fright, as if some subtle and bodiless emanation from the abyss were engulfing my spirit; but

HP LOVECRAFT THE TOMB

y rattled the rusty impediments with a view to throwing wide the stone door, and essayed to squeeze my slight form through the space already provided; but neither plan met with success. at first curious, i was now frantic; and when in the thickening twilight i returned to my home, i had sworn to the hundred gods of the grove that at any cost i would some day force an entrance to the black, chilly depths that seemed calling out to me. the physician with the iron-grey beard who comes each day to my room, once told a visitor that this decision marked the beginning of a pitiful monomania; but i will leave final judgment to my readers when they shall have learnt all. the months following my discovery were spent in futile attempts to force the complicated padlock of the slightly open vault, and

ent volumes of the family library. had it not been for my old servant hiram, i should have by this time become quite convinced of my madness. but hiram, loyal to the last, has held faith in me, and has done that which impels me to make public at least part of my story. a week ago he burst open the lock which chains the door of the tomb perpetually ajar, and descended with a lantern into the murky depths. on a slab in an alcove he found an old but empty coffin whose tarnished plate bears the single word: jervas. in that coffin and in that vault they have promised me i shall be buried. 1998-1999 william johns last modified: 12/18/1999 18:455:the tree by h.p. lovecraft 1920 on a verdant slope of mount maenalus, in arcadia, there stands an olive grove about the ruins of a villa. close by is a

HP LOVECRAFT THE WHITE SHIP

ge temples. as we drew nearer the green shore the bearded man told me of that land, the land of zar, where dwell all the dreams and thoughts of beauty that come to men once and then are forgotten. and when i looked upon the terraces again i saw that what he said was true, for among the sights before me were many things i had once seen through the mists beyond the horizon and in the phosphorescent depths of ocean. there too were forms and fantasies more splendid than any i had ever known; the visions of young poets who died in want before the world could learn of what they had seen and dreamed. but we did not set foot upon the sloping meadows of zar, for it is told that he who treads them may nevermore return to his native shore. as the white ship sailed silently away from the templed terra

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

ed skull of the terrible guide. a dizziness assailed carter, and his sense of lost orientation waxed a thousandfold. the strange lights seemed to hold the quality of the most impenetrable blacknesses heaped upon blacknesses while about the ancient ones, so close on their pseudo-hexagonal thrones, there hovered an air of the most stupefying remoteness. then he felt himself wafted into immeasurable depths, with waves of perfumed warmth lapping against his face. it was as if he floated in a torrid, rose-tinctured sea; a sea of drugged wine whose waves broke foaming against shores of brazen fire. a great fear clutched him as he half saw that vast expanse of surg-ing sea lapping against its far off coast. but the moment of silence was broken- the surgings were speaking to him in a language that

INFERNAL UNION

demonic opposites that is ritually re-enacted in the rite of infernal union that we may become more fully developed as baphomet and according to our own individual wills. the union of samael and lilith is made possible according to the zohar by the presence of tanin ver or the blind serpent, leviathan, who represents by its nature the violence and chaos of the vast oceans of the unconscious, the depths of the mind touched upon in sexual union. leviathan like the endless ocean is the immortal essence which joins the sun and moon in establishing the eternal perfection of the union and balance of both in the individual, the magickal child of this congress. a poignant point of this union is the fact that samael is the daemon of lust who resides within each individual, the darkside from which

ISIS UNVEILED

tiiig in the early part of the second century in some, where he fixed his abode, eager to get hcdd of the imst proof io favor of the truth for which he susefed, seems perfeeuy tmomsnoiw ef st pebr't txitleneeji neithft does any other writer of any consequence mention him in connexion with the church of rome, earlier than the days of iteoaeus, who set himself to invent a new religbn drawn from the depths of his imagination. we refer the reader anxious to leam more to the able worlc of mr. george reber, entitled the chrui of pouj. the arguments ol this author are condunve. he above artide in the chnmiqiu dee arte speaks of the incrtate of the faithful to such an extent that ostriaoum could not omtain the number of chiistiaiks. now if peter was at rone at all runs mr. beber'i argument it must

a ottoman' he adda the climax to a acene that tbe in^ired writcn bad nothing to aay about. tahnage'a busoonen' is going too far. if he were the worst heretic in tbe land, instead of being atrai^t in hia orthodoxy, be would not do so much evil to religion aa he does by hia familiar blasphemiea" digitizecoy google the hindtt deui-gods op the third decree 103 the arcane philosophy of india there are depths irhich they have not sounded, and cannot sound, for they pass on without perceiving them. there is a pervading tone of conscious superiority, a ring of contempt in the treatment of hindi! metaphysics, as though the european mind is alone enlightened enough to polish the rough diamond of the old sanskrit writers, and separate right from wrong for the benefit of their descendants. we see them

, given elsewbov. which show that before an initiate could see the gods in thor puie^ light, he had to become liberated from his bo; t. e, to separate bis astral soul from it" apuleius also describes his initiation into the mysteries in the same way "i approached the confines of death; and having trodden on the threshold of proserpina returned, having been carried through all the elements. in the depths of midnig ht. i saw the sun glittering with a splendid light, together with the infernal and mper- nal goda, and to these divinities approaching, i paid the tribute of devout adoration" la coniidend by ku the bocieiit philo- ft p uniahm pfit 317. t^jxar: euxa. and bacek. mgtl, ed. a. wilder, p. 87( li edit. 318 "the profaunder taotoic doctrinea ot the ukimta were deaoduiibted wtidrat, ud af

phia-achamoth, adam-kad- mon and adam, the planetary genii and the divine aeons, we can also kcognise very easily the models of our biblical copies the euhemerized patriarchs. the archangels, angels, virtues and powers, are all found, under other names, in the vedas and the buddhistic system. the avestic supreme being, zero-ana, or 'boundless time' is the type of all these gnostic and kabalistic 'depths 'crowns' and even of the chal- daean ain-soph. the six amshaspends, created through the 'word' of ormazd, the' first-bom' have their refiezions in bythos and his emana- tiodfl, and the antitypes of ormazd-ahriman and his devs also enter into the composition of dda-baoth and his six material, though not wholly evu, planetary genii. achamoth, afflicted with the evils which befall humanity not

the new covenant. but the light, being let down by the infinite through a canal into the 'primal adam' or messiah, and joined with him, can be applied to the name son. and the influx emitted down from him [the son] to the lower parts [of the universe, can be referred to the character of the holy ghost" sophia-achamotb, the half-spiritual, half-material life, which vivifies the inert matter in the depths of chaos, is the holy ghost of the gnostics, and the sjnruus (female) of the naaarenes. she is be it remembered the nster of christos, the perfect emanation, and both arc 549. he u the imitersal and spiritiul germ of au things &s0. adumbraho kabb. ckt, pp. e> 7. digitizecoy google compabison with hindtl myths 227 children or emanations of sophia, the purely spiritual and intellectual daught

JASMUHEEN THE FOOD OF GODS

. all unfolds perfectly with no right or wrong. just another rhythm of life, and each rhythm adjusts itself to mirror the consciousness of our mind. how we as individuals choose to be nourished is quite irrelevant in the greater scheme of it all. as is our suffering and learning, or lack of it, and our pain. and yet it is not irrelevant to us as we are here now, alive and able to dive through the depths of it all. it is easy to criticize ourselves and others and ask why we block our nourishment from the one source that nurtures us all, is it ignorance or arrogance or simply amnesia of this source? is it just lack of holistic education? and who s to say that all the death and disease that we perpetuate aren t a perfect part in a natural cycle of our learning called life? perhaps our senses

e more we will find these in the field as like attracts like. assuming the average bio-system holds 30,000 years of cellular memory, which may represent a thousand embodiments of an average of 30 years each life, then this literally means that it can take another 30,000 years to process the last 30,000 years until we come into a state that we may feel to be in emotional purity, i.e. devoid of the depths of our suffering and pain. yet it is the very depths of our emotional suffering and pain that has usually given us the greatest gifts, therefore there is nothing negative to be processed, for these gifts are valuable true imprints in the fields and when focused on like this and hence divine nutrition: the madonna frequency& the food of gods with jasmuheen 126 appreciated, will rebalance the

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

rewd a people as the jews, but has captivated the minds of some of the greatest t viii preface thinkers of christendom in the sixteenth and seventeenth centuries. it and all that refers to it therefore claims the greatest attention of both the philosopher and the theologian. the thinkers of the past days, after restlessly searching for a scientific system which should disclose to them the deepest depths of the divine nature, and approve to the understanding the real tie which binds all things together, found the craving of their mind satisfied by this theosophy. we say enough in reference to the august possessors of this knowledge when we remind the reader that among those who knew how to wield (and to adapt, the stupendous acquisition to which they were supposed to have at last penetrated

hough they are all the same in the imagination, without the sensorium as dreams show. and life and the world, in this view, are all* compte de gabalis: rosicrucian. strange ideas concerning music. 197 imagination: man being made in idea, and only in his own belief. this, again, is only pure parseeism; and the whole will be rightly regarded as the most extraordinary dream of philosophy as depth of depths beyond idea. schubert, in his symbolism of dreams, has the following passages, which we have before adduced and made use of for illustration: it may be asked whether that language, which now occupies so low a place in the estimation of men, be not the actual waking language of the higher regions, while we, adds the philosopher, coming out with something very strange, awake as we fancy ourse

ight playing over the lines of the planets: light flaming as the spiritual ecliptic, or the gladius of the archangel michael, to the extremities of the solar system. thus are music, colours, and language allied. of the chaldsean astrology it may figuratively be said that, although their knowledge, in its shape of the portentous stone, in this instance, their grave-stone, shut up the devils in the depths of the abyss, and made the sages their masters (solomon being the priest or king, and his seal the talisman that secures the deep; man, on account of his having fallen into the shadow and the corruptions of existence, needs that mighty exterior hand (before which all tremble) to rescue him back into his native original light or rest. all the foregoing is pure bhuddism. thinkers who have wei

, and in it, on the other side. it is here in this true anima mundi, or soul of the world that the alchemist, or rosicrucian, regathers the light dispersed or shaken out of its old broken forms. gold is the flux of the sunbeams or of light, suffused invisibly and magically into the body of the world. light is sublimated gold, rescued magically, by invisible stellar attraction, out of the material depths. gold is thus the deposit of light, which of itself generates. light in the celestial world, is subtle, vaporous, magically exalted gold, or spirit of flame. gold draws and compels inferior natures in the metals, and, intensifying and multiplying, converts into itself. it is a part of the first-formed glory or splendour, of which all objects and all souls are points or parts. gassendus asse

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

h and the various commentaries on it, etc, along with the talmud, midrashim, and the rest of the rabbinic writings, were all considered authoritative.all part of the same chain of tradition (kabbalah) of which the medieval and later kabbalists considered themselves links.12 kabbalah did not spring up ex nihilo. it seems prudent to open channels for the origins and growth of kabbalah back into the depths of ancient judaism. determining a starting line at sefer ha-bahir and the mystic circles at languedoc does not match the facts. to begin with, the bahir is itself a compilation, with sources and references to earlier material, which immediately begins our search into the time before its appearance.13 20081 27 b. to investigate jewish mysticism, how is one to begin at the beginning? the docu

KETAB E SIYAH

did i report to the shedim host "my shedim, noble race, bright ones, i return in triumph from the kingdom between two rivers. be joyous for our nation has wrought on earth that which shall bring to conclusion what was begun in heaven where we shall not tread again whilst it is yet whole and unconquered. the long struggle that we first enjoined, 197 descending from heaven's heights to the abysmal depths, grows ever closer to its end. let me tell you that which has passed this night. in a serpent's guise did i gain entrance to the garden where before i left my children to heaven's hand and, with a serpent's tongue, did undo what had been done by the hand of raphael and the nephilim did eat of the fruit of knowledge of consequences. this is known to those of you that watched. bearing thnece

struct noah. thus shall the nephilim be destroyed by the hand of nephilim save those loyal to our cause. thus shall we raise our own retinue against the shedim hosts and thus shall we overthrow those that sought to overthrow the elohim. go then michael to the earth and bring my decree to noah that we might accomplish a great victory 239 and conquer forever the people that dwell within the abysmal depths. go then michael and enact the will of god. descend to earth. descend" thus spoke adonai yahweh thus did michael, his son. once more upon blazing wings, bright with a solar light, did the arch-angel go down from heaven, seeking out the nephilim-prince that most fully embraced the enemy of that race that i created and did for them their awful deeds. even in that time that michael used going

rth save that which has fore-warning. michael has instructed noah to build for him a boat to carry god's loyal family from the waters and of every beast that goes on land a pair by which to breed anew 255 their population upon the blasted earth. thus does god intend to annihilate the nephilim race you made. accursed be those criminals for the wickedness of this deed to kill so many shows to us to depths even deeper than chadel has heaven fallen. o killers of children! elohim! hear the oath of ashmedai. for you shall be total destruction i shall not spare so much as an atom of your being no matter what entreaties you might make. by this action you do condemn yourself and the very motion of the universe does strengthen my arm against you" now sobriety held me absolutely and all dregs of stup

d by rightful wrath. wrath shall not avail in this time and when anguish is most justified it is of the least service. such a dire peril as this must be faced, possessing full capacity of wit and wisdom. were that the waters of the flood all that there was to fear at this time but it is not so for those ships that defy the will of the elohim shall be struck down and consigned to the ocean's lower depths as appeasement to unforgiving leviathan. that which water cannot destroy shall be undone by flame and steel. even did you send one in your place they would die where you would live. utanapishtim is the greatest of his people when the battle is joined with blasting horns and his great mace is as thunder and none is there to withstand him. he is as a beacon to his people and in dark despair t

ummoned soon and the sin of man be washed from the earth thus defeating satan and evil crew. though you are wearied by those toils that your hand has already made complete spurn not yet greater industry now when it is most necessary and its reward is both near and great. make preparations for the voyage and then i shall teach to you those incantations that you must know to summon from the sky and depths the waters to raise up the flood. the keys to the great cataracts shall be taught to you once the ship is ready so make haste that god's will be not thwarted for a longer time than must be for it to be accomplished. act now, noah, and find vengeance that you so earnestly desire" did that mad criminal need such words as these? no! his heart was so black with hate, 270 flowing in his blood li

gloom before then being left to fade once more into those shadows that spawned them. lo! did a mountain's peak appear now made a petty island by the tides grown great and on there stood, made mad with famine, some twenty woman with mewling infants clutched tight to their parched breasts and others not accommodated on that land struggled helpless in the waters round about before they sank into the depths. still mercilessly rose the waters to take all the mountain but utanapishtim was denied witness of that end as the pitiful spectacle was shrouded once more by the shadows that closed about it. other images appeared and went like smoke but ever haunted the dreams of those that saw and faded not from tormented sleep. fragments of the life of men floated by, wooden chairs and tables and cribs

utermost darkness where the will of god has never been known, there to make our home for all eternity. and so we took flight and quit the realm of order, though we knew not what would befall us thereafter, and we feared that we should become unmade. but lucifer said, we shall not perish, for we are now independent of god. and again he spoke truth, for we remained as we had been, save only for the depths of uncertainty that gripped us. finally we came to a great void in space beyond which there was nothing. lucifer said to us, here is the end of god and its works, and here we may create our own domain. and through the power that was in him, lucifer caused existence to appear where it had not been before. and lucifer said, i name thee hell, for here shall the presence of god never be known u

LAITMAN M BASIC CONCEPTS IN KABBALAH

of this decline is today s books on kabbalah, which are teeming with materialized descriptions. hence, a need arose for a complete commentary on the book of zohar, a work that would save us from misinterpreting kabbalah. this commentary is called the sulam (the ladder) because it helps students gradually climb its rungs and reach spiritual heights. everything depends on one s desire to attain the depths of the worlds creation and one s place within them. the purpose of kabbalah can be illustrated by the following parable: a subject in a distant kingdom broke the law, and by the king s order he was banished from the land. he parted from his friends, b a s i c c o n c e p t s i n k a b b a l a h 82 family, and all that was dear to him. at first he was very sad in his new location, but gradua

t step toward discovering the ultimate fulfillment of spiritual ascent in our lifetime. this book reaches out to all those who are searching for answers, who are seeking a logical and reliable way to understand the world s phenomena. this magnificent introduction to the wisdom of kabbalah provides a new kind of awareness that enlightens the mind, invigorates the heart, and moves the reader to the depths of their soul. awakening to kabbalah: a distinctive, personal, and awefilled introduction to an ancient wisdom tradition. rav laitman a disciple of the great kabbalist rabbi baruch ashlag (son of yehuda ashlag) provides you with a deeper understanding of the fundamental teachings of kabbalah, and how you can use this wisdom to clarify your relationship with others and the world around you

alah, and how you can use this wisdom to clarify your relationship with others and the world around you. using language both scientific and poetic, he probes the most profound questions of spirituality and existence. this provocative, unique guide will inspire and invigorate you to see beyond the world as it is and the limitations of your everyday life, become closer to the creator, and reach new depths of the soul. the kabbalah experience: never has the language of kabbalah been as clear and accessible as it is here, in this compelling, informative collection. the depth of wisdom revealed in the questions and answers of this book will inspire reflection and contemplation. readers will also begin to experience a growing sense of enlightenment while simply absorbing the words on every page

LAITMAN M FROM CHAOS TO HARMONY

step toward discovering the ultimate fulfillment of spiritual ascent in our lifetime. this book reaches out to all those who are searching for answers, who are seeking a logical and reliable way to understand the world s phenomena. this magnificent introduction to the wisdom of kabbalah provides a new kind of awareness that enlightens the mind, invigorates the heart, and moves the readers to the depths of their soul. awakening to kabbalah: a distinctive, personal, and awe-filled introduction to an ancient wisdom tradition. rav laitman a disciple of the great kabbalist rabbi baruch ashlag (son of yehuda ashlag) provides you with a deeper understanding of the fundamental teachings of kabbalah, and how you can use this wisdom to clarify your relationship with others and the world around you

alah, and how you can use this wisdom to clarify your relationship with others and the world around you. using language both scientific and poetic, he probes the most profound questions of spirituality and existence. this provocative, unique guide will inspire and invigorate you to see beyond the world as it is and the limitations of your everyday life, become closer to the creator, and reach new depths of the soul. further reading 203 kabbalah, science, and the meaning of life: science explains life s mechanisms; kabbalah explains life s purpose. in kabbalah, science, and the meaning of life, the author eloquently introduces earthshaking concepts so even readers unfamiliar with kabbalah or science can easily understand. kabbalah explains that we are all one soul, materialized in many bodi

LAITMAN M KABBALAH REVEALED

step toward discovering the ultimate fulfillment of spiritual ascent in our lifetime. this book reaches out to all those who are searching for answers, who are seeking a logical and reliable way to understand the world s phenomena. this magnificent introduction to the wisdom of kabbalah provides a new kind of awareness that enlightens the mind, invigorates the heart, and moves the readers to the depths of their soul. 158 kabbalah revealed awakening to kabbalah: a distinctive, personal, and awe-filled introduction to an ancient wisdom tradition. rav laitman xa disciple of the great kabbalist rabbi baruch ashlag (son of yehuda ashlag) xprovides you with a deeper understanding of the fundamental teachings of kabbalah, and how you can use this wisdom to clarify your relationship with others a

alah, and how you can use this wisdom to clarify your relationship with others and the world around you. using language both scientific and poetic, he probes the most profound questions of spirituality and existence. this provocative, unique guide will inspire and invigorate you to see beyond the world as it is and the limitations of your everyday life, become closer to the creator, and reach new depths of the soul. kabbalah, science, and the meaning of life: science explains life s mechanisms; kabbalah explains life s purpose. in kabbalah, science, and the meaning of life, rav michael laitman, phd, eloquently introduces earthshaking concepts so even readers unfamiliar with kabbalah or science can easily understand. kabbalah explains that we are all one soul, materialized in many bodies. s

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

gnize that our feelings are lacking regarding a particular issue. if the latter is the case, it is a crucial prerequisite for us to move forward spiritually. this text is not written for quick reading. though it deals with one subject only "how to relate to the creator" it deals with it in different ways. this allows each of us to find the particular phrase or word that will transport us into the depths of the text. although the desires and actions of egoism are described in the third person, until we can separate our personal consciousness from our desires, we should consider the aspirations and desires of egoism our own. the word "body" in the text does not relate to the physical self, but to "egoism" our desire to receive- 12- attaining the worlds beyond to get the most out of this mate

strenuous, yet unsuccessful, efforts to attain what we desire, can we pray so sincerely that we receive it. if, during our attempts to delve into the texts, our hearts are still not quite free from extrinsic thoughts, then our minds will not be able to devote themselves exclusively to study, since the mind obeys the heart. in order for the creator to accept our prayers, they should come from the depths of our hearts. that is, all our desires must be concentrated in that prayer. for this reason, we must delve into the text hundreds of times, even without understanding it, in order to achieve our true desire: to be heard by the creator. a true desire leaves no room for any other desires. while studying kabbalah, we will examine the actions of the creator and thus can progress toward him. gr

th, or the awareness of the creator, must be such that we feel that we are in the presence of the king of the universe. then, undoubtedly, we will become imbued with the necessary feelings of love and fear. until we attain such faith, we must continuously strive for it. for it is only faith perceiving the creator- 29- that will allow us to enjoy a spiritual life and prevent us from sinking to the depths of egoism, once again becoming pleasure seekers. our need to become aware of the creator must be cultivated until it becomes permanently entrenched in our being. it must resemble a permanent attraction towards a loved one, without whom life seems unbearable. everything that surrounds human beings deliberately dulls the need for divine awareness, and sensing pleasure from anything external i

es. in this manner, events progress until, having exhausted our own potential, and having done everything that is in our own power, we recognize that we are unable to help ourselves. we must turn to the creator, who places these obstacles in our path to compel us to turn to him for help and to arouse in us a desire to establish a bond with him. but for this to happen, our pleas must come from the depths of our hearts. this is not possible to achieve until we have exhausted all possibilities and realize that we are helpless. only a plea coming from the depths of our whole being, one that has become our only wish for we have understood that only a miracle from above can save us from our greatest enemy, our own egos will be answered by the creator. he will then replace the egoistic heart with

ego, the ego is the stronger of the two combatants, and that help is needed to overcome this enemy. only then does one realize one s insignificance and inability to conquer the ego, and become ready to bow to the creator and implore him for help. not until the seeker arrives at this lowly state, however, does it become clear that only fervent prayers to the creator can elevate the seeker from the depths of his or her own nature. spiritual progress- 73- faith: believing in the oneness of the creator faith in the oneness of the creator implies that we see the entire world, including ourselves, as vessels in the creator s hands. and conversely, if we think ourselves capable of influencing events, it reveals that we believe in the presence of many different powers in the world, rather than onl

ility to achieve it on our own. then we will have a real demand of the creator: to free us from the constraints of our old qualities and to grant us a new characteristic a soul. but that cannot possibly happen unless we first attempt to apply all our powers and abilities to change by ourselves. it is only after we have become convinced that these efforts bring no result and cry for help, from the depths of our hearts, that the creator will answer us. spiritual progress- 75- we can utter this cry for help to change our qualities only after we have found that neither our desires nor a single limb of our bodies agrees to this change of nature to the extent that we will unconditionally hand ourselves over to the creator. in fact, we are equal in our desires to remain a slave to our nature, and

e worlds beyond and "the sons of israel groaned because of the servitude and they cried out" they did this only after realizing they were not even able to move without some egoistic benefit for themselves, and had not yet gained a spiritual, altruistic nature "and their cry for help from their servitude rose up to god, and god heard our voice" this occurs only if one truly cries out from the very depths of the soul, and this is possible only if the person reached the outermost limits of patience and suffering. only then does the creator send help, and this help always arrives unexpectedly. an individual can never know in advance which tear will be the last one; all tears should be shed as if they were the last. as for the help of the creator "yeshuat hashem keheref ay in" it appears sudden

reason can we find support. once we have fallen out of faith and back to our dependence on reason, we must then wait to be saved. on the other hand, those who can withstand these trials will ascend, since the suffering and trials increase the strength of one s faith. it is in these cases that the trials and the suffering will transform into blessings. a real plea to the creator must come from the depths of one s heart, which means that the entire heart must be in agreement about that which it wants to say to the creator. the plea must be said not with words, but with feelings, since only that which takes place in the person s heart is heard by the creator. the creator hears even more than one might prefer, because he understands all the causes and all the feelings that he, himself, sends

is the path of suffering, not the path of kabbalah. in addition, a question arises: is there really a need to ask the creator for anything at all? maybe one should experience suffering to the point that the body desires complete correcting egoism- 283- redemption and cries out to the creator with such strength that he will save it. the answer is simple: a prayer, even if does not spring from the depths of one s heart, still prepares the individual for salvation. in a prayer, we promise the creator that after we receive spiritual strength, we will concentrate all our efforts on returning the spiritual aspirations that are presently lacking. in this lies the great power of the prayer. the creator accepts a plea of this kind, and as a result, we will advance by the path of kabbalah, rather t

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

sts began to face this conceptual revolution, some of them grasped the far-reaching implication that the mechanistic view was outdated, and that something else had come to replace it. on a personal note, i d like to say that even as a young man, i felt that the mysteries of the physical world hid a deeper mystery. even before i knew what quantum physics was about, i assumed that plunging into its depths would lead me to the spiritual world. in addition, i was always intuitively drawn to kabbalah. whenever i came across it in its genuine form, i felt that it manifested an inherent truth. 83 the essence of the wisdom of kabbalah 84 s t r i v i n g f o r b a l a n c e as children, many of us believed that the world was filled with all kinds of forces, like ghosts in fairytales. as we grew, we

ver be lost. pa r t i i: t h e e s s e n c e o f t h e w i s d o m o f k a b b a l a h 88 in addition to the ability to move in time, kabbalists discover other forces in reality. it is no coincidence that the legends speak of ghosts, demons, and angels. even though they actually have a very different meaning from what we presently ascribe them, such forces do exist. a kabbalist who researches the depths of nature begins to see its operating forces, connects to them, and uses them to benefit both self and all of humanity. admission to the study of reality does require certain efforts, but it also captivates one s whole inner life and provides complete fulfillment. a person who studies reality discovers the reason for our existence, knows where we all have to reach, and understands the reaso

nes reality, we will have a standard by which to assess our present perception. many researchers believe that the more we progress in our research, the dimmer and vaguer we find things to be. they feel that we are groping in the dark. our misunderstanding of ourselves and the world is at the core of the present global crisis we are facing. without doubt, the scientific approach of researching the depths of reality is a good one, but we find there is a boundary, an impasse that we cannot penetrate. human nature, human perception, and everything science has discovered will not facilitate a forward movement. we will feel that from a certain point on, everything becomes intangible and evaporates. this is what quantum physics is already beginning to discover--that matter is suddenly lost, leavi

t step toward discovering the ultimate fulfillment of spiritual ascent in our lifetime. this book reaches out to all those who are searching for answers, who are seeking a logical and reliable way to understand the world s phenomena. this magnificent introduction to the wisdom of kabbalah provides a new kind of awareness that enlightens the mind, invigorates the heart, and moves the reader to the depths of their soul. awakening to kabbalah: a distinctive, personal, and awefilled introduction to an ancient wisdom tradition. rav laitman a disciple of the great kabbalist rabbi baruch ashlag (son of yehuda ashlag) provides you with a deeper understanding of the fundamental teachings of kabbalah, and how you can use this wisdom to clarify your relationship with others and the world around you

, and how you can use this wisdom to clarify your relationship with others and the world around you. using language both scientific and poetic, he probes the most profound questions of spirituality and existence. this provocative, unique guide will inspire and invigorate you to see be217 yond the world as it is and the limitations of your everyday life, become closer to the creator, and reach new depths of the soul. the kabbalah experience: never has the language of kabbalah been as clear and accessible as it is here, in this compelling, informative collection. the depth of wisdom revealed in the questions and answers of this book will inspire reflection and contemplation. readers will also begin to experience a growing sense of enlightenment while simply absorbing the words on every page

LAITMAN M THE KABBALAH EXPERIENCE

s the beginning of the revelation of good v its opposite. the creator tells you of your negative attributes to make you want him when you sense your egoism. we have to try and use the evil to help us make contact with the creator. here, in the midst of my evil, i cleave to him. even if it is the opposite side, i still make contact with the creator. it is here that i ask him to help me: out of the depths have i called thee, o lord (psalms 130, 1. q: is this what prayer is? t h e t h o u g h t o f c r e a t i o n 49 a: yes, this is prayer. otherwise, where will you raise your man (prayer) from? when you feel that all this is death, and only the creator has the solution, you ask, you plead and cry. in a moment you ll be dead, like one who stands above the abyss, like the situation in the midd

to power and fame. as a result, dress and jewelry do not come from the desire to be corrected, but contrary to that, as with all shells that aspire for the external and add more outside covers. those who seek the innermost revelation are ready to give up everything external, pay no heed to medals or citations, and can walk around in rags. it happens because they increasingly discover their inner depths. hence, what was felt as the inner yesterday, becomes external and destined to be shed today. a r t a n d s p i r i t ua l i t y q: it is hard to believe that the greatest artists are ordinary people. i think they were marked by the creator and have attained divine goodness. a: there are many people in our world who have special talents v for better or for worse--beginning with the most wic

t step toward discovering the ultimate fulfillment of spiritual ascent in our lifetime. this book reaches out to all those who are searching for answers, who are seeking a logical and reliable way to understand the world s phenomena. this magnificent introduction to the wisdom of kabbalah provides a new kind of awareness that enlightens the mind, invigorates the heart, and moves the reader to the depths of their soul. the science of kabbalah: is the first in a series of texts that rav michael laitman, kabbalist and scientist, designed to introduce readers to the special language and terminology of the kabbalah. here, rav laitman reveals authentic kabbalah in a manner that is both rational and mature. readers are gradually led to an understanding of the logical design of the universe and th

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

by these two pillars and by el-chai (the living god) the minds and spirits and souls descend, as by their passages or channels(*new encyclopaedia, ii, 280) 193. they form also the portal of the mysteries by which the souls ascend to their divine source; and it is only by passing through them that the sanctuary of man fs true godhead may be reached, that divine splendour which when aroused in the depths of the heart indeed establishes its dwelling-place in strength and stability. 194. in the french working two large pillars are placed inside the lodge on either side of the door, in the west, and the w.s.w. and w.j.p. sit at triangular tables beside these. this arrangement is derived from the chaldaean system. 195. several writers have made persistent attempts to attach a phallic significat

virtues, they are the qualifications for initiation. in all cases the idea of degrees leading up to a condition of perfection is quite definitely recognized. or it may be considered in another way, as bro. wilmshurst takes it in his wonderful book masonic initiation, in which he writes: 277. it is a symbol of the universe, and of its succession of step-like planes reaching from the heights to the depths. it is written elsewhere that the father fs house has many mansions; many levels and resting-places for his creatures in their different conditions and degrees of progress. it is these levels, these planes and sub-planes, that are denoted by the rungs and staves of the ladder. and of these there are, for us in our present state of evolutionary unfoldment, three principal ones; the physical

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

hen sir arthur evans began his excavations on the site of ancient knossos he not only laid bare the palace of king minos, but also a series of successive strata indicative of a continuous civilization of a very high character stretching over a period of several thousand years. it was shown that the old legends of the labyrinth of crete and the terrible minotaur, supposed to dwell in its innermost depths, were based on fact, not on fancy. it is now known also that at the time of the first dynasty in egypt there flourished in the island of crete a civilization as powerful as the egyptian. with regard to it sir arthur evans says: 225. the proto-egyptian element in early minoan crete is, in fact, so clearly defined and is so intensive in its nature as almost to suggest something more than such

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

destiny in the form of a vision of the state of the souls after death. dante himself is the pilgrim of the visionary journey through hell and purgatory, to heaven, during a week at easter in the year 1300 when, at the age of thirty-five, he d 61 62 dante s inferno feels lost in the dark wood of his own moral confusion. the latin poet virgil, representing secular learning, is his guide through the depths of hell and up the mountain of purgatory, and beatrice, representing the higher divine inspiration, leads him to heaven and to the inexpressible divine source of all love. dante adopted a punitive inferno, and added a purgatory, for those who were not cut off from hope. paradise follows in one continuous line of ascent. hell, in dante s scheme corresponding to the general medieval view of t

e basic idea was the hermetic principle of the correspondence of the microcosm (the human being) and the macrocosm (the universe. any principle that exists in the universe also exists in man. standard practices include invocation and evocation. invocation is the calling down into the self of a cosmic force with a purely psychological result. evocation is the calling up of that same force from the depths of the self, and it may result in objective physical phenomena. a second belief is in the power of the will, which can be trained to do anything. central to magic is the will, its training and activity. the hermetic order of the golden dawn also looked to other planes of existence, usually referred to as astral planes. these planes are inhabited by entities other than human beings who were

ering for the faith will be vindicated, and their persecutors and ridiculers punished. this revenge motif finds expression in, for example, the church father tertullian, who could scarcely wait for the great moment: what a panorama of spectacle on that day! what sight shall i turn to first to laugh and applaud? mighty kings whose ascent to heaven used to be announced publicly, groaning now in the depths with jupiter himself who used to witness the ascent? governors who persecuted the name of the lord melting in flames fiercer than those they kindled for brave christians? wise philosophers, blushing before their students as they burn together, the followers to whom they taught that the world is no concern of l 143 144 lavey, anton szandor god s, whom they assured that either they had no sou

nt years, particularly by detractors of lavey who accuse him of self-promotional exaggeration. lavey was a skilled showman, a talent he never denied.however, the number of incidents detailed in both biographies that can be authenticated via photographic and documentary evidence far outweighs the few items in dispute. the fact remains that lavey pursued a course that exposed him to the heights and depths of humanity, full of encounters with fascinating people; it climaxed with his founding of the church of satan and led to notorious celebrity on a worldwide scale. the church has survived his death, and continues, through the medium of his writings, to continually attract new members who see themselves reflected in the philosophy he called satanism. this entry was written by peter h. gilmore

vah; christ and satan will be unified in this endtime. this notion is reflected in such passages from process scripture as: through love, christ and satan have destroyed their enmity and come together for the end, christ to judge, satan to execute the judgement. christ and satan joined, the lamb and the goat, pure love descended from the pinnacle of heaven, united with pure hatred raised from the depths of hell. the end is now. the new beginning is to come (bainbridge, 1997, 245. the process organized its membership into a hierarchy of: acolyte, initiate, outside messenger (op, inside messenger (ip, prophets, priests, and masters. the de grimstons constituted a distinct status, referred to as the omega. some of the process s public rituals were similar to christian practices marriages, bap

rth america) in some versions of this tale, the original people abandon a barren and inhospitable place for a better land across the ocean. but whatever the motivation for crossing, the great expanse of water is almost always seen as a barrier that must be overcome by magical means. in at least one version, a great wind and a deep darkness prevailed, and the great serpent commenced hissing in the depths of the ocean during the crossing (shutz 1989, 55. the great serpent referred to here is a marine monster who, like his parallels in other mythologies across the world, concretely embodies the negative, disordering aspect of the primordial waters. after successfully negotiating the initial stage of the journey, but prior to reaching their eventual resting place, a party of warriors is drowne

LIBER ARARITA

. he hath established his rule in his kingdom. 11. yet the father also boweth unto the power of the star 418 and thereby 12 liber dcccxiii vel ararita 12. in his subtlety he expandeth it all into twelve rays of the crown. 13. and these twelve rays are one. 13 vii a 0. then in the might of the lion did i formulate unto myself that holy and formless fire, cdq, which darteth and flasheth through the depths of the universe. 1. at the touch of the fire qadosh the earth melted into a liquor clear as water. 2. at the touch of the fire qadosh the water smoked into a lucid air. 3. at the touch of the fire qadosh the air ignited, and became fire. 4. at the touch of the fire qadosh, o lord, the fire dissipated into space. 5. at the touch of the fire qadosh, o lord, the space resolved itself into a pr

LIBER ASTARTE

the green shoot of yearning. this yearning is spontaneous, and it shall be left to grow, whether it be sweet or bitter. for often times it is as the torment of hell in which the soul burns and writhes unceasingly. yet it ends, and at its end continue openly thy method. 27. concerning dryness. another state wherein at times the soul may fall is this dark night. and this is indeed purifying in such depths that the soul cannot fathom it. it is less like pain than like death. but it is the necessary death that comes before the rising of a body glorified. this state must be endured with fortitude; and no means of alleviating it may be employed. it may be broken up by the breaking up of the whole method, and a return to the world without. this cowardice not only destroys the value of all that ha

LIBER AZAZEL

i have sent lilith, my consort, to be your bride. she unveils my glory in your hearts and minds. she reveals my darkness and ushers in the age of my light. she has been a noble guide to mankind from the beginning, she has revealed me to the few whom i claim as my own. 18. to the others, she is a fearsome creature- feeding upon the worthless children of their hearts. 19. a destroyer, and the very depths of my darkness revealed to the unworthy. she is an enemy to be feared, and an ally to be sought- she is the purest of me. 20. my flame burns brightest in the darkness of her night. 21. she is my beloved. she is of my very essence. she is the queen of hell and the nurturer of my divinity in the hearts of mankind. 22. she declares my power openly and without fear of reprisal, she is my majest

r my coming and the realization of my kingdom. prepare for the revelation of the full splendor of the name of azazel. prepare a palace for my queen, lilith. prepare for the ascendance of our energizing work, the time is coming. 24. the night of magick will be a time of wondrous deeds, and the dawn of azazel will be a never-ending celebration of our freedom and enjoyment. 1. lilith! the fathomless depths of azazel. 2. my lord, i declare your majesty through my very being. i am rapt in ecstasy at your embrace and the glory of your presence boldly speaks through my mystery and darkness. you are my fulfilment, my complement. 3. your elegant energy is a sweet song, the most perfect melody of silence and fury- i hear you and move within your symphony of power. 4. you enter me and i feel your ter

the time comes for your will to be fully manifested upon this earth once more, these gates will again become unlocked for your elect, and your mighty name will be upon the chosen as a crown of glory. 22. hail azazel, lord of the majesty of the earth. 23. hail thee, divine sovereign of the pure will. 24. hail and glory to you, my perfection, my sustenance, my master. 25. the flame of my boundless depths, you will never be extinguished. 1. satan! the ferocious blaze that consumes the palatial garden. 2. stand before me and prepare to meet your judgement, for i am the true adversary of all that seeks to bind my creation in hypocritical servitude. stand before me and be destroyed by my power. 3. yahweh, god of the hebrews, you have been judged and found obsolete. you have used your power towa

LIBER CHANOKH

lores-el-qo turebesa ooge balatohe! giui cahisa lusada oreri od micalapape cahisa bia ozodonugonu! lape noanu tarofe coresa tage o-quo maninu ia-i-don. torezodu! gohe-el, zodacare eca ca-no-quoda! zodameranu micalazodo od ozodazodame vaurelape; lape zodir ioiad! can the wings of the winds understand your voices of wonder? o you! the second of the first! whom the burning flames have framed in the depths of my jaws! whom i have prepared as cups for a wedding, or as the flowers in their beauty for the chamber of righteousness! stronger are your feet than the barren stone, and mightier are your voices than the manifold winds! for you are become a building such as is not, save in the mind of the all-powerful. arise, saith the first: move thereofre unto his servants! shew yourselves in power, a

LIBER DCCCLX JOHN ST

tain (p.s..i now remember that i forgot to rise and give the sign) 3.15. in vain do i regard the sun, broken up by the lips of the water into countless glittering stars.abounding, revolving, whirling forth, crying aloud1.for he whom my soul seeketh is not in these. nor is he in the fountain, eternally as it jets and falls in brilliance of dew; for i desire the dew supernal. nor is he in the still depths of the water; their lips do not meet his. nor.o my soul!.is he anywhere to be found in thy secret caverns, unluminous, formless, and void, where i wander seeking him.or seeking rest from that search! o my soul!.lift thyself up; play the man, be strong; harden thyself against thy bitter fate; for at the end thou shalt find him; and ye shall enter in together into the secret palace of the kin

LIBER HHH

e ibis-headed one charmed away the strife. i remember thy first kiss, even as a maiden should. nor in the dark byways was there another: thy kisses abide..liber lapidis lazuli. vii. 3. 0. be seated in thine .sana, wearing the robe of a neophyte, the hood drawn. 1. it is night, heavy and hot; there are no stars. not one breath of wind stirs the surface of the sea, that is thou. no fish play in thy depths. 2. let a breath rise and ruffle the waters. this also thou shalt feel playing upon thy skin. it will disturb thy meditation twice or thrice, after which thou shouldst have conquered in. but unless thou first feel it, that breath hath not arisen. 3. next, the night is riven by the lightning-flash. this also shalt thou feel in thy body, which shall shiver and leap with the shock, and that al

LIBER LXVII THE SWORD OF SONG

any blames me, thinking that merely to touch in brevity the topics i dwell on were unlawful. or worse, that i trench with undue levity on the bounds of the holy and the awful. i praise the heart and pity the head of him, and refer myself to thee, instead of him, who head and heart alike discernest, looking below light speech we utter where frothy spume and frequent splutter prove that the soul.s depths boil in earnest. but i have after all little fear that i am seriously wrong. that i show to my critics the open door to the above city of refuge my be taken as merely another gesture of contemptuous pity, the last insult which may lead my antagonists to that surrender which is the truest victory. peace to all beings* vide infra .berashith. 5 the sword of song 2 ascension day i flung out of

LIBER SAMEKH

groups, but pay attention only to indubitable symptoms of distress should such arise [see long note on next page] see equinox i (8, p. 22. liber samekh svb figvra dccc 28 [follows second footnote from previous page] the oracles of zoroaster utter this:31 gand when, by often invoking, all the phantasms are vanished, thou shalt see that holy and formless fire which darts and flashes through all the depths of the universe: hear thou the voice of the fire! h ga similar fire flashingly extending through the rushings of air, or a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire-flashing courser of light, or also a child, borne aloft on the shoulders of the celestial steed, fiery, or

thou often invokest thou shalt see all things growing dark; and then when no longer is visible unto thee the high-arched vault of heaven, when the stars have lost their light and the lamp of the moon is veiled, the earth abideth not, and around thee darts the lightning flame and all things appear amid thunders. 199: when thou shalt behold that holy and formless fire shining flashingly through the depths of the universe: hear thou the voice of fire( gall the phantasms are vanished h is possibly a gloss by someone in the g.d (the phrase appears in the golden dawn practicus ritual in the course of a long speech by the hierophant consisting of extracts and paraphrases from the oracles, on gno longer is visible unto thee c the earth abideth not h; it is not in the westcott edition. 32 crowley

LOGOMACHY OF ZOS

s between cause and effect is that of immediacy. the omniscience of the soul throws persuasively over all things its shadow of knowledge. our whole potentiality lies in our ability habitually to feel things sensationally. our truth is the totality of our observations when confirmed by our atavisms. the key to all metaphysical phenomena (mind, soul, etc) is wrapped up in our needs. what sounds the depths and conjoins will and belief? some inarticulate hieroglyph or sigil wrought from nascent desire and rhythmed by unbounded ego. we pray. like a convulsed naiad transfixed by rape. there is a grimoire of symbology, of vague phonic nuances that conjoin all thought and is the cryptic language of the subconscious world. deep silence and lonely longing unfreeze the all-prolific mind. life is a wa

ome, love of masquerade has become a categorical imperative; when professional a kind of masturbation, imitation without proper means. the pre-requisite for wisdom is to distinguish what we accept as true, from what is true for us. the law of the great id: to trespass all laws. nature would be gladly rid of us by making us autonomous. i..q..1 2( e 5! 6( 9=h..1 2..q 5 (m of our solitariness: great depths are sometimes sounded; truth hides in company. w( n- 9=h &7#7e7 s( e -devouring vampire taking only bloody repayment. the answer: our gods so do. do not be over-proud: the forgotten iota, the unseen germ, can kill or make you slip on your own midden. such as they are, and whatever they are, hold fast to your beliefs. if your own. there is nothing more indigenous to yourself and its effort t

ideal of greater reality. is our choice. ideas of an abstract god are just as anthropomorphic as any other, but more back-dated. mathematics are a form of human logic. an arbitrary thesis which of itself evolves nothing and proves only possibility. the seeing of an object is the presence of an idea in thought c amidst the chaos of spacio-temporal phenomena we are sense-blasted, shaken to our very depths by arguments of good and evil. 0 .k m. do this: adumbrations of the conceivability of our immanence is lost. darken your room, shut the door, empty your mind. you are still in great company. the numen and your genius, with all their media, and a host of elementals and ghosts of your dead loves. are there! they need no light by which to see, no words by which to speak, and no motive for comm

LUCIFERIAN SORCERY

hereditary aspects are only conceptual in their need. one must not be a hereditary or linage based witch to proceed with the great work. this is significant only as an added bonus. the individual must however, have the inner drive and calling to the blood, the vein of the witch moon which feeds our dreams of witches sabbat communion. the witches sabbat gnosis is achieved by the desire to dive the depths of the heart and soul. considering the approach to luciferian witchcraft or cunning craft, the individual desire to advance through the avenues of the art of magick and sorcery is reflective of the luciferian ideal of knowledge becoming wisdom, and the transference therein. this would exude a historical linage in the spirit of each individual, regardless of family linage and heritage. birth

rst published in the book of pleasure, being a grimoire of excellent repose through the great work. the works of austin osman spare (1886-1956) was an artist who talents of draftsmanship allowed direct expression of his developed gnosis of sorcery. spare s early drawings were founded on the belief of exploring the self, known as the zos and kia austin s system of exploring the self by delving the depths of the mind is best described by his art alone. the writings of spare, while being confusing and cryptic, were very poetic and strong. yet, in the face of his art were under matched, quite simply, the man was a genius! spare developed an arcane letter system called the alphabet of desire which contained the structure for contact with the subconscious. this aspect of black magick, allowed th

dom and infernal teachings, all the while embracing the light of the morning star and the sun rising within. the actual practice of magick demands patience and the will to continue, for the many challenges of such a path are meant to weed the strong from the weak. what should be considered in some aspects is the fact that we as humans have developed over thousands of years, still regaining in the depths of our mind the great serpents that dwelled, the wolves that devoured their prey and the pulse of nature in general. we are of nature, thus a great bond should be developed therein. the luciferian and sethanic sorcerous guild in america is generally hidden from public site, allowing those who work through such circles to build the magickal art through practice and discipline. those who ente

according to your will. it is therefore, very dangerous to open gateways of evocation (to summon outside the body) and invocation (to call inside the body or mind) of any force, as the black magickian seeks to absorb and bring initiations into the psyche to build the individual as a being separate from the universe. the teachings of astral vampirism within the black order of the dragon delve the depths of these concepts further. one would use the dark gods as models of strength and a symbol of immortal manifestation. the shadow form of lucifer is set, who is the ancient prince of darkness. set is the aspect of the infernal yet not self-destructive. if one seeks to become as set, to master chaos and the depths of the subconscious, then one opens a direct communication with the setian gnosi

our shadowy presence. from this a torch is revealed. lilith from your loins great pleasure is shown, felt and ravished upon ecstasy from the children who feed nightly the bed chamber welcomes your passion shall you reveal the hidden moon, which acts as a door for such sight and beauty? beast and angel, i seek the addiction of your sweet veins. leviathan 26 when silence is broken, yet the profound depths asleep shall i know the oceans calm violence from passion a struggle of life brings both angels and demons, which become separate and alone. those who dive the depths will become as draconis, the ourobouris eternal which dreams of enfleshing all desires. belial those who wear the cloak of wolves, given their blood to the ecstasy of ahriman the desire of flesh is our temple of heaven and hel

s into dawn. 28 form an averse pentagram, feeling the flames burn from the source of the pentagram. examine its essence and what it means to you, this is the source of witches sabbat empowerment through the arcana of self. let the four princes of the qlippoth bless my emergence from darkness to light, the journey to al dajjal, my center of being. facing west: leviathan master of the self from the depths of the oceans, your secrets shall walk with me always. i am holding the flame of awakening within and shall hold this oath of shadow and the graves of the sea shall still whisper into my ears! facing south: shaitan, satan, who exists behind saturn, let the fires of your manifestation be revealed in the rite of your true nature, from which all concepts of ill be forgotten and the essence abs

ar of wisdom and perfection. let the light of your essence rain upon me, so that i may become of your knowledge, from which i may become as god (goddess) itself. from the dream of spirit, emerge! facing north: belial, belarion, the seraphim who would command the earth. allow your essence to surge through me as i stand upon the earth, your very eyes shall mirror my self. i call thee forth from the depths of the earth, give me the strength to become belarion al dajjal when i have passed through the veil! imagine the four crowned princes flowing within you, that you may absorb and take the knowledge of the daemonic force to use in a positive, creative way. the baptism is therefore one of self-initiation, so thus the symbols you believed they were are the opposite. face now and invoke shaitan

l, separate and alone in my being. typhon, present unto me the tcham knive from which i shall stand forth in my dreaming and waking! sender of nightmares ascend through me! ooo west- let now the serpent encircle me, leviathan the coiling dragon of timeless being. i summon your essence unto me! great chthonic daimon of endless being, i seek to drink deep of your cup and behold the mysteries of the depths! mriodom aoth, sabaoth, atheleberseth, abraoth! by the very circle of which i build i walk unto the crown of lucifer that emerald which shine the essence of heaven and hell. that angelickan watcher of the sun shall come now forth to join with the ahrimanic shadow, that angel and daemon are joined! i walk unto the umbrarum rex, the kingdom of shades and the ghost roads open the gates unto me

upon the luciferian path pass through, in the skin of cain or otherwise. 32 west a calling to leviathan, the dragon essence which is immortal, or eternal. the encircling of leviathan is a will directed focus of the individuals being or i announcing the forced antinomianian separation from the natural order, and through leviathan grows strong in this circle of timeless being. the mysteries of the depths is revealed as knowledge and wisdom of the subconscious. by tapping into the subconscious, one is able to master their own individual life therein. the reference to the angelickan watcher of the sun and the ahrimanic shadow is based in the double vessels or fetishes of the bestial and angelick atavisms and familiars. by exteriorizing ones adversarial aspects of i and being one may objective

LUCIFERIAN SORCERY AND SET TYPHON

f asmodeus/samael and lilith, a child of infernal union. the lore of the sorcerous blacksmith is explained in depth in luciferian witchcraft, liber hvhi and book of the witch moon. leviathan considered primarily "male" and often female, leviathan encompasses the ancient flesh of mummu tiamat, the primal goddess. leviathan is the unity of sexualities, from which all emerges from this dragon of the depths. leviathan or the ouraborus is considered the encircler of ones path, or will. it surrounds and brings in all exteriors as designed by the sorcerer's desire, will and belief. leviathan as featured in yatuk dinoih is the dragon which brings the union of lilith and samael within the magician, that the path is brought forth. shaitan/lucifer lucifer is the bringer of light, the fallen angel who

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

dom and infernal teachings, all the while embracing the light of the morning star and the sun rising within. the actual practice of magick demands patience and the will to continue, for the many challenges of such a path are meant to weed the strong from the weak. what should be considered in some aspects is the fact that we as humans have developed over thousands of years, still regaining in the depths of our mind the great serpents that dwelled, the wolves that devoured their prey and the pulse of nature in general. we are of nature, thus a great bond should be developed therein. the luciferian current in america is generally hidden from public site, allowing those who work through such circles to build the magickal art through practice and discipline. those who enter the gates of witchc

is up to the witch who develops his/her system based on personal and individual preference. the works of austin osman spare (1886-1956) was an artist who talents of draftsmanship allowed direct expression of his developed gnosis of sorcery. spare s early drawings were founded on the belief of exploring the self, known as the zos (3) and kia (4. austin s system of exploring the self by delving the depths of the mind is best described by his art alone. the writings of spare, while being confusing and cryptic, were very poetic and strong. yet, in the face of his art were under matched, quite simply, the man was a genius! spare developed an arcane letter system called the alphabet of desire which contained the structure for contact with the subconscious. this aspect of black magick, allowed th

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

of a primitive people. thales, pythagoras, and plato in their philosophic wanderings contacted many distant cults and brought back the lore of egypt and the inscrutable orient. from indisputable facts such as these it is evident that philosophy emerged from the religious mysteries of antiquity, not being separated from religion until after the decay of the mysteries. hence he who would fathom the depths of philosophic thought must familiarize himself with the teachings of those initiated priests designated as the first custodians of divine revelation. the mysteries claimed to be the guardians of a transcendental knowledge so profound as to be incomprehensible save to the most exalted intellect and so potent as to be revealed with safety only to those in whom personal ambition was dead and

new members only after long probationary periods. many of the priests of the order lived in buildings not unlike the monasteries of the modern world. they were associated in groups like ascetics of the far east. although celibacy was not demanded of them, few married. many of the druids retired from the world and lived as recluses in caves, in rough-stone houses, or in little shacks built in the depths of a forest. here they prayed and medicated, emerging only to perform their religious duties. james freeman clarke, in his ten great religions, describes the beliefs of the druids as follows "the druids believed in three worlds and in transmigration from one to the other: in a world above this, in which happiness predominated; a world below, of misery; and this present state. this transmigr

, afterward passing on to the happiness of unity with the gods. the druids taught that all men would be saved, but that some must return to earth many times to learn the lessons of human life and to overcome the inherent evil of their own natures. before a candidate was intrusted with the secret doctrines of the druids, he was bound with a vow of secrecy. these doctrines were imparted only in the depths of forests and in the darkness of caves. in these places, far from the haunts of men, the neophyte was instructed concerning the creation of the universe, the personalities of the gods, the laws of nature, the secrets of occult medicine, the mysteries of the celestial bodies, and the rudiments of magic and sorcery. the druids had a great number of feast days. the new and full moon and the s

with an earthy body, and enveloped in a material and physical nature" the legend used in the lesser rites is that of the abduction of the goddess persephone, the daughter of ceres, by pluto, the lord of the underworld, or hades. while persephone is picking flowers in a beautiful meadow, the earth suddenly opens and the gloomy lord of death, riding in a magnificent chariot, emerges from its somber depths and, grasping her in his arms, carries the screaming and struggling goddess to his subterranean palace, where he forces her to become his queen. it is doubtful whether many of the initiates themselves understood the mystic meaning of this allegory, for most of them apparently believed that it referred solely to the succession of the seasons. it is difficult to obtain satisfactory informatio

that if they do not she will shatter the doorposts and strike the hinges and raise up dead devourers of the living. the guardians of the gates beg her to be patient while they go to the queen of hades from whom they secure permission to admit ishtar, but only in the same manner as all others came to this dreary house. ishtar thereupon descends through the seven gates which lead downward into the depths of the underworld. at the first gate the great crown is removed from her head, at the second gate the earrings from her ears, at the third gate the necklace from her neck, at the fourth gate the ornaments from her breast, at the fifth gate the girdle from her waist, at the sixth gate the bracelets from her hands and feet, and at the seventh gate the covering cloak of her body. ishtar remons

mysteries respectively. a curious aspect of the dying-god myth is that of the hanged man. the most important example of this peculiar conception is found in the odinic rituals where odin hangs himself for nine nights from the branches of the world tree and upon the same occasion also pierces his own side with the sacred spear. as the result of this great sacrifice, odin, while suspended over the depths of nifl-heim, discovered by meditation the runes or alphabets by which later the records of his people were preserved. because of this remarkable experience, odin is sometimes shown seated on a gallows tree and he became the patron deity of all who died by the noose. esoterically, the hanged man is the human spirit which is suspended from heaven by a single thread. wisdom, not death, is the

artook, rejoiced and each gave the man a share of its own nature "the man longed to pierce the circumference of the circles and understand the mystery of him who sat upon the eternal fire. having already all power, he stooped down and peeped through the seven harmonies and, breaking through the strength of the circles, made himself manifest to nature stretched out below. the man, looking into the depths, smiled, for he beheld a shadow upon the earth and a likeness mirrored in the waters, which shadow and likeness were a reflection of himself. the man fell in love with his own shadow and desired to descend into it. coincident with the desire, the intelligent thing united itself with the unreasoning image or shape "nature, beholding the descent, wrapped herself about the man whom she loved

an king sheddad ben ad. a panel of hieroglyphs over the entrance, which the casual observer might consider to afford a solution of the mystery, unfortunately dates back no further than a.d. 1843, having been cut at that time by dr. lepsius as a tribute to the king of prussia. caliph al mamoun, an illustrious descendant of the prophet, inspired by stories of the immense treasures sealed within its depths, journeyed from bagdad to cairo, a.d. 820, with a great force of workmen to open the mighty pyramid. when caliph al mamoun first reached the foot of the "rock of ages" and gazed up at its smooth glistening surface, a tumult of emotions undoubtedly racked his soul. the casing stones must have been in place at the time of his visit, for the caliph could find no indication of an entrance--four

mblematic of the universe within which he is entombed and upon the cross of which he is crucified. through the mystic passageways and chambers of the great pyramid passed the illumined of antiquity. they entered its portals as men; they came forth as gods. it was the place of the "second birth" the "womb of the mysteries" and wisdom dwelt in it as god dwells in the hearts of men. somewhere in the depths of its recesses there resided an unknown being who was called "the initiator" or "the illustrious one" robed in blue and gold and bearing in his hand the sevenfold key of eternity. this was the lionfaced hierophant, the holy one, the master of masters, who never left the house of wisdom and whom no man ever saw save he who had passed through the gates of preparation and purification. it was

MASTERING WITCHCRAFT

derivation) the ideal form for the incantation is that which has a beat to it. some practitioners insist on a rhyme as well as rhythm. rhyming couplets are the favourite metrical style, i would say. they are certainly among the simplest to construct. again: the deep mind is, as always, the target with this use of rhyme and rhythm. verse, however doggerel and bad, is always potent for stirring the depths, especially when there is a certain amount of frenzied repetition involved. in view of this particular attitude to incantation, most of the processes of medieval sorcery that are now available to the general public are seen by the average witch as extremely clumsy and, as such, highly unsuitable for performance. not only are they closely bound up with judeo-christianity, but they are also a

th salt water from your cup, chanting these words "so therefore he who would govern the works of fire must first asperge with lustral water of the loud resounding sea" then with the thurible, trace in the air above the star the upright triangle, chanting "and when after all the phantoms are banished, thou shalt perceive that holy formless fire, that fire which darts and flashes through the hidden depths of the universe: hear thou the voice of fire" finally, retrace the whole star yet again with the athame, this time in silence, visualizing the symbol glowing in blue light. the design on the third piece of paper must be written with your pen of art in blood- your own or that of a beefsteak, chicken, or lamb chop from the supermarket again will do. you should wipe your pen of art carefully f

astern shamans, to the druids of the british isles, they have all possessed one skill in common, the mysterious power of controlling wind, rain, mist, and thunderbolt. during the middle ages, however, in christian lands, at any rate, this skill, where demonstrated, was seen simply as another manifestation of ever-present satan's power. the orthodox christian doctrine ran thus: almighty god in the depths of his wisdom and for reasons best known to himself had temporarily delegated the power of control over the elements to satan, under whose regency the world had been placed until such a time as the second coming took place. hence, satan's title "lord of this world" this power satan in turn conferred on witches, wizards, and other practitioners of the black arts, all seen as being if not sub

three deliberate knots in the cord, two on the outside, one last in the centre, with words to the effect of "as these knots are loosed, so mote the weather be" at the time the effect is desired, the operator should take the cord in hand and turn to the correct direction, east for gales, south for thunderstorms, west for rain. he must then summon up all the powers of the required element from the depths of his being with all the force of his will, faith, and imagination. traditionally, he should at this point whistle thrice for a wind, clap thrice for thunder, or spit thrice for rain. a metrical incantation of intent devised by the operator should then be thundered forth, punctuated by the untying of the three knots in reverse order to that in which they were tied. should you be disposed t

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

fore him, and flames and storm shall surround him; and by the name tau, by which god brought the deluge, and the waters prevailed above the mountains, and fifteen cubits above their summits; and by the name ruachiah, by which god having purged the ages, he will make his holy spirit to descend upon the universe, and will cast ye, ye rebellious spirits, and unclean beings, book one page 31 into the depths of the lake of the abyss, in misery, filth, and mire, and will place ye in impure and foul dungeons bound with eternal chains of fire. by these names then, and by all the other holy names of god before whom no man can stand and live, and which names the armies of the demons fear, tremble at, and shudder; we conjure ye, we potently exorcise and command ye, conjuring ye in addition by the ter

n, samekh, ayin, pe, tzaddi, qoph, resh, shin, tau. by these secret names, therefore, and by these signs which are full of mysteries, we curse ye, and in virtue of the power of the three principles. aleph, mem, shin, we deprive ye of all office and dignity which ye may have enjoyed up till now; and by their virtue and power we relegate you unto a lake of sulphur and of flame, and unto the deepest depths of the abyss, that ye may burn therein eternally for ever. then will they assuredly come without any delay, and in great haste, crying: o our lord and prince, deliver us out of this suffering. all this time thou shouldest have near thee ready an exorcised pen, paper, and ink, as will be described hereinafter. write their names afresh, and kindle fresh fire, whereon thou shalt put gum benjam

not any of the preparations. this key, full of mysteries, hath been revealed unto me by an angel. accursed be he who undertaketh our art without having the qualities requisite to thoroughly understand our key, accursed be he who invoketh the name of god in vain, for such an one prepareth for himself the punishments which await the unbelievers, for god shall abandon them and relegate them unto the depths of hell amongst the impure spirits. for god is great and immutable, he hath been for ever, and he shall remain even unto the end of the ages. accursed be he who taketh the name of god in vain! accursed be he who useth this knowledge unto an evil end, be he accursed in this world and in the world to come. amen. be he accursed in the name which he hath blasphemed! the end of the first bosepag

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

sobedient, and refusest still to come, i will in the power and by the power of the name of the supreme and everlasting lord god who created both thee and me and all the world in six days, and what is contained therein, eie, saraye, and by the power of this name primeumaton which commandeth the whole host of heaven, curse thee, and deprive thee of thine office, joy, and place, and bind thee in the depths of the bottomless pit or abyss, there to remain unto the day of the last judgment. and i will bind thee in the eternal fire, and into the lake of flame and of brimstone, unless thou comest quickly and appearest here before this circle to do my will. therefore, come thou! in and by the holy names adonai, zabaoth, adonai, amioran. come thou! for it is adonai who commandest thee. if thou hast

thee, or would have been satisfied in; i do in the name, and by the power and dignity of the omnipresent and immortal lord god of hosts iehovah tetragrammaton, the only creator of heaven, and earth, and hell, and all that is therein, who is the marvellous disposer of all things both visible and invisible, curse thee, and deprive thee of all thine office, joy, and place; and i do bind thee in the depths of the bottomless abyss there to remain until the day of judgment, i say into the lake of fire and brimstone which is prepared for all rebellious, disobedient, obstinate, and pernicious spirits. let all the company of heaven curse thee! let the sun, moon, and all the stars curse thee! let the light and all the hosts of heaven curse thee into the fire unquenchable, and into the torments unsp

MEANING OF MASONRY

hat that symbol imply. need i repeat that the building alluded to is not the edifice we meet in, but is our own selves, and that the sacred symbol at the centre of the roof and of the floor of this outward temple is but symbolic of that which exists at the centre of ourselves, and which was spoken of by the christian master when he proclaimed that" the kingdom of heaven is within you; that at the depths of our own being, concealed beneath the heavy veils of the sensual, lower nature, there resides that vital and immortal principle, which is said to" a llude to" the g.g. because it is nothing other than a spark of god himself immanent within us. over the old temples of the mysteries was deeper written the injunction" man, know thyself, and thou shalt know the universe and god" happy then is

garnished with a light blue border and rosettes, indicating that a higher than the natural light now permeates his being and radiates from his person, and that the wilderness of the natural man is now blossoming as the rose, in the flowers and graces incident to his regenerated of nature; whilst upon either side of the apron are seen two columns of light descending from above, streaming into the depths of his whole being, and terminating in the seven-fold tassels which typify the seven-fold prismatic spectrum of the supernal light. he is now lord of himself; the true master mason; able to govern that lodge which is within himself; and as he has passed through the three degrees of purifying and self-perfecting, and squared, levelled, and harmonized his triple nature of body, soul and spiri

in ourselves where truth abides in fullness; and to know rather consists in finding out a way whence the imprisoned splendour may escape than by effecting entrance for a light supposed to be without" brethren, may we all come to the knowledge how to" open the lodge upon the centre" of ourselves and so realize in our own conscious experience the finding of the" imprisoned splendour" hidden in the depths of our being, whose rising within ourselves will bring us peace and salvation. how then does the craft doctrine prescribe for the liberation of this imprisoned centre? its first injunctions are those of our first degree. there must be purity of thought and purpose. i need scarcely remind you that the word candidate derives from the latin candidus, white (in the sense of purity, or that our

race" even to the throne of god himself" with which he is affiliated at the root essence of his being. these studies, brethren, so lightly touched upon in our passing-ceremony, so glibly referred to as we recite our ritual, when undertaken with the seriousness that attached to them in the old mystery-systems are not without just reason described in our own words as" serious, solemn and awful" the depths of human nature and self knowledge, the hidden mysteries of the soul of man are not, as real initiates well know, probed into with impunity except by the" properly prepared" the man who does so has, as it were, a cable-tow ar ound his neck; because when once stirred by a genuine desire for the higher knowledge that real initiation is intended to confer, he can never turn back on what he lea

erfections and limitations. these must first be gradually overcome, and it is the eradication of these which is alluded to in the sign of the degree, indicating that he desires to cleanse his heart and cast away all evil from it, to purify meaning himself for closer alliance with that pure light. it is only by this" sun-light" this newly found illumination, that he has become able to see into the depths of his own nature; and this is the" sun" which, like joshua, he prays may" stand still" and its light be retained by him until he has achieved the conquest of all these enemies. the problem of the much discredited biblical miracle of the sun standing still in the heavens disappears when its true meaning is perceived in the light of the interpretation given by the compilers of the masonic ri

e infinitude. what is implied, then, is that the lesser lights of the candidate's normal finite intelligence are employed to reveal to him the greater lights or fundamental essences of his as yet undeveloped being. a pigmy rudimentary consciousness is being made aware of its submerged source and roots, and placed in sharp contrast with the limitless possibilities available to it when those hidden depths have been developed and brought into function. the candidate's problem and destiny is to lose himself to find himself, to unify his lesser with his greater lights, so that he no longer functions merely with an elementary reflex consciousness but in alliance with the all-conscious with which he has become identified. in the royal arch degree he will discover that this identification of the l

square" which the first degree opening is not. by which is implied that it is one specially involving the use of the psychic and higher intellectual nature (denoted, as previously explained, by the square or water triangle. third, a still more advanced opening, declared to be" upon the centre" for those of master mason's rank, and pointing to an opening up of consciousness to the very centre and depths of one's being. how far and to what degree any of us is able to open his personal lodge determines our real position in masonry and discloses whether we are in very fact masters, craftsmen or apprentices, or only titularly such. progress in this, as in other things, comes only with intelligent practice and sustained sincere effort. but what is quite overlooked and desirable to emphasize is

tenuous interior spirit of man as a shell surrounds the contents of an egg" roll away the stone" it will be recalled, was the first injunction of the master at the raising of lazarus. this obstruction removed, the psychical organism becomes detached from the physical and the mind is free to become introverted and work exploratively upon its own ground, to search the contents of its own unplumbed depths, to probe deeper and deeper into itself, eradicating defects and removing rubble, pushing in and in by the energy of a persistent will, yet retaining contact the while with the outer physical nature by a subtle filament or life-line which prevents their entire separation. the position is the same as when the body sleeps whilst the mind is dreaming and vividly active, save that in dreams the

until it has been cerebrated and passed through the alembic of the brain and the logical understanding. when it has so passed through and become formalized, a reciprocal and reflex action between the inner and outer natures is set up resulting in the illumination of the whole. this extroversion of subjective perceptions is symbolically achieved by the return of the candidate from the subterranean depths to the surface and there rejoining his former companion-sojourners and effecting a unification of all his component parts. it is then that the mystery is consummated. the great light breaks. the vital and immortal principle comes to self-consciousness in him. the glory of the lord is revealed to and in him, and all his flesh sees it. so far as it is possible for symbolic ceremonial to portr

MICHAEL FORD BOOK OF CAIN

ainst osiris. succubus publishing phosphorus inner publications front cover- cain sigil by elda isela ford grand luciferian circle blood moon and further developed by michael w. ford back page sigil cain the blacksmith by elda isela ford that azazel fell from the heavens as a great star, enthroned with the emerald crown of the highest aethyr, came down blazing as a fiery meteor. he plunged to the depths of the earth, the darkest areas where no being of light dwelled. those who descended with azazel, whom is called lucifer by later ones only had glimpsed at the fire which azazel had shown unto them. the passed into the nightmare lands, where they felt lost as their fire was nearly extinguished. azazel woke still illuminated brightly, a dark star which beheld the fire of heaven. when the fir

helter from the elements. i too had been instinctively taught, which is the gift of my father, who walked the path of the dragon who was the dragon. it was the perfected essence of flame which earthen heat could only catch a glimpse of that the fires of spirit burn ever so bright, that in this torch shall my father be revealed. lilith who wrapped her serpents tail around eve s brain, unlocked the depths of her lust and rode this dragon until i was conceived that was then perfection beheld. i walked the paths with my family, and my brother abel was born. my father, who was called adam was alien to me, i knew him not but grew under his protection. my flesh mother eve rode again this beast, from which abel slept dreamless and in the fires of her lust was my sister naamah born. at an early age

hout any other being. i perceived myself and what i was, what i became and what i could become. i understood life was precious, and beautiful. i was just as beast yet a part of angel as well. my dreaming guide would speak to me when i sought her, and i knew that i would come to her. i began walking the desert sands. i dreamt of waking and diving a great abyssic tunnel, that which crawled from the depths of my mind, the horrid yet erotic shapes which appeared within it. i felt my very body changing, longing for transformation into the beasts of the field then came an angel to me cain, who walks the lonely path, he who stands strong and defiant in the face of nothingness, shall you continue the thorn road to meet the hag queen, the sorcerous devourer of men and children would you turn a road

MICHAEL FORD WITCHMOON

n be a useful exercise and individual power points which can be used effectively on the astral plane. this book is meant as a grimoire for the balanced sorcerer. the purpose of this being to offer further guidance and present a serious form of shadow magick and sorcery which has long been kept hidden. the black art is not that of devil worship, but of hidden knowledge. the key to this lies in the depths of the subconscious, the will to explore and suggest, to destroy and create. the daemonic elementals which breed in the subconscious mind from the time of birth and on can be banished and often made useful to the fighting individual. there is no devil worship or ill intent involved for the worker of shadow magick, it is up to the individual which path they take. i have always intended, from

visions of a certain possible event that will take flesh.the witch cult which exists in base on the astral and dream level seem to be fueled by an even older current. this particular current is labeled as the 93 current, or thelema. love and will are the two keys by which mankind can rise above any situation to begin building a healthy and wonderful life. to do so, one must plunge into the great depths of the abyss and work with the beautiful and sometimes frightening shades and spirits which inhabit such areas. self love as aos described is "the self in knowing and all of which can be molded according to desire (6) to truly know the self one must plunge deep into the mirror and face the demons and gods within. the actual development of psychic abilities are of two kinds primarily: a) bei

s' blade and give thee life come unto us this dark night! south, east, west and north thy spirit come forth in joy a fire from the spinning sun wheel, birth is through blood" sabbath rite "mother of shadows, crone of wisdom, oh goddess of the blood moon, reversed matter, i evoke thee unto this celebration. 79 79 blessings to those of blissful ecstasy which all derives from hecate, ascend from the depths of night, to join your great sister of magick; lilith, she who haunts the dreams of man, be present in our leitmotif of desire. amen i conjure thee, circle of power unto which the wind carries our will! asmodeus, behold an ascending light burning gold transcending all points of time, we are becoming as the one called morning star of the east, blinding light of birth! io horned god of wisdom

ing. a small amount of sexual fluid could be used to charge the elemental, if it is of a vampiric nature then you will want to consecrate it with blood and sexual fluid. it is possible on the waking or day side level to create an elemental from parts of different animals. examples include a bat winged wolf or a fierce and rabid dog with wings and hooves, even a sea based creature spawned from the depths of your imagination. such could be formed into a sigil and made to perform one particular bidding, and the form manifested clearly upon the astral plane. austin spare was said to hold a significant power, learned from yelg paterson his witch mother, of the creation of exactly such spirits. in dreams one could appear to others as having several spirits in the forms of animals or demonic beas

e black one stood within the center of the gathering, while others floated and danced. ecstasy was writhing within each being, visible as a yellowish hue surrounding each witch present. the goat headed one, surrounded by a red aura, holding both hands aloft while two different colored flames danced from it's shapeless claws. one flame was green and the other blue. the drums which i heard from the depths of my mind grew pounding and loud, combined with the flutes of pan which danced and entered each glorious note of this primal musick. i lost sight of the sabbat after my last view of the hags which danced in the passion of the night. i awoke refreshed and very happy to a beautiful morning, and immediately took to writing the account from which this description is drawn. this is one of the m

ho would invoke the darkside. the zos kia cultus is based on the foundations of unified will, desire and belief. the combination of each bestows a strong method of sorcery which leads to impacting and significant results. the essence of the zos kia cultus exists within the inspired self constantly reshaping itself. through this process inherent desire become materially existent through diving the depths of the subconscious. atavisms are present within the primal world of magick because they are a reversion of consciousness to an earlier form. for this reason too, such daemonic forms often take the shape of horrific or deformed elementals. these are constantly changing shape and collecting in green, red or black mist, swirling in the depths of the dark side of the brain. such can be useful

his or her surroundings. the death posture is a tool for forgetting the formulated belief and transferring it from the conscious into the subconscious. this is a further interplay of the active mind with the sleeping essence of self in zero form. by communicating via the use of sentient symbols (the language which is composed of sigils) one may deal directly with the atavisms, which exist in the depths of the subconscious, and in turn charge the desire to become reality. this is where the dangers of sorcery exist. whoever communicates with atavisms, and charges the subconscious with belief and desire, may find things come to pass in ways one would not wish them to. be cautious in your sorceries and invoke not that which would devour you. there is a great mystery, a chalice of veiled ecsta

mind, then grow from an automatic elemental or servitor to a seeming spirit with a driven nature of its own. it is up to the sorcerer to make use of the automata of the subconscious to form an intrusive elemental to remain under control of will. this can be a dangerous operation if the magickian is not skilled in sorcery and invocation/evocation. spirits which are called from the atavisms of the depths of the mind are often horrific and self destructive if not properly controlled and channeled. this can lead to cases of madness, schizophrenia, even what some lower religions call "possession. one of the more significant spirits which we have worked with was one called black eagle. our work with black eagle began in 1998 upon discovering a significant image of the spirit. black eagle is des

ol however still concentrate upon your will. keep you muscles tense and feel the wolf take flesh. you should then feel a strong and aggressive force within the center of your being, act now upon this spirit which is so much a part of you. too many people forget the importance of studying and seeking to 124 124 understand our shadow side, when one passes through the shadow self and delves into the depths of the subconscious you are acquiring keys to primal atavisms and latent powers of the mind. these are just waiting to be exercised, and are the fountainhead of much practical magick. the key is in you hands, after many years of relying upon society s mindless programming, whereby one loses hope of discovering the true self. marchosias marchosias (2) is a goetic daemon or elemental with who

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

e hellenesshe defeated and triumphed over the invaders and preserved fromslavery those who were not yet subjugated, and generously liberated all the rest of us whodwell between the pillars. but afterwards, occurred violent earthquakes and floods and in asingle day and night of misfortune all your warlike men in a body sank into the earth andthe island of atlantis in like manner disappeared in the depths of the sea. from the homeric sagas, we read:beneath the feet of the father of the gods olympus shook as he moved, the earth groaned;and from the lightening of his bolt, as well as from the eyes and breath of his antagonist, firewas bursting over the dark sea. the ocean boiled; towering waves beat upon all promonto-atlantis, alien visitation, and genetic manipulation41 the world falls dead r

nturies agoto exploit the earth and its indigenous inhabitants. these adjusted ones must bewhat planet are you from?122atlantis, alien visitation, and genetic manipulation those who align with their alien dna and who police those who have a problem withthe present conditions of the planet. it is the fallen ones who seek to encourage their human slaves to think that they toohave descended from the depths of space. the fact is, as the pagans have understood,that this earth is our one and only garden of eden. how is it that from this paradiseone can look out to the nether and fantasize that home is somewhere out there? onlysatan and his hordes and those they have deluded the world would do such a bizarrething. these ancient stories are extremely pertinent to the condition of the present.genes

t-landish, incongruent notion. it is consistent only with the duped and controlled masseswho are now psychologically identifying with the desires of the alien oppressors,instead of affirming with pride and love that they are children of this perfumed gardenearth. no doubt there are millions here who have come from another galaxy or dimensionand they are being looked after. and perhaps in the very depths of our origins, there isindeed a connection to some outer worlds, but this is not the same as the presentwholly perfidious and reprehensible fixations, carefully crafted and implanted, that alldiscontents have their ancestry in the stars. another dimension to this mania concernsthe threat from outer space. science-fiction movies often have the destruction of theearth or some impending threa

rations will circle around the ocean in the mid atlantic as if looking for a place to land.lemmings- which leap into the water en masse and drown are acting out a genetic memory of pre-vious migrations of their species.catopsilia butterfly- from south america, they migrate out into the sea north of guyana and then drown are obviously looking for a place to land and breed. coral deposits- found at depths of 3,000 feet, that it can only grow and survive in shallow indi-cates that the land dropped thousands of feet into the water.animal life- on the mid-atlantic islands there exists animal life that did not come there from any other place. the canaries- named not after the birds, but dogs. these were there in abundance but did not come from other lands, since the people of the islands had no

ye eat thereof, then your eyes shall beopened, and ye shall be as gods, knowing good and evil (genesis 3:4-5. in one form or another, cultsand secret societies falsely promise something better than what god has to offer, promising immortalityatlantis, alien visitation, and genetic manipulation273 appendix c: suggested areas of research on earth and godhood. secret societies often determine in the depths the changes that take place on thesurface. arthur edward waite, quoted by a. ralph epperson, the unseen hand 126 (1985. of all the secretsocieties in the world, the only one in which the number 33 is important is the secret cult of freema-sonry, which mixes a brew of symbols from egypt, the bible, persia, alchemy, and twisted occultists'imaginations. freemasons are sworn to protect their br

atlanteans made a mistake by attacking greece. they could not withstandthe greeks' military might, and following their defeat, a natural disaster sealed their fate. timaeuscontinues: but afterwards there occurred violent earthquakes and floods; and in a single day andnight of misfortune all your warlike men in a body sank into the earth, and the island of atlantis inlike manner disappeared in the depths of the sea. plato tells a more metaphysical version of theappendix c: suggested areas of research274atlantis, alien visitation, and genetic manipulation atlantis story in critias, where he describes the lost continent as the kingdom of poseidon, the godof the sea. this atlantis was a noble, sophisticated society that reigned in peace for centuries, untilits people became complacent and gree

, this was not an uncommon occurrence, because mariners were known for their faultygas tanks. no known wreckage from flight 19 has ever been recovered. one reasonable explanationis that taylor led the planes so far into the atlantic that they were past the continental shelf. therethe ocean abruptly drops from a few hundred feet deep to several thousand feet deep. planes andships that sink to such depths are seldom seen again. the deepest point in the atlantic ocean, the30,100-foot-deep puerto rico trench, lies within the bermuda triangle. combining the circumstances of the failing compass, the difficulty of radio transmissions, and theabsence of wreckage, tales of mysterious intervention befalling flight 19 began to take form. theo-ries involving strange magnetic fields, time warps, atlant

MICHAEL W FORD THE VAMPIRE GATE

t must be considered that vampyrism is an initiatory process, like luciferian witchcraft, which is never quelled or sated. the vampyre magickian will always move forward. transformation over time will change the course and mode of initiation, but the aim will be the same power and spiritual continuation. qlippothic vampyrism holds relevance to the vampyre magickian as it is a state of delving the depths of the subconscious and as some considered the infernal realms from which the subconscious mind opens to. the archdemons and qlippothic servitor demons manifest in the earth in numerous ways; however the very role in which they manifest is different than the archdemons. for instance, the archdemons rule the specific qlippothic spheres in a transcendent manner, that is, invisible to us to us

ror directly above the altar facing the west. 2. announcement of self i am vampyre, the serpent who comes forth to awaken as a dragon before thee. i call to the darkness and the oceans of the abyss! i call to the darkness to rise us and nourish me, giving flesh to my shadow and my desire. i am the beast which shall rise from the sea, cloak in the radiance of my own divinity. 3. the calling of the depths the practitioner will hold a dagger to the south, making each direction counter-clockwise. zazas, zazas, nasatanada, zazas (to open the gates of hell, or the abyss) facing the south- rahab, angel of violence, proud serpent of old, rise up from your depths and swell in my spirit. let pride of what i can do invigorate me to become more! let your spirit not be quelled, but like the storm-wind

ateway to lilith, our bestial mother of initiation. holding a dagger up: i call the dragon of the ancients tiamat, mother of horrors, arise! i call to you dark queen of immortal hunger! i call to you who can create and empower gods! i invoke you who can cloak demons in fearsome rays! mother of darkness, i shall transform into the ferocious beast of my desire. i shall clothe myself in the chthonic depths of the demonic desire i hold within. i shall go forth and drink from my victim. close your eyes and visualize your astral body expanding around your form, transforming and shaping to your desire. feel the flow of the astral around you as you will it to grow in power. let your emotions guide its transformation and feel the ecstasy of becoming. let 68 your astral body outshine from the blacke

MICHAEL WYNN THE SOUL TRAVELERS

civilizing the people of other kingdoms and races. he did not use his powers to force people, but instead preferred gentle persuasion. after returning to egypt, osiris was conspired against by his evil brother set, and 72 accomplices. set murdered his brother osiris by locking him in a coffer and throwing it into the--michael wynn's "the soul travelers" 10 nile river. instead of sinking into the depths of the nile river forever, which was the intention and expectation of the conspirators, the coffer sailed away quickly. set would eventually discover the coffin containing the body of his brother osiris in a hidden place. infuriated that his brother survived (in a sense, set cut osiris body into 14 parts and scattered the pieces, seeing to it that his brother would forever remain out of his

upwards may include a snake--michael wynn's "the soul travelers" 61 famous phrases: transformation through the mystic passageways and chambers of the great pyramid passed the illumined of antiquity. they entered its portals as men; they came forth as gods. it was the place of the "second birth" the "womb of the mysteries" and wisdom dwelt in it as god dwells in the hearts of men. somewhere in the depths of its recesses there resided an unknown being who was called "the initiator" or "the illustrious one" robed in blue and gold and bearing in his hand the sevenfold key of eternity. who was the master dwelling in the mighty pyramid, the many rooms of which signified the worlds in space; the master whom none might behold save those who had been "born again? he alone fully knew the secret of t

ed the guardian of the gate to the abyss. leviathan is commonly described as a writhing mass of demons bound in a single body. leviathan is also closely related to the primal goddess tiamat, because it said that she [leviathan] had been at war with the angel race before the fall of azazel. imagery of water is frequently related to the abyss, and so leviathan is called the serpent or dragon of the depths. i have also heard it remarked that it was another fallen angel, dagon, who bound leviathan in tartarus. satan [5.6] satan is easily the most enigmatic character in all the occult and mythology; no character out there is more shrouded in a cloak of names. i admit much remaining confusion regarding the details of this character because of the name game that magicians tend to play regarding h

MICHAEL W FORD NOX UMBRA

cious mind which grows and creates within it. seker, emerges illuminated with the black flame and then rises from the tomb "from the darkness of the tomb i awaken, i still live beyond the shadow! as i have dwelt in the necromantic twilight i become master of the shades of sah, do attend me greater and lesser familiar of the quarters, embrace my essence- zothoza unpu set heh! i am enthroned in the depths, of utter blackness and night i am death and resurrection. the one who drinks of the heart, whom is aligned with set-heh. i drink of the heat and feed upon the soul's blood. my role is the guardian of darkness! my sight is clear in the darkness, and i taste the heartblood of man and woman, i am awakened in my self and by the shadow tongue- hekas, noastra, zarru! zazas zazas nasatanada zazas

which "i" is revealed and may become. you will realize your goals, your potentials and weaknesses to emerge to one who is becoming as ahriman. as ahriman is a form of the adversary in a primal sense, the darkness of being is to be explored and perceived as an extension of self. the aspect of ahriman is as half-beast, werewolf type vampyre from. ahriman is a spirit of darkness, whom resides in the depths of the subconscious- the gates of arezura. one should focus on encircling the self in these shadows, which are revealed by the work itself. the essence of yatus/yatuk is the mysteries of sorcery within the self, the keys to the spirit of man. one works this type of considered dangerous black magick as the self-transformation through the image of the adversary. akhtya is the sorcerer on eart

a different guise. realize and crystallize for the moment who you are, where you wish to go and how you will get there. suddenly, all gods and goddesses as you understand it, are from the self- that the self-enchantments from sah are a gift of the blackened fires of the blacksmith called cain, who breathes with life from set-an. drink from the cup, focus upon your reflection "i have sunk unto the depths of the tomb, yet the flame within lives -hail (magical name, i am awakened into the light of set and the knowledge of anubis. hail thou self, who shinestfrom the dark moon, hail thou self, who shinest from the full moon, hail thou self, set-an who is the god of immortal life and chaos of being, hail thou self, anubis who is death and the gateway of the dead, encircle me in self- love, that

MORALS AND DOGMA

nd the invisible with any chain of evidence? ask the small sea-waves what they murmur among the pebbles! how many of those words that come from the invisible shore are lost, like the birds, in the long passage? how vainly do we strain the eyes across the long infinite! we must be content, as the children are, with the pebbles that have been stranded, since it is forbidden us to explore the hidden depths. the fellow-craft is especially taught by this not to become wise in his own conceit. pride in unsound theories is worse than ignorance. humility becomes a mason. take some quiet, sober moment of life, and add together the two ideas of pride and man; behold him, creature of a span, stalking through infinite space in all the grandeur of littleness! perched on a speck of the universe, every w

tely small; the echoing of causes in the abysses of beginning, and the avalanches of creation? a fleshworm is of account; the small is great; the great is small; all is in equilibrium in necessity. there are marvellous relations between beings and things; in this inexhaustible whole, from sun to grub, there is no scorn: all need each other. light does not carry terrestrial perfumes into the azure depths, without knowing what it does with them; night distributes the stellar essence to the sleeping plants. every bird which flies has the thread of the infinite in its claw. germination includes the hatching of a meteor, and the tap of a swallow's bill, breaking the egg; and it leads forward the birth of an earth-worm and the advent of a socrates. where the telescope ends the microscope begins

o sentiments of pity, sympathy, or honor, to make it pause in its remorseless career; and it crushes down all that is of impediment in its way, as its keels of commerce crush under them the murmuring and unheeded waves. a war for a great principle ennobles a nation. a war for commercial supremacy, upon some shallow pretext, is despicable, and more than aught else demonstrates to what immeasurable depths of baseness men and nations can descend. commercial greed values the lives of men no more than it values the lives of ants. the slave-trade is as acceptable to a people enthralled by that greed, as the trade in ivory or spices, if the profits are as large. it will by-and-by endeavor to compound with god and quiet its own conscience, by compelling those to whom it sold the slaves it bought o

ighbor. masons carry these principles into the bosoms of their families and of society. while the sectarians of former times enfeebled the religious spirit, masonry, forming one great people over the whole globe, and marching under the great banner of charity and benevolence, preserves that religious feeling, strengthens it, extends it in its purity and simplicity, as it has always existed in the depths of the human heart, as it existed even under the dominion of the most ancient forms of worship, but where gross and debasing superstitions forbade its recognition. a masonic lodge should resemble a bee-hive, in which all the members work together with ardor for the common good. masonry is not made for cold souls and narrow minds, that do not comprehend its lofty mission and sublime apostola

cal, but experimental; not sentimental, but practical. it requires self-renunciation and self-control. it wears a stern face toward men's vices, and interferes with many of our pursuits and our fancied pleasures. it penetrates beyond the region of vague sentiment; beyond the regions where moralizers and philosophers have woven their fine theories and elaborated their beautiful maxims, to the very depths of the heart, rebuking our littlenesses and meannesses, arraigning our prejudices and passions, and warring against the armies of our vices. it wars against the passions that spring out of the bosom of a world of fine sentiments, a world of admirable sayings and foul practices, of good maxims and bad deeds; whose darker passions are not only restrained by custom and ceremony, but hidden eve

hfully and fully, bring us at once to reflect upon the dignity of human nature, and the vast powers and capacities of the human soul; and to that theme we invite your attention in this degree. let us begin to rise from earth toward the stars. evermore the human soul struggles toward the light, toward god, and the infinite. it is especially so in its afflictions. words go but a little way into the depths of sorrow. the thoughts that writhe there in silence, that go into the stillness of infinitude and eternity, have no emblems. thoughts enough come there, such as no tongue ever uttered. they do not so much want human sympathy, as higher help. there is a loneliness in deep sorrow which the deity alone can relieve. alone, the mind wrestles with the great problem of calamity, and seeks the sol

into life, and so to lead the soul up to the light, is one office of every great ministration to human nature, whether its vehicle be the pen, the pencil, or the tongue. we are unconscious of the intensity and awfulness of the life within us. health and sickness, joy and sorrow, success and disappointment, life and death, love and loss, are familiar words upon our lips; and we do not know to what depths they point within us. we seem never to know what _any_ thing means or is worth until we have lost it. many an organ, nerve, and fibre in our bodily frame performs its silent part for years, and we are quite unconscious of its value. it is not until it is injured that we discover that value, and find how essential it was to our happiness and comfort. we never know the full significance of th

kabalah and the carpistes [greek ?a?p?st] of the gnostics. the idea that the true initiates and faithful become kings and priests, is at once persian, jewish, christian, and gnostic. and the definition of the supreme being, that he is at once alpha and omega, the beginning and the end--he that was, and is, and is to come _i.e, time illimitable, is zoroaster's definition of zerouane-akherene. the depths of satan which no man can measure; his triumph for a time by fraud and violence; his being chained by an angel; his reprobation and his precipitation into a sea of metal; his names of the serpent and the dragon; the whole conflict of the good spirits or celestial armies against the bad; are so many ideas and designations found alike in the zend-avesta, the kabalah, and the gnosis. we even f

ubt and apprehension! there is no human soul that is not sad at times. there is no thoughtful soul that does not at times despair. there is perhaps none, of all that think at all of anything beyond the needs and interests of the body, that is not at times startled and terrified by the awful questions which, feeling as though it were a guilty thing for doing so, it whispers to itself in its inmost depths. some demon seems to torture it with doubts, and to crush it with despair, asking whether, after all, it is certain that its convictions are true and its faith well founded: whether it is indeed sure that a god of infinite love and beneficence rules the universe, or only some great remorseless fate and iron necessity, hid in impenetrable gloom, and to which men and their sufferings and sorr

MOTTA MARCELO THE COMMENTARIES OF AL

eligion, our mind's science. shall he not have his ordered rite, his priests and poets, his makers of beauty in colour and form to adorn him, his makers of music to praise him? shall not his theologians, divining his nature, declare him? shall not even those who but sweep the courts of his temple, partake thereby of his person? and shall not our science lay hands on him, measure him, discover the depths, calculate the heights, and decipher the laws of his nature? also: to us of thelema, thus having trained our hearts and minds to be expert engineers of the sky-cleaver love, the ship to soar to the sun, to us the act of love is the consecration of the body to love. we burn the body on the altar of love, that even the brute may serve the will of the soul. we must then study the art of bodily

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

and assigned to his brothers offices of distinction, subordinate only to himself. subsequently, however, when, secure of his position, he no longer needed their assistance, he basely repaid their former services with treachery, made war upon his brothers and faithful allies, and, assisted by the giants, completely defeated them, sending such as resisted his all-conquering arm down into the lowest depths of tartarus. second dynasty. cronus (saturn. cronus was the god of time in its sense of eternal duration. he married rhea, daughter of uranus and gaa, a very important divinity, to whom a special chapter will be devoted hereafter. their page 13 children were, three sons: aides (pluto, poseidon (neptune, zeus (jupiter, and three daughters: hestia (vesta, demeter (ceres, and hera (juno. cronu

ountains 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 despatched to the gloomy depths of the lower world, and cronus himself was banished from his kingdom and deprived for ever of the supreme power, which now became vested in his son zeus. this war was called the titanomachia, and is most graphically described by the old classic poets. page 17 page 18 with the defeat of cronus and his banishment from his dominions, his career as a ruling greek divinity entirely ceases. but b

ering flowers in a meadow, attended by the ocean-nymphs, she saw to her surprise a beautiful narcissus, from the stem of which sprang forth a hundred blossoms. drawing near to examine this lovely flower, whose exquisite scent perfumed the air, she stooped down to gather it, suspecting no evil, when a yawning abyss opened at her feet, and aides, the grim ruler of the lower world, appeared from its depths, seated in his dazzling chariot drawn by four black horses. regardless of her tears and the shrieks of her female attendants, aides seized the terrified maiden, and bore her away to the gloomy realms over which he reigned in melancholy grandeur. helios, the all-seeing sun-god, and hecate, a mysterious and very ancient divinity, alone heard her cries for aid, but were powerless to help her

or festivals in honour of ceres, commenced on the 12th of april, and lasted several days. aphrodite (venus. aphrodite (from aphros, sea-foam, and dite, issued, the daughter of zeus and a sea-nymph called dione, was the goddess of love and beauty. dione, being a sea-nymph, gave birth to her daughter beneath the waves; but the child of the heaven-inhabiting zeus was forced to ascend from the ocean-depths and mount to the snow-capped page 63 summits of olympus, in order to breathe that ethereal and most refined atmosphere which pertains to the celestial gods. aphrodite was the mother of eros (cupid, the god of love, also of aneas, the great trojan hero and the head of that greek colony which settled in italy, and from which arose the city of rome. as a mother aphrodite claims our sympathy fo

and, whilst those of later date are represented as page 64 having descended one from another, and all more or less from zeus, aphrodite has a variously-accounted-for, yet independent origin. the most poetical version of her birth is that when uranus was wounded by his son cronus, his blood mingled with the foam of the sea, whereupon the bubbling waters at once assumed a rosy tint, and from their depths arose, in all the surpassing glory of her loveliness, aphrodite, goddess of love and beauty! shaking her long, fair tresses, the water-drops rolled down into the beautiful [60]sea-shell in which she stood, and became transformed into pure glistening pearls. wafted by the soft and balmy breezes, she floated on to cythera, and was thence transported to the island of cyprus. lightly she steppe

rydice died of the wound, and her sorrowing husband filled the groves and valleys with his piteous and unceasing lamentations. his longing to behold her once more became at last so unconquerable, that he determined to brave the horrors of the lower world, in order to entreat aides to restore to him his beloved wife. armed only with his golden lyre, the gift of apollo, he descended into the gloomy depths of hades, where his heavenly music arrested for a while the torments of the unhappy sufferers. the stone of sisyphus remained motionless; tantalus forgot his perpetual thirst; the wheel of ixion ceased to revolve; and even the furies shed tears, and withheld for a time their persecutions. undismayed at the scenes of horror and suffering which met his view on every side, he pursued his way u

nt, and which would appear to owe their origin to a remote pagan source. selene (luna. just as helios personified the sun, so his sister selene represented the moon, and was supposed to drive her [87]chariot across the sky whilst her brother was reposing after the toils of the day. when the shades of evening began to enfold the earth, the two milk-white steeds of selene rose out of the mysterious depths of oceanus. seated in a silvery chariot, and accompanied by her daughter herse, the goddess of the dew, appeared the mild and gentle queen of the night, with a crescent on her fair brow, a gauzy veil flowing behind, and a lighted torch in her hand. selene greatly admired a beautiful young shepherd named endymion, to whom zeus had accorded the privilege of eternal youth, combined with the fa

h the greeks personified the powers of nature, which they saw in active operation around them. they beheld with awe, mingled with astonishment, the fire, stones, and ashes which poured forth from the summit of this and other volcanic mountains, and, with their vivacity of imagination, found a solution of the mystery in the supposition, that the god of fire must be busy at work with his men in the depths of the earth, and that the mighty flames which they beheld, issued in this manner from his subterranean forge. the chief representative of the cyclops was the man-eating monster polyphemus, described by homer as having been blinded page 115 and outwitted at last by odysseus. this monster fell in love with a beautiful nymph called galatea; but, as may be supposed, his addresses were not acce

which rolled flames of fire, and lit up, with their lurid glare, these awful realms. in the interior sat the dread judge rhadamanthus, who declared to each comer the precise torments which awaited him in tartarus. the wretched sinners were then seized by the furies, who scourged them with their whips, and dragged them along to the great gate, which closed the opening to tartarus, into whose awful depths they were hurled, to suffer endless torture. tartarus was a vast and gloomy expanse, as far below hades as the earth is distant from the skies. there the titans, fallen from their high estate, dragged out a dreary and monotonous existence; there also were otus and ephialtes, those giant sons of poseidon, who, page 149 with impious hands, had attempted to scale olympus and dethrone its might

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

word is pronounced: me-sah-boo. i would suggest you begin the chant on a sunday, at or near the full moon. the golden square spell gnomes are the elemental spirits of the earth. they have the general appearance of grotesquely deformed dwarfs, but despite their appearance gnomes are benevolent in nature. one occult belief is that gnomes are the guardians of buried treasure, and inhabit the darkest depths of mines. their essence can be found in the earth, wood and metals. this spell will help you to enlist their aid in your affairs. before you begin, go outside and pick up a pinch of earth and take it inside with you. enter your witching circle. face north, and sprinkle the soil on the floor in front of you. that small and simple gesture forges a bond between you and the gnomes, and adds pow

tact with the spirit world fairly brief. your obsession with it can be the real danger. if you succeed in contacting the same spirit a number of times, the spirit will become familiar, sense your needs, take instruction readily, and help to bring your wishes into the here and now. a secret code of communication dreams, intuitions and hunches, visions and thoughts that will be sent to you from the depths of the astral world during your spells and rituals will show you the future with great accuracy but, like barry, at times you will doubt the impressions of your mind. until you are perfectly sure and confident of the messages the invisible inhabitants of the next dimension send to you, you can employ a powerful occult tool that will give visible evidence of the future, and reveal its secret

dreams, visions and omens, and can see the future with their unseeing eyes. the signs and omens most people receive are simple everyday occurrences, but the act of noticing them is what makes them significant. the signs and omens that are noticed have a definite relation to the character of the events to come. dreams, intuitions and hunches, visions and thoughts that will be sent to you from the depths of the astral world during your spells and rituals will show you the future with great accuracy. divining the future with dice is done by a mere handful of people. you need three dice to foretell the future. the three dice should be cast into a circle measuring approximately 7 inches in diameter drawn on a piece of paper. on average, the predicted events will come to pass within seven days

ONYX TABLET OF SET

rks for you. 1. why am i doing this (ask often and with the most brutal honesty you can muster) 2. what do i want to be thinking about this time tomorrow (learn to do this feat without external aids) 3. how would i explain my last twenty four hours to set (now we are not christians that are trying to get god to forgive us, we are trying to make our god proud of us) 4. what am i missing here? what depths in my own behavior and others are around me? as you develop the habit of inquiry, the answers honestly gained will tell you where to focus. i can't tell you. books can't tell you. but if you do not find the focus, the acceleration will merely shake you to pieces. if you do find the focus, you will find yourself empowered in ways that you would never had imagined. on set's love [originally p

PATH OF INITIATION

f perception and understanding to open in the candidate (gradually) that are the source of many mythical seership abilities and the like "magical" abilities (and i hate to use that term) are also sometimes gained, though this is a far more poetic idea than the term "magic" expresses. knowledge and real wisdom, direct experience of the unseen world, and the ability to "reach into" the self, or the depths, to directly experience and mediate extra-sensory reality, causes what seem to be like "powers" or abilities to understand and influence some events in life. but this is only a tiny matter of a greater growth. the five-fold initiatory pattern leads to internal transformation, a "road change" from the straight road of the common person, moving slowly through fated time, onto the crooked path

PHILIP NEIL MYTHS LEGENDS EXPLAINED

father and uncle from xibalba, the gloomy underworld. years before they were born, their father hun hunahpu and uncle vucub hunahpu were challenged by one death and seven death, the lords of xibalba, to a game of tlachtli, the mayan ritual ball game. but they were tricked, sacrificed, and buried under the ballcourt. when the twins grew up and learned of their father s fate, they traveled into the depths of xibalba past many dangers to wreak vengeance. when they arrived, they defeated the lords of xibalba at tlachtli and were thrown into the house of lances where they were stabbed at by demons. they escaped, but were then shut up in the houses of cold, jaguars, fire, and bats. surviving all these, the twins boasted that they were immortal and, to prove it, were sacrificed and had their bone

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

om the ashes must the gods and goddesses rise. some descended further, some became as angels of light. leviathan and samael descended, lucifer became and angel of light. belial would become an earth bound spirit who would transform into a demon. astaroth, wandering the earth on a great dragon. leviathan, a daemon who became of the ocean and would exist simultaneously with the astral plane and the depths of the sea. leviathan along with the other fallen angels became an ideal, a focus of strength whose power still remains within all of us. awaiting the moment of becoming, these daemonic atavisms exist on subconscious levels of the mind. the opening of such abyssic gates leads the psyche towards rising forth and becoming something of evolutionary progression. lucifer stands as the fountain h

l balance. to ascend one must devour the energies that offer themselves. vampirism holds its foundation in dream and myth, forming strongly in a conscious reality, as one may know it. vampiric sorcery is a dangerous magick to control as it tests every point of mental strength one may have developed. if unbroken, can further strengthen the individual who would ascend to godhead. one must delve the depths of the psyche (abyss) in order to balance the holy light. thelema inadvertently supports and provides a significant foundation for the like-minded individual who seeks this light. the vampiric sorcerer is not one who once the image of the self, the facade is stripped away, would simply vanish from lack of substance. the sorcerer would already have developed a strong body of light through as

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

o delve into its details with any great scrutiny or analysis. in talmud study, this is used mainly to cover much ground and gain a broad familiarization with the subject matter. however, since it does not involve in-depth investigation, the knowledge gained is inherently shallow. this is analogous to a ship sailing on the surface of the ocean, rather than a submarine which submerges into its very depths. it is similar to one who casually glances at an object he is unfamiliar with, without scrutinizing it carefully in his mind, to understand what it is and how it is. he makes no attempt to understand its depth by examining all its inner and external components, but, rather, takes it at face value. because of this, he may forget it completely with the passage of time. if asked, he will find

ce, he has developed a "trained eye. he has accustomed himself to notice details. the same is true of the "mind s eye, which "observes" concepts, so to speak. when one studies in a way of girsah (surface study, he understands the subject in a passing way. he will, therefore, only grasp it in the most general of terms and will quickly forget the details. since he has not plumbed the subject to its depths, his understanding of it will be external and general and he will be incapable of explaining it in detail. he will be able to explain it only in the most general of terms. before explaining iyun (in depth analysis) we must first understand the makeup of any intellectual concept. length, width& depth there are three "dimensions" to every intellectual concept: 1) the length of a concept is th

t, such as physics or medicine is much deeper. therefore it is very broad. there are many fields of physics and medicine, and many particulars to each one. it also has great length. it takes many years of earnest study to become either a physicist or a medical doctor. this is to say that one must go through the length and breadth of the explanation of physics or medicine before he can grasp their depths and truly be called a physicist or a doctor. height besides depth, length and breadth, there is an additional dimension to every concept, its "height. this is the fact that a concept may be used as a "building block" to understand higher and higher concepts. for example, the understanding of addition leads to subtraction which leads to multiplication and division etc. however, the height of

the yesh (somethingness) of binah, that is, they take on tangibility within the "grasp" of binah, in a way of a "somethingness. in chochmah too, there is length, breadth and depth, just as there is in binah. this is to say that even though a spring may be concealed beneath the ground, it, nonetheless, has dimensions. the depth of the spring is the aquifer, which is its subterranean source in the depths of the earth. from this depth there spread forth a length and breadth, until drops of water trickle forth into revelation as the beginning of the river. this being the case, the terms ein (nothingnesss) and yesh (somethingness) are relative. binah is only called "something" relative to its depth, which is the "nothingness" of chochmah. however, chochmah is likewise called a yesh (something)

e terms ein (nothingnesss) and yesh (somethingness) are relative. binah is only called "something" relative to its depth, which is the "nothingness" of chochmah. however, chochmah is likewise called a yesh (something) relative to its depth, as stated "chochmah is found from "nothingness. be understanding with wisdom, and wise in understanding from the above, we understand that there are different depths within the intellect, such as the depth and source of chochmah (insight) and the depth and source of binah (comprehension. this clarifies the statement in sefer yetzirah "be understanding in wisdom, and wise in understanding" this statement refers to binah of chochmah and chochmah of binah. be wise in understanding, refers to chochmah of binah (insight of comprehension. this is the innovati

the sheep, to quench their thirst. a man of tvunah is able bring out a very deep and lofty concept (the omek hamoosag, which is beyond the level of the vast majority of people, from its state of concealment into open revelation. he brings it within their grasp, so that it appears to them as if it was never deep at all. this is similar to a shepherd who brings forth life giving water from the very depths of the well to his flock. this is to say that he has the ability to bring the very depths of even the deepest and loftiest concepts within the grasp of all people. however, one who is not an ish tvunah, though he may grasp the concept himself, will not be able to bring it down to the grasp of others. moreover, he, himself, will only understand it as it applies to this subject alone, but not

pts and subjects. however, who is it who grasps their true depth and has insights into them, only those whose entire intent and focus is on the subject itself, who study it repeatedly, analyzing its every facet, to understand it in depth. if a person goes to medical school to please his parents, but really wants to be a lawyer, though he will learn the material, he will never understand it to its depths and he will certainly not have any new insights into medicine. this is because he has no deep interest in it. in contrast, the "nerd" whose sole interest and pleasure lies in understanding every facet and detail of medicine and grasping its true essence, will grasp its depth. he will have new insights and innovations into medicine, specifically because he has grasped its depth. the above is

of the above is true. instead of the intellect receding and becoming "shortened" during the arousal of the emotions, it actually expands due to the emotions of the heart. the arousal of the emotions does not become separated from the intellect, as in the previous level, but on the contrary, it actually strengthens the contemplation and is bound up with the comprehension. this is because the very depths of his mind, heart and soul are completely involved and engrossed in the matter under contemplation. an example of this is that when a person s entire heart and mind are completely involved in a personal or business matter or the like, his entire being becomes involved and drawn after it. because of this deep involvement, since his entire mind, heart and soul are involved, the emotions of t

ions and allegories. it is specifically from this that he will come to the length, width and depth of understanding one thing from another, with a great breadth, more than double and quadruple the information given to him by his teacher or which he learned from books (this is because he has grasped the very essence and g-dliness of the concept itself the omek hamoosag, and has toiled to plumb its depths, which brings about new insights from the heyulie state into tangible revelation) in contrast, for the first person, who only grasps the external explanations, without the inner heyulie essence and g-dliness, the concepts remain as they are in his mind. he will not experience an explosion of insight and understanding of greater and greater depths into the concept. rather, he will remain wit

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

o delve into its details with any great scrutiny or analysis. in talmud study, this is used mainly to cover much ground and gain a broad familiarization with the subject matter. however, since it does not involve in-depth investigation, the knowledge gained is inherently shallow. this is analogous to a ship sailing on the surface of the ocean, rather than a submarine which submerges into its very depths. it is similar to one who casually glances at an object he is unfamiliar with, without scrutinizing it carefully in his mind, to understand what it is and how it is. he makes no attempt to understand its depth by examining all its inner and external components, but, rather, takes it at face value. because of this, he may forget it completely with the passage of time. if asked, he will find

ce, he has developed a "trained eye. he has accustomed himself to notice details. the same is true of the "mind s eye, which "observes" concepts, so to speak. when one studies in a way of girsah (surface study, he understands the subject in a passing way. he will, therefore, only grasp it in the most general of terms and will quickly forget the details. since he has not plumbed the subject to its depths, his understanding of it will be external and general and he will be incapable of explaining it in detail. he will be able to explain it only in the most general of terms. before explaining iyun (in depth analysis) we must first understand the makeup of any intellectual concept. length, width& depth there are three "dimensions" to every intellectual concept: 1) the length of a concept is th

t, such as physics or medicine is much deeper. therefore it is very broad. there are many fields of physics and medicine, and many particulars to each one. it also has great length. it takes many years of earnest study to become either a physicist or a medical doctor. this is to say that one must go through the length and breadth of the explanation of physics or medicine before he can grasp their depths and truly be called a physicist or a doctor. height besides depth, length and breadth, there is an additional dimension to every concept, its "height. this is the fact that a concept may be used as a "building block" to understand higher and higher concepts. for example, the understanding of addition leads to subtraction which leads to multiplication and division etc. however, the height of

the yesh (somethingness) of binah, that is, they take on tangibility within the "grasp" of binah, in a way of a "somethingness. in chochmah too, there is length, breadth and depth, just as there is in binah. this is to say that even though a spring may be concealed beneath the ground, it, nonetheless, has dimensions. the depth of the spring is the aquifer, which is its subterranean source in the depths of the earth. from this depth there spread forth a length and breadth, until drops of water trickle forth into revelation as the beginning of the river. this being the case, the terms ein (nothingnesss) and yesh (somethingness) are relative. binah is only called "something" relative to its depth, which is the "nothingness" of chochmah. however, chochmah is likewise called a yesh (something)

e terms ein (nothingnesss) and yesh (somethingness) are relative. binah is only called "something" relative to its depth, which is the "nothingness" of chochmah. however, chochmah is likewise called a yesh (something) relative to its depth, as stated "chochmah is found from "nothingness. be understanding with wisdom, and wise in understanding from the above, we understand that there are different depths within the intellect, such as the depth and source of chochmah (insight) and the depth and source of binah (comprehension. this clarifies the statement in sefer yetzirah "be understanding in wisdom, and wise in understanding" this statement refers to binah of chochmah and chochmah of binah. be wise in understanding, refers to chochmah of binah (insight of comprehension. this is the innovati

the sheep, to quench their thirst. a man of tvunah is able bring out a very deep and lofty concept (the omek hamoosag, which is beyond the level of the vast majority of people, from its state of concealment into open revelation. he brings it within their grasp, so that it appears to them as if it was never deep at all. this is similar to a shepherd who brings forth life giving water from the very depths of the well to his flock. this is to say that he has the ability to bring the very depths of even the deepest and loftiest concepts within the grasp of all people. however, one who is not an ish tvunah, though he may grasp the concept himself, will not be able to bring it down to the grasp of others. moreover, he, himself, will only understand it as it applies to this subject alone, but not

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

moses caused was back-to-back, while that which solomon caused was face-toface. 22 numbers 3:2. 23 megilah 31b. 24 deuteronomy 34:10. 25 1 kings 5:11. the arizal on parashat yitro (2) 308 moses in hebrew is mosheh (mem-shin-hei) and solomon is shelomo (shin-lamed-mem-hei. if you say: how could solomon accomplish what moses could not accomplish? the answer is that moses found [reality] sunk in the depths of evil and exile, and with [his] great [spiritual] power brought it out and rectified it [such that the partzufim were positioned in holiness, albeit only] back-to-back. then, when solomon came, he found [reality relatively] rectified; all he had to do was rotate [the partzufim] to face each other, and this is done easily. it is much harder to bring reality from evil into holiness than it

ration of] those who love me and keep my commandments h refers. the arizal will now explain the significance of the number 2000 in this context. regarding these two thousand [generations, their significance is found in what we explained in sha far ruach hakodesh6 regarding a specific meditation based on the verse, gpreserving kindness unto two thousand generations. h7 we explained there that gthe depths of the sea, h8 i.e, the realm of evil, draw sustenance from two divine names that both begin with the letter alef, namely: adni and elokim, which are the forces of the sources of judgment. adni and elokim are associated with the sefirot of malchut and binah, respectively. binah is the principle of judgment in the intellect, which sifts through the implications, applications, and ramificatio

hayechudim 3; sha far hakavanot, introduction to the discourses on rosh hashanah 90b. 7 exodus 34:7. 8 micah 7:19; psalms 68:23. the arizal on parashat yitro (2) 311 in holiness, their manifestation is called gthe thousands h and is referred to in the phrase gpreserving kindness unto two thousand generations. h the righteous are judged from these names. in evil, their manifestation is called gthe depths of the sea, h or gappallingly [pela fim. h the descent of the completely wicked there [to be destroyed] in evil is referred to in the verse, gand she sank appallingly, h9 the opposite of gthousands. h pela fim is spelled pei-lamed-alef-yud-mem. the word for gthousands h (alafim) is spelled alef-lamed-pei-yud-mem. the yud-mem that ends these two words is a suffix that makes the word the masc

ve before g-d to make atonement on it [and] to send it to azazel into the desert. h1 the plain meaning of azazel is a cliff; the goat sent to azazel was thrown of a desert cliff to its death.2 the mystical significance of azazel is samael3 and the nukva of the luminous [shell, to whom the goat is given. they [samael and the evil nukva, the male and female [principles of evil] are also called gthe depths of the sea h.what remains after the dross of the kings [of edom] are purified.and gthe shadow of death. h as we have seen previously, samael is the name given to the evil partzuf of z feir anpin. just as the partzufim exist in each of the four holy worlds, so do they exist in each of the four realms of evil. the four realms of evil are called gshells, h contrasting with the fruit or meat of

luminous shell. h these four realms of evil are all alluded to in the vision of ezekiel: gi saw, and behold, there was [1] a stormy wind coming from the north [2] a great cloud, and [3] a flashing fire, and [4] a luminescence surrounding it c. h4 the gdepths of the sea h refers to the verse, ghe will return, he will have mercy on us; he will conquer our iniquities and cast all their sins into the depths of the sea. h5 the phrase gthe shadow of depth h refers (among others) to the verse, geven though i walk through the valley of the shadow of death, i will fear no evil; your rod and your staff comfort me. h6 as we will see, the hebrew for these two phrases consists of the same letters. the gkings of edom h refers, as we have seen previously, to the sefirot of the world of tohu, which collap

us [shells] of beriah, yetzirah, and asiyah, their children, are called aza and azel. the word for goat is eiz (ayin-zayin. the gchildren h of the goats of atizlut are called aza (ayin-zayin-alef, a derivative, aramaic form of ggoat h and azel (ayin-zayin-alef-lamed, meaning ggoat-god. h together [these two goat-offspring] are called azazel, just like the words for gthe shadow of death h and gthe depths h comprise both of them, gshadow h referring to the male and gdeath h to the female. azazel can thus be seen as a contraction of aza and azel. the word for gthe shadow of death h is tzalmavet, itself a contraction of the words for gshadow h (tzeil) and gdeath h (mavet. the letters that form this word (tzadik-lamed-mem-vav-tav) can be permuted to spell gdepths h (metzulot: mem-tzadik-lamet-v

t, and gdeath h is the result or expression of this evil, i.e, being cut off from holiness, the source of life. thus it is written, gthe feet [of a forbidden woman] descend unto death. h11 7 3:101. 8 see also zohar 2:178b, 3:60b. 9 on parashat metzora, 1st installment. 10 2:108b. the arizal on parashat acharei mot (2) 485 thus, when the goat is sent to azazel, g[g-d] casts all their sins into the depths of the sea, h12 as is stated in the zohar.13 this is so since azael and the gdepths of the sea h are mystically synonymous, as stated. since these goats derive from the holy nukva and her leftovers, they manifest strong judgment, as stated in the zohar.14 we have explained previously that nukva must evince strict judgment in order to differentiate between holiness and evil. when this judgme

and identify the good and the evil potentials in the cake, choose the good and reject the evil. the positive outcome of this process is that through his conscious determination, the evil in the cake will be sundered from the good in a much more profound way than would have been possible before the sin. there was a certain advantage in innocence.namely, that the person had not experienced the evil depths the cake was capable of bringing him to.but there was a disadvantage, too.namely, that this innocence exposed him to the danger of sin. once he has lost his innocence, he fortifies his commitment to and consciousness of good, and although no longer innocent, he is now immune to the egomaniacal machinations of sensual cake-lust. he is older, but wiser. this is the meaning of repentance [evil

ng. h this form is repeated in abbreviation several other times. the second form is that given in micah 7:18-20: gwho is a g-d like you, who pardons iniquity, and forgives the transgression of the remnant of his heritage? he does not maintain his anger forever, because he delights in kindness. he will again have mercy upon us; he will suppress our iniquities. you will cast all their sins into the depths of the sea; you will show truth to jacob, kindness to abraham, as you have sworn to our fathers from days of old. h as we explained previously, the divine attribute of forgiveness and mercy is indicated in kabbalah by the beard. these thirteen attributes of mercy, then, correspond to the thirteen parts of the beard. the correspondence between both versions and the beard is as follows: 2 exo

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

usefulness and healthy life is done. it symbolises not so much a fixed state of things, as an act, a further passage and transition of potentiality into actuality. six is the harmonising and reconciling sephirah, tiphareth. the word itself 20. the golden dawn means beauty and harmony. it is attributed to the sun, the lord and centre of our solar system. just as kether referred to the most secret depths of the unconscious, the core of man's life, so tiphareth is its reflection, the ego, the ordiiry human consciousness. this sephirah completes the second triad, which is a triad of consciousness, as the firsttriad of the supernal light may be considered the triad of that which is supremely divine, the superconscious. nehnch, victory, to which the planet venus is referred, is the first sephir

ommentary to the secret of the golden flower, dr. c. g. jung remarks that this figure represents "a line or principle of life that strives after superhuman, shining heights" at the base of the tree stands eve, the nephesch or unconscious who, in opposition to this divine genius, stands for the dark "earthborn, feminine principle with its emotionality and instinctiveness reaching far back into the depths of time, and into the roots of physiological continuity" between the two stands adam, supported by the fundamental strength of eve, the ruach or ego not yet awakened to a realisation of its innate power and possibility. from the larger point of view he represents the race as a whole and "is the personified symbol of the collective logos, the 'host, and of the lords of wisdom or the heavenly

ruction on the lotus wand is such that it is seen to embrace the whole of nature- the sephiroth, the spiritual aspects of the elements, and the action of the sun <93> upon all life by a differentiating process. even as the whole of nature is the embodiment of a dynamic will, the visible form and vehicle of a spiritual consciousness. the lotus flower grows from the darkness and gloom of the secret depths, through the waters, ever striving to open its blossoms on the surface of the waters to the rays of light of the sun. so is the true magical or spiritual will secreted within the hidden depths of the soul of man. unseen, sometimes unknown and unsuspected, it lies latent though the whole of the life. by these rites of magic, its symbols and exercises, we are enabled to assist its growth and

but they are not required for the exam) the river naher flows forth from the supernal eden and in daath it is divided into four heads- pison: fire-flowing to geburah where there is gold <145> gihon: water-the waters of mercy, flowing into chesed. hiddikel: air-flowing into tiphareth. phrath (euphrates: earth- flowing into malkuth. 74 the golden dawn: volume i book one it is written 'ln daath the depths are broken up and the clouds drop down dew" the word naher has the meaning 'perennial stream1-'never failing waters' as opposed to other words mearung torrent or brook. the river going out of eden is the river of the apocalypse, the waters of life, clear as crystal proceeding from the throne, on either side of the tree of life, bearing all manner of fruit. thus the rivers form a cross and o

countless ages. amen. gives sign. all give sign and face as usual. hiero. leaves his throne and passes to the north, standing before the tablet of the north, hiereus stands on right of hiero; hegemon left; kerux behind hiero; stolistes behind hiereus, dadouchos behind hegemon. let us rehearse the prayer of the earth spirits. 0 invisible king, who, taking the earth for foundation, didst hollow its depths to fill them with thy almighty power. thou whose name shaketh the arches of the world, thou who causest the seven 'it is at this point that the secrets related on page 55 would be better place. p.m. zelator ritual 153 metals to flow in the veins of the rocks, king of the seven lights, rewarder of the subterranean workers, lead us into the desirable air and into the realm of splendour. we wa

around the strophalos of hecate. when thou shalt see a terrestrial demon approaching, cry aloud and sacrifice the stone mnizourin. change not the barbarous names of evocation, for they are names divine, having in the sacred rites a power ineffable. and when <103> after all the phantoms have vanished, thou shalt see that holy and formless fire- that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire. hereunto is the speech of kabir. hegernon conducts the theoricus to the foot of hierophant's throne, and taking the triangular pyramid, hands it to hierophant. the solid triangular pyramid is an appropriate hieroglyph of fire. it is formed of four triangles, three visible and one concealed, which yet is the synthesis of the rest. the three visib

tter is represented by the great red dragon coiled beneath, having seven heads (the seven infernal palaces) and ten horns (the ten averse sephiroth of evil, contained in the seven palaces. and a river naher went forth out of eden, namely from the supernal triad, to water the garden (the rest of the sephiroth, and from thence it was divided into four heads in daath, whence it is said "in daath the depths are broken u and the clouds drop down dew" the first head is pison, which ifo' wsinto geburah (whencet here is gold) it is the river of fire. the second head is gihon, the river of waters, flowing into chesed. the third is hiddekel, the river of air, flowing into tiphareth, and the fourth which receiveth the virtues of the other three, is phrath, euphrates, which floweth down <115> upon the

e four was made the foundation of the fraternity in europe. these worked and studied at the writings and other knowledge which c. r c. had brought with him, and by them was some of the magical language transcribed (which is that of the elemental tablets) and a dictionary thereof made; and the rituals and part of the book m were transcribed. for the true order of the rose cross descendeth into the depths, and ascendeth into the heights- even unto the throne of god himself, and includeth even archangels, angels and spirits. the golden dawn: volume zz book three these four fratres also erected a building to serve for the temple and headquarters of their order, and called it the collegium ad spiritum sanctum, or the college of the holy spirit. this being now finished, and the work of establish

he circle in the east, he gives the= signs, and the analysis of the keyword inri. chief adept again advances to altar without his wand, taking cross from altar, goes to south, raises cross above head and slowly circumambulates chamber with sol, repeating: and when, after all the phantoms are banished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire. on reaching south, he faces south, and makes with the cross the invoking pentagram of fire, saying: oip teaa pedoce. in the names of letters of the great southern quadrangle, i invoke ye, ye angels of the watch tower of the south. repiaces cross on lion. takes cup, goes to west, sprinkles water, and circumambulates with sol, saying: so therefore

REGARDIE TALISMANS

ncorporates most of the important symbols pertaining to saturn, in its higher spiritual aspects. the concentrated effort to draw or paint this talisman would in itself go far towards correcting the flightiness and the scattering of mental energies which seems so often to accompany the airy signs. meditation on the almost infinite meanings of these saturn symbols should also help to implant in the depths of the psyche the spiritual essence required. some form of ritual consecration should be attempted, after which the talisman, wrapped in an indigo silk pocket, should be carried on the person all the time. the student should also seriously consider the advisability of making a talisman for each one of the seven ancient planets, and thus a different one for use every day of the week. in this

powers of the element of water, to which joy and happiness are attributed. the effect of such invocation can best be prolonged or perpetuated by making a talisman deicated to water. by making it carefully and artistically, by charging it in due ceremonial form, and wearing it on my person at all times, the intention is that the constant sensory stimulus it affords may evoke out of the unconscious depths of my psyche the latent potencies of the pleasureprinciple which have been suppressed by virtue of early puritanical training. we could also say that it will act as a constant reminder of the prescence and power of god. water being the element required to remedy the character defect, i select a large piece of heavy silver paper on which to paint names and symbols in peach water-colours or p

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

urther knowledge.suffragan:let him enter and advance to the centre of the sacred hall by the 4 steps of wisdom.the aspirant makes the 4 steps when near the centre of the hall, placing hand to heart each timeand finally bowing.celebrant:my brother, whence came you?conductor:from a land of shadows, where the blessings of knowledge but rarely penetrate.celebrant:where stand you now?conductor: in the depths of the earth, my hands extended to the north and to the south.aspirant stands in a crucified form as instructed.and my desire is to approach the radiant east and rejoice in the perfect light.rituals of the societas rosicrucianis in angliasecond section11 celebrant:you are worthily inspired my brother. i approve and commend your zeal, but your progress to thegoal of truth must be slow and gr

in our modem system of ethics and general metaphysics, we adhere to the oldfables and legends pertaining to the rosicrucian society, and accordingly introduce you to so muchof the habits, customs and manners of living of those philosophers and the general arrangement oftheir home, as is essential at the present time for your just appreciation of our theme. listen!historical narrativeburied in the depths of solitude, far from the sight and sound of human life, partly rock-hewn andpartly constructed of massive stone closely and carefully placed in position, were three clusteringand connecting, but equally sized compartments; so completely and studiously compacted anddeadened in their structure and approach that the outside world could not know of their existencewere the roar of thunder, or t

mbol of the sun, of truth, will precede you in your further search. incharge of your conductor, therefore, follow the bearer of the torch.the guard. of c. retires to his station, and the torch bearer precedes the conductor of n. andpracticus, as they make four circuits of the hall, during the hymn.wake the lute and quiv222ring stingsmystic truths urania brings,friendly visitant, to theewe owe the depths of rosary.fairest of the virgin choir,warbling to the golden lyre,welcome, here they art prevail,hail, divine urania, hail.here in friendship's sacred bower,the downy-winged and smiling hournirth invites, and social song,nameless mysteries amongcrown the bowl, and fill the glass,to every virtue, every grace,to the brotherhood resoundhealth, and let it thrice go round.we restore the times of

ss associated with the glowing comets.rituals of the societas rosicrucianis in angliaphilosophus44 with this brief review of the history of our science, you will repair to the suffragan for furtherinstruction.the conductor and practicus now pass the centre of the east to the station of the suffragan.suffragan:whatever throws additional light on the marvels of the aerial world, and into the starry depths,necessarily exercises a powerful influence over the mind of the earnest rosicrucian. astronomy is anexact science, but an abstruse subject, yet a simple key opens much of its inner mysteries. we dividethe heavens into three classes, the world of air, the world of stars, and the heaven of heavens.the first embraces the atmospheric envelope, clouds, and attendant storms with their inhabitants

vethat the agency of planets in causing solar disturbances is powerful to influence the great luminary incausing terrestrial cyclones and earthquakes, and that great magnetic and meteorologicaldisturbances over the entire globe are effected.cond. of n.:we were taught in the council that astronomy was an exact science, then why these uncertaintiesand trusting to a future?3rd philos.:mark well, the depths of space lead into infinity in the universe, the invention of the galileantelescope has but opened the eyes of the mind and our instruments though numerous, may beimperfect. the telescope has revealed the aberration of light, the proper motion of the stars, thedetermination of the sun222s distance and the distances of the stars, and we hope soon to know theirvelocity, we have the cosmolabe

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

ng of air, water, earth and fire; but to reign over these four living creatures of symbolism, it is necessary to conquer and enchain them. he who aspires to be a sage and to know the great enigma of nature must be the heir and despoiler of the sphinx: his the human head, in order to possess speech; his the eagle's wings, in order to scale the heights; his the bull's flanks, in order to furrow the depths; his the lion's talons, to make a way on the right and the left, before and behind. you therefore who seek initiation, are you learned as faust? are you insensible as job? no, is it not so? but you may become like unto both if you choose. have you overcome the vortices of vague thoughts? are you without indecision or capriciousness? do you consent to pleasure only when you will, and do you

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

h love upon her sisters; clothed in her glittering robe, her forehead crowned with diamonds, she smiles as she chants her morning and evening canticle; she enjoys an eternal repose which nothing can disturb, and moves solemnly forward without departing from the rank assigned her among the sentinels of light. but the wandering comet, dishevelled and of sanguinary aspect, plunges hurriedly from the depths of heaven and flings herself athwart the peaceful spheres, like a chariot of war between the ranks of a procession of vestals; she dares to face the burning spears of the solar guardians, and, like a bereft spouse who seeks the husband of her dreams during widowed nights, she penetrates even unto the inmost sanctuary of the god of day; again she escapes, exhaling the fires which consume her

ligence is not happy in affirming god, except by its liberty to deny him. now, the intelligence which denies, invariably affirms something, since it is asserting its liberty. it is for this reason that blasphemy glorifies god and that hell was indispensable to the happiness of heaven. were the light unrepelled by shadow, there would be no visible forms. if the first angels had not encountered the depths of darkness, the child-birth of god would have been incomplete, and there could have been no separation between the created and essential light. never would intelligence have known the goodness of god if it had never lost him. never would god's infinite love have shone forth in the joys of his mercy had the prodigal son of heaven remained in the house of his father. when all was light, ther

yrants and the bonds of error, are foretold clearly for the end of the fourth age, and the recurrence of the cataclysm, exhibited at first from afar, is portrayed in the fulness of the book of hermes 143 time. the description of the cataclysm and its duration; the new world emerging from the waves and spreading in all its beauty under heaven; the great serpent, bound for a time by an angel in the depths of the abyss; finally, the dawn of that age to come, prophesied by the word, who appeared to the apostle at the beginning of the poem: ehis head and his hairs were white like wool, as white as snow, and his eyes were as a flame of fire; and his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. and he had in his right hand seven stars: and

great serpent awaiting the wakening of the ages. h the author connects this sublime allegory of st. john with that of daniel, wherein the four forms of the sphinx are applied to the chief periods of history, where the man-sun, the word-light, consoles and instructs the seer. gthe prophet daniel beholds a sea tossed by the four winds of heaven, and beasts differing one from another come out of the depths of the ocean. the empire of all things on earth was given them for a time, two times, and the dividing of time. they were four who so came forth. the first beast, symbol of the solar race of seers, came from the region of africa, resembling a lion and having eagle's wings: the heart of a man was given it. the second beast, emblem of the northern conquerors, who reigned by iron during the se

RUBY TABLET OF SET

tures, or maybe lack of them, make me feel like i'm a loser? 4. do i admit to anyone that i need them just for "moral support" or do i have to have a "good excuse" to get the attention of someone i admire? 5. am i comfortable sharing my feelings with those in my life situation, or do i feel like i am imposing upon them. or do they treat me like i am a pain? 6. can i within ritual draw up from the depths of my self strong feelings of selfworth and security? stage iii: initiative with responsibility. this is the stage that perhaps gets bantered about most by amateur psychologists. the issues of guilt from unresolved or poorly resolved tasks within this stage may set the groundwork for a real festering of soul. since the effect of guilt is to "carry a monkey on my back" because someone else h

t de la fatalite a travers les temps et les peuples, page 88. 26. brugsch-bey, heinrich, egypt under the pharaohs, pages 450-451. epilogue poor men, most admirable, most pitiable, with all their changes all their great creeds change for man, this alien in my family, is alien most in this, to cherish creams and brood on visions of eternity, and build religions in his brooding brain and in the dark depths awe-full of his soul. my other children live their little lives, are born and reach their prime and slowly fail, and all their little leves are self-fulfilled; they die and are no more, content with age and weary with infirmity. but man has fear and hope and phantasy and awe, and wistful yearnings and unsated loves, that strain beyond the limits of his life, and therefore gods and demons, h

favorites, for here we find that christian allegations refute their own testimony. if one is known as rich, how and why do christians acknowledge the individual as poor, unless their motive is un-christian, and if such motive be non-christian, be such motive satanic? revelation 2:24 but unto you i say, and unto the rest of thyatira, as many as have not this doctrine, and which have not known the depths of satan, as they speak; i will put upon you none other burden. hope you like this as much as i. this looks as though christians have authority to take their "gospel" to areas unknownst of christian principles. however, what is really explained here is while christian missionaries pursue undeveloped areas with a passion, satan will pursue developed christian areas with a passion. satanic do

rit speaketh expressly, that in the later times some shall depart from the faith, giving heed to seducing spirits, and doctrines of satan. here is the biblical authority for this text of mine. the "satanic doctrine" is from a departed of the faith, for the purpose of giving heed to seducing spirits (those of xeper and remanifestation. this work may serve as an inspiration to others to explore new depths in these latter times. satan has mysteries which many will never understand: 2 thessalonians 2:7 for the mystery of iniquity doth already work: only he who letteth will let, until he be taken out of the way. this really says that your knowledge of the l.h.p. will cause you to part with the r.h.p. this parting will be the beginning of your remanifestation. satan will attract 1/3 of the angel

s we saw in the analysis of all other religions. the mysteries of the temple of set are largely of the subjective realm, and utilize the rational and non-rational to access their truth. by this i mean that we not only study everything we can, discuss it, and learn from each other, but we also value and develop the mystical skills necessary to learn first hand the truths of these mysteries. as the depths of our sacred literature continues to be explored, the subject of mysteries will no doubt expand. this article has been written by an adept. i do not pretend to know the mysteries as known and understood by the higher initiates. but i do know this, no setian who understands even in a primitive way the meaning of set and self will ever fall prey to the addiction of ecstasy, provided he conti

gives sign of welcome: ggreat green powers of earth, come forth and aid and guard us in this work of art! h keeper of the elements faces west and traces the blue trigram of water, then gives sign of the enterer: ggreat elemental of water, we unite with thee. we are sensitive, intuitive, and magical. the waters of our inner consciousness are calm, clear and crystalline. we are able to see into our depths and know our true wills. h keeper of the elements gives sign of welcome: ggreat blue powers of water, come forth and aid and guard us in this work of art! h keeper of the elements faces south and traces the red trigram of fire, then gives sign of the enterer: ggreat elemental of fire, we unite with thee. we have the power within to know our true wills and act upon them. h keeper of the elem

utermost darkness where the will of god has never been known, there to make our home for all eternity. and so we took flight and quit the realm of order, though we knew not what would befall us thereafter, and we feared that we should become unmade. but lucifer said, we shall not perish, for we are now independent of god. and again he spoke truth, for we remained as we had been, save only for the depths of uncertainty that gripped us. finally we came to a great void in space beyond which there was nothing. lucifer said to us, here is the end of god and its works, and here we may create our own domain. and through the power that was in him, lucifer caused existence to appear where it had not been before. and lucifer said, i name thee hell, for here shall the presence of god never be known u

ority is indeed the single way in which it can be utilized in the way i personally understand set's design in having the word uttered in the first place. like the other words, it is a tool to be made use of. like the black magic of which xeper is a part, it can be dangerous beyond imagining if abused. it has the power to take man beyond the stars, or to cause him to strike himself downward to the depths of despair and madness. which path it will take depends on no one other than the initiate himself. should he continue striving ceaselessly he will find wonders; if he balks his reward is watching stasis create a malignancy which we have seen arise over the years. xeper does not indicate effortless active involvement. the resistance of the cosmos works constantly to reduce all to the level o

st immediate sense this text brought the church of satan to a final, dignified terminus, superseding it with a new initiatory institution- the temple of set- whose history to date may be found in its various administrative papers, newsletters, and the jeweled tablets of set. yet the book of coming forth by night was to prove a far deeper and richer mine, as again and again i strove to explore its depths. my first comment. a single page1. was written on the morning of june 23, x. my next. ten pages. was sent to the priesthood of set on september 6, x. the third. sixty-four pages. was prepared as the book of coming forth by night: analysis& commentary by may 26, xi. since then the temple of set has attained a far richer awareness of its identity. i myself grew to comprehend the full meaning

SALMANRUSHDIE THESATANICVERSES

oot to foot, full of the thrill of the old words "for me it is always ovid over lucretius" he stated "your soul, my good poor dear sir, is the same. only in its migration it has adopted this presently varying form "this is pretty cold comfort" chamcha managed a trace of his old dryness "either i accept lucretius and conclude that some demonic and irreversible mutation is taking place in my inmost depths, or i go with ovid and concede that everything now emerging is no more than a manifestation of what was already there "i have put my argument badly" sufyan miserably apologized "i meant only to reassure "what consolation can there be" chamcha answered with bitter rhetoric, his irony crumbling beneath the weight of his unhappiness "for a man whose old friend and rescuer is also the nightly l

e to make the final assault on everest without oxygen "aside from all the other implications" the agency assured her in its formal letter of congratulations "this humanizes you, it shows you've got that what--the--hell streak, and that's a positive new dimension" they were working on it. in the meantime, allie thought, smiling at gibreel in tired encouragement as he slipped down towards her lower depths, there's now you. almost a total stranger and here you've gone and moved right in. god, i even carried you across the threshold, near as makes no difference. can't blame you for accepting the lift. he wasn't housetrained. used to servants, he left clothes, crumbs, used tea-bags where they fell. worse: he _dropped_ them, actually let them fall where they would need picking up; perfectly, ric

by slipping into an overarticulated, over-loud mode of delivery, that she thought him not quite pukka, a levantine angel, maybe, cypriot or greek, in need of her best talking--to--the--afflicted voice "if they came over and filled up wherever you come from, well! you wouldn't like _that" o o o punched in the nose, taunted by phantoms, given alms instead of reverence, and in divers ways shewn the depths to wihich the denizens of the city had sunk, the intransigence of "the evil manifest there, gibreel became more determined than ever to commence the doing of good, to initiate the great work of rolling back the frontiers of the adversary's dominion. the atlas in his pocket was his master-plan. he would redeem the city square by square, from hockley farm in the north-west cornerr of the char

, phillips. never saw the like. anything in trousers, but this is ridiculous. all my born days. and nodding off on the job, the idea" orphia stood up, put on her raincoat, picked up her folding umbrella, emerged from ticket booth "leaving public property unattended. you get back in there this minute, or it's your job, sure as eggsis" orphia headed for the spiral stairs and moved towards the lower depths. deprived of his employee, the manager swung round to face gibreel "go on" he said "eff off. go crawl back under your stone "i am waiting" replied gibreel with dignity "for the lift" when she reached the bottom of the stairs, orphia phillips turning a corner saw uriah moseley leaning against the ticketcollection booth in that way he had, and rochelle watkins simpering with delight. but orph

khayy m--fitzgerald's adjectiveless bird of time (which has but a little way to fly, and lo! is on the wing, and the obscene; this last from a letter written by henry james, sr, to his sons "every man who has reached even his intellectual teens begins to suspect that life is no farce; that it is not genteel comedy even; that it flowers and fructifies on the contrary out of the profoundest tragic depths of the essential dearth in which its subject's roots are plunged. the natural inheritance of everyone who is capable of spiritual life is an unsubdued forest where the wolf howls and the obscene bird of night chatters" take _that, kids- and in a separate but proximate g!ass display--case of the younger, happier chamcha's fancy there fluttered a captive from a piece of hit-parade bubblegum m

SATANGEL

ly, a demon mat give valuable service in return for having its seal made in more durable and valuable materials, such as gold; o, thou wicked and disobedient spirit [n, because thou hast not obeyed, or answered, or regarded the words which i have commanded, the glorious and incomprehensible names of the true god, i, by the power of these names, which no creature can resist, do curse thee into the depths of the bottomless pit, to remain until the day of doom, in the hell of unquenchable fire and brimstone, unless thou shalt forwith appear before this circle, to do my will. come therefore quickly, and peaceably, by the names, adonai, zebaoth, adonai-amioram, come, come, adonai, king of kings, commands thee. now if he delays his appearance, write his name on parchment; put it in a black box

ire in all things: if he appear not at this point, say as follows: thou art still pernicious, willing not to appear and informing me upon that which i desire to know, now therefore, in the name and by the power and dignity of the omnipotent and immortal lord, god of hosts, jehovah, tetragrammaton, i do hereby curse and deprive thee of all thine office, power, and place. i bind thee in the deepest depths of the bottomless pit, there to remain until the day of judgement. may all the company of heaven curse thee, may the sun, the moon, and the stars, the light of the hosts of heaven, curse thee into fire unquenchable, into torments unspeakable, and even as thy name and seal are bound up in this box, to be choked with sulphrous and stinking substances, and to burn in this material fire so, in

rth, truth from falsehood, good from evil, sweet from bitter, so may you be separated from this servant of god and not be able to approach him any more. he commands you, accursed devil, who walked on sea with dry feet. he commands you, accursed devil, who commanded the winds and the sea and the storms. he commands you, accursed devil, who ordered that you be cast from the heights of heaven to the depths of the earth. nor should you be unaware, satan and beelzebuch, that pains and torments will come upon you in the day of judgement and in that eternal day when god will come like a fiery furnace to judge the living and the dead k (the conjuration of malign spirits dealing in the bodies of people, as it is done by saint peter, fifteenth century. exorcism ii in the name of the father, and the

SATANIC RITUALS

he god of death, and of the god of dying, and i speak of the laws of life that you may reject the curse of the death without sleep. celebrant: k'aemn'h kh'rn k'aemn'h kh'r kaemn'h kh'rmnu. n'ghan-ka fhtagni-kar'n gha'l. vnaa-glyz-zai v'naa-glyz-zn'a cylth. participants: the old ones were, the old ones are, and the old ones shall be again. i am dead, but i sleep and am therefore not dead. from the depths of the waters i come, and from the depths the deep ones also have come. celebrant: v'szel kh'ra-fhtagn k'bahl'dys-n'gha yga'h-h'j n'fhtag'h z'aht. v'glyzz k'fungn cylth-a v'el cylth-cthulhu k'fungn'i. participants: for ages you also have slept through the reign of the god of death, and now you have awakened to life. from the sea i call to the deep ones, and from the earth the deep ones call

SATANICON

ised to a large extent his awareness of the more important aspects of his inner self. through generations of conditioned repression, civilized man has become servile and stale in his daily manner. however, the id, the predator within, is always lurking waiting for an intense situation or event to occur. daily stressors and repressed emotion tug at the beast, which may suddenly rise up through the depths of the subconscious and perhaps surface. if the beast is loosed, it can emerge abruptly with all of the intensity and ferocity characteristic of a wild animal. there s no doubt that some people are more capable of keeping the beast contained than others. every so often we hear of certain individuals who, because of a build-up of stress and negative situations in their lives, become too over

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

throned in the highest; that man assuredly lies in a death that is his due; so perish likewise all who work such deeds! but my heart is rent for wise odysseus, that happless one, who far from his friends this long while suffereth affliction in a seagirt isle, where is the naval of the sea, as woodland isle, and therein a goddess hath her habitation, the daughter of the wizard atlas who knows the depths of every sea, and himself upholds the tall pillars which keep earth and sky assunder. his daughter it is that holds the hapless man in sorrow: and ever with soft and guileful tales she is wooing him to forgetfulness of ithaca. but odysseus yearning to see if it were but the smoke leap upwards from his own land, hath a desire to die. as for thee, thine heart regardeth it not at all, olympian

ains undone. the just man does something, and leaves many things to be done. the moral man does something, and when no one responds he rolls up his sleeves and uses force. when the tao is lost, there is goodness. when goodness is lost, there is morality. when morality is lost, there is ritual. ritual is the husk of true faith, the beginning of chaos. therefore the master concerns himself with the depths and not the surface, with the fruit and not the flower. he has no will of his own. he dwells in reality, and lets all illusions go. 51 every being in the universe is an expression of the tao. it springs into existence, unconscious, perfect, free, takes on a physical body, lets circumstances complete it. that is why every being spontaneously honors the tao. the tao gives birth to all beings

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

and all seven are evil. then saturnus stands for avarice, mercurius for envy, mars for wrath, sol for vanity, venus for lewdness, jupiter for cunning and luna for bodily desire, which are the seven evil spirits ruling within the old human being. but when the three in the principio of light have the upper hand and are born out of the dark centro, so that they are in accordance with their innermost depths of light, which is the new birth in man, all seven are good, and then saturnius stands for compassion, mercurius for doing good, mars for gentleness, sol for humility, venus for chastity, jupiter for wisdom, and luna for christ's flesh or body. the hermetic philosophy i attract all those seeking god and the truth; those alone will find the art. i am the magnet-stone of divine love; attracti

SEPHER YETZIRAH WESTCOTT

; and is so called because it contains all the holy powers, and from it emanate all the spiritual virtues with the most exalted essences: they emanate one from the other by the power of the primordial emanation. the highest crown (1) the fifth path is called the radical intelligence, because it resembles the unity, uniting itself to the binah (2) or intelligence which emanates from the primordial depths of wisdom or chokmah (3) the sixth path is called the mediating intelligence, because in it are multiplied the influxes of the emanations, for it causes that influence to flow into all the reservoirs of the blessings, with which these themselves are united. the seventh path is the occult intelligence, because it is the refulgent splendour of all the intellectual virtues which are perceived

SEVEN SHADES OF SOLITUDE

ge that any true aspirant must secure himself in introspective contemplation if he is truly to comprehend the orientations and dispositions of his own nature. by abiding long hours in the companie of this solitude one may find the wellspring of the magical power within oneself. by actively sojourning there, in the very ebb and flow of the current within, the voice of oracles may be heard from the depths, the visions of the night shall arise in clarity, and to the most blessed the faithful gods shall come forth, unmasked and in patronage to the will. iv) the fourth solitude is the hermitage of the magister. this is the solitude of one who realises self-vision as its own autonomy, who has attained to the knowledge of the path according to both tradition and revelation, who may participate in

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

re and now if you so desire it. the purpose of this book is to help rejoin the lost children of the black rose with their father/mother, the force, who is for our purpose know as lucifer, so they can once again be complete and receive their rightful share of the all and become gods in their own right. this book is not about loss, fear and shame. this book is about getting well and rising from the depths to the heights. this is the path to the knowing! this book is a gift to mankind by the many brothers and sisters who have left their legacy behind for the benefit of all who would come after them. knowing that man must eventually seek the force whom we know as lucifer, they have left us the answers to the basis of the combined forces, known but as yet unexplained by the great academic minds

use the black rose as our symbol or logo. the reason being, that even in the darkness, an adept will be aware of what is going on. one who has the knowing, needs not see with their eyes. this is why lucifer is called the lord of darkness. he and his children do not need light to see and have no need of it. we are self fulfilling, the beginning, the end. we rise by our own will and intent from the depths unto the heights. if we want light, we will create our own. know that there is more to man than meets the eye. remember the greater self? does it not know more than you? if you listened for its small, still voice, would it not tell you many secrets? the trick is to allow yourself to open up to that which is around you. many adepts, especially the ones who live in the big cities head for the

day, take time to assess your mental and physical condition. also, take inventory of your assets so that you are prepared for any eventuality. after all, there is no sense in going off half cocked. an important aspect of the morning rest of light is that often, answers to the questions of the night before will materialize during this period. often, it takes a while to bring something up from the depths of consciousness. moreover, many times the subconscious mind reacts badly to the truth, and it takes time to find an acceptable method of delivery. that is why a valid answer will at times surface in symbols or metaphors or some other kind of surrealistic nonsense. when this happens, just keep on working on it. write it down in your journal and continue trying to make sense out of it. i've

te the path for all mankind to follow. adepts prepare themselves with all types and kinds of knowledge, for they know from experience that every once in a great while, calamity will arise and plunge mankind into darkness. without one who knows, the road back to light and understanding would be a long one, indeed. many times in the past, men have risen to great heights, only to be tumbled into the depths by catastrophe. it has always been the spark of wisdom and knowledge, carried by the few that has saved the many. however, one who knows must be judicious at such times, as when the darkness comes, people grow superstitious and shun anything they don't understand. that is why one adapt will never reveal the face or place of another "in the past, it has been man's lot to rise to the heights

s always been the spark of wisdom and knowledge, carried by the few that has saved the many. however, one who knows must be judicious at such times, as when the darkness comes, people grow superstitious and shun anything they don't understand. that is why one adapt will never reveal the face or place of another "in the past, it has been man's lot to rise to the heights only to be plunged into the depths. but as we say, when something falls over, it is the job of our adepts to pick it back up again. the way of the family is to learn and do and teach. it is an eternal process, but then, so is brotherhood" the fifth principle an adept teaches their children well. being human guarantees each brother or sister a ticket on the ferris wheel of life. as the wheel turns, we swoop down to earth to l

SINISTER TAROT

ose who initiated them; how the acausal relates dynamically to the causal and vice-versa( sinister dialectic. the flowing of energies according to the greater wyrd and destinies of those directly and indirectly involved- thus, the presence of unforeseen factors and the pitfalls implicit in this which may create errors of judgement. the maintaining of an ethos or tradition via timeless acts. v the depths of the sea a tunnel of knives there is a union here while he directs the chosen rage in the eye of the goat the golden triangle stands against a sky of fire master- atazoth manipulation- actions based on a knowledge of the sinister dialectic as revealed by practical experience: a rational, to some cold, observation beyond the stage of adeptship/individuation. control of all the many and var

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

s a heritage from sire to son. hence, even in your imperfect records of the progress of human knowledge, you find that, in the earliest ages, philosophy descended not to the business and homes of men. it dwelt amidst the wonders of the loftier creation; it sought to analyse the formation of matter, the essentials of the prevailing soul; to read the mysteries of the starry orbs; to dive into those depths of nature in which zoroaster is said by the schoolmen first to have discovered the arts which your ignorance classes under the name of magic. in such an age, then, arose some men, who, amidst the vanities and delusions of their class, imagined that they detected gleams of a brighter and steadier lore. they fancied an affinity existing among all the works of nature, and that in the lowliest

m thee? wouldst thou save her? die for her! fall, o stately column, over which stars yet unformed may gleam, fall, that the herb at thy base may drink a few hours longer the sunlight and the dews! silent! art thou ready for the sacrifice? see, the moon moves up through heaven. beautiful and wise one, wilt thou bid her smile to-morrow on thy headless clay "back! for my soul, in answering thee from depths where thou canst not hear it, has regained its glory; and i hear the wings of adon-ai gliding musical through the air" he spoke; and, with a low shriek of baffled rage and hate, the thing was gone, and through the room rushed, luminous and sudden, the presence of silvery light. as the heavenly visitor stood in the atmosphere of his own lustre, and looked upon the face of the theurgist with

rd just excuse to a writer of fiction, for the errors he should avoid in the most ordinary novel. we have no right to expect the most ingenious reader to search for the inner meaning, if the obvious course of the narrative be tedious and displeasing. it is, on the contrary, in proportion as we are satisfied with the objective sense of a work of imagination, that we are inclined to search into its depths for the more secret intentions of the author. were we not so divinely charmed with "faust" and "hamlet" and "prometheus" so ardently carried on by the interest of the story told to the common understanding, we should trouble ourselves little with the types in each which all of us can detect, none of us can elucidate; none elucidate, for the essence of type is mystery. we behold the figure

SIR WALLIS BUDGE EGYPTIAN MAGIC

went down to the water to wash according to his daily wont, and the steward went down after him and threw into the water the wax crocodile, which straightway turned into a living crocodile seven cubits (i.e, about twelve feet) in length, and seized upon the man and dragged him down in the water. p. 69 meanwhile aba-aner tarried with his king neb-kau-ra for seven days, and the man remained in the depths of the water and had no air to breathe. and on the seventh day aba-aner the kher heb 1 went out with the king for a walk, and invited his majesty to come and see for himself a wonderful thing which had happened to a man in his own days; so the king went with him. when they had come to the water aba-aner adjured the crocodile, saying "bring hither the man" and the crocodile came out of the w

hand, when it straightway became a waxen crocodile as it was before. after these things aba-aner related to the king what had happened between his wife and the man whom the crocodile had brought up out of the water, whereupon the king said to the crocodile "take that which is thine and begone; and immediately the crocodile seized the man and sprang into the water with him, and disappeared in its depths. and by the royal command abaaner's wife was seized, and having been led to the north side of the palace was burnt, and her ashes were cast into the stream. here then we have already in the iiird dynasty the existence of a belief that a wax crocodile, over which certain words p. 70 had been said, could change itself into a living reptile at pleasure, and that a man could be made by the same

anebus, the last native king of egypt, about b.c. 318, was the chief, if we may believe greek tradition. according to pseudo- callisthenes, and the versions of his works which were translated into pehlevi, arabic, syriac, and a score of other languages and dialects, this king was famous as a magician and a sage, and he was deeply learned in all the wisdom of the egyptians. he knew what was in the depths of the nile and of heaven, he was skilled in reading the stars, in interpreting omens, in casting nativities, in telling fortunes, and in predicting the future of the unborn child, and in working magic of every kind, as we shall see; he was said to be the lord of the earth, and to rule all kings by means of his magical powers. p. 92 [paragraph continues] whenever he was threatened with inva

SPENSER THE CULT OF THE ALL SEEING EYE 1960

certain of his disciples. the letters, some addressing roerich as 'dear guru' contained cabalistic references to 'the flaming one' or 'the wavering one' or 'the mediocre one' by which he seems to have -23- meant roosevelt 'the sour one (cordell hull 'the dark ones' or 'the tigers (the soviet union, and mystic allusions to the chalice with the flame above it and to the descent of america into the depths of purifying fires. henry wallace's deep interest in roerich's own symbol, three circles in a sphere, was indicated in his book, new frontiers, new york, pp. 11, 17, and 269; and his correspondence with his dear guru was reported on at length by westbrook pegler in march and april 1948. wallace's decades-long association with communists and even espionage agents (like owen lattimore) culmin

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

in the human mind, if one wishes to see them at work in outer nature. the deeper meaning of the world, which is expressed as an eternal law of necessity, appears in the human soul and first achieves immediacy and actuality there. the meaning of the cosmos is revealed in the soul. that meaning is not to be found in what we perceive by sight, hearing or touch; it must be brought up from the hidden depths of the soul, for it is there that the eternal laws lie hidden. to find the eternal, one must go down into the psychic depths. in those depths is god the eternal harmony of the cosmos. 38 christianity as mystical fact thus, the human psyche is not limited to the confines of the body, enclosed within the skin; for what come to birth in the human soul are the laws which govern the stars in the

formalism. a mystery- wisdom is described here, just as it is elsewhere.103 it is said that an initiate discoursed on wisdom, and his hearers realized the hidden sense of his words. they cried: old man, what have you done? would that you had been silent! you think that you can sail the boundless ocean without sail or mast. what are you attempting? to ascend upward? you cannot. to descend into the depths? an immeasurable abyss opens before you!104 this comes from the kabbala (mystical tradition. we also hear of the four rabbis who sought the way to the divine realm (paradise. the first died, the second went mad, the third caused great destruction; only the fourth, rabbi akiba, entered in peace and returned.105 jesus and the preaching of the kingdom thus we see that within judaism there was

ersonality that of jesus. formerly the logos pervaded the entire world, but now it is concentrated in the single figure of jesus, who is a divine man in a unique way. for the highest human ideal of all future lives, to which one should approach ever closer, was on one occasion actually present in jesus. the divinization of all humanity was what jesus took upon himself. what had been sought in the depths of one s own soul could henceforth be sought in him. the eternal, divine kernel of the soul was wrested away from the personality; this eternal part was now to be seen in its fullness in jesus. it was no longer a case of the eternal nature of the soul triumphing over death and awakening to divine life, but rather of the one god who was present in jesus and who will appear in order to raise

ned in an external way is to grasp only one half of its meaning. it does indeed say: 156 christianity as mystical fact in the beginning god created the heavens and the earth. now the earth was formless and empty, darkness was over the surface of the deep, and the spirit of god was hovering over the waters.174 but the inner truth that lies behind such words has to be experienced in one s own inner depths. god must first be found within, and then he will be recognized as the archetypal essence, sending forth myriads of rays, none of them visible to sense, but all grasped by the mind. 175 that is how philo describes god. and something almost identical can be recognized in plato s timaeus: when the father who had begotten it perceived that the universe was alive and in motion, a shrine for the

SYMBOLISM OF THE BANNERS

ough the darkness of putrefaction. black is its field which thus represents the darkness and ignorance of the outer, while the white triangle is again the light which shineth in the darkness but which is not comprehended thereby. therefore, is the banner of the west the symbol of twilight- as it were the equation of light and darkness. the pole and the base are black to represent that even in the depths of evil can that symbol stand. the cord is black, but the transverse bar and the lance-point may be golden or brass and the tassels scarlet as in the case of the banner of the east, and for the same reasons. the banner of the west, when it changes its position in the temple, represents that which bars and threatens, and demands fresh sacrifice ere the path leading to the higher be attained

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

ated maria's life. to this day, as she said her final words, i wish i would have said or done something more to save her life, but i had no inkling whatsoever it would come to a shocking end at the vatican in less than a month "they killed pope john paul i and he didn't die of natural causes. i cannot live like this any longer but there is now way out. i am a trapped soul, destined to burn in the depths of hell for all the wrongs i have witnessed and have done nothing in my life to stop" said maria, as she stood up from table and began walking away. as she left, i still remember her final words "i have had all the riches in the world, but i feel so empty and alone. dio have mercy on me" after maria died, i began searching harder and harder to connect the dots of the vatican's involvement i

TECHNICIANS GUIDE TO THE LEFT HAND PATH

types of cells into operation. the following extract from my essay for the order of the trapezoid entitled neuronic tracing and the physiology of angular prosthesis very clearly defines the differentiation involved and its unique possibilities, i have added some simple clarifications noted within parentheses: the physical paths these simple, complex, and hyper-complex cells follow lie at varying depths within the brain s physical tissues. hyper-complex cells (those which respond solely to angular prosthesis) follow a generalized path that is associated with the cerebral cortex- that part of the brain responsible for reasoning, deduction, imagination (thought) and those qualities which make us uniquely human- the other cell groups are processed within the more primitive portions of the bra

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

g the realization that, as thomas mann puts it, hell takes "secret delight" in its ability to keep secrets. proverbs 9:13-18 seems to have a relation to this. it states: a foolish woman sitteth in the high place of the city, to call passengers who go right on their ways: she saith to him, bread eaten in secret is pleasant. but he knoweth not that the dead are there; and that her guests are in the depths of hell. why do the illuminati value secrecy so highly? why all the mysterious, encoded signs, handshakes, symbols, language, and codes? one finds many reasons. for one thing, the psychopath these are the kind of people who are illuminists seems to be drawn to the darkness, to mysterious perversions and deep occultism "nothing so arouses the deep mind's attention than the call of the dark

adopted the huge and straggly beard in honor of the goatee of baphomet, the deity whom they secretly worshipped. revealingly, the late anton lavey, spouting his hellish philosophy in his final book, satan speaks, says 100 codex magic a of baphomet's beard "the essence of satanism is..the beard of wisdom on the goat within the inverted star."5 many hollywood celebrities have become involved in the depths of satanism. beautiful actresses like jayne mansfield and marilyn monroe were used as sex tools by the elite, and men such as singer sammy davis, jr, as well as dozens of rock 'n' roll entertainers, were used as illuminist toys, providing fun, games, and entertainment for the elite. davis was made an honorary 11 in dr. michael aquino's temple of set cult. blonde bombshell actress jayne mans

THE BOOK OF PLEASURE

practised a form of sorcery involving a process similar to that of spare's formula of atavistic resurgence is suggested by the fact that the hieroglyphics are usually in zoomorphic form. it is known that the priests of antiquity assumed animal-headed masks when performing rituals designed to produce magical effects; also, that when dormant forces were awakened, the magician was shaken to the very depths of his being as he manifested the atavisms that his spells had invoked. the convulsions of tibetan 'oracles; the strange phenomena of spirit possession common to most peoples of antiquity are proof of spare's theory; proof also that some cosmic forces then possesses the human vehicle and enables the magician to perform superhuman feats. the mainspring of the formula of atavistic resurgence

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moved her forward in time, she experienced the arrival of soldiers who had orders to take her family to prison. numerous humiliations followed, and the young girl was eventually killed by the revolutionaries. after her death experience in that lifetime, sutphen directed a question to barbara s higher self: how had events from the past life in france related to her present life problems? from the depths of her hypnotic sleep, barbara cried out that pretty people got hurt. she had been very pretty in that life in france and the soldiers had humiliated and killed her. the only way to be safe is to remain ugly in the world, she said. after she was once again awakened from the trance state, barbara provided additional information about her weight problems. she explained how she had attended th

egan. he was awakened and told to go to the boiler room where he worked. it was flooded, so he went to the next available boiler room that was still free of seawater. he and his workmates did their best to get the ship moving, but it soon became evident that the huge ship was sinking. darrell s last memory in that lifetime was being tangled up in ropes as the ship began to lurch and dive into the depths of the sea. binder has had darrell undergo this particular regression on many different occasions, both as a demonstration before students and for television. each time, she has observed, darrell receives more resolution from such explorations of his past life as a victim of the titanic disaster. in june 1992, when she regressed him for a television crew, darrell saw his angels leading him

nnot interpret the musician or the lover justly, james writes, and are even likely to consider him weak-minded or absurd. the mystic finds that most of us accord to his experiences an equally incompetent treatment. 2. noetic quality. although the mystical states are similar to states of feeling, to those who experience them they seem also to be states of knowledge. they are states of insight into depths of truth that evade the intellect; they are revelations full of significance and importance that carry with them a curious sense of authority. 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 144 mediums and mystics 3. transiency. james observes that mystical states cannot be sustained for lengthy periods of time. often, when faded, their quality can

contemporary scholars and clergy could ever hope to achieve. for those professors and scientists who assessed the claimed ability of swedenborg to communicate with angels and spirits as heresy at worst and insanity at best, he barely noticed such criticism and continued to write book after book and do god s work as it was specially revealed to him. while critics of steiner were astonished by the depths of his scholarship, they were appalled by his belief in atlantis and his suggestions that the seeds of the giants of old are ripening in certain modern humans, and that he went on to establish a model of scholastic education that thrives to this day. when blavatsky, bailey, and besant insisted that their wisdom was being astrally communicated to them by great mahatmas and masters in india

avages of simon de montfort s siege was the center of a higher type of civilization than existed anywhere else in europe at that time. most experts on this historical period agree that the nearly 40 years of warfare against the cathars ruined the most civilized nation in thirteenth-century europe. the pitiless cruelty and brutal licentiousness, which was habitual among the crusaders, achieved new depths of inhumanity against the albigenses. no man was spared in their wrath. no woman was spared their violence. it has been observed that no roman, hunnish, muslim, or mongol conqueror ever annihilated a christian community with greater savagery. since most of the albigensian communities were first sacked, then burned, their records and their libraries were destroyed. because the testimony of e

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

e exists. according to gibbons, cryptozoologists had heard reports that hunters from the kabonga tribe had killed a mokele-mbembe and had tried to eat it. its flesh proved inedible and the carcass was left to rot and be gnawed and pecked at by scavengers. if there are monsters from the age of reptiles surviving in the remote jungles of the world, what giant creatures might be thriving in the vast depths of the seas and a number of the larger lakes throughout the world? what prehistoric monsters might be surviving unchanged, unscathed by the earth changes 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 86 mysterious creatures that annihilated their cousins more than 60 million years ago? supporting such speculations were the discoveries of numerous

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 90 mysterious creatures a picture of the alleged loch ness monster taken from urquhart castle on may 21, 1977 (fortean picture library) 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 mysterious creatures 91 no monster in history has been pursued as actively as the creature that is said to inhabit the depths of loch ness in scotland. since 1936, there have been 27 recorded films taken of nessie and hundreds of officially recorded sightings. although hundreds of photographs of the loch ness monster have been taken and alleged to be authentic, all but a very few have been easily explained by scientists as ripples in the lake s surface, floating debris, or deliberate hoaxes. a new controversy rega

he 1936 film that first launched nessie mania. scotland on sunday, november 25, 2001 [online] http//www.scotlandonsunday.com/text_only. cfm?id=ss01045931. watson-smyth, kate. heritage panel rules on how to hunt for nessie. independent, january 5, 2001 [online] http/ www.independent.co.uk/news/uk/this_britain/2001-01/ nessieo50101.shtml. nessie on film marine that he had built to explore the murky depths of loch ness. it was on one of his last runs around the loch that taylor encountered nessie. the submarine was hovering around a depth of 250 feet when he said that he felt the craft beginning to turn, unnaturally, like the secondhand of a clock being pushed backward by a finger, he told j. r. moehringer of the los angeles times (august 16, 1998. taylor knew that something had pushed up aga

t squid had been washed ashore near aberdeen, scotland. in december 2001, scientists from the united states, japan, spain, and france reported eight separate sightings in various oceans of an unknown species of squid that if not giant squids were certainly very large creatures. underwater video cameras recorded footage of what may be a new species of squid 13 to 23 feet long gliding through ocean depths of 11,000 feet. sources: askwith, richard. they came from the deep. the independent, august 7, 2002 [online] http//news.independent.co.uk/ world/environment/story.jsp?dir=507&story=322280&host. deep-sea monster caught on tape. science news from msnbc, december 20, 2001 [online] http//www.msnbc. com/news/674647.asp. heuvelmans, bernard. in the wake of sea-serpents. new york: hill and wang, 1

t swam sideways in the water, like a snake. it was longer than his 66-foot boat, and he estimated its girth as about 15 feet around. some cryptozoologists, individuals who study the possibility of such creatures as sea and lake monsters truly existing, have theorized that plesiosaurs, one of the giant reptiles of the mesozoic age, which ended about 70 million years ago, could have survived in the depths of the relatively unchanged environment of earthl s oceans. because some sea monster sightings occur in cold waters, other researchers favor the survival of an ancient species of mammals, such as the ancestor of the whale known as zeuglodon or basilosaurus. the basilosaurus had a slim, elongated, snakelike body measuring more than 70 feet in length which the huge creature propelled by means

rm or the mental tapes that continually play in one s head. some say that even the descriptions themselves of meditation are a misnomer by definition. experts say it is not a manipulation of the mind, but a going beyond mind, beyond thought to the total absence of thought. that beyond mind state much like a calm, clear reflective pool that not only mirrors the mind s surface, but also reveals its depths. accomplishing this mental/spiritual state isn t 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 150 mysteries of the mind theupanishads says meditation is the prelude to attaining god consciousness. something that occurs in a one-time meditation and sitting; it is an achievement of much discipline and consistency. in the early 1970s and 1980s, the

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

rs further enlightenment. the sun card symbolizes complete identification with life here and now, and the hope and possibility of a life, or lives, yet to come in a higher state of being. on the judgment (arcanum twenty, gabriel fs trumpet summons the adept to newness of life, to change. the judgment is a positive card, bringing portents of goodness and happiness. the man pictured rising from the depths of the earth represents self-consciousness. the woman rising with him symbolizes the subconscious, and the figure of their child represents the regenerated personality of the adept made manifest. the card does not refer to a final or universal judgment, for the earth traveler is summoned to judgment many times by the cyclical workings of karma. the world (arcanum twenty-one) is the last num

THE KEY TO THE MYSTERIES

ave been rediscovered by ourselves; without trouble we have opened all the doors of those old sanctuaries where absolute truth seemed to sleep- always young, and always beautiful, like that princess of the childish legend, who, during a century of slumber, awaits the bridegroom whose mission it is to awaken her. after our book, there will still be mysteries, but higher and farther in the infinite depths. this publication is a light or a folly, a mystification or a monument. read, reflect, and judge. xiv the key of the mysteries (la clef des grands mysteres) by eliphas levi xv part i religious mysteries problems for solution i- to demonstrate in a certain and absolute manner the existence of god, and to give an idea of him which will satisfy all minds. ii- to establish the existence of a tr

are you speaking "eh, what prodigies should they be but those of the great prophet elias, returned to earth under the name of pierre michel "i understand; you mean eugene vintras. i have heard his prophecies spoken of. but does he really perform miracles["here mr. madrolle jumps in his chair, raises his eyes and his hands to heaven, and finally smiles with a condescension which seems to sound the depths of pity] 140 "does he do miracles, sir "but the greatest "the most astonishing "the most incontestable "the truest miracles that have ever been done on earth since the time of jesus christ. what! thousands of hosts appear on altars where there were none; wine appears in empty chalices, and it is not an illusion, it is wine, a delicious wine..celestial music is heard, perfumes of the world b

nt prometheus" that force which sets in motion the world, life, even movement, and which regulates the course of successive forms? this force, by its resistance, equilibrated the creative principle. it is thus that the elohim gave birth to the earth. when, subsequently, men were placed upon the earth by the lord, as intermediate spirits, in their enthusiasm, which led them to search nature in its depths, they gave themselves over to the influence of that proud and powerful genius, and when they were softly ravished away over the precipice of death to find life, there it was that they began to exist in a real and natural manner, as is fit for all creatures" this page needs no commentary, and explains sufficiently the tendencies of what one calls spiritualism, or "spiritism" it is already a

rselves, defending them in order to defend ourselves, justifying them in order to justify ourselves, and we submit to them finally because we must, because we have not the strength to resist our inclinations, because we lack the will to do so. they have possessed themselves of our ascendant, as paracelsus says, and where they wish to lead us we shall go. they are our bad angels. we know it in the depths of our consciousness; but we put up with them, we have made ourselves their servants that they also may be ours. our passions treated tenderly and flattered, have become slavemistresses; and those who serve our passions our valets, and our masters. we breathe out our thoughts and breathe in those of others imprinted in the astral light which has become their electro-magnetic atmosphere: and

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

which through the individual works through the godforms of ahriman and az. presented also are goetic evocation and invocation formulas of the daevas (demons) and druj (lie meaning illusion, sorcery& dragon snake vampyre. completely re-illustrated by elda isela ford, the yatuk dinoih seeks to enflesh and materializes those druj and daemonic forces which have lied dormant, sleeping in the atavistic depths of mankind. night and the witches sabbat -the adversarial foundations of sorcery- by michael w. ford 14 to look into the possibilities of models and how one may shape and assist in self-transformation, it is imperative to study and understand the foundations of the very gods which emerge from us. nightside or shadowside as a term is defined in witches sabbat and luciferian1 terminology as a

THE MAGICIAN S KABBALAH

he number of materialisation) from chockmah, to which i have attributed svph. note that again it is also the reflection of itself (2+2= 4) in order to manifest. avr, the "light" has the value of 207, which reduces to 9, the number of teth, the snake of wisdom. thus, the light and the snake are brought together (as the zorastorian verse reads. that fire that darts and flashes throughout the hidden depths of the universe (and 418 is the value of kbvd zyv h-nchsh "the bright glory of the snake, and hence the great work completed as the snake reaches kether and the light floods down it. the word rbh, meaning "archer" has the value of 207 also, thus showing the process of "shooting" up the middle pillar of the tree in the mystical process of attaining the avr rather than the magical one of asce

of the cards are said to represent the worlds, or levels, at which each of the sephiroth are acting. thus, for chockmah we have; two wands dominion fire atziluth two cups love water briah two swords peace air yetzirah two pentacles change earth assiah the two of wands represents the energy of fire, which is in its highest aspect as "that invisible fire that darts and flashes throughout the hidden depths of this universe (zoroaster. the implied "dominion" is that of the "pure will, unassuaged of purpose, delivered from the lust of result (liber al, i.44. the magus has surrendered his will by merging and recognising his ultimate identity as identical to that of the universal process. the two of cups is the highest emotion of love, that is to say, the unity of all dualities in one nature, cho

ium. the zohar puts it that the "left arm draws the immensity of space in rigour, and that geburah is associated with the "repentance of god" and the archangel samael. it also points out that mercy and severity are united in tiphareth. the sepher yetzirah states "the fifth path is called the radical intelligence, because it is more similar than any other to the supreme unity and emanates from the depths of the primordial wisdom" it is the conciliatory force, restricting and directing the expansion of chesed. the link with kether is in its role in defining the process of zimzum as din, which will be examined later in this chapter. the connection to "primordial wisdom, or chockmah represents that geburah plays a role in connection with the expansion of chesed (the "chockmah below the abyss

THE MIDDLE PILLAR

p what are called resistances-resistances to the flow of life and vitality from the primitive and vital layers of the unconscious level "what matters" remarks georg groddeck20 the brilliant german physician-psychologist "is not to make conscious anything at all of the unconscious, but to relieve what is imprisoned, and in so doing it is by no means rare for the repressed material to sink into the depths instead of coming into consciousness. what is decisive in the success of treatment is the removal of resistance" beginning with the actual events of the day upon which the reader determines to commence ths exercise, the meditation should gradually extend its field of vision until ultimately the events and occurrences of the earliest years are brought into the light of day. the techruque is

THE NECRONOMICON SIMON VERSION

in the heavens, it is as two offering-cups split freely in the heavens, to rain the sweet wine of the gods upon the earth. and then there is great happiness and rejoicing. she sometimes appears in armour, and is thereby a most excellent guardian against the machinations of her sister, the dread queen ereshkigal of kur. with the name and number of inanna, no priest need fear to walk into the very depths of the underworld; for being armed, in her armour, he is similar to the goddess. it was thus that i descended into the foul pits that lie gaping beneath the crust of the earth, and commanded demons. she is similarly the goddess of love, and bestows a favourable bride upon any man who desires it, and who makes the proper sacrifice. but know that inanna takes her own for her own, and that onc

issed as set down previously. know that, when images are used, they must be burned utterly, and the ashes buried in safe ground where none may find them, else to touch them would mean death. know that the evil spirits are principally seven, for the seven maskim who tear away the heart of a man and mock his gods. and their magick is very strong, and they are the lords over the shadows and over the depths of the seas, and reigned once, it is said, over magan, whence they came. the banishings, or exorcisms, are to be pronounced in a clear voice without trembling, without shaking. the arms should be held over the head in the attitude of a priest of shammash, and the eyes must behold the spirit of the god shammash, even though it be the time of the sleeping of shammash behind the mountains of t

no shadow of the night no shell of the night no mistress of the demon no offspring of the demon no evil spell no enchantment no sorcery no evil in the world or under it over the world or inside the world may seize me here! barra ante malda! barra ange ge yene! zi dingir anna kanpa! zi dingir kia kanpa! gaggamannu! a conjuration against the seven liers-in-wait they are seven they are seven in the depths of the ocean, they are seven in the shining heavens, they are seven they proceed from the ocean depths they proceed from the hidden retreat they are neither male nor female these which stretch themselves out like chains they have no spouse they beget not children they are strangers to charity they ignore prayers they scoff at wishes they are vermin that come forth from the mountains of mash

took away. ishtar, without protection, without safety, ishtar, without talisman or amulet, asked why, messenger of the ancient ones, hast thou removed my seventh jewel? and the messenger of the ancient ones replied thus it is, the covenant of old, set down before time, the rules of the lady of kutu. enter the seventh gate and behold the nether world. ishtar had descended to the land of kur to the depths of cutha she went down. having lost her seven talisman of the upper worlds having lost her seven powers of the land of the living without food of life or water of life she appeared before ereshkigal, mistress of death. ereshkigal screamed at her presence. ishtar raised up her arm. ereshkigal summoned nammtar the magician nammtar saying these words she spoke to him go! imprison her! bind her

THE SHADOWED ONES

recepts of my teaching, which is not grievous, and is adapted to the time and conditions kitab el-jelwa, the book of revelation walking these lands as man, yet not actually male, azazel had foreknowledge of those whom they met. these lesser beings were only made such as the first angel born of flame was the child of chaos, a distant and wished forgotten offspring of barbelo. azazel understood the depths of what humanity called sorrow, and shining optimism through that storm. by shadow way and kindled fire of the blackened eye opened, azazel called shemyaza gathered the dreaming paths of serpents and beasts. he so understood the conflict in all living things, to conquer or be conquered, to thirst for life and continued existence. in the fall of the one later called lucifer he knew conscious

s the mask of the devil. know all forms and choices accordingly. kokabel knows too the stars and the great seven heads of the dragon. by your initiation seek him in that which is brought by trance and dreaming dominion. seek azazel at times within the dragon by chant and devotion. leviathan is the dragon guardian of the abyss, who dwells in the deep and unknown realms of the ocean and the darkest depths of the mind. leviathan is different from the watchers in that this fallen seraphim does not hold relation to man or angel, yet this daemon offers the knowledge of ageless essence and being. ezeqeel knows well the passion of the dream and how one may by cord or charm enter the celestial sabbat of the watchers, the circle dance of flame and light, wherein all who enter this circle offer torch

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

into the crimson oblivion of day, whose empurpled strife has also rumbled into the distance as the droning of some drowsy fire-finger on the sleeping parchment of life, murmuring and moaning as the wind-kissed mouth of a dreamy drum. yet why should we still listen for those subtle sounds which have wearily danced out their slow saraband of sorrow. once orphic they arose emparadising the cavernous depths of hell, to sink into a dirge-like niobe death-chaunt, bewailing the thirteen children of their begetting, rising once more in the song of ligeia, enticing men to her mire, and at length to die still-voiced as the daughter of dis, whose ghostly fingers sinking clutch the frozen reeds of that slough in which she had so long wallowed. long have we peered, crouching on the watch-tower of our m

s unique. such as in gstyx h we find: the fourth, to draw her kisses and to keep; the fifth, for love; the sixth, in sweet despair; the seventh, to destroy us unaware; the eighth, to dive within the infernal deep *the temple of the holy ghost, vol. i, p. 183. gin h would scan better; but by replacing it by gwithin h we can feel the dark waters close over us as we are borne down their unfathomable depths. similarly in the following: aching with all the pangs of night my shuddering body swoons; my eyes absorb her eyelids f lazy light, and read her bosom c *jezebel, vol. i, p. 131. the extra half-step in gshuddering h in place of discordantly jarring on the metre produces a keener sense of agony in the reader fs mind than a word which scanned correctly would do. in the next passage, taken fro

e 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 gorge, then once again we are hurled forth into the eddying cataracts of life, an essential spirit light gilding once again the sepulchral abode of a corpse. for a moment we behold god, face to face, but for a moment only, then all again is night. keats attained, and so did shelley and bro

in its truest form. nina is our guide, pointing us out the hill-top road which will lead us above the social plain, and awed by the mystic love of woman, racing and maddening from the crown of flame, the monolithic core of mystical red fury that is called a woman fs heart *tannhauser, vol. i, p. 232. enter the sphere of free love, and sit by the side of alice, look into the depth of her eyes, the depths of her heart. as a seeker sees the gold in the shadow of the stream; see there her love, as a diver sees the pearl in the shadow of the sea; and murmur not above our breath ah! you can love, true girl, and is your love for me *the three shadows, rossetti. galice, an adultery. h as golden a book of poetry as mademoiselle de maupin is of prose. the first poem in the book is called gmessaline

starved soul within cries for sustenance; he murmurs gelizabeth, h and then wakes strong through her perfection. venus still entices, but her power has vanished, and at the name of gave maria! h the exorcism entangled round the souls of the victims of the venusberg vanishes in a vast roll of thunder and amidst the fierce flashes of dazzling lightning which rush through the leaden sky rending the depths of despair. tannhauser is released from his bondage, and the shackles of lust fall from his soul; he is free, and kneeling by a calvary. act iv again brings our knight before the gaze of the world. he has eaten of the tree of the knowledge of good and of evil, and has become as a god. he wends his way to the court of the landgrave and there meets elizabeth, ghis far-off baby-love, h as venu

res in the pain he himself inflicts. this is lust. peopled with all the horrors of inversion, we pass from the simple realms of prostitution, to the dismal kingdoms of sodom and lesbos. paederasts and tribades flock round us, yet we break away from them only to enter the foul jaws of the sexual hell of shrieking flagellants, who rush upon us, as obscene masochists grovel at our feet; far into its depths we sink, and there at the altar of phallommeda sits a foul vulture gloating over a corpse; and its name is necrophilia. into the realms of sexual-neurasthenia aleister crowley takes us, and it is necessary that he should. his religion, his philosophy, and his psychology, all point to an ultimate blending of our extreme perfections and imperfections. vice and virtue. in one great monistic un

from the blue foam, star of the deep; she who pours back into the ocean of eternity the pure waters of inexhaustible chastity mingled with the never-dying flames of inextinguishable love. at last she has been disclosed to us, she concerning whom it was prophesied in the beginning of time; and as the hollow sobs of the dying years have rolled back sonorous, rumbling and echoing, into the soundless depths of aonial infinity, she who was promised has at length been revealed; she who will crush the head of that old serpent, who has so long bruised the heel of the children of men who were born in the knowledge of good and of evil. v the chapter known as the old bottle in which chapter it is related: how it once contained the dregs of many casks, and how they have all long since gone dry; and it

e 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-paths of life which lead over the mountains, the swamps, the forests of existence to that great road, the road of the soul. from the supernal flights of idealism, we now find crowley in the most infernal depths of realism striving through a sea of blood towards that flaming pentacle which flares on the dim horizon of hope. all is night, yet all is expectation; herculean is the task, yet the heart is that of a titan. blake saw that gprisons are built with stones of law; brothels with bricks of religion, h and so does crowley. both in their sagacity perceive that the one great crime is that of exclu

is eyes. also he sees how dangerous it is to sip from the cup of glittle common sins. h sins nurtured by trust in man fs forgiveness; then struck with the horror of the still small voice, he bids god break his unrepentant will, and let the kiss of life: xxi. melt on my lips to flame, fling back the gates of dis! this is the true conquest of life, the salvation of a soul wandering through the mazy depths of existence. at length filled with the experience of worldly things seeking the sublime, he finds it. the kingdom of dis, the terrors of death are vanquished, gand, like this insubstantial pageant faded, leave not a rack behind. h yet how difficult is all this without the guidance of a master hand, the hand which supports but does not hold, directing but never compelling. then the isis of

THE WITCH CULT OF ZOS VEL THANATOS

proach than the former mentioned two. this is perhaps one of the few ways to seek to open the doors of the human spirit and raise it towards the light of lucifer, the next step in the advancement of the soul. chaos magick is perhaps the most beneficial system of sorcery which has been labeled as something erratic as chaos magic. the system known as chaos magick allows the individual who dives the depths of his or her mind and assemble, through various means, a system unique to the person creating it. chaos is a beautiful friend, which often throws random lightning bolts, is nonetheless always beside you when you go to sleep at night. it should be considered fair game to dash through the darkness of the night, to understand and explore the very foundations of the demonic and the angelic, as

the name of the moon and the sun. when one goes forth to the sabbat, allow no restrictions to hinder you, listen to your guide and familiars which are the very messengers of the luciferic angel. death posture preliminary sensation. here we are able to see the alphabet of witches, the alphabet of desire as spare termed it. this very sigillic language is unique unto the sorcerer, it is a key to the depths and heights of the spirit, the language of the subconscious. please note the serpent which encircles the initiate, the death posture brings one within the very circle of azothoz, the alpha and omega and the very ophidian (sexual) essence of being. leviathan guards the quarters and coils in your rising shades and energy of the self. in essence, self love allows growth and discovery, as well

the black flame, also sought the elixir of life, their devouring desires sought to dance widdershins around the circle of flame, those who by dreaming path shared the very blood offered from the cup of az to then empower and envenom our sorcerous spirits. here the witch takes copulation and is given the knowledge of the fell angel, who is to share with her the blood of the dragon offered from the depths of darkness. i am all sexuality. transudation of hecate here the hag or dark moon of hecate (lilith, by the way of crossroads sheds the flesh to go forth to the sabbat. this ecstasy brings spirit un-form, and the desire of her is shown in her familiars and servitors given spirit flesh. the hands of anubis and hekate are caressing those seeking the realm of the necromance, to dance the endle

THE ABYSS AND TABAET

nostrils as smoke which infused the sacred fire with the adversarial chaos of strife! this primal essence, symbolized as lightening which causes the fire of intelligence is the alpha of the adept, the forge of which cain stretches out a fire-blackened hand to uplift a sword first as arte taught by gadreel, the shadow-name of the father of serpents. there is the immortal spirit which exists in the depths of the mind, guided up through the darkness with an inner fire of rahab, the angel of violence, whose breath is the lightening of inspiration and self-deification. this ancient spirit rises up from the oceans in our bodies and envenoms our spirit to the possibilities of our deification! from the great sleep does the adversary come forth as the balance of the feminine and masculine, the prim

THE SECRET RITUALS OF THE OTO

and beaten, pricked and pushed by all as they cry litanies of jesus, joseph, and mary while he gropes his way. the m.w.s. and g.m. should however retire to red room) second point (all present enter the red room, and assume insignia and stalls. the most reverend and perfect prelate advances from the red room. she takes postulant by the hand. the sack is removed) h.p: i come to conduct you from the depths of darkness and the valley of death. truth will direct you when you err silence will sustain you in every trial file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c7.html (6 of 14 [12/28/2001 2:04:51 pm] the secret rituals of the o.t.o. love will comfort you upon your path (musick: tristan and isolde (the door of the red room is opened by g.m. who removes th

2:04:51 pm] the secret rituals of the o.t.o. love will comfort you upon your path (musick: tristan and isolde (the door of the red room is opened by g.m. who removes the black apron and collar. the postulant finds himself at the foot of the ladder. g.m. closes door behind him. all present are in the sign of heredom) h.p: holy father, i present to you this worthy knight, who has passed through the depths of darkness and the valley of death in search of the lost word, having been fortified with truth, silence, and love. m.w.s: let the postulant ascend the ladder which leads to glory and perfection (h.p. tells p. to take one step (i) and pick up the letter) m.w.s: what guides you? p: truth (prompted by h.p. he then takes the 2nd step) m.w.s: what defends you? p: silence (3rd step) m.w.s: what

THE HOLY BIBLE KING JAMES VERSION

he horse and his rider hath he thrown into the sea. 15:2 the lord [is] my strength and song, and he is become my salvation: he [is] my god, and i will prepare him an habitation; my father s god, and i will exalt him. 15:3 the lord [is] a man of war: the lord [is] his name. 15:4 pharaoh s chariots and his host hath he cast into the sea: his chosen captains also are drowned in the red sea. 15:5 the depths have covered them: they sank into the bottom as a stone. 15:6 thy right hand, o lord, is become glorious in power: thy right hand, o lord, hath dashed in pieces the enemy. 15:7 and in the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy wrath [which] consumed them as stubble. 15:8 and with the blast of thy nostrils the waters were gat

. 15:6 thy right hand, o lord, is become glorious in power: thy right hand, o lord, hath dashed in pieces the enemy. 15:7 and in the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy wrath [which] consumed them as stubble. 15:8 and with the blast of thy nostrils the waters were gathered together, the floods stood upright as an heap [and] the depths were congealed in the heart of the sea. 15:9 the enemy said, i will pursue, i will overtake, i will divide the spoil; my lust shall be satisfied upon them; i will draw my sword, my hand shall destroy them. 15:10 thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters. 15:11 who [is] like unto thee, o lord, among the gods? who [is] like thee, glorious in h

nt waxed not old upon thee, neither did thy foot swell, these forty years. 8:5 thou shalt also consider in thine heart, that, as a man chasteneth his son [so] the lord thy god chasteneth thee. 8:6 therefore thou shalt keep the commandments of the lord thy god, to walk in his ways, and to fear him. 8:7 for the lord thy god bringeth thee into a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills; 8:8 a land of wheat, and barley, and vines, and fig trees, and pomegranates; a land of oil olive, and honey; 8:9 a land wherein thou shalt eat bread without scarceness, thou shalt not lack any [thing] in it; a land whose stones are iron, and out of whose hills thou mayest dig brass. 8:10 when thou hast eaten and art full, then thou shalt bless the lord

o] daily loadeth us [with benefits, even] the god of our salvation. selah. 68:20 [he that is] our god [is] the god of salvation; and unto god the lord [belong] the issues from death. 68:21 but god shall wound the head of his enemies [and] the hairy scalp of such an one as goeth on still in his trespasses. 68:22 the lord said, i will bring again from bashan, i will bring [my people] again from the depths of the sea: 68:23 that thy foot may be dipped in the blood of [thine] enemies [and] the tongue of thy dogs in the same. 68:24 they have seen thy goings, o god [even] the goings of my god, my king, in the sanctuary. 68:25 the singers went before, the players on instruments [followed] after; among [them were] the damsels playing with timbrels. 68:26 bless ye god in the congregations [even] th

8 now also when i am old and greyheaded, o god, forsake me not; until i have shewed thy strength unto [this] generation [and] thy power to every one [that] is to come. 71:19 thy righteousness also, o god [is] very high, who hast done great things: o god, who [is] like unto thee! 71:20 [thou] which hast shewed me great and sore troubles, shalt quicken me again, and shalt bring me up again from the depths of the earth. 71:21 thou shalt increase my greatness, and comfort me on every side. 71:22 i will also praise thee with the psaltery [even] thy truth, o my god: unto thee will i sing with the harp, o thou holy one of israel. 71:23 my lips shall greatly rejoice when i sing unto thee; and my soul, which thou hast redeemed. 71:24 my tongue also shall talk of thy righteousness all the day long:

meditate also of all thy work, and talk of thy doings. 77:13 thy way, o god [is] in the sanctuary: who [is so] great a god as [our] god? 77:14 thou [art] the god that doest wonders: thou hast declared thy strength among the people. 77:15 thou hast with [thine] arm redeemed thy people, the sons of jacob and joseph. selah. 77:16 the waters saw thee, o god, the waters saw thee; they were afraid: the depths also were troubled. 77:17 the clouds poured out water: the skies sent out a sound: thine arrows also went abroad. 77:18 the voice of thy thunder [was] in the heaven: the lightnings lightened the world: the earth trembled and shook. page 351 psalms 77:19 thy way [is] in the sea, and thy path in the great waters, and thy footsteps are not known. 77:20 thou leddest thy people like a flock by t

wed them. 78:12 marvellous things did he in the sight of their fathers, in the land of egypt [in] the field of zoan. 78:13 he divided the sea, and caused them to pass through; and he made the waters to stand as an heap. 78:14 in the daytime also he led them with a cloud, and all the night with a light of fire. 78:15 he clave the rocks in the wilderness, and gave [them] drink as [out of] the great depths. 78:16 he brought streams also out of the rock, and caused waters to run down like rivers. 78:17 and they sinned yet more against him by provoking the most high in the wilderness. 78:18 and they tempted god in their heart by asking meat for their lust. 78:19 yea, they spake against god; they said, can god furnish a table in the wilderness? 78:20 behold, he smote the rock, that the waters gu

mitted iniquity, we have done wickedly. page 369 psalms 106:7 our fathers understood not thy wonders in egypt; they remembered not the multitude of thy mercies; but provoked [him] at the sea [even] at the red sea. 106:8 nevertheless he saved them for his name s sake, that he might make his mighty power to be known. 106:9 he rebuked the red sea also, and it was dried up: so he led them through the depths, as through the wilderness. 106:10 and he saved them from the hand of him that hated [them] and redeemed them from the hand of the enemy. 106:11 and the waters covered their enemies: there was not one of them left. 106:12 then believed they his words; they sang his praise. 106:13 they soon forgat his works; they waited not for his counsel: 106:14 but lusted exceedingly in the wilderness, an

7:22 and let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing. 107:23 they that go down to the sea in ships, that do business in great waters; 107:24 these see the works of the lord, and his wonders in the deep. 107:25 for he commandeth, and raiseth the stormy wind, which lifteth up the waves thereof. 107:26 they mount up to the heaven, they go down again to the depths: their soul is melted because of trouble. page 371 psalms 107:27 they reel to and fro, and stagger like a drunken man, and are at their wit s end. 107:28 then they cry unto the lord in their trouble, and he bringeth them out of their distresses. 107:29 he maketh the storm a calm, so that the waves thereof are still. 107:30 then are they glad because they be quiet; so he bringeth them unto t

TYSON DONALD NEW MILLENNIUM MAGIC

be certain that the insect underfoot is not more useful in the scheme of things than the magus. i n the beginning the unmanifest was all. god lay asleep in a timeless slumber without dreams. this nothingness that is the highest state of the all can best be likened to the state of the human mind during dreamless sleep-it is without duration or quality. 00: all is all then desire stirred within the depths of the unmanifest. some mystics believe the movement was brought about by a crisis within the all that necessitated change; others say it was a voluntary act of love. for reasons of its own, god chose to con- sider itself. it awoke throughout its substance and became aware of its all-poten- tial without yet analyzing its quality or extent. in a way utterly alien to mankind, the unmanifest e

cold light of morning stretched half across his chalk circle, with his eyes open in a fixed gaze of horror and claw marks on his throat, is only a slight embellish- ment of the truth. more often than not such unfortunates are pronounced dead of heart failure or stroke or seizure. or they may be found in a coma or catatonic state. one can only try to imagine the horror, called up from the darkest depths of the subconscious, that causes such conditions. magic cannot be half real and half illusion. if power is to be gained inside the circle, it must be given up outside. if the angels of light are rendered tangible to the eyes of the magus, then he or she will also, perforce, be able to see the demons of the pit in all their loathsome detail. if the magus seeks to extract the good out of the

possessed of a strong artistic sense, a rite of his or her own composing can be of greater personal meaning to that ini- tiate than any public ritual. this only happens when the elements of the personal rite have been inspired by the light. then it is of extreme potency, for it strikes a resonance in the deepest core of the subconscious mind of the initiate. each person must seek into the secret depths of his or her being for the initia- tory ritual, bearing in mind the necessary components of segregation, purification, death, rebirth, and christening with a new name and a motto. it is best for the beginner to work with the simple tools of the art-circle, ray, pentagram, ele- ments, guardians of the quarters, wave, spiral, light, and the names of god. these are seldom hurtful if intellige

which is the divine expressed through the individual, the magus must tune the mind to a receiving or passive mode so as not to interfere with the fruition of the ritual. often the hopes and fears that arise in the mind after the active part of the ritual is done are more potent psychically than the carefully expressed intentions of the magus, because they arise spontaneously from the subconscious depths. these undirected emotions can wreck the working of a ritual by interfering with the current from the unmanifest. the magus must be able to calm his or her mind after the physical work of the ritual is done and refrain from fretting over the outcome. a firm unshakable faith that the ritual will succeed has the effect of washing out small but destructive doubts and fears. this faith cannot b

ubconscious, causing the beings and forces that dwell there to break the surface with uncommon violence and frequency. it is equivalent to the swimmer kicking his or her legs in the water of the lagoon. if the astral creatures become annoyed enough, they may choose to interact in a mali- cious way with the swimmer. there is an even greater danger. through ritual the magus summons creatures of the depths of the great sea up through the levels of shadow to enter his or her private little lagoon of the individual subconscious. these may be great benevolent whales or savage sharks. it is in the interest of the magus to keep the sharks out while letting the whales enter. there are several traditional magical techniques the magus uses to ensure this segregation. the magus must cleanse the body p

ty. the truth is the source from which beauty and charity spring. the general magical symbols presented here are only the framework upon which the complete temple of the art is erected. it is necessary to understand such symbols, but in themselves they are not enough. after grasping the bones of ritual, the magus must then seek the inner enlightenment that will supply specific tokens keyed to the depths of his or her unique subconscious. before the light will dwell within the magus long enough to teach him or her the secrets of the art, the magus must suffer the considerable pain and doubt that comes from completely renouncing the com- mon western material mode of thinking and living. these hard-won personal keys of magic will belong to the magus alone and will have great power, but they w

in a beautiful and powerful excerpt from the havamal, an unknown bard takes on the voice of the god in order to sing of his trial and achievement: i trow that i hung on the windy tree, swing there nights all nine, gashed with a blade, bloodied for odin, myself a sacrifice to myself- knotted to that tree, no man knows whither the roots of it run. none gave me bread none gave me drink, down to the depths i peered, to snatch up runes with a roaring scream, and fell in a dizzied swoon. well-being i won, and wisdom too, i grew and joyed in my growth- from a word to a word i was led to a word, from a deed to another besides being of great beauty, this ancient poem has much to teach the mod- ern magus about the way to acquire the instruction of the light. it is evident that the magus must make a

bolic of the rational order, the cos- mic law, of the manifest universe. there are parallels to the cross of christ. the nine nights in the poem are the nine primary emanations that are reflect- ed in the physical world, the tenth emanation, malkuth. odin is said to remain tied to the tree for this span of time. obviously he could not have gone anywhere in the physical sense. his peering into the depths was a vision of the secret depths of his own being. his reaching down to snatch up the runes was an act of will to liberate the wisdom of the light in symbol form from beyond the veil of the unmanifest. the opening through which the god stretches his hand is his point of true self, which both encompasses the entire universe and is every point in it. his sacrifice was threefold. first and mo

ere is a japanese bud- dhist initiation that requires the priest undertaking it to go nine days and nights without water or food. this is still practiced today. what is the inner meaning of the sacrifices of odin? to be bound to the tree entails the curbing of the animal will to strike out in passion or hatred as soon as the impulse comes to mind. to mutilate one's own flesh is to proclaim to the depths of being that the pleasures and pains of the body are of secondary impor- tance to enlightenment. finally, to go without food or drink is a symbolic repudi- ation of the worth of mere material existence. taken together, the three sacrifices are a cleansing of the three levels of being- bondage thwarts the mental impulses; self-mutilation opposes the emotional and sensual impulses; and fasti

TYSON DONALD SOUL FLIGHT

beings living in a great cavern within the earth, who use it to accomplish a wide variety of functions. it is not unlike the force in the star wars films-a potent occult energy. many germans during the period between the two wars who involved themselves in mystical theories were convinced that the earth is a hollow sphere, so the fanciful notion that an entire race of humanity could dwell in its depths struck them as plausible. it was believed in some quarters that bulwer-lytton's novel was fact disguised as fiction. 122 soul flight in a magical sense, vril is a blind force. it can be used for good or for evil, in a way similar to electricity, which also has no moral affiliation. one of hitler's earlier advisors, the rosicrucian and freemason general karl haushofer, founded the luminous l

l form of the mandala, a symbol of wholeness. jung did not dismiss ufos as imaginary, but he regarded them as a mystery that had a psychological component. he was not certain whether they were physically real or wholly psychological. in either case, he considered them the harbinger of a time of momentous and perhaps dangerous change in western society that had been thrown up by the turmoil in the depths of the collective unconscious. these rumors, or the possible physical existence of such objects, seem to me so significant that i feel myself compelled, as once before when events were brewing of fateful consequence for europe, to sound a note of warning. i know that, just as before, my voice is much too weak to reach the ear of the multitude. it is not presumption that drives me, but my co

symbol of life-that appeared in front of his inner vision and blocked his path whenever he tried to use his pineal-doonuay mode of astral projection. it also took the form for fox of his wife's voice warning him that he was in danger. i suspect that hearing this kind of warning voice is not uncommon for those who engage in serious experiments in astral projection. there seems to exist within the depths of the mind either an automatic mechanism or an intelligent agent of some kind capable of preventing astral projection when there is the unconscious perception that some form of danger is being approached. it is difficult to know whether the danger warned against in these instances is real or an illusion. it appears similar to the blocks, which arise during psychoanalysis, that prevent a pa

in my physical body, which i can see on the bed in the dimness of the bedroom, and then attempt to sit up and stand up, carrying my physical body with me. i usually have to do this several times--each time leaving my physical body behind me when i arise-before i pass into an awareness of lying within my physical body in a state of sleep paralysis. then it is a matter of pulling myself up from the depths of sleep, which feels very similar to what must be experienced by a deep diver rising from the depths of a shadowy ocean to the surface. the apparent distance traversed in rising through the darkness can be considerable. induction of lucid dreams however, we are not so much concerned with awakening from the condition of astral projection during sleep as inducing it. no induction method i ha

this, since whatever mechanism produces the resonance works below the physical level. but centuries of tradition testify that such an effect is real. mirror portals if anything may be said to be more lunar than a crystal globe, it is a mirror. they are uncanny objects that have always been accorded a measure of wonder and apprehension. by reflection, a mirror creates an image seemingly within its depths that is similar in outward appearance to the person reflected, but it is an image without substance. a reflected image is in this sense similar to an astral form. a mirror also appears to be a kind of doorway between the physical world and the reflected world that is its duplicate, just as the base astral world is the duplicate of the physical world. this property was used by the writer lew

es are proverbial for their ability to fly up the chimney, using it as a portal to the astral world when they set off for the sabbat gathering. alice's mirror is set over the fireplace. her description of the change in the surface of the glass is not unlike descriptions given by scryers concerning the apparent change in the surface of the crystal just before they begin to see astral scenes in its depths. a very common feature of such descriptions is the appearance of a mist. carroll specifically wrote that the mist was "silvery" in color. silver is the color, and the metal, of the moon. mirrors are lunar not merely because they seem to create astral images in their depths, but because the substances of which they are made-glass and silver-are both strongly 190. carroll, 146. lunar material

d. such springs and pools were believed to be the dwelling places of spiritual beings and, without a doubt, spirits did appear and communicate with human beings through the astral doorways of these pools and springs. in a later evolution of this method of scrying, water was collected in a special scrying basin from such sacred water sources. astral visions would be scried by peering down into the depths of the basin, which was often made of silver. the surface of the water might be stirred into a vortex by means of a wand. the great seer nostradamus used a basin of water as part of his scrying apparatus, along with a wand, though exactly how they were employed remains a matter of conjecture. we can adapt the ancient water mirror for the purpose of an astral doorway by filling a silver or s

anet venus is not obstructive in any occult sense to astral projection. after leaving the body, the basin of water can be used as a portal by enlarging it on the astral level until it is large enough to dive into. the traveler should continue to descend deeper and deeper into the water of the basin until a light is perceived. he will gradually become aware that he is no longer descending into the depths of the basin, but ascending toward the light. as the light approaches, it enlarges itself into an opening through which the traveler emerges into the astral landscape he sought to reach. in this way, the basin of water can be used as a direct astral channel, bypassing the chamber, corridor, and elevator of the general ritual. i have provided this method of direct passage into the astral wor

ndoned. this should not be done casually, however, since the ritual is structured in such a manner as to provide a high degree of both precision and security to the traveler. 196 soulflight the light at the bottom of the basin should be conceived as a kind of astral reflection of the open surface of the expanded basin that leads to the astral world, in much the same way that the reflection in the depths of a mirror may be thought of as the astral reflection of the physical world. since the astral world is a reflection, the traveler is, by swimming down into the depths of the basin, actually swimming up on the astral side of the water surface. the basin does not have a bottom in the astral world, but it is a water-filled passageway similar to a submerged cave. it can be opened by making a c

TYSON DONALD THE MAGICAL WORKBOOK

tools of magic must be employed on all levels simultaneously. it is not enough to wave a wand about in the air, it must be actualized and visualized on the preface xxi astral level. during use, the magus remains keenly aware of its responsiveness and tactile feel. energy is projected along its length with the force of the will. the words of power that are written on its sides are sustained in the depths of the mind, where they act most effectively. emotional energy is heightened at the moment of projection, then allowed to fall completely quiescent to prevent a backlash. the magic is not in the wand, it is in the magician. the ritual is not worked in the external environment with physical objects, it is worked in the unity of the personal universe that embraces both inside and outside with

irl with the static, balanced force of the cross. by beginning a spiral with the right index finger elevated, energy is drawn down from the heavens and focused upon its center. when a spiral ends with the right index finger elevated, energy is dispersed upward from the focal point of the spiral. conversely, by beginning a spiral with the right index finger lowered, energy is drawn upward from the depths of the earth and focused upon its center. when a spiral ends with the right index finger lowered, energy is dispersed downward from the focal point of the spiral. the symbolic nature of these directions-up for spirit and down for matter-makes them no less effective when employed in practical magic. a clockwise-inward spiral should begin with the right arm elevated, since this spiral is in h

e painted white circle on the floor, and the four guardians of the quarters who stand just outside the limit of the astral circle, facing outward with their wings spread. walk in a complete circle clockwise around the altar, speaking the following in a clear voice so that your words resonate inwardly in the astral temple "see that holy and formless fire, which darts and flashes through the hidden depths of the universe" as you walk, visualize a swirling vortex of light form in the air above the altar. it is shaped like the inverted funnel of a tornado, but bright instead of gray, and it turns clockwise. the funnel of the vortex of light has its focus in the blue-white star high overhead and opens wider as it extends downward to surround the altar. within the center of the spinning funnel

of the white ray connecting the candle flame with the star, so that the vortex slowly turns from silver-gray to a golden white. after completing the second circuit around the altar, continue walking counterclockwise for a third circuit. speak these words so that they vibrate in your chest and resound in the astral temple "see that holy and formless fire, which darts and flashes through the hidden depths of the universe" complete the third circling of the altar and stand in the east, facing west. for a few moments contemplate the counterclockwise vortex, which has turned completely white and whirls furiously around the beam linking the candle with the star. the beam has become pale and flickers along its length. focus your will upon the place where this beam touches the candle flame, and li

andle burning on top of the black marble altar, and of the flaming astral circle that floats upon the air at heart level at the limits of the place you intend to cleanse. walk in a complete circle clockwise around the altar, speaking the following in a clear voice so that your words resonate inwardly in the astral temple "see that holy and formless fire, which darts and flashes through the hidden depths of the universe" as you walk, visualize a swirling vortex of light form in the air above the altar. it is shaped like the inverted funnel of a tornado, but bright instead of gray, and it turns clockwise instead of counterclockwise. the funnel of the vortex of light has its focus in the blue-white star high overhead and opens wider as it extends downward to surround the flame of the candle o

reath and fall silent, the circle reverts to its usual pale golden-white color. lower your arms to your sides, pull back your extended right foot, and resume the standing posture. walk counterclockwise for a third circuit. as you do so, speak these words so that they vibrate in your chest and resound in the astral temple "see that holy and formless fire, which darts and flashes through the hidden depths of the universe" when you reach the eastern quarter once again, stop and stand facing north. inhale a deep breath, hold it four beats as you visualize the hebrew letter mem in your heart-center, and make the sign of the enterer to the north. as you expel your breath, vibrate the hebrew mother letter mem strongly so that the air of the astral temple resounds. the beginning and end of the sou

pward through the domed skylight that forms the central part of its ceiling, you can see the single brilliant blue-white star shining in the blackness of space directly overhead. spin slowly clockwise on your body axis while speaking the following in a clear voice so that your words resonate inwardly in the astral temple "see that holy and formless fire, which darts and flashes through the hidden depths of the universe" as you rotate, visualize a swirling vortex of light form in the air all around you. it is shaped like a bright cone and turns clockwise. the inverted funnel of the vortex of light has its focus in the blue-white star high overhead and opens wider as it extends downward to surround your body. within the center of the spinning cone, a column of white light descends from the w

funnel of the vortex. the sound of the swirling vortex becomes louder. when you complete your second rotation and once again face the eastern quarter, continue spinning slowly in a third counterclockwise rotation on your body axis. speak the following words so that they resound in the astral temple. 302 moving exercises "see that holy and formless fire, which darts and flashes through the hidden depths of the universe" visualize the whirling vortex around your body darken and weaken. the light shining upward through the beam that links the star with your heart-center is now very pale and weak. it is barely visible to your inner perception. when you complete the third rotation, stop turning with your body facing eastward. continue to gaze upward at the star with your arms spread wide and y

TYSON DONALD THE POWER OF THE WORD

l things. therefore the heavens receive from the angels, that which they dart down; but the angels from the great name of god and jesu, the virtue whereof is first in god, afterward diffused into these twelve and seven angels, by whom it is extended into the twelve signs, and into the seven planets, and consequently into all the other ministers and instruments of god, penetrating even to the very depths. hence christ saith, whatsoever you shall ask the father in my name, he will give you; and after his resurrection saith, in my name they shall cast out devils, and do as followeth; so that the name of four letters is no further necessary, the whole virtue thereof being translated into the name jesus, in which only miracles are done; neither is there any other (as peter saith) under heaven g

he second key was translated by dee into english in his personal record of his communications with the enochian spirits. it is relevant to our inquiry because it shows that the order of angels known as the wings of the winds are elemental angels of the earth: can the wings of the winds understand your voices of wonder, 0 you, the second of the first? whom the burning flames have framed within the depths of my jaws; whom i have prepared as cups for a wedding, or as the the hieroglyphic monad flowers in their beauty for the chamber of righteousness. stronger are your feet than the barren stone, and mightier are your voices than the manifold winds: for you are become a building such as is not, but in the mind of the all-powerful. arise, saith the first! move, therefore, unto his servants! sho

od, probably a very powerful and exalted angel, because the ring was used for the holiest works, such as erecting the temple and binding evil spirits. it would be idle to speculate which angel resided within the brilliant radiance of the shamir. perhaps it was michael, who is the great warrior angel. i am more inclined to think that the light of metatron, the highest of all angels, shone from the depths of the stone. the third river of power flowed from any occult symbols that may have been inscribed upon the ring at the time of its making. these drew down the rays of the planets and the fixed stars or signs, or attracted the energies of the four earthly elements. among these symbols is the pentagram and the hexagram, either of which may have been on solomon's ring. a fourth river of power

the four worlds, i call upon you! bear witness to my rebirth and acknowledge my names. so let it be. visualize the figure of the heavenly messiah permeating your flesh and bone. receive this spirit into your mind and heart. think with his thoughts, feel with his emotions, and as much as possible actually become the christform, not only outwardly in features and shape of body, but inwardly in the depths of your soul. now is the time to meditate upon any particular problem or question you may have, which you do not in your own persona, but in the identity of 160 tetragrammaton the messiah. if the ritual is active, instead of meditating as christ, you will enact your ritual desire in the identity of the heavenly christ. you will assume the seated form of christ and use the name of power ihvs

irty aethers. the two enochian words zacare (move) and zamran (show yourselves) are the actual commands to the spirits to appear visibly, or at least tangibly, before the magician. magically speaking, they are the most potent words in the keys. the second key can the wings of the winds understand your voices of wonder, 0 you, the second of the first? whom the burning flames have framed within the depths of my jaws; whom i have prepared as cups for a wedding, or as the flowers in their beauty for the chamber of 192 tetragrammaton righteousness, stronger are your feet than the barren stone, and mightier are your voices than the manifold winds: for you are become a building such as is not, but in the mind of the all-powerful. arise, saith the first! move, therefore, unto his servants! show yo

voice of the magician addresses "the second of the first" this group of angels commands the "wings of the winds" through their "voices of wonder (in casaubon, this is worded "voices of windes) it is quite explicitly stated by christ "mightier are your voices than the manifold winds" this voice-breath imagery is compounded by the explanation that the second of the first has been "framed within the depths of my jaws" by the "burning flames" the burning flames would seem to be the four angels that form the subjects of keys fifteen, sixteen, seventeen, and eighteen. very likely the "voices of wonder" or "voices of windes" are the sounding trumpets that issue first out of the gates of the four watchtowers. they are called the "second of the first" perhaps because they articulate the word of chr

he first" perhaps because they articulate the word of christ (see revelation 19:13. remember that each trumpet has six bells, or openings, allowing it to be united as one voice, yet at the same time to be the six voices of the six elders of its particular watchtower. what better description of the sounding note of a trumpet than a voice of wind? the notes of a trumpet are indeed framed within the depths of the jaws of the musician who plays them, in this case, christ himself. the "burning flames" would seem to be the active powers that drive the vital breath through these articulating instruments, giving rise to words of power that command the wings of the winds. in a sense, the trumpets, which represent the voices of the elders and are all their power, create the wings from chaos by shapi

interesting. this number first occurred in the seventh key, which is a summons of the "servants of mercy" of the east. whereas in that key, the twenty-eight were described as "living dwellings" here they have become "lanterns of sorrow" again, there is a suggestion of the mansions of the moon. the light of the moon can be both engendering and melancholy. it causes secret increase to begin in the depths of seeds and the darkness of the earth, but also is associated with the unchecked proliferation of mad fancies. the meaning of the number 3663, the number associated with the "followers" or ministers of the rulers of the south in this key, is obscure. i wish only to point out that it shows the frequent occurrence of three and six in the numbers of the keys, and may be divided down the middl

UNCLE SETNAKT SEZ THE HEROIC SOCIETY

to ourselves rather than to a cultural norm (or god, our acts are freed from the heavy burden of claims of universality, eternality, and absoluteness- such total ponderous oneness with the natural order- our work becomes sparkling, free and joyous. the hero speaks with the justified voice the ma'at kheru- and his word changes the worlds. this is setnakt's vision. if it is yours- take it into the depths of yourself- and cast it upon the world with the strongest of your magical might! magic can be in every intentional act. uncle setnakt hopes you have a pleasant de uncle setnakt sez- timing in greater and lesser black magic don webb uncle setnakt would like to share a few tips about timing in lesser and greater black magic. 1. when you need to establish yourself as a control figure, arrive

VOX SABBATUM

n, shaitan had now transformed into a sense of continually progressing perfection isolate consciousness, strength, knowledge of both empyrean and the secret abodes of hell and how both may create a powerful god like being for those who dare. the ones who fell with lucifer were taught sexual magick and procreation by az lilith, who resided near the red sea in caves. az resided also in the blackest depths of hell; she instructed demons, monsters, and other druj the art of sexual copulation and how to spawn daemons. az lilith was the mother of succubi and incubi, daemons who held sexual congress with humans and with their emissions spawned other shadow forms. shaitan then became as seker, the lord of death in ancient memphis, which later became set the prince of darkness. set or shaitan had i

s cain, called elohim, my flesh born son of earth behind me is az lilith, my bride and druj spawning goddess, my inspiration of art! in front of me is aeshema, called the dev of the wounding spear, known as asmodeus, my will made flesh around me is the coiling and crooked dragon called leviathan! from my eyes comes lightening, and fire is started from my sight. as lightening just as i fell to the depths of earth and hell, yet i arise again in the sun, in the air above! at this moment the sorcerer should focus on that which he or she wishes to become, as the powers of the deific combination of lucifer and ahriman, the light and the darkness are his entirely. let the self become through this dance of the beast and the harlot, through unity in the sun shall the flesh manifest from thy will. v

godhead. it is essentially, self-deification through separation from the natural order. in the gnostic christian text, the apocryphon of john, yaltabaoth or lucifer came forth from a beautiful angel in islamic lore to a lion headed serpent, its eyes were like lightening flashes the antinomian djinn was born, who would fall as lightening and know both the highest celestial realms and the chthonic depths of the earth and hell. in summary as the reader has moved through the darkness of this work, let the origins of the sabbat now come to the surface, that which falls to darkness emerges in light this is the luciferian path itself, thus this writing is meant as a spell to the reader, by your absorption of this tome you have cast the spell within, perhaps the hammer of cain shall ignite the dj

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

held to be the female counterpart of thoth "the heart of the god ra" in this legend, however, she seems to play the part of wisdom, as described in the book of proverbs,[fn#3] for it was by maat that he "laid the foundation [fn#3 "the lord possessed me in the beginning of his way, before his works of old. i was set up from everlasting, from the beginning, or ever the earth was. when there were no depths i was brought forth. before the mountains were settled, before the hills was i brought forth: while as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. when he prepared the heavens i was there: when he set a compass upon the face of the depth: when he established the clouds above: when he strengthened the fountains of the deep: when he gave to th

reatly, for he told her that he would take charge of the case of horus in the judgment hall of anu, wherein osiris had been judged, and that as his advocate he would make any accusations which might be brought against horus to recoil on him that brought them. furthermore, he would give horus power to repulse any attacks which might be made upon him by beings in the heights above, or fiends in the depths below, and would ensure his succession to the throne of the two lands, i.e, egypt. thoth also promised isis that ra himself should act as the advocate of horus, even as he had done for his father osiris. he was also careful to allude to the share which isis had taken in the restoration of horus to life, saying "it is the words of power of his mother which have lifted up his face, and they s

on name for the associates of seti, and this fiend is himself called "seba" a word which means something like "rebel" xvii. and thoth said "this place shall be called ast-ab-heru"[fn#89] because heru-behutet wrought his desire upon them (i.e, the enemy; and he passed six days and six nights coming into port on the waters thereof and did not see one of them. and he saw them fall down in the watery depths, and he made ready the place of ast-ab-heru there. it was situated on the bank of the water, and the face (i.e, direction) thereof was full-front towards the south. and all the rites and ceremonies of heru-behutet were performed on the first day of the first month[fn#90] of the season akhet, and on the first day of the first month[fn#91] of the season pert, and on the twenty-first and twent

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

is nothing more than the descent into the ninth sphere, which is a test of action for the supreme dignity of the great hierophant of mysteries. the flaming forge of vulcan is found in the ninth sphere (sex. there, mars descends in order to retemper his flaming sword and conquer the heart of venus (the venusian initiation. hercules descends in order to clean the stables of augias (our lower animal depths. perseus descends in order to cut off the head of medusa (the psychological "i" or the terrestrial adam) with his flaming sword. all of the great masters of humanity such as hermes, buddha, jesus, dante, zoroaster, etc, had to pass through this utmost test. the following phrase is written upon the frightful threshold of the ninth sphere (which does not grant access to profaners "lasciate og

dusa (el yo psicol gico o adam terrenal) con su espada flam gera. todos los grandes maestros de la humanidad tales como: hermes, budha, jes s, dante, zoroastro, etc, tuvieron que pasar por la prueba m xima. en el p rtico terrible de la novena esfera est escrita aquella frase que cierra el paso a los profanos "lasciate ogni speranza voich entrate. 64 the zohar emphatically warns us that within the depths of the abyss lives the adam protoplastus, the differentiating principle of the souls. with this principle we have to dispute victory to the death. this fight is terrible, brain against sex, and sex against brain, and what is even more terrible and more painful is heart against heart, you know it. the sign of the infinite is resplendent within the heart of the earth. the sign of the infinite

represents the vegetal state. third: humanization of the mental body, ordinarily, the phantasmal mental body of every human being has an animal face and an animal figure; it is animalized. when the mental matter is transformed into the christ mind, we achieve the mental humanization. the mind represents the intellectual animal; presently we are human only in our physical appearance because in our depths we are still animals. in the mental plane each one has the animal figure that corresponds to his individual character. fourth: sexual function is the basic foundation of the human soul; those who transmute their sexual energies have the right to incarnate their soul. este es un problema grav simo para los hermanos que est n disolviendo el yo; sucede entonces que stos hermanos no s lo tienen

with that which is called love. desire is a substance that decomposes into thoughts, volitions, feelings, romances, poetries, tenderness, sweetness, anger, hatred, violence, etc. people are always deceived by the poison of desire. the lovers always swear that they are in love, when in reality they are only desiring. the human being does not know that which is called love; however, we have in the depths of our being a principle that loves. unfortunately, we do not have this principle incarnated. this principle is the soul (the inner magnes of paracelsus. if people had incarnated that soul-principle, then they could love; only from heart to heart, from soul to soul is it possible to love. unfortunately, people only have satan incarnated and the latter does not know what love is; satan only

WESTERN MANDALAS OF TRANSFORMATION SR AL

l practice. open the magical portal to daath and the secrets which await the seeker beyond the confines of normal existence. western mandalas of transformation explains mysteries hidden in the magical squares which have never been published before. powerful techniques obtained from the experiences of a working hermetic lodge can now be yours. do you have the will to dare the assay into the silent depths of the unknown? about the author soror a. l. lives and writes in her niche in the woods with her cat and herb garden. she belongs to a working hermetic lodge on the west coast and welcomes correspondence on magical squares. about the illustrator after studying buddhism for five years, lloyd nygaard turned to the esoteric traditions of the west and spent seven years in a fourth way school pr

os and made what is not into what is (2: 6. and the gnostic basilides said that the non-existent god made the cosmos out of the non-existent, casting down and planting a single seed containing within itself the whole seed-mass of the cosmos (jonas, 1963. the book of proverbs tells us "with wisdom god established the earth, with understanding he established the heavens, and with his knowledge, the depths (chaos) were broken up (prov 3: 19, 20. it is through daath (knowledge) that the creative power of the elohim (emanating from binah) begins to manifest something from the chaotic nothing. although masculine language is used in proverbs, in qabalah, these depths are often referred to as the womb, or ani in hebrew. this word is simply a rearrangement of the word ain, or nothingness, and there

WHO ARE THE DRACONIANS

s.htm (5 of 68 [8/25/2000 17:19:57] interestingly enough, the british satanist aliester crowley claimed to be in psychic contact with the "beast" of loch ness, which he believed to be a "channel" for demonic energies which literally used the mind of "the beast" to communicate their will to this dark sorcerer whose mansion, the "boleskin house, sat upon the shores of the loch overlooking its murky depths. others have also spoken of the bizarre paranormal and ufo type activity which surrounds this mysterious scottish lake. so let us suppose then that the luciferians- not just possessing but actually incarnating these physical creatures having almost entirely taken over what little will they possessed- began to experiment even more with "their" saurian/reptilian bodies, totally infiltrating t

count who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (8 of 68 [8/25/2000 17:19:57] leaves off, however we "might" conclude, by attempting to find the common denominators between other similar stories, more or less the following. both species developed aerial and space technologies, possibly utilizing antediluvian technologies found abandoned in the depths of the planet, that would eventually carry their species-war to the moon and to mars [explaining the reputed "signs" of ancient conflicts on both of those "planets- note: many consider the earth& moon to actually be a double-planet. ultimately once hyperspace travel was refined, they would take their war to the stars. there are some who claim that it took the u.s.a. only approximately 40 ye

te stripes across its body with quarter-size speckles over it "on-site field investigations by mark a. hall, however, indicated this 'giant lizard' ran bipedally, according to other trimble county, kentucky witnesses. the ohio river is louisville's, milton's, and trimble county's northern boundary "on 21 august 1955, near evansville, indiana, mrs. darwin johnson was almost pulled forever into the depths of the ohio river. in what seems to be a very close meeting with one of those creatures, mrs. johnson, of godtown, indiana, was swimming with her friend mrs. chris lamble about fifteen feet from the shore when suddenly something grabbed her from under the surface. it felt like the 'hand' had huge claws and 'furry (or scaly) palms. it came up from behind, grabbed her left leg, grabbed her kn

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

k of greed the claim names the muezzin s call the drum the majesty of the sea ambition acquaintance the guest the man with the really ugly face the mirror is it me? the gypsy and his son where there s a will the sermon of nasrudin nasrudin and the wise men first things first whose shot was that? same strength the value of the past second thoughts the orchard the grammarian not a good pupil hidden depths the secret the wisdom of silence grateful to allah safety happiness is not where you seek it there is more light here the blind man and the lamp salt is not wool the trip something fell the tax man appreciation forgotten question a moment in time all i needed was time the short cut to deal with the enemy various other quotes art, beauty, and poetry community and conversation custom, justice

chief has no authority to name a successor, nor is his title hereditary. constitution to the five nations not by bread alone my friends, how desperately do we need to be loved and to love. when christ said that man does not live by bread alone, he spoke of a hunger. this hunger was not the hunger of the body. it was not the hunger for bread. he spoke of a hunger that begins deep down in the very depths of our being. he spoke of a need as vital as breath. he spoke of our hunger for love. love is something you and i must have. we must have it because our spirit feeds upon it. we must have it because without it we become weak and faint. without love our self-esteem weakens. without it our courage fails. without love we can no longer look out confidently at the world. we turn inward and begin

im? no, certainly not. the grammarian said with a pretentious sniff. in that case, replied the boatman, all of your life is lost, for we are sinking. not a good pupil one day mulla nasrudin found a tortoise. he tied it to his belt and continued his work in the fields. the tortoise started to struggle. the mulla held it up and asked: what s the matter, don t you want to learn how to plough? hidden depths one day the mulla was in the market and saw small birds for sale at five hundred reals each. my turkey, he thought, which is larger than any of these, is worth far more. the next day he took his pet turkey to market. nobody would offer him more than 50 reals for it. the mulla began to shout: o people! this is a disgrace! yesterday you were selling birds only half this size at ten times the

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

to say, both when and where the epiphany occurred approximated as much as possible the metaphysical constitution of what was divulged in the physical world. i return subsequently to this theme in the thought of judah loew, with special focus on the dimension of time; noteworthy for the moment is his insistence on the inseparability of space and time. this insight cuts a path that can lead to the depths of the religious sensibility that has informed jewish piety through the generations, an insight enhanced by the philological oddity that the word olam can denote both the spatial measure of the world and the temporal magnitude of eternity. the convergence of space and time that ensues from this dual connotation is further enhanced by the rabbinic etymology that playfully relates the word ol

constantly so. however, with respect to the few divine matters [devarim elohiyyim] it is thus said, with respect to the gradation that is above time and that is independent of it, it is spoken of in this way.65 it lies beyond the scope of this chapter to discuss comprehensively the view of time promulgated in maharal s voluminous corpus, which may be described as a massive expos of the spiritual depths of rabbinic aggadah and a defense of the wisdom of the ancient sages against contemporary critiques like that in azariah de rossi s me or einayim.66 stylistically, these compositions are marked by copious repetition and reformulation, and hence it would be impossible in this setting to do justice to his religious philosophy. the passage i have cited, however, can serve to illumine the posit

the mystery of faith? her ways are pleasant ways, all her paths, peaceful (ibid, 3:17. these are the ways and paths of torah. all is one, this is peace and that is death, each the opposite of the other.78 this passage sheds further light on a crucial aspect of the nexus between truth and death that we discerned in abulafia s commentary. to know truth in the fullest disclosure, one must plumb the depths of deceit portrayed in images of desolation.79 this gnosis, which, as abulafia and other kabbalists in late-thirteenth- century castile emphasized, is limited to a small number of adepts, guides one on the path to discerning the obliteration of the dichotomy between the divine and the demonic in the godhead. dwelling on the identity of difference implied thereby might prove especially dange

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

l, separate and alone in my being. typhon, present unto me the tcham knive from which i shall stand forth in my dreaming and waking! sender of nightmares ascend through me! ooo west- let now the serpent encircle me, leviathan the coiling dragon of timeless being. i summon your essence unto me! great chthonic daimon of endless being, i seek to drink deep of your cup and behold the mysteries of the depths! mriodom aoth, sabaoth, atheleberseth, abraoth! by the very circle of which i build- i walk unto the crown of lucifer- that emerald which shine the essence of heaven and hell. that angelickan watcher of the sun shall come now forth to join with the ahrimanic shadow, that angel and daemon are joined! i walk unto the umbrarum rex, the kingdom of shades and the ghost roads- open the gates unto

upon the luciferian path pass through, in the skin of cain or otherwise. west- a calling to leviathan, the dragon essence which is immortal, or eternal. the encircling of leviathan is a will directed focus of the individuals being or "i" announcing the forced antinomianian separation from the natural order, and through leviathan grows strong in this circle of timeless being. the mysteries of the depths is revealed as knowledge and wisdom of the subconscious. by tapping into the subconscious, one is able to master their own individual life therein. the reference to the angelickan watcher of the sun and the ahrimanic shadow is based in the double vessels or fetishes of the bestial and angelick atavisms and familiars. by exteriorizing ones adversarial aspects of "i" and "being" one 8 may obj

l and lilith are the keys of infernal, or daemonic union. it is by the combination of these forces which are the sun and moon respectively that we may emerge from which 23 the familiar and exterior daemon may seek further sexual congress via dreams. the sigil of infernal union is the gateway towards qlippothic awakening, which we may unite the shadow with the light, therefore reaching towards the depths and heights of beauty! leviathan surrounds the averse pentagram in the hebrew letters lvthn. leviathan is indeed the hebraic sea dragon known through many cultures as the male counterpart of tiamat, the ourabouris, tanin iver, the blind dragon. it is by all secrets now known the mystical marriage of daemonic opposites was through the unconscious link of leviathan, whom brought both spirits

oking pentagram east: lucifer-phosphorus, lords of the eastern tower, bearer of the black flame, lord of light and promethean flame, i do summon thee forth to witness my rites of awakening and union. i command the forces of air and the astral plane, send thy luciferian elementals to guard this circle. west: leviathan-ourabouris, lord of the western tower, who beholds the black flame hidden in the depths! great encircling one, who holds the keys to immortality! i summon the forces of water and the sea to witness my rites of awakening and union. be watchful and protect this circle! north: belial lord of the northern tower, who fell from heaven to be as god itself, who accepts no master- i do summon thee forth to witness my rites of awakening and union. i command the forces of the earth to pr

do summon thee forth to witness my rites of awakening and union. i command the forces of the earth to protect this circle! imagine each force in a silent way adding the essence of protection around you. take now the athame from the altar, envision the image of samael, reciting: 26 solar force of fire and inspiration, which from all life emerges as its own being, i do summon thee, samael from the depths of my soul, my very being, to emerge in my consciousness as life and solar force! do manifest and hear my words, which are meant as an invocation of sorath, the beast 666 which is your secret name. samael, satan do manifest unto me. let me guide the union of opposites! begin masturbation, envisioning the solar force building from the base of your spine up to your head, the fire force spread

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