Michael Wynn's Occult Reference Library
DESCENDING,DESCENT

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white ground, are mystical representations of the various paragraphs of the 17th chapter. they show: the symbols of temu, the setting sun, the past and the future. the adoration of temu in the west. the abode of the west shown by the jackal of anubis in a shrine with isis and nephthys adoring. the adoration of osiris. the phoenix or bennu. the reformation of the departed spirit shown by the soul descending to the body on the bier, in the form of a human headed bird, khem of dual manifestation, shown by the birds on either side of the prostrate mummy. so the purified soul passes ever onward and upward, and still uses its mystical hymn. it reaches the pools of the two truths, shown by the two quadrangular figures; it passes through anrutf, the gate of the north, and through the gate of taje

unto higher worlds. that each one of these portals be true to the power it portrays. consecrate and purify this deck. under the divine authority of yhvh, sole wise and sole eternal one. i ask this in order to gain hidden knowledge, so that i may exalt my spiritual nature and partake fully in the secrets of divine light."at this point you will want to visualize the divine white brilliance not only descending on yourself, but descending on your tarot deck. i personally like to hold my tarot deck in my hands when doing this little invocation prior to all tarot workings. however, you might want have your tarot deck laying on a white piece of linen or silk. this is a personal preference. in other lessons, we will go deeper into the indepth meaning of the tarot cards. for now it is important tha

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

d. 4, 15; a raven is perched aloft on the mantle of mithras the sun-god. the gospels represent the holy ghost as a^ in marc. cap. 1, 11, the words 'augiirales vero alitcs ante curriini delio coiistiterunt, are transl. by notker 37: to warcn garo ze apollinis reito sine wizegfogela, ralena unde albisze. to ot5inn hawks are sometimes given instead of ravens: otjins haukar saem. 167. 148 wodan. dove descending upon christ at his baptism, lu. 3, 22, and resting upon him, ejxeivev ctt' avrov, mansit super eum, john 1, 32 'in krist er sih gisidalta' says 0. i. 25, 24; but hel. 30, 1 of the dove: sat im icppan uses drohtines ahslu (our lord's shoulder. is this an echo of heathen thoughts? none of the fathers have this circumstance, but in the mid. ages there is talk enough about doves resting on

, yet is identical in name with the first and highest god of the greeks and eomans: and so all these god-phenomena keep meeting and crossing one another. the hellenic hermes is pictured as a youth, the teutonic wuotan as a patriarch: osinn hinn gamli (the old. yngl. saga cap. 15, like' the old god' on p. 21. ziu and froho are mere emanations of wuotan (see suppl. genealogies of anglo-saxon kings. descending series. kent. woden wecta witta wihtgils hengest (d. 489) eoric (oesc) octa eormenric iethelbeorlit (567) eastanglia. woden casere titmon trigel hrothniund hrippa quichelm uffa tidel riedwald (d. 617) eorpwald (632) essex. woden saxneat gesecg andsecg sweppa sigelugel bedeca offa iescwine (527) sledda sa3l)eorht (604) mercia. woden wihtlaeg wsermimd offa angeltheow eomser icel cnebba cy

v, for driugr is from driuga, goth, driugan trahere, whence also goth, drauhts, ohg. truht turba, agmen, on. drangr larva, phantasma, ohg. gitroc fallacia, because a spectre appears and vanishes quickly in the air. at the same time it means the rush and din 326 condition of gods. that betoken the god's approach, the woma and omi above, from which osinn took a name (p. 144-5. the rapid movement of descending gods is sometimes likened to a shooting star, or the flight of birds, ii. 4, 75. 15, 93. 237; hence they often take even the form of some bird, as tharapila the osilian god flew (p. 77. athene flies away in the shape of a apirr (falcon, ii. 19, 350, an 6pvi; bird, od. 1, 320, or a^/pr] osprey, 3, 372; as a swallow she perches (e^er' avat^acra) on the house's fiekaopov 22, 239. the excha

3 8 INITIATION CEREMONY

om the tombs. but its meaning is far more occult and recondite than this, for it is a glyph of the powers of fire. the angel encircled by a rainbow whence leap coruscation s of fire, and crowned with the sun, represents michael, the great archangel, the ruler of solar fire. the serpents which leap in the rainbow are symbols of the fiery seraphim. the trumpet represents the influence of the spirit descending from binah, while the banner with the cross refers to the four rivers of paradise and the letters of the holy name. he also is axieros, the first of the samothracian kabiri, as well as zeus and osiris. the left hand figure below, rising from the earth is samael, the ruler of volcanic fire. he is also axiokersos, the 2nd kabir, pluto and typhon. the right hand figure below is anadl, the

masculine and feminine natures. these are again subdivided into 36 rays representing the 36 decanates or sets of 10 degrees in the zodiac, and these again into 72 typifying the 72 quinaries or sets of 5 degrees and the 72 fold name shem- ha-mephorasch. thus the sun itself embraces the whole creation in its rays. the 7 hebrew yods on each side falling through the air, refer to the solar influence descending. the wall is the circle of the zodiac and the stones are its various degrees and divisions. the two children standing respectively on water and earth, represent the generating influence of both brought into action by the rays of the sun. they are the two inferior or passive elements, as the sun and the air above them are the superior and active elements, of fire and air. furthermore, th

4 7 INITIATION CEREMONY

h now open before you is the 28th leading from the grade of theoricus to the grade of philosophus. take in your right hand the solid pyramid of the elements and follow the guide of the path. heg: circumambulates hall once with practicus. hiero: as they approach rises, the red lamp in his hand. they halt before him. hiero: the priestess with the mask of isis spake and said i am the rain of heaven, descending upon the earth, bearing with it the fructifying and germinating power. i am the plenteous yielder of harvest; i am the cherisher of life. heg: leads practicus round to the seat of the hiereus. hiereus: as they approach rises with red lamp in his hand. they halt before him. hiereus: the priestess with the mask of nephthys spake and said i am the dew descending noiseless and silent, gemmi

ADDTLS

al line of the great cross, that is in the linea dei patris filiique, will be 26, which answers to the gematria or number of hwhy. also the number of points in the geomantic symbols referred to the kerubim, fortuna major to e, rubeus to h, tristitia to k, and 25 amissio to b, are also 26 in number. the ten squares remaiing on the horizontal bar of the great cross, that is five on each side of the descending column, and not considering the two squares on the center where the shafts cross, will refer to the ten sephiroth. and the first three letters of those squares will symbolize the triad of the supernals operating through the quadrangle. table of attributions the following table of attributions, repreated though it is for the most part from earlier knowledge which should be familiar, may

ADEPTUS MINOR INITIATION

olors symbolic of: rtk, a, hmkj, b, dsj, e, trapt, a, dwh, j. and the scourge into those symbolizing: jxn, h, trapt, c, hnyb, d, hrwbg, m" third (indicates sword and serpent "the colors of the minutum mundum are also the key to those which compose the admission badge of the sword and serpent; and thus, by their aid it may be the better examined and comprehended. the one is ascending, the other is descending; the one is fixed, the other is volatile; the one unites the sephiroth, the other the paths. furthermore, in the serpent of wisdom is shown the ascending spiral, and in the sword the rush of the descending white brilliance from beyond rtk, differentiated into various shades and colors, darkening more and more as they near twklm" 29 mountain of abiegnus chief (indicates diagram of mounta

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

of investigation, of reflexion. i propose to deal in a future instruction with the modifications of our perception thus caused, for they are of great importance to our science of yoga. for example, the classical case of the two men lost in a thick wood at night. one says to the other 'that dog barking is not a grasshopper; it is the creaking of a cart' or again 'he thought he saw a banker's clerk descending from a bus. he looked again, and saw it was a hippopotamus' everyone who has done any scientific investigation knows painfully how every observation must be corrected again and again. the need of yoga is so bitter that it blinds us. we are constantly tempted to see and hear what we want to see and hear (19) it is therefore incumbent upon us, if we wish to make the universal and final yo

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

s through the gate of ganzir to the house of death when with him the wailing people come the weeping woman and the wailing man when dumuzi is slain and buried may the dead rise and smell the incense! v stoop not down, therefore, unto the darkly shining world where the absu lies in dark waters and cuthalu sleeps and dreams stoop not down, therefore, for an abyss lies beneath the world reached by a descending ladder that hath seven steps reached by a descending pathway that hath seven gates and therein is established the throne of an evil and fatal force. for from the cavities of the world leaps forth the evil demon the evil god the evil genius the evil ensnarer the evil phantom the evil devil the evil larvae showing no true signs unto mortal man. and the dead will rise and smell the incense

ALEISTER CROWLEY BOOK OF LIES

y mission will succeed soon enough (6) death will remove the nuisance of success. book of lies get any book for free on: www.abika.com 144 [147] 69 kappa-epsilon-phi-alpha-lambda-eta xi-theta the way to succeed-and the way to suck eggs! this is the holy hexagram. plunge from the height, o god, and interlock with man! plunge from the height, o man, and interlock with beast! the red triangle is the descending tongue of grace; the blue triangle is the ascending tongue of prayer this interchange, the double gift of tongues, the word of double power-abrahadabra!-is the sign of the great work, for the great work is accomplished in silence. and behold is not that word equal to cheth, that is cancer. whose sigil is cancer? this work also eats up itself, accomplishes its own end, nourishes the work

being intelligible to all nations who employ arabic figures, the latter only to experts in deciphering english puns. the chapter alludes to levi's drawing of the hexagram, and is a criticism of, or improvement upon, it. in the ordinary hexagram, the hexagram of nature, the red triangle is upwards, like fire, and the blue triangle downwards, like water. in the magical hexagram this is revered; the descending red triangle is that of horus, a sign specially revealed by him personally, at the equinox of the gods (it is the flame desending upon the altar, and licking up the burnt offering) the blue triangle represents the aspiration, since blue is the colour of devotion, and the triangle, kinetically considered, is the symbol of directed force. in the first three paragraphs this formation of th

ALEISTER CROWLEY LIBER CHANOKH

, the lower sides to the subelement. right- and left-hand sides in this case correspond, according to a somewhat complex rule which it is unnecessary to give here.15 the attributions to the court cards of the tarot naturally follow.16 4. lesser squares. the upper side of each pyramid is governed by the kerub standing on the file above it. the lower side is governed by the kerub also, but in order descending as the are from right to left above [see angle of air of water; the kerubs go earth, fire, water, air (from the square marked d, the fifth from the left in the top rank of the tablet, and downward the lower sides of the squares marked o, d, e, z go earth, fire, water, air] the left-hand side refers to the element of the tablet, the right-hand side to the sub-element of the lesser angle

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ace upward and the backs of the hands away from the head. thumbs closed to side of palms. fingers straight and together "3. water: the goddess auramoth" same body and foot position as #2, but head erect. arms are brought down over the chest so that the thumbs touch above the heart and the backs of the hands are to the front. the fingers meet below the heart, forming between thumbs and fingers the descending triangle of water "4. fire: the goddess thoum-aesh-neith" frontal. head and body like #3. arms are angled so that the thumbs meet in a line over the brow. palmer side facing. fingers meet above head, forming between thumbs and fingers the ascending triangle of fire "5,6. spirit: the rending and closing of the veil" head erect in both #5 has the same body posture as #1, except that the l

left, keeping the lance raised" i, priest and king, take thee, virgin pure without spot; i upraise thee; i lead thee to the east; i set thee upon the summit of the earth "he thrones the "priestess "upon the altar. the "deacon "and the children follow, they in rank, behind him. the "priestess "takes the book of the law, resumes her seat, and holds it open on her breast with her two hands, making a descending triangle with thumbs and forefingers. the "priest "gives the lance to the "deacon "to hold; and takes the ewer from the child, and sprinkles the "priestess "making five crosses, forehead, shoulders, and thighs. the thumb of the "priest "is always between his index and" 349 "medius, whenever he is not holding the lance. the "priest "takes the censer from the child, and makes five crosses

ALEISTER CROWLEY SEPHER SEPHIROTH

statutes, enactments twqx 515 seizing without difficulty myrcm ylb hlxn minister of justice r+w# prayer, cantrip (esp. on parchment, worn as an amulet) hlpt he will go *khy 516 a wood hry) partzufin: persons, faces nypwcrp 517 the good gift (i.e. malkuth) hbw+ hntm secrets, penetralia tw)lp a breakage, rupture hryb# 518 the palate *kyx 520 tears tw(md kosher: proper, legitimate, valid r#k 521 the descending fire drwy) the naked splendour nblh pw#xm 523 high priestess lwdgh tnhk the [only] lord god (counted only with nun final in s.s) nyhl) hwhy t) 525 the lord of hosts: the divine name of netzach tw)bc hwhy the milky way (ar; lit. gthe river of fire h; cf. 387) rwn yd rhn 526 a lintel pwq#m 527 coins tw(b+m 529 gaffatura ollaris cum iusculo dulci h: g[will be] speaking of a pot with a swee

ng angel *l)wgh k)lm 617 mighty acts (pl. of gstrength h; ps. 106:2) twrwbg the pillars of fire and cloud nn(hw#)h ydwm( pisces: fishes *mygd formidable, terrible *mwy) 618 contentions twbyr 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 h

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

s the glyph of the blending of the 5 and the 6, the rose and the cross. so also the great work, the equilibration of the 5 and the 6, is shown in this god; fivefold as a warrior horus, sixfold as the solar ra. khuit is a name of khem the ram-phallus-two-plume god amoun; so that the whole god represents in qabalistic symbolism the second triad("whom all nations of men call the first. it is the red descending triangle- the whole thing visible, for hadit and nuit are far beyond. note that ra-hoor resh-aleph-he-vau-vau-resh= 418. the new comment observe firstly the word "reward, which is to be compared with the words "hiding" and "manifestation" in the former chapters. to 're-ward' is to 'guard again; this word abrahadabra then is also to be considered as a sentinel before the fortress of the

ALEISTER CROWLEY THE OTO GNOSTIC MASS

h his left, keeping the lance raised. i, priest and king, take thee, virgin pure without spot; i upraise thee; i lead thee to the east; i set thee upon the summit of the earth. he thrones the priestess upon the altar. the deacon and the children follow, they in rank, behind him. the priestess takes the book of the law, resumes her seat, and holds it open on her breast with her two hands, making a descending triangle with thumbs and forefingers. the priest gives the lance to the deacon to hold, and takes the ewer from the child, and sprinkles the priestess, making five crosses, forehead, shoulders, and thighs. the thumb of the priest is always between his index and medius, whenever he is not holding the lance. the priest takes the censer from the child, and makes five crosses, as before. th

ALEISTER CROWLEY THE QABALAH

iroth (genesis xxxvi, 31. this important fact, that worlds were created and destroyed prior to the present creation, is again and again reiterated in the zohar. now the sephiroth are also called the world of emanations, or the atziluthic world, or archetypal world, twlyxa \lwu, olahm atziluth; and this world gave birth to three other worlds, each containing a repetition of the sephiroth, but in a descending scale of brightness. the second world is the britic world, hayrbh \lwu, olahm ha-briah, the world of creation, also called aysrwk, korsia, the throne. it is an immediate emnation from the world of atziluth, whose ten sephiroth are reflected herein, and are consequently more limited, though they are still of the purest nature, and without any admixture of matter. the third is the yetzira

uel de haute magie t.s. liber lviii 31 280. the sum of the five letters of severity, those which have a final form kaph, mem, nun, pe, tzaddi. also the number of the squares on the sides of the vault 7 40; see 5= 6 ritual. also [r= terror. 300. the letter c, meaning tooth, and suggesting by its shape a triple flame. refers yetziratically to fire, and is symbolic of the holy spirit \yhla jwr= 300. descending into the midst of hwhy, the four inferior elements, we get hwchy jeheshua, the saviour, symbolised by the pentagram. 301. ca, fire. 314. ydc, the almighty, a name of god attributed to yesod. 325. a mystic number of mars. labxrb, the spirit of mars, and layparg, the intelligence of mars. 326. hwchy, jesus see 300. 333. wznwrvj, see liber 418, 10th thyr. it is surprising that this large s

ces, and so on. i have not yet worked out all the numbers of this important scale. 77. zu, the goat, scil. of the sabbath of the adepts. the baphomet of the templars, the idol set up to defy and overthrow the false god though it is understood that he himself is false, not an end, but a means. note the 77= 7 11, magical power in perfection. 78. most venerable because alzm is shown as the influence descending from on high, whose key is the tarot: and we possess the tarot. the proper number of the name of the messenger of the most exalted one.66 [the account of aivas follows in its proper place. ed.]67 85. good, since 85= 5 17. 86. elohim, the original mischief. but good, since it is a key of the pentagram, 5= 1+ 4= 14= 8+ 6= 86. 91. merely venerable. 111. priceless, because of its 37 3 symbo

ALEISTER CROWLEY EQ I 5

oth (gen. xxxvi. 31. this important fact, that worlds were created and destroyed prior to the present creation, is again and again reiterated in the zohar. now the sephiroth are also called the world of emanations, or the atziluthic world, or the archetypal world, ovlm atziluth, olahm atziloth; and this world gave birth to three other worlds each containing a repetition of the sephiroth, but in a descending scale of brightness. the second world is the briatic world, ovlm hbriah, olahm ha-briah, the world of creation, also called kvrsia, khorsia, the throne. it is an immediate emanation from the world of atziloth, whose ten sephiroth are reflected herein, and are consequently more limited, though they are still of the purest nature, and without any admixture of matter. the third is the jetz

he sum of the "five letters of severity" those which have a final form- kaph, men, nun, pe, tzaddi. also the number of the squares on the sides of the vault 7 x 40; see 5= 6 ritual. also rp= terror. 300. the letter hb:shin, meaning "tooth" and suggesting by its shape a triple flame. refers yetziratically to fire, and is symbolic of the holy spirit, rvch alhim= 300. hence the letter of the spirit. descending into the midst of ihvh, the four inferior elements, we get ihshvh jeheshua, the saviour, symbolised by the pentagram. 301. ash, fire. 314. shdi, the almighty, a name of god attributed to yesod. 103 325. a mystic number of mars. brtzbal, the spirit of mars, and grapial, the intelligence of mars. 326. ihshvh, jesus- see 300. 333. chvrvnzvn, see liber 418, 10th aethry. it is surprising tha

d so on. i have not yet worked out all the numbers of this important scale. 77. oz, the goat "scil" of the sabbath of the adepts. the baphomet of the templars, the idol set up to defy and overthrow the false god- though it is understood that he himself is false, not an end, but a means. note the 77= 7 x 11, magical power in perfection. 114 78. most venerable because mzla is shown as the influence descending from on high, whose key is the tarot: and we possess the tarot. the proper number of the name of the messenger of the most exalted one [the account of aivas follows in its proper place- ed] 85. good, since 85= 5 x 17. 86. elohim, the original mischief. but good, since it is a key of the pentagram, 5= 1+ 4- 14- 8+ 6= 86. 91. merely venerable. 111. priceless, because of its 37 x 3 sumboli

ALEISTER CROWLEY EQUINOX EQ I 1 2

are limitations, we know enough to be able to predict them. we know in what progression the power to speed coefficient of a steamboat rises and so on. but in our conquest of nature, which we are making principally by the use of the rational intelligence of the mind, we have become aware of that world itself, so much so that educated men spend nine-tenths of their waking lives in that world, only descending to feed and dress and so on at the imperative summons of their physical constitution. now to us who thus live the world of mind seems almost as savage and unexplored as the world of nature seemed to the greeks. 4 there are countless worlds of wonder unpath'd and uncomprehended and even unguessed, we doubt not. therefore we set out diligently to explore and map these untrodden regions o

s upright. now then he makes a journey in his new house, and perceives at stated times, each time preceded by a new ordeal and equilibration, the forces that surround him. death he sees, and the life of nature whose name is sorrow, and the word that quickeneth these, and his own self and when he hath recognised these four in their true nature he passes to the altar once more and as the apex of a descending triangle is admitted to the lordship of the double kingdom. thus is he a member of the visible triad that is crossed with the invisible behold the hexagram of solomon the king! all this the hiereus seals with a knock and at the hegemon's new summons he to his surprise finds himself as the hanged man of the tarot. each point of the figure thus formed they crown with light, until he gl

tatement that in the attained yogin 102 the kundalini sleeps in the svadistthana, no more in the muladhara cakkr m. see also the rosicrucian lecture on the microcosmos, where this view is certainly upheld, the qliphoth of an adept being balanced and trained to fill his malkuth, vacated by the purified nephesch which has gone up to live in tiphereth. or so o.m. read it. the other idea of the light descending and filling each principle with its glory is, it seems to him, less fertile, and less in accord with any idea of evolution.(what would judas mccabbage think? and one can so readily understand how tremendous a task is that of the postulant, since he has to glorify and initiate all his principles and train them to their new and superior tasks. this surely explains better the terrible dang

ALEISTER CROWLEY EQUINOX EQ I 2 2

he gods; next themis, the goddess of the hall of truth; then horus; then the remaining members in order of precedence; and lastly, the goddesses of the scales of the balance, as though a vast wheel were revolving, as it is said "one wheel upon the earth beside the kerub" and also note the rashish ha-gilgalim.16 of this wheel the ascending side commenceth from below the pillar of nephthys, and the descending side from below the pillar of isis, but in the "reverse circumambulation" 251 this is contrary. and the nave or axis of the wheel will be about the invisible station of harpocrates; as though that god stood there with the sign of silence, and affirmed the concealment of that central atom of the wheel which alone revolveth not. the object of the mystic circumambulation is to attract and

d of west palaces of water_ diagram 26. arrangement of the temple for the 31st path in the 3= 8 ritual. he then explains to the theoricus the twentieth key of the tarot. it is a glyph of the powers of fire. the angel crowned with the sun is michael, the ruler of solar fire. the serpents which leap in the rainbow are symbols of the fiery seraphim. the trumpet represents the influence of the spirit descending upon binah; and the banner with the cross refers to the four rivers of paradise. michael is also axieros; the left-hand 271 figure samael, the ruler of volcanic fire- he is also axiokersos; the right-hand figure is axiokersa "these three principal figures form the triangle of fire; and they further represent fire operating in the other three elements of earth, water and air" the central

pon the symbolism of the nineteenth key of the tarot, which resumes these ideas: the sun has twelve principal rays which represent the zodiac; these are divided into thirty-six rays to represent the thirty-six decantes; and then again into seventy-two quinaries. thus the sun itself embraces the whole creation in its rays. the seven hebrew yodhs falling through the air refer to the solar influence descending "the two children, standing respectively on water and earth, represent the generating influences of both, brought into action by the rays of the sun. they are the two inferior and passive elements, as the sun and the air above them are the superior and active elements of fire and air" furthermore, these two children resemble the sign gemini (which the greeks and romans referred to casto

ng to the practicus "frater monokeros de astris, the path now open to you is the twenty- eighth, leading from the 2= 9 of theoricus to the 4= 7 of philosophus. take in your right hand the solid pyramid of the elements and follow your guide through the path" then, as before, the "hierophant" raises his red lamp, and cries "the priestess with the mask of isis spake and said 'i am the rain of heaven descending upon the earth, bearing with it the fructifying and germinating power. i am the plenteous yielder of harvest; i am the cherisher of life "the priestess with the mask of nephthys spake and said 'i am the dew descending, viewless, and silent, gemming the earth with countless diamonds of dew, bearing down the influence from above in the solemn darkness of night" after which the "hegemon" s

follow him, we entered the great pillar of smoke and were carried through the bright dome of the temple "on, on we soared, through regions of cloud and air; on, on, past the stars and many myriads of burning specks of fire, till at length our journey led us to a vast blue sea, upon which was resting like a white swan a ship of silver. and without staying our flight, we made towards the ship, and descending upon it, rested awhile "on awaking, we found that we had arrived at a fair island, upon which stood a vast temple built of blocks of silver, square in form, and surrounded by a mighty colonnade. outside it was there set up an altar upon which a branch had been sacrificed "on seeing the altar, i stepped towards it and climbed upon it, and there i sacrificed myself, and the blood that had

ce again the lips, swerve downwards and unite with the red figure below me. 307 "i grow great, and my white wand becomes a wand of living fire. then i perceived that the angel had left me, and that once again fiery rain was falling around me "after this i departed, and in the air was surrounded by dark forms, whom i commanded to lead me back to the circle. then i sank amid a flock of eagles, and, descending, prayed and rejoined my body "my body was intensely strengthened; i was filled with a feeling of power and glory. i gave thanks' no. 10 "queen's hall. during the "andante" of beethoven's symphony in c (no. 5) i assume white astral, and fill the entire hall. then i looked up to god, and impulses of praise and prayer possessed me. presently i shrink forcibly and re-enter my body" no. 14 "

ALEISTER CROWLEY EQUINOX EQ I 2

ace upward and the backs of the hands away from the head. thumbs closed to side of palms. fingers straight and together "3. water: the goddess auramoth" same body and foot position as #2, but head erect. arms are brought down over the chest so that the thumbs touch above the heart and the backs of the hands are to the front. the fingers meet below the heart, forming between thumbs and fingers the descending triangle of water "4. fire: the goddess thoum-aesh-neith" frontal. head and body like #3. arms are angled so that the thumbs meet in a line over the brow. palmer side facing. fingers meet above head, forming between thumbs and fingers the ascending triangle of fire "5,6. spirit: the rending and closing of the veil" head erect in both #5 has the same body posture as #1, except that the l

d paradise of piety, where virtue, wisdom, and equity are assembled "stoop not down unto the darkly splendid world; wherein continually lieth a faithless depth, and hades wrapped in clouds, delighting in unintelligible images, precipitous, winding, a black ever-rolling abyss; ever espousing a body unluminous, formless and void "stoop not down, for a precipice lieth beneath the earth, reached by a descending ladder which hath seven steps, and therein is established the throne of an evil and fatal force "stay not on the precipice with the dross of matter, for there is a place for thy image in a realm ever splendid "invoke not the visible image of the soul of nature "look not upon nature, for her name is fatal "it becometh you not to behold them before your body is initiated, since by always

wn the hierophant weareth a robe of flame-scarlet as symbolic of the dawn. note- it may be objected to this enunciation of the colours that hb:yod, the father, is fire; that hb:heh, the mother, is water; that hb:vau, the son, is air, and yellow instead of red. this also is true, but it relates to the governance of the elemental kingdoms, which are in the astral worlds, and whose monads are on the descending arc of life, whilst man is on the ascending; that scale is therefore inverted. for by the mighty sacrifice of the man made flesh and by his torturous pilgrimage is evolved that glorified son who is greater than his father. in alchemy we have again the descending arc, for we find that the "red" powder cast upon the water of the metals produceth the golden sol. but it is important not to

ALEISTER CROWLEY EQUINOX EQ I 3 2

as an example of such a working, the evocation of the great spirit taphthartharath by frater i.a. the ritual for the evocation unto visible appearance of the great spirit taphthartharath illustration on page 170 described: this is a lineal trace sigil from a magical square. to the eye, it is composed of three lines. these lines are rounded at the ends, thick black and arrayed as follows: one line descending from the left at 25 degrees off the vertical, its top is rounded and its bottom is truncated by the emergent second line, length 17mm. the second line extends to the right from the truncated first at about 5 degrees below the horizontal, its right end is rounded and its length is 16mm. the third and final line emerges just above the second from the side of the first, extends parallel to

ilence, unutterable wisdom, all-light, all-power. thoth, hermes, mercury, odin, by whatever name i call thee, thou art still un-named and nameless for eternity! come thou forth, i say, and aid and guard me in this work of art. 177 thou, star of the east that didst conduct the magi. thou art the same, all present in heaven and in hell. thou that vibratest betwixt the light and the darkness rising, descending, changing for ever, yet for ever the same! the sun is thy father! thy mother the moon! the wind hath borne thee in its bosom: and earth hath ever nourished the changeless godhead of thy youth. come thou forth i say, come thou forth, and make all spirits subject unto me! so that every spirit of the firmament, and of the ether of the earth, and under the earth, on dry land, and in the wat

s of the crook and the scourge, pointing out that the crook is divided into the colours symbolic of kether, air, chokmah, taurus, chesed, leo, aries, tiphereth, capricornus and hod. and the scourge into those colours symbolzing netzach, scoripo, tiphereth, gemini, binah, cancer, geburah and water. the "third adept" then explains the admission badge of the sword and the serpent, saying. the one is descending, the other ascending; the one is fixed, the other is the volatile; the one unites the sephiroth and the other the paths. furthermore in the serpent of wisdom is shown the ascending spiral, and in the sword the rush of the descending white brilliance from beyond kether. illustration on page 221 described "diagram 73. the emblems on the altar" this is a circular device, three concentric r

etter shin. just above this is a rose cross. to the left is a black cup formed of a crescent above, circle in center and triangle below. to the right is a loose pile of chain. below is a figure of three components: horizontal above a sword or long dagger with hilt to right; crossed below a crook with hook open to the center and diagonal to the upper right; crossed below a flail with three battens descending from the tip to the upper left. illustration on page 221 described "diagram 74. the crook and scourge" this is a detail from diagram 73. the crook and flail are its subject. the two cross as has been said. the crossing point is in the center of the figure and the figure is thus "x" formed. the head of the flail is to the upper left and three battens droop from it. the battens are divide

12 "i.e, the ain(=61) is thus denoted. the rose and cross being united, they bring down into the centre of all the divine white brilliance of kether, in which is shown another rose cross, no longer of divided light, but ruby of the holy spirit; of gold, the glory of the light; of green rays because isis shines forth_ a new creation. this higher rose cross is again the mystery of the higher genius descending into kether, when the lower is in tiphereth established. for in all things are higher and lower "e.g, binah, chesed and hod are all water, but in a different manner and degree13""the wands."14 isis hath the wand of thoth, its head being in kether and its bands showing hb:nun-final hb:mem hb:aleph= hb:shin hb:taw hb:mem hb:aleph, which shows chesed hb:dalet as summing the supernals.15 ho

cause the second h is the earthly sign of virgo. 20 da th prevents his lower will connecting with his higher will. tiphereth is not bound: his lower will must of itself aspire. this time is "one" knock given as it were for very feebleness of nature, yet formulating kether. the higher self now speaks for postulant, and they are admitted by the aspiration of postulant (serpent) and the divine light descending in answer (flaming sword, as it is written "while he was yet a great way off, his father saw him and ran" he hath returned, showing the value of persistent will. the serpent and flaming sword are wisdom and strength, the slow but subtle movement of the serpent, the rush of the lightning flash, caring naught for obstacles. these conjoint are 32,21 that is, the joining of arikh and zauir

ALEISTER CROWLEY EQUINOX EQ I 3

replaced, when without doubt_ if these be done with care (and more especially those of caput draconis and cauda draconis with those of the moon as taught, for these have great force materially_ then without doubt shall that flashing light manifest itself in the curcurbite. r. holding the lotus wand by the white end, the alchemist now draws over the curcurbite the symbol of the flaming sword as if descending into the mixture. then let him place the curcurbite to the east of the altar. the alchemist stands between 167 the pillars, and performs a solemn invocation of the forces of mars to act therein. the curcurbite is then to be placed between the pillars (or the drawn symbols of these same) for seven days, upon a flashing tablet of mars. after this period, fit on the alembic head, and disti

ALEISTER CROWLEY EQUINOX EQ I 4

als to top and bottom. the center as for anahata, but sixteenfold. ajna on forehead. this is a more western symbol, two upward curving wings of seven primary feathers and a more complex array of secondaries, curving to the outside and coming to two points just above the top of the head. these join in two white featherlets a semicircular curve at the base, just above the brows. there is a stylized descending gray dove in the midst, just above the lower white featherlets. a white light seems to be seen through the backs of the wings just above the dove. for the meaning of the symbolism of these "closed" wings, see the footnote below, page 147 in the equinox. the upper 2/5's of the space contains a large circular device, representing the shasrara. this looks a bit like the head of a thistle a

n an ice-axcw was clearly seen, but at first it was a shade difficult to fix. the figure at once went 35 to my left, and stayed there; then i observed a scarlet tiphereth above the head and the blue path of hb:gemel (gimel) going upwards. around the head was bluish light, and tiphereth was surrounded by 156 the ak sic egg of spirit set between the pillars of mercy and severity with a ray of light descending upon it from kether. 157 there golden dawn symbol here meditated upon consisted of a white triangle surmounted by a red cross. see diagram 4. 158 this meditation took place whilst p. was on a journey. 159 these meditations are called objective cognitions, by concentrating on certain nerve centres super-physical sensations are obtained. rays as of a sun. i then noticed that the figure ha

er to compose himself, he meditated upon a cross for an hour and a quarter. the next living object meditation he attempted is described in the diary as follows: 160 normally in these experiments the figure does move more often. 161 normally this is so. to meditate upon the image of d. a. sitting with his hands on his knees like a god.162 spirals were seen moving up him to a great height, and then descending till they expanded to a great size. besides this no other change took place. d. a.'s comments on these remarkable experiments are as follows: the hidden secret is that the the change of size and distance is not in accordance with optical laws. no one has kept living objects "dead still."163 one of two things may occur("a) the figure remains in one spot, but alters in size("b) the figure

here he lived for a fortnight, returning to mexico city on the 18th only to leave it again two days later on an expedition to the nevado de touca. on the 16th of april he journeyed to amecameca, from which place he visited soror f, by projection, and thence up popocatapetl, encamped on whose slopes he resolved the hb:shin of hb:shin into seven mental operations: 1. ray of divine white brilliance descending upon the ak sic egg set between the two pillars. 2. aspire by the serpent, and concentrate on flashing sword. imagine the stroke of the sword upon the da th junction (nape of neck. 3. make the egg grow gray, by a threefold spiral of light. 4. make the egg grow nearly white (repeat spiral formula) 5. repeat 2. above head. triangle of fire (red. 6. invoke light. withdraw. see golden dawn

-fold division for these practical purposes. i think physical astral projection should be preceded by a (ceremonial "loosening of 177 in all cases when the name alone is mentioned a mediation practice is understood. prithivi-apas corresponds to water of earth. it is symbolized by a silver crescent drawn within a yellow square. see diagram 84. 178 "i.e, self in ak sa between pillars with white ray descending. 179 heaven 180 an eleven pointed star. the girders of the soul."181 how to do it is the great problem. i am inclined to believe in drugs- if one only knew the right drug. 13th. drew a pantacle. 16th. painted wicked black-magic pantacle. held a magical ceremony in the evening. lesser banishing ritual of pentagram and hexagram. invocation of thoth and the elements by keys 1-6182 and g. d

ALEISTER CROWLEY EQUINOX EQ I 6 2

he silence, unutterable wisdom, all-light, all-power! thoth, hermes, mercury, odin, by whatever name i call thee, thou art still un-named and nameless to eternity! come thou forth, i say, and aid and guard me in this work of art. thou, star of the east that didst conduct the magi! thou art the same, all present in heaven and in hell. thou that vibratest betwixt the light and the darkness. rising, descending; changing ever, yet ever the same! the sun is thy father! thy mother the moon! the wind hath borne thee in its bosom! and earth hath nourished the changeless godhead of thy youth. come thou forth, i say, come thou forth and make all spirits subject unto me! so that every spirit of the firmament, 103 and of the ether, of the earth, and under the earth, on dry land, and in the water, of w

and veil. violin. artemis. the lady of the moon" cancer "amber robe. cup. warden of the holy graal" taurus "orange robe. bow and quiver. the lord of the bow" a nymph "white robe. the head of the dragon" a satyr "black robe. the tail of the dragon" pan "black robe, tom-tom "in the east luna is throned, cancer on her right, taurus on her left. beyond these the satyr and the nymph. at the apex of a descending triangle, upon the earth, pan" 111 the rite of luna "one reciteth "the twelvefold certitude of god" from" 963 "the veil is withdrawn" cancer. 333-333-333. taurus. 333-333-333. cancer. 1. brother taurus, what is the hour? taurus. moonrise. cancer. 1. brother taurus, what is the place? taurus. the chapel of the holy graal. cancer. 1. what is my office? taurus. warden of the graal. cancer

gy, sorcery, and infernal necromancy. in two parts. i. an analytical and critical account of the chief magical rituals extant. ii. a complete grimoire of black magic. by arthur edward waite. the two chief sections are subdivided as follows("a) studies on the antiquity of magical rituals["b) the ritual of transcendental magic, so- called("c) composite rituals("d) the rituals of black magic("e) the descending hierarchy of spirits("f) the lesser key of solomon the king("g) the mystery of the "sanctum regnum("h) the rite of "lucifuge("i) the method of honorius, etc, etc, etc. the main objects of the work are (1) to determine the connection, if any, between the literature of ceremonial magic and the secret tradition in christian times (2) to show the fantastic nature of the distinction between

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

deva. these devas are of a more pronounced hue, and after due assimilation of the human radiation, they transmit it principally to the animal kingdom, thus demonstrating the close relationship between the two kingdoms. if the above explanation of the intricate inter-relation between the sun and the planets, between the planets and the evolving forms upon them, between the forms themselves in ever descending importance demonstrates nothing more than the exquisite interdependence of all existences, then much will have been achieved. another fact which must also be brought out is the close relationship between all these evolutions of nature, from the celestial sun down to the humblest violet via the deva evolution which acts as the transmitting transmuting force throughout the system. lastly

atom of the triad is the mainspring of the life of the ego. on the path of descent it has much to do with the placing of the permanent atoms, but this matter is very abstruse, and the time has not yet come for further elucidation. at the third outpouring (in which the fourth kingdom, the human, was formed, it was this law of magnetic control that effected the juncture of astro-animal man, and the descending monad, using the spark of mind as the method of at-one-ment. again we can see how it works. the monadic plane, the buddhic plane, and the astral plane are all three closely allied, and we find there the line of least resistance. hence the facility with which the mystic contacts the buddhic and even higher planes. the lines of least resistance in the three systems are: system i. physical

hter until it produces an answering vibration from both the lower and the higher. this triangle is the nucleus of the antaskarana. the work of the highly evolved man is to reduce this triangle to a unity, and by means of high aspiration (which is simply transmuted desire affecting mental matter) turn it into the path and thus reproduce in a higher synthetic form the earlier "path" along which the descending spirit came to take possession of its vehicle, the causal body, and from thence again work through the lower personal self. third. at a certain stage of vibratory activity, the work of the lords of the flame having produced a body or form and a vibration calling for response, there occurs a practically simultaneous happening. a downflow of buddhi takes place along the line of the manasi

arriage song of the heavenly man- 763- a treatise on cosmic fire copyright 1998 lucis trust endnotes 1 1: s. d, i, 42-44. 2 2: ancient of days. daniel vii, pp. 13, 22. 3 3 "we have all got into the habit of viewing the universe as a vast group of isolated bodies having very little connection with each other, while the fact is that the universe is one in its essence and many in its manifestations, descending from a homogeneity on the highest plane to more and more marked heterogeneity as it reaches the lowest planes" some thoughts on the gita, p. 54. 4 4 "that whereinto all enter, vishanti, is vishnu; he who covers up, envelopes, surrounds, undertakes all, is brahma; he who sleeps, shete, in everything, is shiva. shiva sleeps, lies hidden, in all and everything as the nexus, the bond, and t

e five mind born sons of brahma, the five true kumaras and their representatives on our earth planet, those who stand around sanat kumara who may be stated (esoterically understood) to represent himself. 121 37: chain a series of seven globes or worlds which form the field of evolution during the planetary cycle or manvantara. the first three of these globes generally known as a, b. and c. form a descending arc, the densest physical matter of the descent being reached in the fourth globe, d, of which our earth is an instance. the fifth globe, e, on the ascending arc (correspondence to c on the descending arc) usually belongs to the astral plane, and the sixth and seventh f and g (correspondence to b and a on the descending arc) to the rupa and arupa levels of the mental plane; these theref

hether 'world-process' or 'atom-process' depends on the speaker and his point of view. as every mantra of this veda reflects the operations of the world-process, so does it reveal to us cognition within cognition, memory within memory, power within power, world within world, fact within fact, action within action, duty within duty, sin within sin, individuality within individuality, ascending and descending from every point in space, endlessly, ceaselessly. atoms make up molecules, molecules compounds, compounds cells, cells tissues, tissues organs, organs bodies, bodies communities; communities classes and races; classes and races kingdoms; kingdoms of many grades and varied linkings make up a planet, planets make up a solar system, solar systems a vaster system, and so on, unending; nowh

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

head centre, for it lies behind that centre in the forehead, and at the same time forms a protective shield between the ajna and throat centres. these etheric webs are in reality disks, rotating or revolving at specific rates, which differ for the different centres, and according to the point in evolution of the system of centres concerned. only when these webs are burnt away by the ascending and descending fires can the true centres really be seen. many clairvoyants confuse the centres and their protective counterparts, for the latter have a radiance and light of their own. as the life achieves an increasingly high vibration through purification and discipline, the fire of the soul, which is literally the fire of mind, causes the centres also to increase their vibration, and this increase

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

rdan unto john, to be baptised of him. but john forbade him, saying, i have need to be baptised of thee and comest thou to me "and jesus answering said unto him, suffer it to be so now, for it becometh us to fulfil all righteousness. then he suffered him "and jesus, when he was baptised, went up straightaway out of the water: and, lo, the heavens were opened unto him, and he saw the spirit of god descending like a dove, and lighting upon him- 61- from bethlehem to calvary copyright 1998 lucis trust "and lo a voice from heaven, saying, this is my beloved son, in whom i am well pleased."8 in these simple words we are told the story of this initiation. the keynote is purification, and it closed a period of preparation, of quiet service and inaugurated a cycle of strenuous activity. the purifi

tly if we believe in the divinity of all men and also in christ's outstanding service to the race. the kingdom is a kingdom of servers, for every saved soul must without compromise join the ranks of those who ceaselessly serve their fellowmen. dr. schweitzer, whose vision of the kingdom of god is so rare and real, points out this truth and its gradations of recognition in the following words "the descending stages of service correspond to the ascending stages of rule. 1. whosoever would become great among you, shall be your servant. mark x.43. 2. whosoever of you would be first, shall be bondservant of all (others. mark x.44. 3. therefore the son of man expected the post of highest rule because he was not come to be served but to serve, in giving his life as ransom for many. mark x.45 "the

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

uestions: 1. how can the consciousness of humanity be expanded so that it can be developed from the germ of self-consciousness (such as it was at individualisation) and be brought up to that of complete group consciousness and identification as occurs when the final initiation is undergone? 2. how can the ascending energy of the fourth kingdom in nature be brought into such close rapport with the descending energy of spirit that another great expression a group expression of deity may emerge through man into manifestation? two points should therefore here be noted: first, that the attention of the members of the hierarchy who work at this time with mankind is not centred upon the individual aspirant in any manner which could be interpreted as personal interest. interest in him is evoked ju

the human approaches, or the corresponding activities of the personality to the soul approaches. these are called in the language of esotericism "the avatars of logoic descent upon the radiant path of" and "the avatars of divine descent upon the claiming way" i cannot translate these terms more clearly, nor can i find an adequate word for the phrase which qualifies the radiant path. on the way of descending approaches, the buddha from the mental plane and also upon it, embodied in himself the blazing enlightenment which is the result of a rare occurrence a cosmic touch. he challenged the people to the path of light, of which knowledge and wisdom are two aspects. these, when brought into relationship with each other, produce the light. in a curious and esoteric manner, therefore, the buddha

o carried in himself the fully ripened seeds of the past solar system. we should not forget that our present solar system is, as was stated in a treatise on cosmic fire, the second in a series of three systems. then came the next great avatar, the christ, who, enfolding in himself all that the buddha had of light and wisdom (being fully enlightened in the occult and spiritual sense) on the ray of descending approach, embodied also the peace of inclusiveness, which comes from the touch of divine acquiescence. he was the embodied force of submission, and he carried the divine approach to the astral plane, the plane of feeling. thus two great stations of energy and two major powerhouses of light have been established by these two sons of god, and the descent of the divine life into manifestat

e disciples of the world at this time, who are in a position to discover that their personalities or their souls are on some one or other of these rays. the use of these words by those who are not pledged disciples in connection with their personality rays and personality expression might be definitely undesirable. the third ray personality, emphasising stillness, for instance, might find himself descending into the sloughs of lethargy; the first ray personality, seeking to develop inclusiveness might go to extremes, deeming himself a centre of inclusiveness. these are words of power, when used by a disciple, and must be employed in the light of the soul or may have a striking harmful effect. ray five"'towards me i draw the garment of my god. i see and know his form. i take that garment, p

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

1998 lucis trust ideas presented. as regards your personal development and training, brother of old, i can but enjoin upon you a consideration of the meditation work i gave in my last instruction to you and a renewed effort to meet its demands. you have no idea how a fresh access of power will come to you could you but discipline yourself into giving a dynamic twenty minutes each morning prior to descending to the day's routine. this has for years been your problem. yet this scant twenty minutes, taken each morning with regularity at the hour of 8 a.m. would give you not only the joy you need in your strenuous service, the power and insight you require to stabilise your work, but also a larger measure of physical strength. your body nature is so constituted that it responds to spiritual he

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

ry, having no relation to the past, emphasising a period of only 33 years and presenting no clear hope for the future. what is the hope held out today by the orthodox and unimaginative theologians? that at some distant date, known only to the inscrutable will of god the father, christ will issue forth from his seat at the right hand of god, and (followed by his angels and by the church invisible) descending upon the clouds of heaven, to the sound of a trumpet, he will make an appearance in jerusalem. the battle raging at that time will then end, and he will enter the city of jerusalem to rule for one thousand years. during this millennium, satan or the principle of evil will be bound or imprisoned, and there will be a new heaven and new earth. further than that, we are told nothing; humani

e said; only possibility, probability and the law of correspondences can indicate the rightness of these events. their effects will be noted, especially after the moment of emergence. these three events can be described as follows: 1. the spirit of peace descended upon christ. the new testament bears witness to a somewhat similar event when, at the baptism, we read that "he saw the spirit of god, descending like a dove and alighting upon him (st. matt. iii.16) this spirit is a being of tremendous cosmic potency and is today overshadowing the christ in much the same manner as christ (two thousand years ago) overshadowed or worked through the master jesus. this spirit of peace is not the sum total of an emotional and static calm, bringing to an end the turmoil on the earth and instituting an

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

ter, for there is no such thing. they are the instinctual desires, evoked by the evolving substance of the physical plane and this, in its entirety and through the activity of the human family, is being redeemed and drawn upwards until some day we shall see the transfiguration of that substance and the "glorification of the virgin mary" the mother aspect in relation to divinity. they are also the descending thoughtforms which the developing human being is always creating and drawing downwards into manifestation, clothing them with the substance of desire. when the descending forms of thought (a reflection in the three worlds of that vast "cloud of knowable things" in process of perception, as patanjali calls it, and which hovers upon the buddhic plane, awaiting precipitation) and the ascen

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

of contact. 2. the science of impression. 3. the science of invocation and evocation. 4. the science of relationship- 47- telepathy and the etheric vehicle copyright 1998 lucis trust 5. the science of sensitivity. all these terms convey different aspects of the reaction of form or forms to contact, to impression, to impact, to environment, to the thought context of various minds, to ascending and descending energies, to the invocation of agents and the evocation of their response. the whole planetary system is in reality a vast interlocking, inter-dependent and inter-related complexity of vehicles communicating or responsive to communication. the moment that this inter-related and communicating system is studied from the angle of relationships, then the processes of evolution and the goal

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

aquarius, and he begins to comprehend the significance of that basic combination of signs, that "triangle in the consciousness" of humanity: cancer leo aquarius. mass awareness individual awareness group awareness. instinctual consciousness intelligent consciousness intuitive consciousness. then, from the standpoint of achievement in capricorn, he works for several lives around the zodiacal path, descending into the sea of the mass consciousness to become what is called in the ancient books "the crab, who clears the ocean of matter which flows around the soul of man" and eventually to become a functioning world saviour in pisces. he descends into the world of men to save mankind and to further the plan. he is then "the fish who swims free in the ocean of matter" the initiate has always to

ce of scorpio and of mars begins to lessen, as is the case today. the year 1945 saw- 129- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust this influence almost completely vanish, particularly from the astral plane. astrologers would do well to remember that the influence of the constellations, signs and planets, work out upon three levels of awareness three descending levels and are felt first of all upon the mental plane, then upon the astral plane and finally upon the physical plane. but it is with this last plane that astrologers are primarily concerned, emphasising happenings and events and not their conditioning causes. at present, astrology deals with effects and not with that which is causing them. there is much confusion over this matter and

ary wheel, the command goes forth in the following words which institute 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" ponder upon the beauty of this synthesis and teaching and know that you yourself have said the first word as the soul, descending into the womb of time and space in a far and distant past. the time has now come when you can, if you so choose, proclaim your identity with both divine aspects matter and spirit, the mother and the christ- 169- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust leo, the lion passing as we are into the aquarian age in which the spirit of aquarius wil

ote: this leaves one side of the triangle as yet uncompleted. 3. the three types of energy (or rather one energy and two forces) proceed then with the following activities: a. evocative energising of a secondary triangle. b. pouring down one side of this reflected triangle into the evoked expression on the physical plane. c. producing manifestation, quality and activity. d. forming a reservoir of descending and balancing energies. some light on this most abstruse subject can be gained if the student will attempt to realise that the above diagram and subsequent statement describes his own involutionary and evolutionary history. it depicts the interplay of his monadic life, soul energy and personality force, as these three focus on the physical plane, producing manifestation and appearance

man and his material environment will be found, the future will prove itself as the best yet unrolled. difficulties will be found on all planes up until the last initiation but the destructiveness of the life process will never again be so potent. the reason for this is that humanity is most definitely emerging from the thralldom of matter and in such cases destruction parallels the impact of the descending spirit upon opposing matter. ponder on this statement. chapter iv the sacred and non-sacred planets there is, as you may imagine, little that i can say on this matter for it concerns one of the great and major mysteries of initiation. it deals with and is related to the spiritual status of the planetary logoi, those great beings in whom all forms of life on all planets live and move and

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

assume the flower shape of the other lotuses. they spread out like the wings of an airplane to the right and left of the head, and are symbolic of the right hand path and the left hand path, of the way of matter and the way of spirit. they constitute symbolically, therefore, the two arms of the cross upon which the man is crucified two streams of energy or light placed athwart the stream of life descending from the monad to the base of the spine and passing through the head. the idea of relativity is one that must ever be held in mind as the student seeks to comprehend the centres, interiorly related within the etheric body, related at the same time to the subtler bodies, to the states of consciousness which are synonymous to states of being and of expression, to ray energies, to environi

is joy; the "weary pilgrims" are the atoms (human or otherwise) in his body, and they are tainted with- 176- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust imperfection because of his imperfections; their complete "healing" will set the term for his release. bear in mind, therefore, that the stanzas seven in number now to be given, indicate the quality of the descending energies and the taints which these energies carry and convey to all forms which are vitalised by the life of our planetary logos. the seven ray causes of inharmony and disease i "the great one set himself to follow by himself alone his chosen path. he brooked no interference. he hardened in his courses. from plane to plane, this hardening proceeded; it grew and stiffened. his will was

and the word which abstracts it from the form or focusses it within the form "bear in mind, o chela, that within the known spheres naught is but light responsive to the word. know that that light descends and concentrates itself; know that from its point of chosen focus, it lightens its own sphere; know too that light ascends and leaves in darkness that which it in time and space illumined. this descending and ascension men call life, existence and decease; this we who tread the lighted way call death, experience and life. light which descends anchors itself upon the plane of temporary appearance. seven threads it outward puts, and seven rays of light pulsate along these threads. twenty one lesser threads are radiated thence, causing the forty-nine fires to glow and burn. upon the plane o

h and this the soul calls life. the word retains the light in life; the word abstracts the light, and only that is left which is the word itself. that word is light. that light is life, and life is god. the manifestation of the etheric body in time and space has in it what has been esoterically called "two moments of brilliance" these are, first, the moment prior to physical incarnation, when the descending light (carrying life) is focussed in all its intensity around the physical body and sets up a rapport with the innate light of matter itself, to be found in every atom of substance. this focussing light will be found to concentrate itself in seven areas of its ring-pass-not, thus creating seven major centres which will control its expression and its existence upon the outer plane- 277

process has brought about a situation wherein the integration or close relation between soul and form is so real that the soul is deeply and profoundly identified with its manifesting expression- 294- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust it might be said that when this stage is reached, the soul is, for the first time, truly incarnated; it is truly "descending into manifestation" and the entire soul nature is thereby involved. this is a point little emphasised or realised. in the earlier lives of the incarnating soul and for the majority of the cycles of life experience, the soul is very slightly concerned in what is going on. the redemption of the substance of which all forms are made goes forward under natural process and the "karma of matt

of knowledge for which they stand are equally a divine expression and indicate the ability of the human mind to search, to record, to discover and to formulate truth, so that others may benefit thereby. i would recall to your attention the fact that both groups have much to do the one in penetrating into the realm of the subtle and the intangible (and this is rapidly being done, and the other in descending from its vague abstractions and impractical generalisations in order to learn to recognise the facts anent the objective and the tangible; this is not as yet being done; metaphysical healing, so-called, is lost amidst a mist of words and high-sounding affirmations. the sincerity of the majority of those who belong to these schools of thought is unquestioned; their motives are almost uni

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

one of decision as public 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 pr

fixed design. b. my will is now to lift the lower self into the light divine. this light i am. c. therefore, i must descend to where the lower self awaits my coming. that which desires to lift and that which cries aloud for lifting are now at-one. such is my will. whilst saying these mantric words (taken from a very ancient disciples' manual) vision pictorially the process of focussing demanding descending and at-one-ing- 85- discipleship in the new age- volume ii copyright 1998 lucis trust 3. pause here and endeavour to feel and sense the initiatory vibration or embryonic interplay which is being established between the awakened and the awakening points within the solar plexus. this can be done, but it involves an act of slow concentration. 4. then sound the om twice from the head centre

ey bring about by: a. the deepening of man's spiritual realisation through reflective meditation, aspiration and devotion. these in time give place to conviction and mental knowing. b. receptiveness to spiritual impression. this entails the awakening of an intelligent use of the intuition, plus the capacity to hold the mind steady in the light whilst the brain is quiescently ready to record that "descending knowledge" c. practical ability to relate the idea to the ideal and to take those steps which will create the form of that ideal upon the physical plane. 3. by the steady progress of humanity, en masse, towards the light. this in time produces in humanity itself a quality and a vibration which make themselves felt. this quality and this vibration are essentially evocative. today this "r

ragraph there given; i will here rephrase it. it is a reflection a conscious focussed attitude carried forward in all life circumstances, which automatically registers the events conditioning the life of humanity. it therefore creates a stream of ascending energy which is tinctured by the life quality and the ray characteristics of the group personnel. along this stream both the ascending and the descending life quality and ray characteristics can pass at will and the disciple will increasingly register the "things of the spirit; he will consequently acquire the facility to penetrate into the world of the hierarchy and reach eventually the door to the way of the higher evolution. he will, again consequently, function efficiently in the three worlds as the serving disciple. in this paragrap

n pages 309-10) note how all of them concern the first divine aspect, starting with the initial energy set in motion by god's thinking; leading to the expression of the will, which is the great first ray in action, and then focussing itself through the monad. curiously enough, in these three you have symbolically and factually given you expression of the three exoteric stages: 1. penetration, the descending and circulatory nature of energy. 2. polarisation, the effect upon this energy of the polarised will. 3. precipitation, through the focussed intent and the directed impulse of the monad. the next sequential revelation will be that of creativity, the world of thoughtforms and the desire which each human being and humanity as a whole have created, and (note this well) the setting in motio

ed workers to move forward in this spiritual undertaking. your link with the master r. should help you much in taking adequate action in cooperation with a.a.b. and f.b. the triangle of force thus formed is strengthened by its link with my brother, r. where spain is concerned, the picture is as follows. master r. master d.k. a.a.b, f.b. i.a.p. you will note here the direct line of spiritual force descending from the master r, via d.k. to yourself, with f.b. and a.a.b. standing by as protecting agents on either side. they aid and sponsor all your efforts. much will be opening up rapidly now in the field of european assistance, and for this, in your place and sphere, you must begin to prepare. the spiritual demand of humanity is great and the need to be met is gigantic, but you have the equi

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

or elaborate the subject of karma. this occult yet fundamentally exoteric theme, the law of cause and effect, evokes a general recognition when called by this name. when called the law of karma, it is immediately regarded as mysterious, oriental and new. called (as it sometimes is) the law of retribution, an entirely erroneous connotation has become attached to it. today, the karma of humanity is descending upon it. i would remind you, however, that the continuous emphasis laid upon the malevolent aspects of karma conveys a wrong impression and negates the full grasp of the truth. there is as much good karma as there is bad; even in the present world situation, the good karma emanating from the soul of humanity balances the evil which comes from the material aspect and is continuously over

is increasingly responsible for this work; a great deal of the resultant effectiveness is due to the fact that humanity is using this mantram in steadily increasing numbers, and this combined with its scientific use by the hierarchy is very fruitful in results. it is well here to bear in mind that (to quote an old sentence by one of the masters "where the focus is, so will be the anchorage where descending potencies under mantric inspiration are concerned" this means that, due to the effort of countless thousands of men and women everywhere, energies hitherto unable to penetrate deeper into substance than the hierarchical substance and the levels of the higher mental plane can now, for the first time, be successfully anchored on dense physical levels or at least upon etheric levels. this

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

ect of all these great groups of lives upon humanity, and the inherent consequences as they work out in the subhuman kingdoms. a study of the above in terms of forces and energy will give some idea of the underlying- 8- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust synthesis of relationships and the unity of the whole. there is therefore a line of descending energy which has its origin outside our planetary life altogether; the inflow of this energy, its inevitable effect under cyclic law and its consequences, as they work out upon the physical plane, has produced and is producing all the changes of which mankind is so terribly aware at this time. this swings into immediate conflict the past and the future, and in this statement i have expr

t to grasp; it brings into a culminating struggle the great white lodge and the black lodge and opens the door to great contending energies which we can call spirit and matter, spirituality and materialism, or life and death. these words are, in the last analysis, as meaningless as the terms good and evil, which have significance only in the human consciousness and its inherent limitations. these descending energies, as they pass through any of the major levels of consciousness which we call planes, produce reactions and responses, dependent upon the state of the conditioning consciousness, and (strange as this may seem to you and well-nigh unintelligible) the effects upon the hierarchy are even more compelling and transmuting than they are upon humanity. i would add also that the point of

igher energies the whole fact of the evolutionary process depends. it will therefore be apparent to you that the descent of energy brings with it under the cyclic law certain new "inspirations" certain new "seeds of hope" for the future, and certain active agents as well, who are and will be responsible for the task of preparation, of fertilisation and of all the coming new age enterprises. these descending energies evoke also the obstructing forces, and i would here remind you that these obstructing evil forces (so-called) are met with upon the highest spiritual levels because they are in their turn evoked by the impelling impact of the coming avatar whose "note is heard ahead of him, and his energy spreads before him" this is a great mystery and can only be understood (and then merely th

ence and aid of the mother or of the matter aspect. this is to you a most familiar truth. in the next stage, that of initiate-development, the son, in its turn, becomes the feminine or negative aspect and, demonstrating as the psyche, enables the initiate to bring into expression another divine aspect that of the will. until the fourth initiation is undergone, it is the soul as a "focal point for descending light and for ascending radiance" this dual activity reveals the nature of the will. note how this phrase from an ancient writing describes the antahkarana. it is not possible in these brief instructions to deal adequately with the will aspect of divinity, nor would it profit at this time. aspirants have to learn the nature of the will by the power of inner- 30- a treatise on the seven

time, and connotes to the initiate the mass of creative forces with which he must work; these are swept into form generation and activity, and embody in the transitional, ephemeral, present moment the phenomenal point in evolution reached by the life of god. the work of the initiate, acting under hierarchical inspiration, is to change the present forms into the more adequate forms demanded by the descending life and its dynamic activity. we are therefore dealing with the precipitated aspect of divine evolutionary process. we are concerned with the relation of the army of the voice to the sound which conditions evolution, and with the supervisory work of the hierarchy as it sustains the work of the soul to be found within all forms built by the army of the voice and by the devas in their se

ing false goals and standards, building a barrier between the lowest planetary centre, humanity, and the "middle point" or centre, the hierarchy. it will be apparent, therefore, that the following energies were let loose within the realm of maya: 1. the instinctive force of animal desire. this was not wrong in itself and is subject to negation in time, and normally is controlled. 2. the stream of descending life, and this in two aspects: a. the life aspect, as it bestows being. b. the life aspect, as it preserves form. 3. the steady impact of the attractive power of the soul, implemented by the hierarchy and- 121- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust increasing in potency as time elapses. 4. the impelling power of material desire

ALICE BAILEY THE LABOURS OF HERCULES

d 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 upon the beauty of this synthesis and teaching and know that you yourself have said the first word as the soul, descending into the womb of time and space in a far and distant time. the time has now come when you can, if you so choose, proclaim your identity with both divine aspects, matter and spirit, the mother and the child (esoteric astrology, pp. 284-5. the first synthesizing keynote is "christ in you, the hope of glory" labor vii the capture of the erymanthian boar (libra, september 22nd- october 21st

d savior. polar opposite: virgo. an earth sign (matter; christ in the cave of the heart. rulers: exoteric, jupiter; esoteric, pluto. keywords: keywords: from the angle of form "go forth into matter; from the angle of soul, i leave my father's home and turning back, i save [215] the path of the soul through the zodiac "the path of souls to ascension lies through the twelve signs of the zodiac. the descending path is the same- clement of alexandria editor's note: lest we be lost in the colorful labors of hercules, and the marvels of this allegory of the labors of all disciples on their evolutionary way, or be confined to the personal correlation with our own sun sign in this one incarnation, it seems wise to turn our thoughts to the deeper significance of the energies of these signs which fa

AN INTRO TO STUDY OF THE KABALAH

ctivity, or of matter. these ten sephiroth, and the planes, each contribute an essence which in their totality, in ever-varying proportion, constitutes man. at his origin there was formulated what the scientists might call "archetypal man" and what the kabalists named adam kadmon, adm qdmun. primeval man, the greek protogonos. successive stages of beings of this type pass along the ages through a descending scale, offering the individual every variety of experience, and then along an ascending scale of re-development until human perfection is attained, and ultimate reunion with the divine is the result of the purified soul having completed its pilgrimage. before we consider man in his present state we must note the views of the kabalah upon man in his primal state. man was the final word o

ANALYSIS OF THE 5 6 INITIATION

rtk. there on the center is another rose and cross, the rose of ruby and the o of the holy spirit, and the cross of gold, the glory of light and the 4 perfection of the lower genius united to the higher genius. rays issue forth because osiris hath risen and isis shines forth a new creation. this higher rose cross in the center of the rose cross of divine light is the mystery of the higher genius descending into the rtk of man, and the lower genius is now established in trapt. in harmony, one reflects the other. the wands of the chiefs the chief adept holds the wand of thoth; in that his grade of 7=4 is that of isis, we could say isis holds the wand of thoth. the second adept is 6=5 of hrwbg and alludes to horus who holds the wand of his father, osiris. the third adept is 5=6 of trapt whic

f the pentagram unveiled. thus, it is evil as nature rules over. it is destruction, the sign of a drowning man. in addition, it is duality of force which results in the death of force. no perfection can come from it. x the sign of "x" is that of the pentagram. the point at which they cross is of which should cover all forms of the elements in man. it is a symbol of the triumph of light. it is the descending fire of life. the pentagram is the rise of the perfection of man into an equilibrated force. 7 lvx the light descendeth into hell, and in its rising, is made perfect. the returning light from god to man, and man back to god. the light is fixed in the vault with the sign of lvx. second point of the 5=6 ceremony symbols of trapt are used to open the vault; three words consisting of three

BLAVATSKY H P ANTHROPOGENESIS

ct is attempted[[vol. 2, page 13] book ii- part i. anthropogenesis- stanzas translated with commentaries from the secret book of dzyan[[vol. 2, page 14] in primeval times, a maiden, beauteous daughter of the ether, passed for ages her existence in the great expanse of heaven. seven hundred years she wandered, seven hundred years she laboured, ere her first-born was delivered. ere a beauteous duck descending, hastens toward the water-mother. lightly on the knee she settles, finds a nesting-place befitting, where to lay her eggs in safety, lays her eggs within, at pleasure, six, the golden eggs she lays them, then a seventh, an egg of iron (kalevala, rune i[[vol. 2, page] 15 stanzas from the book of dzyan. anthropogenesis in the secret volume (verbatim extracts) i. 1. the lha which turns the

man's dual and triple nature. seven figures of clay- earth and water- made in the shape of those tien-hoang, a third allegory (compare the "symbols of the bonzes. the twelve aesers of the scandinavian eddas do the same. in the secret catechism of the druses of syria- a legend which is repeated word for word by the oldest tribes about and around the euphrates- men were created by the "sons of god" descending on earth, where, after culling seven mandragoras, they animated these roots, which became forthwith men* all these allegories point to one and the same origin- to the dual and the triple nature of man; dual, as male and female; triple- as being of spiritual and psychic essence within, and of a material fabric without- 2. said the earth "lord of the shining face (the sun) my house is emp

or "lunar ancestors" but in the hebrew scrolls it is jehovah himself who is the "lord of the moon" collectively as the host, and also as one of the elohim. the astronomy of the hebrews and their observance of times was regulated by the moon. a kabalist, having shown that "daniel. told off god's providence by set times" and that the "revelation" of john "speaks of a carefully measured cubical city descending out of the heavens" etc, adds[[vol. 2, page] 76 the secret doctrine "but the vitalizing power of heaven lay chiefly with the moon. it was the hebrew[[hebrew (jehovah, and st. paul enjoins 'let no man judge you for your observance of the seventh day, and the day of the new moon, which are a shadow of things to come; but the body (or substance) is of christ" or jehovah, that function of t

its animal and human races, became what they are now in the present cycle: opposite polar forces, an equilibrized compound of spirit and matter, of the positive and the negative, of the male and the female. before man could become male and female physically, his prototype, the creating elohim, had to arrange his form on this sexual plane astrally. that is to say, the atoms and the organic forces, descending into the plane of the given differentiation, had to be marshalled in the order intended by nature, so as to be ever carrying out, in an immaculate way, that law which the kabala calls the balance, through which everything that exists does so as male and female in its final perfection, in this present stage of materiality. chochmah, wisdom, the male sephiroth, had to diffuse itself in, a

us relation existing between the hebdomadic essence or substance of this angelic heart and that of man, whose[[footnote(s* this was hinted at in isis unveiled, vol. i, p. xxxviii, though the full explanation could not then be given "the pitris are not the ancestors of the present living men, but those of the first human kind or adamic race; the spirits of human races, which, on the great scale of descending evolution, preceded our races of men, and were physically as well as spiritually, far superior to our modem pigmies. in manava-dharma-sastra they are called the lunar ancestors[[vol. 2, page] 92 the secret doctrine. every physical organ, and psychic, and spiritual function, is a reflection, so to say, a copy on the terrestrial plane of the model or prototype above. why, it is asked, sho

ion of the elements on the cosmic plane of this earth. all proceeds from prabhavapyaya, the evolution of the creative and sentient principles in the gods, and even of the so-called creative deity himself. this is found in the names and appellations given to vishnu in exoteric scriptures. as the protologos (the orphic, he is called purvaja "pregenetic" and then the other names connect him in their descending order more and more with matter. the following order on parallel lines may be found in the evolution of the elements and the senses; or in cosmic terrestrial "man" or "spirit" and mortal physical man- 1. ether. hearing. sound. 2. air. touch. sound and touch. 3. fire, or light. sight. sound, touch and colour. 4. water. taste. sound, touch, colour and taste. 5. earth. smell. sound, touch

BLAVATSKY H P COSMOGENESIS

past, present, and future- for jehovah or jod-he-vau-he is androgyne, or both male and female. above, the son is the whole kosmos; below, he is mankind. the triad or triangle becomes tetraktis, the sacred pythagorean number, the perfect square, and a 6-faced cube on earth. the macroprosopus (the great face) is now microprosopus (the lesser face; or, as the kabalists have it, the "ancient of days" descending on adam kadmon whom he uses as his vehicle to manifest through, gets transformed into tetragrammaton. it is now in the "lap of maya" the great illusion, and between itself and the reality has the astral light, the great deceiver of man's limited senses, unless knowledge through paramarthasatya comes to the rescue- stanza ii- continued. 5. the seven (sons) were not yet born from the web

pecial cycle (or round, is but the personified idea of the "thought divine (as the hermetic "pymander; each of the manus, therefore, being the special god, the creator and fashioner of all that appears during his own respective cycle of being or manvantara. fohat runs the manus (or dhyan-chohans) errands, and causes the ideal prototypes to expand from within without- viz, to cross gradually, on a descending scale, all the planes from the noumenon to the lowest phenomenon, to bloom finally on the last into full objectivity- the acme of illusion, or the grossest matter- stanza iii- continued. 2. the vibration sweeps along, touching with its swift wing (simultaneously) the whole universe, and the germ that dwelleth in darkness: the darkness that breathes (moves) over the slumbering waters of

ancients knew nothing of the others- that each of these, whether known or unknown, is a septenary, as is the chain to which the earth belongs (see "esoteric[[footnote(s* see the note which follows the commentary on the preceding page, and also the summary of the stanzas in the proem, page 22* many more planets are enumerated in the secret books than in modern astronomical works[[vol. 1, page] 153 descending and re-ascending states. buddhism. for instance, all such planets as mercury, venus, mars, jupiter, saturn, etc, etc, or our earth, are as visible to us as our globe, probably, is to the inhabitants of the other planets, if any, because they are all on the same plane; while the superior fellowglobes of these planets are on other planes quite outside that of our terrestrial senses. as th

uman division. if, for the sake of a clearer mental conception, we imagine the human principles to be arranged as in the following scheme, we shall obtain the annexed diagram of correspondences- human principles (1) spirit (2) soul vehicle of spirit (3) mind (4) animal soul upadhi of mind (5) life (6) astral body upadhi of life (7) physical body* the upadhi of all the 6 princ. planetary division. descending into matter 1 2 3 4 d our earth or any (visible) planet ascending to spirit 4 d our earth or any (visible) planet 5 6 7 diagram i[[above is in diagram format in the original text[[footnote(s* as we are proceeding here from universals to particulars, instead of using the inductive or aristotelean method, the numbers are reversed. spirit is enumerated the first instead of seventh, as is u

terpretations- they all were the genii of the seven planets, as of the seven planetary spheres of our septenary chain, of which earth is the lowest (see isis, vol. ii. p. 186) this connects the "stellar" and "lunar" spirits with the higher planetary angels and the saptarishis (the seven rishis of the stars) of the hindus- as subordinate angels (messengers) to these "rishis" the emanations, on the descending scale, of the former. such, in the opinion of the philosophical gnostics, were the god and the archangels now worshipped by the christians! the "fallen angels" and the legend of the "war in heaven" is thus purely pagan in its origin and comes from india via persia and chaldea. the only reference to it in the christian canon is found in revelations xii, as quoted a few pages back. thus "

oprosopus manifestus est, et non manifestus (rosenroth; liber mysterii, iv, 1) this is a fallacy, since microprosopus or the microcosm, can only exist during its manifestations, and is destroyed during the maha-pralayas. rosenroth's kabala is no guide, but very often a puzzle (b) as in the japanese system, in the egyptian, and every old cosmogony- at this divine flame, the "one" are lit the three descending groups. having their potential being in the higher group, they now become distinct and separate entities. these are called the "virgins of life" the "great illusion" etc, etc, and collectively the "six-pointed star" the latter is the symbol, in almost every religion, of the logos as the first emanation. it is that of vishnu in india (the chakra, or wheel, and the glyph of the tetragramm

BLUE EQUINOX

eeping the lance raised. i, priest and king, take thee, virgin pure without spot; i upraise thee; i lead thee to the east; i set thee upon the summit of the earth. liber xv 255 he thrones the priestess upon the altar. the deacon and the children follow, they in rank, behind him. the priestess takes the book of the law, resumes her seat, and holds it open on her breast with her two hands, making a descending triangle with thumbs and forefingers. the priest gives the lance to the deacon to hold, and takes the ewer from the child, and sprinkles the priestess, making five crosses, forehead, shoulders, and thighs. the thumb of the priest is always between his index and medius, whenever he is not holding the lance. the priest takes the censer from the child, and makes five crosses, as before. th

BOOK T

ge, and in some instances contention and strife arising from unwarranted self-assertion and vanity. sometimes thankless and presumptuous; sometimes amiable and patient. according to dignity as usual. tiphareth of hb:h (beginning of wish, happiness, success, or enjoyment. therein rule hb:nlkal and hb:yyyal. xxxii. the lord of illusionary success seven of chalices the seven cups are arranged as two descending triangles above a point: a hand, as usual, holds lotus stems which arise from the central lower cup. the hand is above this cup and below the middle one. with the exception of the central lower cup, each is overhung by a lotus flower, but no water falls from these into any of the cups, which are all quite empty. above and below are the symbols of the decanate venus and scorpio. possible

BOOK OF BLACK SERPENT

baal 8. hod adramalach 9. yesod lilith 10. malkuth nahemah behemoth and leviathan are two evil forms, of which the first is the synthesis of the qliphoth already described under the head of behemiron in the qliphoth of the months of the year (the 11th. the leviathan are, as it were, numberless dragon forms united together, so that each of his scales is, as it were, a separate evil serpent. of the descending hierarchy called the decans of the twelve signs the arch-devils these are the daemons which rule over the twelve signs; they are presiding under the supreme rule of the infernal dignitaries paimon, amaimon, egym and uriens. aries 0- 4 march 21- 25 ipos aries 5- 9 march 26- 29 glasya-labolas aries 10- 14 march 30- april 3 furfur aries 15- 19 april 4- 8 marax aries 20- 24 april 9- 14 reno

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

samuel weiser, ny 1977 42/ buckland's complete book of witchcraft after "death" the initiand then finds himself in the womb, awaiting his new birth. in some societies he finds himself in a hut which represents the world. he is at its center; he inhabits a sacred microcosm. the initiate is in the chthonian great mother mother earth. there are innumerable myths of great heroes' gods and goddesses, descending into mother earth (remember the myth of the seax-wica goddess, given in lesson two) and triumphantly returning. within that earth-womb they invariably find great knowledge, for it is often the home of the dead who, traditionally, can see into the future and therefore know all things. therefore the initiates, by virtue of being in the womb/will learn new knowledge. this is underscored in

: potential for advancement. crossing the river: a fundamental change of attitude. crying: emotion; usually a sad event. crystal: union of matter and spirit. curtains: concealment; adornment. darkness: the spirit world; the subconscious; turning inward. death: the end of something; opportunity for new beginnings. dog: loyalty; laziness; anger. eating: need for new interests; stimulation. evening: descending into the subconscious world. eye: perception; self-examination. falling: failing to live up to expectations. fish: transcendence from one state of being to another. fire: anger; purification; abundance of energy. flowers: contentment; pleasure. flying: see transportation. girl: immature feminine aspect. glass: perception; being able to see (sometimes into the future. graduation: initiat

e made through general discussion and open vote [i must digress here, a moment, to comment on traditions that operate degree systems. gardnerian is a good example, though by no means the only one. in such traditions there is often (not always, certainly) a professed equality, but one that is only professed. the high priestess, and/or queen, is the beginning and end of everything. others fall into descending order depending upon the degree of advancement attained. all those of the highest (usually "third) degree are classed as "elders" and they are supposed to be the decision-makers, together with the high priestess. this used to work extremely well, and there was much merit in the system. unfortunately this seems no longer to be the case. these days there seem to be few women capable of ha

BUDGE E

in the horizon [come] in peace, in peace, o ra of the beautiful p. 87 click to view the kingdom of seker. p. 88 p. 89 [paragraph continues] ament. in the middle of the scene we see that the ground rises (see p. 103) and forms a kind of hollow mound, the highest point of which terminates in the head of a woman, which faces to the right; immediately above her head is a scarab which is in the act of descending, but only one half of its body is visible. concerning the beetle it is said "behold khepera who, immediately the [boat of ra] is towed to the top of this circle, unites himself to the roads of the tuat; when this god standeth on the head of the goddess he speaketh words to seker every day" the short lines of text just above the mound read "the majesty of this great god journeyeth on by

CASE PAUL F THE BOOK OF TOKENS

o read the. words of the sages with the outer eye alone, mistake the inner import. dost thou aspire to,the height of the sphere of the sun? worthy is thine aspiration. but many are called and few chosen, for only if thou canst understand the written word with thine heart, canst thou perceive that even thy aspiration cometh not from the levels of guph and nephesh, but is truly the reflection of my descending power from ruach [194] e p i l o g o s always then is aspiration like the reflected image of the sun in a glass, which, if it striketh straight into the eyes, seemeth to be the sun itself. no man riseth to ruach by his own power. yet many delude themselves concerning this, and from that delusion spring up many weeds of error. know ye that the least of thine impulses towards what seemeth

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

13 in a little that light gradually decreased until the infant appeared, and went and took the breast of his mother, mary" the connections with 'gods' and 'clouds' are endless in the ancient legends and texts and what about the 'star' that was supposed to have hovered over the birthplace of y'shua? why could that not have been a spacecraft? in the biblical revelations we hear of the new jerusalem descending from the sky (rev 22:10) and y'shua returning 'with the clouds (rev 1:7. was y'shua a member of a positive extraterrestrial race who became incarnate to help humanity get out of prison? it is certainly a possibility. the native american tribe, the iroquois, have a legend of an iroquois maiden marrying the chief of the sky people. the geologist, christian o'brien, suggested that hebrew a

DAVID ICKE CHILDREN OF THE MATRIX

ut, but in reality only the name disappeared, until recently, and not the bloodline. the genetics continued with the king of the franks called charles, more famously known as charlemagne, to whom 34 of the 43 us presidents and so many other key figures are related. he vastly extended the frankish domains and ruled as emperor of the west in the papal empire created and controlled by the bloodlines descending from the roman empire. these in turn descended from the royal lines of the sumer empire, who descended from atlanteans, lemurians and the interbreeding of the nordics with the reptilian anunnaki. another of the key names in illuminati genealogy is alexander the great, an ancestor of charlemagne and all the major illuminati families today (see appendix i. alexander carried the strongly n

DAVIDSON DAN SHAPE POWER

r times a day: at sunrise, noon, sunset, and midnight. during these phase changes, the grid disappears. it seems to be influenced by cosmic or astrophysical activity such as moon phases, sunspot activity, and weather conditions. the east-west grid lines intersect the north-south grid lines and form vortices. depending on location and size of the grid line, the vortex can be either an ascending or descending flow of aetheric energy. dowsers believe that these vortex points of the grids can be either harmful or helpful to a person's health. the cathie grid is supposedly similar to the hartmann net but the cathie grid is made of rectangles that are 45 nautical miles square. cathie believes the grid spacing is related to gravity, the speed of light, the mass of the earth and other natural eart

DEMONIC BIBLE

ian may call upon 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 preca

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

d quarter of malkuth. the primary principle of this grade is based on entering the light from spiritual darkness. asport: from the french meaning "to take or to send. in spiritism (q.v, any object taken from a seance by a spirit (q.v) or entity from the physical world to the spiritual world or the astral plane (q.v. assiah: pronounced "ahs-sie-ah" it is the fourth of the four kabalistic worlds in descending order. it means world of creation. asson: the sacred rattle of voudoun (q.v (see voodoo. they are used to summon the loas (q.v) or gods. astral: greek "from the stars" pertaining to that level of existence which is finer and more penetrating than matter, but denser than mind. in the psyche, it comprises the emotional/instinctual levels which unite mind and body. astral plane: a non-phys

ers to each major arcana (q.v) card. breaks: refers to interruptions in concentration. aleister crowley (q.v) gave techniques to develop concentration and overcome these breaks. many occultists feel that his techniques are too severe, and have modified them to modern usage, while retaining the same goals and results. b'riah: pronounced "b'ree-yah, it is the second of the four kabalistic worlds in descending order. it means world of creation. brujeria: although based on voodoo (q.v, brujeria has a distinctly hispanic-american flavor, being the spiritual/magickal system of the barrio. buddhism: a religion and philosophy of life based on the teachings and example gautama siddhartha, the buddha. siddhartha was an indian prince who followed the teachings of hinduism, and lived during the sixth

ody as an aspect of the mind. guru: eastern term for a teacher of occult and spiritual matters, who instructs mainly by example- h- hahm-sah: the oldest known mantra (q.v, it is the sound of the breath going in and out during respiration. ha-oh-lahm: the world or universe. in particular, one of the four kabalistic worlds. assiah: pronounced "ahs-sie-ah" the fourth of the four kabalistic worlds in descending order. it means world of creation. atziloot: pronounced "ahts-ih-loot" it is the uppermost of the four kabalistic worlds. it means the world of archetypes or emanations. b'riah: pronounced "b'ree-yah, it is the second of the four kabalistic worlds in descending order. it means world of creation. yetzirah: pronounced "yeht-sihr-ah" it is the third of the four kabalistic worlds in descend

ntagrammaton (q.v. the name given to jesus by christian kabbalists during the renaissance, who used it as the supreme word of power (q.v) in their magick and worship. they intended it replace the tetragrammaton (yhvh (q.v) of the jews. yesode: hebrew for "foundation" pronounced "yea-sohd" the ninth (9th) sephirah (q.v) on the tree of life (q.v. yetzirah: the third of the four kabalistic worlds in descending order. it means world of formation. yetzirah, sepher: hebrew for "the book of formation" considered to be the first kabalistic book. re-produced in a.e. waite's (q.v) the holy kabbalah, and s.l macgregor mather's (q.v) the kabbalah unveiled. yhvh: the tetragrammaton (q.v. the ultimate, unpronounceable, supreme name for god/goddess. a code for the ultimate name of divinity, indicating th

DION FORTUNE MYSTICAL QABALA

s of sex. the victorian attitude, in its reaction against restoration grossness, practically arrived at the standard of the most primitive tribes, who, travellers tell us, do not associate the union of the sexes with the production of offspring. 12. the colour of chokmah is said to be grey; in its higher aspects, pearl-grey, iridescent. in this we see the veiling of the pure white light of kether descending in its path of emanation towards binah, whose colour is black. 13. the mundane chakra, or direct physical manifestation of chokmah, is said to be the zodiac, called in hebrew mazloth. we thus see that the ancient rabbis rightly understood the process of the evolution of our solar system. 14. the yetziratic text assigned to chokmah is, as usual, exceedingly obscure in its wording; nevert

ch they are presented give us insight if we have eyes to see. freud would not have quarrelled with the attribution of binab to the head of the pillar of severity, for he has a great deal to say about the image of the terrible mother. 3. kether, eheieh, i am, is pure being, all-potential but non-active; when a flowing-forth of activity takes place from it, we call that activity chokmah; it is this descending stream of pure activity which is the dynamic force of the universe, and all dynamic force belongs to this category. 4. it must be remembered that the sephiroth are states, not places. wherever there is a state of pure, unconditioned being, without parts or activities, it is referred to kether. thus into these ten pigeon-holes of our metaphysical card-index system we can sort our ideas o

eiver, but his primary aim is to be able to control and direct in the [page 234] invisible kingdoms in the same way that the man of science has learnt to control and direct in the kingdom of nature. 41. tn order to achieve this end he must work in harmonv with thc invisible forces in the same way that the scientist masters nature by understanding her. of these invisible forces some are spiritual, descending from kether, and some are elemental, working up from malkuth. the kether forces of the macrocosm are picked up by the tiphareth-centre in the microcosm, to use the qabalistic terminology; the elemental forces are picked up by the yesod-centre, but-and this is the important point-they are directed and controlled by the manner in which the equilibrium is maintained between netzach and hod

, where kether, space, overshadows tiplareth, the sun-centre, and the watery yesod, the moon-centre, overshadows the earthy malkuth. 66. or supposing we arrange the symbols composing the glyph after another manner, which it is the glory of the tree that it enables us to do, and place them as the four elements, citrine, olive, russet, and black, in the sphere of malkuth, and consider the lifeforce descending from kether as operating after the manner of an alternating current of electricity, which the doctrine of alternating polarity teaches us to do, we find that force will sometimes be flowing from malkuth to kether, and sometimes from kether to malkuth. 67. now this is an all-important point when applied to the microcosm, for it teaches us that we need to be in circuit with the earth-soul

DONALDTYSON CORONZON

ren' and semjaza, who was their leader, said unto them 'i fear ye will not indeed agree to do this deed, and i alone shall have to pay the penalty of a great sin' and they all answered him and said 'let us all swear an oath, and all bind ourselves by mutual imprecations not to abandon this plan but to do this thing' they sware they all together and bound themselves by mutual imprecations upon it" descending to earth, the watchers take mortal women as their mates, and engender upon them powerful offspring "and they became pregnant, and they bare great giants, whose height was three thousand ells: who consumed all the acquisitions of men. and when men could no longer sustain them, the giants turned against them and devoured mankind" elsewhere these giants are described as evil spirits "and n

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

iris, the greatly favoured of his god, hu-nefer" in the upper register of this section of the papyrus is the text of the "chapter of opening the mouth of the statue of osiris" the complete scene, including this stele and vignette, appears in the tomb of pe-ta-amen-apt. in the vignette of the first chapter of the book of the dead in the papyrus of neb-qet[1] the soul of the deceased is represented descending the steps of the tomb to carry food to its mummy in the underground chamber (fig. 2. plates v. and vi. http//www.sacred-texts.com/egy/ebod/ebod17.htm (2 of 12 [8/10/2001 11:26:43 am] the ceremonies[2] which took place at the door of the tomb in an egyptian funeral are of considerable interest. the priest called kher-heb, holding the sem priest by the arm, gives directions for the slaugh

branches i myself do know (8) how glorious do i make the white crown [when] i lift up the ur i (9) hail, guardian of the door, who givest peace unto the two lands, bring thou unto me those who make offerings! grant that [1. in the appendix to plates v. and v1 (see above, p. 265, is a reproduction from the papyrus of neb-set at paris, of a scene in which the soul of the deceased is represented as descending the ladder with food for the body in the tomb below] p. 331 i may (10) lift up the earth; that the shining ones may open their arms unto me; that the company of the gods may (11) speak with the words of the shining ones unto osiris ani; that the hearts of the gods may direct [him (12; and that they may make him powerful in heaven among the gods who have taken unto themselves visible for

ELLIS LOW TWELVE 1907

cene of so many stirring events that evening. the bucks did not speak a word, for there was no occasion to do so. nor did i indulge in any observations, for neither was there call in my case. it was an extraordinary promenade through that wild region on that still summer night. the singular journey came to an end sooner than i expected. after clambering around a score of boulders, ascend= ing and descending several steep slopes, i noticed that we were going through a narrow canon-like passage in the mountains. this was followed for less than two hundred yards, when an abrupt change was made, and an instant later i was among a group of more than twenty apache warriors. no camp fire was burning, but enough moonlight penetrated the gorge to give me glimpses of several faces. the first i recog

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

anunnaki. however, he concluded that the egyptian myths did not support sitchin s thesis; rather, they suggested what he came to call the exploded planet hypothesis. the gods were not extraterrestrial beings, they were meteors that rained down as meteorites. the egyptian deities were the personifications of celestial powers, such as ra, the sun god. the ancient mythological references to the gods descending referred to the coming of fragments of the exploded planet. he also concluded that the sumerian myths also referred to the exploded planet. this exploded planet hypothesis became the subject of alford s second book, the phoenix solution (1998. the phoenix solution alienated alford from sitchin s readers, though he has insisted that he did not depart from his commitment to the idea of th

e hall of tweedale s house was found to be undamaged and still going. the precipitation is usually effected from the direction of the ceiling. catherine berry writes in her experiences in spiritualism: i saw coming from the ceiling, at the extreme end of the room, the branch of a tree about three feet in length. at the end was a large branch of white blossoms. i should perhaps say it appeared, in descending, like a flash of lightning. objects of unusual dimension and variety were apported at the millesimo castle seances with marquise centurione scotto and fabian rossi. they were too large to hide about anybody s person, a halberd over six feet long, a plant in its pot over four feet high, large pistols, and swords and dolls of great size. the room was nearly bare of furniture and examined

e inquirer would be led deeper into the underground complex that was made to recreate the underworld as understood in greek/roman mythology. the next stage of inquiry would begin with a bath, a time of meditation, and a second bath. dressed in a white tunic, he/she would then be led into a recreation of the underworld, beginning with a descent by ladder into a round chamber and then into the long descending passageway to the heart of the temple structure. the inquirer would eventually arrive at an underground body of water (the river styx, and be rowed across by someone representing the ferryman charon. on the other side was cerberus, the three-headed hound of hell. the passageway then took the inquirer to the inner sanctuary where a branch of mistletoe was offered to persephone, the godde

whereupon the air was seen to be full of them, sometimes ranged in battle, or in an aerial army. it was said by the people that they were sorcerers.an opinion to which charlemagne and his son louis the debonnaire subscribed, the latter at least imposing heavy penalties on the supposed sorcerers. to witness the admirable institutions of the sylphs, certain men were raised up in the air, and while descending were seen by their fellowmen on earth. the latter regarded them as stragglers of the aerial army of sorcerers and thought that they had come to poison the fruits and fountains. these unfortunate persons were thereupon put to death, along with many others suspected of ties to the sorcerers. the nature of these spirits was collated in the comte de gabalis with the oracles of antiquity, an

rd month three times a week, and so on continuing throughout life. this was a more comprehensible recipe than that of eugenius philalethes (1622.1666, who stated: ten parts of coelestiall slime; separate the male from the female, and each afterwards from its own earth, physically, mark you, and with no violence. conjoin after separation in due, harmonic vital proportion; and straightway, the soul descending from the pyroplastic sphere, shall restore, by a mirific embrace, its dead and deserted body. proceed according to the volcanico magica theory, till they are exalted into the fifth metaphysical rota. this is that world-renowned medicine, whereof so many have scribbled, which, notwithstanding, so few have known. in his history of magic (1913) eliphas levi describes cagliostro s great sec

been stimulated by the teachings of the famous kabbalist zedekias. he presided over a school of occult science, where he withheld the secrets of his art and contented himself with postulating his ideas about elemental spirits. the spirits he stated, had been subservient to him before the fall of man. the aforementioned visions might have been caused by mass belief that sylphs and salamanders were descending in search of their former masters. levi wrote as follows: voyages to the land of sylphs were talked of on all sides as we talk at the present day of animated tables and fluidic manifestations. the folly took possession even of strong minds, and it was time for an intervention on the part of the church, which does not relish the supernatural being hawked in the public streets, seeing tha

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ed throughout the cevennes. it was largely under the effect of this supernormal phenomenon that cavalier, roland, and marion rose against louis xiv. according to beriah g. evans, in his account of the welsh religious revival in the daily news (february 9, 1905, from all encyclopedia of occultism& parapsychology. 5th ed. music (paranormal) 1073 parts of the country come reports of mysterious music descending from above, and always in districts where the revival fire burns brightly. several interesting cases in which music was heard around the deathbed are cited by edmund gurney, f. w. h. myers and frank podmore in their classic study phantasms of the living (1886. for example, after the death of a mr. l (p. 446, three persons in the death chamber heard for several seconds three feminine voi

nder our escape from the sensuous. principalities, who govern the sublunary elements, confer temporal advantages. those of a lower rank, who preside over matter, often display their bounty in material gifts. souls that are pure are, like angels, salutary in their influence. their appearance encourages the soul in its upward efforts. heroes stimulate to great actions. all those powers depend, in a descending chain, each species on that immediately above it. good demons are seen surrounded by the emblems of blessing, demons who execute judgment appear with the instruments of punishment. we thus see how in the process of time the principles on which the system of plotinus rested were surrendered little by little, while divination and evocation were practiced with increasing frequency. plotinu

is denoted. if broken in both hands, it means death. if it is much chained it means delicacy. if it has a second or sister line, it shows great vitality. a black spot on the line shows illness at the time marked. a cross indicates some fatality. the line of life coming out far into the palm is a sign of long life. the line of the head, if long and well-colored, denotes intelligence and power. if descending to the mount of the moon it shows that the head is much influenced by the imagination. islands on the line denote mental troubles. the head line forked at the end indicates subtlety and a facility for seeing all sides of the question. a double line of the head is an indication of good fortune. the line of the heart should branch towards the mount of jupiter. if it should pass over the m

sounded like a sentence in a foreign tongue. lindsay thought he recognized some words of russian. he then quoted the text about the different gifts of the spirit, and gave us a translation in english of what he had said in the unknown tongue. he told us that charlie had that day been discussing the miracles that took place at pentecost, and that the spirit made the sound of the wind; of the bird descending; of the unknown tongue, and interpretation thereof, and the tongues of fire to show that the same phenomenon could occur again (see also daniel dunglas home; luminous phenomena; sounds; winds; xenoglossis) sources: dunraven, windham thomas wyndham-quin. experiences in spiritualism with mr. d. d. home. glasgow: r. maclehose& co. ltd, 1924. flournoy, theodore. from india to the planet mar

dynasty, regarded as one of the seven wonders of the world. it measures 756 feet square, with a height of 480 feet. it is made of some 2,300,000 blocks of stone that average 2 1/2 tons each. the core is of local stone and the outer facing of limestone, while the granite and limestone blocks are hewn with a high level of precision. the pyramid is entered through a shaft on the north side, where a descending corridor leads to an unfinished chamber with a blind passage; an ascending corridor leads to what is called the queen s chamber, containing two-dead end shafts, and eventually to the grand gallery, 100 feet long and 30 feet high, and the king s chamber, containing an empty sarcophagus. it is thought that it originally contained a mummy, rifled by tomb robbers who surmounted the granite

dern scientific scrutiny, the theme of catatrophism has remained a persistent if minority opinion in contemporary science. sources: donnelly, ignatius. ragnarok: the age of fire and gravel. 1883. reprint, new hyde park, n.y: university books, 1970. rahu according to hindu mythology, rahu is a demon who swallows the sun and moon. he is the cause of eclipses, and rahu and ketu are the ascending and descending nodes in hindu astronomy. rajneesh (journal) a publication formerly issued by the shree rajneesh ashram located in poona, india. it contained lectures by bhagwan shree rajneesh, a controversial spiritual teacher (guru) who expounded an eclectic teaching which combined elements of sufism, hinduism, and modern human potentials perspective. translated into a variety of languages, it tied t

EVERBURNING LAMPS

herell, of seville. see an essay by wray "athenaeum" aug. 8th, 1846. the last relation which i propose to cite to you is from dr. robert plot, the archaeologist, written in the time of charles the second, as follows- a certain man, engaged in digging, having at a particular spot turned up the earth deeper than usual, came upon a door, which he subsequently was able to open, and found beneath it a descending passage with steps; these he descended, and ultimately, with much trepidation and many delays, he arrived at the entrance of a vault. this underground chamber was lighted up by a lamp, which was placed in front of a statue of a man in armour sitting at a table, leaning on his left arm; in his right hand was a sceptre or weapon. when the intruder advanced, a portion of the floor moved wi

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

897, a kansas newspaper, the yates center farmers advocate, printed an affidavit attesting to an instance of interplanetary calf-rustling. there were three witnesses, the most prominent of whom was alex hamilton, a rancher from leroy, who soberly related the following: we we re awakened by a noise among the c a t t l e. upon going to the door i saw to my utter amazement that an airship was slowly descending upon my cow lot about forty rods [six h u n d red feet] from the house. calling my tenant, gid he s l i p, and my son wall, we seize d some axes and ran to the corral. meanwhile the ship had been gently descending until it was not more than thirty feet above the ground and we came within fifty yards of it. it consisted of a g reat cigar-shaped portion, possibly three hund red feet long

FAUST

t welcome, i bring thee this servant fettered fast in manacles, whose slight of duty made me slight mine own. before this noble lady kneel thou down, to make confession and avow thy guilt. exalted mistress, here thou seest the man of vision rare who on the lofty tower was placed to gaze around, there to survey keenly the firmament and earth s expanse, if here and there perchance aught may appear, descending by the hill-encircled vale to our firm castle, be it billowing herds, perhaps a marching host; those we protect, meet these in fight. today, what negligence! thou comest, he reports it not, we fail to greet most duly and most honourably so great a guest. his life he wantonly has forfeited, should lie now in the blood of well-deservbd death; but thou alone mayst punish or mayst pardon, a

i can t bestow it, i can at least bestow the dress. she sits down in the proscenium at the foot of a column. panthalis now hasten, maidens! from the sorcery we re free, from the mad tyranny of the thessalian hag, freed from the wildering, jangling tones that dazed us all, the car confounding and still worse the inner sense. hence, down to hades! where our queen has hastened on, with solemn steps descending. let her footsteps be directly followed by the steps of faithful maids. her shall we find beside the throne of the inscrutable. chorus. everywhere indeed do queens ever like to be, and in hades too do they stand supreme; proudly with their peers are they allied, with persephone most intimate. we, however, in the background of deep, asphodelian meadows, with far-reaching poplars and unfr

e. pater ecstaticus [hovering up and down. endless ecstatic fire, glow of pure love s desire, pangs of the yearning breast, rapture in god to rest. arrows, pierce through me here, lances, subdue me here, bludgeons, come, batter me, lightnings, come, shatter me, that my mortality flee from reality, endless star shine above, core of eternal love. pater profuiidus [lower region. as chasms at my feet descending burden the chasms more profound, as a thousand radiant streams are wending to foaming cataracts awesome bound, as, by its own strong impulse driven, the tree mounts upward, straight and tall, so to almighty love tis given to fashion all, to cherish all. all round me is a savage roaring as if swayed wood and rocky steep; yet plunges, lovely in its pouring, the wealth of water to the deep

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

e generally convolute to the atziluthic letter ayin i, and those of small face to the atziluthic letter alef a. the beards of the two faces with their nine respective formations of names are shown in figures 3.3 and 3.4. the beard of faith, not (al, is mentioned because it is the most precious of all. it egresses from the ears round about the face, the white locks [strands of names] ascending and descending, 2" 2' 8 +0 separating into thirteen of that most splendid of splendors. 10 the formations of the beard are found to be thirteen, that is the upper one [vast face. in the lower one [small face] they are beheld in nine. 11 each hair is said to be the breaking of the hidden fountains that issue forth from the hidden brain [vast face. 12 and all those threads [i.e. convoluting names] go ou

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

science of occult sympathies and image-making, but the twelve signs of the zodiac each had their plants, animals, images, and so on, and indeed so had all the constellations and stars of the heavens. for the all was one, united by an infinitely complex system of relationships. the magician was one who knew how to enter into this system, and use it, by knowing the links of the chains of influences descending vertically from above, and establishing for himself a chain of ascending links by correct use of the occult sympathies in terrestrial things, of celestial images, of invocations and names, and the like. the methods and the cosmological background presupposed are the same whether the magician is using these forces to try to obtain concrete material benefits for himself, or whether he is

neoplatonist, an "ancient" image, one which reached him from traditions going back, so he believed, into a remote past, did actually have within it the reflection of an idea' an ancient image of justice was not just a picture but actually contained within it some echo, taste, substance, of the divine idea of justice. this helps us to understand the way in which ficino thinks of those star images descending from "the more ancient platonists, though, in the case of such images, the relation to the idea is even closer, through the cosmology of mens, anima mundi, corpus mundi in which the images have a definite place. thus ficino's commentary on the plotinus passage becomes, by devious ways, a justification for the use of talismans, and of the magic of the asclepius, on neoplatonic grounds on

, 1947, pp. 88-9. 175 religious hermetism in the sixteenth century her interest in talismans and her encouragement of magicians and astrologers, and it would be difficult to believe that there was not also something of a magical intention behind her festivals. when in the ballet comique de la reine of 1581, the product of the festival tradition which she founded, catherine saw jupiter and mercury descending from heaven in response to the incantatory music and singing, it is doubtful, great artist though she was, whether she saw this as a purely artistic representation. more probably, for her, such a performance was in the nature of an extended and complicated talisman, an arrangement of the planetary gods in a favourable order, invoked by favourable incantations, resulting, not only in a m

h chinks could he behold the far distant stars. his wings were clipped, so that he might not soar upwards through the cloudy veil to see what really lies beyond it and liberate himself from the foolish imaginations of those who issuing from the miry caverns of earth 1 cena, dial. i (dial, ital, p. 28. 236 giordano bruno in england: the hermetic philosophy as though they were mercuries and apollos descending from heaven have with many kinds of deceit imposed brutal follies and vices upon the world in the guise of virtues, of divinity and discipline, quenching the light which rendered the souls of our fathers in antique times divine and heroic whilst confirming and approving the pitch dark ignorance of fools and sophists. therefore during all this long while oppressed human reason, bewailing

as he would probably say "pedants" who do not.2 for magic it is axiomatic, says bruno, in every work to have before the eyes the sequence of influence from god to the gods, from the gods to the stars, from the stars to the demons, who are cultivators of the stars and of whom one is the earth, from the demons to the elements, from the elements to the sense and to the "whole animal" and this is the descending scale. the ascending scale is from sense to elements, demons, stars, gods, thence to the soul of the world or the spirit of the universe, and from thence "to the contemplation of the one simple optimus maximus, incorporeal, absolute, sufficient in itself."3 obviously a vital stage in 1 "etenim ipsa vocis qualitas et egyptiorum nominum lingua in seipsa habet actum dictorum. quantum igitu

the lovely splendour of light, listening to nature who is crying aloud to be heard and following wisdom in simplicity of spirit and with an honest affection of the heart.1 the nolan's message in its application to the times in which he lived is nowhere more clearly set out than in this dedication to rudolph ii. here are all his usual themes, the vicissitudes of light and darkness, the "mercuries descending from heaven" who, as we know from this familiar phrase in other contexts, destroyed the religion of the egyptians, the natural religion which he himself follows and which does not break the ius gentium and the universal law of love as the fanatical sectaries do, the "aristotelians" who want to impose their prejudices on others. was he perhaps mainly thinking now of paris under the leagu

FRATER ELIJAH ANGELS OF CHAOS

with stupid ego issues then given up and everything flowed more naturally. i started the dance for the dances sake and people progressed to get me things) i ran into this foreign couple from the netherlands and was treated to club (twilo. the energy there was up and i trance-danced into communion with az (i was completely sober and on an extreme fatigue gnosis. i saw a bat-like humanoid creature descending, and then the visage of a sarcophagus (coffin) like shape 8/14/99 i had a dream that the chaos-sphere tattoo on my leg just went away and i had new flesh covering my leg a black women with crazy eyes walked by me this morning and said in this deranged voice, you can t see him, but he loves you. 8/16/99 this initiation period is pure suffering. every facet of my life has changed. i see c

ng. ii/9b: a note on the master s who come to us to show us the way. the word battle is illuminated, such is our course. a picture of the gateway to universe b through the reverse sun of daath. the conic is the black-hole sun. ii/10a: this plate is a warning by the denizen dictating this chapter. my side note is shown clearly, amazed at reality. the picture is eyes and/ or wings. the overlap is a descending ego six times (in promise of unity. ii/10b: a few notes and warnings about the demonic urges which manifest during these forays into null space. the origins of the many faces of the quaklephant, and a note as to it s awareness of it s own way. a few phrases represent personal demons which may come to the fore. the picture is of a point surrounded by a menacing skull face with 22 teeth

(oh-mah) understanding zacar-e (zoad-ah-kah-ray) move gohus (go-hoos) i say oadriax (oh-ah-dah-ree-ahx) lower heavens orocha (oh-roh-kah-hay) under you (beneath) dodpal (doh-dah-pah-el) let them vex caosgo (kah-oh-ess-gee-oh) the earth abrang (ah-brah-noo-gee) i have prepared netaab (nay-tah-ah-bay) government de/ caosgo (day/ kah-oh-ess-gee) of/ the earth explosion- visualize a lightening flash descending through the heavens and strike the wand to the floor utilizing (astrally) the rune sowuz/ sowulo and the sigil for the binding of the eye which should be received prior to the rite from the angel. a flashing between both symbols is a good technique. while screaming, io choronzon! statement of office- the following is an adaptation of a calling given by the sons of hermes: universe, hear

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

ker, the sun, came into aries by precession, a new cycle commenced and the glad tidings were preached by christ. he said by implication that the new heaven and earth were not ready then, when he told his disciples "whither i go, you cannot now follow, but you shall follow afterwards; i go to prepare a place for you and will come again and receive you" later, john saw in a vision the new jerusalem descending from heaven, and paul taught the thessalonians by the word of the lord that those who are christ's at his coming shall be caught up in the air to meet him and be with him for the age. this is in line with the tendencies shown by past developments. the lemurians lived very close to the fiery core of the earth. the atlanteans inhabited the basins somewhat further away from the center. the

its; he was also given a new hammer and a new word. when the new era dawned, he was born as lazarus, the widow's son of nain, and raised by the strong grip of the lion's paw to the rank of immortals as christian rosenkreuz. solomon, the son of seth, was reborn as jesus. the baptism of water administered by john as representative of jehovah freed him also. he yielded his body at that moment to the descending christ spirit and ranged himself with the new leader. religion has been terribly tarnished in the course of time, its pristine purity has long since vanished under the regime of creed, and it is no longer catholic, that is to say, universal. sects and "isms" have branched out in one direction and another, but still jesus from the invisible worlds enfolds in his love all the sons of seth

FULLER J F C SECRET WISDOM OF THE QABALAH

evil (the white and the black or the white and the red) tetragrammaton himself represents the fall of yetziratic harmony. in fact, the symbolism here describes the descent of the tree of life into assiah, where it is reversed and changed from harmony into discord- that is into activity. why should this descent take place? the answer is gof necessity h. tetragrammaton must descend, because only by descending can he complete the cycle of emanations and so ultimately (through a reversed process of emanation) reinstate the no-thingness of the ayin. as we have shown, the first fall is from the ain soph to adam qadmon, the second from adam qadmon to metatron, the third from metatron to sammael, and the fourth from the angelic sammael to his demoniacal counterpart; for we are told that glife in t

ciples of creation; here we will return to this subject, for they constitute the foundations of mystic knowledge towards which, as we shall show later on, scientific thought is tending. first it must be realized that though, in the ordinary use of words, creation conveys to us an idea of gspringing up h, that is of newness and novelty, to the qabalist it conveys the opposite idea, namely, that of descending, obscuring, and grossifying. for instance, no rational being would assert that a work of art was greater than the artist who created it. a statue is an artistic idea materialized. it is of stone, clay, or metal- pure matter- to which has been added an ideal form which emanated from the thoughts of a human being also fashioned of matter, that is of flesh, blood, and bone. it was not thou

rom the elemental pyramid in which it is imprisoned. then the four elements vanish and the splendour of the shekinah enwraps, like a caul of light, the divine child- the messiah. from this esoteric doctrine it will be seen that the messiah does not come from outside, he does not descend upon the pyramid; in place he comes from inside and dissolves the pyramid. the christian idea of the son of god descending from heaven to save the world is in fact the qabalistic idea upside down; for all men, or, according to the hebrews, all the chosen people, are sons of god, particles of divinity, atoms of spirit, and when all these atoms unite in one spiritual ecstasy the messiah is born; for he is the integration of the totality of spirit in mankind. not a spark descending into darkness, but darkness

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

t to the saint's day" of these fire festivals and their adoption by the christian church tylor says "the solar christmas festival has its pendant at mid-summer. the summer solstice was the great season of fire festivals throughout europe on the heights, of dancing round and leaping through the fires, of sending blazing fire-wheels to roll down from the hills into the valleys, in sign of the sun's descending course. these ancient rites attached themselves in christendom to st. john's eve "it seems as though the same train of symbolism which had adapted the mid-winter festival to the nativity, may have suggested the dedication of the mid-summer festival to john the baptist, in clear allusion to his words 'he must increase but i must decrease"[137 [137] tylor, primitive culture, vol. ii, p. 2

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

t 'here, here is fatality' cried my father,'thedeath-blow only reveals theirfaces''itmeans us harm, father. beware, beware! surely that cannot be human. let us fly' there was a yell; the monster had leapeduponus and had clutched my father. from its own torn and bleeding side it had wrenchedthedagger, and raised it aloft. my love for my parent gave a man'sstrengthto my frame. i seized and held the descending arm, striving for possession of the weapon.28a.e.waite-magicianofmanyparts_ a moment only the contest lasted. theassassin's.arm dropped, the pallor of death overspread his countenance, and he fell back upon the grass. he uttered some words in a language which i didnotunderstand, and was dead.this, however, is an exception, and unliketomtiueheart,these later tales cannot stand besidethe

GILBERT THE MAGICAL MASON

her255 ell, of seville. see an essay by wray,athent2um,aug. 8th, 1846. the last relation which i propose to citetoyou is from dr robert plot, the archreologist, written in the time of charles the second, as follows: a certain man, engaged in digging, having at a particular spot turned up the earth deeper than usual, came upon a door, which he subsequently was about to open, and found beneath it a descending passage with steps; these he descended, and ulti255 mately, with much trepidation and many delays, he arrived at the entrance of a vault. this underground chamber was lighted up by a lamp, which was placed in front of a statue of a man in armour sitting at a table, leaning on his left arm; in his right hand was a sceptre or weapon. when the intruder advanced, a portion of the floor move

emy; its name in english meaning is 'cleansing fires'.thesetensephiroth are thought of as being connected together by paths, or waysofwisdom, twenty-two in number, shownthuson the diagram; they are numbered by means of the letters of thehebrewalphabet, eachofwhich, as is well255 known, being equally a letteranda number.the22 paths, added to the 10 sephiroth, form the famous 32 waysofwisdom, which descending by successive emanations uponman,enable'him tomountup to the source of wisdom passing successively upward through these 32 paths.thisprocess of mental abstraction was the rabbinic form of what the hindoo knows as yoga, or unionofthehumanwith the divine by contemplation and absorptionofmindinto a mystical reverie.thehumansoul is again conceived of as distributed throughseveraldistinct fo

, and a plane of so-called objectivity or of matter. thesetensephiroth, and the planes, each contribute an essence which in their totality, in ever-varying proportion, constitutes man. at his origin there was formulated what the scientists would call 'archetypal man, and what the kabalists call adam kadmon, the heavenly man. successive stages of entities of this type pass along the ages through a descending scale, offering the individual every variety of experience, and then along an ascending scale of re255 development until human perfection is attained, and ultimate reunion with the divine is the result of the purified soul having completed its pilgrimage. in thecommentaryonthecreationofgenesis,still allegorical like genesis itself, it is stated:thereis in heaven a treasury called guph

d beauty are the sephirotic triad of chochmah, geburah, and tiphereth.theseveral emanations of the sephiroth of the kabbalah, one proceeding from the other, produce, as they are always designed in visible form, a tortuous path, at once reminding us of the winding staircase. indeed one form of the contemplation of the eternal was described by the kabbalists as ascending by the sephirotic names and descending by the paths. this tortuous path is also like the lightning flash, as is said in the sepher yetzirah or 'book of formations, which has been translated by myself and is now published at bath, and is, perhaps, the oldest monotheistic philosophical tract in exist255 ence. note, the son of god is also spoken of as the 'light of the world. four tassels refer to four cardinal virtues, says th

lds of atziluth, briah, yetzirah, and assiah. grseco-roman mythology had four rivers in itshell-styx,acheron, cocytus and phlegethon. in this matter of rivers, w.j. colville ends an analogy with four parts of the arterial system of the human body: springing from the heart is first the innominate artery feeding the right side, then the left carotid artery, then the left sub-clavian, and lastly the descending aorta, feeding the bodily organs and lower limbs.thetetragrammaton again is connected with the tetractys upon which sacred symbol the pupils of pythagoras took the oath of fidelity.thenumber four163oneorderofthejewish kabalists, in their studiesofthe hebrewoldtestamentpentateuch,declaredthatthe sacred words were capable of being regarded fromfourpoints of view. soharii,99.pashutorremoz

GILBERT THE SORCERER AND HIS APPRENTICE

a white ground, are mystical representa255 tions of the various paragraphs of the 17th chapter. they show:thesymbols of temu, the setting sun, the past and the future. the adoration of temu in the west. the abode of the west shown by the jackal of anubis in a shrine with isis and nephthys adoring.theadoration of osiris. the phoenix or bennu.thereformation of the departed spirit shown by the soul descending to the body onthebier, in the form of a human headed bird, khem of dual manifestation, shown by the birds on either side of the prostrate mummy. so the purified soul passes ever onward and upward, and still uses its mystical hymn.itreaches the pools of the two truths, shown by the two quadrangular figures; it passes through anrutf, the gate of the north, and through the gate of tajeser

cross (beforehimkneel two ministers) heisthesymbol ofmercyandbeneficence.6.the lovers.this is usually described as representingman'between vice. and virtue, while a winged genius threatens vice with his dart.buti am rather inclined to the opinion that it represents the. qabalistical microprosopus between binah..225225and malkuth(seemykabbalah unveiled),while the figure. above shows the influence descending from kether. itisusually considered to meanproofortrial;but i am inclined to suggestwise dispositionas its signification. 7.the chariot.this is a most complicated and important symbol, which has been restored by eliphas levi.itrepresents a conqueror crowned and bearing a sceptre, riding in a cubical chariot, surmounted by four columns and a canopy, and drawn by two horses, one of which

his head covered with a cowl, bearing in his right hand the lantern of occult science, while in. his left he holds his magic wand half hidden beneath his cloak. he isprudence.thetarot5910. the wheeloffortune.a wheel ofsevenspokes (the two halves of the double-headed cards make iteightspokes, whichisincorrect) revolving (between two uprights).onthe ascending side is an animal ascending, and on the descending side is a sort of monkey descending; both forms are bound to the wheel. above it is the form of an angel (or a sphinx in some) holding a sword in one hand and a crown in the other. this very complicated symbol ismuchdisfigured, and has been well restored by levi.itsymbolisesfortune,good or bad.ii.strength or fortitude.awoman crowned with crown and cap of maintenance, who calmly, and wit

ead towards the78thesorcerer and his apprenticeother is black and menacing, the otheriswhite and calm. on the square which forms the front of the chariot we see the indian lingam surmounted by the flying globe of the egyptians.10. the wheeloffortune.a wheel of seven spokes, the cosmogonical wheel of ezekiel, with a dog-headed figure ascending on one side (anubis, the egyptian mercury; and a demon descending on the other (the egyptian evil deity, typhon; the former of these bears a caduceus, the latter a trident; both figures are bound to the wheel. above them is a sphinx at the balance-point of the wheel, holding a drawn sword between its lion's claws.12. the devil.throned on a cube above the universe is a goat-headed, satyr-like figure, bearing on its brow the pentagram, apex upward, so a

GNOSTIC HANDBOOK

leansed of its fallen elements by sophia and in recognition of his achievement, the divine will acknowledges his new state. michael is now jesus the christ, the christ state being the achievement of communication with the mind of god or the logos. the gnostic handbook page 78 as soon as jesus was baptised, he went up out of the water. at that moment heaven was opened, and he saw the spirit of god descending like a dove and lighting on him. and a voice from heaven said "this is my son, whom i love; with him i am well pleased" matthew 3:16,17 jesus was now in a position to transform the human situation, as a son of god (a being whose essence is in commune with the logos and whose actions embody the holy spirit, he now went about his task of redeeming israel. he was the messiah from the land

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

of initiation, his energy field has been cleansed of dialectic elements by sophia, and in recognition of his achievement, the father of wisdom acknowledged his new state. michael is now jesus the christ, the christ state being the achievement of communication with the logos. as soon as jesus was baptised, he went up out of the water. at that moment heaven was opened, and he saw the spirit of god descending like a dove and lighting on him. and a voice from heaven said "this is my son, whom i love; with him i am well pleased" matthew 3:16,17 jesus was now in a position to transform the human situation, as a son of god (a gnostic theurgy page 198 being whose essence is in communication with the logos and whose actions embody the holy spirit, he went about his task of redeeming the caged part

GOETIA LUCIFERIAN

show thyself in a form you so desire that we may hold congress in the communion of my self! optional english/enochian conjuration- i do conjure thee, o spirit n. by the flames of azazel the lord of the earth i conjure thee forth. by beralanensis, baldachiensis, paumachia and aplogiae sedes; by the most powerful guardians and spirits of the beast, brought forth by the mighty throne, i summon thee descending spirits, dragon of the dark heavens by the crown of the dragon, enthroned eye of holy fire be friendly unto me, enter this circle and bring forth your wisdom and truth, descend and come forth from the dragon s temple, bring forth the wisdom of the wicked (translated- ol gnay zodaneta gah ialprg azazel, enay thahaaotahe ol zodameta micma micma micalz bransg gah a orh levithmong yolcam ox

GOLDEN DAWN RITUALS SADD

ical line of the great cross, that is in the linea dei patris filiique, will be 26, which answers to the gematria or number of hwhy. also the number of points in the geomantic symbols referred to the kerubim, fortuna major to e, rubeus to h, tristitia to k, and amissio to b, are also 26 in number. the ten squares remaining on the horizontal bar of the great cross, that is five on each side of the descending column, and not considering the two squares on the centre where the shafts cross, will refer to the ten sephiroth. and the first three letters of those squares will symbolise the triad of the supernals operating through the quadrangle. looking at the horizontal line again, and considering its full quota of twelve squares, instead of as ten as before, then since they are divided into a 3

GOLDEN DAWN RITUALS Z1

d at the end the watcher without, the sentinel. it is as though a gigantic wheel were revolving, as it is said: one wheel upon earth beside the kerub. the name of the sphere of the primium mobile \ylglgh tycar, signifies the heads or beginnings of wwhirling motions or revolutions. of this wheel in the mystic circumambulation, the 19 ascending side begins from below the pillar of nephthys, and the descending side from below the pillar of isis, but in the reverse circumambulation, the contrary. now, the nave or axis of this wheel is about the invisible station of harpocrates- as though that god, in the sign of silence, were there placed affirming the concealment of that central atom of the wheel, which alone revolves not. the mystic circumambulation is symbolic of the rise of light and from

GOLDEN DAWN RITUALS Z2

invocations and exposures be repeated when without doubt. if these be done with care (and more especially those of p and q with those of the 4 as taught, for these have great force materially, then without doubt shall that flashing light manifest itself in the curcurbite. r. holding the lotus wand by the white end, the alchemist now draws over the curcurbite the symbol of the flaming sword as if descending into the mixture. then, let him place the curcurbite to the east of the solemn invocation of the forces of f to act therein. the curcurbite is then to be placed between the pillars (or the drawn symbols of these same) for seven days, upon a flashing tablet of f. after this period, fit on the alembic head, and distill first in balneum mariae, then in balneum arenae till what time the mix

GOLDEN DAWN RITUALS ZAM17

ing little the making of gold, which is but a parergon, for besides that they have a thousand better things. we say with our loving father c.r.c, phy. aurum nisi quantum aurum, for unto him the whole nature is detected; he doth not rejoice that he can make gold, and that, as saith christ, the devils are obedient unto him, but is glad that he seeth the heavens open, the angels of god ascending and descending, and his name written in the book of life (in den boecke des levens. also we testify that, under the name of chymia, many books and pictures are set forth in contumeliam gloriae dei, as we will name them in their due season, and will give to the pure-hearted a catalogue or register of them. we pray all learned men to take heed of this kind of books, for the enemy never resteth, but sowe

GOLDEN DAWN RITUALS ZAM21

from thine abode in silence, unutterable wisdom, all light or power. thoth, hermes, mercury, odin, by whatever name i call thee, thou art still nameless to eternity. come thou forth i say, and aid and guard me in this work of art. thou star of the east that didst conduct the magi, thou art the same all present in heaven and in hell. thou that vibratest between the light and the darkness, rising, descending, changing ever yet ever the same. the sun is thy father; thy mother the moon. the wind hath borne thee in its bosom, and the earth hath ever nourished the changeless godhead of thy youth. come thou forth i say, come thou forth and make every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire, an

GOLDEN DAWN RITUALS ZAM22

oly names of god borne upon the banners of the south, oip teaa pdoce, spirits of o give unto me the substance of your realm that it may be mine forever. bind it unto this creature of talismans which i have created (make invoking circle) in the name of edlprnaa, great king of the south, spirits of o,i command ye! concentrate upon this talisman the substance of your realm, so that all potent forces descending may impart unto it a tireless strength and an all pervading energy so that unto me it may be a talisman ever helping me to aspire 15 unto the divine with the extended flare of an all penetrating vision. creature of talismans, thou hath the o of life, so pass thou on! make 4=7 grade sign step 4. take up the talisman and circumambulate completely holding talisman aloft and attracting the

GOLDEN DAWN RITUALS ZAM5

i am osiris onnophris, the justified one, i am the lord of life, triumphant over death. there is no part of me that is not of the gods. i am the preparer of the pathway, the rescuer unto the light. out of the darkness let the light arise. i am the reconciler with the ineffable. i am the dweller in the invisible. let the white brilliance of the spirit descend" step 6 visualize the white brilliance descending through your body through the crown of your head as though it were a wand or shaft of light connecting you from high above your head to below your feet. step 7 vibrate exarp, bitom, hcoma, and nanta. each one should be vibrated a total of five times to symbolize the divine spirit ruling over matter. note: you may now circulate the light through the body and end the exercise early, or yo

GOLDEN DAWN RITUALS ZAM7

thine abode in the silence, unutterable wisdom, all light or power. thoth, hermes, mercury, odin, by whatever name i call thee, thou art still nameless to eternity. come thou forth i say, and aid and guard me in this work of art. thou star of the east that didst conduct the magi, thou art the same, all present in heaven and in hell. thou that vibratest between the light and the darkness, rising, descending, changing ever, yet ever the same. the sun is thy father; thy mother the moon. the wind hath borne thee in its bosom, and the earth hath ever nourished the changeless god head of thy youth. come thou forth i say, come thou forth, and make every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

out this place, which seemed to float above the clouds like an enchanted kingdom. graham hancock fingerprints of the gods 70 although our ultimate destination was tiahuanaco, we were aiming that night for the town of copacabana on a promontory near the southern end of lake titicaca. to reach it we had to cross a neck of water by improvised car ferry at the fishing town of tiquine. then, with dusk descending, we followed the main highway, now little more than a narrow and uneven track, up a series of steep hairpin bends and on to the shoulder of a mountain spur. from this point a contrasting panorama unfolded: the dark, dark waters of the lake below appeared to lie at the edge of a limitless ocean drowned in sombre shadows, and yet the jagged peaks of the snowcapped mountains in the distanc

hough it might have functioned as some kind of arcane device or machine. deep within its bowels, archaeologists had discovered a complex network of zig-zagging stone channels, lined with fine ashlars. these had been meticulously angled and jointed (to a tolerance of one-fiftieth of an inch, and had served to sluice water down from a large reservoir at the top of the structure, through a series of descending levels, to a moat that encircled the entire site, washing against the pyramid s base on its southern side.6 so much care and attention had been lavished on all this plumbing, so many man-hours of highly skilled and patient labour, that the akapana made no sense unless it had been endowed with a significant purpose. a number of archaeologists, i knew, had speculated that this purpose mig

e because the inscriptions, a mixture of word pictures and phonetic symbols, had not yet been fully decoded. it was evident, however, that a number of the glyphs referred to epochs thousands of years in the past, and spoke of people and gods who had played their parts in prehistoric events.1 pacal s tomb to the left of the hieroglyphs, let into the huge flagstones of the temple floor, was a steep descending internal stairway. this led to a room buried deep in the bowels of the pyramid, where the tomb of lord pacal lay. the stairs, of highly polished limestone blocks, were narrow and surprisingly slippery and moist. adopting a crabbed, sideways stance, i switched on my torch and stepped gingerly down into the gloom, steadying myself against the southern wall as i did so. this damp stairway

the records of caliph al-ma mun, a muslim governor of cairo in the ninth century ad. he had engaged a team of quarriers to tunnel their way into the pyramid s northern face, urging them on with promises that they would discover treasure. through a series of lucky accidents ma mun s hole, as archaeologists now refer to it, had joined up with one of the monument s several internal passageways, the descending corridor leading downwards from the original concealed doorway in the northern face (the location of which, though known in classical times, had been forgotten by ma mun s day. by a further lucky accident the vibrations that the arabs had caused with their battering rams and drills dislodged a block of limestone from the ceiling of the descending corridor. when the socket from which it

rtain, too, that nobody had cut through the granite plugs blocking the entrance to that corridor. commonsense ruled out the possibility of any earlier incursion unless there was another way in. 10 secrets of the great pyramid, p. 11. 11 the traveller s key to ancient egypt, p. 120. graham hancock fingerprints of the gods 290 bottlenecks in the well-shaft there was another way in. farther down the descending corridor, more than 200 feet beyond the point where the plugged end of the ascending corridor had been found, lies the concealed entrance to another secret passageway, deep within the subterranean bedrock of the giza plateau. if ma mun had discovered this passageway, he could have saved himself a great deal of trouble, since it provided a readymade route around the plugs blocking the as

eway, deep within the subterranean bedrock of the giza plateau. if ma mun had discovered this passageway, he could have saved himself a great deal of trouble, since it provided a readymade route around the plugs blocking the ascending corridor. his attention, however, had been distracted by the challenge of tunnelling past those plugs, and he made no effort to investigate the lower reaches of the descending corridor (which he ended up using as a dump for the tons of stone his diggers removed from the core of the pyramid).12 the full extent of the descending corridor was, however, well-known and explored in classical times. the graeco-roman geographer strabo left quite a clear description of the large subterranean chamber it debouched into (at a depth of almost 600 feet below the apex of th

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

htower of air. see the region of your loins as the watchtower of fire. see your left side as the watchtower of water. see your right side as the watchtower of earth. see your spine as the tablet of union. step 3. place your hands together in your lap and your f e e t t o ge the r. know thi s t o be the j o ining o f the watchtowers of earth and water. step 4. as you slowly inhale, see your breath descending 285 through the watchtowers to enter into the watchtower of fire. as you exhale, see it going up into the tablet of union and residing there (let the air leave through the nose, but let the essence of that air enter into the tablet of union. step 5. as you breathe, feel the breath of life rushing downward through all four watchtowers until it enters the watchtower of fire. let this watc

GREY W G CONDENSATION OF KABBALAH

if you need to go deeper, you must know more deeply, and this can only be done with the effort to follow up this briefest outline of kabbalistic principles. the only person who can determine what that would be worth, is you. ooooooo 10 figure 1 paths on the tree figure 3 numbering of the paths figure 2 serpent-ascent of the tree part two: the way back having seen how the kabbalists postulated god descending to our level, we are now faced with what is probably the more important ideology of how we are supposed to get back to god by a reversal of the process. the kabbalists certainly could not get back togod by the lightening-flashmethod, so another idea came to them- the edenic serpent of the legendary fall must show the ascent by a slow and careful crawling progression from branch to branc

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

life by the hermetic order of the golden dawn provide a perfect vehicle for magical evocation. these hierarchies descend through all four of the qabalistic worlds and onward into the realm of the averse forces. unto aziluth, the highest of the four qabalistic worlds corresponds a divine name attributed unto each sephirothic, zodiacal, planetary, and elemental force. likewise, unto briah, the next descending world, corresponds the name of an archangel, and unto yetzirah, the name of an angel or choir of angels presiding over each of the forces. unto assiah, the lowest qabalistic world corresponds a name for the sphere of the operation of each force, and in the infernal realm beyond assiah corresponds the name of an averse force. thus we find in the tree of life an excellent model and vehicl

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ography compiled from facts gathered from our various official publications and from official records. harvey spencer lewis was born in frenchtown, new jersey, on november 25, 1883, at 12:38 noon (corrected, astrological time) his parents were engaged in educational work at the time and he was given a good schooling, and later brought to new york with his two brothers. he was of welsh extraction, descending from the family of lewis whose great forbear was sir robert lewis and whose other descendants included merriweather lewis of the famous lewis and clark expedition, and many others prominent in early american history. educated in new york city schools, he united with the methodist church and was one of the early members of the well-known methodist "metropolitan temple, of which dr. s. pa

HANDBOOK OF EGYPTIAN MYTHOLOGY

ples. the spirits of the dead could join the crew of the sun boat or seek a place at the court of osiris, the ruler of the underworld. most of the spells designed to help nourish and protect the spirit on its journey to these destinations were based on earlier prototypes, but there was a new emphasis on judging the past life of the deceased. this is seen most clearly in spell 125, the formula for descending to the great hall of the double maat. before the throne of osiris, the deceased had to face a jury of gods and goddesses and declare himself or herself innocent of forty-two specific sins. most of the sins in this negative confession are offenses introduction 27 figure 7. vignette to spell 125 of the book of the dead. from right to left, a dead woman is brought into the hall of the doub

creation myths speak of the creator s coming into being in the nun. the generative powers of the nun could be personified by a goddess known as mehet-weret (the great flood) who gave birth to the creator sun god. every night 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 iden

HELENA BLAVATSKY NIGHTMARE TALES

ner that the story was not altogether a fabrication, and since she had atall events apparently succeeded in recovering her property through being somehow assisted by the dervishes,we determined to go the following morning and see for ourselves, for what had helped her might help uslikewise. the monotonous cry of the muezzins from the tops of the minarets had just proclaimed the hour of noon aswe, descending from the heights of pera to the port of galata, with difficulty managed to elbow our waythrough the unsavoury crowds of the commercial quarter of the town. before we reached the docks, we hadbeen half deafened by the shouts and incessant ear-piercing cries and the babel-like confusion of tongues. inthis part of the city it is useless to expect to be guided by either house numbers, or na

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ze them to our views. the less so, as in the cases of purely psychic and spiritual manifestations we believe in the intercommunication of the spirit of the living man with that of disembodied personalities. we say that in such cases it is not the spirits of the dead who descend on earth, but the spirits of the living that ascend to the pure spiritual souls. in truth there is neither ascending nor descending, but a change of state or condition for the medium. the body of the latter becoming paralyzed, or "entranced" the spiritual ego is free from its trammels, and finds itself on the same plane of consciousness with the disembodied spirits. hence, if there is any spiritual attraction between the two they can communicate, as often occurs in dreams. the difference between a mediumistic and a

would be rather a senseless fiend than a god. why, even the jewish philosophers, believers in the mosaic bible (esoterically, of course, have never entertained such an idea; and, moreover, they believed in reincarnation, as we do. q. can you give me some instances as a proof of this? a. most decidedly i can. philo judaeus says: the air is full of them (of souls; those which are nearest the earth, descending to be tied to mortal bodies, palindromousi authis, return to other bodies, being desirous to live in them. in the zohar, the soul is made to plead her freedom before god: lord of the universe! i am happy in this world, and do not wish to go into another world, where i shall be a handmaid, and be exposed to all kinds of pollution. the doctrine of fatal necessity, the everlasting immutabl

as that of the hindus. guhya-vidya (sans) the secret knowledge of mystic-mantras. page 153 the key to theosophy- hp blavatsky.txt gupta-vidya (sans) the same as guhya-vidya. esoteric or secret science, knowledge. gyges "the ring of gyges" has become a familiar metaphor in european literature. gyges was a lydian, who, after murdering the king candaules, married his widow. plato tells us that gyges descending once into a chasm of the earth, discovered a brazen horse, within whose opened side was the skeleton of a man of gigantic stature, who had a brazen ring on his finger. this ring when placed on his own finger made him invisible. hades (gr, or aides, the "invisible" the land of shadows; one of whose regions was tartarus, a place of complete darkness, as was also the region of profound dre

HINE P OVEN READY CHAOS

ularised the view that the complex syndrome known as schizophrenia is similar, in many ways to a mystic journey, with close links to the inner journeys undertaken by shamans and heroes in cultural myths worldwide. however, one point is very clear, that while the shaman or initiate is the active agent- the fearless one- this is rarely true of the individual in the throes of schizophrenia. like the descending initiate, schizophrenics often report feelings of a loss of agency over their environment, loss of ego boundary, and a sense of somehow being different or set apart in some way. many cannot, it seems, sort out what is meaningful stimuli in their environment, and report feelings of being overwhelmed by what is happening around them. there is a wide range of speculative theories regarding

HP LOVECRAFT A DARK LORE

ing shelter from the increasing rainfall beneath one of the few undestroyed frye outbuildings, they debated the wisdom of waiting, or of taking the aggressive and going down into the glen in quest of their nameless, monstrous quarry. the downpour waxed in heaviness, and distant peals of thunder sounded from far horizons. sheet lightning shimmered, and then a forky bolt flashed near at hand, as if descending into the accursed glen itself. the sky grew very dark, and the watchers hoped that the storm would prove a short, sharp one followed by clear weather. it was still gruesomely dark when, not much over an hour later, a confused babel of voices sounded down the road. another moment brought to view a frightened group of more than a dozen men, running, shouting, and even whimpering hysterica

or at the sound of a single whistle-blast, then wait and capture anything which might issue from the regions within. at the sound of two whistle-blasts it would advance through the aperture to oppose the enemy or join the rest of the raiding contingent. the party at the stone building would accept these respective 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 existe

is. in this new material one mystic formula, or rather pair of formulae, recurred so often that willett had it by heart before he had half finished his quest. it consisted of two parallel columns, the left-hand one surmounted by the archaic symbol called "dragon's head" and used in almanacs to indicate the ascending node, and the right-hand one headed by a corresponding sign of "dragon's tail" or descending node. the appearance of the whole was something like this, and almost unconsciously the doctor realised that the second half was no more than the first written syllabically backward with the exception of the final monosyllables and of the odd name yog-sothoth, which he had come to recognise under various spellings from other things he had seen in connexion with this horrible matter. the

olemn and measured intonation of that which he had meant all along to recite. an eye for an eye- magic for magic- let the outcome shew how well the lesson of the abyss had been learned! so in a clear voice marinus bicknell willett began the second of that pair of formulae whose first had raised the writer of those minuscules- the cryptic invocation whose heading was the dragon's tail, sign of the descending node- ogthrod ai'f geb'l-ee'h yog-sothoth 'ngah'ng ai'y zhro! at the very first word from willett's mouth the previously commenced formula of the patient stopped short. unable to speak, the monster made wild motions with his arms until they too were arrested. when the awful name of yog-sothoth was uttered, the hideous change began. it was not merely a dissolution, but rather a transform

ly a wisp of smoke came, and the three tall steeples loomed stark and unpainted against the seaward horizon. one of them was crumbling down at the top, and in that and another there were only black gaping holes where clock-dials should have been. the vast huddle of sagging gambrel roofs and peaked gables conveyed with offensive clearness the idea of wormy decay, and as we approached along the now descending road i could see that many roofs had wholly caved in. there were some large square georgian houses, too, with hipped roofs, cupolas, and railed "widow's walks" these were mostly well back from the water, and one or two seemed to be in moderately sound condition. stretching inland from among them i saw the rusted, grass-grown line of the abandoned railway, with leaning telegraph-poles no

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

ll, sent out its own reports from the shortwave transmitters on the planes; these being simultaneously picked up by our apparatus at the southern base and by the arkham at mcmurdo sound, whence they were relayed to the outside world on wave lengths up to fifty meters. the start was made january 22nd at 4 a.m, and the first wireless message we received came only two hours later, when lake spoke of descending and starting a small-scale ice-melting and bore at a point some three hundred miles away from us. six hours after that a second and very excited message told of the frantic, beaver-like work whereby a shallow shaft had been sunk and blasted, culminating in the discovery of slate fragments with several markings approximately like the one which had caused the original puzzlement. three ho

ny appalling and incredible secrets of primal nature. ix i have said that our study of the decadent sculptures brought about a change in our immediate objective. this, of course, had to do with the chiseled avenues to the black inner world, of whose existence we had not known before, but which we were now eager to find and traverse. from the evident scale of the carvings we deduced that a steeply descending walk of about a mile through either of the neighboring tunnels would bring us to the brink of the dizzy, sunless cliffs about the great abyss; down whose sides paths, improved by the old ones, led to the rocky shore of the hidden and nighted ocean. to behold this fabulous gulf in stark reality was a lure which seemed impossible of resistance once we knew of the thing- yet we realized we

soon after our somber discovery, and i am not prepared to say that we would have immediately revived such thoughts but for a specific circumstance which broke in upon us and set up a whole new train of speculations. we had replaced the tarpaulin over poor gedney and were standing in a kind of mute bewilderment when the sounds finally reached our consciousness- the first sounds we had heard since descending out of the open where the mountain wind whined faintly from its unearthly heights. well-known and mundane though they were, their presence in this remote world of death was more unexpected and unnerving than any grotesque or fabulous tones could possibly have been- since they gave a fresh upsetting to all our notions of cosmic harmony. had it been some trace of that bizarre musical pipi

black, arched aperture which broke the symmetry of the vault to a height of nearly fifteen feet. it was the entrance to the great abyss. in this vast hemisphere, whose concave roof was impressively though decadently carved to a likeness of the primordial celestial dome, a few albino penguins waddled- aliens there, but indifferent and unseeing. the black tunnel yawned indefinitely off at a steep, descending grade, its aperture adorned with grotesquely chiseled jambs and lintel. from that cryptical mouth we fancied a current of slightly warmer air, and perhaps even a suspicion of vapor proceeded; and we wondered what living entities other than penguins the limitless void below, and the contiguous honeycombings of the land and the titan mountains, might conceal. we wondered, too, whether the

HP LOVECRAFT THE ALCHEMIST

ch i felt must mark the utmost limit of my stay on earth, beyond which i could have not even the slightest hope of continuing to draw breath. that i came upon the culminating event of my whole life. i had spent the better part of the morning in climbing up and down half ruined staircases in one of the most dilapidated of the ancient turrets. as the afternoon progressed, i sought the lower levels, descending into what appeared to be either a mediaeval place of confinement, or a more recently excavated storehouse for gunpowder. as i slowly traversed the nitre-encrusted passageway at the foot of the last staircase, the paving became very damp, and soon i saw by the light of my flickering torch that a blank, water-stained wall impeded my journey. turning to retrace my steps, my eye fell upon a

HP LOVECRAFT THE NAMELESS CITY

t. then a brighter flare of the fantastic flame showed that form which i had been seeking, the opening to those remoter abysses whence the sudden wind had blown; and i grew faint when i saw that it was a small and plainly artificial door chiselled in the solid rock. i thrust my torch within, beholding a black tunnel with the roof arching low over a rough flight of very small, numerous and steeply descending steps. i shall always see those steps in my dreams, for i came to learn what they meant. at the time i hardly knew whether to call them steps or mere footholds in a precipitous descent. my mind was whirling with mad thoughts, and the words and warning of arab prophets seemed to float across the desert from the land that men know to the nameless city that men dare not know. yet i hesitat

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

ly a wisp of smoke came, and the three tall steeples loomed stark and unpainted against the seaward horizon. one of them was crumbling down at the top, and in that and another there were only black gaping holes where clock-dials should have been. the vast huddle of sagging gambrel roofs and peaked gables conveyed with offensive clearness the idea of wormy decay, and as we approached along the now descending road i could see that many roofs had wholly caved in. there were some large square georgian houses, too, with hipped roofs, cupolas, and railed "widow's walks" these were mostly well back from the water, and one or two seemed to be in moderately sound condition. stretching inland from among them i saw the rusted, grass-grown line of the abandoned railway, with leaning telegraph-poles no

INITIATION INTO HERMETICS

developed evenly. the outcome of this description is the following schedule which i will quote for the sake of a synopsis: element: fire air water earth akasa sense: eyes ears perception taste/smell all in all quality: will intellect feeling consciousness conscience exercise: optic acoustic emotional expand consc. realization the akasa principle developing from concentration, there is no need of descending to particulars. it is also superfluous to quote single exercises of concentration and meditation, according to the specific qualities of the elements prevailing in him; the scholar can easily compile them. he will select imaginations of objects, pictures, etc, for his concentration exercises if he has a weak will. after all, he went through these exercises already in step ii of this cou

ISIS UNVEILED

even to the end of the worid" are we to believe that he said this but to those who wear these black or scarlet liveries of borne? must we then credit the story that this power was given by christ to simon stylites, the saint who sanctified himself by perching on a pillar (atyloa) sixty feet high, for thirty-sz years digitizecoy google half-convertbd dragons and wolves t7 of his life, without eyer descending from it, in order that, among other miracles related in the guden legend, he might cure a dragon of a aore eye "near simon's pillar was the dwelling of a dragon, so very venom- ous that the stench was spread feu* miles round his cave" this reptile- hermit met with an accident; he got a thorn in his eye, and, becoming bhnd, crept to the saint's pillar, and pressed his eye against it for

'the mysteries of the kingdom of god* for the apostles, and 'parables' for the multitude *we speak wisdom' says paul 'among them that are perfect [or ia- itiated" in the eleusinian and other mysteries the participants were always divided into two classes, the neophytet and the perfed. the former were sometimes admitted to the prelinunary initiation: the dramatic performance of ceres, or the soul, descending to hades* but it was 312. sdd, tlusont^ae man, p. li. 313. l^e egyptian th apeutae. piititvit, p. s15. 314. matt. liii, 10-13. 315. p. 47 (4th ed. 316. t1)i deacent to hades signified the ineritable fate of each mui to be united

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

, in encouraging, unexpected brilliancy, although the sky had still some beautiful placid sunset light in it, the puzzled man left the upper ground, and descended silently a fair, though a somewhat broken, staircase. here, at an angle, as near as he could judge, of a hundred feet underground, he came upopn a square landing-place, with a niche in the wall; and then he saw a further long staircase, descending at right angles to the first staircase, and still going down into deep, cold darkness. the man cast a glance upward, as if questioning the small amount of light from the upper world which shot down, whether he should continue his search or desist and return. all was stillest of the still about him; but he saw no reason particularly to fear. so, imagining that he would in some way soon p

lora, the babel-towers of central america, the gigantic ruins scattered all over tartary and india, to see how gloriously they symbolised the majesty of the supreme. to these uprights, obelisks, or lithoi, of the old world, including the bethel, or jacob s pillar, or pillow, raised in the plain of luz, we will add, as the commemorative or reminding shape of the fire, the pyramids of ascending and descending signs. 61 egypt, the millenarius, gnomon, mete-stone, or mark, called london stone, all crosses raised at the junction of four roads, all market-crosses, the round towers of ireland, and, in all the changeful aspects of their genealogy, all spires and towers, in their grand hieroglyphic proclamation, all over the world. all these are phalli, and express a sublime meaning (a) aries (b) t

ng-point, balances, or nave (navel, of the astronomical wheel, represented by the sign libra (g, which, be it remembered, was added by the imaginative (and therefore, practically inventive) greeks. the foregoing, up to libra, represent the ascending signs, or six of the spokes, so to speak, of the annual zodiacal wheel, circling to the zenith or vertex. the last six signs of the zodiac are called descending signs, and they are the sinister, autumnal, or changing, in reverse, monthly spaces, each of thirty degrees, and again comprising six radii of this celestial wheel, or this ezekiel's wheel. the turning-point is virgo- scorpio, which, until separated in the mythical interruption from without at the junction-point, between ascent and descent, were the same single sign. the latter half (or

e the succeeding figure (g) libra (the balances) leads again off as the hingepoint, introducing the six winter signs, which are (g) libra again (h) scorpio (i) sagittarius (j) capricornus (k) aquarius, and (l) pisces. fig. 12 (a) ezekiel's wheel. turning-point libra (the sign libra was added by the greeks) the first six signs, or ascending signs, are represented by the celestial perpendicular, or descending ray, as thus: the last six signs, or descending signs, are represented by the terrestrial ground-line, or horizontal, or equatorial (symbol, or sigma, as thus: the union of these (at the intersection of these rays) at fig. 13. mysteries of the cross. 63 the junction-point, or middle point, forms the cross as thus: fig. 15 (b) cross (c) fig. 16. fig. 17. fig. 18. fig. 19. in figure c, th

aring his erroneous beliefs, persistently assure us, but heathen lithoi, or obelisks, in the sense of all those referred to in other parts of this work. they were raised in the early religions, as the objects of a universal worship. all antiquaries know of what object the phallus stands as the symbolical representation. it needs not to be more particular here. the fleur-de-lis is a sacred symbol, descending from the chald ans, adopted by the egyptians, who converted it into the deified scarab the emblem of the moon-god; and it is perpetuated in that mystically magnificent badge of france, the female lily, or lis. all the proofs of this lie concealed in our genealogy of the fleur-de-lis (p. 40, pp. 182, 183, et seq; also post, and the flowers-de- luce, or the fleurs de-lis, passim. it means

the moon is alchemic silver. in the operation of these two potent spirits, or mystic rulers of the world, it is supposed astrologically that all mundane things were produced. the following three pages explain the mystic analogy between colours, language, music, and the seven angelic adverse intelligences, supposed by the gnostics to be operative in the dissonance of creation. these represent the descending half of the machataloth, as the cabalistic jews called the zodiac united. the whole is made up from abstruse sigmas, or the application of rosicrucianism on its hieroglyphic and representative side. 162 the rosicrucians. heraldic and figurative chart, according to the oldest heraldic systems (no. 1 (musical notes also) region elementary, whereon he saw angels ascending anddescending: an

KETAB E SIYAH

upon them broken. 64 they mocked and jeered their craven brothers and then, with a different voice, turned their eyes to me, acclaiming my first victory and blow against that decadent empire they now abhorred. then, still singing of this triumph and of triumphs that would be won, they followed me, as i raised up my sword and led my people, the shedim, in procession from the gates of heaven, and, descending upon wings of flame, down from that upper realm to the earth, resplendent in her emerald garb, promising new tomorrows to be won. this is the truth! 65 theomachy hear me o my prophet! when yet was the world of old new-born and the first winter's snow, like blossom had not yet fallen, shrouding the grass of the first spring, then was i the noblest of all the angels, the noble potentates

ear upon them broken. they mocked and jeered their craven brothers and then, with a different voice, turned their eyes to me, acclaiming my first victory and blow against that decadent empire they now abhorred. then, still singing of this triumph and of triumphs that would be won, they followed me, as i raised up my sword and led my people, the shedim, in procession from the gates of heaven, and, descending upon wings of flame, down from that upper realm to the earth, resplendent in her emerald garb, promising new tomorrows to be won. this is the truth! 126 aphepatigon hear me o my prophet! i looked out from the high parapet of my tower, from the spire of opal and ruby, regarding the streets and domes of the shedim city, chadel, proud and unconquered, deep, deep in the passages of the root

shedim wrought within the valley's confines and all was known to raphael and he was afraid. now, on flaming wings, ascending he made his own speed to high heaven's gates and, there passing its towers that watched the approach thither, flew swift through the gates thrown open before him as he flew in haste to heaven's hub where reached above all the eternal tower, seat of god's once-great majesty. descending, alighting within its long shadow he now went by foot to the spire's portal and demanded of the gatesmen entrance. these doors opened also to his coming and, the herald before him hurrying, scaled the tower's heights to the chamber in which his father, adonai yahweh, sat upon the platinum throne, seat of heaven, and directed the movements of the elohim. now, announced by trumpet and by

render upon them ten thousand brutalities each surpassing those prior with yet further cruel ingenuity. chief of all these braggarts was moloch, telling heaven's hosts with a leering cry of the two and twenty hundred humiliations he devised to wreak upon their bright-mailed warriors and which or other part the crows would so enjoy. now the sun, passing the post of noon, did continue on its path, descending from the sky into the western reaches of the azure vault 173 without hope of the confrontation's resolution. even as day's embers died, to seek new advance, my strength recalled new sorceries did i now work. once more with magicks of no little power did i effect the transformation of my form as once i had done before the gates of heaven to match and best the elohim-king in war and that

on this day so would die with him all the nobility of once-noble heaven and cursed with silent malediction michael's greed that had led the elohim to such ignoble conclusion. now from the north-east, to the shedim camp, at the time of raphael's setting out to die, i returned in triumph with joyous tidings of the victory that i had won within the garden, having borne to safety my son and daughter. descending. at the very centre of the camp from all parts my disciples, shedim, gathered to hear what had passed to the south and north. speaking, almost singing, i told of what had passed within the garden, the deeds of man and serpent and of that fruit of which man and woman had eaten and, by its power, had thrown heaven's shackles and begun the long ascendance of their line. so did i report to

and begun the long ascendance of their line. so 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 kno

LAITMAN M BASIC CONCEPTS IN KABBALAH

zohar, and a systematic textbook on kabbalah entitled talmud eser sefirot (the study of the ten sefirot. although the souls who lived during the first and the second 2,000 years were highly exalted and corresponded to the upper sefirot (hochma, bina, and daat, netzah, gevura, and hod, they could not receive the appropriate light because it had not yet reached our world. now, the lowest souls are descending to our world, as the events in our world testify, yet these souls are the ones that complete the structure. the upper light enters the upper souls that have already ascended from our world to the upper worlds, whose light reaches us as surrounding light. although the souls of the first generations exceeded ours in quality, because the pure souls were first to appear in our world, the sc

om generation to generation, the increasingly coarser souls return to this world with the experience of past lives. they bring the burden of additional suffering, but also contribute their spiritual luggage. although this information is concealed from the individual, it exists in the point of one s heart. therefore, to understand kabbalah, every generation needs its own language, suitable for the descending souls. the development of humanity is a descent of souls to this world. as they descend to our world and manifest in new bodies in every generation, the same souls develop, realize the need for the spiritual advancement, and attain the supernal knowledge, eternity, and perfection. question: how long does it take to start feeling the spiritual world? in the introduction to the study of t

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

ll connected as one desire filled with the upper light. the separation, or exclusion, occurred to allow us to rise from the degree of desire to a higher degree than that of the desire itself, meaning the degree of intention. this enabled us to make free choices and acquire discernments and revelations with which we could transcend the creature-receiving degree and reach the creator-giving degree. descending from the state of ein sof to the state of this world unfolds by dividing the single kli into many particles. in spirituality, exclusion means difference in qualities. by independently nearing the true state, we begin to understand the thought of creation, above the state of ein sof. thus we are taught how to return to the state of ein sof by ourselves. but for us to return to ein sof, w

LAITMAN M THE KABBALAH EXPERIENCE

o reveal that we and all around us are destined for adhesion with the creator. that is our destiny--the highest degree of evolution we must reach. t h e k a b b a l a h e x p e r i e n c e 16 the kabbalah, as the whole of the torah, must still be revealed to mankind. the time has not yet come for this to occur, and only in our time are souls that possess a genuine demand for spiritual development descending to this plane. i n t e r e s t i n t h e p u r p o s e o f c r e at i o n q: why are so few people asking themselves questions about creation? how can people be made more interested in learning the purpose of creation? a: our world- with its history of torment and its achievements, and the spiritual worlds, with all their substance v- is nothing in comparison to what man is about to dis

ltimately realized in specific people on earth. so is it literally the first man, or is it the first man to have a screen? a: the universe and humanity are eternal. there is neither beginning nor end to the development of matter. the formation of the universe is a consequence of the development of the spiritual world. the creation of man stems from the development of spiritual objects, which upon descending in degrees materialize into the lowest forms v the objects of this world. t h e t h o u g h t o f c r e a t i o n 35 of course, we have developed from the more primitive forms, but not by natural (darwinian) selection. our development came about by the surfacing reshimot v spiritual genes. the first manifestation of the point in the heart is adam in this world. its first development int

ature should be together with the creator, and be as the creator. being with someone and being as someone is only possible when we equalize our attributes, desires and thoughts. but how can we creatures, with our will to enjoy, want to delight in the creator, in his perfection and his stature, and make that will stem from within ourselves? for that purpose, the creator hides himself. by gradually descending from above, he slowly distances himself and creates five worlds (in hebrew the word, world, also means concealment: adam kadmon, atzilut, beria, yetzira, assiya. s p i r i t ua l wo r k 149 each degree, or each world, is another degree of concealment of the creator. below these worlds is our world, where the creator is not felt at all. the will to enjoy is five worlds apart from the cre

eator. it is the purpose of creation. c h r o n o l o g y a n d k a b b a l a h q: when, according to the conventional calendar, did adam s fall occur? is it worthwhile trying to reconcile the contradiction bet h e k a b b a l a h e x p e r i e n c e 258 tween the archaeologists beliefs and the creator s words? or is there no contradiction at all? a: according to the hebrew calendar, the count of descending broken parts of the vessel (soul, adam) into our world, and their incarnations, began in year 0-0-00. before that, no descending of souls occurred, since the vessel was not broken. i am describing this in the words of this world, but you won t be able to comprehend it unless you grasp it by yourself. archaeology points at the bodies that existed before the year 0-0- 00, but there was no

escending broken parts of the vessel (soul, adam) into our world, and their incarnations, began in year 0-0-00. before that, no descending of souls occurred, since the vessel was not broken. i am describing this in the words of this world, but you won t be able to comprehend it unless you grasp it by yourself. archaeology points at the bodies that existed before the year 0-0- 00, but there was no descending of the broken parts of adam into those physical bodies. baal hasulam, in his article, the solution, which describes the solution to the society of the future, writes that the earth was formed from gases. these condensed through millions of years until they produced a hard substance. then life appeared on it: vegetative, animate, and human. only afterwards did the soul, or, rather, the b

3. the first restriction of malchut. 4. the birth of the world of adam kadmon (ak. 5. the second restriction. 6. the breaking of the screen of malchut. 7. the creation of the worlds: atzilut, beria, yetzira, assiya. 8. the creation of the soul of the first man (adam ha rishon. 9. the breaking of the soul into pieces. 10. the descent of the pieces to our world. 11. the development of the souls by descending to our world, to our present state. c o n c e p t s i n k a b b a l a h 365 as you can see, the way down here is very long, but we can already come to certain conclusions about the nature of creation, the attributes of the light and the vessel. m a l c h u t a n d t h e wo r l d o f e i n s o f q: what and where is the world of ein sof? a: we must refrain from interpreting ein sof (infi

LAITMAN M THE PATH OF KABBALAH

ehind every act, the purpose for which one does what one does. the 125 rungs of the ladder are degrees of gradual correction of the aim of the soul from receiving for me to receiving for the creator. pa r t t wo: p h a s e s o f s p i r i t ua l e v o l u t i o n 71 the five degrees of the will to receive, beginning with the weakest (keter) and ending with the strongest (malchut, are organized in descending order from the creator to the creature, and constitute the five worlds. when the light of the creator passes through the worlds, it weakens and becomes suitable for reception by weaker, altruistic desires. when the soul receives the light of correction from above, it begins to change its aim from receiving for me to receiving for the creator, which is regarded as giving. after the soul

one level; i.e, gimel de hitlabshut and bet de aviut. so we see that after the refining of the partzuf there are pairs of reshimot left in the screen: one reshimo de hitlabshut and one of aviut. but after the refining of partzuf sag there are three pairs of reshimot that remain in the screen that come from the tabur to the peh. the screen then performs three zivugim (plural for zivug) on them, in descending order of importance: t h e pa t h o f k a b b a l a h 200 1. a zivug on reshimot bet de hitlabshut and aleph de aviut from taamim de sag. that produces a partzuf in the degree of zeir anpin above the tabur called upper ma. 2. a zivug on reshimot bet de hitlabshut and aleph de aviut from nekudot de sag that went below tabur de galgalta. these reshimot come after the second restriction th

t de hitlabshut and dalet de aviut, makes a zivug with the upper light that was removed because of the restriction. mating with the upper light, the screen decides how much light it can receive inside malchut. once the decision has been made, it descends to the guf with the amount of light it decided to receive. the lights that enter the partzuf are called taamim. the place where the screen stops descending and limits the reception of the light is called tabur. the light that enters the partzuf is called inner light. the part of the light that remains outside the vessel is called surrounding light. the screen that stands at the tabur goes under the bitush (beating) of the surrounding light and inner light, as they both want to remove the limitation on the reception. the screen decides not

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

supersensual vision is equally perceptible today by any one whose inner eyes have been opened. every real initiate is one who has attained an expansion of consciousness and faculty enabling him to behold the ethereal worlds revealed to the hebrew patriarch as easily as the uninitiated man beholds the phenomenal world with its outer eyes. the initiate is able to see the angels of god ascending and descending; that is, he can directly behold the great stairway of the universe, and watch the intricate but orderly mechanism of involution, differentiation, evolution and resynthesis constituting the life-process. he can witness the descent of human essences or souls through planes of increasing density and decreasing vibratory rate, gathering round them as they come veils of matter from each, un

. the second class of force comes from red or rather rose-coloured masonry. this group comprises all masons from the 4 to the 29, and includes also the masons of the holy royal arch. its central point is the 18 or rose-croix, and its special characteristic is love. because of its quality of love it dates its communications from the valleys- the fertile valleys running down from the mountains, yet descending towards the teeming plains of every-day life. 960. the greeting of the first group may be compared to the blessing of a great guru or religious teacher, while the second is more like the affection which parents give to children, or that which the pitris or ancestors shower upon mankind. in the 33 each man exercises a power of blessing not unlike that of a bishop in the christian church

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ell that enshrines it. the celebrated scene on the sarcophagus of hagia triada shows raven-like birds brought down by ritual strains and libations on to the sacred double axes, which are thus charged as it were with the divinity. the doves on the gold chalice from mycenae and of nestor s cup repeat the same idea. 245. but it was not only the cult object itself that could be thus sanctified by the descending emblem of spiritual indwelling. in the case of the gold plates from the third shaft grave at mycenae the doves are seen not only perched on the shrine but on the head and fluttering from the shoulders of a nude female personage (plate iii, 2, following p. 50. so too the central clay image from the late shrine of the double axes at knossos shows the dove settled on her head. in these cas

e either images of the dove goddess herself, reinforced by what may have been her older zoomorphic form, or of a priestess deified by the descent of the dove-spirit. 246. the extent to which primitive minoan religious conceptions were familiar to the semitic mind is here again illustrated by the striking parallel of the baptism in jordan and the picture drawn by the evangelists of the holy spirit descending in bodily shape like a dove and lighting on jesus. what has to be borne in mind in all these connexions is that it is not only the inanimate or aniconic object, such as the pillar or the sacred weapon, that may become, through due ritual, the temporary dwelling-place of the divinity, but that the spiritual being may enter into the actual worshipper or votary in human form, who for the t

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

elements indicate the characteristics of a process of female initiation: her descent to the underworld that ended with her marriage to hades (she became queen of hades) could symbolize her death as virgin and the achievement of a new status from daughter to wife. in the christian tradition, the underworld is a place of damnation for sinners. in early apocryphal literature, christ was described as descending into hell to rescue the damned and to demonstrate his victory over the reign of evil. in medieval culture, the first part of the divina commedia, the inferno, describes dante s descent to hell under the guidance of the latin poet virgil. see also dante alighieri; underworld; virgil for further reading: eliade,mircea, ed. encyclopedia of religion. new york:macmillan, 1987. eliade,mircea

anity. in the pre-christian testament of the twelve patriarchs, for example, the future messiah rescued captives from a hell ruled by beliar (baal. later compositions, such as the gospel of bartholomew, the gospel of nicodemus, and the teachings of silvanus, merely placed jesus in a role that had already been carved out in earlier narratives. from a broader perspective, the motif of a human being descending to the underworld for the purpose of rescuing someone s soul is widespread in world culture. in particular, in shamanic cultures sick people will sometimes be diagnosed as having lost their soul. the attending shaman will then perform a ritual in which he or she enters a trance state in order to seek out the lost soul, which has often wandered off to the realm of the dead (often an unde

LIBER ALEPH

and it is as a mirror, reflecting diverse images without change in its own kind. so then it seeketh never to overlap the barriers of its plane; for this reason it is well to use it in operations of a very definite and restricted type. but although it be inert, yet is it most subject to change; for its number is four score and one, which is the moon; and these are alim, the gods elemental before h descending in their midst made them creative. so then thou mayst use constantly this formula to rearrange things in their own planes; and this is a most pragmatic consideration. t liber aleph vel cxi 92 gn de aquila sumenda (of consuming the eagle) ake in this work the eagle all undefiled and virginal for thy sacrament. and thy technick is the magick of water, so that thine act is of nourishment

LIBER CHANOKH

the lower sides to the sub-element. right- and left-hand sides in this case correspond, according to a somewhat complex rule which it is unnecessary to give here.15 the attributions to the court cards of the tarot naturally follow.16 4. lesser squares. the upper side of each pyramid is governed by the kerub standing on the file above it. the lower side is governed by the kerub also, but in order descending as the are from right to left above [see angle of air of water; the kerubs go earth, fire, water, air (from the square marked d, the fifth from the left in the top rank of the tablet, and downward the lower sides of the squares marked o, d, e, z go earth, fire, water, air] the left-hand side refers to the element of the tablet, the right-hand side to the sub-element of the lesser angle

LIBER COLLEGII SANCTI

obemaker called william northam was (according to advertisments in the equinox) entrusted with the manufacture of robes and other ceremonial apparel for the a a according to various extant contemporary photographs and descriptions, the robe of a probationer was a white tau robe with no hood. on the breast is an upright pentagram; on the back a hexgram consisting of an ascending red triangle and a descending blue triangle, with a golden tau in the midst. according to gliber vesta vel paroketh sub figura dcc, h an account of the outer order robes by a modern a a group based on some early crowley notes and sketches and published in equinox iv (1, the pentagram is scarlet and the base, neck and cuffs of the robe are edged in gold. the robe of a neophyte was black, with a hood. according to gli

golden tau in the midst. according to gliber vesta vel paroketh sub figura dcc, h an account of the outer order robes by a modern a a group based on some early crowley notes and sketches and published in equinox iv (1, the pentagram is scarlet and the base, neck and cuffs of the robe are edged in gold. the robe of a neophyte was black, with a hood. according to gliber vesta, h the robe also has a descending red triangle (in outline) on the breast, and an eye in a triangle design (gold on silver) on the brow. the same text describes the symbols added in subsequent grades as follows: zelator: purple square affixed to front of robe at level of knees. practicus: orange sash affixed to left sleeve. philosophus: green sash affixed to right sleeve. dominus liminis: replace black hood with a white

LIBER DCCCLX JOHN ST

are limitations, we know enough to be able to predict them. we know in what progression the power to speed coefficient of a steamboat rises.and so on. but in our conquest of nature, which we are making principally by the use of the rational intelligence of the mind, we have become aware of that world itself, so much so that educated men spend nine-tenths of their waking lives in that world, only descending to feed and dress and so on at the imperative summons of their physical constitution. now to us who thus live the world of mind seems almost as savage and unexplored as the world of nature seemed to the greeks. there are countless worlds of wonder unpath fd and uncomprehended.and even unguessed, we doubt not. therefore we set out diligently to explore and map these untrodden regions of

hen he makes a journey in his new house, and perceives at stated times, each time preceded by a new ordeal and equilibration, the forces that surround him. death he sees, and the life of nature whose name is sorrow, and the word that quickeneth these, and his own self.and when he hath recognised these four in their true nature he passes to the altar once more and as the apex of john st. john 33 a descending triangle is admitted to the lordship of the double kingdom. thus is he a member of the visible triad that is crossed with the invisible. behold the hexagram of solomon the king! all this the hiereus seals with a knock and at the hegemon fs new summons he.to his surprise.finds himself as the hanged man of the tarot. each point of the figure thus formed they crown with light, until he gli

sv.disth.na, no more in the m.l.dh.ra-cakra. see also the rosicrucian lecture on the microcosmos, 1 [from the adeptus minor ritual of the r.r. et a.c] liber dccclx 86 where this view is certainly upheld, the qliphoth of an adept being balanced and trained to fill his malkuth, vacated by the purified nephesch which has gone up to live in tiphereth.1 or so o.m. read it. the other idea of the light descending and filling each principle with its glory is, it seems to him, less fertile, and less in accord with any idea of evolution (what would judas mccabbage2 think) and one can so readily understand how tremendous a task is that of the postulant, since he has to glorify and initiate all his principles and train them to their new and superior tasks. this surely explains better the terrible dan

LIBER ISRAFEL

e: unutterable wisdom! all-light! all-power! svb figvra lxiv 3 thoth! hermes! mercury! odin! by whatever name i call thee, thou art still nameless to eternity: come thou forth, i say, and aid and guard me in this work of art. 12. thou, star of the east, that didst conduct the magi! thou art the same all-present in heaven and in hell! thou that vibratest between the light and the darkness! rising, descending! changing ever, yet ever the same! the sun is thy father! thy mother the moon! the wind hath borne thee in its bosom; and earth hath ever nourished the changeless godhead of thy youth!2 13. come thou forth, i say, come thou forth! and make all spirits subject unto me: so that every spirit of the firmament and of the ether, and of the earth, and under the earth, on dry land and in the wa

LIBER LVII

iroth (genesis xxxvi, 31. this important fact, that worlds were created and destroyed prior to the present creation, is again and again reiterated in the zohar. now the sephiroth are also called the world of emanations, or the atziluthic world, or archetypal world, twlyxa \lwo, olahm atziluth; and this world gave birth to three other worlds, each containing a repetition of the sephiroth, but in a descending scale of brightness. the second world is the britic world, hayrbh \lwo, olahm ha-briah, the world of creation, also called aysrwk, korsia, the throne. it is an immediate emnation from the world of atziluth, whose ten sephiroth are reflected herein, and are consequently more limited, though they are still of the purest nature, and without any admixture of matter. the third is the yetzira

ey connects the .city of pyramids. reference with the 12 by 13 squares on each of john dee.s .tablets of the watchtowers. and the pyramids drawn on each square in the golden dawn.s .book of the concourse of the forces. t.s] 53 [also arb .he created, second word of genesis. t.s] 54 [see the remarks on ob, od and aour in the introduction to levi.s rituel de haute magie. t.s] on the qabalah 37= 300. descending into the midst of hwhy, the four inferior elements, we get hwchy jeheshua, the saviour, symbolised by the pentagram. 301. ca, fire. 314. ydc, the almighty, a name of god attributed to yesod. 325. a mystic number of mars. labxrb, the spirit of mars, and layparg, the intelligence of mars. 326. hwchy, jesus.see 300. 333. wznwrvj, see liber 418, 10th athyr. it is surprising that this large

ces. and so on. i have not yet worked out all the numbers of this important scale. 77. zo, the goat, scil. of the sabbath of the adepts. the baphomet of the templars, the idol set up to defy and overthrow the false god.though it is understood that he himself is false, not an end, but a means. note the 77= 7 11, magical power in perfection. 78. most venerable because alzm is shown as the influence descending from 68 [specifically .the wake world (liber xcv. t.s] 48 liber lviii on high, whose key is the tarot: and we possess the tarot. the proper number of the name of the messenger of the most exalted one.69 [the account of aivas follows in its proper place..ed.]70 85. good, since 85= 5 17. 86. elohim, the original mischief. but good, since it is a key of the pentagram, 5= 1+ 4= 14= 8+ 6= 86

LIBER LXXVIII

n, knowledge, and in some instances contention and strife arising from unwarranted self-assertion and vanity. sometimes thankless and presumptuous; sometimes amiable and patient. according to dignity as usual. tiphareth of h (beginning of wish, happiness, success, or enjoyment. therein rule lakln and layyy. xxxii the lord of illusionary success seven of chalices the seven cups are arranged as two descending triangles above a point: a hand, as usual, holds lotus stems which arise from the central lower cup. the hand is above this cup and below the middle one. with the exception of the central lower cup, each is overhung by a lotus flower, but no water falls from these into any of the cups, which are all quite empty. above and below are the symbols of the decanate$ and h. possible victory, b

LIBER MMCMXI NOTE ON GENESIS

f the golden dawn the hierophant weareth a robe of flame-scarlet as symbolic of the dawn. note..it may be objected to this enunciation of the colours that y, the father, is fire; that h, the mother, is water; that w, the son, is air, and yellow instead of red. this also is true, but it relates to the governance of the elemental kingdoms, which are in the astral worlds, and whose monads are on the descending arc of life, whilst man is on the ascending; that scale is therefore inverted. for by the mighty sacrifice of the man made flesh and by his torturous pilgrimage is evolved that glorified son who is greater than his father. in alchemy we have again the descending arc, for we find that the red powder cast upon the water of the metals produceth the golden sol. but it is important not to co

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

itional missionaries. one can see that in hinduism there is little, if any, conflict between creation and evolution. for one thing, hinduism can easily reconcile the idea of creation (through brahma the creator) with that of change (evolution) as represented by the 10 incarnations (dash avatars) of vishnu, the protector. in addition, as a colleague from hindu india pointed out, the idea of humans descending from a long line of animal ancestors would not be a problem in hinduism, where there is such a high value on animal life and some animals (cows, for example) are considered sacred. one great god, hanuman, is a monkey. hindu mythology is also replete with animals taking human forms and vice versa. in addition, the hindu idea of reincarnation includes humans 26 evolution and religious cre

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

the sun. in order to reach the exalted position of arch-druid, or spiritual head of the organization, it was necessary for a priest to pass through the six successive degrees of the druidic order (the members of the different degrees were differentiated by the colors of their sashes, for all of them wore robes of white) some writers are of the opinion that the title of arch-druid was hereditary, descending from father to son, but it is more probable that the honor was conferred by ballot election. its recipient was chosen for his virtues and click to enlarge the arch-druid in his ceremonial robes. from wellcome's ancient cymric medicine. the most striking adornment of the arch-druid was the iodhan moran, or breastplate of judgment, which possessed the mysterious power of strangling any wh

hustra (zoroaster) was the first to consecrate a cave to the worship of god, because a cavern was symbolic of the earth, or the lower world of darkness. john p. lundy, in his monumental christianity, describes the cave of mithras as follows "but this cave was adorned with the signs of the zodiac, cancer and capricorn. the summer and winter solstices were chiefly conspicuous, as the gates of souls descending into this life, or passing out of it in their ascent to the gods; cancer being the gate of descent, and capricorn of ascent. these are the two avenues of the immortals passing up and down from earth to heaven, and from heaven to earth" the so-called chair of st. peter, in rome, was believed to have been used in one of the pagan mysteries, possibly that of mithras, in whose subterranean

ment "the greater (mysteries) obscurely intimated, by mystic and splendid visions, the felicity of the soul both here and hereafter when purified from the defilement of a material nature, and constantly elevated to the realities of intellectual (spiritual) vision" just as the lesser mysteries discussed the prenatal epoch of man when the consciousness in its nine days (embryologically, months) was descending into the realm of illusion and assuming the veil of unreality, so the greater mysteries discussed the principles of spiritual regeneration and revealed to initiates not only the simplest but also the most direct and complete method of liberating their higher natures from the bondage of material ignorance. like prometheus chained to the top of mount caucasus, man's higher nature is chain

t through the limestone. many times they were on the point of rebellion, but the word of the caliph was law and the hope of a vast fortune buoyed them up. at last on the eve of total discouragement fate came to their rescue. a great stone was heard to fall somewhere in the wall near the toiling and disgruntled arabs. pushing on toward the sound with renewed enthusiasm, they finally broke into the descending passage which leads into the subterranean chamber. they then chiseled their way around the great stone portcullis which had fallen into a position barring their progress, and attacked and removed one after another the granite plugs which for a while continued to slide down the passage leading from the queen's chamber above. finally no more blocks descended and the way was clear for the

n chamber, however, are markings which indicate that the romans gained admission there. in the light of the secret philosophy of the egyptian initiates, w. w. harmon, by a series of extremely complicated yet exact mathematical calculations; determines that the first ceremonial of the pyramid was performed 68,890 years ago on the occasion when the star vega for the first time sent its ray down the descending passage into the pit. the actual building of the pyramid was accomplished in the period of from ten to fifteen years immediately preceding this date. while such figures doubtless will evoke the ridicule of modern egyptologists, they are based upon an exhaustive study of the principles of sidereal mechanics as incorporated into the structure of the pyramid by its initiated builders. if t

a careful examination of the so-called unfinished subterranean chamber, which must have been the base of operations for the robbers, might disclose traces of their presence or show where they piled the rubble which must have accumulated as a result of their operations. while it is not entirely clear by what entrance the robbers reached the subterranean chamber, it is improbable that they used the descending passageway. there is a remarkable niche in the north wall of the queen's chamber which the mohammedan guides glibly pronounce to be a shrine. the general shape of this niche, however, with its walls converging by a series of overlaps like those of the grand gallery, would indicate that originally it had been intended as a passageway. efforts made to explore this niche have been nonprodu

MASTERING WITCHCRAFT

coriander seeds into your mortar. pound these well and strongly summoning an image in your mind's eye of the person or persons that the spell is designed to affect, call their names aloud three times, and chant these words, warm seed, warm heart, let them never be apart. then cast the powder into the chalice, imagining as you do so the full force of your desire entering it also. see it as a flame descending on the surface of the liquid. complete the spell with the words "so mote it be" and draw the seal of the triple cross in the air above the cup with your right fore-finger. leave the herb to steep for about twelve hours; then strain the philter through fine muslin or cheesecloth and introduce it secretly into the food or drink of the person or persons the spell is desired to affect. this

sky! up to heaven i pray and down to earth i call thee! the assembled coven should now reiterate the chant in unison: eastward he stands, for favours we pray. we pray thee, great one! we pray thee, mighty prince of light! we pray thee, holy keeper of the sky! up to heaven we pray and down to earth we call thee! the assembled coven must now exert all its witch power in visualizing elemental power descending upon the taper as the summoner lights it, a great flake of fire or triple tongue of light floating down from the dark sky! the leader should apply the flame to the balefire. as it blazes up, the coven should chant the following words, visualizing the coven symbol as a coruscating, living form burning in its centre! io evohe [pronounced "eee-ooo, aah voh aiee] blessed be! the leader must

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

ncense, which thou wilt find described in the following chapters: observing the days, the hours, and the other effects of the constellations which may be found in this chapter. it is, therefore, advisable to know that the hours of the day and of the night together, are twenty-four in number, and that each hour is governed by one of the seven planets in regular order, commencing at the highest and descending to the lowest. the order of the planets is as follows: shbthai, shabbathai, saturn; beneath saturn is tzdq, tzedeq, jupiter; beneath jupiter is madim, madim, mars; beneath mars is shmsh, shemesh, the sun; beneath the sun is nvgh, nogah, venus; beneath venus is kvkb, kokav, mercury; and beneath mercury is lbnh, levanah, the moon, which is the lowest of all the planets. it must, therefore

MEANING OF MASONRY

here assumes greater elaborateness. it 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

gnition of this truth may tend to consecrate us in the discharge of the little symbolic part we severally perform in the system which is the image of the great scheme. the world at large, brethren, is as it were, but one great lodge and place of initiation, of which our masonic lodges are the little mirrors. mother earth is also the mother-lodge of us all. as its vast work goes on, souls are ever descending into it and souls are being called out of it at the knocks of some great unseen warden of life and death, who calls them here to labour and summons them hence for refreshment. after the lodge, the festive board; after the labour of this world, the repast and refreshment of the heavenly places. and thus, although our after-proceedings have no formal place in the masonic system, any more

MICHAEL FORD WITCHMOON

e or devil s kiss has represented since the medieval times the kissing of the devil s behind, or end quarters as a dedication to the left hand path. the context of defining this ritual dedication was propagated by the church and was a charge often thrown at those accused of witchcraft during these times. while the essence of the dark sethanic witchcraft is based on the principles of reversion and descending to achieve and awakening, the devils hind quarters are not evoked to be kissed. this is however, a powerful point of initiative symbolism representing the darker aspects of witchcraft. the most significant point before beginning a life travel down the luciferian path is to understand the symbolism which represents knowledge and wisdom. the devils mark is but a glyph of what is considere

itself. this blade should represent the forces of angelick guardians of which you should work through. such will lead you unto a positive flow of mental energy all the while understanding the beautiful, and sometimes barbaric forces of darkness within you. this is the detailed seperation of the holy guardian angel and the evil genius, from which is described in the congress cum daemone ritual of descending into the core essence of your opposite self. the 55 55 luciferian magick tome reveals much of the higher work beyond the foundations listed here. athame consecration ritual the athame is a ritual knife used by witches as a magickal weapon. the athame represents the imposing will and direction of the witch, the magickal act itself. the athame is a personal tool and each witch should poss

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

f biological units of both sexes and every ageindiscriminately. only incredibly powerful flood waters operating world-wide could haveachieved such results, and only a flood produced by the means previously suggested couldhave operated globally..it is astonishing that such an unscientific explanation ever came to be formulated, yet in ashort time both it and the concept of immense thick ice-sheets descending from a hypotheti-cal northern mountain system, to cover all of northern and eastern north america and west-ern and northern eurasia, was enthusiastically embraced..as virtually established fact. the evidence is perfectly unambiguous. along with the removal of an ice age: like thatwhich has been hitherto commonly envisaged, the evidence suggests that there is somethingseriously amiss wit

esist, as they were under the impres-sion that the gods were angry with them for some disobedience. it may have been thatsome form of mind-control, probably incorporating soporific narcotics, was alsoreptilians, priestesses, and strange genes64atlantis, alien visitation, and genetic manipulation employed in this. all over the world, we read of the scenario of a once exalted civiliza-tion suddenly descending into debauchery and bloodlust, whereas we rarely hear orread of the reverse taking place. as mentioned above, the phenomena of evil came into the world and into the con-sciousness of humankind via genetic manipulation. from that moment, every humanbeing had to deal with an inner dichotomy, had to decide which proclivity to choose,the human or the alien. this is the choice we are each st

g heavy snowfalls and providing the ice and the motive power for the alleged ice-sheets specifically stated to have preceded the modern uplands (p. 37)atlantis, alien visitation, and genetic manipulation171 appendix b: book abstracts the ice age fallacyit is astonishing that unscientific explanation ever came to be formulated, yet in a short time both itand the concept of immense thick ice-sheets descending from a hypothetical northern mountain system,to cover all of northern and eastern north america and western and northern eurasia, was enthusiasti-cally embraced and came to be regarded as virtually established fact (p. 24)today, the worlds coldest known land region is north-eastern siberia. there, if anywhere, we mightexpect huge ice-sheets to have developed if the ice age theory posses

advanced beings who live in tunnelsand caverns beneath the surface of the earth in a land called vril-ya. these beings, known as the ana,were forced into the inner earth because of earth changes, specifically a flood, which destroyed theircivilization thousands of years before the biblical cataclysmthe ana had the ability to fly with wingsattached to their bodies (p. 13)ezekiels visionthe figures descending from a cloud with four faces, likened by the prophet to a lion, a bull, an eagleand a man (see ezekiel 23. 14-15)such sculptures were found in sargons palace in assyria. they were later purchased by john d rock-efeller (see p. 21.)the rock of behistuna giant sculpture carved so that it projected a near 3-d image from a cliff face 300 feet above theground. a tall figure raises his hand t

MICHAEL W FORD NOX UMBRA

e warm flesh of the living. my shadow, as i build, calls forth the familiar whose spirit is the djinn of the noon tide sun, the fire of spirit later withdrawn, in midnight honor. moon hungering shade of the tomb, i summon thee! from beneath the city of chorazin have your rested, yet though i go forth to the city of shadow, i embrace the darkness within and beyond! zrazza, umpesha infernum! by the descending divinity: gather around, take forth this skull of man, the primal atavism brought dawn by the nephilimic tomb of sah, take now rest, refuge and a power source for your shadow. let this be your tomb of rest, gather strength here, nourish yourself from my flesh, as i am the master known as akhtya seker arimanius, draconian shadow, messenger of azrael, i form you djinn haunter of the deser

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

ocus of the luciferian gnosis is some way or another. the spirit of azothoz beholds the eye of set or saturnus, the adversary. this eye is surrounded by flame, and is at first glance a serpent s eye. this is the wisdom driving sigil of the discovery of dreaming and waking knowledge, that which lies hidden. iblis is a powerful sigillic drawing which interplays with the 6th section of the poem, the descending dragon-angel which is azazel, or lucifer. this adversarial spirit is shown with angelic traits (the upper which falls from the sun) to the demonic (which descends but then reaches towards the light again. it is a process of coming into being as the adversary, horned and crowned in the midnight sun, thus emerging shaitan of midnight.[4] the 17th and 18th section of the poem displays the

MORALS AND DOGMA

faith in god, hope in immortality, and charity to all mankind" accordingly a ladder, sometimes with nine rounds, is seen on the chart, resting at the bottom on the earth, its top in the clouds, the stars shining above it; and this is deemed to represent that mystic ladder, which jacob saw in his dream, set up on the earth, and the top of it reaching to heaven, with the angels of god ascending and descending on it. the addition of the three principal rounds to the symbolism, is wholly modern and incongruous. the ancients counted seven planets, thus arranged: the moon, mercury, venus, the sun, mars, jupiter, and saturn. there were seven heavens and seven spheres of these planets; on all the monuments of mithras are seven altars or pyres, consecrated to the seven planets, as were the seven la

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

e deity himself. the mithraic mysteries were celebrated in caves, where gates were marked at the four equinoctial and solstitial points of the zodiac; and the seven planetary spheres were represented, which souls needs must traverse in descending from the heaven of the fixed stars to the elements that envelop the earth; and seven gates were marked, one for each planet, through which they pass, in descending or returning. we learn this from celsus, in origen, who says that the symbolic image of this passage among the stars, used in the mithraic mysteries, was a ladder reaching from earth to heaven, divided into seven steps or stages, to each of which was a gate, and at the summit an eighth one, that of the fixed stars. the symbol was the same as that of the seven stages of borsippa, the pyr

a, of heliogabalus and caracalla, of domitian and commodus, to recognize that the difference between freedom and despotism is as wide as that between heaven and hell. the cruelty, baseness, and insanity of tyrants are incredible. let him who complains of the fickle humors and inconstancy of a free people, read pliny's character of domitian. if the great man in a republic cannot win office without descending to low arts and whining beggary and the judicious use of sneaking lies, let him remain in retirement, and use the pen. tacitus and juvenal held no office. let history and satire punish the pretender as they crucify the despot. the revenges of the intellect are terrible and just. let masonry use the pen and the printing-press in the free state against the demagogue; in the despotism agai

, on the seven steps of which were seven gates or portals, according to the number of the seven principal heavenly bodies. through these the aspirants passed, until they reached the summit of the whole; and this passage was styled a transmigration through the spheres. jacob saw in his dream a _ladder_ planted or set on the earth, and its top reaching to heaven, and the malaki alohim ascending and descending on it, and above it stood ihuh, declaring himself to be ihuh-alhi abraham. the word translated _ladder, is [hebrew _salam, from [hebrew _salal, raised, elevated, reared up, exalted, piled up into a heap _aggeravit [hebrew] salalah, means a heap, rampart, or other accumulation of earth or stone, artificially made; and [hebrew _salaa_ or _salo, is a rock or cliff or boulder, and the name

ion, because it is from the bosom of the darkness itself that we see the light born again. the void attracts the full; and so it is that the abyss of poverty and misery, the seeming evil, the seeming empty nothingness of life, the temporary rebellion of the creatures, eternally attracts the overflowing ocean of being, of riches, of pity, and of love. christ completed the atonement on the cross by descending into hell. justice and mercy are contraries. if each be infinite, their co-existence seems impossible, and being equal, one cannot even annihilate the other and reign alone. the mysteries of the divine nature are beyond our finite comprehension; but so indeed are the mysteries of our own finite nature; and it is certain that in all nature harmony and movement are the result of the equil

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

n of rays upon his head, desired him to ascend the chariot. the eager youth joyfully took his place and grasped the coveted reins, but no sooner did the fiery coursers of the sun feel the inexperienced hand which attempted to guide them, than they became restive and unmanageable. wildly they rushed out of their accustomed track, now soaring so high as to threaten the heavens with destruction, now descending so low as nearly to set the earth on fire. at last the unfortunate charioteer, blinded with the glare, and terrified at the awful devastation he had caused, dropped the reins from his trembling hands. mountains and forests were in flames, rivers and streams were dried up, and a general conflagration was imminent. the scorched earth now called on zeus for help, who hurled his thunderbolt

ed, as we have already seen, in the wrath of his father zeus, who hurled him down from heaven[35] in consequence of his taking the part of hera, in one of the domestic disagreements, which so frequently arose between page 106 this royal pair. hephastus was a whole day falling from olympus to the earth, where he at length alighted on the island of lemnos. the inhabitants of the country, seeing him descending through the air, received him in their arms; but in spite of their care, his leg was broken by the fall, and he remained ever afterwards lame in one foot. grateful for the kindness of the lemnians, he henceforth took up his abode in their island, and there built for himself a superb palace, and forges for the pursuit of his avocation. he instructed the people how to work in metals, and

f all the terrible imprecations, which the defeated deity called down upon the head of his rebellious son. according to other accounts they were the daughters of night. their place of abode was the lower world, where they were employed by aides and persephone to chastise and torment those shades who, during their earthly career, had committed crimes, and had not been reconciled to the gods before descending to hades. but their sphere of action was not confined to the realm of shades, for they appeared upon earth as the avenging deities who relentlessly pursued and punished murderers, perjurers, those who had failed in duty to their parents, in hospitality to strangers, or in the respect due to old age. nothing escaped the piercing glance of these terrible divinities, from whom flight was u

lthough the maiden was only nine years old the fame of her beauty, which was destined to play so important a part in the history of greece, had already spread far and wide. theseus and pirithous forcibly abducted her, and then having cast lots for her, she fell to theseus, who placed her under the charge of his mother athra. pirithous now requested theseus to assist him in his ambitious scheme of descending to the lower world and carrying off persephone, the queen of hades. though fully alive to the perils of page 301 the undertaking theseus would not forsake his friend, and together they sought the gloomy realm of shades. but aides had been forewarned of their approach, and scarcely had the two friends set foot within his dominions when, by his orders, they were seized, bound with chains

ONYX TABLET OF SET

temple were to cease to exist as an institution and if only one initiate of the priesthood were to remain alive, such is the nature of the priesthood that the temple would lose none of its significance. if it exists, then it will be sought out by those who have the capability and make the effort to do so. responsibilities as a priest or priestess of set you have three specific responsibilities in descending priority* your first and highest responsibility is to set: to commune with and to represent this neter in accordance with the sanctity, dignity, and excellence of his being* your second responsibility is to yourself, as a consecrated and sacred vessel of the priesthood of set. your regard for yourself can no longer be a merely human one, as in the pursuit of animal gratification or conv

PHILIP NEIL MYTHS LEGENDS EXPLAINED

reaks. be it a quetzal feather, it tears apart. not forever on earth; only a little while here. in a world where the only certainty is uncertainty, the great myths offer us wisdom and comfort to prepare us for our own journey to the grandfather, into the hands of the unknown god. neil philip hermod descends to the underworld this 18th-century manuscript illustration shows hermod, the son of odin, descending to the underworld on odin s eight-legged steed sleipnir to try to rescue his brother balder, who had been slain through the treachery of the god loki. hel agreed to let balder go if all the world wept for him; but loki refused. as a result, the gods hunted loki down and tied him up in torment but at ragnarok, loki will break loose, and lead the hordes of the dead to war in a ship made f

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

ual freedom and the light of godhood; nothing is the basis for destruction and the beginning of creation. the morning star was rising, angelic hosts feared these bright beings. finally the holy angel michael (who will prove useful in healing magick) and his great horde overpowered the luciferian spirits. they were cast from the gates of heaven towards the earth. along with them fell the nephilim. descending, the spirits lost all perception of time and space; knowing the great loss that had occurred. lucifer awoke before the others. his crown, shattered; lost with the thronefight of godhood was somewhere upon this earth. lucifer stood erect, gathering his surroundings and sense of self "i stand and emerge yet still, born of god yet unto only myself. the secrets of the universe shall be mine

mary goal, to rise towards godhead. the rite of lucifer was designed through my personal experience to affect the individual in several ways. change is often reversible if the self is not on the same level as the rest. this translate that change must happen on every molecular level. the whole must be impacted from all sides. lucifer is to be absorbed and forgotten. the fall is simply the seraphim descending into the flesh, the brain of the sorcerer. lucifer must be channeled into the spirit itself and become aligned with the holy guardian angel for a unity to be complete. productivity therefor rises and a strong sense of character is built even further. individuals who attempt these rites must already be of sound mind as the dangers of such if failure occurs are far too real. insanity, whi

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

up, which resulted in the creation of the vegetable kingdom. the creation-soup was thus left purified of those elements so coarse that only vegetative life could be created out of them. next g-d separated out the animal elements, and finally, the choicest part left was the human (notice that in both cases the bad is being separated from the good, the progression of creation in the cosmic realm is descending, while on the earthly level it is ascending) separating the wanted from the unwanted, however, is permitted [even on the sabbath, since this is not the way the world was created. separating this way does not therefore reflect the process of creation, which of course did not occur on the sabbath. it is therefore not considered gweekday h work, and is permitted on the sabbath .translated

e the primary fall occurred in nukva, the torah says that gthe earth was chaos c, h focusing on her. z feir anpin is only alluded to [by the prefixed vav] in the word gand the earth was c. h the arizal on parashat bereishit (2) 18 the following words are gchaos, emptiness, and darkness, h referring to the shattering [of the vessels. since there were many levels [of shattering, each [vessel shard] descending further than the next, the torah [uses various terms to describe the cataclysm] saying gchaos, emptiness, and darkness. h the 52-name was included here [within the 63-name [we see this] from the fact that from out of [the ruins of] this 63-name whose vessels were shattered was subsequently produced the rectification, via the 45-name, which was used to rectify reality. in this way, the d

forth [through the skin] as hair. this is the origin of the beard. the transformation of divine consciousness from the mental to the emotional state is a drastic change, and involves a tzimtzum, or contraction of the light. this is the spiritual mechanics behind the anatomical phenomenon of the neck being such a narrow connection between the head and the torso. despite this contraction, the light descending from the mental faculties is still too intense to be completely funneled through the passageway of the neck/throat, and therefore, the residual aspects of it exude through the pores of the skin as the beard. this is the mystical meaning of the verse: g[the sound of] the mighty [adirim [waters] that break the sea. h3 these [waters] are from the hairs, as in the expression ghe was entirel

ity of ima (in which is enclothed the mentality of abba, as we have said. thus, the manifestation of the three mental powers of chochmah, binah, and da fat in z feir anpin is in the form the name elokim. in contrast, the name havayah denotes revelation, and therefore the mature mentality is manifest as three names havayah. the yesod of abba extends beyond both the immature and mature mentalities, descending below the level of the chest [of z feir anpin. the mature mentality of z feir anpin is vested in its head, while, as we said, its immature mentality has descended to the level of its throat. however, the yesod of abba extends further than either state of mentality. the initial insight, although a primarily intellectual experience, contains within it an element of consciousness that tran

the lower levels. similarly, in the malchut of the yesod of [the evil] nukva of z feir anpin, the vav draws down the yud. but since this is done [here] in an ascending fashion, the yud precedes the vav. since nukva is producing its gjuice h upward, toward z feir anpin, the gdrawing down h is effectively a gdrawing up, h and therefore the order of the letters is reversed. yud-vav thus indicates a descending flow while vav-yud indicates an ascending flow. that is why in the former case, avit is spelled ayin-vav-yud-tav, while in the latter case, it is spelled ayin-yud-vav-tav. for, as we have seen previously, the account of the kings in the book of chronicles is told from the perspective of nukva, the feminine principle. but we must keep in mind that in the world of tohu, the partzufim did

world of yetzirah; and the world of asiyah. the entire physical universe is the lowest aspect of the world of asiyah. in each of the worlds there is an increasingly dim revelation of the infinite light as it descends further and further and becomes more and more concealed. it is important to note that these worlds do not occupy different geographical places. they are not geographical at all, but descending planes of reality. the arizal on parashat miketz 204 knowledge of good and evil. for this reason the verse states that[ gthey stood c] on the banks of the river, h but not in the river.7 (likkutei torah) 41:5 seven ears of grain c healthy and good these are also from the world of beriah. pharaoh is the aspect of malchut of atzilut, where gall the lights are uncovered. h malchut [of atzi

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

their source. they are considered hence to have but little relation with the inferior sephiroth which issue from them, except as stem and root. yet though hardly in any philosophic relation to our phenomenal universe, we find when engaged in magical working that it is customary- even necessary- to open ourselves by invocation to its influence so that this divine power of the supernal <25> light, descending through the human mind, may sanctify and accomplish the object of the ceremony itself. the supernals are often portrayed diagrammatically and symbolically as a woman clothed with the sun,stars above her head and the moon at her feet- the typical anima figure of modem psychology. she represents thus that first matter of the alchemists, the description of which given by thomas vaughan in

the astral form is capable of expansion, that it grows tall and high, until at length it has the semblance of a vast angelic figure, whose head towers amongst the distant stars of heaven. when this imaginative expansion of consciousness produces the sense that the height is enormous, with the earth as a tiny globe revolving beneath the feet, then above the head should be perceived or formulated a descending ray of brilliant light. as the candidate marks the head and then the breast, so should this brilliance <76> descend, even down to his feet, a descending shaft of a gigantic cross of light, the act of marking the shoulders right and left whilst vibrating the sephirotic names, traces the horizontal shaft of the cross, equilibriating the light within the sphere of sensation. since it has b

urrounds our physical bodies, we are to build up a replica of the tree of life. the pillar of severity is on our right side, the pillar of mercy on our left, and the pillar of benificence in our midst. the middle pillar exercise it is best to build up the middle pillar first. to do this stand up and raise yourself in imagination to your kether-a brilliant light above your head. imagine this light descending to daath, at the nape of your neck, and thence to tiphareth in your heart where it glows like sunlight and whence it radiates into the other sephiroth. from tiphareth the light goes to yesod in the region of the hips, and thence to malkuth in which your feet are planted. having made a clear image of the middle pillar, you can then establish the other sephiroth by vibrating the deity nam

eir tombs- but its meaning is far more occult and recondite than this, for it is a glyph of the powers of fire. the angel encircled by the rainbow, whence leap corruscations of fire, and crowned with the sun, represents michael, the great archangel, the ruler of solar fire. the serpents which leap in the rainbow are symbols of the fiery seraphim. the trumpet represents the influence of the spirit descending from binah, while the banner with the cross refers to the four rivers of paradise and the letters of the holy name. he is also axieros, the first of the samothracian kabiri, as well as zeus and osiris. the left hand figure below, rising from the earth is samael, the ruler of volcanic fire. he is also axiokersos, the second kabir, pluto and typhon. the right hand figure below is anael, t

ising the alternation of the masculine and feminine natures. these again are subdivided into the 36 decanates or sets of ten degrees in the zodiac, and these again into 72, typlfylng the 72 quinances or sets of five, and the 72-fold name schemhamphoresch. thus the sun embraces the whole creation in its rays. the seven hebrew yods on each side, falling through the air, refer to the solar influence descending. the wall is the circle of the zodiac, and the stones are its various degrees and divisions. the two children standing respectively on water and earth repre< 11 1> sent the generating influence of both, brought into action by the rays of the sun. they are the two inferior and passive elements, as the sun and air above them are the superior and active elements of fire and air. furthermor

now open to ou is the 28thleading from the= of theoricus to the 0= b of philosophus. take in your right hand the solid pyramid of the elements, and philosophus ritual follow the guide of the path. hegemon and practicus circumambulate the hall once. as they approach hiero, the second time, he rises cup in hand. they halt. the priestess with the mask of isis spake and said: i am the rain of heaven descending upon earth, bearing with it the fructifymg and germinating power. i am the plenteous yielder of harvest. i am the cherisher of life. hegemon leads practicus to seat of hiereus. he rises, cup in hand. they halt. hiereus the priestess with the mask of nephthys spake and said: i am the dew descending viewless and silent, gemming the earth with countless diamonds of dew, bearing down the in

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ection set apart for domestic purposes,with ingenious sieve-like flues for the unrecognisable escape to the outer world of the smoke, gassesand fumes. this apartment was long and of ample size; while the second, also rectangular in shape,was set apart for rest, containing rude couches and also simple tables for simpler fare. opposed tothis, across the main laboratory and opening into it, but with descending steps, was the third andlargest hall, with rising pointed roof of rugged structure, used for a monkish study and chapel, aswell. at regular intervals through the centre, were four cubic tables used as desks with seats of stone,and pendant from the centre of the lofty roof hung the wondrous lamp, whose radiant flame, was asthe rosy light of a summer222s setting sun, intensely golden, ill

nt out. as 1st herald recites gradually put out lights of suffragan and treasurer.1st herald, 10th sign: prepare thee for a change in nature. man becomes tremulous with age; normally godforewarns man by age of the coming end of all things, for to man, this world is his all in the body;but for the soul, death is but the entrance into glory. in the zodiacal sign of scorpio, we find thesecond of the descending steps, and in whose measure is the double star antares, brilliantly red andknown as the scorpion222s heart.rituals of the societas rosicrucianis in angliaphilosophus40 conductor and companions proceed to guardian of caverns whose single taper has been lit. light of4th ancient out.guard. of c, 11th sign: as true as the arrow of the archer, the shaft of death will reach its mark. all natu

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

-stock, or paternal sceptre of noah; he, type of the cup of libations and also of maternity; vau, which joins the two, and was depicted in india by the great and mysterious lingam. such was the triple sign of the triad in the divine word; but the mother-letter appeared a second time, to express the fecundity of nature and woman and to formulate the doctrine of universal and progressive analogies, descending from causes to effects and ascending from effects to causes. moreover, the sacred word was not pronounced: it was spelt, and expressed in four words, which are the four sacred words. jod he vau he. the learned gaffarel regards the teraphim of the hebrews, by means of which they consulted the oracles of the urim and thummim, as the figures of the four kabalistic animals, which symbols, a

ood of his oriental cloak. his true name, however, is prudence, and he thus completes the four cardinal virtues which seemed imperfect to court de gebelin and etteilla. y principle, manifestation, praise, manly honour, phallus, virile fecundity, paternal sceptre. hieroglyph, the wheel of fortune, that is to say, the cosmogonical wheel of ezekiel, with a hermanubis ascending on the right, a typhon descending on the left and a sphinx in equilibrium above, holding a sword between his lion's claws. an admirable symbol, disfigured by etteilla, who replaced typhon by a wolf, hermanubis by a mouse, and the sphinx by an ape, an allegory characteristic of etteilla's kabalah. 136 the ritual of transcendental magic k the hand in the act of grasping and holding. hieroglyph, strength, a woman crowned w

RUBY TABLET OF SET

thyself to my own inner eye that i may gaze upon thy greatness. by thy gift i shall know what i will. fare now forth and stand westward in the northern sky [the working. now set and woden flow from the constellations through the angles of the pentagram. set: to the upper-left point, out to a locus horizontally aligned with the lower-left point, inward along the horizontal line, and down the left-descending line to the nethermost point. woden: to the upper-right point, out to a locus horizontally aligned with the lowerright point, inward along the horizontal line, and down the right-descending line to the nethermost point [set and woden are projected into the space between the celebrant and the altar (the essence was a column of purple light, reflecting the black flame) note: the pattern o

l painted on it. the magician can design his own lamen and use this instead, but it should be setian for this ritual. o symbols, tools. wand: the wand is the symbol of the magicians will and a symbol of the baptism of fire. it represents his determination and commitment to setian principles, as well as his connection with his inner powers. the baptism of fire is the divine gnosis of the dark lord descending, the downward point of the triangle in tantra, the point of the pentagram in black magic. it can be of a traditional straight black wood, carved with setian symbols. the flail and the crook, symbols of the pharaoh's authority, can be substituted. cup: the cup is the representation of the reservoir of power, the female aspect of the dark lord, and the subconscious of the magician. this i

nris-wolf, the terrible, fenris, son of the trickster, your sister is hel and your brother the serpent. fenris, force of change, howler at the end of the world. fenris, bound in the world below, we unchain you to devour thy captor and swallow the sun. fenris [patty hardy iii] kali, mighty goddess, the gods glorify your sport, when in the dance that fills the court of shiva with delight, your foot descending spurns the earthly globe. kali, the power of time, in which all colors dissolve into darkness. kali, the power of destruction. kali, beyond all attachment. we take the name of kali, there is no refuge except in you. kali [nancy flowers iv] jahi, yours is the power through which all arises, by whom all daemons are born. jahi, awaken the serpent; force of life and goal of life. bring us t

the violent movement portrayed within its borders. aleister crowley describes its most basic interpretation as referring to the manifestation of cosmic energy in the grossest form. in such a category it cannot fail to be destructive to a multitude of the more complex artifacts, whether material or abstract. the card shows this very thing taking place as the erected structure is struck by the bolt descending in a sharp and angled path toward the earth and not content with taking the fortress with it, is awakening the destruction nature is capable of inflicting from the depths of the earth in the process. the man-like crystalline figures are hurled from the heights of supposed safety by the fire's power to be dashed to pieces on the troubled ground below [there is hope for them in atu xvii]

SALMANRUSHDIE THESATANICVERSES

warning, high above the great, rotting, beautiful, snow-white, illuminated city, mahagonny, babylon, alphaville. but gibreel has already named it, i mustn't interfere: proper london, capital of vilayet, winked blinked nodded in the night. while at himalayan height a brief and premature sun burst into the powdery january air, a blip vanished from radar screens, and the thin air was full of bodies, descending from the everest of the catastrophe to the milky paleness of the sea. who am i? who else is there? the aircraft cracked in half, a seed-pod giving up its spores, an egg yielding its mystery. two actors, prancing gibreel and buttony, pursed mr. saladin chamcha, fell like titbits of tobacco from a broken old cigar. above, behind, below them in the void there hung reclining seats, stereoph

SATANICON

d the dark earth. the illustration above is representative of its magickal nature. it s the symbol of the five senses which feed the emotions; the earthly elements; evil and darkness; the essence of satan. the perversion of the pentagram is attributed to the false doctrines of spirituality (both xian and wiccan) which has reversed the position of the sacred symbol (one point ascending, two points descending) to represent literal deities above and beyond themselves. hence, this latter usage is deviant and not of the earth. the parallelogram, by definition, is a plane figure characterized by four sides connected, with opposite sides parallel. this figure represents the principles which govern imitative magick. the left side of the figure represents the realities and actions of the dark will

e powers of suggestion and magick are extremely powerful. an interpretation of this phenomenon: chaos is an aspect of the other dimension; the darkest realm of the human psyche; a dark and uncharted corner of the mind. heightened creative darkness is the likely scenario to realizing this conscious infernal-dream world. i further theorize that understanding the conflict in the psyche is the key to descending into this realm: consciously willing, and subjecting oneself to, chaos over reasoned thought and behavior. a final note on this cautionary statement: practitioners may also experience sleep disturbances associated with this tapped conflict in the psyche waking suddenly from sleep, though still caught up in the chaos, which after several seconds, dissipates. suggestions for inner magicka

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

an and urac! mistress of heaven, with the great pectoral jewels, who loves the good headdress befitting the office of en priestess, who has seized all seven of its divine powers! my lady, you are the guardian of the great divine powers. like a dragon you have deposited venom on the foreign lands. when like ickur [god of storms] you roar at the earth, no vegetation can stand up to you. as a flood descending upon) those foreign lands, powerful one of heaven and earth, you are their inana. raining blazing fire down upon the land, endowed with divine powers by an, lady who rides upon a beast, whose words are spoken at the holy command of an! the great rites are yours: who can fathom them? destroyer of foreign lands, you confer strength on the storm. beloved of enlil, you have made awesome ter

of the prophet but was able to confirm the authenticity of only about 2,600. the hadiths form the basis of another text that is important to islam, the sunnah, or the way of the prophet, used to refer to muhammad s life example. muslim doctrine is interpreted by islamic scholars called ulema. their function is to interpret and organize islamic teachings. in doing so, they rely on four sources, in descending order of importance: the qur an; the sunnah; the sahaba, or the earliest followers of muhammad; and independent reasoning. the ulema do not formulate new doctrines. they apply existing islamic thought to new situations in modern life, such as organ donations, the buying and selling of investments, and whether loudspeakers can be used for the call to prayer. sacred symbols islam has litt

e buddha siddhartha gautama (563 483 bce; see entry, the founder of buddhism. if this is correct, he may have been born in about 490 bce and died in about 410 bce. many sources, however, give other birth and death dates. certain western scholars believe he was born around 540 bce 241 and his date of death was about 470 bce. jains believe that mahavira was born seventy-five years before the fourth descending period of the current era, referring to jain measurements of historical time. this would put his birth date at 599 bce and his death date at 527 bce. mahavira was born in kundagrama, a village in bihar, a modern-day indian state in the northeast whose capital city is patna. his birth name was vardhamana, which means prospering. he was given that name because soon after he was conceived

SEPHER HA BAHIR

ecause it brings the forms of the holy powers close. it is thus written (ezekiel 37:17, and you shall join one of them to the other, making one stick, and they shall become one in your hands. and why is [the sacrifice] called a pleasant fragrance? fragrance is only in the nose. the sense of smell is through breath, and this is nowhere but in the nose. pleasant (nicho ach) means nothing other than descending. it is thus written (leviticus 9:22, and he descended, and the targum translates this as ve-nachit [having the same root as nicho ach. the fragrance-spirit descends and unifies itself with those holy forms, bringing itself close through the sacrifice. it is for this reason that [a sacrifice] is called a karban. 110. there is a name that is derived from the three verses (exodus 14:19-21

thout it. in a similar manner, it is impossible to speak a word, great or small, without the vowel points. 116. every vowel point is round, and every letter is square. the vowel points are the life of the letters, and through them, the letters endure. these vowel points come through the pipes to the letters through the fragrance of a sacrifice, which immediately descends. it is therefore called a descending (pleasant) fragrance to god indicating that it descends to god. this is the meaning of the verse (deuteronomy 6:4, hear o israel, the lord is our god, the lord is one. 117. rabbi yochanan said: what is the meaning of the verse (exodus 15:3, god is a man (ish) of war, god (yhvh) is his name? man (ish) indicates a sign. the targum thus renders, god is a man of war, as god is the master of

erefore say that the end of the divine presence is also called victory. this is the meaning of victory of victories. victory is one, and victories is two, giving [a total of] three. 171. his disciples said to him: from above to below we know. but from below to above we do not know. he replied: is it not all one below to above and above to below? they said: our master, ascending is not the same as descending. one can run while descending, but cannot do so while ascending. he replied: go out and see. he sat and expounded to them: there is a divine presence below, just like there is a divine presence above. what is this divine presence? we have said that it is the light that was derived from the first light, which is wisdom. it also surrounds all things, as it is written (isaiah 6:3, the whol

SEPHER YETZIRAH WESTCOTT

waters; he burned them in the fire; he vibrated them in the air; seven planets in the heavens, and twelve celestial constellations of the stars of the zodiac- the end of "the book of formation- the fifty gates of intelligence attached to some editions of the "sepher yetzirah" is found this scheme of kabalistic classification of knowledge emanating from the second sephira binah, understanding, and descending by stages through the angels, heavens, humanity, animal and vegetable and mineral kingdoms to hyle and the chaos. the kabalists said that one must enter and pass up through the gates to attain to the thirty-two paths of wisdom; and that even moses only passed through the forty-ninth gate, and never entered the fiftieth. see the oedipus aegyptiacus of athanasius kircher, vol. ii. p. 319

SIFRA DETZNIYUTHA

darkened. and the mother is illumined and is opened out into her gates. the key, which contains the six, comes and covers up her gates, and it is unified below, with this one and that one, woe unto him that uncovers her gate. 6 chapter two the beard of faith,50 not, is mentioned because it is the most precious of all, it egresses from the ears, round about the face, the white locks ascending and descending, separating into thirteen of that most splendid of splendors, it is written: not passes in it as man,51 and not dwells as adam52 there.53 adam to the son is he (avh, hu).54 adam-not is included therein, especially man. in these thirteen issue forth distinct fountains; four were kept separately,55 nine flow from the body.56 1) the splendid one begins to form itself near the opening of th

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

n and repose? man's genius is a bird that cannot be always on the wing; when the craving for the actual world is felt, it is a hunger that must be appeased. they who command best the ideal, enjoy ever most the real. see the true artist, when abroad in men's thoroughfares, ever observant, ever diving into the heart, ever alive to the least as to the greatest of the complicated truths of existence; descending to what pedants would call the trivial and the frivolous. from every mesh in the social web, he can disentangle a grace. and for him each airy gossamer floats in the gold of the sunlight. know you not that around the animalcule that sports in the water there shines a halo, as around the star (the monas mica, found in the purest pools, is encompassed with a halo. and this is frequent amo

arry viola, wilt thou be my master, my guide? say this, and i am resolved "it were impossible "then i renounce her? i renounce love. i renounce happiness. welcome solitude, welcome despair; if they are the entrances to thy dark and sublime secret "i will not take thy answer now. before the last hour of night thou shalt give it in one word, ay or no! farewell till then" zanoni waved his hand, and, descending rapidly, was seen no more. glyndon rejoined his impatient and wondering friend; but mervale, gazing on his face, saw that a great change had passed there. the flexile and dubious expression of youth was forever gone. the features were locked, rigid, and stern; and so faded was the natural bloom, that an hour seemed to have done the work of years. chapter 3.xii. was ist's das hinter dies

ack their path "at last from this dimness upon some eyes the light broke; but think not, young visionary, that to those who nursed unholy thoughts, over whom the origin of evil held a sway, that dawning was vouchsafed. it could be given then, as now, only to the purest ecstasies of imagination and intellect, undistracted by the cares of a vulgar life, or the appetites of the common clay. far from descending to the assistance of a fiend, theirs was but the august ambition to approach nearer to the fount of good; the more they emancipated themselves from this limbo of the planets, the more they were penetrated by the splendour and beneficence of god. and if they sought, and at last discovered, how to the eye of the spirit all the subtler modifications of being and of matter might be made app

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

not his real name, and viacom's president mel karmazin, also jewish. viacom owns cbs, mtv, disney, and many other media properties, all firmly in the zionist camp editorially and subject-wise (photo: u.s. news& world report, june 14, 2004, p. 70) this scene is set at the white house in march, 2001, with israeli prime minister ariel sharon and president george w. bush both presenting mirror-image descending (female, delta, or vulva) triangles. two triangles joined together constitute a jewish star of david. for added subliminal power, the room was arranged so that the bust of lincoln was directly behind sharon. the message: in bludgeoning hapless palestinians and denying them their own state, sharon is simply being lincolnesque. after all, lincoln put down the southern insurrection, right

tic tie of the masons the masonic fraternity teaches the illusory goal that all who are inititated into its ranks are bonded by the "mystic tie" of fellowship. of course, this is allegory, and yet the necktie does seem to have a special place in masonic lore and symbology. it is believed that both the bowtie and the traditional necktie are of masonic symbolic design. the necktie has two triangles descending, a larger and a smaller. it is tied into a "knot" at the neck, signifying solidarity and unity. the neck itself, as a part of the human anatomy, represents the virtue of sacrifice. in terms of the secret order or secret society, it symbolizes sacrifice of the individual to the common good of the organization. the necktie is also seen as a bridge to two other triangles those of the shirt

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

re that science has not yet discovered the parameters of genetic transmission. he feels, however, that such a theory applied to the alleged memories of previous lives will encounter serious obstacles. while he concedes that the hypothesis of remembering our ancestors lives might apply in those instances where it can be shown that the subject having the past-life memories belongs to a genetic line descending from the personality whom he or she claims to be, in most cases, stevenson believes that the separation of time and place makes impossible any transmission of information from the first to the second person along genetic lines. extrasensory perception of the items of the apparent recollections in the minds of living persons. stevenson finds it difficult to accept the theory that an indi

e two representations or revelations of the same divinity. descended into hell, the underworld, and braved its challenges and subdued the demons of the pit. the disciples of the orphic/dionysus schools were promised the celestial fire of zeus, the light retrieved by orpheus, that enabled their souls to triumph over death. these things would all be enacted in the mystery play that depicted orpheus descending into hades and observing persephone, the queen of the dead, being awakened by dionysus and being reborn in his arms, thus perpetuating the cycle of rebirth and death, past and future, blending into a timeless immortality. while other schools of reincarnation see the process of rebirth as an evolving of the soul ever higher with each incarnation, the orphic concept introduces the aspect

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ow a night of unmolested slumber for more than three months. the curate of the parish arrived to witness the phenomena and was not disappointed. nei- 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 ghosts and phantoms 33 ther was marcel de x, who had come to try to determine the origin of the manifestations. that night, the sound of a heavy ball was heard descending the stairs from the second floor to the first, jumping from step to step. the parish priest was also invited to stay a night in the castle. he heard the heavy tread of a giant descending the stairs and proclaimed the activity to be supernatural. marcel de x. agreed with the priest. he had quickly concluded that this ghost would be a most difficult one to banish and had decided to leave

among the 19 children of the reverend wesley who witnessed the phenomena were john and charles, the founders of methodism and the authors of some of christendom s best-loved hymns. it was on the first of december that the children and the servants began to complain of eerie groans and mysterious knockings in their rooms. they also insisted that they could hear the sound of footsteps ascending and descending the stairs at all hours of the night. reverend wesley heard no noises for about a week and severely lectured the child or servant who brought him any wild tale about a ghost walking about in the rectory. if there were any noises in the rectory, he told his family one night at dinner, they were undoubtedly caused by the young men who came around in the evenings. the reverend had four gro

only been gone a short time when, one afternoon while lying down in her room, mary heard the noise of someone walking in the room and the rustling of silk clothing as it brushed the floor. she opened her eyes to see absolutely no one. she called the servants and a thorough search was made of the upstairs rooms and closets. the cook reminded her mistress that she had heard the same rustling noise descending the stairs on several occasions and had once seen the tall figure of a woman in dark clothes. ricketts found herself being less dismissive of the servants stories now that she, too, had heard the spectral rustling of an invisible lady. nocturnal noises continued, and, one night, as mary ricketts lay sleeping in the yellow room which the gray man had been seen to enter, she was awakened

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 mysteries of the mind 117 dreams, or night visions, might be auditory and present a direct message (as in job 33:15 17, genesis 20:3,6) or at other times be symbolic, requiring skilled interpretation. jacob had a dream of a ladder set up on earth, the top of it reaching to heaven. he beheld in this dream angels of god ascending and descending on the ladder with the lord standing above it, confirming the covenant of abraham to jacob (genesis 28:12. king solomon received both wisdom and warning in dreams (i kings 3:5, 9:2. the new testament accounts surrounding the birth of jesus (c. 6 b.c.e. c. 30 c.e) record a number of revelatory dreams. joseph was instructed to wed mary and was assured of her purity (matthew 1:20, in spite

ne s being hanged. on the symbolical level, the ladder often represents an individual s spiritual quest as it moves from a lower to a higher level. seen in dreams, the ladder may symbolize that the percipient is about to achieve a transition to a higher state of awareness. the archetypal ladder vision or dream for christians and jews is the one received by jacob at bethel when he perceived angels descending and ascending a ladder and giving assurance to him that he would be the chosen vessel to extend the jewish people into a great nation (genesis 28:11 19. since that seminal experience, dreams or visions of ladders have been associated with communication with a higher source or with the rites of passage. numbers one of the most widespread of superstitious beliefs is that the number 13 is

THE GOLDEN ESSENCE

w tragic life can seem, no matter how immense loss can seem, or death, there is a final and ultimate resolution, a final and ultimate point. from suffering and joy will come the child- the presence of divinity and the cunning fire deep within all things and events will emerge one day, to sanctify and regenerate all things. all things will be made whole, all things made new. the daughter s fear of descending into the underworld, or into her ordeals, mirrors our own natural fear of death and the unknown; her fear of intrusion or of ravishing or even of the normal sexual encounter that awaits beyond seduction is likewise a natural fear of many women before their first sexual encounters. fate, life, and death can be said to ravish each and every one of us, and to force us towards our own fears

THE KEY TO THE MYSTERIES

king his inspiration perhaps from these splendid words of the misbeliever, found himself obliged to bridle superstition by writing that beautiful and brave maxim which easily resumes the thought of the great emperor: 188 "a thing is not just because god wills it; but god wills it because it is just" the idea of a perfect and immutable order in nature, the notion of an ascending hierarchy and of a descending influence in all beings, had furnished to the ancient hierophants the first classification of the whole of natural history. minerals, vegetables, animals were studied analogically; and they attributed their origin and their properties to the passive or to the active principle, to the darkness or to the light. the sign of their election or of their reprobation, traced in their natural fo

THE MAGICIAN S KABBALAH

conceptual tetrad to match jungs four modes, which i feel can be usefully referred to the four worlds as they exist in the psyche (a) number (sensation) referred to assiyah (b) space (feeling) referred to yetzirah (c) logic (thinking) referred to briah (d) infinity (intuition) referred to atziluth. the fifth concept, that of information, can be seen (as the top point of the pentagram or the shin descending into yhvh) as the binding or redeeming concept and may be referred to the divine presence in each of the worlds in terms of communication, complexity, and meaning. information, in terms of coherence, organisation, or "a non-random pattern, is that which is resultant of the fact that, as r.a. wilson demonstrates "life is an ordering, selecting, coherencemaking process. the physicist schr

om binah connecting to chockmah gate of heaven binah as the first of the supernals above the abyss and connected to malkuth refuge of sinners binah as the place of rest queen of angels binah as briah the fifteen "mysteries" of mary are divided into three groups, the number of binah, being the "joyful "sorrowful" and "glorious" mysteries. the first set of five relate to the creative and formative (descending) aspects of binah, the second set relate to the manifestative aspects of binah, and the third set relate to the mystical aspects (ascending) of binah. an example is the annunciation, which is the first "joyful mystery, and depicts the angel gabriel announcing to mary that she is to be the mother of god. in kabbalistic terms it can be seen that the archangel gabriel, attributed to yesod

it reads very much like a series of unintelligible zen koans, and it may be that they are most accessible by prolonged meditation and intuition, rather than a full-frontal analytical attack. i offer here a few notes as to their relationships in terms of the pillars and the triads (see diagram 2. it should also be noted that the descriptions offered by the text seem to describe some paths in their descending context and functions, and others in their ascending context. it may be that the sepher yetzirah was pieced together from fragmentary notes of larger, oral, commentaries. diagram part a the pillar of severity is composed of paths 18 and 23, which both indicate the "formative" nature of the pillar. path 18 is described as the "house of affluence, from which are drawn hidden meanings. thi

nd of the path it is said that it "rewards those who seek. as chesed means "loving kindness, and has the same qualities as the magnamanious planet-god jupiter, this fits with the description of the path as "receiving divine influences and by benediction influencing all things that exist. diagram part c the middle pillar of equilibrium has three paths which compose it, being path 13, 25 and 32. in descending order, path 13 is called "inductive of unity, path 25 the path of "trial, and path 32 the "governing intelligence. the lower path, path 32, is seen in its cosmological aspect as governing the "operation of the seven planets. the tarot card attributed to this path is that of the "universe, and its meaning is "synthesis, indeed some cards show the planets as part of the symbology of the c

to the initiate of tiphareth as "loving kindness, as if to say "there is a wisdom governing the universe. the tarot card of the path is the hermit, and we can see that he acts as a "demonstrator" of wisdom by his very being, and the lamp he holds aloft. the fact that the path is called "will" is of interest in that the hermit can be taken to represent the "way" of initiation, and in terms of the descending flow of the tree, the expansive nature of chesed. when these two aspects are merged, we gain the true essence of will; that we are unalterably part of the process of the universe in manifestation, and our realisation of this state is our will, and everything else is klippoth, or a "shell" that separates us from our actual nature. path 22 is that to which the "justice" tarot card is attr

e pillar; a'amvd; between the pillars the eye of the mind is awakened to the on-high. the sacred things are shown and the portal is opened. rose; vrd; the rose recalls love, light and unity to those who look upon it. hexagram; mshshh; the hexagram symbolises two triangles of energy (shin and shin, one of an ascending nature, providing the symbols of fire and air (heh, air-hole, and the other of a descending nature, providing the symbols of water (mem) and earth (the synthesis of the four letters. for the tiphareth ritual, we reach a critical junction in the sequence, and hence the working seeks to provide the full equilibrium of the temple, and fasten it to the kabbalistic tree as strongly as possible. this is done by a series of visualisations which map the tree and the pillars to the tem

THE MIDDLE PILLAR

tual without reference to the initiated techruque. that is to say h s aim should be to commit the ritual to memory so completely that at any particular quarter there is no groping for the appropriate names. then each phase should be studied separately until skill and ease are achieved. he should apply hmself to familiarizing himself with the sense of expansion of consciousness and visualizing the descending ray of light whch formulates itself into a vast radiant cross w i t hh .a certain degree of accomplishment gained in ths exercise, and already being skilled in the tracing of perfectly geometrical pentagrams in mid-air, the next task is to obtain about h a clear formulation of the blazing pentagrams, vivified by the vibration of the appropriate divine names being hurled through them. ap

again expanding consciousness, whilst surrounding himself with the colossal magical figures of the archangels comprises the next important stage. the final the qabalistic cross and the pentagrain ritual 63 task is to visualize, before performing the qabalistic cross again, a pentagram of fire burning on the breast. seen on the back is a hexagram, its ascending triangle being red in color, and its descending triangle of blue, both triangles to be interlaced.31 i hope the student will not be frightened by ths mass of directions, for he can be assured that the exercise is not nearly as obscure or terrifying as it sounds. practice will make perfect, and the realization of the goal to be acquired will provide sufficient confidence to enable him to pursue the practice still further until complet

e the stream of power in yet another direction. the object is to ensure that no single area of the sphere of sensation be omitted from its vitalizing and cleansing passage. once again returning to the vision of the light above the head, ths time imagine and will that the current of spiritual power descends from kether in a forward direction. that is to say it passes downward in front of the face, descending through that region along the neck and chest, down the thghs to the feet. when it strikes the thghs, the stream turns backward along the soles of the feet, along the calves at the back, ascending the spinal column and neck until, once more, it reaches kether. both tlus formula and the preceding one should be repeated several times, until they become quite simple. the process should be a

chest, down the thghs to the feet. when it strikes the thghs, the stream turns backward along the soles of the feet, along the calves at the back, ascending the spinal column and neck until, once more, it reaches kether. both tlus formula and the preceding one should be repeated several times, until they become quite simple. the process should be accompanied by the r h y t h c breath, so that the descending current coincides with the exhalation of breath, while the ascending current accompanies the inhalation. it is really very easy, and it is only the description of it whch sounds involved and complex. th fso rmula we will call circulation number two. the tlurd formula of circulation is rather different. the two preceding methods will be discovered to have produced wheels of power spinnin

the seventh sephirah is being considered, the name ought to be formulated as in an emerald green of surpassing brilliance and clarity. the name having been inhaled into the lungs by means of an inspiration, it should be silently and powerfully vibrated, the entire attention being concentrated upon this to the exclusion of all else. while in the lungs, the whte light of the kether ought to be felt descending upon the name, consecrating it to the service of the higher self. then the name should be visualized, whilst the breath is retained, as descending from the lungs via the middle pillar to the feet.29 here it should be again vibrated very powerfully. when the entire tree of life within is pulsating sympathetically to this vibration, the name rises rapidly once more to the lungs where once

viner region by the vibratory momentum of the power of the name. it is a distinct recognition of, and participation in, that type of experience whch has variously been called mystical and religious. it is a rare and holy event for the individual ceases, it may be for but a single instant of time, to be a man. he is caught up in a diviner sphere, and is enwrapped by the transcendental folds of the descending tongues of the spirit. for but a moment or two onlyfor the very nature of consciousness, with its feeble instrument the brain, is such as to be unable to endure for very long this whte heat of ecstacy. and then once more the ego, dazed and stunned by so awe-inspiring and terrific an experience, recovers its equilibrium, circulating the light and the formula of vibration 95 resumes its n

THE NECRONOMICON SIMON VERSION

s through the gate of ganzir to the house of death when with him the wailing people come the weeping woman and the wailing man when dumuzi is slain and buried may the dead rise and smell the incense! v stoop not down, therefore, unto the darkly shining world where the absu lies in dark waters and cuthalu sleeps and dreams stoop not down, therefore, for an abyss lies beneath the world reached by a descending ladder that hath seven steps reached by a descending pathway that hath seven gates and therein is established the throne of an evil and fatal force. for from the cavities of the world leaps forth the evil demon the evil god the evil genius the evil ensnarer the evil phantom the evil devil the evil larvae showing no true signs unto mortal man. and the dead will rise and smell the incense

THE PATH OF KABBALAH

hanging the aim. consequently, the important thing is only the aim behind every act, the purpose for which one does what he does. the 125 rungs of the ladder are degrees of gradual correction of the aim of the soul from receiving for me to receiving for the creator. the five degrees of the will to receive, beginning with the weakest (keter) and ending with the strongest (malchut, are organized in descending order from the creator to the creature, and constitute the five worlds. when the light of the creator passes through the worlds, it weakens, and thus becomes suitable for reception by the weaker, altruistic desires. when the soul receives the light of correction from above, it begins to change its aim from receiving for me to receiving for the creator, which is regarded as giving. after

op one level, i.e. gimel dehitlabshut and bet deaviut. so we see that after the refining of the partzuf there are pairs of reshimot left in the screen: one reshimo dehitlabshut and one of aviut. but after the refining of partzuf sag there are three pairs of reshimot that remain in the screen that come from the tabur to the peh. the screen then performs three zivugim (plural for zivug) on them, in descending order of importance: 1. a zivug on reshimot bet dehitlabshut and aleph deaviut from taamim desag. that produces a partzuf in the degree of zeir anpin above the tabur called upper ma. 2. a zivug on reshimot bet dehitlabshut and aleph deaviut from nekudot desag that went below tabur degalgalta. these reshimot come from after the second restriction that was done on nekudot desag below tabu

let dehitlabshut and dalet deaviut, makes a zivug with the upper light that was removed because of the restriction. mating with the upper light, the screen decides how much light it can receive inside malchut. once the decision has been made, it descends to the guf with the amount of light it decided to receive. the lights that enter the partzuf are called taamim. the place where the screen stops descending and limits the reception of the light is called tabur. the light that enters the partzuf is called inner light. the part of the light that remains outside the vessel is called surrounding light. the screen that stands at the tabur goes under the bitush (beating) of the surrounding light and inner light, as they both want to remove the limitation on the reception. the screen decides not

THE ROSICRUCIAN MANIFESTOS

the making of gold, which is but a parergon; for besides that they have a thousand better things. and we say with our loving father r.c.c. phy: aureum nisi quantum aurum, for unto them the whole nature is detected: he doth not rejoyce, that he can make gold, and that, as saith christ, the devils are obedient unto him; but is glad that he seeth the heavens open, and the angels of god ascending and descending, and his name written in the book of life. also we do testifie that under the name of chymia many books and pictures are set forth in contumeliam gloriae dei, as we wil name them in their due season, and wil give to the pure-hearted a catalogue, or register 15 of them: and we pray all learned men to take heed of these kinde of books; for the enemy never resteth, but soweth his weeds, ti

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

gpanting, h gtimid, h gtremulous h: and he with open lips voluptuous closed her sweet mouth with kisses, and so pressed her sobbing bosom with a manlier breast that c *the tale of archais, vol. i, p. 22. she submits, not to the god, but to the man. within the god, the godhood vanishes; for the power of love rules all, and the god once again becomes incarnated in the form of a divine man *eros (c) descending upon god (hwhy, transforms god into (hwchy) christ. so the morning past and found them linked inexorably fast each in the other fs arms. their lips are wed to drink the breezes from the fountainhead of lovers f breath *the tale of archais, vol. i, p. 22. then all her senses leap to the melodious song of zeus, a divine lyric; the following are two of its seven beautiful verses: o lamp of

n tenser glow! beauty and strength, increase and burn be brothers to the law of life! things as they are. their nature know! act! nor for faith nor folly turn! the hour is nigh when man and wife, knowing, shall worship face to face, beget and bear the royal race *gargoyles, vol. iii, pp. 85, 86. this is the divine union of the active y with the passive hwh formulating tetragrammaton, and of the c descending upon the hwhy formulating christ* it is the old story of devaki or of mary, in which the aspirant falling into an ecstatic state, is visited by the divine essence; in the one case under the form of mahadeva, in the other under that of the holy spirit; and losing consciousness of all worldliness, in a boundless bliss the divine child is conceived *similarly with one voice eckart and taul

THE BOOK OF GATES

it have an inclination downward of an angle of eighteen degrees. on the opposite side of the pit facing the entrance i perceived a small aperture 2 ft. wide and 2 ft. 6 in. high, and at the bottom of the wall a quantity of rubbish. a rope fastened to a piece of wood, that was laid across the passage against the projections which formed a kind of door, appears to have been used by the ancients for descending into the pit; and from the small aperture oil the opposite side hung another, which p. 74 reached the bottom, no doubt for the purpose of ascending. we could clearly perceive, that the water which entered the passages from the torrents of rain ran into this pit, and the wood and rope fastened to it crumbled to dust on touching them. at the bottom of the pit were several pieces of wood

THE SECRET RITUALS OF THE OTO

you that j is virgo the virgin moon a is the fool or antic, the antique or ancient one saturn h is the letter of aries the house of mars b is the letter of mercury v is the hierophant or pope, emblem of jupiter l is libra the house of venus such, my brother, are the letters taken singly. in combination we reach beyond the simple facts of nature to divine mysteries. iii first of all, consider the descending triangle. it reads ihv, the first three letters of the ineffable name of four letters. they refer to father, mother, son, as your earliest studies in the qabalah acquainted you. you will compare this with the word of the 3. it is further of the very greatest importance to remember that the three principal officers of the royal arch represent the three functions of prophet, priest, and k

king the name by syllables, we find jah as before the most high. bul means lord and also on high in the chaldean language, while on in egyptian and hebrew alike signifies the sun, the lord of all. thus in three separate languages the word testifies to the true and living god most high. iv we shall now consider the word, taking two letters at a time from the angles of the triangle. we saw that the descending triangle ihv expressed the human nature of god; the ascending triangle will illustrate his nature in itself. ab is father, bl lord. al is word or logos, son, bl lord. lb is heart or spirit, bl lord. vvvv (all rise) glory to the father, and to the son, and to the holy ghost; as it was in the beginning, is now, and ever shall be, world end. amen (sign of admiration) thus my brother, does

n who are thou? p: iao (all cry iao loudly) m.w.s: give me the initials of the last 4 words. p: i.n.r.i. m.w.s: sir knight (noble dame) you have indeed by the air of truth, silence, and love, succeeded in finding the lost word. to order, very excellent and perfect princes! let us analyse the word (all stand to order, swords above head, lip in finger and thumb of left hand. the 3 officers form the descending triangle above postulant) m.w.s: i. h.p: n. g.m: r. all: i. m.w.s: yod. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c7.html (8 of 14 [12/28/2001 2:04:51 pm] the secret rituals of the o.t.o. h.p: nun. g.m: resh. all: yod. m.w.s: virgo, iacchus, holy father. h.p: scorpio, asi, holy mother. g.m: sol, orus, holy child. all: iacchus, asi, orus, iao (th

e fervently toward the grace of our lord jesus christ, considering his crucifixion between two thieves (is not the lance that pierced him in my charge) and giving up the ghost to the father either by action or by passion. say we not non nobis domine, non nobis? and again accendat in nobis dominus ignem sui amoris et flammam aeternae caritatis. that is to say, thy purity, not mine; and this is the descending and indwelling of the holy ghost. nay, verily deus est homo, deus est in homine, homo est deus quem creavit elohim. male and female are those, therefore, as these. therefore in this ye do well, and in this ill, for that ye arrest aspiration, that ye suffocate and expire even at the moment when elsehow the threshold should be trodden and the shrine unveiled. behold the spirit of the lord

THE HOLY BIBLE KING JAMES VERSION

went out from beer-sheba, and went toward haran. 28:11 and he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and [put] them for his pillows, and lay down in that place to sleep. 28:12 and he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of god ascending and descending on it. 28:13 and, behold, the lord stood above it, and said, i [am] the lord god of abraham thy father, and the god of isaac: the land whereon thou liest, to thee will i give it, and to thy seed; 28:14 and thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the fa

baptized of him. 3:14 but john forbad him, saying, i have need to be baptized of thee, and comest thou to me? 3:15 and jesus answering said unto him, suffer [it to be so] now: for thus it becometh us to fulfil all righteousness. then he suffered him. 3:16 and jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the spirit of god descending like a dove, and lighting upon him: 3:17 and lo a voice from heaven, saying, this is my beloved son, in whom i am well pleased. 4:1 then was jesus led up of the spirit into the wilderness to be tempted of the devil. 4:2 and when he had fasted forty days and forty nights, he was afterward an hungred. 4:3 and when the tempter came to him, he said, if thou be the son of god, command that t

ier than i after me, the latchet of whose shoes i am not worthy to stoop down and unloose. 1:8 i indeed have baptized you with water: but he shall baptize you with the holy ghost. 1:9 and it came to pass in those days, that jesus came from nazareth of galilee, and was baptized of john in jordan. 1:10 and straightway coming up out of the water, he saw the heavens opened, and the spirit like a dove descending upon him: 1:11 and there came a voice from heaven [saying] thou art my beloved son, in whom i am well pleased. 1:12 and immediately the spirit driveth him into the wilderness. 1:13 and he was there in the wilderness forty days, tempted of satan; and was with the wild beasts; and the angels ministered unto him. 1:14 now after that john was put in prison, jesus came into galilee, preachin

1:29 the next day john seeth jesus coming unto him, and saith, behold the lamb of god, which taketh away the sin of the world. 1:30 this is he of whom i said, after me cometh a man which is preferred before me: for he was before me. 1:31 and i knew him not: but that he should be made manifest to israel, therefore am i come baptizing with water. 1:32 and john bare record, saying, i saw the spirit descending from heaven like a dove, and it abode upon him. 1:33 and i knew him not: but he that sent me to baptize with water, the same said unto me, upon whom thou shalt see the spirit descending, and remaining on him, the same is he which baptizeth with the holy ghost. 1:34 and i saw, and bare record that this is the son of god. 1:35 again the next day after john stood, and two of his disciples;

aw thee. 1:49 nathanael answered and saith unto him, rabbi, thou art the son of god; thou art the king of israel. 1:50 jesus answered and said unto him, because i said unto thee, i saw thee under the fig tree, believest thou? thou shalt see greater things than these. 1:51 and he saith unto him, verily, verily, i say unto you, hereafter ye shall see heaven open, and the angels of god ascending and descending upon the son of man. 2:1 and the third day there was a marriage in cana of galilee; and the mother of jesus was there: 2:2 and both jesus was called, and his disciples, to the marriage. 2:3 and when they wanted wine, the mother of jesus saith unto him, they have no wine. 2:4 jesus saith unto her, woman, what have i to do with thee? mine hour is not yet come. 2:5 his mother saith unto th

on him continually; 10:8 and when he had declared all [these] things unto them, he sent them to joppa. 10:9 on the morrow, as they went on their journey, and drew nigh unto the city, peter went up upon the housetop to pray about the sixth hour: 10:10 and he became very hungry, and would have eaten: but while they made ready, he fell into a trance, 10:11 and saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth: 10:12 wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. 10:13 and there came a voice to him, rise, peter; kill, and eat. 10:14 but peter said, not so, lord; for i have never eaten any thing that is common or unclean. 10:15 and t

TURNER ROBERT ARBETEL OF MAGICK

vocation of god alone: this is partly prophetical, and philosophical; and partly, as it were theophrastical. other things there are, which by reason of the ignorance of the true god, are done with the princes of spirits, that his desires may be fulfilled; such is the work of the mercurialists. the fourth division is, that some exercise their magick with the good angels in stead of god, as it were descending down from the most high god: such was the magick of baalim. another magick is, that which exerciseth their actions with the chief of the evil spirits; such were they who wrought by the minor gods of the heathens. the fifth division is, that some do act with spirits openly, and face to face; which is given to few: others do work by dreams and other signs; which the ancients took from the

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

male and female by the ammonian platonists. see proclus in theol. platon. lib. i, c. 28. 2 lucian, de dea syri. 3 matth. ch. iii, ver. 17. 4 see plate iii, fig. 5. kalousi de thn artemin qrakej bendeian, krhtej de diktunnan. pal ph. de incred. tab. xxxi. see also diodor. sic. lib. v& euripid. hippol. v. 145. 5 pausan. lib. ii, c. 38. 86 on the worship in the vision of ezekiel, god is described as descending upon the combined forms of the eagle, the bull, and the lion,1 the emblems of the therial spirit, the creative and destructive powers, which were all united in the true god, though hypostatically divided in the syrian trinity. man was compounded with them, as representing the real image of god, according to the jewish theology. the cherubim on the ark of the covenant, between which god

edal, is like the apollo, the destroying power of the diurnal sun. on the other side of the medal3 is a figure, somewhat like the jupiter on the medals of alexander and antiochus, sitting with a beaded sceptre in his right hand, which he rests upon the head of a bull, that projects from the side of the chair. above, on his right shoulder, is a bird, probably a dove, the symbol of the holy spirit, descending from the sun, but, as this part of the medal is less perfect than the rest, the species cannot be clearly discovered. in his left hand be holds a short staff, from the upper side of which springs an ear of corn, and from the lower a bunch of grapes, which being the two most esteemed productions of the earth, were the natural emblems of general fertilization. this figure is there- 1 aiei

TYSON DONALD NEW MILLENNIUM MAGIC

urn descends to the belly chakra to symbolize the process of breakdown and decay in the lower intestine. on the tree of life mercury accords well with the mediating and regulating nature of tiphareth. the beauty of tiphareth stems from its dynamic equipoise. this is its perfection. it does not create so much as balance. on the other hand, the sun is a good extension of the radiant spiritual light descending down the tree from the supernal triad. located in daath, the sun represents the combined life- giving energies of kether, chokrnah, and binah. saturn embodies the material pre- occupation with form in the eighth sephirah, hod. no doubt problems will arise when this new system comes into conflict with the old. for example, is the 3x3 magical square to be associated with the sun or with s

he universe. of course, the terms north and south are arbitrary. travel through time and space occurs by means of waves that spiral around the torus, carrying the manifest universe with them. the wave ridden by the con- sciousness of the human race defines human reality. the crest of this wave is the present moment. the rising fore slope of the wave is what humans recognize as the future, and the descending back slope is their past. humans are so constituted that they can only perceive the back slope of the wave of time-space, not the fore slope. the model demonstrates that the farthest reaches of the universe and the dimensionless center from which the cosmic egg was born are the same. the out- side and the inside are one; the universe is the in-between. this model of the universe, which

be guarded. to empower the cross, the magus must consider each arm in a separate act of will, then balance the two against each other to realize the peace that resides at the point of intersection. the cross should be drawn first from top to bottom, then from left to right, on the object to which it is applied from the perspective of the centerpoint of that object. these are the natural lines of descending force. the rays of the sun descend from heaven to earth. the orb of the sun travels in an arc from left to right across the face of the world. when the cross is made over a charm or other object, the beam of the cross is drawn from right to left, from the viewpoint of the magus. but when the cross is made by the magus over his or her own body, the beam is inverted and drawn from the lef

e along the waves or spirals. the meaning of the balanced and opposite spirals is the mystery of the caduceus of hermes; it is the mechanism by which manifest things maintain them- selves. when the oscillations are disrupted there is loss of being. the manifest returns to the unmanifest. these spirals are the two serpents that twine around the life centers of the body, one ascending and the other descending. they can also be applied fruitfully to the ten apples on the tree of the sephiroth. perhaps an understanding of the four elements in a cycle can be gained through another metaphor. think of yod as the heat in the rays of the rising sun. these strike the surface of the water, the first he, and produce vapor, the vau. the water is the means by which the energy in the sunlight becomes the

sixth point from the center, the magus achieves the pentagram: spirit (man) it should be pointed out that although the all manifests from the small num- bers to the larger, and thus the small may be considered as closer to the unmani- fest, in magic the numbers are viewed from the perspective of the material world, and the higher numbers are assigned dominance over the lower. the five elements in descending order of authority are spirit, fire, air, water, and earth. this is the natural order they would assume were it possible to mix them and keep them from combining. it follows that the primary way of drawing the pentagram will adhere to this order. a single line is made from point to point and returned to its origin, forming a kind of involuted circle (see illustration at the top of page

form of a lightning stroke and is a powerful symbol of creative force. it could be written right to left( 1\1) as in the old norse alphabet, or left to right( m) as in the old english. if the two sides of the unicursal hexagram are separated, they will reveal themselves to be a sowelu rune and its mirror reflection: with this in mind the unicursal hexagram becomes understandable as a syrn- bol of descending and reascending force--or in pictorial terms, the down strike of the lightning bolt and its reflection from the mirror surface of the water. the figure of a square and two triangles given earlier is the two-dimensional version of the four-sided egyptian pyramid reflected from its base. this may be called the three-dimensional hexagram. if the runes are thought of in three dimen- sions a

TYSON DONALD SOUL FLIGHT

dawn 107 the nephesch is the lowest of three levels of the soul, corresponding with the animal instincts of the microcosm and with the physical world of the macrocosin. for astral projection, the lower and more visceral emotions, sensations, and urges must be aroused and used to take advantage of their more tangible force. the tree of life is a kabbalistic model of the universe in ten successive descending emanations, each of which comes forth from the one above it. the golden dawn applied these ten emanations, known as sephiroth, to various parts of the human body. each emanation has other associations or correspondences that can be used to link a part of the body with an astral plane or environment. for example, seven of the sephiroth correspond with the seven spheres of the planets of

n your key "champs-elys6es, paris, on june 21, 185 1" the corridor would take you to the physical place, and the elevator would take you to the specified time. descent on the elevator leads to the infernal regions, and should not be casually undertaken. it is possible to reach the lower levels of the christian hell, and to interact with the damned souls and demonic inhabitants of those levels, by descending in the elevator and exiting through the far door. any level of any hell may be reached in this way-the levels of the astral world are infinite in number, despite the narrow templates that have been imposed on them by individual religions and cults. what you believe becomes your personal reality in the astral world. if you firmly believe that there are only seven astral levels, that is h

ar end, insert your keycard through the slot of the electronic lock and enter the small, square room that is the elevator. like the corridor, the appearance of the elevator is a matter you must decide for yourself. my chamber, corridor, and elevator are from the victorian period, paneled in rich, dark mahogany, but you may find a modern decor more conducive to success. if you are not ascending or descending on the planes, use the keycard to immediately open the opposite door of the elevator onto the place you have chosen to visit. it may not appear as you imagined it in every detail. do not try to force the astral landscape to conform to your preconceptions, but instead allow it to express itself to you. remember, you are traveling in the astral world not to experience what you already kno

wise, then chapter ten: uses of ritual 177 a vertical red line downward to the center of the circle, so that it pierces the circumference of the circle. hold the sign of return in your imagination and place the keycard beneath your hands on your abdomen. close your eyes in your astral body so that you see only the sign of return and focus on the center of the blue circle. concentrate your will on descending back into your physical body by riding down the red line to the center. when you open your eyes, you will once again be in your physical body. sit up and mentally will the protective circle of golden light that surrounds your physical chamber in your imagination to constrict itself to a shining star in the center of your chest. allow the light and warmth of this star to expand through y

the metal of the planet 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

, but may be useful to know if they are needed to challenge an astral being you encounter on a path. i have provided the names and their translations as they were used by the golden dawn, even though not all of them are perfectly accurate. some of the divine names are compound. because the paths are numbered as they descend the tree, the twenty-two paths that link pairs of sephiroth are described descending from higher sephirah to lower sephirah. included with each path is the corresponding verse from a short kabbalistic tract known as the thirty-two paths of wisdom, which was often bound under the same cover chapter thirteen: pathworking 231 with the seminal work of the kabbalah, sephirah yetzirah. the translation is from the 1887 edition of sepher yetzirah by william wynn westcott, one o

TYSON DONALD THE MAGICAL WORKBOOK

ite star symbolically represents the highest sphere of creation, kether, and the golden sphere in the heart-center represents the middle sphere of creation, tiphareth. kether is the seat of the source of being, in christian terms god the father; tiphareth is the seat of the higher self, in christian terms aura awareness 85 christ, the messiah. kether energizes tiphareth through a direct, vertical descending channel. it is not possible to astrally rise up in awareness to kether, but by visualizing this ascent, it becomes easier to link kether with tiphareth-or more accurately speaking, it becomes easier to gain an awareness of the ever-existing link between these two sephiroth. you need not understand these terms from the system of jewish occultism known as the kabbalah in order to perform

enter it so that the brilliance of the star completely surrounds you and blocks out all other perceptions. feel the cooling, balanced energy of this light. extend a ray of white light downward from the star through the top of your skull to your heart-center. visualize this center as a three-inch transparent sphere of glowing golden radiance, the color of sunlight. the exact focus of the white ray descending from the star is the center of the yellow sphere. allow your awareness to slide down the interior channel of this white ray to your heart-center. continue to draw spiritual vibrating names of power 91 energy down the ray until your heart-center turns from yellow to soft radiant white with a slight golden tint. visualize the hebrew letters of the name ihvh (i, h= 7, v= 1, h- 7) written w

f light above the flame of the white candle on the black marble altar in the astral temple. rotate clockwise on your body axis and approach the altar. replace the dish of salt on the northern side of the altar. walk clockwise to stand in the eastern quarter facing west. gaze at the flame of the white candle in the center of the altar, and with your astral sight contemplate the beam of white light descending onto the flame vertically from the white star high overhead. be aware of the purity of circle, cleansed by the powers of the four elements. 242 moving exercises press your palms together in front of your heart-center with your fingers pointing upward in the traditional prayer gesture. while looking at the flame of the white candle, speak the following declaration "by the powers of the f

TYSON DONALD THE POWER OF THE WORD

conduct this holy ritual of baptism to invoke the wing of the winds (name of angel, into this ring of gold (or silver, by the authority of the elder king (state the banner. so let it be. walk three times clockwise around the altar, or if there is not enough room for this, rotate your body three times clockwise about your own axis as you stand before the altar. visualize a swirling vortex of light descending into the circle, with its focus upon the candle flame. visualize the entire space within the magic circle pervaded by the color related to the guardian of the quarter who presides over the ring you intend to baptize. for example, if you are baptizing the golden ring of hivh, the circle would be filled with green light, because hivh is a banner of earth, and the color of earth is green

WESTERN MANDALAS OF TRANSFORMATION SR AL

) on the physical plane. these correspondences are listed at the end of this chapter. the divine name attributed to chesed is ab el, a combination of the two divine names we have already examined in some detail (see chapter five for the name ab. it's numerical summation is thirty-four, the magic number of the kamea, and it's meaning is god the father. it's sigil on the jupiter kamea is two arrows descending down (see figure 6-b, demonstrating the beneficent influence of gedulah personified as god the father pouring forth his majestic graces. one of the most powerful affirmations of dr. case was the one corresponding to chesed on the tree of life, from his famous "pattern on the trestle board (a complete copy of which can be found in his true and invisible rosicrucian order, p. 158: from th

here are sixteen squares in the jupiter kamea and there are also sixteen geomantic figures (see correspondence charts at the end of this chapter. the sixteenth path on the tree of life between chokmah and chesed corresponds to the letter vav, to which is attributed the hierophant, often known as the pope, which in italian also means father. this demonstrates the relationship of the paternal power descending from chokmah to find concrete expression in chesed. we have noted that the word hyssop in hebrew also equals sixteen and this is one of the plants sacred to jupiter. another word valuable to use on a talisman is zvg, which also has a value of sixteen and which means like or equal to (crowley) or to pair or match (ben yehuda. it can be used to draw out an affinity with the forces being e

rain, organs of the head, taurus: neck, throat, larynx, tonsils, carotid arteries, and jugular veins. gemini: shoulders, arms, lungs, thymus, and upper ribs. cancer: stomach, diaphragm, lactase, and thoracic duct. leo: heart, spinal chord, and aorta. virgo: large and small intestines and pancreas. libra: kidneys, skin and the suprarenals. scorpio: bladder, urethra, the genital organs, rectum, and descending colon. eyes sagittarius: hips, thighs, femur, illium, illiac arteries and veins, and sacral region (lower part capricorn: knees, bones (in general, and certain skin eruptions. aquarius: limbs from knees to ankles, and varicose veins. pisces: maladies principally of the feet and toes. and ears. of spine. figure 14-c or you may play it on a harmonium or some other instrument, as long as y

WICCA EIGHT SABBATS OF WITCHCRAFT

s we see this most clearly in the christian tradition. beginning with his death on the cross on good friday, it is said that jesus 'descended into hell' for the three days that his body lay entombed. but on the third day (that is, easter sunday, his body and soul rejoined, he arose from the dead and ascended into heaven. by a strange 'coincidence, most ancient pagan religions speak of the goddess descending into the underworld, also for a period of three days. why three days? if we remember that we are here dealing with the lunar aspect of the goddess, the reason should be obvious. as the text of one book of shadows gives it..as the moon waxes and wanes, and walks three nights in darkness, so the goddess once spent three nights in the kingdom of death' in our modern world, alienated as it

WICCA WITCHCRAFT TODAY

die you must be born; without love you may not be born, and this is all the magic' this myth upon which its members base their actions is the central idea of the cult. perhaps it was coined to explain ideas and rituals already conceived, and to explain why the wiser, older and more powerful god should give his power over magic to the goddess. it is very easy to say this is only the story of istar descending into hell, but the point of the story is different. again you can say it is simply siva, the god of death and resurrection; but here again the story is different. it is quite possible that the stories of istar and siva have influenced the myth, but i think that its origin is most likely celtic. in celtic legends the lords of the underworld did prepare you for rebirth, and many living pe

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

all lower than your failures. and take with you all men: for in adoration you cannot fly higher than their hopes nor humble yourself lower than their despair. and if you would know god be not therefore a solver of riddles. rather look about you and you shall see him playing with your children. and look into space; you shall see him walking in the cloud, outstretching his arms in the lightning and descending in rain. you shall see him smiling in flowers, then rising and waving his hands in trees. selections from: kahlil gibran. the prophet. new york, alfred a. knofp, 1963. p.77. 245 sayings of (good grief) the psychologists in the traditional psychologies, one group may find that a certain technique works well in a given situation. its members may tend to apply it in situations where it is

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

uminated archon whom fell from the sky. the pentagram facing downwards as the gift of gnosis be above the altar which is contained within the 8 pointed sabbatic star known as algol, the black mirror and sigil of chosen for the working at hand. prepare thyself in the oil of abramelin and lucifer, allowing the five senses to be enflamed by experience, which symbolizes the pentagram of ascension and descending self-perception. robed and with athame, let the guardians of the four quarters be called. when the circle is opened, widdershin around the very circle, which is the symbolization of ones own self in isolation. i, fallen from the sky, awakened shall illuminate the essence of self primordial form of azothoz, i stand in the center of time to behold thy gift! i walk the solitary path and an

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

aemeth. to obtain the names of the angels around the holy table from the preceding tablet is relatively simple. as an example we will follow the method of obtaining the letters on the top edge of the holy table, starting from the left; when translated to english they are as follows: b osonsslgenoee0ofodggn b looking at the tablet, you will find that this line is formed from the vertical names, in descending order. first of all, remove the letter b at each end of the row of letters above. now, starting from the first right-hand column, the letters are osonssl. the next seven are derived by the same method, starting from the first letter of the second vertical column, which is a g. follow the letters down (genoeeo. the next column follows the same pattern start with the first letter of the t

rvied in much the same fashion as the names around the edge. these central names come from the following tablet below, as given in the dee manuscripts: 133 this table forms the basis for a lamen (a special amulet or charm) that dee was directed to wear (see figure 90) and which was delivered by the angel the construction of it can be easily worked out by reading the letters in either ascending or descending columns, mainly in groups of two letters. although at first this appears to be an obscure lamen in the dee manuscripts, it is a synthesis of a form that was useful to dee. it forms all the functions of a true occult lamen, both in theory and practice. when worn, it links these names to that of the operator, and this link protects him from both delusion and illusion. the letters are usua

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

t on the two pillars is depicted the symbolism of the passage of the soul from the egyptian ritual of the dead; this being as it were a sympathetic aspect to be developed and explained with the advance of the candidate through the various stages. after the first grade comes the 1=10, where we find the first form of the sephiroth in the tree of life; this is the representation of the flaming sword descending, but it is not until the 2=9 comes that we begin to find the actual symbol of self sacrifice. the 2=9 altar diagram, then, represents, the serpent of wisdom twined through the paths. in the 4=7 grade however, you are shown the same serpent; its representation being that of the serpent nechushtan. this was the serpent of brass that moses made in the wilderness, and which was turned aroun

y. thereafter the celebrant turns to the east, having the stolistes on the left side of him. he takes the aspergillus and sprinkles water in the east. celebrant pure waters and holy waters; wells of the waters of life: in the name of the living waters. he passes to the south, carrying the aspergillus and followed by the stolistes with his vessel. he sprinkles thrice in the south. celebrant influx descending from binah; waters of understanding: in the name of the great waters. he performs the same ceremony at the west. celebrant cool water and still water; fountain which never ceases: in the name of the waters of contemplation. he performs the same ceremony at the north. celebrant waters of creation; waters flowing back to their source: in the name of the waters of sanctification. he reache

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ens, it has been kej)t up till modern times. what is remarkable, the edda uses of a hero freys vinr (saera. 219, like the as. fredwine, only uncompounded: sigursr is frey's friend and protege, or perhaps his votary and servant, in the way shown on p. 93. here again fred, fro, freyr, cannot have merely the general meaning of lord, any lord. the swedish heroes in the bravalla fight, who boast their descent from fro, are in saxo, p. 144, called fro dei necessarii, which is exactly our freys vinar. in the same way the as. and on. poetries, and consequently the myths, have in common the expression fred ingwina (gen. pi, beow. 2638, ingvinar (gen. sing) freyr, ingunnar?'cyr, ssem, 65^ ingifreyr (thorlac. obs. bor. spec. 6, p. 43, by which is to be understood a hero or god, not' juiiior dominus'

et, si ne ivirdet niomer sat' n. cap. 72' diu helle und der arge wan werdent niemer sat' welsch. gast. it sounds still more personal, when she has gaping yaioning jaws ascribed to her, like the wolf; pictures in the ms. of ctedmon represent her simply by a wide open mouth. der tobende wuoterich the raging tyrant der was der hellcn gelich, he was like the hell diu daz abgrunde who the chasm (steep descent) hegenit mit ir munde be-yawneth with her mouth unde den himel zuo der erden. from heaven down^ to earth, unde ir doch niht ne mac werden,and yet to her it cannot hap 1 osinn calls himself vegtamr (way-tame, broken-in to the road, gnariis viae, son of valtamr (assuetus caedibus, as in other places gangtamr (itineri assuetus) is used of the horse, sa^m. 265, but osinn himself is gangrasr or

ome across this ash (let interpretation understand it of the tree or not) among the eunic names, side by side with' inc, ziu, er' all heroes and gods; and among the on. names for the earth is bskja, sn. 220. and even the vowel-change in the two forms of name, iscio and askr, holds equally good of the suffix -isk -ask. here let me give vent to a daring fancy. in our language the relation of lineal descent is mainly expressed by two suffixes, ing and isk. manning means a son the offspring of man, and mannisko almost the same. i do not say that the two divine ancestors were borrowed from the grammatical form, still less that the grammatical form originated in the heroes' names. i leave the vital connexion of the two things unexplained, i simply indicate it. but if the ingaevones living' proxi

barbarorum, quem post infanda dignitate ut deum honorantes, sacrificium obtulerunt pagani victoriae causa sive virtutis, ut huinanitas saepe credit hoc quod videt "wiu. of maliuesbury's simihir words were quoted heroes. 385 them nearer to heroes, wliilc the heroes were cut off from absolute deification; how much the two must have got mixed up in the mist of legend! yet in every case where bodily descent from the gods is aliened of a hero, his herohood is the more ancient, and really of heathen origin. among the heroes tliemselves there occur second births, of which a fuller account will be given further on, and which shew a certain resemblance to the incarnations of gods. as a god renews himself in a hero, so does an elder hero in a younger. beings of the giant brood, uniting themselves n

3 8 INITIATION CEREMONY

here again it embraces all but kether. the radix metallorum, the triple foliation at the bottom of the cross refers to fire symbolized by the addition of the sign aries thereto; and it further alludes to the 3 principles of sulphur, mercury and salt. heg: leads theoricus to tablet in the north. heg: the tablet before you represents the symbol the planets resumed in a mercurial figure. in gradual descent we obtain luna, mars, sol, venus, and below saturn and jupiter, right and left. heg: places theoricus in a seat in west facing hierophant and returns to his own place. hiero: i now congratulate you on having passed through the ceremony of the grade of practicus and in recognition thereof i confer upon you the mystic title of monokeros de astris which means the unicorn of the stars, and i g

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ic. you will find more on the details of these old superstitions in my book ghost encounters (blandford, 1998. wicca wicca, as it is performed today, is not modern witchcraft per se, but a contemporary neo-pagan religion. it is, however, one of the major forms of witchcraft. it began in its modern form with the teachings of gerald gardner after the repeal of the witchcraft act in 1951, though its descent can be traced to the ancient nature religions. this traditional method of wicca is quite formal, with covens using ritual tools and learned invocations emphasising the goddess and her representative, the high priestess, as their head. the goddess is the archetype or source energy of the ultimate feminine power or principle. all the named goddesses represent aspects of particular qualities

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ugh not completely: for the originals in their entirety were evidently not known to the author of the necronomicon, nor are they to present scholarship; the various tablets upon which they were written being cracked and effaced in many places, rendering translation impossible. the magan text, which comprises the creation epic of the sumerians (with much later glosses) and the account of inanna's "descent into the underworld, along with more extraneous matter, is presented. the unique "book of the entrance" has no counterpart in occult literature, and the drawings of magickal seals and symbols are wholly new to anything that has yet appeared on the contemporary occult scene- although bearing some resemblances to various diagrams found in the ancient arabic texts of the last millennium. alth

west of sumer. for a time, it seems the name magan was synonymous with the place of death- as the sun 'died' in the west. hence, it is a bit confusing as to what magan is really supposed to mean in this text, but in context the "place of death" explanation seems quite valid. the magan text is nothing more than an incomplete and free-form version of the creation epic of sumer, along with inanna's descent into the underworld, and many glosses. we are told how marduk slays tiamat- after much the same fashion that the chief of police of amity slays the great white shark in benchley's novel jaws, blowing an evil wind (the oxygen tank) into her mouth and sending in an arrow (bullet) in after it to explode her. surely, the two or three most box-office successful films of the past few years, jaws

ed the gate of nanna. thou mayest not call nebo until his gate hast thou passed. similarly for the rest of the gates. when thou hast ascended to the limit of the ladder of lights, thou wilt have knowledge and power over the spheres, and wilt be able to summon them thereby in times of need. this will not give thee power over the absu, however, this power being obtained differently by the ritual of descent. this ritual thou wilt undertake in the fifteenth day after the thirteenth of the month when thou hast summoned the gate of marduk to open. for marduk slew the fiends, and inanna, the goddess of the fifteen, conquered the netherworld, where some of theirs still dwell. this is a most perilous rite, and may be undertaken by any man who as the formulae, whether he has passes the previous gate

llows several particular invocations, for summoning various powers and spirits. there may be words of necromantic art, by which it is desirous to speak with the phantom of someone dead, and perhaps dwelling in absu, and thereby a servant of ereshkigal, in which case the preliminary invocation that follows is to be used, which is the invocation used by the queen of life, inanna, at the time of her descent into that kingdom of woe. it is no less then the opening of the gate of ganzir, that leads to the seven steps into the frightful pit. therefore, do not be alarmed at the sights and sounds that will issue forth from that opening, for they will be the wails and laments of the shades that are chained therein, and the shrieking of the mad god on the throne of darkness. preliminary invocation o

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

on we should not omit the utterance of certain supreme words which enshrine (alpha) the complete formula of the god invoked, or (beta) the whole ceremony. examples of the former kind are tetragrammaton, i.a.o, and abrahadabra. an example of the latter kind is the great word stibettchephmefshiss, which is a line drawn on the tree of life (coptic attributions) in a certain manner<descent of a certain influence. see the evocation of taphtatharath, equinox i, iii. the attributions are given in 777. this word expresses the current kether- beth- binah- cheth- geburach- mem- hod- shin- malkuth, the descent from 1 to 10 via the pillar of severity> with all such words it is of the utmost importance that they should never be spoken until the supreme moment, and even then they shou

ALEISTER CROWLEY MEDITATION

o it a more profound signifcance-which it is impossible to go into at this moment, for we must turn to- humpty dumpty sat on a wall; humpty dumpty got a great fall; all the king's horses and all the king's men couldn't set up humpty dumpty again. this is so simple as hardly to require explanation. humpty dumpty is of course the egg of spirit, and the wall is the abyss--his "fall" is therefore the descent of spirit into matter; and it is only too painfully familiar to us that all the king's horses and all his men cannot restore us to the height. only the king himself can do that! but one can hardly comment upon a theme which has been so fruitfully treated by ludovicus carolus, that most holy illuminated man of god. his masterly treatment of the identity of the three reciprocating paths of d

ALEISTER CROWLEY THE QABALAH

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

ALEISTER CROWLEY THE SWORD OF SONG

and the everlasting snowstorm gave place to a momentary glimmer of any higher form of intelligence than that ever necessarily concentrated on the actual business of camp life. the rest, and the final revision, occupied a good deal of my time during the winter of 1902- 1903. the ms. was accepted by the s. p. r. t. in may of this year, and after a postfinal revision, rendered necessary by my irish descent, went to press. 618. each life bound over to the wheel.72 cf. whatley, revelation of a future state* these page references have been altered to conform to the pagination of this electronic edition t.s] 652. this, that, the other atheist s death73 their stories are usually untrue; but let us follow our plan, and grant them all they ask. 709. a cannibal.74 this word is inept, as it predicate

ALEISTER CROWLEY EQ I 1

e and gold. the poet's rooms were austere in their elegance. a plain gold-black paper of japan covered the walls; in the midst hung an ancient silver lamp within which glowed the deep ruby of an electric lamp. the floor was covered with black and gold of leopards' skins; on the walls hung a great crucifix in ivory and ebony. before the blazing fire lay the poet (who had concealed his royal celtic descent beneath the pseudonym of swanoff) reading in a great volume bound with vellum. he rose to greet her "many days have i expected you" he exclaimed "many days have i wept over you. i see your destiny- how thin a 101 thread links you to that mighty brotherhood of the silver star whose trembling neophyte i am- how twisted and thick are the tentacles of the black octopus whom you now serve. ah!

ALEISTER CROWLEY EQ I 5

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

the square of 2 playing with the cube of 3. hence the buddhists hailed it with acclamation, and make their rosaries of this number of beads. 111. achd hva alhim "he is one god" alp, aleph, and ox, a thousand. the redeeming bull. by shape the swastika, and so the lightning "as the lightning lighteneth out of the east even unto the west, so shall be the coming of the son of man" an allusion to the descent of shiva upon shakti in samahdi. the roman a shows the same through the shape of the pentagram, which it imitates. asn, ruin, destruction, sudden death "scil, of the personality in samadhi. apl, thick darkness "cf" st john of the cross, who describes these phenomena in great detail. amo, the hindu aum or om. mhvll, mad- the destruction of reason by illumination. ovlh, a holocaust "cf" asn

ALEISTER CROWLEY EQUINOX EQ I 1 2

s. 2. the 4 ordeals. warning and comfort as an appeal to the officers. 3. the threshold. 1 weh note:"m--m" refers to the secret neophyte word of the a. a. the chorus of purification. the hymn "my heart, my mother! as already written, years ago. 4. at the altar. the accusation and defence as antiphonies. 5. the journey. bar and pass, and the 4 visions even as a mighty music. 6. the hanged man the descent of adonai. 7. the installation signs, etc. sealing as for opening; but insert sacrament. 1.15. during a lunch of 12 oysters, c pes bordelaise, tarte aux c rises, caf noir, dispatched without yoga or ceremonial, i wrote the ritual in verse, in the egyptian language. i don't think very well. time must show: also experience. i'd recite tennyson if i thought it would give samadhi! now more ma

ppears from the very start a simple direct progress in one straight line. i can hardly remember that there were checks. of course my rational memory picking out details finds otherwise. but i seem to have two memories almost as if belonging to two strata of being. in qabalastic language, my native consciousness is now neschamah, not ruach or nephesch. i really cannot write more. this writing is a descent into ruach, and i want to abide where i am. 11.17. at 10.0 arrived at brenner's studio, and took the pose. at once, automatically, the interior trembling began again, and again the subtle brilliance flowed through me. the consciousness again died and was reborn as the divine, always without shock or stress. how easy is magic, once the way is found! how still is the soul! the turbid spate o

ALEISTER CROWLEY EQUINOX EQ I 2 2

riangle as symbolising his active aspiration towards his higher soul. the candidate then bows his head, and the hierophant gives one knock with his sceptre; affirming that the symbol of submission into the higher is now complete. only at that moment doth the colossal image of thoth20 metatron cease from the sign of the enterer: and giveth instead the sign of the silence: permitting the first real descent of the genius of the candidate, who descendeth into the invisible station of harpocrates as witness unto the obligation. 19 he is osiris when throned; when he moves he assumes the form of arouerist. 20 thoth is one of the invisible officers. all then rise and the candidate repeats the obligation after the hierophant. in it 254 he pledges himself to keep secret the order, its name, and the

tion of opposing 287 forces is the pathway made to true occult knowledge and practical power. good alone is mighty, and truth alone shall prevail; evil is but weakness, and the power of evil; magic exists but in the contest of unbalanced forces, which in the end will destroy and ruin him who hath subjugated himself thereto. as it is said "stoop not down, for a precipice lieth beneath the earth; a descent of seven steps; and therein is established the throne of an evil and fatal force. stoop not down unto that dark and lurid world, defile not thy brilliant flame with the earthy dross of matter. stoop not down, for its splendour is but seeming, it is but the habitation of the sons of the unhappy" the lamp and cup are then replaced, after which the following symbols are explained to the philo

ALEISTER CROWLEY EQUINOX EQ I 2 3

ted upon the opposite shore. there he secured his end of the straw bridge and made ready to receive his fellow trows as they crossed. at length a start was made and all the trows were soon upon the rope, but just as they reached the middle, he who was in charge at the stromness end let go his hold, and the whole company of fairies were thrown into the sea, dragging hempie along with them in their descent. and the sea, being rough at the time, overwhelmed them all, so that every one was drowned. when he who had caused the calamity saw what had occurred, he too plunged into the angry water, so as not to survive his friends, and thus perished with them. for a few moments a solitary figure appeared upon one of the rocks. it was the dwarf of hey. he gazed at the scene of the catastrophe, chante

ALEISTER CROWLEY EQUINOX EQ I 2

that god will be no longer of his appearance or of his effect upon himself, but rather of his nature in some 72 region of pure thought. in the case of the god osiris, for example, he will no longer express his vision by the name osiris or by the green face, by the white robes starred with the three active colours, by the crown and by the crook and scourge; nor will he chant wondrous hymns of the descent into amennti, the death and resurrection of the god; but he will express all this by some pure symbol, such as the cross, the hexagram, or even the number 6. and those upon his plane will understand him. here, too, we must class the revelations of the pure qabalah, and the discovery of the relations between symbols. so exalted in truth are the states upon this san n a grade that the ration

ALEISTER CROWLEY EQUINOX EQ I 3 2

refer to the moving of the divine spirit of fire upon the waters. for this is the first breath of the light, a brooding thereof "the second vibration" the second appearance of the light is as a flash of lightning; the flaming sword. this is shown by 21, the number of eheieh, the divine name of kether; then the tiphereth symbol of the vault; and last the centre of the earth affirmed in turn. this descent from kether to malkuth formulates the flaming sword, and thus is the light invoked in the second place. the seal is iao, ihshvh= 17+ 326= 343= 7 x 7 x 7 "i.e, 7 made into a cube, the formation of the stone of the wise from the seven-fold regimen, and the fixation of the wanderers (the seven planets, or of the volatile. 777= one is she the ruach elohim of lives, and the flaming sword, and o

peh hb:samekh hb:chet hb:vau hb:resh hb:heh hb:yod hb:heh hb:lamed hb:aleph hb:heh the casting-out of the evil ones. the consecration of the shrine. the cleansing of the son of man. the drawing together of the elements. the coming of the golden dawn. the indwelling of the isis. the initiation of the whirling force. the chant of mystery. the music of the divine one. the movement of the spirit. the descent of the soul of isis. the night of apophis. the light of osiris. the knowledge of the higher soul. these be duly written; these shall be, unto the glory of thine ineffable name [the aspirant, having fasted for a period of nine days, during which he constantly aspireth unto the higher, shall now enter the temple which he hath prepared (banishing and consecrating with fire and water) and its

ALEISTER CROWLEY EQUINOX EQ I 4

ems necessary here. some of my brother masons (for example) have heard imperfectly and judged hastily. but if we apply our tools to our morals with patience and skill, we shall cure any defects in the building. let me explain the situation carefully and clearly (1) mathers and dr. wynn westcott were the apparent heads of the order calling itself rosicrucian (2) this order seriously claimed direct descent, and transmitted authority, from the original fratres r.c (3) it was founded on secret documents in he custody of dr. wynn westcott, on whose honour and integrity we relied (4) mathers and westcott claimed to be working under one or more secret chiefs of the grade of 8= 3 (5) it was then to those chiefs that i and other members of the order were pledged (6) when the "rebellion" took place

he known, and the unknowable supreme soul into the unknown, and the, from the knowable through the known to the knower, get back to the atman and equilibrium- zero. all knowledge he asserts to be m y, and only by paradoxes is the truth revealed. only he who knows it not knows it, who knows it, he knows it not; unknown is it by the wise, but by the ignorant known.24 these dark nights of scepticism descent upon all systems just as they descend upon all individuals, at no stated times, but as a reaction after much hard work; and usually they are forerunners of a new and higher realization of another unknown land to explore. thus again and again do we find them rising and dissolving like some strange mist over the realms of the ved nta. to disperse them we must consume them in that same fire w

ALEXANDRIAN BOOK OF SHADOWS OCCULT

nder if protective wishes or curses were buried with pisite features: message board email atho the laws the old law the redes various aphorisms the 8 wiccan tenets circle casting circle opening circle closing consecration consecration of sword or athame consecrating other working tools initiations charge to new initiates first degree initiation ritual second degree initiation ritual legend of the descent of the goddess third degree initiation ritual/great rite verse version of priest's declamation in great rite esbats esbat sequence witches' rune charge of the goddess verse version of charge of the goddess drawing down the moon ancient call great god cernunnos invocation esbat cone of power wine blessing cake blessing ritual elements invocation to the horned god besom chant welcome to the

reefold. h. is unbound and assisted to rise, then leads initiate to wach quarter in turn, saying: h: hear ye, mighty ones of the east [s. w. n: n. has been duly consecrated high priest(ess) and magus (witch queen, h. leads initiate back to center of circle, saying: h: having learned this far, you must know why the wicca are called the hidden children of the goddess. proceed with the legend of the descent of the goddess. generally initiate and hierophant act the appropriate parts. h. appoints narrator and guardian. notes l published in janet and stewart farrar's the witches' way l lots of other published sources too. the legend of the descent of the goddess roles: l narrator (n) l goddess l lord of death (d) l guardian(s) needs: l veils, jewellery l horned crown l sword l scourge she who wi

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

e planetary spirit manifesting through such a sphere as our earth planet; it includes that life which we call human, and sweeps into the path of its energy the tiny life which functions through an atom of chemistry. it is the great process of becoming, and that which makes existence and being itself possible. this period of limitation, of a gradually increasing imprisonment, and of an ever deeper descent into matter, is succeeded by one of adaptation, in which the life and the form become intimately inter-related, and subsequent to this is the period wherein that inner relation becomes perfected. the form is then adequate to the needs of the life, and can be utilised. then, as the life within grows and expands, it is paralleled by the crystallisation of the form, which no longer suffices a

the story of the fall as it is given in the third chapter of genesis, and we most of us credit it as having an allegorical interpretation. what is the occult truth underlying this curious story? simply that the truth about the fall of the spirit into matter is conveyed by means of a picture to the infant mentality of man. the process of the converging of these lines is a twofold one. you have the descent into matter of the entity, of the central life, and the incarnation of spirit, and then you have the working up, out of matter, of that life or spirit, plus all that has been gained through the utilisation of form. by experimenting with matter, by dwelling within the form, by the energising of substance, by the going out of the garden of eden (the place where there is no scope for necessar

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

he major initiations are taken in the causal body or dissociated from that body on the buddhic plane or atmic plane. at the final two initiations which set a man free from the three worlds, and enable him to function in the body of vitality of the logos and wield that force, the initiate becomes the five-pointed star and it descends upon him, merges in him, and he is seen at its very centre. this descent is brought about by the action of the initiator, wielding the rod of power, and puts a man in touch with the centre in the body of the planetary logos of which he is a part, and this consciously. the two initiations called the sixth and seventh take place on the buddhic and atmic planes; the five-pointed star "blazes forth from within itself" as the esoteric phrase has it, and becomes the

ime scientists will recognise that every kingdom in nature is linked and entered when the units of that kingdom become radioactive. but it is not necessary for us to digress along these lines. a hint suffices for those who have eyes to see, and the intuition to comprehend the meaning conveyed by terms which are handicapped by having a purely material connotation. in lemurian days, after the great descent of the spiritual existences to the earth, the work they planned to do was systematised. offices were apportioned, and the processes of evolution in all the departments of nature were brought under the conscious wise guidance of this initial brotherhood. this hierarchy of brothers of light still exists, and the work goes steadily on. they are all in physical existence, either in dense physi

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

th the heavenly men we have a secondary manifestation, and on the buddhic plane we have their third aspect found, leaving for their paramount manifestation of force, the cosmic gaseous plane, or the manasic plane; they are essentially the divine thinkers, the manasaputras. in connection, therefore, with the microcosm, viewing him as part of a centre in the body of a heavenly man, we have a lesser descent within the gaseous or fire manifestation of a solar lord. this concerns the three higher subplanes of what might be considered as the manifestation of man's three higher aspects in mental matter, whilst on the fourth subplane we have the mental centres of man within the periphery of his mental body, of which the mental unit is the unifying factor. this is as has been earlier said a deep my

ons are taken in the causal body or dissociated from that body on the buddhic plane. at the final two initiations, which set a man free from the three worlds and enable him to function in the logoic body of vitality and to wield the force which animates that logoic vehicle, the initiate becomes the five-pointed star, and it descends upon him, merges in him, and he is seen at its very centre. this descent is brought about through the action of the initiator, wielding the rod of power, and puts a man in touch with the centre in the body of the planetary logos of which he is a part; this is consciously effected. the two initiations, called the sixth and seventh, take place on the atmic plane; the five-pointed star "blazes forth from within itself" as the esoteric phrase has it, and becomes th

ce themselves in the line of this force, and thus become vitalised by it, and consequently available for service. the reaction mentioned above, will also become possible through the pressure brought to bear by the present children, many of whom are chelas and some initiates. they have come in to prepare the way for the coming of his feet. when the hour strikes (five years prior to the date of his descent) they will be in the full flower of their service and will have recognised their work, even though they may not be conscious of that which the future holds hid. when the hour has come (and already a few cases are to be found, many cases of overshadowing will be seen and will demonstrate in a threefold manner. in all countries, in the orient and the occident, prepared disciples and highly e

copyright 1998 lucis trust plane and the lower pitris are also working on theirs; one group is producing the nucleus of the egoic body, and the other the receptacle for the life of god, or the monad in the three worlds. then comes a set time in the life of the planetary logos wherein his centres become active in a particular manner; this is coincident with the incarnation of the monads, and their descent into the three worlds. a systemic triangle is formed (for ever the three produce the seven, and through this setting loose of threefold energy, the work of the solar and lunar pitris is co-ordinated, and the three permanent atoms are appropriated by the jiva concerned, and appear at the base of the egoic lotus. individualisation has taken place and the work of at-one-ment is completed; the

ment wherein the energy of the ego is transmitted from one sheath to a lower one. it is often overlooked that the path of incarnation is not a quick one, but that the ego descends very slowly and takes possession gradually of his vehicles; the less evolved the man, the slower is the process. we are dealing here with the period of time which transpires after the ego has made the first move towards descent, and not with the time which elapses between two incarnations. this work of passing on to a plane for purposes of incarnation marks a definite crisis, and is characterised by the exertion of the will in sacrifice, the appropriation of the substance in love, and its energising into activity. the moment wherein the particular type of force with which any particular sheath is energised is app

ierarchy (the fourth or human kingdom) and tends to augment the work of destruction. much of this work is carried on by the nirmanakayas (4) by stimulating the egoic bodies of men so that the solar angels may carry on with greater precision and force their conflict with the lunar gods. this is the true war in heaven. as the solar gods87(253) descend ever nearer to the physical plane, and in their descent assume a steadily increasing control of the lunar natures, the thoughts and desires of men are consequently- 563- a treatise on cosmic fire copyright 1998 lucis trust purified and refined. the solar fires put out the lunar light, and the lower nature is eventually purified and transmuted. in time the solar angels blaze forth in all their glory through the medium of the lower nature on the

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

, that the materialisation of any aspect of the vision on the physical plane is never the work of one man. only when it has been sensed by the many, only when they have worked at its material form can their united efforts draw it into outer manifestation. thus you see the value of educating public opinion; it brings the many helpers to the aid of the few visionaries. always the law holds good; in descent, differentiation. the two or three sense the plan intuitively; then the rhythm they set up with their thought sweeps the mental plane matter into activity; thinkers seize hold of the idea. this is a hard thing to learn and difficult to do but the reward is great. to those who wrestle, strive, and hold on, the joy is doubled when the materialisation comes. the joy of contrast will be yours

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ds ever desire a sight of this form! nor can i be seen thus through vedas, penances, gifts, sacrifices, in the form which thou hast seen. but i can be known thus through single-hearted love, arjuna, and seen as i truly am, and entered, o consumer of the foe!"26 the word of recognition had gone forth, and the command to hear the christ had been given. jesus having returned "to his proper form" the descent from the mountain had to follow. then occurred what might be regarded as a great, sad, spiritual reaction, inevitable and terrible, expressed by christ in the following words "the son of man shall be betrayed into the hands of men, and they shall kill him, and the third day he shall be raised again."27 then comes the simple comment that the disciples "were exceedingly sorry" this vision of

the agony of loneliness in the garden of gethsemane was probably a far harder moment for him than the publicity on mount golgotha. but in these more subtle tests the quality of god himself was revealed, and it is god's quality and meaning which save the world the quality of his life, which is love and wisdom and value and reality. it was all of this which christ accomplished. immediately, on the descent from the mountain-top, christ began again to serve. he was met, as well we know, by a person in distress, and he at once responded to the need. one of the outstanding characteristics of each initiation is the increased capacity and ability of the initiate to serve. christ demonstrated an entirely new and unique way in which to speak and to meet the masses, as well as to teach privately and

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

le. herein lies a. our service to god, through sacrifice and death; b. our service to other souls, through deliberate self-sacrificing purpose; c. our service to other forms of life in other kingdoms- 58- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust all this involves the death and sacrifice of a son of god, a solar angel, for, from the angle of deity, descent into matter, manifestation through form, the taking of a body, extension of consciousness through the process of incarnation, are all occultly considered to be death. but the angels "chose to die, and in dying, lived" through their sacrifice, matter is lifted up into heaven. it is this theme which fills the pages of the secret doctrine, and which is discussed in greater elaboration in a tr

lising himself in a spiritual form, and the shift of- 166- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust consciousness from a body nature into a body "not made with hands, eternal in the heavens" takes place. the little self repeats the activity of the great self. an event upon the path of ascent explains the significance of what occurred on the way of descent. we are told that a long time transpires between the first initiation (wherein the crisis of appropriation on the path of ascent, finds its culmination) and the second initiation. here again there is a correspondence to earlier happenings, for much time has transpired since individualisation, technically understood, has taken place. that individualisation, the first great soul approach too

d and vital energy which will pervade the outer court of the temple, constituting a temple of initiation upon the physical plane, thus externalising the activities of the hierarchy in certain possible respects. the first initiation will then take place upon earth. it will be then no longer a veiled secret. this is the initiation of the outer court, wherein the approach of the soul upon the way of descent into manifestation, and the subsequent appropriation of the proffered divine energy by the personality upon the way of ascent will take place. the holy place is the place where the second initiation is enacted, and this will some day be given upon the astral plane when the illusion there persisting has been somewhat dissipated. over this second initiation, the christ presides and, as was s

f the rays and of the impelling forces in, through, and with which the personality has to work was essential if the work of this third avatar from cosmic sources, was to be made possible. we have thus endeavored to outline something of the problems of the personality from the angle of the larger issues. we have, as the occult law dictates, begun with the relation of the form to the soul, with the descent of life and the ascent of the sons of god, and we have carried the thought forward to the fact of the hierarchy, working under the same law, and its relation to the new group of world servers. information on initiation has hitherto been primarily occupied with the relations of the individual man to the soul and to the hierarchy. there are here presented some of the group implications. the

love petals of the egoic lotus. b. from these love petals to the astral vehicle, energising all astral matter found in the equipment of the phenomenal man "the spirit of god moves upon the face of the waters" c. from thence to the solar plexus centre. d. from that centre to the heart centre. the needed duality connected with the astral body thus appears. we have here also a correspondence to the descent of the fire of the will to the base of the spine with its subsequent raising, along the spinal column, to the head. the third ray disciple, employing the technique of fusion, finds that: 1. it evokes a full functioning of the divine creative faculty. it will be apparent at this point how- 237- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust import

nt factor and the thought interests of the man are of a different nature. c. one other practical hint may be useful here. when the psychic is at the aryan stage of unfoldment and is not simply at the atlantean then much good can come from the frequent use of the colour yellow. he should surround himself with that colour, for it serves to keep the inflowing energies in the head or to prevent their descent no lower than the diaphragm. this deprives the solar plexus of a constant inflow of energy and greatly aids in freeing of the psychic from the astral plane. i would point out here that the psychic with the atlantean consciousness (and they constitute the great majority) is functioning normally when displaying the psychic faculties, though along an arc of retrogression, but the man with the

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

is necessarily slow. next comes the quality of mental polarisation. what exactly is this power or quality? for you (at this time) it must express itself in two ways- 40- discipleship in the new age- volume i copyright 1998 lucis trust 1. through the life of meditation. 2. through the control of the astral body. increasingly must your inner life be lived upon the mental plane. steadily and without descent must the attitude of meditation be held not for a few minutes each morning or at specific moments throughout the day, but constantly, all day long. it infers a constant orientation to life and the handling of life from the angle of the soul. this does not refer to what is so often referred to as "turning one's back upon the world" the disciple faces the world but he faces it from the level

ng the technique of the new work which they, too, are learning. do this brief exercise in consciousness and visualisation, prior to the group work and meditation. 1. sound the o.m. as a personality. do so at the highest mental point, raising your aspiration at the same time, with the mind to the soul. 2. sound the o.m. as the soul, breathing it out in the will-to-love all beings and arresting its descent at the astral body. do this by an act of the will and the use of the creative imagination. 3. having thus vitalised the astral body and imagined the fusion of soul, personality, and astral force, then direct this triple stream of energy to the heart centre, rushing it there, if i might so express it. if you will do this faithfully and intelligently each day, with the power of your mind beh

ic table, where the grapes and fruit are brought to be arranged in flat baskets, to be sent down the mountain, by donkeys, in care of those who have the right to be admitted to the garden, to the ill and weary in the town below (old aleck, a saintly old gardener, these many years dead, may be one who helps with this work. i do not know) the well water is very cold a bucket is always ready for the descent. i believe this water has the property of giving one greater vision. it is pure joy to offer it to the thirsty and weary, and each day, among the souls arriving, there is a different well-keeper, always one who has had a glimpse of the vision. i believe this is the picture of my garden! as you can see, it is a magical garden, for all the flowers bloom all the time, and of course there are

nd on demand, under the influence of their souls. it will be apparent to you also why it has taken so long a time to get this group of disciples ready for active healing service. it was necessary for me to help all of you to achieve a fuller expression of soul force through the medium of your personalities. you have given but little difficulty in this connection, for your soul has an easy line of descent (if i may so express it, via your fourth ray mind and your second ray astral body. if you will study your rays, my brother, you will note that you are eminently equipped to heal, for you have two streams of second ray energy flowing through you and also two streams of seventh ray energy. this makes for power in healing. it will be found, when we come actively to work, that some of you will

1. the master. 2. the ashram. 3. the soul of the disciple. ii. humanity. 1. the disciple- 585- discipleship in the new age- volume i copyright 1998 lucis trust 2. the antahkarana. 3. the three higher centres. this is the broad and general process, reaching from the universal (as far as the individual disciple is concerned, to the particular, i.e, the disciple in a physical body. the detail of the descent of energy or of the process of spiritual inspiration (both these phrases pictorially present the concept of response to the master's aura) might be put as follows: 1. the master's aura. 2. the egoic lotus or soul body. 3. the inflow of ashramic energy, via a. the sacrifice petals or the will aspect. b. the love petals or the love-wisdom aspect. c. the knowledge petals or the mind aspect. t

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

ine nature of the avatar. we are all gods, all the children of the one father, as the latest of the avatars, the christ, has told us. it is that divine centre in every human heart which, when awakened into activity, can call forth response from the high place where the coming one awaits his hour of appearance. it is only the united demand of humanity, its "massed intent" which can precipitate the descent (as it is called) of an avatar. to sum up, therefore: the doctrine of avatars is paralleled by the doctrine of the continuity of revelation. ever down the ages, and at every great human crisis, always in the hours of necessity, at the founding of a new race, or in the awakening of a prepared humanity to a new and wider vision, the heart of god impelled by the law of compassion sends forth

s progress or slow down its momentum. in spite of appearances, this uprising of the christ consciousness has been successful and what may appear as reverse activity is of no importance in the long run, but is only of a temporary nature. the second indicated move of the hierarchy would be the impressing of the minds of enlightened men everywhere by spiritual ideas embodying the new truths, by the "descent (if i may so call it) of the new concepts which will govern human living and by the overshadowing of all world disciples and the new group of world servers by the christ himself. this planned move of the hierarchy is progressing well; men and women everywhere and in every department of life are enunciating those new truths which should in the future guide human living; they are building th

ago, humanity can add its efforts to the working out of that plan. the will-to-good of the father's house can become the goodwill of the kingdom of god and be transformed into right human relations by intelligent humanity. thus the direct line or thread of god's will reaches now from the highest place to the lowest point, and can in due time become a cable of ascension for the sons of men and of descent for the loving, living spirit of god. let us forget distance, remoteness and vagueness and realise that we are talking of exact and literal happenings on our planet. we are dealing with recognitions and occurrences and with factual events which are the conscious possession of many. the christ of history and the christ in the human heart are planetary facts. there is one aspect of this retu

s disappearance, or the significance of his persistent but unobserved presence. the watchers were assured by two of the knowers of god who were also present that he would come again in like manner. he ascended. the cloud- 28- the reappearance of the christ copyright 1998 lucis trust received him; today the clouds which cover our planet are waiting to reveal him. he is now waiting to descend. this descent into our unhappy world of men can present him with no alluring picture. from the quiet mountain retreat where he has waited, guided and watched over humanity and where he has trained his disciples, initiates and the new group of world servers, he must come forth and take his place prominently on the world stage; take his part in the great drama which is there being played. this time, he wi

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

he experience in the realised content of the mind of the disciple leads him deep into the realm of illusion. the idea, or ideas, which he has contacted are, if he could realise, only a fragment of a far greater whole. that which he brings to their interpretation is inadequate. the idea which has emerged in his consciousness, through the partial awakening of his intuition, will be distorted in its descent to his brain consciousness in several ways. that which he brings to the materialising of the idea and to its transformation into a practical working scheme is as yet wholly unsuitable. the equipment does not suffice for accuracy. the ways in which this distortion and this stepping down of the idea take place might be outlined for you as follows: the passage of an idea from the plane of the

ideals and have been discarded, but still persist as thoughtforms; some of them are entirely new, and therefore are not yet potent, but most attractive. all of them have been created by man at some stage or another of his individual and racial development. many of them are the shells of long exploded concepts; still others are embryonic; some of them are static and stable; many are in process of descent from intuitional levels; a few are still illumined by the clear light of the soul and are ready for embodiment. a large number of other thoughtforms are in process of disintegration. some of these forms or embodied ideas are of a destructive nature, owing to the type of matter of which they are formed. others are constructive. all of them are coloured by some ray energy. a large number of

for the hour of total revelation. this is a symbolic rendering of a great truth. in the case of the individual initiate, the third initiation, the transfiguration, marks the consummation of the process. only glory then is seen: only the voice of the presence is heard and union with the past, the present and the future is reached. 9. the succumbing of the revelation to the prevailing illusion, its descent into the world of glamour, and its subsequent disappearance as a revelation and its emergence as a doctrine. but, in- 109- glamour: a world problem copyright 1998 lucis trust the meantime, humanity has been helped and led forward; the intuitives continue to work and the inflow of that which is to be revealed never ceases. this basic technique underlies both primary and secondary revelation

rned with the point of tension from which the observing disciple or aspirant is working. the point of tension becomes the emanating source of some type of energy, and this pours down into and through the etheric body without being in any way affected by maya or by the concentration of diverse forces of which the etheric body is ever composed. indifference, technically understood, signifies direct descent from there to here, without deviation or distortion. the manifesting entity, the disciple, stands steady and firm at this point of tension and his first step is, therefore, to ascertain where that is, on what plane it is found, and what is the strength of the tension upon which he has to depend. the next step is to discover if that which he seeks to convey to the physical body, and thus pr

o depend. the next step is to discover if that which he seeks to convey to the physical body, and thus produce effects upon the outer world of experiment and experience, is distorted by illusion of any kind, arrested in its expression by glamour, or liable to be sidetracked by uncontrolled forces and by the maya which these produce. this he ascertains not by identifying himself, stage by stage of descent, with the hindrances and possible obstructions but by intensifying his point of tension, by the constant recollection of the truth that he is the self and not the not-self and by a process of projection; this projection is defined as sending of energy, qualified and recognised, from the point of tension direct and undeviatingly to the vital body from whence it can find its way to the seven

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

y (the fourth kingdom) and the animal kingdom (the third. these analogies are often fertile fields of illumination. as regards shamballa, the impression there received is not the result of invocation which in due course evokes extra-planetary response, as is the case between the hierarchy and shamballa, and the hierarchy and humanity, with certain changes during the process of stepping down or of descent. that which impresses shamballa and is received by the grand council of the lord of the world, comes via sanat kumara because he is in close contact with other planetary logoi or groups of planetary logoi, wielding a united, focussed, intelligent will. it is sanat kumara whose task it is to impress the lives who meet periodically in the council chamber with the next phase of unfolding purp

spect of his recording mechanism (the mind, the astral body, the energy body, or the brain) the imparted and registered impression has made impact. one of the difficulties, for instance, facing the aspiring disciple and the earnest occult student is to record directly in the brain impressions from the spiritual triad (and later from the monad, via the antahkarana. this impression must be a direct descent from mental levels to the brain, avoiding all contact with the astral body; only in so far as this direct descent is attained will the re corded impression be devoid of error. it will not then be tinctured with any emotional complex whatsoever, for it is the astral level of consciousness which is the great distorter of essential truth. impressions from the ashram or from the spiritual tria

he channel of reception, the antahkarana; in this recording, curiously enough, a certain element of time enters in. it is not time as you know it upon the physical plane, which is but the registration by the brain of passing "events; it is the higher mental correspondence to time. into this, i cannot here enter as the theme is too abstruse; for time, in this connection, is related to distance, to descent, to focus, and to the power to record. 2. the stage of brain reception. the accuracy of this reception will be dependent upon the quality of the physical brain cells, upon the polarisation of the thinking man in the head centre, and the freedom of the brain cells from all emotional impression. the difficulty lies here, that the receiving aspirant or the focussed thinker is always aware emo

s, and to the power to record. 2. the stage of brain reception. the accuracy of this reception will be dependent upon the quality of the physical brain cells, upon the polarisation of the thinking man in the head centre, and the freedom of the brain cells from all emotional impression. the difficulty lies here, that the receiving aspirant or the focussed thinker is always aware emotionally of the descent of the higher impression and of the consequent clarification of the theme of his thought. this must, however, be recorded by a perfectly quiescent astral vehicle, and therefore you will see one of the main objectives of true meditation. 3. the stage of recognised interpretation. this is an exceedingly difficult phase. interpretation is- 60- telepathy and the etheric vehicle copyright 1998

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

experience of every kind of desire and selfish impulse. thus gradually, and with infinite pain, the human soul learns to function first as a member of the human family, and, secondly as a spiritual entity, the divine soul. you will see from the above that certain positions taken by the esoteric astrologer reverse the position of the orthodox astrology of today. the reason for this is that in the descent of ideas from the plane of ideas, they become "reversed" upon the astral plane and subject to the great illusion; astrology must eventually free itself from this reversal. a right understanding of the effect of the various energies and forces will make it apparent that, when the conditioning planetary forces, the expanding energies of the sun sign and the driving energy of the rising sign

rinciple which releases the mind, directs the way of man through life and enables him to become aware of the divine plan which underlies all his fiery experience. 2. scorpio, which brings about eventually the death of the personality and with which we shall later deal when we come to consider that sign. esoterically as well as exoterically, scorpio is the sign of death and burial in the earth, of descent into the depths in order to be lifted again on to the heights (the mountain top in capricorn. it is stated in some of the most ancient books that "the heat of the earth, the mother, and the sting of 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

form. secondly, capricorn is ever the sign of conclusion, and of this the mountain top is frequently (though not always) the symbol, for it marks the point beyond which further ascent in any particular life cycle is not possible. capricorn is, therefore, the sign of what has been called esoterically "periodic arresting" progress becomes impossible under the existing forms, and there has to be the descent into the valley of pain, despair and death before a fresh attempt to scale the heights takes place. the attempt today to climb mount everest is amazingly symbolic, and it is being watched with much interest by the hierarchy, for in this effort we see the attempt of humanity to achieve the top of the mountain whose height has hitherto defeated all efforts. but and this is the matter of mome

rcury rules the bridge or the antahkarana. in virgo, mercury reaches his full power, for virgo is intelligence and the hidden christ is wisdom or pure reason. venus, pure love-wisdom, falls into generation in this sign and occultly "descends to earth" and stands (as the secret doctrine has so carefully pointed out) for the gift of mind and of divinity, embodied in the son of mind and thus for the descent of the christ principle into generation or into matter. virgo and venus are together two aspects of intelligence. the symbolism of the descent of spirit into the womb of the virgin mother is preserved for us in the astrological fact that venus falls in this sign; esoterically, she disappears from view and vanishes into the darkness. neptune, the expression of the sixth ray of idealistic de

r aspects are countless. as each planet can stand to each of the others in twelve different aspects their combinations must be almost infinite (s.d. i. 626) 14. that which is the surviving entity in us is partly the direct emanation from and partly those celestial entities themselves (s.d. i. 251- 371- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 15. the descent and reascent of the monad or soul cannot be disconnected from zodiacal signs (s.d. i. 730) 16. the following five statements are basic 1. each of the primordial seven, the first seven rays, forming the manifesting logos, is again sevenfold. 2. as the seven colours of the solar spectrum correspond to the seven rays or hierarchies so each of these is sub-divided into seven. 3. each of these

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

ht into relation with each other. every human being is, in reality, like a miniature whirlpool in that great ocean of being in which he lives and moves ceaselessly in motion until such time as the soul "breathes upon the waters (or forces) and the angel of the presence descends into the whirlpool. then all becomes still. the waters stirred by the rhythm of life, and later stirred violently by the descent of the angel, respond to the angel's healing power and are changed "into a quiet pool into which the little ones can enter and find the healing which they need" so says the old commentary. the centres and the glandular system- 85- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust it will therefore be apparent to you that disease (when not of a group origi

carnation, so familiar to all my readers, is becoming increasingly popular in the occident; it has always been accepted (though with many foolish additions and interpretations) in the orient. this teaching has been as much distorted as have the teachings of the christ or the buddha or shri krishna by their narrow-minded and mentally limited theologians. the basic facts of a spiritual origin, of a descent into matter, of an ascent through the medium of constant incarnations in form until those forms are perfect expressions of the indwelling spiritual consciousness, and of a series of initiations at the close of the cycle of incarnation, are being more readily accepted and acknowledged than ever before. such are the major solutions of the problems of immortality and of the persistence of the

oul, so that it is "ready to stand free in its own place" 3. the process of integration, dealing with the period wherein the liberated soul again becomes conscious of itself as the angel of the presence and is reabsorbed into the world of souls, thus entering into a state of reflection. later, under the impact of the law of karmic liability or necessity, the soul again prepares itself for another descent into form. the field of experience (in which is death, as the average person knows it) is the three worlds of human evolution the physical world, the world of emotion and desire, and the mental plane. this world is, in the last analysis twofold, from the angle of death, and hence the phrase "the second death" this i have earlier applied to the death or destruction of the causal body, in wh

nction upon the cosmic astral plane, when withdrawn or abstracted after the higher initiations. he is abstracted from our planetary life altogether. only one factor could prevent this, and that might be his pledge to serve temporarily within the planetary ring-pass-not. such members of the hierarchy who pledge themselves to this work are stated to have buddhic consciousness, and the line of their descent (occultly understood) is from the eternal pilgrim, the lord of the world, then the buddha, and then the christ. they remain identified through free choice with the "quality seen within the light" and, for the term of their freely rendered service, work with the consciousness aspect in order to lay the emphasis later upon the life aspect. a treatise on the seven rays, vol. v. the eighteen f

c bodies, they are only passing through an interlude between incarnations and that they consequently face two great experiences: 1. a moment (long or short, according to the attained point in evolution) wherein contact will be made with the soul or with the solar angel. 2. after that a contact, a relatively violent reorientation to earth life takes place, leading to what is called "the process of descent and calling" wherein the man: a. prepares for physical incarnation again. b. sounds his own true note into the substance of the three worlds. c. revitalises the permanent atoms, which form a triangle of force within the causal body. d. gathers together the needed substance to form his future bodies of manifestation. e. colours them with the qualities and characteristics he has already achi

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ervers. this new group of world servers is an aspect of the world antahkarana and it gives students of the antahkarana a sound example of the intent and purpose of the rainbow bridge which each disciple is endeavouring consciously to build. it is composed of those who have penetrated in consciousness upward to such an extent and height that their ascension has become invocative and has produced a descent from the hierarchy which meets and merges with the energies of the ascending group reflection. words here are apt to hinder, but the visualisation indicated will prove helpful. in the case of the new group of world servers, it is not simply ascending energy which must be considered; there is also a focussing of consciousness and a receptivity which can develop into fixed intention; this ca

is working. this triangle of workers is enfolded on all sides by the world of souls and of men; its apex reaches to the highest levels of the hierarchy; its second point is anchored in the new group of world servers; its lowest point penetrates into the masses of men. you have, therefore- 272- discipleship in the new age- volume ii copyright 1998 lucis trust there is a straight line of spiritual descent from the masters into the ranks of men, and in the new group of world servers the task of "modifying, qualifying and adapting" is carried forward. mistakes are often made, because this triple work is dependent upon clear vision and a balanced judgment, but in spite of everything, the work goes on and (in the long last) that which is the divine idea does emerge as an accepted ideal and, in

bring through the love of your soul is the line of least resistance, owing to the fact that your personality ray is the seventh ray the ray of consummation, the ray of expressing adequately on the physical plane the form through which the soul whose nature is love can express itself. this is particularly easy also in your case because the ray of your physical body is also the seventh. the line of descent, therefore, for the form building energy is direct. to this again you can add the fact that your personality vehicles are on the fifth, the sixth and the seventh rays; these follow each other in sequential order, producing again a direct channel. you should consequently (if you are truly to understand the mechanism through which your soul has to function) make a much closer study of the se

use in the service of the plan. forget not that all aspects or externalisations which the soul uses and through which it expresses itself are constituent parts of the vehicle of expression of the one in whom we live and move and have our being. therefore we appropriate that which we earlier "earmarked (if i may use that ancient phrase in its deepest and truest occult significance) on the path of descent. we learn to use it consciously. we hear its note as we descend; we see it as we ascend. we identify ourselves with the form as its sound reaches us during the process of involution. we distinguish it on the evolutionary arc, and when the stage wherein we identify ourselves with form begins to die out, we then "see" it and enter the stage of duality. yes, my brother, we do indeed raise our

ay not be aimed at your weakest point but preferably at your strongest; it is there where disciples are often caught unawares and thus suffer a temporary setback. the astral plane is in a great state of turmoil today but that is a theme upon which i will dwell in my next communication to this group of disciples. it is nevertheless something to bear in mind. this turmoil is caused by an increasing descent of the christ energy from the buddhic plane into the astral plane a necessary aggregation of spiritual forces of a strength sufficient to create a reservoir of this energy of which the hierarchy can avail itself as it proceeds towards externalisation. of that force (which is astral-buddhic in nature) disciples such as yourself can take advantage. it carries the qualities of "embodied light

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

la and the hierarchy so that, at need, intervention may be possible through that open door? is it only a silly dream and a fantasy that at the time of the june full moon, christ in the closest cooperation with the buddha links the hierarchy with humanity? is it quite impossible that when humanity awakens to the fact of this mediatorship and can then avail itself of the straight line of ascent and descent through the doors held open by the buddha and the christ, some stupendous appearing may be imminent and suddenly take place? may it not be possible that through the ascent of man's aspiration and spiritual desire, and through the descent of the waiting potencies, certain great changes may take place, for which all the past has been only preparatory and through which the aquarian age of bro

the hierarchy copyright 1998 lucis trust mystics, aspirants and all enlightened people in all lands the cry goes up "let light and love and power and death fulfil the purpose of the coming one" those words are a demand, a consecration, a sacrifice, a statement of belief and a challenge to the avatar who waits in his high place until the demand is adequate, and the cry clear enough to warrant his descent and his appearance. demand without paralleling action is useless, just as faith without works is dead. it is here that there is a break in the magnetic link which should unite the avatar with the demand for his coming forth. his emergence must be caused by a fivefold chain or thread of energy: the focussed will of the people, the massed intent of the world disciples and aspirants, plus the

steps are cannot be declared here. only some questions, suggesting possibility, are permissible. think you that his body of manifestation is already on earth, waiting to be overshadowed, inspired and used at the right time, as was the vehicle of the master jesus by the christ? there are those who say that it is waiting and has been waiting for 22 years. is it possible that there will be a sudden descent of the prince of light and peace to change present conditions by the effectiveness of his radiance and his message? there are those who look for him to suddenly appear, and they number millions of expectant people. some say he is already on his way. is it possible that this wesak festival will see him approach nearer to the hierarchy and make a contact with them? some say it will take plac

ient of the first impact because of her national selfishness, her suppression of the lower classes, her exaltation of a fascist-minded aristocracy and her hatred of the jews. the united nations then began slowly to organise under the impression of the forces of light. the war was on. what, under these circumstances was the hierarchy to do? full opportunity had been given to humanity to arrest the descent of evil into manifestation. voices of leaders and humanitarians everywhere were proclaiming the need for reform. on which side should the hierarchy throw its weight and its influence? should it take sides at all, or should it be neutral? should it remain aloof and take the position of the onlooker, the observer? should it stand superior to the deeds of mankind and await the decision of the

progress or slow down its momentum. in spite of appearances, this uprising of the christ-consciousness has been successful, and what may appear as reverse activity is of no importance in the long run, and only of a temporary nature. the second move of the hierarchy, i told you, would be the impressing of the minds of enlightened men everywhere by spiritual ideas embodying the new truths, by the "descent (if i may so call it) of the new concepts which will govern human living, and by the over-shadowing of all world disciples and the new group of world servers by the christ himself. you will recall how, in the bible story, christ symbolically evoked the recognition of john the baptist and imparted the things of the kingdom of god to the disciples who walked to emmaus, though they recognised

ago, humanity can add its efforts to the working out of that plan. the will-to-good of the father's house can become the goodwill of the kingdom of god and be transformed into right human relations by intelligent humanity. thus the direct line or thread of god's will reaches now from the highest place to the lowest point and can, in due time, become a cable of ascension for the sons of men and of descent for the loving, living spirit of god. i would have you forget distance, remoteness and vagueness and realise that i am talking of exact and literal happenings on our planet. i am dealing with recognitions and occurrences and with factual events which are the conscious possession of many. the christ of history and the christ in the human heart are planetary facts. there is one aspect of thi

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

ng energies, as they pass through any of the major levels of consciousness which we call planes, produce reactions and responses, dependent upon the state of the conditioning consciousness, and (strange as this may seem to you and well-nigh unintelligible) the effects upon the hierarchy are even more compelling and transmuting than they are upon humanity. i would add also that the point of lowest descent of the energies has now been reached, and the nature of the present opportunity is therefore changing. these energies have now passed what we might call the turning point and have reached their point of ascension, with all that that phrase implies. as they descend, they produce stimulation; as they ascend, they produce transmutation and abstraction, and the one effect is as unalterable as

ce stimulation; as they ascend, they produce transmutation and abstraction, and the one effect is as unalterable as the other. it is upon this inevitability of the ascending energies, and the effects which they will bring about, that the entire hope of the future depends; nothing can arrest their return or their progress through the planes and back again to their source. upon this dual process of descent and ascension the whole cyclic panorama of manifestation rests, and upon the inflow and activity of new and higher energies the whole fact of the evolutionary process depends. it will therefore be apparent to you that the descent of energy brings with it under the cyclic law certain new "inspirations" certain new "seeds of hope" for the future, and certain active agents as well, who are an

on upon the cosmic astral plane, when withdrawn or abstracted after the higher initiations. he is abstracted from our planetary life altogether. only one factor could prevent this, and that might be his pledge to serve temporarily within the planetary ring-pass-not. such members of the hierarchy who pledge themselves to this work are stated to have the buddhic consciousness, and the line of their descent (occultly understood) is from the eternal pilgrim, the lord of the world, then the buddha, and then the christ. they remain identified through the free choice with the "quality seen within the light" and for the term of their freely rendered service they work with the consciousness aspect in order to lay the emphasis later upon the life aspect. 4. the law demands that this is brought about

rove completely inadequate. at this stage, when very advanced, there is no form attracting the monad outwards into manifestation. there is no way in which the call of matter or of form can evoke a response from the monad. there remains only the great pull of the consciousness of humanity as a whole and to this, response can be made via the completed antahkarana. down or rather across this bridge, descent can be made at will, in order to serve humanity and to carry out the will of shamballa. this is a statement of the final consummation. but before that can take place in its perfected completion, there must be a long period of gradual approach of the two aspects of the bridge the higher, emanating from the spiritual triad, in response to monadic impulse, and the lower, emanating from the pe

udy the mental unfoldment of the disciple, as he undergoes the initiatory process which is our theme at this time. it also throws light upon the ray effects upon humanity as a whole. this ray energy is indeed sadly concrete in its expression in our aryan race a race, however, which will see more people take initiation than ever before in human history, and which will, in a peculiar sense, see the descent of the kingdom of god to earth as a result of the ascent of so many upon the ladder of evolution. just as the disciple or the initiate is a soul-infused personality, so will humanity upon the physical plane be also soul-infused, thus precipitating the kingdom of god and giving birth to a new kingdom in nature. this great spiritual descent will be prefaced (if i may use such a word) by the

t is the true time of emergence from the tomb of darkness and constitutes an entrance into a light of an entirely different nature to any hitherto experienced. development and revelation or (if you so prefer it) a developing revelation, form essentially the entire theme and objective of all activity upon our planet. this gives us a clue to the goal of the planetary logos. all life, from the first descent of the soul into incarnation, is only a series of revelations, all of which lead up to the revelation accorded at the fifth initiation. the relation- 423- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust between the fifth and the seventh initiations is exceedingly deep and mysterious. it is the revelation accorded in the fifth initiation which

ALICE BAILEY THE LABOURS OF HERCULES

etation of the labor silence two gates, three constellations the chrysalis symbol the spirit of truth the spirit of right three gifts three constellations- 3- the labours of hercules details of the story labor x the slaying of cerberus, guardian of hades the myth prologue interpretations of the labor in capricorn meanings of the sign constellations the climbing of the mountain preparation for the descent into hades the symbol of cerberus epilogue labor xi cleansing the augean stables the myth the energies of aquarius hallmarks of the initiate decanates, rulers and constellations the lawgivers interpretation of the test labor xii the capture of the red cattle of geryon the myth interpretation of the story significant aspect of the sign the second coming of the christ the new group of world

r. 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 long and long. alone, yet not all alone, he wandered on, for when he sought within he heard the silvery voice of the wisdomgoddess, athena, and the strengthening words of hermes. at length he came to that dark, envenomed river called the styx, a river that the souls of the deceased must cross. an obolus or penny had to be paid to charon, the ferryman, that he might take them to t

the mountain the goat, the materialist, seeks for nourishment in arid places. the scapegoat on the way up finds the flowers of attained desire, each with its own thorn of satiety and disillusionment. at the top of the mountain the sacred goat sees the vision and the initiate appears. in other [172] writings the symbols are the goat, the crocodile and the unicorn. one myth puts the emphasis on the descent into hell to free humanity (in the figure of the tortured prometheus. another deals more with cerberus, some slaying him, others bringing him up to earth. we submit these variations for the reader's consideration of their spiritual significance. one remembers that, according to the creed the christed jesus "descended into hell. why? surely because his all inclusive love covered the so-call

ives in the water and the air; and since he is no longer held by the physical law he can play with the forces of nature. we are- 101- the labours of hercules beginning to learn about these forces, but it will be some time yet before delphinus, the dolphin, will have much personal significance for us. the climbing of the mountain capricorn tells the story of the climbing of the mountain and of the descent into hell. there are three great ascensions of every soul. masonry down the ages has been a custodian of this tradition. first there is the raising of matter into heaven. we find that in virgo. then there is the raising up of the psychic nature from below the diaphragm. you are no longer emotional and self-centered, living in the solar plexus, but are focused in the heart and are conscious

uitary gland) as the hindus name it. that is the second great ascension. the final ascension is that which marks the emancipation of the initiate of very high degree who becomes consciously a world savior. but it is the second initiation, the raising up of the lower psychic nature, on which we have to work so that every desire, mood and every emotion is lifted up into "heaven. preparation for the descent into hades there were three things that hercules had to do before starting down into hell. the order in which they came is interesting [177] first he had to purify himself. hercules, the son of god who had triumphed, been transfigured, was going down into hell to work and the word came to purify himself. he thought he was so pure. how he underwent the process of purification we are not tol

AN INTRO TO STUDY OF THE KABALAH

man was the final word of creation, he was a r sum of all forms, and so transcended the angels in his faculties. the first man had no fleshy body, no material envelope: adam and eve were clothed only in ethereal forms, and were not subject to appetites or passions, they dwelled in light in the gn oidn, garden of aidin, of eden, of pleasant peace (zohar ii. 229b. the man and the woman before their descent to this world were as one--androgynous; at incarnation they were separated into sexes. the first human pair broke the first commandment, they sinned and were doomed to a complete descent into matter; the lord god made them "coats of skin" he gave them material bodies, and with these came the need of food, and the passions required to bring forth a succession of earthly bodies. yet man is s

ANALYSIS OF THE 5 6 INITIATION

the darkness, then the lower will takes over and the light fadeth away. 3. the candidate learns that his mind is his enemy or ally and that unless surrender unto the divine is made, the whole of the twenty-one hours will be torturous. 4. the candidate can identify with osiris. 5. the womb is black, and it leads the candidate into an upward birth. this differs from regular physical birth which is descent downward into hycu. the candidate is then blindfolded after twenty-one hours in the womb and brought out into a special chamber for cleansing and purification. now the candidate is prepared not merely to walk through a skit, but to undergo complete initiation into our sanctioned and sacred order. in the grade of 5=6 there are three chief officers consisting of the chief of the second order

the \yhla jwr that hovered over the waters of creation. this represents the first ray of light, light rushing forth in one ray; the first breath of light. 3 the temple is now opened and placed in harmony with the work to follow. light then appears within the universe in the form of a flaming sword. this is depicted by the number twenty-one, the number of hyha. this is, the divine name of rtk. the descent of the light from rtk to twklm formulates the flaming sword and descendeth from the above to the below. in that trapt is a reflection of rtk and that which is in rtk is reflected in trapt, the rose and cross exists in rtk as a beam of brilliance and is made manifest and pronounced in trapt. the rose and cross is a symbol of the crux ansata and is the key to the opening of the seven-sided v

APOCRYPHON OF JOHN

which had been brought forth out of the chief archon, for they (the archons) might gain power over the natural and perceptible body. and he sent, through his beneficent spirit and his great mercy, a helper to adam, luminous epinoia which comes out of him, who is called life. and she assists the whole creature, by toiling with him and by restoring him to his fullness and by teaching him about the descent of his seed (and) by teaching him about the way of ascent (which is) the way he came down. and the luminous epinoia was hidden in adam, in order that the archons might not know her, but that the epinoia might be a correction of the deficiency of the mother "and the man came forth because of the shadow of the light which is in him. and his thinking was superior to all those who had made him

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

n and post 1768- say, on a venture, about 1772. the ritual to which i refer extends from p. 73 to 202 of the fifth volume, in a size corresponding to what is termed crown octavo among us. the hand is clear and educated. the particular templar chivalry is represented as an order connected with and acknowledging nothing else in freemasonry except the craft degrees. in respect of antiquity it claims descent by succession from certain canons or knights of the holy sepulchre, who first bore the red cross on their hearts, and were founded by james the first, brother of the first bishop of jerusalem. these canons became the knights hospitallers of a much later date. on these followed the templars, from whom the masonic knights of the temple more especially claimed derivation, though in some obscu

n from certain canons or knights of the holy sepulchre, who first bore the red cross on their hearts, and were founded by james the first, brother of the first bishop of jerusalem. these canons became the knights hospitallers of a much later date. on these followed the templars, from whom the masonic knights of the temple more especially claimed derivation, though in some obscure manner they held descent from all, possibly in virtue of spiritual consanguinity postulated between the various christian chivalries of palestine. the traditional history of the grade is given at unusual length and is firstly that of the templars, from their foundation to their sudden fail, the accusations against them included; it is a moderately accurate summary, all things considered. there is presented in the

e but masons are admitted. the appeal of the entire sequence is one and the same throughout, an allegory of human life considered as pilgrimage and warfare, with a reward at the end in christ for those who have walked after his commandments under the standard of christian chivalry. we have very little need to make a choice between them, either on the score of antiquity or that of ritual appeal. a descent from the knights templar is of course implied throughout, but it is possible to accept this, not indeed according to the literal and historical sense, but in that of the relation of symbols. the old chivalry was founded and existed to defend the church and its hallows, and masonic knights templar are dedicated to the same ends though official obediences alter and hallows transform. the hol

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

ne in buddhism. as such..kin.s are involved in all major buddhist ritual processes and can be invoked for protective purposes; they are said to guard scriptures as well.20 there are male sky-goers (tib. mkha gro; skt..ka, but they are not nearly as popular in tibetan buddhism. 18 see tucci 1999, pp. 713-717; and gyaltsen 1996, pp. 75-80 for more on the first tibetan tribes as well as their mythic descent from a demoness. this will be discussed further in chapter 3. 19 see haarh 1969, pp. 216-219. 20 see snellgrove 2002, pp. 167-168; beyer 1978, pp. 45-47, 399; and simmer-brown 2001. 14 given the overlapping natures of these demons, many of these distinct class titles have been used synonymously with each other. individual demons can also be associated with multiple categories. for instance

through the individual. another common english word used synonymously with oracle is "medium" 113 it. the studies that exist on tibetan oracles show the tradition to be quite diverse and heterogeneous; however, there are some basic universal elements indicative of an oracle cult.152 there are a number of tibetan words that refer to oracles: kuten (sku rten "bodily receptacle" lhabap (lha bab "god descent" and lhaka (lha bka "god speech" these terms are descriptive enough in their capacity as titles, yet a number of other terms exist with varying levels of popular use and carrying greater cultural significance. pawo (dpa bo)153 and pamo (dpa mo "hero" and "heroine" respectively, focus more on the heroic qualities of these figures. hildegard diemberger argues that this title ties oracles to

r inscribing prayers on tied ribbons, both of which are then offered to members of the audience. the service ends abruptly when the oracle collapses (figure 41. the deity departs at this point, and the human faculties of the oracle return; the oracle has no recollection of the proceedings of the trance session. several trance sessions may occur during one ceremony, with each trance signifying the descent of another god into the oracle. usually the first god to enter is the central god with whom the oracle is most associated. this god is called the "lord of the channels (rtsa bdag, and as such is the one who allows other deities to enter the oracle.183 at the conclusion of the ceremony, prayers of thanksgiving are usually recited. the oracle then strips off the oracular attire and replaces

BLAVATSKY H P ANTHROPOGENESIS

he tertiary age, or the eocene period, as an american geologist makes him say* or whether again mr. croll "allows fifteen millions since the beginning of the eocene period" as quoted by an english geologist* both sets of figures cover the claims[[footnote(s[[footnote continued from previous page] of the same gastropoda that live on the shores of the mediterranean (prof. oscar schmidt "doctrine of descent and darwinism" p. 244* a. winchell, professor of geology "world-life" p. 369* mr. charles gould, late geological surveyor of tasmania, in "mythical monsters" p. 84[[vol. 2, page] 10 the secret doctrine. made by the secret doctrine* for assigning as the latter does from four to five million years between the incipient and the final evolution of the fourth root-race, on the lemuro-atlantean

e pre-sexual state of the third race. vishnu, who is now represented with a lotus growing out of his navel- or the universe of brahma evolving out of the central point nara- is shown in one of the oldest carvings as double-sexed (vishnu and lakshmi) standing on a lotus-leaf floating on the water; which water rises in a semicircle and pours through the svastica "the source of generation" or of the descent of man. pythagoras calls sukra-venus the sol alter "the other sun" of the "seven palaces of the sun" that of lucifer venus is the third one in christian and jewish kabala, the zohar making of it the abode of samael. according to the occult doctrine, this planet is our earth's primary, and its spiritual prototype. hence, sukra's car (venus-lucifer's) is said to be drawn by an ogdoad of "ear

d animal kingdoms up to man have taken that time (300 million years) to evolve, re-forming out of the cast-off materials of the preceding round, which, though very dense and physical in their own cycle, are relatively ethereal as compared with the materiality of our present middle round. at the expiration of these 300 million years, nature, on the way to the physical and material, down the arc of descent, begins with mankind and works downwards, hardening or materialising forms as it proceeds. thus the fossils found in strata, to which an antiquity, not of eighteen, but of many hundreds of millions of years, must be ascribed, belong in reality to forms of the preceding round, which, while living, were far more ethereal than physical, as we know the physical. that we perceive and disinter t

his animal brain alone philosophizes" and philosophizing alone, how can it understand the "soul doctrine? in order not to break the thread of the narrative we shall give some striking proofs of these cyclic laws in part ii, proceeding meanwhile with our explanations of geological and racial cycles[[vol. 2, page] 75 the secret of the fall of the angels. stanza iii. attempts to create man (11) the descent of the demiurge (12) the lunar gods ordered to create (13) the higher gods refuse. 11. the lord of the lords came. from her body he separated the waters, and that was heaven above, the first heaven (the atmosphere, or the air, the firmament (a (a) here tradition falls again into the universal. as in the earliest version, repeated in the puranas, so in the latest, the mosaic account. in the

perplexities. yet there is certainly no impossibility, but, on the contrary, a great probability that hermaphroditism existed in the evolution of the early races; while on the grounds of analogy, and on that of the existence of one universal law in physical evolution, acting indifferently in the construction of plant, animal, and man, it must be so. the mistaken theories of mono-genesis, and the descent of man from the mammals instead of the reverse, are fatal to the completeness of evolution as taught in modern schools on darwinian lines, and they will have to be abandoned in view of the insuperable difficulties which they encounter. occult tradition- if the terms science and knowledge are denied in this particular to antiquity- can alone reconcile the inconsistencies and fill the gap "i

as taught in modern schools on darwinian lines, and they will have to be abandoned in view of the insuperable difficulties which they encounter. occult tradition- if the terms science and knowledge are denied in this particular to antiquity- can alone reconcile the inconsistencies and fill the gap "if thou wilt know the invisible, open thine eye wide on the visible" says a talmudic axiom. in the "descent of man* occurs the following passage; which shows how near darwin came to the acceptance of this ancient teaching "it has been known that in the vertebrate kingdom one sex bears rudiments of various accessory parts appertaining to the reproductive system, which properly belong to the opposite sex. some remote progenitor of the whole vertebrate kingdom appears to have been hermaphrodite or

BLAVATSKY H P COSMOGENESIS

enses, and after passing through various transformations, forms a solar universe, a planetary chain, or a single planet, as the case may be. the subsequent stages in the formation of a "world" are indicated in stanza vi, which brings the evolution of such a world down to its fourth great period, corresponding to the period in which we are now living. stanza vii. continues the history, tracing the descent of life down to the appearance of man; and thus closes the first book of the secret doctrine. the development of "man" from his first appearance on this earth in this round to the state in which we now find him will form the subject of book ii- note. the stanzas which form the thesis of every section are given throughout in their modern translated version, as it would be worse[[vol. 1, pag

ther names and titles. svabhavat is the mystic essence, the plastic root of physical nature "numbers" when manifested; the number, in its unity of substance, on the highest plane. the name is of buddhist use and a synonym for the four-fold anima mundi, the kabalistic "archetypal world" from whence proceed the "creative, formative, and the[[footnote(s[[footnote continued from previous page] by the descent of flame into primordial matter causes its particles to move, which motion becomes whirlwind" a drop of liquid assumes a spheroidal form owing to its atoms moving around themselves in their ultimate, unresolvable, and noumenal essence; unresolvable for physical science, at any rate* which makes ten, or the perfect number applied to the "creator" the name given to the totality of the creato

e being a symbol of deity everywhere (see the masonic cyclopedia, and "pythagorean triangle" oliver) as a matter of course, doctors of divinity (cassel, for instance) show the zohar explaining and supporting the christian trinity. it is the latter, however, that had its origin from the[[diagram] of the heathen, in the archaic occultism and symbology. the three strides relate metaphysically to the descent of spirit into matter, of the logos falling as a ray into the spirit, then into the soul, and finally into the human physical form of man, in which it becomes life* ormazd is the logos, the "first born" and the sun[[vol. 1, page] 114 the secret doctrine. is identical with kronos, in his aeolian form, that of a circle. for the circle is sar, and saros, or cycle, and was the babylonian god w

prana; 7, sthula sarira[[vol. 1, page] 154 the secret doctrine. the dark horizontal lines of the lower planes are the upadhis in one case, and the planes in the case of the planetary chain. of course, as regards the human principles, the diagram does not place them quite in order, yet it shows the correspondence and analogy to which attention is now drawn. as the reader will see, it is a case of descent into matter, the adjustment- in both the mystic and the physical senses- of the two, and their interblending for the great coming "struggle of life" that awaits both the entities "entity" may be thought a strange term to use in the case of a globe; but the ancient philosophers, who saw in the earth a huge "animal" were wiser in their generation than our modern geologists are in theirs; and

n incongruity. unless less trouble is taken to reconcile the irreconcileable- that is to say, the metaphysical and spiritual sciences with physical or natural philosophy 'natural' being a synonym to them (men of science) of that matter which falls under the perception of their corporeal senses- no progress can be really achieved. our globe, as taught from the first, is at the bottom of the arc of descent, where the matter of our perceptions exhibits itself in its grossest form. hence it only stands to reason that the globes which overshadow our earth must be on different and superior planes. in short, as globes, they are in co-adunition but not in consubstantiality with our earth and thus pertain to quite another state of consciousness. our planet (like all those we see) is adapted to the

belonging in fact to the natural, they yet would be more correctly described as sub-natural evolution. this process makes a halt in its stages at the third, at the threshold of the fourth stage, when it becomes, on the plane of the natural evolution, the first really manward stage, thus forming with the three elemental kingdoms, the ten, the sephirothal number. it is at this point that begins "a descent of spirit into matter equivalent to an ascent in physical[[footnote(s "physical" here means differentiated for cosmical purposes and work; that "physical side" nevertheless, if objective to the apperception of beings from other planes, is yet quite subjective to us on our plane[[vol. 1, page] 177 as above, so below, is the law. evolution; a re-ascent from the deepest depths of materiality

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

picked up the clues that seemed to her to indicate that there was a definite, organized, pre-christian religion behind all the "hogwash" of the christian allegations. although her theories finally proved a little far-fetched in some areas, she did indeed strike some chords. wicca was by no means as far-reaching and widespread as murray suggested (nor was there proof of a direct, unbroken line of descent from the cavepeople, but there can be no doubt that it did exist as an indubitable religious cult, if sporadic as to time and place. she enlarged on her views in a second book, the god of the witches, in 1931. in england, in 1951, the last laws against witchcraft were finally repealed. this cleared the way for the witches themselves to speak up. in 1954 dr. gerald brousseau gardner, in his

goddess. during the light half he is fully active in his feminine aspect; just as the goddess is active in the dark half in her masculine aspect. so, both deities are active throughout the year, even though deference may be given to one over the other at certain times. there is a common theme of death and resurrection found in myths throughout the world. the symbolism is frequently furthered in a descent to the underworld with a later return. we find it with ishtar's descent and search for tannaz; with sif's loss of her golden tresses; with idunn's loss of her golden apples; with jesus' death and resurrection; with siva's death and resurrection, and many more. basically all represent the coming of fall and winter followed by the return of spring and summer; the lead figure represnting the

e tradition was first explained, back in 1973 "it seems that most people who are wicca-oriented are also tradition-oriented (perhaps this explains the battle for the 'oldest tradition' title. for this reason i have given my tradition an historical background on which to lean. namely, a saxon background. by this i most emphatically do not mean that there is any claim to its liturgy being of direct descent from saxon origins. but, for example, names were needed for the deities. the main male and female deities of the saxons were woden and frig. unfortunately 'frig'has certain connotations today which would be misplaced! 1 therefore adopted the norse variant, freya. so woden and freya are the 'labels' used for the god and goddess worshipped by the seax-wica (earth religion news, yule 1973) th

ot. obviously if you want to be part of a particular tradition and that tradition has its set initiation rite (as with gardnerian, as i just mentioned, then you must go through that particular rite to join that tradition. but no one tradition has the right to say what is correct or incorrect for another. it seems to me that far too many see lesson nine divination. people get hung-up on a "line of descent" who initiated whom, and through whom? rather than getting on with the business of worship. one of the oldest of the modern traditions is the gardnerian and that (in its present form) is only about thirty-five years old, as of this writing. not very old when we look at the whole picture of witchcraft. so if a gardnerian initiation (for example) can be considered "valid, then so can yours

freedom to others and to suppress other ways of religious practice and belief. 10. no, you do not have to belong to a coven to work magick there are many witches who work alone (solitaries. there are also many people who are not witches who work magick (magicians. lesson two 1. the necklace brosingamene represents the brightness of the sun. its loss, therefore, brings on fall and winter (freya's descent into dreun. its return heralds spring and summer. 2 (i) feeling the most important ingredient. you must really want the thing you seek with every fiber of your being (ii) timing tying in with the phases of the moon (iii) cleanliness. 3. yes, they have. it was part of the original christian teachings until condemned by the second council of constantinople in 553 c.e. 4 (a) no. you experienc

CASE PAUL F THE BOOK OF TOKENS

ing of all beginnings, checked by neither 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

lue of the character shin. similarly "atonement" is kafar, k p r" to cover, to condone, to placate, to cancel, which also adds to 300 [183] the book of tokens the second section of this paragraph contains the same doctrine as that given in the meditation on zain. binah is the great sea, and the root of waters, and chokmah is the father, and the root of fire. 6 the fire in chokmah springs from the descent of the primal whirling motion which begins in kether, and it descends through the path of aleph, to which is attributed ruach, r v ch, the life-breath. the ruach elohim is what the text means by" the breath of the mighty ones, and ruach elohim is r v ch a l h i m, which words add up to 300, the value of shin. it is on this account that shin is called the "holy letter. it is said to appear

of separation because "separation" is pirawd, p i r v d, which also adds to 300. note, too, that the form of the letter shows three separated flames "the anointed one" is ha-messiah, h m sh i h (a variant spelling of the word ordinarily rendered m sh i ch. in this form it adds to 300 "thunders" is rahamim, r o m i m, which adds to 360, the value of the letter-name sh i n. the "swift flash" is the descent of the sephiroth into instantaneous manifestation, often pictured by qabalists as a lightning-flash, because of the words of the book oj formation "ten ineffable sephiroth: their appearance is like that of a flash of lightning, their goal is infinite. the descent of the sephiroth seems to divide the unity of spirit into the divisions, manifest and unmanifest. in hebrew" two" is sh n i, she

ose name no man may utter [191] e p i l o g o s* the meditation on malkuth i am the clarion call of the beyond, reverberating myself throughout the garden of delight. i am thy breath of life, o child of eden, pervading thee with the perfumed fragrance of my spirit. thy very self am i, o israel, and self of all that is. deluded by the illusion of personal independence, the uninstructed mistake the descent of my power from the life breath of ruach [193] the book of t o k e n s for an ascent of power from my manifestations in malkuth. know ye that never does power have its beginning in that which is below. it doth ascend from earth to heaven, even as hermes saith, and from heaven it descendeth again to earth, as also he hath it. yet remember, that whatsoever the sages write, is always veiled

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ic. you will find more on the details of these old superstitions in my book ghost encounters (blandford, 1998. wicca wicca, as it is performed today, is not modern witchcraft per se, but a contemporary neo-pagan religion. it is, however, one of the major forms of witchcraft. it began in its modern form with the teachings of gerald gardner after the repeal of the witchcraft act in 1951, though its descent can be traced to the ancient nature religions. this traditional method of wicca is quite formal, with seite 9 wicca01.txt covens using ritual tools and learned invocations emphasising the goddess and her representative, the high priestess, as their head. the goddess is the archetype or source energy of the ultimate feminine power or principle. all the named goddesses represent aspects of p

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

like their enslaved forebears who had stubbornly maintained the traditions of their african ancestors, black bluesmen and women reclaimed a heritage that had been denied by the upwardly mobile. the acknowledged paradigm of kinship between the blues and african american spirituality will serve as the bridge that allows us to bring this discussion to a close. because it is a history of decline and descent as well as renewal and transformation, it extends, indefinitely, into the future. the blues, like african american supernatural traditions, have evolved black magic page 92 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006\ 149\ into a multifaceted faith with many devoted followers. as declared by the great bluesman muddy waters (mckinley morganfi

CHRONOLOGIA RORISPERGIUS

ons of the decans and contains a very long excerpt from nechepso/petosiris on detailed eclipse delineation. preserves an ancient egyptian method of prediction using the dog-star alone. c.380 sepher ha-razim (the book of the mysteries) a jewish mystical and magical grimoire from egypt. related to the sepher raziel. 385 d. st. gregory of nyssa 386: augustine (354-430, a rhetorician of north african descent currently working in milan, accepts baptism into catholic christianity from bishop ambrose of milan. 391 second burning of library at alexandria (by christians. 401 confessions of st. augustine. 404 cod. of the vulgate (latin bible. jerome (345-420) produces a new translation (from both greek and hebrew) of most of the christian scriptures into latin. 410-485 proclus: epistles on alchemy

ante alighieri 1266 b.john duns scotus, scottish scholastic philosopher and theologian. 1266 roger bacon opus maius. 1267 roger bacon opus tertium first who anticipates angelic pope. 1268 sefer hayyim("book of life")r. ezra. connects the golem with the influence of the planets- after 1269 sordello italian troubadour. 1270-1340 nicholas of lyra, franciscan exegete. the report that he was of jewish descent dates only from the fifteenth century. turned to rashi for biblical interpretation. 1270 thomas aquinas is sympathetic to the idea of alchemical transmution in his summa theologia. 1270-1348 abner de burgos(aka alfonso de valladolid) proof of the trinity based on the tetragrammaton. experimented with letter combinations in visions; wrote "moreh sedek: conceptions of shekinah and shi'ur kom

DAVID ICKE CHILDREN OF THE MATRIX

ting here. four years earlier, when bill clinton faced bob dole, burkes peerage said that the candidate with the most european royal genes had won every single presidential election in us history. clinton and george w. bush have since continued that unbroken sequence. in a reuter's report of october 17th, 2000, burkes peerage confirmed that both george w. bush and "opponent" al gore were of royal descent with bush the "bluer" of the two. purely by knowing his bloodline and watching the behind-the-scenes developments, i was able to predict three years before the 2000 election that george blood brothers 79 w. bush would be the next president of the united states. bush is closely related to every european monarch on and off the throne including the king of albania and has kinship with every m

of the united states. bush is closely related to every european monarch on and off the throne including the king of albania and has kinship with every member of britain's royal family, the report said. he is a 13th cousin of britain's (seriously reptilian) queen mother, and her daughter queen elizabeth, and is a 13th cousin once removed of the heir to the throne, prince charles. bush has a direct descent from henry iii and from henry viii's sister mary tudor, who was also the wife of louis xi of france. he is further descended from charles ii of england. harold brooks-baker, publishing director of burke's peerage, said "it is now clear that mr gore and mr bush have an unusually large number of royal and noble descents" only unusual if you don't know the story. he added "in point of fact, n

iod and an anunnaki crossbreed. it should be stressed here that noah and abraham, had they actually existed, were not hebrews because there were no hebrews in this period. the hebrews were an offshoot of the sumerian-egyptian cultures, as outlined by, among others, professor cyrus gordon, in the common background of greek and hebrew civilisation (w. w. norton and company, new york, 1965. to claim descent from "noah" is used by illuminati initiates to symbolise their genetic connection to the anunnaki bloodline. the sumerian version of the "noah" story relates his close connection to the anunnaki, especially enki. the franks called themselves the newmage or "the people of the covenant" and settled in germania (possibly named by the romans from a word meaning "genuine ones) with their centre

ed most of central europe and italy from 962 to 1806. the dutch researcher frans kamp suggests that the habsburgs were nordics who interbred with the reptilians in the ancient past. they were also connected to the reptilian house of lorraine. phillip eugene says that this "rothsburg" bloodline is known within the illuminati as the "gens. this is a latin word meaning "race "tribe" or "male line of descent" and comes from the term gignere "to beget".30 the late lord louis mountbatten, a famous member of the british royal family, and his nephew, prince philip, are battenbergs and illuminati satanists. this is why lord mountbatten became governor of the isle of wight off the south coast of england, an extremely important centre for the illuminati and its satanists because of its position on th

in the myth, jason steals the golden fleece from the king of colchis. it is in this region that the georgian people live their extraordinarily long lives by today's standards and not far to the south is mount ararat, the place where the biblical noah's ark was supposed to have come symbolically to rest. the greek historian, herodotus, said that the people of colchis, a dark race, were of egyptian descent and he was told that they were men from the army of the pharaoh, sesostris, whom, scholars believe, was another name for ramses ii. this guy appears in the illuminati bloodline that includes the rothschilds, rockefellers, bushes, and the british royal family, etc, etc. the themes summarised here are supported by stories, legends, and accounts across the world, not only in the sumerian tabl

hey also possess, as individuals "magical stones, or a 'third eye' in the middle of their brows, known to many students of eastern mysticism today as a focal point for one of the higher chakras, or energy channel-points, of the human(oid) nervous system- the chakra associated with 'inner visions, intuition, and other esoteric concepts."10 the theme of ruling "royal" families and emperors claiming descent, and their right to rule, from the "serpent gods" can be found across the ancient world. these bloodlines and connections were symbolised by royal emblems in the form of a dragon, snake, sphinx, plumed serpent, or the tree-cross or ankh. in egypt they had an order called the djedhi (jedi in star wars) and the dj meant serpent.11 thus we have pharaohs of the serpent line called djer, djoser

DAVID ICKE THE BIGGEST SECRET

te secret societies. i will chart the history ofthe windsors, their grotesque record of manipulation, and their reptilian-satanicactivities, in a later chapter. the black nobility established close relationships with thebloodline families of britain and they were behind the invasion in 1066 by anotherbranch of their family, the normans of william the conqueror and the st clairs, afamily of viking descent. once again the black nobility married into the britisharistocratic families, awarded themselves titles, or invented them out of nothing. twofamilies were especially important in the black nobility takeover of britain, the savoysand the estes. the savoys (after which the famous london hotel is named) ruled italyfrom 1146 to 1945 and the estes ruled the region called ferrara from the iloos

global brotherhood. arizona wasone of only three women at that level in the world. she has performed rituals for thebritish royal family, as you will see in the chapter, the goddess and the king, and thislady is so high in the satanic hierarchy that even the queen is, apparently, forbidden tospeak to her during the ceremonies. she was genetically bred for this job and hermother is of french noble descent. arizona told me that the reptilians do not appear tobe that psychic, and i guess this has something to do with the lack of a fully formedemotional and spiritual level of being, and so they mind control and programmehumans of particular bloodlines, like her, to perform the rituals and draw in theenergies for them. she says she was personally programmed by josef mengele (sheknows him as gre

DEMONIC BIBLE

is temple, which i have prepared and set apart to the dark lord come forth, n, and manifest thyself. for i have crossed the gates of hell and have become the devil incarnate. come forth, n, and manifest thyself. n, grant unto me thy power. n, grant unto me thy knowledge. n, bestow upon me thy blessing. n, bestow upon me thy favor. come forth, n, and manifest thyself (drink from chalice) ritual of descent preliminary statement i have crossed the planetary spheres, the seven spheres above the earth. and have walked amongst the azonei and the igiggi, the unzoned ones and the wanderers from the wastes beyond the stars. i shall perform the ritual of descent and shall descend to the realm of chaos. i shall now cross the *first of the gates in the ritual of descent *or second, or third, as approp

come forth, absu, and manifest thyself within this body, this temple which i have prepared. come forth, absu, and manifest thyself. open wide thy gate that i may cross. open wide thy gate that i may descend to the realm of chaos. come forth, absu, and manifest thyself. come forth, absu, and manifest thyself (drink from chalice) invocation of the ancient one, tiamat i have performed the ritual of descent. i have descended to the realm of chaos. i have entered the realm of chaos. i approach the dragon of chaos, the ancient one. tiamat, ancient one, dragon of chaos, mother of all the gods and demons of hell. mother of all the abominations of chaos. most ancient goddess. most ancient serpent. goddess of darkness. serpent of old. tiamat, i invoke thee. tiamat, i summon thee. tiamat, i conjure

e, to receive this sacrifice [notes: absu is the male dragon. tiamat is the female dragon. in the realm of chaos they are as one. the sorcerer will give himself in marriage to tiamat. the sorceress will give herself in marriage to absu. in either case, the practitioner will attain union with the dragon of chaos, the ancient one] spirits of abomination once the magician has performed the ritual of descent and attained union with the dragon of chaos, he may wish to call some of the abominations of chaos. there are countless hordes of demons which dwell in chaos but a few are here listed. humwawa, the lord of abominations of the south winds, whose face is a mass of the entrails of the animals and men. his breath is the stench of dung. humwawa is the dark angel of all that is excreted, and of

a priest of the dark lord and ambassador of his infernal empire. i have sat upon the throne of the infernal empire as lord of the living and the dead. i have taken the dark goddess as my wife and as my lover. i have crossed the planetary spheres, the seven spheres above the earth, i have walked amonst the azonei, the unzoned ones, and the wanderers from the wastes. i have performed the ritual of descent. i have descended to the realm of chaos. i have become one with the ancient one, the dragon of chaos. i have crossed the nine spheres, the nine angles between the worlds. i have stood at the center of the universe and become a god upon the earth i have become a dark god upon the earth. i have risen up waging war on the heavens and, by stealth, have conquered the heavens. i have sat upon th

DION FORTUNE MYSTICAL QABALA

. chokmah, the second sephirah 122 xvii. binah, the third sephirah 139 xviii. chesed, the fourth sephirah 161 xix. geburah, the fifth sephirah 173 xx. tiphareth the sixth sephirah 188 part iii. xxi. the four lower sephiroth 216 xxii. netzach 221 xxiii. hod 238 xxiv. yesod 252 xxv. malkuth 265 xxvi. the qliphoth 297 xxvii. conclusion 305 mystical qabala page 4 diagrams i. the three pillars and the descent of power ii. the three triangles iii. the tree of life and the thirty-two paths part i chapter i the yoga of the west 1. very few students of occultism know anything at all about the fountain-head whence their tradition springs. many of them do not even know there is a western tradition. scholarship is baffled by the intentional blinds and defences with which initiates both ancient and mod

luenced by contemporary thought. 9. the original stream of hebraic mysticism has received many tributaries. we see its rise among the nomad star-worshippers of chaldea, where abraham in his tent among his flocks hears the voice of god. but abraham has a shadowy background in which vast forms move half-seen. the mysterious figure of a great priest-king "born without father, without mother, without descent; having neither beginning of days nor end of life" administers to him the first eucharistic feast of bread and wine after the battle with the kings in the valley, the sinister kings of edom "who ruled ere there was a king in israel, whose kingdoms are unbalanced force" 10. generation by generation we trace the intercourse of the princes of israel with the priest-kings of egypt. abraham and

thus does consciousness descend in the course of involution, which is the term applied to that phase of evolution which leads down from the first manifest through the subtle planes of existence to dense matter; the esotericist should, strictly speaking, only use the term evolution when describing [page 58] the ascent frorn matter back to spirit, for then is evolved that which was involved in the descent through the subtle phases of development. it is obvious that nothing can be evolved, unfolded, which was not previously involved, infolded. the actual course of evolution follows the track of the lightning flash or flaming sword, from kether to malkuth in the order of development of the sephiroth previously described; but consciousness descends plane by plane, and only begins to manifest w

. the word marab, which is the root of mary, also means bitter, and the spiritual experience attributed to binah is the vision of sorrow. a vision which calls to ruind the picture of the virgin weeping at the foot of the cross, her heart pierced by seven swords. we also recall the teaching of the buddha that life is sorrow. the idea of subjection to sorrow and death is implicit in the idea of the descent of life to the planes of form. 44. the yetziratic text of malkuth, already referred to, speaks of the throne of binab. one of the titles given to the third sephirab is khorsia, the throne; and the angels assigned to this sephirah are called the aralim, which also means thrones. now a throne essentially suggests the idea of a stable basis, a firm foundation, upon which the wielder of power

higher sephiroth retained their innocency. in other words, the four lower sephiroth belong to the planes of form, wherein force is no longer free-moving, but "cabined, cribbed, confined; only to be freed by works of destruction. 5. tiphareth, as has already been seen, is the centre of equilibrium of the tree. equilibrium gives rise to stability, and stability to cohesion. from now onwards in the descent of life upon the path of involution we find the principle of cohesion playing an increasingly predominant part, until in malkuth it reaches its apogee. 6. we may well conceive that the active principles of the abstract triangle underwent subdivision and specialisation in the course of the descent of life through netzach, and in yesod attained to a considerable degree of stereotyping by mea

trologer to tell us that the great war marked the end of an epoch, and that we are now in the dawn of a new phase. according to qabalistic doctrine, the lightning flash, having come down the tree till it ends in malkuth, is now replaced by the symbolism of the serpent of wisdom, whose coils loop upwards on the paths till its head rests beside kether. the lightning flash represents the unconscious descent of force, building the planes of manifestation, passing from active to passive and back again in order that equilibrium may be maintained. the serpent coiling upon the paths represents the dawn of objective consciousness and is the symbol of initiation; by the mystical qabala page 186 path whereon the initiates have gone, ahead of their time, evolution is beginning to go, taking with it th

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

binding oath of secrecy, so that even today our knowledge of the mysteries is partly conjectural. typical mystery cults were those of eleusis in greece from about 1500 b.c.e, in turn deriving from the mystery religions of ancient egypt and the mysteries of mithras, a persian deity. traces of mithraism existed in britain. many secret societies in modern times have claimed that their rituals are a descent of an ancient tradition. sources: ulansey, david. the origins of the mithraic mysteries: cosmology and salvation in the ancient world. new york: oxford university press, 1989. ancitif a little-known demon, who, during the possession of the nuns of louviers in 1643, was said to have occupied the body of sister barbara of st. michael. anderson, margaret (1920.1986) parasychologist fellow and

0. o kennedy, rev. r. book of the holy angels. london, 1887. swedenborg, emanuel. earths in planets& in starry heavens: inhabitants, spirits& angels. london, 1758. wendell, leilah. the book of azrael. new york: westgate press, 1988. angelseaxisce ealdriht angelseaxisce ealdriht is one of several norse pagan groups to emerge as paganism has become established anew among people of northern european descent residing in north america. members venerate the deities that were popular in pre- christian scandinavia and germany, referred to collectively as the aesir and vanir. they include woden (or odin, ing frea (freyr, tiw (tyr, frige (frigg, and thunor (thor. members value beliefs (or thoth) that build loyalty to the deities, one s ancestors, and fellow heathen. the swearing of holy oaths and th

higher bodies, for humans are relatively unacquainted with them. there is a definite theory underlying the emotional and other functions of the astral body. the astral body is not composed of matter alive with an intelligent life, but it nevertheless possesses a kind of life sufficient to convey an understanding of its own existence and wants. the stage of evolution of this astral life is that of descent, the turning point not having yet been reached. he who possesses the physical body has, on the other hand, commenced to ascend, and there is, therefore, a continual opposition of forces between him and his astral body. hence, the astral body accentuates in him such grosser, retrograde thoughts as he may nourish, since the direction of these thoughts coincides with its own direction. if, ho

iptures and became a leading authority on hindu tantra and yoga. sources: avalon, arthur. the garland of letters: varnamala; studies in the mantra-shastra. madras, india: ganesh, 1922. the serpent power. madras, india: ganesh, 1924. shakti and shakta. 3d ed. madras, india: ganesh, 1929. avatar a term used in hindu religion to indicate the incarnation of a deity. avatara is a sanskrit word meaning descent, and the hindu gods take on animal or human form in different ages for the welfare of the world. in hindu mythology, the god brahma (originally known as the creator prajapati) became successively incarnated as a boar, a tortoise, and a fish, to assist the development of the world in prehistory. certain hindu scriptures ascribe these incarnations to the god vishnu (the preserver, but since

g. avidya a hindu religious term also used in theosophy to denote the ignorance of mind which causes those commencing the spiritual pathway to expend vain effort and pursue vain courses. it is the antithesis of vidya, or true knowledge. the awakener (magazine) one of several independent journals presenting the teachings of famous mystic meher baba (1894.1969, regarded by disciples as an avatar or descent of divine power. address: 938 18th st, hermosa beach, ca 90254. awareness awareness is a holistic health and new age networking periodical based in orange county, california. it primarily serves the greater los angeles area, but includes a special section devoted to the san diego area. based primarily around health concerns, it has adopted the format pioneered by common ground, the origina

nd copt once more seated himself upon the sphere of gold and was borne away through the roof. the affair of the diamond necklace it was during this period that cagliostro became implicated in the extraordinary affair of a diamond necklace. he had been on terms of great intimacy with the cardinal de rohan. countess de lamotte had petitioned that prince for a pension on account of long aristocratic descent. de rohan greatly desired to become first minister of the throne, but marie antoinette, the queen, disliked him and stood in the way of this an honor. lamotte soon discovered this and, for purposes of her own, told the cardinal that the queen favored his ambitions. she then either forged, or procured someone else to forge, letters to the cardinal claiming to come from the queen, some of wh

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

used by many secret and occult societies, by the rosicrucians, the illuminati, down to the freemasons of modern times. modern occultists translate the meaning of the pentagram as symbolic of the human soul and its relation to god. the pentagram is placed with one point in the ascendant. that point represents the great spirit, god. a line drawn from there to the left-hand angle at the base is the descent of spirit into matter in its lowest form; where it ascends to the righthand angle, it typifies matter in its highest form: the brain of man. from here, a line is drawn across the figure to left angle, representing man s development in intellect; while progress in material civilization, the point of danger from which all nations have fallen into moral corruption, is signified by the descent

gic in england. london: neville spearman, 1970. mathers, s(amuel) l(iddell) macgregor (1854.1918) leading british occultist who was one of the founders of the hermetic order of the golden dawn. born in hackney, london, january 8, 1854, he lived with his mother at bournemouth after the early death of his father. as a boy he was intensely interested in symbolism and mysticism. he claimed a romantic descent from ian macgregor of glenstrae, an ardent jacobite who was given the title of comte de glenstrae by louis xiv. mathers became a freemason on october 4, 1877, and a master mason on january 30, 1878, soon after his 24th birthday. his mystical interests led him to become a member of the societas rosicruciana in anglia (rosicrucian society of england, where he was an associate of william wynn

ne day speak the one word that would bring spiritualization and love to the world, but he died january 31, 1969, without utterance. many believe that his prophecy may have been symbolic, like his mysterious life itself, and devotees continue to share the intense affection, of a sufi kind, that characterized his mission during his lifetime. he came to be regarded by many disciples as an avatar, or descent of divine power. one early american disciple of meher baba was rabia martin. she led a sufi group originally established by pir inayat khan (1881.1927. she had a falling out with pir khan s successors and looked for a new teacher, began to correspond with meher baba, and eventually accepted him as the qutb, a sufi term for hub of the universe. martin s successor, ivy duce, visited meher ba

other disaster. a traditional ballad, the mermaid, tells how a ship s crew sees a mermaid sitting on a rock, combing her hair and holding a mirror. soon afterward the ship is wrecked in a raging sea. in legend, one can gain power over a mermaid by seizing her cap or belt. there are many folk tales of marriages between a mermaid and a man, and in machaire, ireland, there are individuals who claim descent from such a union. the medieval romance of the fair melusina of the house of lusignan in france concerns the daughter of a union between a human and a fairy who cursed the daughter melusine so that she became a serpent from the waist down every saturday. hans christian andersen s sad story the little mermaid echoes folk tales in its theme of a mermaid who falls in love with a prince in a p

tances to demonstrate the claimed phenomenon are abundant. a small table disappeared from underneath a larger one in zollner s seance with slade. they searched the room without result. five minutes later it was discovered floating in the air, upside down. it dropped and struck zollner on the head. the vanishing and reappearance of a book was similarly observed. it struck zollner on the ear in its descent (j. c. f. zollner, transcendental physics, 1882. the records of stainton moses dated november 27, 1892, read: as dr. s. and i were pacing up and down the room a whole shower of grimauve lozenges (the remainder of the packet out of which the cross had been made on friday last) was violently thrown on to my head, whence they spread over the floor round about where we were standing. there wer

ols. necedah, wis: for my god and my country, inc, 1971, 1978. swan, henry. my work at necedah. 4 vols. necedah, wis: for my god and my country, inc, 1959. necromancy divination by means of the spirits of the dead, from the greek nekrosh (dead, and manteia (divination. it is through its italian form nigromancia that it came to be known as the black art. with the greeks it originally signified the descent into hades in order to consult the dead rather than summoning the dead into the mortal sphere again. the art is of almost universal usage. considerable difference of opinion exists among modern adepts as to the exact methods to be properly pursued in the necromantic art, and it must be borne in mind that necromancy, which in the middle ages was included in the practice of sorcery (malevole

FAUST

in realms of death, mother, not all alone! pause. chorus [a dirge. not alone- where er thou bidest, for we think that well we know thee; ah! and if from life thou hidest, never will a heart forgo thee. for thee scarcely know we sadness, enviously we sing thy fate, for thou hadst in pain and gladness songs and courage high and great. born with earthly bliss thy dower, great thy strength, proud thy descent, soon lost to thyself, the flower of thy youth was from thee rent. keen thy sight, the world discerning, feeling for each heart-throb known, for fair women s passion yearning, and a song thy very own. but thy tamelessness engaged thee in a net without a flaw, and in headlong strife enraged thee against custom, against law; but at last an aim transcendent gave thy noble courage weight, thou

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

d aleister crowley) gained the most notoriety and product packaging among recent practical qabalists, more powerful magical qabalists do exist, and have existed unknown to the world at large. 8- f e 0 '0* 3$ only a very small percentage of all jews study their own mystical tradition. the vast majority of people who do study the jewish kabbalah are mainstream orthodox and chasidic jews of european descent. it is but a footnote for most conservative and reform jews, though there is a resurgence of interest among those in the jewish renewal movement. the vast majority of the written works of jewish kabbalah originated or reemerged within the last 800 years. rabbinical jews spend many years studying the voluminous babylonian talmud in order to learn and carefully adhere to the detailed halachi

ion of superconsciousness that witnesses the singular modification i am or simply i. even this singular modification disappears in the negatively existent roots of the tree. the sefer yetzirah teaches that the spheres (sefiroth) of the tree emanate in pairs. sefirah crown/above emanates with its polar opposite sefirah foundation/below. the tension between these two sefiroth 2" 2' 8+ manifests the descent of the central column of the tree. the unmanifest pure being of vast face in sefirah crown/above is reflected in the abysmal mirror of sefirah foundation/below as veils of illusion appearing as planes of existence (see figure 3.5 on page 89. these planes are unmanifest in the most sublime world of atziluth (emanation. the attributes of the ayn are reflected in this mirror as the immense i

similarly identify three columns in the shuo qua tree. in the sefer yetzirah, the central column manifests between the sefiroth above and below. in the before :2 h' 8 :2" 2" f "1" 2: e2 2" 00 the-world sequence, the same central column manifests between the trigrams heaven and earth. the polarized side columns on the qabalistic tree are referred to as male (right) and female (left, and reflect a descent from the supernal world of atziluth to the material creation of asiyah. in the shuo qua tree, the two side columns are likewise polarized, reflecting the separation and changing differentiation of the pre-celestial yang (right) and yin (left) in the descent from the most yang condition of vast face in trigram heaven to the most yin condition of small face in trigram earth. 2 f 0# before-th

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

s the french academies of the sixteenth century, pp. 236 ff, and the valois tapestries (warburg institute, university of london, 1959, pp. 82 ff. in my article "poesie et musique au mariage du due de joyeuse (in musique et poesie au xvie siecle, centre national de la recherche scientifique, paris, 1954, pp. 241 ff) i have suggested the magical aspects of such a performance, comparing (p. 255) the descent of jupiter in the ballet with a jupiter talisman said to have been in catherine's possession. 2 walker("the prisca theologia in france, p. 209,211-2) and dagens article cited, p. 8) have drawn attention to mornay's use of hermetism. 176 religious hermetism in the sixteenth century mercurc trismegiste, qui est (si vrayement ces liures sont de luy, pour le moins sont-ils bicn anciens) la sou

of his mythology from that work, and it is to the images of the constellations, reviewed in their order, that he attaches the theme of his amazing work, which is about a universal religious and moral reform. as each constellation image is discussed, vices associated with it are deplored and the virtues opposite to these vices are praised. more than that, there is an active movement of ascent and descent going on; the vices are thrown out by the gods, cast out of the heavens, and to their places ascend the opposite virtues. thus, in the end, the triumphant beast is fully expelled. and the triumphant beast is not the pope, as used sometimes to be thought. it 1 spaccio, dial. 1 dial, ital, pp. 611-2. 2 ibid. dial, ital, pp. 595 ff. 3 hyginus, fabularum liber, paris, 1578. see below, p. 328

umphant virtues in the abstract, he is still following the order he has assigned to them in the constellations. it has to be realised that he has absolutely clearly imprinted on his memory, after the manner of a magic memory system, the order of the constellation images, and on this the whole argument depends. the following are some examples of the virtue-vice movements, the ascent of virtues and descent of vices, which take place as the gods reform the heavens. to ursa major and minor there ascend truth, being, goodness, which drive out deformity, falsehood, and defect.2 in cephus, wisdom (sophia) replaces ignorance and foolish faith' natural and human law rise in bootes (arctophylax) in place of crime.4 in the corona borealis, justice replaces iniquity.5 in the triangulum, faith, love an

star with the meaning of "amor".1 the third latin poem pubhshed at frankfort, the de monade numero et figura,2 is a study of numbers and their meanings, beginning with the monas, then the two, the three, and so on. it is based on the chapters on these numbers in cornelius agrippa,3 as was pointed out long ago.4 but bruno alters the agrippan schemes. agrippa being still ostensibly in the orthodox descent from the christian magi gives the numbers christian trinitarian, pseudo-dionysian and cabalist meanings. bruno leaves these out and his numbers become purely "egyptian" or hermetic or pythagorean. it is the same development in the numerology as that which we studied in the spaccio or the eroici furori, a change of balance by which the hermetic-egyptian becomes dominant. with each number, a

e revolt, which was discovered and published by luigi amabile.2 in impassioned discourses, campanella and his followers, many of whom were also dominicans, announced that great changes were at hand. the decline of charity among men, and the growth of discord and heresies, witnesses to the need of a new dispensation, the coming of which is presaged by celestial portents. amongst the latter is the "descent of the sun, that the sun is coming nearer to the earth (campanella in many later writings was constantly to insist on this portent.3) the year 1600 will be particularly important, owing to the numerological significance of nine and seven, the sum of which is sixteen. in the coming dispensation there will be established a better religious cult and better moral laws, both based on nature and

e; aristotle is called a logician, instead of a pedant. but another change is that the solarians are described as actually practising the magic.1 how was it that campanella could believe that the magical reform could come within a catholic framework? one way was through the continuity of the stars with the pseudo-dionysian hierarchies of angels, and here, again, campanella was in straight line of descent from ficino. in our chapter of "pseudo-dionysius and the theology of a christian magus" we showed how, in ficino's thought, the hierarchies of angels pass down divine influences, almost in an astrological manner, and that these pass' these variants from the original version in the paris edition are quoted in citta del sole, ed. cit, notes to pp. 7, 38, 44-5; cf. walker, p. 209. 376 giordan

FRATER ELIJAH ANGELS OF CHAOS

tic interpretation of the holy guardian angel operation, as one summons the angel of light, the reverse impulse is attracted and mastery& integration of the darkness is necessary for unity. a thorough selfexamination and analysis is a must, and identification with all our demonic aspects a key. after initial knowledge and conversation with the angel has taken place, it becomes necessary to make a descent into darkness. the following reflects my own rite of suffering. the traditional abramelin operation demonic bindings is represented by binding v below. the dictates of the angel shall guide thee in your own form of mastery of self (note that this is a never ending procedure, but at this juncture the reigns must be pulled tight. i present this which can be adopted both within and without pu

FRATER TENEBROUS CULTS OF CTHULHU

ehind his stilted and often excessive prose there lies a vision and an understanding of occult forces which is directly relevant to the magical tradition. howard phillips lovecraft was born on august 20, 1890, in providence, rhode island, at 454 angell street the house of his maternal grandfather, whipple v. phillips. his parents, winfield scott lovecraft and sarah susan phillips, were of english descent, and throughout his life lovecraft remained a devoted anglophile. winfield lovecraft, a commercial traveller, spent much of his time away from the family home, and as a result had little influence on the young lovecraft. three years after his son s birth, he was admitted to a psychiatric hospital, where he died in 1898 of general paralysis of the insane, the final stage of syphilis. as a r

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

olomon's temple, into the seething sea of molten metal and his passage through the nine arch-like strata of the earth which form the path of initiation. we also remember that at the end of that journey hiram abiff, the son of cain, received from his ancestor a new hammer and a new word for use in the new age. according to the gospels we also find that jesus, the son of seth, immediately after his descent from golgotha entered the subterranean strata where he remained for some time in communion with the spirits who dwell there. thus the various strata of the earth from the circumference to the center form the path of initiation, both for the sons of seth and the sons of cain, and that is the reason why little or nothing is said of the inner construction of the earth in the multitude of book

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

powers, called aaron's rod, which are now latent in everyone on his way to the haven of rest--the mystic temple of solomon. the old testament also tells how humanity was miraculously led and provided for, how after the warfare with the world it was given peace and prosperity by the before mentioned king solomon; in short, stripped of all embellishments the story relates the salient facts of man's descent from heaven, his principal metamorphoses, his transgression of the laws of the god jehovah would wish to guide him in the future till he reaches the kingdom of heaven -the land of peace--and again docilely follows the lead of the divine ruler. the masonic legend has points of variance from as well as agreement with the bible story. it states that jehovah created eve, that the lucifer spiri

orsemen, we learn that if anyone wanted to marry within a strange family, he was first obliged to mix blood; it must first be tested to see whether his blood would mix with that of the family into which he desired to marry. and thus haemolysis was known to many in some of its phases at least. if the blood did not mix, it would bring about "confusion of caste" as the hindu says; a straight line of descent must be kept, for otherwise those pictures in the inner vision would become mixed and would be confused. this marrying in the family or tribe was what engendered the selfishness, the clannishness, and the struggle and strife of the world. to break these up, the practice must be discontinued; thus when christ came he advocated the discontinuance of the practice when he said "before abraham

urpose of vilification or praise. this transition of the adept from the dominion of death to the realm of immortality was foreshadowed in the daring leap of hiram abiff, the grand master-workman of solomon's temple, into the seething sea of molten metal and his passage through the nine arch-like strata of the earth which form the path of initiation; also in the baptism of jesus and the subsequent descent from golgotha into the subterranean region where his vital body is still kept awaiting the day of final egress of the christ spirit at the second advent. in our next chapter we shall follow hiram abiff along this path of initiation to the embodiment he wore at the time of christ's appearance upon the earth, showing where and how he received the new initiation* click here to continue* table

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

tive processes, the female being matter--the instrument through which spirit works. spirit which is eternal had produced matter which is destructible. the fact will be observed that this doctrine prevails to a greater or less extent in the theologies of the present time. a little observation and reflection will show us that during this change in the ideas relative to a creative principle, or god, descent and the rights of succession which had hitherto been reckoned through the mother were changed from the female to the male line, the father having in the meantime become the only recognized parent. in the eumenides of aeschylus, the plea of orestes in extenuation of his crime is that he is not of kin to his mother. euripides, also, puts into the mouth of apollo the same physiological notion

of the priests, declares that "the mother is but the field which brings forth the plant according to whatsoever seed is sown" although, through the accumulation of property in masses and the capture of women for wives, men had succeeded in gaining the ascendancy, and although the doctrine had been propounded that the father is the only parent, thereby reversing the established manner of reckoning descent, still, as we shall hereafter observe, thousands of years were required to eliminate the female element from the god-idea. we must not lose sight of the fact that human society was first organized and held together by means of the gens, at the head of which was a woman. the several members of this organization were but parts of one body cemented together by the pure principle of maternity

n course of time the governmental powers are no longer in the hands of the people; the masses have become enslaved. their rulers are priests--deified tyrants who are unable to maintain their authority except through the ignorance and credulity of the masses. hence one is not surprised to find that the change which took place at a certain stage of human growth in respect to the manner of reckoning descent was instigated and enforced by religion. apollo had declared that woman is but the nurse to her own offspring. neither is it remarkable at this stage in the human career, as women had lost their position as heads of families, and as they were no longer recognized as of kin to their children, that man should have attempted to lessen the importance of the female element in the god-idea. wher

above, higgins cites gorius's tuscan antiquities, where may be seen the figure of an old goddess with her child in her arms, the inscription being in etruscan characters "no doubt the romish church would have claimed her for a madonna, but most unluckily she has her name, nurtia, in etruscan letters, on her arm, after the etruscan practice" from the monuments of etruria the fact is observed that descent and the rights of succession were traced in the female line, a condition of society which indicates the high position which must have been occupied by the women of that country. in oman is said to exist a fragment of the government of the old ethiopian or cushite race. if this is true, then we may be able to perceive at the present time something of the character of the political instituti

rds, before the monied and aristocratic classes had drawn to themselves all the powers which had formerly belonged to the people [67] see the evolution of woman, p. 238. we must bear in mind the fact that under these earlier democratical institutions, the term "people" included not only men but women, and as the grand chief, the local rulers, and the judges held their positions by virtue of their descent from, or relationship to, some real or traditional leader of the gens, who during all the earlier ages was a woman, we may believe that the power of women to depose their political leaders so soon as their conduct became obnoxious to them was absolute and unquestioned. doubtless, as we have seen, the government of oman has undergone a considerable degree of modification since the days of c

facts connected with the struggle between two early contending sects regarding the relative importance of the sexes in reproduction. of this inman says "my own impression is that esau, or edom, and jacob are mystic names for a man and a woman, and that round these, historians wove a web of fancy; that ultimately the cognomen jacob was recognized, and that to allow the jewish people to trace their descent from a male rather than a female, the appellation of israel was substituted in later productions"[81 [81] ancient faiths, vol. i, p. 607. as most of the myths or allegories in genesis are now traced to a source far more remote than the beginning of legitimate jewish history, it is not unreasonable to suppose that this story, too, was copied by the jews from the traditions of earlier races;

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ts,inthefemaleaswellasinthemalelines,jromwilliamhydeofnorwich(albany, 2vols.,1864).theentry relating to the waite family is in vol.2,p.905. 3.thethomas waitewhosigned the death. warrant ofkingcharleslin1649 was imprisoned at 225 the restoration and died in 1668. for genealogical information on the waite familyiam indebted tomrcharles j. jacobs of bridgeport, connecticut; he has traced one line of descent from alice southworth,whosailedon themayflowerand became the second wife of william bradford, the first governorofplymouth colony. 4.seec,p.magrath,morrisonr. uizite: thetriumphojcharacter(newyork, 1963),p.25. 5. for a more detailed account ofasoul'scomedy,see ch.5.thepassages referring to lyme on pp. 23 and 189; the date 1857 can be deduced from references to the civil war and to a period

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

they suppose themselves descendants of the ancient egyptians, chal255 deans, magi and gymnosophists; and this is probably true" this yearning for along-anddistinguished-ancestry was present, too, in the latter-day rosicrucians of the hermetic orderofthe golden dawn, as it was in all the occult movements and secret brotherhoods of the last century, whether respectable freemasons claiming spiritual descent from the builders of king solomon's temple or madame blavatsky with her dubious claims for a theosophical wisdom born in lost ages.itwas possibly partofthe more general desire for respectability that characterized english occultists and distinguished them from the illuminati of the continent, who worked as much for political subversion as for spiritual enlightenment. such a path of revolut

original templessurvived-thehermes temple in bristol lasted longest, dying in1972with its last chief, who protested to the end the non-existence of the rival hermanubis temple described by francis king. my own efforts to find it went no further than an accommodation address in the balls pond road and i believe it to have been no more than a chimaera. other, more recent innovations exist, claiming descent from the cipher manuscripts, and the various offshoots of the old order that straggled across the atlantic still surviveinthe form of paul foster case's brotherhood of the adytum. but mathers has gone, felkin has gone and waite has gone. perhaps only the secret chiefs remain. in1966a box was found on the beach near seisey bill which had fallen from the cliffsinwhich it had been buried.itco

GILBERT THE MAGICAL MASON

lism of all that now remains of the wisdom, art and literature of the ancient world.itis necessary to state that there are societies both at home lind upon the continent of europe, and especially in the united states of america, which use the title 'rosicrucian' in various manners, and yet have not received any permissiontodo so from anyone holding authority in any rosicrucian lodge having direct descent from the medieval fraternity.ipublished for the s.r.i.a, second edition, 1916.]3.therosicrucians, pastandpresent, at homeandabroadan address to thesoc.rosie.in angliaitis well at certain times to consider our status as rosicrucians, andtoremind ourselves of the origin of the society to which we belong, to notice how far we moderns have strayed from the original paths laid down by our found

ratres rosae crucis, of germany, a.d. 1450; and to investigate the meaning and symbolism of all that now remains of the wisdom, art and literature of the ancient world.therosicrucian societies of anglia, scotia and the united states, alike masonic bodies, are by no means the only descendants of the original collegium, for in germany, and austria there are other rosicrucian colleges of more direct descent than our own, which are not fettered by any of the limitations which freemasonry has imposed upon us, and some of these, although not composed ofmanymembers, include students who understand many curious phenomena, which our zelators have not studied.thegerman rosicrucians keep theirtherosicrucians, past and present 43 .olleges and membership entirely secret, they print no trans255 uctions

nic hebrew and chaldee, that i feel to-day less confident of my knowledge of the kabalah than i did ten years ago. i had the honour last year of delivering a lecture to this lodge on the far-reaching scheme of the development of man, with especial relation to the first three root races of mankind in thefourthround, as taught in thesecretdoctrine.itwas then82themagical masonsuggested that with the descent of mind into the well-developed material man of the mid-point between the third and fourth races, there ensued an incarnation of some truly great minds who brought down to the nascent humanity the wisdom of the more spiritual beings who possessed a mental grasp of the knowledge of the worlds, and of the true history of the origin and destiny of man. theosophists suppose that this teaching

ent points of similarity to the secret doctrine is explained by the suggestion that they come from the same ancient stock, at some period of the history of man which may be unknown to us; and that lapse of time, and remoteness of dwelling of the custodians of the similar, but more or less divergent, systems will explain at once the similarity and the differences, especially if we suppose that the descent of the divergent system has been marred by the failure, at some period, of the possessors to attain such a stage of moral, mental and spiritual purity, as to enable them to continue to draw inspiration from the fountain head. the connection with the true source once broken, the gradual decadence of a philosophy is easy of conception. whether there ever existed such a nexus between the prim

the number four159is added: these two views are unusual. sevenfold man is widely held to be a proper view:itis notably an indian opinion, and that of modern theosophy, which speaks of atma, buddhi, manas, kama, prana, with the linga and sthula shariras, which may be called spirit, soul, mind, passions and will, vitality, shade and material body. the modern theosophist describes this system as the descent of the supernal triad into the lower quaternary. these principles, however, are not quite definite; for some thinkers divide manas, mind, into a higher and a lower, and speak of an antahkarana or thread soul uniting them; other compli255 cations are also heard of, such as the mysterious vehicle called the auric egg. ancient egyptian mythology alsoexhibitsa beliefin several indistinct princ

ed ritual performance: i find no authority whatever for this statement. mr a. e. waite, the poet, tells us, inthe secret tradition,that 'the essenes remaind the depositories of the christ255 mystery in the eastern world, and are actually that hidden sodality from which masonry derives through the knights templar, not by the identification of the chivalry with the operative builders,butthrough the descent of a vital principle from onetothe other' this is but a poetic phantasy. christian ginsburg, a thoroughly competent modern hebrew scholar, in his published workthe essenes,1864,summarises almost all previous authorities, which are non-masonic, and makes no assertions of the use of secret words, signs, or attitudes. no useful purpose would be serviced by quoting from other masonic books and

GILBERT THE SORCERER AND HIS APPRENTICE

the late queen esther was crowned gipsy king. mrs lee was very contemptuous of the yetholm gipsies 'tinker trash' she said 'not a hundred words of romani among the lot.'this,however, may well have been the prejudiceofa different tribe. i was interested to find that what she told me of the tarot was well known to another friend of mine, the late mrs florence farr emery, who herself claimed romani descent, and had a great store of strange learning. she it was who first pointed out to me the correspondence of the interpretations of the pip cards with the pythagorean system, greatly to my delight, for the meanings usually ascribedtothe cards had seemed merely empiric, and founded on no system, as indeed are the meanings ascribed to cards by the ordinary type of fortune-teller today. more doub

GNOSTIC HANDBOOK

of repentance for the forgiveness of sins. luke 3:3 baptism or immersion into water represents the first initiation on the spiritual path. it is a ritual recognition of the process of rebirth that has begun. the rite itself is not the same as the rite of christening, there is no biblical evidence for the initiation of minors. the rite of baptism is by full immersion into water and represents the descent of the old man into death (the water) and rebirth as a new creation. this can be readily seen from luke 3:3 where baptism is specifically referred to as the baptism of repentance. repentance as discussed earlier involves a radical change of life direction and hence can only be recognised in someone of mature age. baptism is the first of the seven sacraments used by the gnostic church. the

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ntance for the forgiveness of sins. luke 3:3 baptism (or immersion into water) represents the first initiation on the spiritual path. it is a ritual recognition of the process of rebirth which has been initiated. the rite itself is not the same as the rite of christening (there is no gnostic rite for the initiation of minors. the rite of baptism is by full immersion into water, and represents the descent of the old man into death (the water) and rebirth as a new creation. this can be readily seen from luke 3:3, where baptism is specifically referred to as the baptism of repentance. repentance (as discussed earlier) involves a radical change of life direction, and hence can only be recognised in someone of mature age. baptism is the first of the seven sacraments used by the gnostic church

rough three cosmic cycles before migrating to the earth sphere and the resulting fall. in the works of rudolf steiner, these cycles were known as saturn, sun and earth-moon, and were related to major changes within the solar system. these cycles were interrupted by the cosmic battle, which caused the earth sphere to fall out of the static plane and enter into a fallen, physical existence. while a descent into the lower forms of the astral was part of the normal evolutionary scheme- matter was not. the path of transfiguration returns man to the cosmic cycle, and carries him back to the static kingdom of light. however, it is not the end of man s development, by no means. in this grandiose plan, man would still have three further cycles to work through (there being seven great cycles with se

GOLDEN DAWN RITUALS U1

rous sense. the right and left eye, the luminous sense, as the sun and the moon are the illuminaries of the macrocosm. the right and left nostrils through which the breath passes, giving strength to the physical body are under f and c. the mouth is under b, the messenger and the speaker. the spiritual consciousness is a focus of the action of the neschamah. the lower will power should control the descent of the spiritual consciousness into the ruach, and then into the nephesch, for the consciousness must descend into the nephesch before the image of the sphere of sensation can be perceived. this so because it is only the rays of the ruach permeating the ruach that can take cognizance thereof. this faculty of the spiritual consciousness is the seat of thought. thought is a light proceeding

GOLDEN DAWN RITUALS Z1

ht upon our order. the robe of scarlet represents the flaming energy of the divine light, shining forth into infinite worlds. upon the left breast is a white cross to represent purification unto the light, and this cross may be one of the following forms: in which case it alludes either to the cross of six squares of trapt or to the cross of the rivers. the cross of the elements, to represent the descent of the divine and angelic forces into the pyramid symbol. 7 a cross of the elements, symbolising their purification through the light of the four lettered name hwhy in trapt. the cross of four arrowheads, representing the keen and swift impact of the light, coming from behind the veil through the elements symbolised by the arrow of i in the path s. it is indifferent which of the crosses be

GOLDEN DAWN RITUALS Z3

also has drawn forth from him a semblance of himself to the place vacated by the hegemon between the pillars. here then stands the shadow of the candidate while the scales of the balance oscillate unseen. unseen also and colossal, there is imaged before him tho-oth, as wrffm, in the sign of the enterer of the threshold, ready, according to the decision of the human will, to permit or withhold the descent of the lower genius of the candidate. meanwhile, the great assessors of judgment examine into the truth of the accusations formulated by the evil and averse antithesis. the assessors of judgment come not under the head of invisible stations, but during the obligation and circumambulation of the candidate, until he is brought to the light, they hover immediately about the limits of the temp

voluntary submission of the human will to the divine, and for this latter reason, he repeats in the obligation his name in the outer world. the hierophant gives one knock, affirming that the submission unto the higher is perfect. only at this moment, does the invisible and colossal figure of tho-oth cease to be in the sign of the enterer and gives the sign of silence, permitting the first real 5 descent of the genius of the candidate, who descends to the invisible station of harpocrates as a witness of the obligation. the hiereus and the hierophant return to their thrones, and therefore, it is not aroueris, but osiris himself that addresses the speech to the candidate, the voice of my higher self, etc, which confirms the link established between the neschamah and the genius by formulating

GOLDEN DAWN RITUALS ZAM14

eophyte. step 20 "i come in the power of light. i come in the light of wisdom. i come in the mercy of light, the light hath healing in its wings_(his/her name, i tell thee that as the light can manifest from the darkness, so by these rites shall the light descend unto thee. long hast thou dwelt in the darkness. quit the darkness and seek the light" step 21 return to the pillars, and visualize the descent of the brilliance above. step 22 "i am the resurrection and the life. whosoever believeth in me though he were dead, yet shall he live, and whosoever liveth and believeth in me shall never die. i am the first, and the last. i am he that liveth and was dead, and behold, i am alive for evermore and hold the keys of hell and of death. for i know that my redeemer liveth, and that he shall stan

GOLDEN DAWN RITUALS ZAM5

idest beneath the earth, in the valley of gems, the marvelous seed of stars. live, reign, and be thou the eternal dispenser of treasures, whereof thou hast made us wardens. amen" part 6 step 1 circulate the light throughout your sphere of sensation. the energy should rise from your feet to the top of your head like a geyser shooting from the ground. as the power rushes up, hold it and then on the descent, push down the energy of each of the elemental spheres to your feet. then imagine the light going upwards from sphere to sphere, taking the power and energy of each sphere higher until it reaches the divine white brilliance above your head. the divine white brilliance above your head is a combination of all of the colors generated so far. concentrate now on the power rather than the color;

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

t was less. but the possibilities of a fatal fall seemed greatly magnified now that our attention was directed exclusively towards the ground rather than the heavens. we picked our way with exaggerated care towards the base of the enormous mountain of stone, sliding and slithering among the treacherous masonry blocks, feeling as though we had been reduced to ants. by the time we had completed the descent the night was over and the first wash of pale sunlight was filtering into the sky. we paid the 50 egyptian pounds promised to the guard of the pyramid s western face and then, with a tremendous sense of release and exultation, we walked jauntily away from the monument in the direction of the pyramid of khafre, a few hundred metres to the south-west. khufu, khafre, menkaure. cheops, chephre

by the rapidity with which the drills and saws pierced through the hard stones, is very surprising; probably a load of at least a ton or two was placed on the 4-inch drills cutting in granite. on the granite core no 7 the spiral of the cut sinks 1 inch in the circumference of 6 inches, a rate of ploughing out which is astonishing. these rapid spiral grooves cannot be ascribed to anything but the descent of the drill into the granite under enormous pressure..13 wasn t it peculiar that at the supposed dawn of human civilization, more than 4500 years ago, the ancient egyptians had acquired what sounded 9 secrets of the great pyramid, p. 103. 10 the pyramids and temples of gizeh, p. 74. 11 ibid, p. 76. 12 ibid, p. 78. 13 ibid. graham hancock fingerprints of the gods 321 like industrial-age dr

GREY W G CONDENSATION OF KABBALAH

ce below the top three concepts which provided a useful symbology of its own. a gap, or abyss just below this top level of consciousness which clearly indicated the difference between divine and human thinking. it also symbolised our legendary fall by which we were supposed to reach the level of this material world. this abyss was then marked as per figure 4. the next logical step was to show the descent of god to the state of man by connecting the spheres up by lines as shown in figure 5. since this was reminiscent of a lightening-flash, and god was said to have created by means of light, that was what this part of the design got called. it then remained to show the transverse triplicity of masculine-feminine-neutral, by placing pillars behind the right-left-centre spheres, and in the eye

figure 5. since this was reminiscent of a lightening-flash, and god was said to have created by means of light, that was what this part of the design got called. it then remained to show the transverse triplicity of masculine-feminine-neutral, by placing pillars behind the right-left-centre spheres, and in the eyes of very early kabbalists, that completed the great plan. they called the lines of descent paths of power, because that was what they were, and they were ten. as the original script said: ten and not nine, ten and not eleven. count carefully and calculate with caution. for those that have seen the full design of the tree of life elsewhere, and wonder why it is not shown here, that is because other items were considered as part of the programwherebyman 5 got back to god, and here

that was what they were, and they were ten. as the original script said: ten and not nine, ten and not eleven. count carefully and calculate with caution. for those that have seen the full design of the tree of life elsewhere, and wonder why it is not shown here, that is because other items were considered as part of the programwherebyman 5 got back to god, and here we are only concerned with the descent of divinity. sometimes the lightening-flashwas termed a sword, because of the fierysword whichgodwas supposed to have placed before the garden of eden to prevent humans going back there before they had solved all the problems they would have to face in the outside world. that was also why this design became known as the tree of life, because having fallen by the tree of knowledge, man woul

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

to admit exceptions, and these exceptions are apt to be misleading; but the rule teaches us to fix upon fundamental distinctions, for which we can only expect a very slow resolution into a higher unity. while there is every appearance of europe not having contained any aborigines, but received its population gradually from asia, yet the figures in our chronolosries do not reach back to the actual descent of all human speech from one original source; and the strata of our mountains bear witness to a higher prehistoric age, whose immeasurable breadth no inquirer can penetrate. then, over and above the original kinship necessarily underlying the facts taught by comparative philology, we must also assume in the history of european tongues some external, accidental and manifest interchanges of

he lulled to sleep in their beds full many an anxious man. in greek mythology orpheus and amphion bear mastery in song. when amphion sang, the stones obeyed his lyre, and fitted themselves into a wall. rocks and trees followed after orpheus, wild beasts grew tame to him, even the argo he lured from dry land into the wave, and dragons he lulled to sleep (entswebete. as hermosr, like him, made the descent to hades [to fetch balder back, and as it is for this same balder that all beings mourn, we may fairly suppose that hermo^r too had worked upon them by music and song, though nothing of the kind is recorded in the edda (see suppl. now if poetry was a joint possession of men and gods, if by hero-minstrels. 909 gods it had been invented and imparted, it necessarily follows that antiquity wou

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ure with his family: gigantes, quales propter iracundiam dei per filios seth dejiliabus cain narrat scriptura procreates, pertz 2, 755. for in genesis 6, 4 it is said: gigantes autem erant super terram in diebus illis; postquam enim ingressi sunt filii dei ad filias hominum, illfeque genuerunt, isti sunt potentes a seculo viri famosi. the same view appears in caedm. 76. 77; in beow. 213 grendel s descent is derived from caines cynne, on whom god avenged the murder of abel: thence sprang all the nntydras (neg. of tudor proles, therefore misbirths, evil brood, catenas, ylfe, orcneas and gigantas that war against god. this partly fits in with some heathen notions of cosmogony. 3 mone in anz. 8, 133, takes wrise for frise, and makes frisians and persians out of it [what of writhe, wris-t, wres

ote, rod 5058 -kolbe, club 6682. 6726. trist. 15980. 16146; foenstange, nib. 460, 1. veldek invests his pandurus and bitias (taken from aen. 9, 672) with giant s nature and iserne kolven, en. 7089; king gorhand s giant host carry kolben stahelin, wh. 35, 21. 395, 24. 396, 13; and giant langben a staalstang (danske viser 1, 29. we are expressly told in er. 5384, wafens waren 1 in the case of mixed descent: lialfbergrisi, hdlfrisi, hulftroll, egilss. p. 22. nialss. p. 164; see gramm. 2, 633. 534 giants. si bloz/ i.e. bare of knightly weapon, for they carried( itolben swasre, groze unde lange/ l yet the r eald sweord eotonisc pro bably meant one of stone, though the same expression is used in beow. 5953 of a metal sword mounted with gold; even the f entisc helm/ beow. 5955 may well be a stone

light and beautiful as his paternal ancestry. then all-father took night and her son day, set them in the sky, and gave to each of them a horse and a car, wherewith to journey round the earth in measured time. the steeds were named the rimy-maned and the shiny-maned (p. 655-6. the name dellingr, the assimilated form of degungr, includes that of the son dagr, and as -ling if it mean anything means descent, we must either suppose a progenitor dagr before him, or that the order of succession has been reversed, as it often is in old genealogies. for the word dags, dagr, daeg, tac i have tried to find a root (grarnm. 2, 44, and must adhere to my rejection of lat. dies as a congener, because there is no consonant-change, and the teutonic word develops a g, and resolves its a into o (uo; yet conf

sanges wise nach ir stimme fin, nach maniger kunst so haltents ir gedoene (a noble tree in a garden grows, and high the skill its making shews; its roots the floor of hell are grasping, its summit to the throne extends where bounteous god requiteth friends, its branches broad the wide world clasping: thereon sit birds that know sweet song, etc) this is very aptly interpreted of the cross and the descent into hell. before this, 0. v. 1, 19 had already written: thes kruzes horn thar obana zeigot uf in himila, tbie arma join, thio henti thie zeigont worolt-enti, ther selbo mittilo bourn ther scowot thesan worolt-floum, theiz innan erdu stentit, mit thiu ist thar bizeinit, theiz imo ist al gimeinit in erdu joh im himile inti in abgrunte ouh hiar nidare (the cross s top points to heaven, the a

HANDBOOK OF EGYPTIAN MYTHOLOGY

ead the egyptian priesthood devised a complex system of visual symbols to convey difficult concepts without the use of words. in the ninth century bce the production of funerary papyri suddenly stopped. this may have been the result of disruptions in temple life caused by a civil war between the thebans and a new dynasty of kings in the north. the kings of the twenty-second dynasty were of libyan descent, but they seem to have completely adopted egyptian religion. they favored the cult of the feline goddess bastet and rebuilt part of her temple at bubastis. reliefs in the festival hall of osorkon ii (c. 874 850 bce) show all the deities of egypt gathering at 30 handbook of egyptian mythology bubastis to honor the king s jubilee. bastet was one of the goddesses who could take the role of th

HEKAS

nsible for the overall co-ordination and direction of the cult in it's present phase of development; this does not infer a subjugation of individuals to a single figurehead, but rather to the contrary, the functional role of the magister permits a cohesion of the earthly power-zones created through the autonomy of each initiate and thus a focus in an holistic design or matrix. although the lineal descent of the cultus sabbati from sources, which are defined as belonging to traditional witchcraft, is herein- given the present context- the moot point of interest, it is also pertinent for the reader to bear in mind that our lineal descent by other roots has affiliations with a catena of high magicians dating back many centuries, namely the o.t.o, and has established links upon the inner with

nd thus are being dealt with on levels other than those operated upon by the evolving consciousness of the aspiring adept. this however does not mean that these practices don't work, merely that their function is minimised by the context. i am stating matters in this way solely in order to make practitioners conscious of their own approaches, but also with the hope that any readers of traditional descent may consider and perhaps grasp the fact that the current in itself may use many vessels to facilitate transmission, but all vessels are only of importance in their own temporal context. beyond this they are without value to the current; the methods you use may be centuries old- this is unimportant, it is their constant refinement which is the living and vital quality of the tradition. i am

s called zisurru- meaning 'flour which makes a boundary; this was because the circle was traced out by a trickle of flour- a practice still used in the craft and the rites of the voudoun. the magician or witch was therefore 'the en-circling one' and this may be seen by looking at the names attributed to a sect of witches or sorcerers in ancient persia- the yatukan- a sect believed to be of direct descent from the magicians of chaldea and babylon; this name is derived from the same roots as the name for sorcerers in the atharva veda, namely yatuvidah- meaning 'those who bewitch. these early sorcerers were also called abhicarika- which is derived from the sanskrit abhi-car meaning 'to bewitch or encircle. this infers a continuation from babylon into regions both east and west-that is, into t

HELENA BLAVATSKY NIGHTMARE TALES

in one. the magic bow was drawing forth its last quivering sounds- famous among prodigious musical feats--imitating the precipitate flight of the witches before bright dawn; of the unholy women saturated with thefumes of their nocturnal saturnalia, when- a strange thing came to pass on the stage. without the slightesttransition, the notes suddenly changed. in their aerial flight of ascension and descent, their melody wasunexpectedly altered in character. the sounds became confused, scattered, disconnected. and then- itseemed from the sounding-board of the violin- came out swearing, jarring tones, like those of a streetpunch, screaming at the top of a senile voice "art thou satisfied, franz, my boy. have not i gloriously kept my promise, eh" the spell was broken. though still unable to rea

HELENA BLAVATSKY THE KEY TO THEOSOPHY

n those days, the jew aristobulus affirmed that the ethics of aristotle represented the esoteric teachings of the law of moses; philo judaeus endeavored to reconcile the pentateuch with the pythagorean and platonic philosophy; and josephus proved that the essenes of carmel were simply the copyists and followers of the egyptian therapeutae (the healers. so it is in our day. we can show the line of descent of every christian religion, as of every, even the smallest, sect. the latter are the minor twigs or shoots grown on the larger branches; but shoots and branches spring from the same trunk-the wisdom-religion. to prove this was the aim of ammonius, who endeavored to induce gentiles and christians, jews and idolaters, to lay aside their contention and strife, remembering only that they were

t also preaches progression. a. yes, only with the addition of something else. it tells us of the impossibility of attaining salvation without the aid of a miraculous savior, page 73 the key to theosophy- hp blavatsky.txt and therefore dooms to perdition all those who will not accept the dogma. this is just the difference between christian theology and theosophy. the former enforces belief in the descent of the spiritual ego into the lower self; the latter inculcates the necessity of endeavoring to elevate oneself to the christos, or buddhi state. q. by teaching the annihilation of consciousness in case of failure, however, don't you think that it amounts to the annihilation of self, a in the opinion of the non-metaphysical? a. from the standpoint of those who believe in the resurrection o

. the supreme soul. aura (gr. and lat) a fine, delicate invisible essence or fluid that emanates from human, animal, and other bodies. it is a psychic effluvium partaking of both the mind and the body, as there is both an electro-vital and at the same time an electro-mental aura; called in theosophy the akashic or magnetic aura. in r.c. martyrology, a saint. avatara (sans) divine incarnation. the descent of a god or some exalted page 146 the key to theosophy- hp blavatsky.txt being who has progressed beyond the necessity for rebirth, into the body of a simple mortal. krishna was an avatara of vishnu. the dalai-lama is regarded as an avatara of avalokitesvara and the tashi-lama as one of tson-kha-pa, or amitabha. these are two kinds of avataras: one born from woman and the other "parentless

HINE PHIL ASPECTS OF EVOCATION

agic, in which i 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 wil

of natural substances can aid things along. the temple: black, unadorned, windowless, but not uncluttered! around its confines i heaped all kinds of junk. sheets of hardboard, rubbish from a building skip, a bucket of clay, bottles, broken radio sets, a spray-gun. everything i might need, plus a few more things besides. bringing forth the dweller within- its name is legion. i was preparing for a descent into the labyrinth, to make known my .forgotten ones, with only the thinnest of cords with which to map the maze. why risk insanity in such a way? this is the inner journey, the whale.s belly, the feast of the ravening ones. why go alone, without the security of tried and tested banishings and sigils? well i don.t trust those old books, those mad monks with their necronomicons, dead names

eed .outside. and the self becomes a fortress, for an army at war with itself. in contrast, the babblogue is a trial by catharsis, to understand and unify the dwellers within, rather than deny or subjugate them. the shaman.s journey the central theme of all .magical retirements. of this nature is the journey within. shamans world-wide, and the most powerful religious myths are concerned with this descent into chaos- the confrontation with death, the demon feast, trial by fire, communion with the dead- and the subsequent return- the realisation of power, and the subsequent return to human affairs as an initiate. the core elements in this process can be summarised as follows: phase of departure: summons to depart, seperation from mundane life, descent. phase of initiation: ordeals, the labyr

HINE P OVEN READY CHAOS

ished the physical 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 as

an aid things along. the temple: black, windowless, unadorned but not uncluttered! around its confines i heaped all kinds of junk. sheets of hardboard, a bucket of clay, bottles, broken radio sets, rubbish from a building skip, paints, tools, a spray-gun, everything i could possibly need, plus a few more things besides. bringing forth the dweller within: legion is it s name. i was preparing for a descent into the labyrinth, to make known the forgotten ones, with only the thinnest of cords with which to map the maze. why risk insanity in such a way? this is the inner journey, the whale s belly, the feast of the ravening ones. why go alone, without the security of tried and tested rituals and banishings? well i don t trust those old books, those mad monks with their necronomicons and blasphe

HP LOVECRAFT A DARK LORE

oseph curwen departed from the horrors he had wrought. only robust old capt. whipple was heard by alert listeners to mutter once in a while to himself "pox on that, but he had no business to laugh while he screamed 'twas as though the damn'd- had some'at up his sleeve. for half a crown i'd burn his- home' iii. a search and an evocation 1 charles ward, as we have seen, first learned in 1918 of his descent from joseph curwen. that he at once took an intense interest in everything pertaining to the bygone mystery is not to be wondered at; for every vague rumour that he had heard of curwen now became something vital to himself, in whom flowed curwen's blood. no spirited and imaginative genealogist could have done otherwise than begin forthwith an avid and systematic collection of curwen data

s he laid back the slab and turned his torch upon the exposed square yard of gaping blackness. if he had expected a flight of steps to some wide gulf of ultimate abomination, willett was destined to be disappointed; for amidst that foetor and cracked whining he discerned only the brick-faced top of a cylindrical well perhaps a yard and a half in diameter and devoid of any ladder or other means of descent. as the light shone down, the wailing changed suddenly to a series of horrible yelps; in conjunction with which there came again that sound of blind, futile scrambling and slippery thumping. the explorer trembled, unwilling even to imagine what noxious thing might be lurking in that abyss, but in a moment mustered up the courage to peer over the rough-hewn brink; lying at full length and h

tutions in common, though there were four definite divisions. the political and economic system of each unit was a sort of fascistic socialism, with major resources rationally distributed, and power delegated to a small governing board elected by the votes of all able to pass certain educational and psychological tests. family organisation was not overstressed, though ties among persons of common descent were recognised, and the young were generally reared by their parents. resemblances to human attitudes and institutions were, of course, most marked in those fields where on the one hand highly abstract elements were concerned, or where on the other hand there was a dominance of the basic, unspecialised urges common to all organic life. a few added likenesses came through conscious adoptio

face and the ground level was a gulf of impenetrable blackness at whose upper edge were signs of gigantic, stress-heaved vaulting. at this point, it appeared, the deserts sands lay directly upon a floor of some titan structure of earth's youth- how preserved through aeons of geologic convulsion i could not then and cannot now even attempt to guess. in retrospect, the barest idea of a sudden, lone descent into such a doubtful abyss- and at a time when one's whereabouts were unknown to any living soul- seems like the utter apex of insanity. perhaps it was- yet that night i embarked without hesitancy upon such a descent. again there was manifest that lure and driving of fatality which had all along seemed to direct my course. with torch flashing intermittently to save the battery, i commenced

eams of light through choked and crumbling, yet familiar, archways. some rooms had totally collapsed; others were bare, or debris-filled. in a few i saw masses of metal- some fairly intact, some broken, and some crushed or battered- which i recognised as the colossal pedestals or tables of my dreams. what they could in truth have been, i dared not guess. i found the downward incline and began its descent- though after a time halted by a gaping, ragged chasm whose narrowest point could not be much less than four feet across. here the stonework had fallen through, revealing incalculable inky depths beneath. i knew there were two more cellar levels in this titan edifice, and trembled with fresh panic as i recalled the metal-clamped trap-door on the lowest one. there could be no guards now- fo

g out i muttered over and over to myself that this was all a dream from which i must soon awake. perhaps i was in camp- perhaps i was at home in arkham. as these hopes bolstered up my sanity i began to mount the incline to the higher level. i knew, of course, that i had the four-foot cleft to re-cross, yet was too racked by other fears to realise the full horror until i came almost upon it. on my descent, the leap across had been easy- but could i clear the gap as readily when going uphill, and hampered by fright, exhaustion, the weight of the metal case, and the anomalous backward tug of that daemon wind? i thought of these things at the last moment, and thought also of the nameless entities which might be lurking in the black abysses below the chasm. my wavering torch was growing feeble

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

h antarctic sun of early afternoon was struggling to shine; and when, for a moment, that sun encountered a denser obstruction and plunged the scene into temporary shadow, the effect was subtly menacing in a way i can never hope to depict. even the faint howling and piping of the unfelt wind in the great mountain passes behind us took on a wilder note of purposeful malignity. the last stage of our descent to the town was unusually steep and abrupt, and a rock outcropping at the edge where the grade changed led us to think that an artificial terrace had once existed there. under the glaciation, we believed, there must be a flight of steps or its equivalent. when at last we plunged into the town itself, clambering over fallen masonry and shrinking from the oppressive nearness and dwarfing hei

bility even longer. as we proceeded through this maze of stone-shadowed twilight we stopped at all available apertures to study interiors and investigate entrance possibilities. some were above our reach, whilst others led only into ice-choked ruins as unroofed and barren as the rampart on the hill. one, though spacious and inviting, opened on a seemingly bottomless abyss without visible means of descent. now and then we had a chance to study the petrified wood of a surviving shutter, and were impressed by the fabulous antiquity implied in the still discernible grain. these things had come from mesozoic gymnosperms and conifers- especially cretaceous cycads- and from fan palms and early angiosperms of plainly tertiary date. nothing definitely later than the pliocene could be discovered. in

some on the inner side of the deep embrasures. they seemed to have become wedged in place, thus surviving the rusting of their former and probably metallic fixtures and fastenings. after a time we came across a row of windows- in the bulges of a colossal five-edged cone of undamaged apex- which led into a vast, well-preserved room with stone flooring; but these were too high in the room to permit descent without a rope. we had a rope with us, but did not wish to bother with this twenty-foot drop unless obliged to-especially in this thin plateau air where great demands were made upon the heart action. this enormous room was probably a hall or concourse of some sort, and our electric torches showed bold, distinct, and potentially startling sculptures arranged round the walls in broad, horizo

lus 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- probably to secure phosphorescence- which the basreliefs could not make clear to us. the beings moved in the sea partly by swimming- using the lateral crinoid arms- and partly by wriggling with the lower tier of tentacles containing the pseudofeet. occasionally they accomplished long swoops with the auxiliary use of two or more sets

them in digging a deeper abyss. finally its whole bulk emptied into the hollow hills and left the old bed toward the ocean dry. much of the later city as we now found it had been built over that former bed. the old ones, understanding what had happened, and exercising their always keen artistic sense, had carved into ornate pylons those headlands of the foothills where the great stream began its descent into eternal darkness. this river, once crossed by scores of noble stone bridges, was plainly the one whose extinct course we had seen in our aeroplane survey. its position in different carvings of the city helped us to orient ourselves to the scene as it had been at various stages of the region s age-long, aeon-dead history, so that we were able to sketch a hasty but careful map of the sa

he 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 noticed that a trace of deeply filtered upper day kept the blackness from being absolute. having automatically begun to move ahead, we guided ourselves by occasional flashes from our torch. the disturbed debris formed an

HP LOVECRAFT COOL AIR

nishings, and very reasonable price. it soon developed that i had only a choice between different evils, but after a time i came upon a house in west fourteenth street which disgusted me much less than the others i had sampled. the place was a four-story mansion of brownstone, dating apparently from the late forties, and fitted with woodwork and marble whose stained and sullied splendour argued a descent from high levels of tasteful opulence. in the rooms, large and lofty, and decorated with impossible paper and ridiculously ornate stucco cornices, there lingered a depressing mustiness and hint of obscure cookery; but the floors were clean, the linen tolerably regular, and the hot water not too often cold or turned off, so that i came to regard it as at least a bearable place to hibernate

HP LOVECRAFT DAGON

peering over the rim into a fathomless chaos of eternal night. through my terror ran curious reminiscences of paradise lost, and satan's hideous climb through the unfashioned realms of darkness. as the moon climbed higher in the sky, i began to see that the slopes of the valley were not quite so perpendicular as i had imagined. ledges and outcroppings of rock afforded fairly easy footholds for a descent, whilst after a drop of a few hundred feet, the declivity became very gradual. urged on by an impulse which i cannot definitely analyse, i scrambled with difficulty down the rocks and stood on the gentler slope beneath, gazing into the stygian deeps where no light had yet penetrated. all at once my attention was captured by a vast and singular object on the opposite slope, which rose steep

HP LOVECRAFT THE ALCHEMIST

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 some distance toward the steps when there suddenly

HP LOVECRAFT THE NAMELESS CITY

words and warning of arab prophets seemed to float across the desert from the land that men know to the nameless city that men dare not know. yet i hesitated 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 lo

ces from alhazred the mad arab, paragraphs from the apocryphal nightmares of damascius, and infamous lines from the delirious image du monde of gauthier de metz. i repeated queer extracts, and muttered of afrasiab and the daemons that floated with him down the oxus; later chanting over and over again a phrase from one of lord dunsany's tales-"the unreveberate blackness of the abyss" once when the descent grew amazingly steep i recited something in sing-song from thomas moore until i feared to recite more: a reservoir of darkness, black as witches' cauldrons are, when fill'd with moon-drugs in th' eclipse distill'd leaning to look if foot might pass down thro' that chasm, i saw, beneath, as far as vision could explore, the jetty sides as smooth as glass, looking as if just varnish'd o'er wi

its wars and triumphs, its troubles and defeats, and afterwards its terrible fight against the desert when thousands of its people- here represented in allegory by the grotesque reptiles- were driven to chisel their way down though the rocks in some marvellous manner to another world whereof their prophets had told them. it was all vividly weird and realistic, and its connection with the awesome descent i had made was unmistakable. i even recognized the passages. as i crept along the corridor toward the brighter light i saw later stages of the painted epic- the leave-taking of the race that had dwelt in the nameless city and the valley around for ten million years; the race whose souls shrank from quitting scenes their bodies had known so long where they had settled as nomads in the earth

i thought curiously of the lowness of the primal temples and of the underground corridor, which were doubtless hewn thus out of deference to the reptile deities there honoured; though it perforce reduced the worshippers to crawling. perhaps the very rites here involved crawling in imitation of the creatures. no religious theory, however, could easily explain why the level passages in that awesome descent should be as low as the temples- or lower, since one cold not even kneel in it. as i thought of the crawling creatures, whose hideous mummified forms were so close to me, i felt a new throb of fear. mental associations are curious, and i shrank from the idea that except for the poor primitive man torn to pieces in the last painting, mine was the only human form amidst the many relics and s

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

e deeper sounds were voices, since the apparent hoarse barkings and loose-syllabled croakings bore so little resemblance to recognized human speech. then i thought with renewed force of what the factory inspector had heard in the night in this mouldering and pestilential building. having filled my pockets with the flashlight's aid, i put on my hat and tiptoed to the windows to consider chances of descent. despite the state's safety regulations there was no fire escape on this side of the hotel, and i saw that my windows commanded only a sheer three story drop to the cobbled courtyard. on the right and left, however, some ancient brick business blocks abutted on the hotel; their slant roofs coming up to a reasonable jumping distance from my fourth -story level. to reach either of these line

HP LOVECRAFT THE TOMB

wildest and most abandoned. gay blasphemy poured in torrents from my lips, and in shocking sallies i heeded no law of god, or nature. suddenly a peal of thunder, resonant even above the din of the swinish revelry, clave the very roof and laid a hush of fear upon the boisterous company. red tongues of flame and searing gusts of heat engulfed the house; and the roysterers, struck with terror at the descent of a calamity which seemed to transcend the bounds of unguided nature, fled shrieking into the night. i alone remained, riveted to my seat by a groveling fear which i had never felt before. and then a second horror took possession of my soul. burnt alive to ashes, my body dispersed by the four winds, i might never lie in the tomb of the hydesi was not my coffin prepared for me? had i not a

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

fore that eon long sleep he had lived consciously for thousands of terrestrial years amidst the alien and horrible wonders of yaddith. there was a hideous gnawing of cold, a cessation of menacing dreams, and a glance through the eye-plates of the envelope. stars, clusters, nebulae, on every hand- and at last their outline bore some kinship to the constellations of earth that he knew "some day his descent into the solar system may be told. he saw kynath and yuggoth on the rim, passed close to neptune and glimpsed the hellish white fungi that spot it, learned an untellable secret from the close glimpsed mists of jupiter, and saw the horror on one of the satellites, and gazed at the cyclopean ruins that sprawl over mars' ruddy disc. when the earth drew near he saw it as a thin crescent which

INTERVIEW WITH ANDREW CHUMBLEY

f one is able to oversee this diversity certain strands of commonality may be perceived. if one may seek amongst these strands amidst the many other kinds of shared features, one may speak about a body of lore that exists in the old craft which incorporates a gnostic faith in the divine serpent of light, in the host of the gregori, in the children of earth sired by the watchers, in the lineage of descent via lilith, mahazael, cain, tubal-cain, naamah, and the clans of the wanderers onward to the present-day initiates of arte. speaking from my knowledge of the ophite-sabbatic lore within the cultus, its historical provenance is primarily rooted in oral transmission. nonetheless, beyond the passing of word from mouth to ear, there are many diverse linkages which prefigure the complex form se

IRISH WITCHCRAFT AND DEMONOLOGY

s of little account in comparison with the underlying superstition. the latter is an unfortunate trait that has been handed down to us from the infancy of the race; we have managed to get rid of such physical features as tails or third eyes, whose day of usefulness has passed; we no longer masticate our meat raw, or chip the rugged flint into the semblance of a knife, but we still acknowledge our descent by giving expression to the strange beliefs that lie in some remote lumber-room at the back of the brain. but it may be objected that belief in witches, ghosts, fairies, charms, evil-eye &c &c, need not be put down as unreasoning superstition, pure and simple, that in fact the trend of modern thought is to show us that there are more things in heaven and earth than were formerly dreamt of

ISIS UNVEILED

e in every detail the unwarranted assertions and support the interests of the church. the narrative is suggestive. the legend graphically describes the battle of the exorcist with the legion from the bottomless pit. the sulphurous flames which burst forth from the nose, mouth, eyes, and ears, of the demoniac; the sudden appearance of over a hun- dred angeb, clad in golden armor; and, finally, the descent of the blessed virgin herself, in person, bearing a golden rod, with which she adminis- 140. cf. jean martia: a ugtnd* ife w. dtmmaque: vuru. 1510. digitizecoy google 70 tsis onteilsd ten a sound thrashing to the demoniac to force the devils to confess that of hersdf which we scarcely need repeat, l^e wbtde catalog of theo- logical truths uttered by dominic's devils was embodied in so many

e holy ghost, he is naively answered "we have not so much as heard whether there be any holy ghost "unto what then were ye bap- ti ed" he inqtures "utdo john's baphsin" they say. then paul is made to repeat the words attributed to john by the synoptics; and these men "were baptized in the name of the lord jesus" exhibiting moreover at the same instant the usual polyglot gift which accompanies the descent of the holy ghost. how then? st. john the baptist, who is called the "precursor" that "the prophecy mi^t be fulfilled" the great prophet and martyr, whose words ought to have had such an importance in the eyes of his disciples, announces the "holy ghost" to his listeners; causes crowds to as- send le on the shores of the jordan, where, at the great ceremony of christ's baptism, the promise

rema<7 of its knowledge, and as ambitious of ascendency over the weaker masses; with the difference perhaps that its hierophanta could prove the legitimacy of their claims and the verity (rf thor doctrines, whereas now, beueiwrs must be content with blind faith. while the kabalists called this mysterious and rare occurrence of the union of spirit with the mortal charge entrusted to its care, the 'descent of the angel gabriel (the latter being a kind of generic name for it, the meaaenger of life, and the angel metatron; and while the nasaienes termed the same abel-zivo* the deugatut sent by the lord of celsitude, it waa universally known as the 'anointed spirit' thus it is the acceptation of this doctrine which caused the gnostics to miuntain that jesus was a man ovnshadowed by the christos

khinah, sephira, depth, and other first-manifested female virtues are also emanations, that are termed 'primitive men' tbub adam kadmon, ennoia (or si^e, the logoi in short, are the 'only-begotten' ones but not the sotu of man, which appellation properiy belongs 388. iredmiu: afouul beraiet, i, xzz, i; tbcodoret: batnlieantm /mhdantm. 389. ircnaeiu: ep. eh, i, zxri. i. digitizecoy google cheists -descent into hell' 177 to christoa the aon of sophia (the elder) and of the primitive mad who produces him through his own vivifying light, which emanates from the source or caiue of all (hence the cause of his light also, the 'un- known father' there is a great difference made in the gnostic meta- physics between the first unrevealed logos and the 'anointed' who is christos. ennma may be termed

, whatever later forgeries [or interpolations] may have added [to the texts. how daring and desperate were many such deliberate fal^cations, was shown in the first attempts to compare the original manuscripts with later ones. in bishop horsley's edition of sir isaac newton's works* several manuscripts on theological subjects were cautiously withheld from publication. the article known as christ's descent into bell, which is found in the later apostles' creed, is not to be found in the manu- scripts of ther the fourth or sixth centuries. it was an evident interpo- lation copied from the tables of bacchus and hercules, and forced upon christendom as an article of faith. couceming it the author of the preface to the catalogue of hie manuscripts of the king's library (preface, p. xxiv) remarks

' creed, is not to be found in the manu- scripts of ther the fourth or sixth centuries. it was an evident interpo- lation copied from the tables of bacchus and hercules, and forced upon christendom as an article of faith. couceming it the author of the preface to the catalogue of hie manuscripts of the king's library (preface, p. xxiv) remarks "i wish that the insertion of the article of christ's descent vtio bsu into the apostles' creed could be as well accounted for as the insertion of the said verse" viz, 1 john, v, 7" now this verse reads "for there are three that bear record in heaven, the father, the word, and the holy ghost: and these three are one" this verse, which has been "appointed to be read in churches" is now known to be spurious. it is not to be found "in any greek manu- sc

JASMUHEEN THE FOOD OF GODS

hysical plane and manifest our christed or buddhic consciousness, then how can a predominantly theta. delta field being exist in a beta. alpha field? isn t this like trying to mix oil and water and is hence an energetic incompatibility? 2. what about the reality that if god is everywhere and in everything, then aren t we already enlightened? 3. how can the field dynamics be altered to support the descent of our dow into the physical plane? the above 3 questions confront every esoteric student at some point in their philosophical thinking, especially those concerned with field science, and the answers are quite simple. diagram 20: the descent of our dow divine nutrition: the madonna frequency& the food of gods with jasmuheen 164 firstly, it is true that at this point in humanity s evolution

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

half a dozen times he paused, and turned as if he would remount almost flee for his life upward, as he thought; for this might be the secret haunt of robbers, or the dreadful abode of evil spirits. what if, in a few moments, he should come upon some scene to affright, or alight in the midst of desperate ruffians, or be caught by murderers! he listened eagerly. he now almost bitterly repented his descent. still the light streamed at a distances; but still there was no sound to interpret the meaning of the light, or to display the character of this mysterious place, in which the country8 the rosicrucians. man found himself entangled hopelessly like a knight of romance in an enchanted world. the discoverer by this time stood still with fear. but at last, summoning courage, and recommending h

e the sun is up: the longest life can but give him repetition to satiety of these things, repetitions until he seems almost to tire of the common sun. of which he grows weary, as well as of his waste or extent of knowledge. to some minds, this world does not present such extraordinary attractions. the very possession of the heights of knowledge induces rather stay up there, amidst the stars, than descent. every man almost has felt the sublime exaltation of a great height, when he has achieved the top of a high hill, and looks out and over the landscape for miles and miles. how very little the world looks under him! he is obliged to descend, because he has his home under there. but he quits the upper regions with reluctance, although it is somewhat frightening (as though he were going to be

phalus was sacred to him. the pillars of hermes have been judaiscd into solomon's jachin and boaz. so says herz, in regard to masonic insignia. we will explain fully, later in our book, of these interesting sexual images, set up for adoration so strangely; and from the meaning of which we foolishly but determinedly avert. we now propose to deduce a very original and a very elaborate genealogy, or descent, of the famous arms of france, the fleurs-de-lis, lucifera lisses, luces, lu40 the rosicrucians. cies, bees, scarabs, scara-bees, or imperial bees of charlemagne, and of napoleon the first and napoleon the third, from a very extraordinary and (we will, in the fullest assurance, add) the most unexpected point of view. the real beginning of these inexpressibly sublime arms (or this badge, al

, meaning, and reality of the whole of these remote and mysterious subjects: to which he is, however, blindly constantly referring, without the merit of even feeling his way. it is well known that the preservation of gnostic symbols by freemasons was, and remains so to this day, exceedingly sedulous. we will terminate this part of our long dissertation, which commenced with the explanation of the descent, or the genealogy, or the generation, of the famous fleursde- lis of france, the noblest and sublimest symbol, in its occult or mysterious meaning, which the monarch sun ever saw displayed to it, inexpressibly mean and repellant as the lis seems: we will finish, we say, thus far, by commenting in a very original and unexpected, but strictly corroborative, manner upon some words of shakspea

of the supernaturally real, and only real, fire-dogma. buried so far down in time, the suspicion assents that there must somehow be truth in the foundation; not fanciful, legendary, philosophical creed-truth, unexplainable (and only to be admitted without question) truth; but truth, however mysterious and awing, yet cogent, and not to be of philosophy (that is, illumination) denied. the death and descent of balder into the hell of the scandinavians may be supposed to be the purgatory of the human unit (or the god-illuminate, from the light (through the god-dark phases of being, back into its native light. balder was the scandinavian sun-god, and the same as the egyptian osiris, the greek hercules, bacchus, and phoebus, or apollo, the indian crishna, the persian mithras, the aten of the emp

rect, as a philosopher, if philosophy were possible; but we deny that it is possible in regard to any speculation out of this world. ideas that is, philosophical ideas may be described as the steps of the ladder by which we philosophically descend from god. emotions are also the steps by which alone we can ascend to him. human reason is a possibility, from the line drawn by which either ascent or descent may be made. the things necessity, or fate, and free will, passing into the mind of man (both may be identical in their nature, though opposite in their operation, dictate from the invisible, but persuade from the visible. hume asserts that a uniform experience amounts to a proof. it does not do so, any more than ninety-nine are a hundred. he also says that there is not to be found in all

KETAB E SIYAH

new advantage the second of the elohim fell on me swinging down towards my throat his spinning weapon of four blades. once more did i withstand the blow interposing between steel and flesh my own blade. now though that first impetus was lost 282 the elohim now pressed down with a steadier strength and forced towards my breast his own blade and i could find not strength to resist the steel's slow descent. then was their joy upon the angel's face as he stood over and pressed down and mocking laughter upon his voice as he jeered my position and the battle raged all about us "so, my brother" spoke gabriel "you thought to contend against me. how foolish it must seem to you now. better it would have been for you had you yet skulked in the shadows and dared not to oppose my purpose. o yes! well

pray, believe that ye receive them, and ye shall have them. xxvii nomen luciferius 393 the name of lucifer multi enim venient in nomine meo dicentes quia ego sum luciferius et multos seducent for many shall come in my name, saying, i am lucifer; and shall deceive many. xxviii peccatores sinners non veni vocare iustos sed peccatores i came not to call the righteous, but sinners. xxix descende the descent hic de caelo descendi i came down from heaven. xxx odium hatred non potest mundus odisse vos me autem odit quia ego testimonium perhibeo de illo quia opera eius mala sunt the world cannot hate you; but me it hateth, because i testify of it, that the works thereof are evil. xxxi lucifer the bringer of light iterum ergo locutus est eis luciferius dicens ego sum lux mundi qui sequitur me non

next "ascend, and the moon came into being. and the third put the heavens in movement, and the fourth created the stars, and the fifth created el-kuragh- that is to say, the morning star; and so on. 405 revelation of melek taus (qu'ret al-yezid) wherefore, it is true that my knowledge compasses the very truth of all that is, and my wisdom is not separate from my heart, and the manifestation of my descent is clear unto you, and when it is revealed to the children of adam it will be seen and many will tremble thereby. all habitations and desert spaces are indeed of my own creation, set forth, all fully within my strength, not that of the false gods; wherefore i am he that men come with their rightful worship, not the false gods of their books, wrongly written; but they come to know me, a pea

t. i have not taught these teachings, nor do they proceed from me. o ye that have believed in me, honor my symbol and my image, for they remind you of me. observe my laws and my statutes. obey my servants and listen to whatever they may dictate to you of the hidden things. 410 the hymn of sheikh adi my understanding surround the truth of things, and my truth is mixed up in me. and the truth of my descent is set forth by itself; and when it was known it was altogether in me. all who are in the universe are under me, and all the habitable parts and the deserts, and every thing created is under me. and i am the ruling power, preceding all that exists. and i am he who spake a true saying. and i am the just judge, and the ruler of the earth. and i am he whom men worship in my glory, coming to m

LAITMAN M BASIC CONCEPTS IN KABBALAH

cts as an unbiased judge and punishes humanity according to its development. p e r f e c t i o n a n d t h e wo r l d 33 kabbalah maintains that the sequence of generations in the world is merely the appearance and disappearance of protein-based bodies, whereas the soul that fulfills the i changes its carrier without disappearing. the circulation of the constant and limited number of souls, their descent to our world and appearance in new bodies, provides us with new generations of people. therefore, with regard to the souls, all generations, from the first to the last, are considered one generation. it is of no importance whatsoever how many times each soul goes in and out of various bodies. for the sake of comparison, the death of the body has absolutely no effect on the soul, just as cu

ritual. in other words, this is our development to the point where one can feel another exactly as one feels oneself, and feel spiritual objects as clearly as one feels corporeal objects, and so forth at all levels up to the creator himself. this is the creator s order of attainment, which moves along the same levels by which creation passed on its b a s i c c o n c e p t s i n k a b b a l a h 94 descent from above. this means that this path already exists, and as we reveal the higher levels, we completely reveal the corresponding lower levels as well. from below upward is the order of creation of both worlds: the spiritual and our final, material one. the spiritual observance of the laws of creation: the thought and desire to achieve the purpose of creation becomes the means to attain spi

LAITMAN M FROM CHAOS TO HARMONY

chapter five: obeying nature s law 85 know the might of the concept and the enforcement of life, and strength of the reality of the thought. and by awareness, to understand that the more the thought ascends, refines, and polishes, man and the world ascend, refine, and polish. and all sides of reality, which are always below the power of thought, their ascents and descents depend on the ascent and descent of man s power of thought. when one s thought rises, and he or she is rewarded by correcting one s attitude toward others, one acquires new aspirations: kesef (money) comes from the word kisuf (longing. this pertains to one s desire to acquire others desires and care for their satisfaction, much like a mother tending to her children and enjoying providing for their needs. respect one respe

bove internality on all other levels, too. in consequence, the people of israel grow farther from carrying out their duty, and the nations of the world overpower us and degrade us. this perception, which positions the individual from israel as the designer of relations in the whole of reality, is expressed in baal hasulam s words: do not be surprised that the actions of one person bring ascent or descent to the entire world. moreover, the parts compose everything that is in the whole( introduction to the book of zohar, item 68. in his book, orot hakodesh (lights of sanctity, rav kook introduces a similar idea: the magnitude of the value of man s power of will, and how crucial is his degree in reality, is yet to be revealed in the world through the secrets of the torah (kabbalah. and this r

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

to lead his creations to perfect enjoyment. in such a state, when our faith in the creator s absolute goodness prevails over what we see and feel, we are experiencing a state called "faith above reason- 70- attaining the worlds beyond 6 spiritual progress just as we are incapable of correctly assessing our own true condition, neither can we discern whether we are in a stage of spiritual ascent or descent. for although we may feel we are in a spiritual downturn, in fact it might be the will of the creator, showing us our true state. this demonstrates that without self-indulgence, we are incapable of functioning and are immediately given to despair. even depression and anger may result because our bodies are not receiving enough pleasure from such an existence. but, in fact, this lack repres

f our spiritual elevation. as soon as we begin to disregard what we have acquired, or derive self-gratification from it, we begin to lose the attained spiritual level. all that falls under the power of egoism is situated in the central point of creation (nekuda emtzait. everything that does not wish to gratify the self is placed above that point. thus, it is said that the line that represents the descent of the light (kav) makes contact (thus imperceptibly reviving the creation) and does not make contact (does not fill the creation with the creator s light) with the central point. it is said that one who aspires to advance spiritually is helped by being given a soul a part of the creator the light. as a result, one begins to feel like a part of the creator! how does the light of the creato

s purpose will not be achieved, and will fail just as the majority of people do. it is crucial to attain the level of a righteous person; only then can we use all of our potential for the right tasks, rather than squander our strength in vain. even the weakest and most trivial abilities given to us by the creator should be used for the sake of the loftiest goals. if we are in a state of spiritual descent, it is useless to try to convince us to cheer up, or to subject us to listening to the learned wisdom of others. nothing that others will say can help us. the stories of what other people lived through and their advice will not enliven us when depressed, because we have lost all faith in everything, including the achievements of others. however, we must repeat to ourselves what we used to

use she is not of the age when she can derive pleasure from the real objects in this world. therefore, she derives it from toys from illusory, unreal objects. all of us, being godly creations, only aspire to pleasure that emanates from the creator. all of us can have a desire only for him, and we all perceive life only in this aspiration. in this, we are no different from our souls prior to their descent into this world, when they garbed themselves with our bodies. nor are we different from our souls after they passed all the cycles of life, and finally returned to the creator. we are created so that we desire to be gratified by the light that emanates from him, and this cannot be changed, nor should it be changed! all that is required of us is that we change the outer "garments" of our pl

act, already at this level? since man possesses only egoistic desires, everything that is missing from the gratification of the ego is perceived to have been taken away, as if what was desired had been possessed, and then stolen from the individual. we have this feeling because of our spiritual "past: on previous spiritual levels, our souls were completely filled with good, but with our spiritual descent into this world, all of it was lost. therefore, the moment we feel a