Michael Wynn's Occult Reference Library
DESIRES

Return to Occult Library Index

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ought would have taken so great as a hair. als ez der wmisch gehot (bade. er. 8213. was ein wunschldnt (was a child of wish. ex. 8277, enite was des witnschcs kint, der an ir nilites vergaz. er. 8934. da was ir har und ir lich (lyke, lych, body) so gar dem wunsche gelich (like. iw. 1333. diz was an ir (zuht, schoene, jugent) und gar der rat (all the store) des der wunsch (or wunsch) an wibe gert (desires) iw. 6468. wande sie nie gesahen (for they never had seen) zwene riter gestalt (two knights fashioned) so gar in wunsches gewalt an dem libe und an den siten (manners. iw. 6913. der wimsch vluochct (curses) im so. iw. 7066. 140 wodan. mil- hat der wunsch gevluochet. hartm. biichl. 2, 113. er was schcene und wol gevar (for gefarwet, coloured, rehte, als in der wunsch erkos (chose. gerh. 771

4 7 INITIATION CEREMONY

thy court. o universal father! one and alone! father alike of immortals and of mortals! thou hast especially created powers similar unto thy thought eternal and unto thy venerable essence. thou hast established them above the angels who announce thy will to the world. lastly, thou hast created us as a third order in our elemental empire. there our continual exercise is to praise and to adore thy desires. there we ceaselessly burn with eternal aspiration unto thee o father, o mother of mothers, o archetype eternal of maternity and of love, o son, the flower of all sons, form of all forms, soul, spirit, harmony and numeral of all things. amen. hiero: making with his scepter the banishing circle and pentagram in the air in front of the tablet. hiero: depart ye in peace unto your abodes and h

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

cient festivals, by looking into water and letting images form, this deep wisdom will offer solutions to seemingly impossible dilemmas. the practice of witchcraft demands great responsibility, for you are handling very potent material when you deal with magick. the benefit is that by focusing and directing your own inner powers and natural energies you can give form to your thoughts and needs and desires and bring them into actuality. the more positive and altruistic these focuses are, the more abundance, joy and harmony will be reflected in your own world. magick and giving it is said that if you smile in london in the morning, the smile will have reached tokyo by evening. this principle, which lies behind all white magick, has been named morphic resonance, and has been investigated for s

er builds, you will create what is known as a cone of power. the cone-shaped hats traditionally associated with witches and bishops' mitres reflect the concentration of spiritual potency. the purpose of the cone, like the sacred pyramid, is to concentrate energy in a narrowing shape so that it reaches a pinnacle of power, which can then be released at the end of the ritual to carry your wishes or desires into the cosmos. in order to create a cone of power in magick, you can visualise these energies as coloured light or as gold. alternatively, you can visualise different rainbow colours to create a cone of every colour that merges to brilliant white at the apex. in healing work, some people see this as silver blue light that becomes brilliant. whether working alone or in a group, as you bui

sy day or early in the morning. such use does not make it any less special. indeed, by becoming a part of your daily world, it becomes charged with your own essential magical qualities, and provides a repository of magical and healing energies, even if you only spend a few moments each evening in personal, informal work. it is your place and the rituals you hold there are limited only by your own desires and ingenuity. setting up your altar you will need a large, flat surface for your altar; a table or a cupboard will do- you can use the drawers for storage and cover it with a cloth. it does not really matter what shape the surface is- circles and squares are both sacred shapes and easy to divide into quadrants for the four elements, earth, air, fire and water, that are central to traditio

ner with the power to carry out magical purposes through a form of possession, with the angel or god acting directly from within the practitioner's body. elementals have also been associated for hundreds of years with more formal magical traditions. elementals, rather than having a permanent form themselves, are the forces or energies that give shape to living things. they also bring thoughts and desires into actuality, invoked by symbols. thus medieval occultists sought mastery over the elemental beings that they fashioned by their incantations. sometimes, if practitioners used the elemental forces for negative purposes, they would create a tulpa, or thought form, that became an elemental demon. this was hard to banish, even though the magicians worked within a square enclosed by two magi

place, for a special need or for raising spiritual awareness, or for focusing magical energies through the accumulated power of tools charged and regularly used for positive purpose. some people believe also that in ritual you tap into the energies of all those before you who have created circles of power and protection, and within them have raised and called upon the elemental qualities to bring desires and needs from the thought to the material plane. the aims of formal rituals rituals and spells at all levels cause a positive change or effect, whether for oneself, a loved one or the whole ecosystem, as they bring healing, peace, reconciliation or whatever is needed in the spell-caster's life. but over and above all these is the purpose of raising one's own levels of awareness so that pe

ABRAMELIN2

e ourselves unto the era (in which we live; and being unable to carry it out in one way, we should endeavour to do so in another; and attach ourselves only unto divine things. but there be certain who cannot even do this thoroughly, notwithstanding they may honestly wish the same; and this because of their divers employments and positions which will not permit them to act in accordance with their desires, so that they are compelled to carry on their worldly occupations. in order then that such may know what occupations and business they can follow out without prejudice to this operation, i will here state the same in few words. we may then exercise the profession of medicine, and all arts connected with the same; and we may perform all operations which tend unto charity and mercy towards o

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

he priest has to do what his superior orders him 'perinde ac cadaver' protestants always represent that this is the most outrageous and indefensible tyranny "the poor devil' they say 'is bludgeoned into having no will of his own' that is pure nonsense. by abnegating his will through the practice of holy obedience his will has become enormously strong, so strong that none of his natural instincts, desires, or habits can intrude. he has freed his will of all these inhibitions. he is a perfect function of the machinery of the order. in the general of the society is concentrated the power of all those separate wills, just as in the human body every cell should be completely devoted in its particular quality to the concentrated will of the organism. 5. in other words, the society of jesus has c

raordinary claim, but it is a very easy one to substantiate. the only thing i am afraid of is that experts may be carried away by the rewards, instead of getting the real value of the lesson, which is that the gross pleasures of the senses are absolutely worthless. this practice, so far as it is useful to all, should be regarded as the first step towards emancipation from the thrall of the bodily desires, of the sensations self-destructive, of the thirst for pleasure. 18. i think this is a good opportunity to make a little digression in favour of mahasatipatthana. this practice was recommended by the buddha in very special terms, and it is the only one of which he speaks so highly. he told his disciples that if they only stuck to it, sooner or later they would reach full attainment. the pr

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

ce is 1850 to 1870. hugo is in exile, and all his brethren are given to absinthe or to hashish or to opium. there is however another consideration more important. there are some men who possess the understanding of the city of god, and know not the keys; or, if they possess them, have not force to turn them in the wards. such men often seek to win heaven by forged credentials. just so a youth who desires love is too often deceived by simulacra, embraces lydia thinking her to be lalage. but the greatest men of all suffer neither the limitations of the former class nor the illusions of the latter. yet we find them equally given to what is apparently indulgence. lombroso has foolishly sought to find the source of this in madness--as if insanity could scale the peaks of progress while reason r

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

read queen ereshkigal of kur. with the name and number of inanna, no priest need fear to walk into the very depths of the underworld; for being armed, in her armour, he is similar to the goddess. it was thus that i descended into the foul pits that lie gaping beneath the crust of the earth, and commanded demons. she is similarly the goddess of love, and bestows a favourable bride upon any man who desires it, and who makes the proper sacrifice. but know that inanna takes her own for her own, and that once chosen by her no man may take another bride. her colour is the purest white. her manifestation is in the metal copper, and also in the most beautiful flowers of a field, and in the saddest death of the battlefield, which is that field's fairest flower. her gate is the third you will pass i

and his seal: the twenty-first name is suhgurim as suhrim above, the foe who cannot be appeased. discovers the priest's enemies with ease, but must be cautioned not to slay them if the priest does not desire it. the word is mashshadar and the seal: the twenty-second name is zahrim slew ten thousand of the hordes in the battle. a warrior among warriors. can destroy an entire army if the priest so desires. his word is mashshagarannu and his seal: the twenty-third name is zahgurim as zahrim, a most terrible opponent. it is said zahgurim slays slowly, after a most unnatural fashion. i do not know, for i have never summoned this spirit. it is thy risk. the word is mashtishaddu and the seal: the twenty-fourth name is enbilulu this power can seek out water in the midst of a desert or on the tops

plough. his word is burdishu and his seal thus: the twenty-eighth name is sirsir the destroyer of tiamat, hated of the ancient ones, master over the serpent, foe of kutulu. a most powerful lord. his word is this apirikubabadazuzukanpa and his seal: the twenty-ninth name is malah trod the back of the worm and cut it in twain. lord of bravery and courage, and gives these qualities to the priest who desires it, or to others the priest may decide. the word is bachachadugga and the seal: the thirtieth name is gil the furnisher of seed. beloved of ishtar, his power is mysterious and quite ancient. makes the barley to grow and the women to give birth. makes potent the impotent. his word is aggabal and his seal is thus: the thirty-first name is gilma founder of cities, possessor of the knowledge o

paces, and their seasons; and they dwell between the sun's spaces, and are not of them, but of the stars, and, as it is said, of the very igigi themselves although this is not altogether known. and to summon these and other demons, the herb aglaophotis must be burnt in a new bowl that must be the evil times, and at night. and the akhkharu may be summoned, which sucketh the blood from a man, as it desires to become a fashioning of man, the blood of kingu, but the akhkharu will never become man. and the akhkharu may be summoned, if its sign be known, and it is thus: and the lalassu may be called, which haunteth the places of man, seeking also to become like man, but these are not to be spoken to, lest the priest become afflicted with madness, and become unto a living lalassu which must needs

ALEISTER CROWLEY BOOK OF LIES

the temple the opposite perception occurs simultaneously, and that he himself is beyond both of these. and in the last paragraph it is shown that he realises the truth as beyond any statement of it [39] 15 kappa-epsilon-phi-alpha-lambda-eta iota-epsilon the gun-barrel mighty and erect is this will of mine, this pyramid of fire whose summit is lost in heaven. upon it have i burned the corpse of my desires. book of lies get any book for free on: www.abika.com 38 mighty and erect is this phi-alpha-lambda-lambda-omicronsigma of my will. the seed thereof is that which i have borne within me from eternity; and it is lost within the body of our lady of the stars. i am not i; i am but an hollow tube to bring down fire from heaven. mighty and marvellous is this weakness, this heaven which draweth m

ALEISTER CROWLEY BOOK OF THE LAW

; and if thou do aught joyous, let there be subtlety therein! ii,71: but exceed! exceed! ii,72: strive ever to more! and if thou art truly mine-and doubt it not, an if thou art ever joyous!-death is the crown of all. ii,73: ah! ah! death! death! thou shalt long for death. death is forbidden, o man, unto thee. ii,74: the length of thy longing shall be the strength of its glory. he that lives long& desires death much is ever the king among the kings. ii,75: aye! listen to the numbers& the words: ii,76: 4 6 3 8 a b k 2 4 a l g m o r 3 y x 24 89 r p s t o v a l. what meaneth this, o prophet? thou knowest not; nor shalt thou know ever. there cometh one to follow thee: he shall expound it. but remember, o chosen one, to be me; to follow the love of nu in the star-lit heaven; to look forth upon m

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ample of a magical act: that of a man blowing his nose. what are the conditions of the success of the operation? firstly, that the man's will should be to blow his nose; secondly, that he should have a nose capable of being blown; thirdly, that he should have at command an apparatus capable of expressing his spiritual will in terms of material force, and applying that force to the object which he desires to affect. his will may be as strong and concentrated as that of jupiter, and his nose may be totally incapable of resistance; but unless the link is made by the use of his nerves and muscles in accordance with psychological, physiological, and physical law, the nose will remain unblown through all eternity. writers of magick have been unsparing in their efforts to instruct us in the prepa

godhead of saturn. zazel will refuse to obey him in the case of the woman whom he has sworn that he loves. to this some may object that, since all acts are magical, every man who loves a woman implicitly takes an 124 oath of love, and therefore would never be able to murder her later, as we find to be the not uncommon case. the explanation is as follows. it is perfectly true that when bill sykes desires to possess nancy, he does in fact evoke a spirit of the nature of venus, constraining him by his oath of love (and by his magical power as a man) to bring him the girl. so also, when he wants to kill her, he evokes a martial or saturnian spirit, with an oath of hate. but these are not pure planetary spirits, moving in well-defined spheres by rigidly righteous laws. they are gross concretio

consults the oracle, one must take sure that one is not consciously or unconsciously bringing pressure to bear upon it. it is just as when an englishman cross-examines a hindu, the ultimate answer will be what the hindu imagines will best please the inquirer. the same difficulty appears in a grosser form when one receives a perfectly true reply, but insists on interpreting it so as to suit one's desires. the vast majority of people who go to "fortunetellers" have nothing else in mind but the wish to obtain supernatural sanction for their follies. apart from occultism altogether, every one knows that when people ask for advice, they only want to be told how wise they are. hardly any one acts on the most obviously commonsense counsel if it happens to clash with his previous intentions. inde

gger and fall; and, madness swooping upon his carrion, blast his eyes with the horror of seeing his master dissolve into that appalling hallucination, the "vision of the demon crowley" remember, then, always, but especially when dealing with the astral plane, that man's breath stirs the feather of truth. what 252 one sees and hears is "real" in its way, whether it be itself, or distorted by one's desires, or created by one's personality. there is no touchstone of truth: the authentic nakhiel is indistinguishable from the image of the magician's private idea of nakhiel, so far as he is concerned. the stronger one is to create, the more readily the astral light responds, and coagulates creatures of this kind. not that such creation is necessarily an error; but it is another branch of one's w

ALEISTER CROWLEY MAGICK WITHOUT TEARS

is a way of acquiring a great deal of strange and unsuspected knowledge of these matters by the use of sulphuric ether [c2h5]2o, according to a special technique. i wrote a paper on it once, 16 pp. 4to, and fearing that it might be lost had many copies made and distributed. where is it? i must write you a letter one day) accordingly, one finds oneself experiencing the thoughts, the feelings, the desires of a gorilla, a crocodile, a rat, a devil-fish, or what have you! one is no longer capable of human thoughts in the ordinary sense of the word; such would be wholly unintelligible. i leave the rest to your imagination; doesn't it sound to you a little like some of the accounts of "the dweller on the threshold" love is the law, love under will. fraternally, 666 chapter xxviii need to define

ALEISTER CROWLEY MEDITATION

three qualities outright, we should consider them as parts of a sacrament. this particular aspect of the scourge, the dagger, and the chain, suggests the sacrament of penance. the scourge is sulphur: its application excites our sluggish natures; and it may further be used as an instrument of correction, to castigate rebellious volitions. it is applied to the nephesh, the animal soul, the natural desires. 65 the dagger is mercury: it is used to calm too great heat, by the letting of blood; and it is this weapon which is plunged into the side or heart of the magician to fill the holy cup. those faculties which come between the appetites and the reason are thus dealt with. the chain is salt: it serves to bind the wandering thoughts; and for this reason is placed about the neck of the magicia

ows the universe. we gasp and tremble, beholding what foul and unsubstantial things we have evoked! yet we cannot do without the incense! unless our aspiration took form it could not influence form. this also is the mystery of incarnation. this incense is based upon gum olibanum, the sacrifice of the human will of the heart. this olibanum has been mixed with half its weight of storax, the earthly desires, dark, sweet, and clinging; and this again with half its weight of lignum aloes, which symbolizes sagittarius, the arrow<divine shot downward, the human upward. the former is the oil, the latter the incense, or rather the finest part of it. see liber cdxviii, fifth aethyr> and so represents the aspiration itself; it is the arrow that cleaves t

ALEISTER CROWLEY TAO TEH KING

iously; this is 2 why its energy is indefatigable. 3 chapter iii quieting folk. 1. to reward merit is to stir up emulation; to prize rarities is to encourage robbery; to display desirable things is to excite the disorder of covetousness. 2. therefore, the sage governeth men by keeping their minds and their bodies at rest, contenting the one by emptiness, the other by fullness. he satisfieth their desires, thus fulfilling their wills, and making them frictionless; and he maketh them strong in body, to a similar end. 3. he delivereth them from the restlessness of knowledge and the cravings of discontent. as to those who have knowledge already, he teacheth them the way of non-action. this being assured, there is no disorder in the world((a lecture on the labour problem) 4 chapter iv the sprin

be an hundred times better for the people. if we forgot our benevolence and our justice, they would become again like sons, folk of good will. if we forget our machines and our business, there would be no knavery. 2. these new methods despised the olden way, inventing fine names to disguise their baneness. but simplicity in the doing of the will of every man would put an end to vain ambitions and desires((samuel butler in erewhon describes a people who had sense enough to forbid all machinery. wells, in the war in the air prophesies the results of not doing so; at the hour of writing, an xv sun in scorpio, we are facing the fulfilment of most of this prophecy. and still we make haste to arm) 23 chapter xx the withdrawal from the common way. 1. to forget learning is to end trouble. the smal

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

rience of the ego as the presentation in duality of a single simultaneous fact. in other words, life is an attempt to realize one's own nature in one's own soul. the man who fails to recognize it as such is hopelessly bewildered by the irrational character of the universe, which he takes to be real; and he cannot but regard it as aimless and absurd. the adventures of his body and mind, with their desires for material and moral well-being, are obviously as foredoomed to disaster as don quixote's. he must be a fool if he struggles on (against inexorable fate) to obtain results which he knows can only end in catastrophe, a climax the more bitter as he clings the more closely to his impossible ideals. but once he acquiesces in the necessity of the course of events, and considers his body and m

ody of intelligences, drawn from among those who have turned their attention to the problems of practical life, will be the governors of the rational state. they will employ as their instruments of power the second great species of humanity- the men of faith, the madmen, as i have been calling them, who believe in things unreasonably, with passion, and are ready to die for their beliefs and their desires. these wild men, with their fearful potentialities for good or for mischief, will no longer be allowed to react casually to a casual environment. there will be no more caesar borgias, no more luthers and mohammeds, no more joanna southcotts, no more comstocks. the old-fasioned man of faith and desire, that haphazard creature of brute circumstance, who might drive men to tears and repentanc

o impress with its image, even as did its father aforetime? if such a soul be indeed its father's son, he will not fear to show lack of filial reverence, or presumption, if he forget its family in the fervour of founding one of his own, of begetting boys not better or braver indeed than his brothers, girls not softer or sweeter indeed than his sisters, but wholly his own, with his own defects and desires evoked by enchantment of ecstasy when he dies to himself in the womb of the witch who lusts for his life, and buys it with the coin that bears his image and superscription. such is the secret of the soul of the artist. he knows that he is a god, of the sons of god; he has no fear or shame in showing himself of the seed of his father. he is proud of that father's most precious privilege, an

earning? yet each of these attained to do his will; each cried his word, that all the earth yet echoes it! and each was able to accomplish this by virtue of that very circumstance which seems so cruel. shall i, who am armed with all their weapons at once, complain that i must go into the fight unfurnished? al ii,74 "the length of thy longing shall be the strength of its glory. he that lives long& desires death much is ever the king among the kings" the new comment one does not need to be constantly popping in and out of trance. one ought to do both actions with ever increasing length and strength of swing. hence one's life-periods, where this counts, become gradually larger and more vivid, and one's death-periods though very short, perhaps, may be unfathomably intense. the whole question o

t even as earth is to the sun. we of thelema say that "every man and every woman is a star" we do not fool and flatter women; we do not despise and abuse them. to us a woman is herself, absolute, original, independent, free, self-justified, exactly as a man is. we dare not thwart her going, goddess she! we arrogate no right upon her will; we claim not to deflect her development, to dispose of her desires, or to determine her destiny. she is her own sole arbitar; we ask no more than to supply our strength to her, whose natural weakness else were prey to the world's pressure. nay more, it were too zealous even to guard her in her going; for she were best by her own self-reliance to win her own way forth! we do not want her as a slave; we want her free and royal, whether her love fight death

ALEISTER CROWLEY THE SWORD OF SONG

libur which they had forged with infinite pains and skill the method of allegorical interpretation. this mighty two handed engine at the door of the theologian is warranted to make a speedy end of any and every moral or intellectual difficulty, by showing that, taken allegorically, or, as it is otherwise said poetically or in a spiritual sense, the plainest words mean whatever a pious interpreter desires they should mean (huxley, evolution of theology. a.c. introduction 3 if the student has advanced spiritually so that he can internally, infallibly perceive what is truth, he will find it equally well symbolised in most external faiths. it is curious that browning never turns his wonderful faculty of analysis upon the fundamental problems of religion, as it were an axe laid to the root of t

the echo in my central consciousness of the 3 see prof. rhys davids on the jataka. science and buddhism 86 shriek of a peripheral anguish. here we leave the domain of fact; but at least as far our knowledge extends, all or nearly all the operations of nature are vanity and vexation of spirit. consider food, the desire for which periodically arises in all conscious beings.1 the existence of these desires, or rather necessities, which i realise to be mine, is unpleasant. it is this desire inherent in me for continued consciousness that is responsible for it all, and this leads us to the third noble truth (3) sorrow s ceasing. the cessation of desire is the cessation of sorrow. this is a simple logical inference form the second truth, and needs no comment (4) the noble eightfold path. there

entical with determinism. on this subject much wisdom, with an infinite amount of rubbish, has been written. i therefore dismiss it in these few words, confident that the established identity can never be shaken. vi. the ten fetters or sanyoganas. 1. sakkaya-ditthi. belief in a soul. 2. vikikikkha. doubt. 3. silabbata-par- reliance on the effim sa cacy of rites and and ceremonies. 4. kama. bodily desires. 5. patigha. hatred. 6. ruparaga. desire for bodily immortality. 7. aruparaga. desire for spiritual immortality. 8. mano. pride. 9. udhakka. self-righteousness. 10. avigga. ignorance (1) for this is a petitio principii (2) this, to a scientist, is apparently anathema. but it only means, i think, that if we are not settled in our minds we cannot work. and this is unquestionable. suppose a c

ALEISTER CROWLEY EQ I 1

wouldst thou abuse the pure beings of the woods and mountains to fill thy coffers and satisfy thy hunger of gold? wouldst thou debase the spirits of living fire to serve thy wrath and hatred? wouldst thou violate the purity of the souls of the waters to pander to thy lust of debauchery? wouldst thou force the spirits of the evening breeze to minister to thy folly and caprice? know that with such desires thou canst but attract the weak, not the strong, and in that case the weak will have power over thee. 21. in the true religion there is no sect, therefore take heed 20 that thou blaspheme not the name by which another knoweth his god; for if thou do this thing in jupiter thou wilt blaspheme hb:heh hb:vau hb:heh hb:yod and in osiris hb:heh hb:vau hb:shin hb:heh hb:yod. ask and ye shall have

ake the fork d hazel staff, and the rose of no terrene graff, and the lamp of no olive oil with heart's blood that alone may boil. with naked breast and feet unshod i follow the wizard way to god. wherever he leads my foot shall follow; over the height, into the hollow, up to the caves of pure cold breath, down to the deeps of foul hot death, across the seas, through the fires, past the palace of desires; where he will, whether he will or no, if i go, i care not whither i go. for in me is the taint of the faery blood. fast, fast, its emerald flood leaps within me, violent rude like a bestial faun's beatitude. in me the faery blood runs hard: my sires were a druid, a devil, a bard, a beast, a wizard, a snake and a satyr; for- as my mother said- what does it matter? 44 she was a fay, pure of

. the sale of the rossetti-glasses and the titian-glasses, which at first had been very great, fell off quickly as the novelty passed away, and it was soon apparent that i had lost more than i had gained by my artistic inventions. but whether i made 1500 a year, or 1000 a year, was a matter of indifference to me. i had doubled that cape of forty which to me marks the end of youth in a man, and my desires were shrinking as my years increased. as long as i had enough to satisfy my wants, i was not greedy of money "this new-born desire of mine to make glasses which would show the vital truth of things soon began to possess me; and, gradually, i left the shop to take care of itself, left it in the hands of my assistant, williams, and spent more and more time in the little workshop at the back

s and the spires, the roofs and the gables, glittering beyond the purple of the horizon, like the helmets and spears of an army of warriors in the distance. but on approaching we find that the blue of the sky-line encompasses a dark wood wherein are all things unmindful of the crown, and where there is darkness and corruption, and where lives the tyrant of the world clothed in a robe of fantastic desires. yet it is here that the golden key has been lost, where the hog, the wolf, the ape, and the bearded goat hold revel. here are set the pavilions of dreams and the tented encampments of sleep, in which are spread the tables of demons, and where 218 feast the wantons and the prudes, the youths and the old men, and all the opposites of virtue and of vice. but he who would wear the crown must

ALEISTER CROWLEY EQ I 5

best of his ability is the right follower of the master- not he who calls himself "buddhist" but whose life is empty of the love the buddha taught. and because our lives are very painful, because to follow the good law in all our ways is very difficult, therefore we should not despair of ever being able to walk in the way we have learned, and resign ourselves to living a life full only of worldly desires and ways. for has not the master said "let no man think lightly of good, saying 'it will not come nigh me- for even by the falling of drops, the water-jar is filled. the wise man becomes full of good, even if he gather it little by little? he who does his best, he who strives, albeit failingly, to follow what is good, to eschew what is evil, that man will grow daily the more powerful for h

in this life. but what is the "cause" of the particular brain-structure that now characterises us? past sankh ras. the particular and specific nature of a given brain; that, namely, which differentiates one brain from another, which makes one child capable of learning one thing and another child another; the great difference of aptitude, and so on, which gives to each one of us a different set of desires, capacities, and thought. what force has caused this great difference between brain and brain? we say that the action of our past sankh ras, the whole course of the sankh ras of our past lives, determined, ere our birth in this life, whilst yet the brain was in process of formation, these specific and characteristic features. and if the higher thinking levels of our brains have thus been s

learning how to walk and speak: and at last, after long and hard practice, you will remember a little, right back to the time of your birth. if you never get any further than this, you will have done yourself an enormous deal of good by this practice. you will have marvellously increased your memory in every respect; and you will have gained a very clear perception of the changing nature of your desires and mind and will, even in the few years of this life. but to get beyond this point of birth is very difficult, because, you see, you are no longer reading the relatively clear record of this life, but are trying to read one of those fainter, under written records the sankh ras have left on your brain. all this practice has been with the purpose of making clear your mental vision; and, as

ALEISTER CROWLEY EQ I 5

es before any vision: accursed are they who enter herein if they have nails, for they shall be pierced therewith; or if they have thorns, for they shall be crowned withal; or if they have whips, for with whips they shall be scourged: or if they bear wine, for their wine shall be turned to bitterness; or if they have a spear, for with a spear shall they be pierced unto the heart. and the nails are desires, of which 51 there are three; the desire of light, the desire of life, the desire of love. 6 the doctrine implied is that one must not be the child, but the mother (and the thorns are thoughts, and the whips are regrets, and the wine is ease, or perhaps unsteadiness, especially in ecstasy, and the spear is attachment) and now there dawns the scene of the crucifixion; but the crucified one

ALEISTER CROWLEY EQUINOX EQ I 1 2

r test dog at the same time and under the same conditions. finally, when the animals become drowsy, the observations are recorded and the animals are returned to their quarters. the second day following, the observations upon the two dogs are reversed,"i.e. the animal receiving the test dose of the unknown receives a test dose of the known, and "vice vers and a second observation is made. if one desires to make a very accurate quantitative determination, it is advisable to use, not two dogs, but four or five, and to study the effects of the test dose of the unknown specimen in comparison with the test dose of the known, making several observations on alternate days. if the unknown is below standard activity, the amount should be increased until the effect produced is the same as for the t

al tests. the advantages of using carefully prepared solid and fluid extracts of the home-grown drug are apparent when it is considered that every step of the process, from planting of the drug to the final marketing of the finished product, is under the supervision of experts. the imported drug varies extremely in activity and much of it is practically inert or flagrantly adulterated. the writer desires to acknowledge the able assistance given him in preparing the above notes by mr. e. m. holmes, f.l.s. and mr. s. jamieson, m.p.s.(messrs. parke, davis and co. readers acquiring further information on the subject are referred to the british pharmaceutical codex (1907) and squire's "companion to the british pharmacopoeia, recently published. 254 references marshall, london "lancet, 1897, i

ALEISTER CROWLEY EQUINOX EQ I 2

ations. the slightest error in the process would almost certainly result in permanent and hopeless melancholia; suicide might be the most fortunate termination. xvi "o how the world hath inflexible intellectual rulers" zoroaster "sankhara- the reader will notice- i trust with pained sympathy- the increasing difficulty of expressing these results of meditation in language. at this point one almost desires to exclaim with fichte that if it were only possible to start all over again, one would begin by inventing a totally new scheme of symbolism. here in sankhara, hashish-analogy is somewhat at fault. possibly the conviction of the irresistibility of the connection of cause and effect, the consciousness of the necessity of subject and object to each other through immutable glyphs may represen

ALEISTER CROWLEY EQUINOX EQ I 3 2

ss, let us purify and consecrate this place as the hall of dual truth. magus of the waters, i command thee to perform the lesser banishing ritual of the pentagram,4 to consecrate the water of purification, 173 the wine, the oil, and the milk; and afterwards to purify the place of working with the consecrated water "magus of waters" mighty magus of art! all thy commands shall be fulfilled, and thy desires accomplished [he passes to the north, where are collected in open vessels, the water, the wine, the oil, and the milk; and makes with his sword over them the banishing pentagram of water, saying] i exorcise ye impure, unclean and evil spirits that dwell in these creatures of water, oil, wine, and milk, in the name of el strong and mighty, and in the name of gabriel, great angel of water, i

l calls of dr. dee, as preserved in the sloane mss. in the british museum: also diagram 67, which is imperfect. 6 see tablet of water, and the elemental calls of dr. dee. 7 the spirit tablet. 8 see "liber o" the equinox, vol. i. no. 2. disposition; and afterwards to consecrate this place with the holy fire. 174 "magus of the fires" mighty magus of art! all thy commands shall be obeyed and all thy desires shall be accomplished [he collects together at the south the incense, oil, charcoal, and magic candle, and performs the lesser banishing ritual of the hexagram at the four quarters; then, extinguishing all lights save one, he performs over these the banishing ritual of the pentagram of fire, saying] i exorcise ye, evil and opposing spirits dwelling in this creature of fire, by the holy and

t thou, lord of the universe! holy art thou, whom nature hath not formed! holy art thou, the vast and the mighty one! lord of the light and of the darkness "chief magus of art" magus of the fires, i command you to perform at the four quarters of the universe the invocation of the forces of mercury by solomon's seal "magus of fire" mighty magus of art, all thy commands shall be obeyed, and all thy desires shall be accomplished [he does it.15 [the magus now advances to the centre of the circle, by the magical cauldron, wherein is the milk becoming heated, turns himself towards the fire of the spirit, and recites "the invocation to the higher" majesty of the godhead, wisdom-crowned thoth, lord of the gates of the universe: thee! thee we invoke! thou that manifesteth in thy symbolic form as an

ot enter our magic circle "d.p.a.l" creature of sigils, i purify thee with water "ae.a" creature of sigils, i consecrate thee by fire [magus of art in a loud voice cries "seven times" the name of the spirit, vibrating strongly, and then says] assistant magus of art, i command thee to place the sigil at the foot of the altar "i.a" mighty magus of art, all your commands shall be obeyed and all your desires shall be fulfilled [he does so. the magus of art, standing on the throne of the east, then proclaims "the invocation" o thou mighty and powerful spirit taphthartharath, i bind and conjure thee very potently, that thou do appear in visible form before us in the magical triangle without this circle of art. i demand that thou shalt speedily come hither from thy dark abodes and retreats, in th

souls in the place of judgment before aeshoori, 185 give me your hands, for i am made as ye! give me your hands, give me your magic powers, that i may have given unto me the force and the power and the might irresistible, which shall compel this disobedient and malignant spirit, taphthartharath, to appear before me, that i may accomplish this evocation of arts according to all my works and all my desires. in myself i am nothing: in ye i am all self, and exist in the selfhood of the mighty to eternity! o thoth, who makest victorious the word of aeshoori against his adversaries, make thou my word, who am osiris, triumphant and victorious over this spirit: taphthartharath amen [return to place of the hierophant, and repeat, charging. he now will certainly appear. but so soon as he appears, ag

ALEISTER CROWLEY EQUINOX EQ I 3 3

all the toil of my life is but as a small white mouse swimming through a vast sea of crimson blood. 42 6. o my god, entreat me gently and be merciful unto me as i humble myself before thee; for all my toil is but as a threadless shuttle of steel thrust here and there in the black loom of night. 7. o my god, fondle me with kisses and be merciful unto me, as i humble myself before thee; for all my desires are as dewdrops that are sucked from silver lilies by the throat of a young god. 8. o my god, exalt me with blood and be merciful unto me, as i humble myself before thee; for all my courage is but as the fang of a viper that striketh at the rosy heel of dawn. 9. o my god, teach me with patience and be merciful unto me, as i humble myself before thee; for all my knowledge is but as the refu

e! i adore thee, iao! o thou slimy lust of the grave, that art tangled in the roots of the tree! i adore thee, evoe! i adore thee, iao! o thou smoke-shrouded sword of flame, that art ensheathed in the bowels of earth! i adore thee, evoe! i adore thee, iao! o thou scented grove of wild vines, that art trampled by the white feet of love! i adore thee, evoe! i adore thee, iao! o thou golden sheaf of desires, that art bound by a fair wisp of poppies! i adore thee, evoe! i adore thee, iao! o thou molten comet of gold, that art seen through the wizard's glass of space! i adore thee, evoe! i adore thee, iao! 55 o thou shrill song of the eunuch, that art heard behind the curtain of shame! i adore thee, evoe! i adore thee, iao! o thou bright star of the morning, that art set betwixt the breasts of

adore thee, evoe! i adore thee, iao! o thou silver horn of the moon, that gorest the red flank of the morning! i adore thee, evoe! i adore thee, iao! o thou grey glory of twilight, that art the hermaphrodite triumphant! i adore thee, evoe! i adore thee, iao! o thou thirsty mouth of the wind, that art maddened by the foam of the sea! i adore thee, evoe! i adore thee, iao! o thou couch of rose-leaf desires, that art crumpled by the vine and the fir! i adore thee, evoe! i adore thee, iao! 57 o thou bird-sweet river of love, that warblest through the pebbly gorge of life! i adore thee, evoe! i adore thee, iao! o thou golden network of stars, that art girt about the cold breasts of night! i adore thee, evoe! i adore thee, iao! o thou mad whirlwind of laughter, that art meshed in the wild locks

ALEISTER CROWLEY EQUINOX EQ I 3

i will at once remark upon the important difference which separates the effects of hashish from the phenomena of dream. in dream, that adventurous voyage which we undertake every night, there is something positively miraculous. it is a miracle whose punctual occurrence has blunted its mystery. the dreams of man are of two classes. some, full of his ordinary 67 life, of his preoccupations, of his desires, of his vices, combine themselves in a manner more or less bizarre with the objects which he has met in his day's work, which have carelessly fixed themselves upon the vast canvas of his memory. that is the natural dream; it is the man himself. but the other kind of dream, the dream absurd and unforeseen, without meaning or connection with the character, the life, and the passions of the s

etimes finds itself thrown as if by a special favour. i have said that, ceaselessly aspiring to rekindle his hopes and raise himself towards the infinite, he showed (in every country and in every time) a frenzied appetite for every substance, even those which are dangerous, which, by exalting his personality, are able to bring in an instant before his eyes this bargain paradise, object of all his desires; and at last that this daring spirit, driving without knowing it his chariot through the gates of hell, by this very fact bore witness to his original greatness. but man is not so god-forsaken, so barren of straightforward means of reaching heaven, that he need invoke pharmacy and witchcraft. he has no need to sell his soul to buy intoxicating caresses and the friendship of the hur al'ain

but surely after a little while the most ignorant will be able to discriminate, as a blind man can between day and night. and, if the pupil be a true seeker, it matters little in the end. for as the sacrament is efficacious, though administered by an unworthy priest, so will his love of truth enable him to turn even the evil counsels of a knave to his advantage. to return, how can these multiform desires be silenced, and the one desire be realised so that it engulf the rest? to this question we must answer as we have answered elsewhere "only by a one-pointedness of the senses_ until the five-sided polygon become pyramidal and vanish in a point. the base must be well established, regular, and of even surface; for as the base so the summit. in other words, the five senses must be strong and

pology is ample, so far as the "effects" refer only to those phenomena which appear to the magician himself, the appearance of the spirit, his conversation, possible shocks from imprudence, and so on, even to ecstasy on the one hand, and death or madness on the other.7 6 "doctrine and ritual of magic" p. 196. 7 "goetia" pp. 1-3. thus we see that the aspirant must become a "magnet" and attract all desires to himself until there is nothing outside of 147 him left to attract; or repel all things, until there is nothing left to repel. in the east the five senses are treated in their unity, and the magical operation becomes purely a mental one, and in many respects a more rational and less emotional one. the will, so to speak, is concentrated on itself by the aid of a reflective point_ the tip

f. i. announcement aloud that all is now ready for the operation of the transformation of the astral body. the magician mentally places this form as nearly as circumstances will admit in the position of the enterer, himself taking the place of the hierophant; holding his wand by the black end ready to commence the oration aloud. j. let him now repeat a powerful exorcism of the shape into which he desires to transform himself, using the names &c, belonging to the plane, planet, or other eidolon, most in harmony with the shape desired. then holding the wand by the black end, and directing the flower over the head of the form, let him say "in the name of the lord of the universe, arise before me, o form of. into which i have elected to transform myself; so that seeing me men may see the thing

ALEISTER CROWLEY EQUINOX EQ I 4 3

d reluctant from the altar-stone: his perfume shall delight the ground, his presence to his hold be known in darkling grove and glimmering shrine- o ply the kiss and pour the wine! sir palamede is fairly come into a place of glowing bowers, where all the voice of time is dumb: before an altar crowned with flowers he seeth a satyr fondly dote and languish on a swan-soft goat. then he in mid-caress desires the ear of strong sir palamede. 40 "we burn" qouth he "no futile fires, nor play upon an idle reed, nor penance vain, nor fatuous prayers- the gods are ours, and we are theirs" sir palamedes plucks the pipe the satyr tends, and blows a trill so soft and warm, so red and ripe, that echo answers from the hill in eager and voluptuous strain, while grows upon the sounding plain a gallop, and a

and aches) by speed to attain the dear unknown, by force to achieve the great beyond. yet from that brain may spring full-grown another folly just as fond. 51 xix the knight hath found a naked girl among the dunes of breton sand. she spinneth in a mystic whirl, and hath a bagpipe in her hand, wherefrom she draweth dismal groans the while her maddening saraband she plies, and with discordant tones desires a certain devil-grace. she gathers wreckage-wood, and bones of seamen, jetsam of the place, and builds therewith a fire, wherein she dances, bounding into space like an inflated ass's skin. she raves, and reels, and yells, and whirls so that the tears of toil begin to dew her breasts with ardent pearls. nor doth she mitigate her dance, the bagpipe ever louder skirls, 52 until the shapes of

ALEISTER CROWLEY EQUINOX EQ I 4

ed, played games, was made love to; discovered the joys of nature, the pleasures kept in reserve for man by isis, and the superiority of the numbers two and three over the unity. he found, to his surprise, that women could take interest in him. his shyness was apparent, but tempted them. in this eyes they met an eager hungry expression, a longing infinite for all things human, which tickled their desires. he seemed to be ever staring at an invisible goal. the goal was the tree of the 30 full knowledge. lionel felt within himself a tenacious longing, a perpetual desire. his lack of physical courage as counterbalanced by his intellectual daring; he meant to collar the angel, and to re-enter the paradise of that first victim of womanhood, adam of the bent shoulders, adam of the foolish resign

e self-preserving decree of the frightened divinities. his errors of tactics were caused by the fact that he hoped to test the apple without the help of woman. often enough, lionel tabard unwittingly repelled the advances of many a feminine would-be initiator. vi1 the lover but he was not prompted by the wisdom of a master; merely by cowardice and self-consciousness. he could not command love and desires; the angels of love and desires therefore digged a deep trap before his feet. tabard was sitting in the verandah. the men had gone to bed, the women also. he lighted his pipe, the use of which a life in open air had permitted his lungs to tolerate. he was thinking, pondering, meditating upon the most important matter in life, the personal one. he looked at his hands, white, well shaped, we

e our our not being able to understand it. we have a soul, a veritable living atman, irrespective of all codes, sciences, theories, sects and laws. what then is this atman, and how can we understand it, that is to say, see it solely, or identify all with it? the necessity of doing this is pointed out in ch ndogya, 8. 1. 6. he who departs from this world without having known the soul or those true desires, his part in all worlds is a life of constraint; but he who departs from this world after having known the soul and those true desires, his part in all worlds is a life of freedom. in the brihad ranjaka,27 king janaka asks y j avalkhya "what serves man for light" that sage answers: the sun serves him for light. when however the sun has set- the moon. and when he also has set- fire. and whe

r shramas are (1) to live as a brahmach rin- to spend a portion of one's life with a brahman teacher (2) to live as a grihastha- to rear a family and carry out the obligatory sacrifices (3) to live as a v naprastha- to withdraw into solitude and meditate (4) to live as a sanny sin- to await the spirit's release into the supreme spirit. 34 at the time of the pralaya. 62. having renounced all false desires and chains, the sanny si and yogi see certainly in their own spirit the universal spirit. 63. having seen the spirit that brings forth happiness in their own spirit, they forget this universe, and enjoy the ineffable bliss of sam dhi.35 as in the west there are various systems of magic, so in the east are there various systems of yoga, each of which purports to lead the aspirant from the r

wn as "par" thus it very closely resembles, even in detail, the operation of abramelin, in which the aspirant, having thoroughly prepared himself, devotes himself to the invocation of his holy guardian angel. 1. will now explain love. 2. its nature is extreme devotion to some one. 3. love is immortal. 4. obtaining it man becomes perfect, becomes immortal, becomes satisfied. 5. and obtaining it he desires nothing, grieves not, hates not, does not delight, makes no effort. 6. knowing it he become intoxicated, transfixed, and rejoices in the self (atman. this is further explained at the end of sw tm r m sw mi's "hatha-yoga" bhakti really means the constant perception of the form of the lord by the antahkarana. there are nine kinds of bahktis enumerated. hearing his histories and relating them

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

up, and our problems are still numerous. there is the problem of our own particular life, whatever that may be; there is the problem of that which is largely termed the "not-self" and which concerns our physical body, our environment, our circumstances, and our life conditions; if we are of an introspective turn of mind, there is the problem of our particular set of emotions, and of the thoughts, desires, and instincts by which we control action. group problems are many; why should there be suffering, starvation, and pain? why should the world as a whole be in the thrall of direst poverty, of sickness, of discomfort? what is the purpose underlying all that we see around us, and what will be the outcome of world affairs viewing them as a whole? what is the destiny of the human race, what is

n, adaptation, utilisation, crystallisation, and disintegration, these are the stages which cover the life of an entity, or embodied idea of greater or less degree, which seeks expression through matter. let us carry out this thought in connection with the human being. the process of limitation can be seen in the taking of a physical form, and in those early rebellious days, when a man is full of desires, aspirations, longings and ideals, which he seems unable to express or to satisfy. then comes the period of adaptation, wherein the man begins to utilise what he has, and to express himself as best he may through the medium of those myriads of lesser lives and intelligences which constitute his physical, his emotional, and his mental bodies. he energises his threefold form, forcing it to c

all i can do to-night is to enumerate a few out of the many- 49- the consciousness of the atom copyright 1998 lucis trust one is the conscious control of matter. the majority of us control our physical bodies consciously, making them carry out our behests upon the physical plane. some of us control our emotions consciously, but very few of us can control the mind. most of us are controlled by our desires, and by our thoughts. but the time is coming when we shall consciously control our threefold lower nature. time will then not exist for us at all. we shall have that continuity of consciousness upon the three planes of being physical, emotional, and mental which will enable us to live as does the logos, in that very metaphysical abstraction, the eternal now. another power of the soul is ps

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

nd form, the self and the not-self, which results in what we call civilisation. he manipulates the forces of nature, and is largely the emanating source of electrical energy as we know it. being the reflection of the third, or creative aspect, energy from the planetary logos flows to him from the throat centre, and he it is who in many ways makes the work of his brothers possible. their plans and desires are submitted to him, and through him pass the instructions to a large number of the deva agents. thus you have will, love, and intelligence represented in these three great lords; you have the self, the not-self, and the relation between synthesised in the unity of manifestation; you have racial government, religion and civilisation forming a coherent whole, and you have physical manifest

rsonal, and during the transition stage much of difficulty and of suffering is necessarily endured. these difficulties arise from various causes: a. the disciple's lower self, which rebels at being transmuted. b. a man's immediate group, friends, or family, who rebel at his growing impersonality. they do not like to be acknowledged as one with him on the life side, and yet separate from him where desires and interests lie. yet the law holds good, and only in the essential life of the soul can true unity be cognized. in the discovery as to what is form lies much of sorrow for the disciple, but the road leads to perfect union eventually. the disciple is one who realises his responsibility to all units who come under his influence, a responsibility of co-operating with the plan of evolution a

as something which is to be used for others and as a means to bring about the fruition of the master's plans as he senses those plans. the occult significance of money is little appreciated, yet one of the greatest tests as to the position of a man upon the probationary path is that which concerns his attitude to and his handling of that which all men seek in order to gratify desire. only he who desires naught for himself can be a recipient of financial bounty, and a dispenser of the riches of the universe. in other cases where riches increase they bring with them naught but sorrow and distress, discontent, and misuse. at this stage also the aspirant's life becomes an instrument of destruction in the occult sense of the term. wherever he goes the force which flows through him from the hig

syllables of the word of their degree or initiated grade. the three words which blend the seven are seldom used except under the direct sanction of one of the departmental heads (according to the syllable involved each word is directly connected with the triple aum, and therefore with the brahma, vishnu, or siva aspect, of which the three heads are the planetary representatives. when any initiate desires to use, for evolutionary purposes, the entire word as a unit, the sanction of the assembled lodge has to be gained, for such a word affects the matter of an entire plane within a planetary scheme, and consequently the matter of those planes which are subsidiary to the one involved. for instance, an initiate of the third degree, in sounding the word of his degree, affects the matter of the

re are certain aphorisms and injunctions which the applicant for initiation needs to study and obey. there is a great distinction between the terms "aspirant to the path" and "applicant for initiation" he who aspires and strives towards discipleship is in no way pledged to the same specific attitude and discipline as is the applicant for initiation, and he can, if he so choose, take as long as he desires in the treading of the probationary path. the man who sees initiation is in a different position, and having once made application has to bring his life under a definite rule, and a strict regime which is only optional to the disciple- 112- initiation, human and solar copyright 1998 lucis trust the rules given here are fourteen in number, and are gathered from a series of instructions comp

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

er it was not so, later it will not be, but now it is. when viewed from the cosmic mental plane these three constitute the personality of the logos, and are seen functioning as one. hence the secret (well recognised as fact, though not understood) of the excessive heat, occultly expressed, of the astral or central body of the triple personality. it animates and controls the physical body, and its desires hold sway in the majority of cases; it demonstrates in time and space the correspondence of the temporary union of spirit and matter, the fires of cosmic love and the fires of matter blended. a similar analogy is found in the heat apparent in this second solar system. d. the atom. the inner fires of the atom can likewise be seen functioning along similar lines, their demonstration being al

lf within. this has a dual effect and works through on to the physical plane in many lives of turmoil, of endeavour and of failure as a man strives to turn his attention to the love of the real- 320- a treatise on cosmic fire copyright 1998 lucis trust 3. the petal of sacrifice for the astral plane; unfoldment is brought about by the attitude of man as he consciously endeavours to give up his own desires for the sake of his group. his motive is still somewhat a blind one, and still coloured by the desire for a return of that which he gives and for love from those he seeks to serve, but it is of a much higher order than the blind sacrifice to which a man is driven by circumstances as is the case in the earlier unfoldment. as this threefold enlightenment or unfoldment proceeds, again a dual

lucis trust starting-points for fresh endeavour in the life of the evolving monad from the personality to the triad, from the triad to the monad, from the monad back again to its source. 5. the law of fixation. this is the governing law of the mental plane, finding its greater correspondence in the law of karma on cosmic mental levels "as a man thinks, so is he" according to his thoughts are his desires and acts, and so results the future. he fixes for himself the resultant karma. the word "fixation" is chosen for two purposes: first, because the word implies the capacity of the thinker to shape his own destiny, and secondly because the word implies a stabilising idea, for as evolution progresses, the ego evolves the faculty of forming definite concrete thought-forms, and, through these s

ivity is the foundation of this system of ordered love, and leads to system three, wherein ordered activity, with ordered love for its impulse, results in ordered loving power. the sixth ray of devotion and the sixth law of love have a close alliance, and on the sixth plane comes the powerful working out in the lower triad, the personality, of the law of love. on the astral plane, the home of the desires, originate those feelings which we call personal love; in the lowest type of human being this shows itself as animal passion; as evolution proceeds it shows itself as a gradual expansion of the love faculty, passing through the stages of love of mate, love of family, love of surrounding associates, to love of one's entire environment; patriotism gives place later to love of humanity, often

dominating influence. to be explicit, and thus to illustrate this point: the little elemental lives which form the body of the emotions, and the positive life of any evolutionary deva who (through similarity of vibration) is linked to any particular man and who gives to him an astral body of a coherent and positive power, are as yet practically in control of the majority. man usually does as his desires and instincts prompt him. if this evolutionary deva is of a high order (as will be the case in a highly developed man) the vibration will be high, and the desires and instincts will be good and exoterically right. nevertheless, if the man is controlled by them, he is as yet under deva influence, and must free himself. if the deva life is of a low order, the man will demonstrate low and vic

ALICE A BAILEY05 THE LIGHT OF THE SOUL

said that "greater works than i do shall ye do" holding out to us the promise of the "kingdom, the power and the glory" provided our aspiration and endurance suffice to carry us along the thorny way of the cross, and enable us to tread that path which "leads up hill all the way" to the summit of the mount of transfiguration. how is this great change brought about? how does man, the victim of his desires and lower nature become man, the victor, triumph over the world, the flesh and the devil? it is brought about when the physical brain of the incarnated man becomes aware of the self, the soul, and this conscious awareness only becomes possible when the true self can "reflect itself in the mindstuff" the soul is inherently freed from objects and stands ever in the state of isolated unity. m

e state of conscious being, as known by the spiritual man, becomes also the condition of awareness of the man in physical incarnation then the goal has been reached. the man is no longer what his physical body makes him, when identified with it, the victim of the world. he walks free, with shining face (i. cor. 3) and the light of his countenance is shed abroad upon all he meets. no longer do his desires swing the flesh into activity, and no longer does his astral body subjugate him and overcome him. through dispassion and the balancing of the pairs of opposites he has freed himself from the moods, feelings, longings, desires, and emotional reactions which characterise the life of the average man and has arrived at the point of peace. the devil of pride, the personification of the misused

a key to all his endeavors. the chitta is the mind, or mind-stuff, the mental body, the faculty of thought and of thought-form making, the sum total of the mental processes; it is the material governed by the ego or soul out of which thought forms are made. the "psychic nature" is kama-manas (desire-mind, the emotional or astral body, tinged faintly with mind, and is the material clothing all our desires and feelings. thereby they are expressed. these two types of substance have their own line of evolution to follow and they do so. under the logoic plan, the spirits or divine sparks are imprisoned by them, being first attracted to them through the mutual interplay of spirit and matter. by the control of these substances and the restraint of their instinctual activities, these spirits gain

dent is urged to bear in mind the nature of this aspect of evolution which is proceeding concurrently with his own. in his right apprehension of this problem comes realization of the practical work to be done, and the embryo yogi can begin his work- 12- the light of the soul copyright 1998 lucis trust the lower forms are constantly and ceaselessly active, endlessly assuming the forms of impulsive desires or dynamic mental thought forms, and it is only as this "form-taking" is controlled and the tumult of the lower nature stilled that it becomes possible for the inner ruling entity to liberate himself from thraldom and impose his vibration upon the lower modifications. this is achieved through concentration the concentrated effort of the soul to hold steadily the position of observer, or pe

ollows thought" is a basic tenet of the raja yoga system and is true even where these images of fancy are concerned. these fancied images fall primarily into three groups, which the student would do well to consider- 16- the light of the soul copyright 1998 lucis trust 1. those thought forms which he constructs himself, which have an evanescent life and which are dependent upon the quality of his desires; being therefore neither good nor evil, low nor high, can be vitalized by low tendencies or idealistic aspirations, with all the intermediate stages to be found between these extremes. the aspirant has to guard himself in order that he may not mistake these for reality. an illustration might well be given here, in respect to the facility with which people judge they have seen one of the br

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

not be enlarged upon here, beyond quoting one paragraph "behind the objective body lies a subjective form constituted of etheric matter, and acting as a conductor of the life principle of energy, or prana. this life principle is the force aspect of the soul, and through the medium of the etheric body the soul animates the form, gives it its peculiar qualities and attributes, impresses upon it its desires and, eventually, directs it through the activity of the mind. through the medium of the brain the soul galvanizes the body into conscious (directed) activity and through the medium of the heart all parts of the body are pervaded by life".9(34) there is also another "body" which is composed of the sum-total of all emotional states, moods and feelings. this body reacts to a man's physical en

ertain lines, by j. montgomery, well known to all of us. prayer is the soul's sincere desire uttered or unexpressed, the motion of a hidden fire, that trembles in the breast. the thought held is that of desire, and of request; and the source of the desire is the heart. but it must be borne in mind that the heart's desire may be either for the acquisition of those possessions which the personality desires, or for those heavenly and transcendental possessions which the soul craves. whichever it may be, the basic idea is demanding what is wanted, and the anticipation factor enters in; also something is eventually acquired, should the faith of the petitioner be sufficiently strong. meditation differs from prayer in that it is primarily an orientation of the mind, which orientation brings about

we are conscious of a profound dissatisfaction with physical life as a whole, and with our inability to grasp and understand the divine reality which we hope exists. but it remains for us a matter for faith, and we want certainty. the life of the senses does not seem to carry us far enough along the path towards our goal. it is a fluid existence which we lead, being sometimes carried by our high desires to a mountain top of wonder on which we stay just long enough to get a vision of beauty, and then are hurled into the abyss of our daily environment, our animal nature and the chaotic world in which our destiny places us. we sense a certainty which ever eludes us; we strive for a goal which seems outside ourselves and which evades our most frantic efforts; we struggle and fight and anguish

ating from other minds, and the thoughts of men (both ancient and modern) are conveyed to him through the medium of leading and the spoken word- 44- from intellect to intuition copyright 1998 lucis trust through the drama, through pictures and through music. most of it is simply registered and stored up, finding later expression as memory and anticipation. moods, emotional reactions, feelings and desires, are also recorded by the mind, whether of a high grade or a low, but with the average person that is all that happens. very little real thinking follows upon the registering of information, and no clear formulation of thoughts occurs. the clothing of ideas with words which clearly express them is one of the functions of the mind, yet, how few people have ideas or originate really intellig

use in meditation is the physical brain. many people think that they must transcend the brain, reach some tremendous altitude and stay upon some pinnacle of thought until something transcendent happens, and they can then say they know god. what is really needed is that we should get control of the mind and of the brain processes, so that the brain becomes a sensitive receiver of the thoughts and desires of the soul, the higher self, as he transmits them through the medium of the mind. the mind is regarded as in the nature of a sixth sense, and the brain as a receiving plate. we are already utilizing the five senses as avenues of perception, and they telegraph constant information to the brain. through their medium, information as to five vast fields of knowledge, or of five ranges of vibr

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ycle. this is the spirit in man, manifesting as the will to live, to be, to act, to pursue, to evolve. in its lowest aspect this works through the mental body or nature, and in connection with the dense physical makes itself felt through the brain. 2. as the coherent force. it is that significant essential quality which makes each man different, which produces that complex manifestation of moods, desires, qualities, complexes, inhibitions, feelings, and characteristics which produce a man's peculiar psychology. this is the result of the interplay between the spirit or energy aspect and the matter or body nature. this is the distinctive subjective man, his colouring, or individual note; this it is which sets the rate of vibratory activity of his body, produces his particular type of form, i

s. his prayer then should be the famous prayer of india, uttered by the heart, comprehended by the head, and supplemented by an ardent life of service to humanity "unveil to us the face of the true spiritual sun, hidden by a disk of golden light, that we may know the truth and do our whole duty as we journey to thy sacred feet" as he perseveres and struggles, surmounts his problems and brings his desires and thoughts under control, the second field of knowledge is revealed knowledge of the self in the spiritual body, knowledge of the ego as it expresses itself through the medium of the causal body, the karana sarira, and awareness of that source of spiritual energy which is the motivating impulse behind the lower manifestation. the "disk of golden light" is pierced; the true sun is seen; t

apid in accomplishment than the worker in the white brotherhood, but the results are ephemeral; they carry destruction and disaster in their wake, and the black magician is eventually submerged in the resulting cataclysm. let us therefore remember the necessity of a correct use of the mind, and (at the same time) let us ever hold a position beyond and detached from the creative work of our minds, desires and physical accomplishment. four words stand forth as one considers rule iv. first, sound, the formula, or word of power which the soul communicates and so starts the work. this word is dual. it is sounded forth on the note to which the soul responds, his own peculiar note, blended with that of his personality. this chord of two notes is the producer of the resulting effects, and is more

consciousness: a. he gains, through his sensory apparatus, consciousness in the world of forms, and develops ability to re-act to those forms with wisdom and intelligence. this consciousness he shares with the animal world, though he goes far beyond them in some respects, owing to his possession of a correlating and co-ordinating mind. b. sensitivity, or awareness of moods, emotions and feelings, desires and aspirations which have their roots within him in the principle of self-consciousness, or in the ahamkara principle, as the occultist (who loves difficult phrases) is apt to call it. this he shares in common with his fellow-men. c. spiritual awareness or sensitiveness to the spiritual world, and the feeling aspect of the higher consciousness. this has its roots in the soul, presupposes

orth the soul will use the astral body, and mould desire into line with divine purpose. it is of value for the student to know where he stands and what his particular problem is. the average man is learning the control of the physical body and the organizing of his physical plane life. the student on the probationary path is learning a similar lesson in relation to his astral body, its focus, its desires and its work. the student on the path of accepted discipleship has to demonstrate this control and begin to discipline the mind nature and so function consciously in the mental body. the work of the initiate and the adept grows out of these achievements and they need not be dealt with here. the battle is spread over quite a series of lives, but in some one life it becomes critical; the fin

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

e sight of self in service a service to be rendered in the place and under the circumstances which a man's destiny and duty have imposed upon him. i mean a renewal of the effort to bring about the purification of all the bodies so that the entire lower man may be a pure channel and instrument through which spiritual force may flow unimpeded. i mean the attaining of an attitudewherein the aspirant desires nothing for the separated self, and in which he regards all that he has as something which he can lay upon the altar of sacrifice for the aiding of his brethren. could all who read this book see the results of such a united effort, there would emerge a group activity, intelligently undertaken, which would achieve great things. so many people run hither and thither after this individual or

many people run hither and thither after this individual or that, or this piece of work or that, and, working with lack of intelligent co-ordination, achieve nothing and no group results. but united group effort would eventuate in an inspired reorganisation of the entire world, and the elimination of hindrances; there would be the making of real sacrifices and the giving up of personal wishes and desires in order that group purposes may be served- 5- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust above all, there must be the elimination of fear. with this i have dealt at length in a treatise on white magic, and have given likewise certain rules and formulas for its control. how many who have read the teaching profited by the information imparted? w

ontribution to the whole subject, and all of them have value, for all have embodied an aspect of truth. through them we have arrived at an amazing knowledge of man, of his instincts and animal mechanisms, of his reactions to his environment and of his sensitive apparatus; we have learnt much about the sub-conscious, through which ancient racial sins and knowledges, suppressed complexes and latent desires, as well as highly organised psychic reactions, well up into the conscious mind so disastrously. we know much anent the man as a whole functioning unity, and of the interactions existing between the nervous system, the glandular system, the muscles, and their expression, in forms of quality, character, personality, and the environment. we have learnt much, therefore, about that composite b

of man today. the first proposition relates to the ego, or solar angel, and its realisation. the second proposition relates to the mental grasp of the "inspired" man inspired from on high by his solar angel. the third proposition, which states that quality determines the appearance, is intended to control or direct the feeling or desire life of the personality, for according to the quality of his desires will be the gradually emerging appearance. man is innately and truly divine, but the quality of the solar angel only makes its presence felt- 121- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust slowly and during the evolutionary cycle; it demonstrates only dimly as yet, and only emerges occasionally; though the sum total of characteristics in any o

g his results down to practical scientific use. the literary style of the third ray man is too often vague and involved, but if influenced by the first, fourth, fifth or seventh rays, this is changed, and under the fifth he will be a master of the pen. the curing of disease by the third ray man would be by the use of drugs made of herbs or minerals belonging to the same ray as the patient whom he desires to relieve. the method of approaching the great quest, for this ray type, is by deep thinking on philosophic or metaphysical lines till he is led to the realisation of the great beyond and of the paramount importance of treading the path that leads thither- 129- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the fourth ray of harmony through confli

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

race forward; the knowers, mystics and saints have ever revealed to us the heights of racial and individual possibility. the way from the birth at bethlehem to the crucifixion mount is a hard and a difficult one, but it is trodden with joy by the christ and by those whose consciousness has been attuned to his. the joy of physical life is changed into the joy of understanding, and new values, new desires and a new love replace the old. the birth at bethlehem marked the beginning of the long way of tragedy of the saviour. it made him "a man of sorrows, and acquainted with grief."10 it was the beginning of the end, and marked his initiation into higher states of consciousness. this is apparent in the gospel story. 2 before we take up a definite consideration of these great initiations, it mi

izens of the kingdom of god which christ came to establish as a fact in the consciousness of men; we pass through the new birth into a world which is governed by a higher series of laws, the spiritual laws and new objectives open up before us, new aspects of our own hidden spiritual nature emerge and we begin to discover in ourselves the delineation of a new being, with a different set of wishes, desires, ideals, and methods of world activity. we speak much of the at-one-ment which christ made within himself and for man. we- 59- from bethlehem to calvary copyright 1998 lucis trust recognise the unity he felt with the father, and that he has called us to a similar divine unity. but is it not possible that he established a synthesis broader than that of the individual and god the synthesis o

of water a most apposite symbol of this interior subtle world of the lower nature in which most of us live, and wherein our consciousness is predominantly focussed. the average man or woman is predominantly a blend of the physical and emotional natures; all early races have this characteristic and the probability is that, in old atlantis, civilisation was entirely centred in the feelings and the desires, in the emotions, and among its most advanced types in the heart life. john the baptist therefore gave the baptism of water which testified to the purification of the emotional nature, which must always be a preliminary step to the purification by fire. the jordan baptism is symbolic of the purification of the conscience in man, just as christ and his baptism symbolised for us the divine i

ce he went to the solitary place and for forty days and nights he was alone with himself, standing between god and the evil one. through what agency could this evil force reach him? through the agency of his own human nature, through the medium of loneliness, of hunger and of his own visions. christ was thrown back upon himself, and there, in the silence of the desert, alone with his thoughts and desires, he was tested throughout all the parts of his nature which might be vulnerable "as he is, so are we in this world,"31 vulnerable in all points. the difficulty with most of us is that we are vulnerable in so many petty ways, and in every trifling situation we are apt to fall. the crux of the situation, as far as christ was concerned, was that these three temptations were climaxing tests, i

move and have our being."39 such is the outer form of deity, and we are part of it. maya is vital in character, and we know little of its effect upon the physical plane (with all that that term connotes, and upon the human being "glamour" refers to the world of emotional being and of desire, in which all forms dwell. it is this glamour which colours all our lives and produces false values, wrong desires, needless so-called necessities, our worries, anxieties and cares; but glamour is age-old, and has us in so close a grip that there seems little we can do. the desires of men, down the centuries, have brought about a situation before which we turn back appalled; the rampant nature of our longings and wishes, and their glamorous effect upon the individual, provide psychological laboratories

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

ce. 3. integrate the three sheaths into a unity which for three and sometimes seven lives (occasionally eleven lives) will function as a dominant personality in some field of wide expression, using the energy of ambition to bring this about- 9- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust 4. re-orient the lower individual self so that the realm of its desires and the satisfaction of personality achievement will eventually be relegated to their rightful place. 5. galvanise the self-assertive man into that realisation of new achievements which will direct his steps on to the path of discipleship and eventually on to the path of initiation. 6. substitute for past, necessarily self-interested and personal ambition, the needs of the group and the go

stands, a conscious tiny point of sentient awareness and of light. around him and in him and through him the energies of the two rays pour and conflict. gradually, as the battle continues to rage, he becomes a more active factor, and drops the attitude of the detached and uninterested onlooker. when he is definitely aware of the issues involved, and definitely throws the weight of his influence, desires, and mind on to the side of the soul, he can take the first initiation. when the ray of the soul focusses itself fully through him, and all his centres are controlled by that focussed soul ray, then he becomes the transfigured initiate, and takes the third initiation. the ray of the personality is occultly "extinguished" or absorbed by the ray of the soul, and all the potencies and attribu

and satisfaction of desire, and to a heavy subconscious urge to betterment. life after life passes, and slowly the capacity for conscious identification increases, with a growing desire for a larger range of satisfactions; the indwelling and animating soul becomes ever more deeply hidden, the prisoner of the form nature. the entire forces of the life are concentrated in the physical body, and the desires then expressed are physical desires; at the same time there is a growing tendency towards more subtle desires, such as the astral body evokes. gradually, the identification of the soul with the form shifts from the physical to the astral form. there is nothing present at this time which could be called a personality. there is simply a living, active physical body, with its wants and desire

s centred in the astral-emotional- 14- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust body. then the focus of the soul's attention, working through the slowly evolving man, is in the world of desire, and the soul becomes identified with another response apparatus, the desire or astral body his consciousness then becomes the "atlantean consciousness" his desires are no longer so vague and inchoate; they have hitherto been concerned with the basic urges or appetites, first, his urge to self-preservation; then to self-perpetuation through the urge to reproduce; and next, to economic satisfaction. at this stage we have the state of awareness of the infant and the raw savage. gradually, however, we find a steadily growing inner realisation of desire i

he urge to reproduce; and next, to economic satisfaction. at this stage we have the state of awareness of the infant and the raw savage. gradually, however, we find a steadily growing inner realisation of desire itself, and less emphasis upon the physical satisfactions. the consciousness slowly begins to respond to the impact of the mind and to the power to discriminate and choose between various desires; the capacity to employ time somewhat intelligently, begins to make its presence felt. the more subtle pleasures begin to make their appeal; man's desires become less crude and physical; the emerging desire for beauty begins to appear, and a dim sense of aesthetic values. his consciousness is becoming more astral-mental, or kama-manasic, and the whole trend of his daily attitudes, or his m

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ation between all groups and a standing together in a closer relationship, thus strengthening each others' hands and, where possible, pooling resources. it should result also in a united push forward of all spiritual and occult agencies and the carrying of the truth along all possible lines, down among the masses of men. just as in atlantean days, spiritual forces were subordinated to the selfish desires of men, so today, they are being subordinated to the minds and the ambitions of men and the results will be profoundly evil. the world situation today demonstrates this. for though material benefit and physical prosperity might eventually emerge from certain countries where great experiments are being undertaken, they will only exemplify the triumph of the form and will finally come to nau

will seek to do is to impress certain minds with the outlines or suggestions as to the plan; these ideas will deal particularly with the concept that separation is a thing of the past and that unity is the goal of the immediate future; that hatred is retro-active and undesirable and that goodwill is the touchstone which will transform the world. how then can you keep your minds free from your own desires and from your own interpretations? by achieving that poised and positive negativity on the part of the two lower aspects of the personality the astral body and the brain as well as the etheric brain; these determine the reactions of the lower centres, particularly of the solar plexus centre. the mind will then be left free to fulfil three functions: 1. that of soul contact; this will resul

d is a true occultist working with energy under hierarchical guidance. 4. the individual objective. this necessitates the preparation of the life and consciousness for this new process of group initiation. this group initiation is itself of real import and is dependent upon the unit in the group fitting himself for initiation and at the same time learning to subordinate his spiritual ambition and desires to the group pace and to the necessity of right timing where his fellow disciples are concerned. it involves, therefore, a dual attitude towards the processes of initiation: the adapting of oneself to the needed integration and, secondly, to the development of spiritual responsiveness to impressions from the level of the soul and of the spiritual hierarchy. it also involves the cultivation

ervice rendered will assume a definite and an automatic technique of expression- 63- discipleship in the new age- volume i copyright 1998 lucis trust you might here ask me if there is one single mode or means whereby a disciple can begin to approximate this seemingly impossible goal. i would reply: by the steady practice of impersonality with its subsidiary attitude of indifference where personal desires, contacts and goals are concerned. such an impersonality is little understood and even when cultivated by well-intentioned aspirants has a selfish basis. ponder on this and endeavour to achieve impersonality through self-forgetfulness and through the decentralisation of the focus of consciousness from the personality (where it is usually centred) into the living, loving soul. there are fou

this external aspect of visualisation must give place to an interior process which is the first step towards the direction of energy. the visualising of pictures is intended to focus the aspirant within the head at a point midway between the pituitary body and the pineal gland. in that area, he draws pictures and paints scenes and thus acquires facility to see in large and in detail that which he desires and for which he intends to work. the visualising of what might be called "directed process" goes on in a more focussed manner and in the area directly around the pineal gland. the pineal gland then becomes the centre of a magnetic field which is set in motion in the first place by the power of visualisation. at that point, energy is gathered by the disciple and then directed with intentio

ALICE A BAILEY13 PROBLEMS OF HUMANITY

new opportunity for right action, leading to right human relations. from the angle of our subject, the problem of the minorities, this sense of separateness (with its many far-reaching effects) falls into two major categories; these are so closely related that it is well-nigh impossible to consider them apart. first, there is the spirit of nationalism with its sense of sovereignty and its selfish desires and aspirations. this, in its worst aspect, sets one nation against another, fosters a sense of national superiority and leads the citizens of a nation to regard themselves and their institutions as superior to those of another nation; it cultivates pride of race, of history, of possessions and of cultural progress and breeds an arrogance, a boastfulness and a contempt of other civilizatio

whether called god, brahma, the abstract or the absolute is universally recognized. again, under the great law of evolution and the process of creation, men are subject to the same reactions to their environment, to the same pain, to the same joys, to the same anxieties, to the same appetites and the same urges towards betterment, to the same mystical aspiration, to the same sinful tendencies and desires, to the same selfishness, and to the same amazing aptitude for heroic divine expression, to the same love and beauty, to the same innate pride, to the same sense of divinity and to the same fundamental efforts. under the great evolutionary process, men and races differ in mental development, in physical stamina, in creative possibilities, in understanding, in human perceptiveness and in th

nd numerous smaller nations, demanding equal rights, equal votes and equal position. these smaller nations are afraid of the more powerful nations and of their ability to enforce their will. they are afraid of exploitation by some powerful nation or amalgamation of nations, distrustful of favours and support because of future claimed indebtedness, and unable to enforce their will or express their desires because of military weakness and political impotence. you have, therefore, in the world today great and influential nations such as the u.s.s.r, the british commonwealth of nations and the united states of america; you have also powers which have been great and then forfeited all right to recognition; you have other powers, such as france and spain, who are secondary in influence, but rese

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

s and finding devoted adherents in every land. the buddha is the symbol of enlightenment and there is everywhere today a unique emphasis upon light. countless millions down the ages have recognised the buddha as the light bearer from on high. his four noble truths exposed the causes of human trouble and pointed to the cure. he taught: cease to identify yourselves with material things or with your desires; gain a proper sense of value; cease- 9- the reappearance of the christ copyright 1998 lucis trust regarding possessions and earthly existence as of major importance; follow the noble eightfold path which is the path of right relations right relations to god, and right relations to your fellowmen and thus be happy. the steps on this path are: right values. right aspiration. right speech. r

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

sciples of shamballa just as there are disciples of the- 8- the destiny of the nations copyright 1998 lucis trust hierarchy and this is a fact hitherto not recognised and never as yet referred to in the current writings on occult subjects. it is wise and valuable to remember this. they are powerful, these disciples of shamballa, headstrong and often cruel; they impose their will and dictate their desires; they make mistakes but they are nevertheless true disciples of shamballa and are working out the will of god as much as the disciples and masters of the hierarchy are working out the love of god. this is a hard saying for some of you but your failure to recognise this truth and to respond to it does not affect the issue. it simply makes your individual lot and difficulties harder. i would

s, as you know, the relating of life and of form, but when the emphasis is laid upon the form aspect then the wrong procedure eventuates and the work of the black magician can begin, and his objectives come unduly into play. this is what has happened in the spiritualistic movement; its investigators are occupied with the form side of life and its adherents with the satisfaction of their emotional desires (again related to the form side) so that the true import of the movement is in danger of being lost. spiritualism, in its lowest and material aspect, is a low grade expression of the seventh ray and is for the masses definitely a line of least resistance, and, therefore, of no great spiritual importance to their evolutionary development. the masses of the people are today atlantean in thei

past but is not as justifiable now, for the nation is old and experienced and is- 43- the destiny of the nations copyright 1998 lucis trust fast learning the lessons which she has had to master. as yet, from the higher angle, gemini does not entirely control, for the soul of britain is only now struggling for expression. for long ages taurus has led the way with his material aims, his acquisitive desires, his arrogant will and his blind moving forward towards the possession of that which has been desired. pervasiveness and movement are two qualities with which gemini and taurus have dowered the race. london, the heart centre of the empire is ruled spiritually by leo and materially by libra and it is, therefore, the soul factor which links great britain to france and which should assist spi

he love which is the basic motivating power of the british soul is permitted expression. hitherto it has been primarily taurus and leo as well as libra which have coloured british attitudes, decisions and activities. can britain change and preserving the will-to-order and balanced judgment which libra confers upon her eliminate the taurian aspects which have led her blindly to seek that which she desires and because of her powerful personality to gain those ends? there is an ironic fate which determines that this great nation, having in past centuries been one of the major aggressors of the world, should now bring to an end, with the aid of france (which has a very similar aggressive tendency, the period of aggression, and so be used to inaugurate an age of cooperation, of understanding an

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

him. his mind is a pure instrument for the reflection of light and of truth. the glamours of the astral plane have no further hold over him, and the astral body itself fades out. you will remember that i hinted to you in a treatise on white magic that the astral body itself was an illusion. it is the definition of the illusory mind upon the mental plane of that which we call the sum total of the desires of the man in incarnation. when illusion and glamour have both been overcome, the astral body fades out in the human consciousness. there is no desire left for the separated self. kama-manas disappears, and man is then regarded as consisting essentially of soul-mind-brain, within the body nature. this is a great mystery, and its significance can only be understood when a man has controlled

r. an intuitive reaction to truth will take place when along a particular line of approach to truth the disciple has succeeded in quieting the thoughtform-making propensities of the mind, so that light can flow directly, and without any deviation, from the higher spiritual worlds. the intuition can begin to make its presence felt when glamour no longer grips the lower man, and a man's low or high desires, interpreted emotionally or self- centredly, can no longer come between his brain consciousness and the soul. fleeting moments of this high freedom come to all true aspirants at times, during their life struggle. they have then an intuitive flash of understanding. the outline of the future and the nature of truth sweeps momentarily through their consciousness, and life is never again exact

rsion in glamour and fog, alternating with hours of clarity and vision. there are four things which you who seek to work with glamour need to grasp; four basic recognitions which, when understood, will serve to clear and lighten, and therefore straighten your way: 1. each human being stands in an environing world of glamour which is the result of: a. his own past, with its wrong thinking, selfish desires, and misinterpretation of the purposes of life. there is, or has been, no comprehension of the intended life purpose as visioned by the soul and there cannot be until there is some definite organisation of the mental body. b. his family "desire life" both past and present. this becomes increasingly potent as evolution proceeds and the desire life of the family unit becomes comes marked and

history, and world inter-relations but constitute in themselves a glamorous condition out of which every nation must work as it marches on towards the realisation of (and identification with) reality. d. an extension of the above idea into what we call racial glamour, using the word race to mean the human race. this constitutes a very ancient glamour or almost a series of glamours, of entrenched desires, potent aspirations of some kind and definitely human-made forms which fluidic, enveloping and pulsating with dynamic life seek to hold the consciousness of- 43- glamour: a world problem copyright 1998 lucis trust humanity upon the astral plane. such a glamorous concept is that of money and its materialistic value. this glamorous desire is like a dense widely distributed fog, cutting off t

der of evolution. we are rated really by our point of view and not by our demand upon life. the spiritually minded man and the man who has set his feet upon the path of probation and who fails to attempt the expression of that which he believes, will be judged as caustically and pay as high a price as does the pure- 45- glamour: a world problem copyright 1998 lucis trust materialist the man whose desires centre around substantial effects. bear this in mind and sit not in the seat of the judge or the scornful. today the glamour of materiality is lessening perceptibly. the peoples of the world are entering the wilderness experience, and will find in the wilderness how little is required for full living, true experience and real happiness. the gluttonous desire for possessions is not regarded

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

the- 5- telepathy and the etheric vehicle copyright 1998 lucis trust best illustrations of this telepathic rapport is that existing between a mother and her child. it is this type of telepathy which is predominantly present in the average spiritualistic seance. there the medium, quite unconsciously, sets up a telepathic rapport with the people in the circle. their feelings, worries, sorrows, and desires become apparent and form part of the reading, so called. both the sitters and the medium are functioning through the same centre. with this class of medium, and in this type of seance, the highly intelligent and mentally polarised man or woman will learn nothing, and will probably receive no messages, unless faked. hence, therefore, when it comes to scientific investigation by trained mind

rm, it can be prevented from reaching the mind. however, a transmitter with more expert training can overcome this barrier. much of the trouble will be found to be based on the emitted thoughtforms, or in the rush of ill-regulated mental energy or brain radiation which negates efforts. therefore a quiet spirit and well regulated thoughts will aid much, and the cultivation of that dispassion which desires nothing for the separated self, and nothing violently. the need of sensitive receivers is great. train yourselves. forget yourselves and your own petty little affairs so petty and unimportant when viewed in relation to the momentous issues of the present time. keep an attentive ear to the voices which issue forth from the world of spiritual being, and love each other with loyalty and stead

nd individual and, though it may affect a man's surroundings, is not directed as are the other energies registered. it is the aura which predominantly creates the effects which a person has upon his associates; it is not primarily his words which produce reactions even though they are supposed to embody his reactions and his thinking but which are, in reality, usually expressions of his emotional desires. all of us, therefore, carry around with us a subjective mechanism which is a true and perfect picture of our peculiar point in evolution. it is the aura which a master watches, and this is a factor of major importance in the life of the disciple. the light of the soul within the aura and the condition of the various aspects of the aura indicate whether or not the disciple is nearing the p

hese many impacts upon his sensitive aura. in the early stages the majority of them are unconsciously registered, though the registration is acute and accurate; the goal, nevertheless, is conscious registration; this is brought about through the constant and steady holding of the attitude of the observer. it is developed through the attainment of detachment the detachment of the observer from all desires and longings which concern the separated self. it will therefore be obvious to you that the use of the word "observer" involves the concept of duality and, therefore, of separation. in this case, however, the motive prompting observation is not self-interest, but the determination to clarify the aura so that it can register only that which will be illuminating and related to the divine pla

ecome prisoners, astrally speaking, because they register in their magnetic aura the many astrally motivated thoughtforms of what they believe and hope "vertical impression" supposedly would convey. they contact with facility the astral counterparts of the higher worlds, which are reflected (and thereby distorted) into the astral plane; the world there registered is glamoured by wrong and selfish desires and by the wishful thinking of well-meaning devotees. upon this i need not enlarge. all disciples at some point or another of their training have to work through this phase of glamour; in so doing they clarify and intensify the magnetic aura and, simultaneously, clarify the surrounding astral world with which they are in contact. they learn also that the longing to register impressions fro

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

ni the fusion of the opposites; the intelligent work of at-one-ment; synthesis- 91- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust upon the ordinary wheel, these signs bring about: 1. gemini experience of the pairs of opposites. pronounced and separative duality. the interplay between the twins: soul and form natures. 2. taurus the refocussing of the lower desires prior to another circling of the great wheel in search of personality satisfaction. the prodigal son journeys into a far country. 3. aries again the beginning as well as the end. it should be remembered that aries is definitely that divine manifestation to which christ referred when he said "i am alpha and omega, the beginning and the end" the significance of this can, however, only be gra

erial of all the signs is the battleground of the old established order and habits and the new and higher inclinations and tendencies. india, governed by capricorn, has been a- 102- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust battlefield right down the ages; port said, ruled by this sign, is synonymous with the satisfaction of all the earthly and animal desires of the baser sort and is one of the wickedest cities in the world a meeting place for the evil of three continents. but as evolution proceeds, the power of the moon, which is the symbol and ruler of form, grows less and less, and the man upon the reversed wheel is steadily freeing himself from the control of matter. the attractive lure of that which is material wanes increasingly. jupiter

seven rays- volume iii: esoteric astrology copyright 1998 lucis trust it is basically an aspect of thought and coupled with imagination is a creative agent because thoughts are things, as well you know. from ancient recesses of the memory, from a deeply rooted past which is definitely recalled, and from the racial and the individual subconscious (or founded and established thought reservoirs and desires, inherited and inherent) there emerges from individual past lives and experience that which is the sum total of all instinctual tendencies, of all inherited glamours and of all phases of wrong mental attitudes; to these (as they constitute a blended whole) we give the name of the dweller on the threshold. this dweller is the sum total of all the personality characteristics which have remai

earth where the white horse waits his coming. and this he mounts, proceeding towards the second death (that is, towards pisces. the reference here to sagittarius is clear. the disciple after the death of the personality and after the killing out of desire goes on towards pisces where again he dies "unto an eternal resurrection" in scorpio there is the death of the personality, with its longings, desires, ambitions and pride. in pisces there is the death of all attachments and the liberation of the soul for service upon an universal scale. christ, in pisces, exemplified the substitution of love for attachment. christianity exemplifies the death of the personality, with individual and not universal implications; love has been conspicuously lacking and the controlling colour of christianity

horizontal arm is taurus-scorpio, indicating that desire for materiality is finally superseded by desire for the spiritual values, and this is demonstrated through the tests in scorpio. earth and water (taurus and scorpio) must be blended and related and it is this truth connected with these two signs of the zodiac which lies behind all teaching upon baptism and purification. the earthly material desires of taurus must in due time be brought under the influence of the purifying water in scorpio. baptism by water (a name for the second initiation) needs a preparatory period of testing and purification, and this the experience in scorpio is intended to give. likewise, fire and air (aquarius and leo) must also be blended and thus the four elements as well as six out of the seven rays must all

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

d i naturally replied "of course. in fact, i think i am one myself" he next asked me if i had known some bad gentiles and i made the same reply "well, then you see, madam, what's left! just human beings" and that has been my experience everywhere. no matter what the race or nation, basically we are all alike. we have the same faults and failings, the same urges and aspirations, the same goals and desires and i believe that we need to realise this more keenly and practically. we need, also, to free ourselves from the impression which history and its crystallising nationalisms have laid upon us. the past history of every nation is a sorry story but it conditions our thinking. great national thought-forms rule the activities of every nation and it is from these that we need liberation. this c

e arcane school, no pledges or vows to obey are exacted from any student, at any stage. as the students have voluntarily entered the school, we assume that they will (still voluntarily) attempt to carry out the requirements. this expectation has, however, nothing to do with occult obedience, but is simply commonsense. occult obedience is a spontaneous reaction of the mind to the imposition of the desires or will of the soul. it means that the aspirant to discipleship is training himself to become sensitive to impressions coming from his soul and then hastens to obey. the goal of meditation is, first of all, to bring about this sensitivity and enable the student, therefore, to work in the light of soul guidance. the personality becomes increasingly sensitive to soul impression by this means

e does not avail himself of the opportunities presented, that again is his business- 167- the unfinished autobiography copyright 1998 lucis trust to leave the student completely free is a fundamental aim of the arcane school. this is necessary if he is ever to learn to handle himself intelligently and to grow spiritually. the student can work or not, as he chooses; he is free to leave, when he so desires. necessarily, if the student never works, never studies, and never sends in his meditation reports, we are forced eventually to conclude that he is not interested and then we drop his name from our active list. we naturally reserve to ourselves the right to drop a student from our list if we feel he is not profiting from what we are seeking to give him. it is also our policy to leave the s

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

ot as yet a fact. a million years hence, when the focus of human attention has shifted from the emotional nature to the mind, and when men are essentially mental as today they are essentially emotional, then the causes of disease must be sought in the mind realm. they are today to be found (except in a few rare cases) in lack of vitality or in too much stimulation, and in the realm of feeling, of desires (thwarted or over-indulged) and in the moods, suppressions, or expressions of the deep-seated longings, irritations, secret delights and the many hidden impulses which emanate from the desire life of the subject. this urge to be and to have has first of all built, and is building, the outer physical response apparatus, and is today forcing a mechanism that has been constructed essentially

occult hint. in the fourth place, we will consider the physical body, its diseases and ills, but only after we have studied that part of man which lies behind and surrounding the dense physical body. in that way we shall work from the world of inner causes to the world of outer happenings. we shall see that all that concerns the health of man originates from: 1. the sumtotal of forces, feelings, desires and occasional mental processes which characterises the three subtler bodies and determines the life and experience of the physical body. 2. the effect upon the physical body of the condition of humanity as a whole. a human being is- 4- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust an integral part of humanity, an organism in a greater organism. condi

ion of knowledges; and gas, the symbol of the etheric nature- 24- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust it is interesting and saddening to note that that which at present goes out of the average house is the refuse that is undesirable this is the correspondence to that which is selfish and sad and the demand for the satisfaction of personal needs and desires. it can be seen, therefore, why i have so emphatically impressed the need of harmlessness upon all of you, for it is the scientific method, par excellence and esoterically speaking, of cleaning house and of purifying the centres. its practice clears the clogged channels and permits the entrance of the higher energies. the emotional causes of disease and the mental attitudes which produce p

isation. this is also augmented by energies coming from the animal kingdom, which is entirely astral in its point of attainment. i would remind you here that the use of the word "body" is most misleading and unfortunate. it produces in the consciousness the idea of a defined form and a specific shape. the astral body is an aggregate of forces, working through into the consciousness in the form of desires, impulses, longings, wishes, determinations, incentives, and projections, thus laying the basis for much of the truth of the teachings of modern psychology. psychologists have discovered (or rather uncovered) the nature of some of these forces, and their terminology in this connection is frequently more truly occult and accurate than is that of the orthodox esotericist and theosophist. it

ousness through the medium of the awakened centres. there is, for instance, no true clairvoyance until either the solar plexus or the ajna centre is awakened. these transmitted impressions and information become the incentive whereby conscious activity is initiated. there are many words used to describe these forces and their actuating effects: such as impulses, incentives, influences, potencies, desires, aspirations, and many such terms which are only synonyms for force or energy and thus convey the same general idea. all of these words refer to forms of activity of the etheric body, but only as the physical body registers them and acts under their impression. the whole theme of motivating force is one of great interest. the vastness of the subject is, however, so real that only little by

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

s, to respond to impact, to translate, analyse, and to construct forms for revelation. thus the soul of- 19- education in the new age copyright 1998 lucis trust man creates. this creative process can be described, as far as its steps are concerned, as follows: a. the soul creates its physical body, its phenomenal appearance, its outer form. b. the soul creates, in time and space, in line with its desires. thus the secondary world of phenomenal things comes into being and our modern civilisation is the result of this creative activity of the soul's desire nature, limited by form. ponder on this. c. the soul creates through the direct agency of the lower mind and hence the appearance of the world of symbols which fill our united lives with interest, concepts, ideas and beauty, through the wr

ndicate, after due study, the right vocation. 7. teach the methods whereby the coordination of the personality can be brought about. all this will turn the man out into the arena of life with a certain amount of knowledge of what has been discovered in the past and what is his intellectual heritage; with a certain amount of mental activity, which can be developed and trained if the man himself so desires it and brings it about by the right handling of himself in relation to his environment; with certain mental ideals, dreams and speculations, which can be transmuted into valuable assets if the man is dowered with persistence, if his imaginative faculties have not been dulled by an unbalanced, enforced curriculum, and if he has been fortunate enough to have a wise teacher and some understan

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

if the past teaching is clearly apprehended and is clearly illumined in your minds. what is the task which confronts you, both as individuals and as a group? it is a fivefold task: 1. to confront and deal adequately with your own personal dweller on the threshold. 2. to share as a group in humanity's effort to confront the group dweller on the threshold; this "dweller" is constructed of the evil desires of all mankind, of humanity's mistakes and weaknesses, thoughts, distorted strengths and perverse motives. this confronting is one of the objectives of the present world war. 3. to arrive at that understanding which is the foundation of wisdom, which is the result of a developed intuition, and which is also an intelligent application of the truths apprehended. 4. to stand as a group before

id and by an act of the will carry the energy focussed in the head to the solar plexus. to facilitate this process, you can use the following formula: a. i am the soul. and also love i am. above all else i am both will and 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 embryon

active creative group who act as the dynamic inspiration to the seventh group, which is 7. humanity itself. men everywhere are, if they only knew it, always in a state of unconscious meditation, dreaming of better things, fighting for desired material benefits, longing for that which lies beyond their present possession and their present attainment and, in many cases, even their vision. all these desires, longings, wishes, visions and dreams are the "ingredients" of the focussed meditation which they will some day know; they are the first results which produce success in the three worlds, and which lead eventually to an integrated personality, ready to appreciate the higher aspects of meditation when concentration upon worldly material success and benefits has proved no longer appealing. t

to creative result of an effective nature, upon which you might reflect. for our purposes we will divide them into seven grades, of which four might be regarded as individual and the other three types as- 151- discipleship in the new age- volume ii copyright 1998 lucis trust representative of their group nature: 1. desire, leading to the attainment in the three worlds of that which the lower man desires and wants; this will include the desires of the lowest types of human beings through all intermediate types up to and inclusive of the aspirational mystic. 2. prayer; this is the stage wherein the aspirant, the mystic or the spiritually inclined man blends personality desire with aspiration for soul relation and contact; he, through the proved efficacy of prayer, discovers the subtler powe

definitely spiritual civilisation. 7. ashramic meditation. this is based upon the evocation of human response to the higher spiritual values; it concerns itself with the creation of those conditions wherein these new values can, under the divine plan, flourish; it is focussed on that immediate aspect of the path which humanity needs to tread, and its intent is to swing into creative activity the desires, aspirations, reflections and concentrated meditation of men, at whatever may be their particular point in evolution, so that a mighty, coherent and invincible movement will be instituted which must and will result in the creation of the new heavens and the new earth. this is one way of expressing the significance of the coming of the kingdom of god on earth, and the creation of a new orde

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

made real progress. there has been no turning back, and there will be none. mankind has weathered many storms and survived many difficulties; men have emerged from periods of crisis better and stronger, purified "so as by fire" and definitely nearer the goal. i would remind you also of the integrity and solidarity of the human family. we are one people one in our relationships, and capacities and desires, our origin and our goal. it is this essential and recognisable integrity which is emerging at this time powerfully in the human consciousness. you are apt to think that this may not be so, that your position in believing this is somewhat unique and that you stand somewhat alone. but this is your error and is not true to the facts of the case. in every land and among widely differing peopl

yet carry forward the task of binding men and women of every nation together in a spirit of loving understanding; they must interpret nation to nation in terms of brotherhood and of the new order. this is no easy thing to do at this time. the astral or emotional bodies of human beings (which constitute the astral body of humanity as a whole) are today in a state of chaos, and are swept by ancient desires, ancient and deep-seated selfish attitudes and by ancient hatreds. the task is also complicated by the activity of the mental processes of man which is characterised by pronounced and developed illusions, by separative attitudes and by specious arguments. but there are, at the same time, enough people in the world who are responsive to the spirit of goodwill, of tolerant understanding, and

re of man's selfishness and cruelty, of man's inhumanity to man. both pictures are true, but only the one of beauty is eternal; the other is but transient. man is a composite of higher and lower expressions, and behind all the wars and difficulties which accompany man's progress through the ages lies this major factor an ancient persistent fight between man's spiritual aspiration and his material desires. this condition is today brought to a focus in the conflict raging between the totalitarian powers and the nations which are fighting for the rights of the human spirit and for the freedom of humanity. my use of the word spiritual has nothing to do with the use of this word as the orthodox religions use it, except in so far as the religious expression is a part of the general spirituality

es of influence will be one of the utmost difficulty and can only be satisfactorily determined if goodwill is actively present and consciously used, and when the wishes of the people involved are consulted in a non-partisan spirit. the emphasis upon past historical boundaries as a determining factor is ever dangerous. wise and slow action will here be needed and proper consideration of population desires. it is not the restoration of the ancient landmarks which is desirable, but the restoration of national and racial spheres of influence in accordance with the present situation. it is not the imposition of any particular ideology upon the world, or its removal, which is of importance, but the establishing of those world conditions which will give all the nations adequate food, the necessit

nalisation of the hierarchy copyright 1998 lucis trust dynamic energy which can bring about world changes of a fundamental kind, and that its mode of expression is through the activity of the individual man and woman and through their massed intent. the massed power of goodwill, the dynamic effect of intelligent and active understanding, and the potency of a trained and alive public opinion which desires the greatest good of the greatest number, are beyond belief. this dynamic power has never been employed. it can, today, save the world. the world crisis from hierarchical viewpoint april-may 1940 another wesak festival will be close at hand when you receive this communication. its urgency, imminence and finality prompt me again to attempt to awaken those of you who receive it to the presen

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

he initiate has faced two major tests, symbolically described as "the burning ground" and the "clear cold light" only after he has successfully passed these can he or the group, when considering group initiation move forward and outward into the wider reaches of the divine consciousness. these tests are applied when the soul grips the personality and the fire of divine love destroys the loves and desires of the integrated personality. two factors tend to bring this about: the slow moving forward of the innate conscience into greater control, and the steady development of the "fiery aspiration" to which patanjali*(2) makes reference. these two factors, when brought into living activity, bring the disciple into the centre of the burning ground which separates the angel of the presence from t

of very great potency; it is with this energy that the axis powers are working. the destructive energy, emanating from "the bright centre" shamballa, is something very different, and i would ask you to remember this. the destroying power of spirit is not the same as that of matter. a human being destroys his own form again and again through the evil which he does and by the material focus of his desires; the following of a life of vice will breed disease, as is well known. the disciple can also destroy his form nature through selfless service and devotion to a cause. in both cases the form is destroyed, but the motivating impulse is different and the energy of destruction comes from different sources. the death of a master jesus or of a father damien, and the death of a hitler or of a mur

plines, for the reason that none of the fleshly appetites have any control over him. his problem lies elsewhere, and it is a waste of his time and energy to keep his eye focussed on "doing the right things physically" because he does them automatically and his spiritual habits offset all the lower physical tendencies; automatically these developed habits enable him to surmount the appeal of those desires which work out in the fulfillment of lower desire. no one is accepted into the circle of the ashram (which is the technical name given to the status of those who are on the eve of initiation or who are being prepared for initiation) whose physical appetites are in any danger of controlling him. this is a statement of fact. this applies particularly and specifically to those preparing for t

that it is not divine love of humanity that has enabled you to find your way into the outer group of some ashram but desire for development, for achievement and for liberation. the first step, therefore, is to recognise this and hence the injunction so oft misunderstood: kill out desire. this has to be the first destructive activity of the disciple. it is not what the disciple seeks, or wants or desires which should condition him and drive him to what we might call "ashramic acquiescence" but the all-impelling motive of world need. so the disciple begins to rid himself of desire by a process of attrition. he does not positively fight desire with a view to its elimination; he does not seek to transmute it (as should the probationary disciple, but he ceases to give it any recognition; he fa

asic statements: 1. the brain is a most delicate receiving and transmitting apparatus: a. it is responsive to information relayed to it, via the senses, from the emotional plane and from- 281- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust the mind. b. through its medium the personal lower self becomes aware of its environment, of the nature of its desires, and of its mental peculiarities, as well as of the emotional states and the thoughts of the people contacted in the environment. 2. the brain is largely conditioned by the endocrine system, and this far more than the endocrinologists would care to admit: a. it is powerfully conditioned by three major glands which are found in close relation to the brain substance. these are the pituitary

ALICE BAILEY THE LABOURS OF HERCULES

cules accomplished his extraordinary feat. the three qualities of character that hercules had to express were humility, courage and discrimination: humility, to see his plight objectively and recognize his shortcomings; courage, to attack the monster that lay coiled at the roots of his nature; discrimination, to discover a technique for dealing with his mortal foe. uncovering the cesspool of base desires and egotistical urges that fester in the subconscious nature has been the work of modern psychoanalysis. the latter technique brings the unsavory data of repressed impulses to the surface, it is true, but often stops at that point. the individual realizes that a monster lies concealed in the subterranean areas of consciousness, yet feels baffled and bewildered in trying to deal with this f

desire that underlies every manifestation of divine life. in gemini, in the gathering of the golden apples, hercules also wrestled with antares. here again in scorpio we are up against the red star. why? because the problem of humanity in this great solar system of ours is that of the attraction between the opposites (meaning desire. always there is duality, that which is desired and the one who desires. aquila, the eagle, is interchangeable with scorpio. the eagle has much to do with the united states and the arrow of sagittarius, the next sign, is also dominant in the seal of the united states. aquila, the eagle, is the bird out of time- 88- the labours of hercules and space and as hercules struggles with the hydra he looks up, sees the eagle, and is reminded that he has come forth into

e spirit of sad renunciation, bracing himself to be perfectly miserable, but in the spirit of "there is nothing else to [167] do. i am detaching myself from these things in order that i may more perfectly and fully serve. draco, the serpent. we met the hydra, the serpent, in gemini; now we meet draco, the serpent of wisdom. music in the life of harmony, sacrifices in the personality reactions and desires, and wisdom. and hovering over two other constellations: aquila, spirit; and cygnus, the soul. do you see why i am so thrilled over sagittarius? it is such a beautiful sign and there is so much to say about it. i have omitted so much- 96- the labours of hercules details of the story we read that the marshes of acadia were filled with man-eating birds, pictured in ancient books as ferocious

of dominant importance: cancer, into what we erroneously call life, and capricorn, the gate into the spiritual kingdom. capricorn, the gate through which we finally pass when we no longer identify ourselves with the form side of existence but become identified with the spirit. this is what it means to be initiate. an initiate is a person who is no longer placing his consciousness in his mind, or desires, or physical body. he can use these if he chooses; and he does, to help all humanity, but that is not where his consciousness is focused. he is focused in what we call the soul, which is that aspect of ourselves which is free from form. it is in soul consciousness that we eventually function in capricorn, know ourselves to be initiates and enter upon two great universal signs of service to

e 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 of the group; your feelings and desires are related to the group. you no longer live in the animal nature, interested in creation on the physical plane, but you become a spiritual creature working in mental matter. you are no longer held by form, but have so dealt with it that you have raised it to the head consciousness and from the head you control your throat, your heart, your solar plexus and every part of your body. you do

ANATHEMA OF ZOS

. unbidden ye listened to my soliloquy. endure then my anathema. foul feeders! slipped, are ye, on your own excrement? parasites! having made the world lousy, imagine ye are of significance to heaven? desiring to learn-think ye to escape hurt in the rape of your ignorance? for of what i put in, far more than innocence shall come out! laboring not the harvest of my weakness, shall i your moral-fed desires satisfy? i, who enjoy my body with un-weary tread, would rather pack with wolves than enter your pest-houses. sensation. nutrition. mastication. procreation! this is your blind-worm cycle. ye have made a curiously bloody world for love in desire. shall nothing change except through your accusing diet? in that ye are cannibals, what meat should i offer? having eaten of your dead selves savo

this monument of swindlers' littlenesses, where is the mystic symposium, the hierarchy of necromancers that was? honest was sodom! your theology is a slime-pit of gibberish become ethics. in your world, where ignorance and deceit constitute felicity, everything ends miserably-besmirched with fratricidal blood. seekers of salvation? salvation of your sick digestion; crippled beliefs: convalescent desires. your borrowed precepts and prayers-a stench unto all good nostrils! unworthy of a soul-your metamorphosis is laborious of morbid rebirth to give habitance to the shabby sentiments, the ugly familiarities, the calligraphic pandemonium-a world of abundance acquired of greed. thus are ye outcasts! ye habitate dung-heaps; your glorious palaces are hospitals set amid cemeteries. ye breathe gay

h unto all good nostrils! unworthy of a soul-your metamorphosis is laborious of morbid rebirth to give habitance to the shabby sentiments, the ugly familiarities, the calligraphic pandemonium-a world of abundance acquired of greed. thus are ye outcasts! ye habitate dung-heaps; your glorious palaces are hospitals set amid cemeteries. ye breathe gay-heartedly within this cess-pit? ye obtain of half-desires, bent persuasions, of threats, of promises made hideous by vituperatious righteousness! can you realize of heaven when it exists without? believing without associating ye are spurious and know not the way of virtue. there is no virtue in truth, nor truth in righteousness. law becomes of desire's necessity. corrupt is the teacher, for they who speak have only spent words to give. believe or

desiring a teacher, who among ye are worthy to learn? brutally shall i teach the gospel of soul-suicide, of contraception, not preservation and procreation. fools! ye have made vital the belief the ego is eternal, fulfilling a purpose not lost to you. all things become of desire; the legs to the fish; the wings to the reptile. thus was your soul begotten. hear, o vermin! man has willed man! your desires shall become flesh, your dreams reality and no fear shall alter it one whit. hence do i travel ye into the incarnating abortions-the aberrations, the horrors without sex, for ye are worthless to offer heaven new sexuality s. once in this world i enjoyed laughter-when i remembered the value i gave the contemptible; the significance of my selfish fears; the absurd vanity of my hopes; the sor

world's worst reality more vicious than human behavior? i suggest to your inbred love of moral gesture to unravel the actual from the dream. rejoice ye! the law-makers shall have the ugly destiny of becoming subject. whatsoever is ordained is superseded-to make equilibrium of this consciousness rapport with hypocrisy. could ye be arbitrary? belief foreshadows its inversion. overrun with forgotten desires and struggling truths, ye are their victim in the dying and begetting law. the way of heaven is a purpose-anterior to and not induced by thought. desire, other than by the act, shall in no wise obtain: therefore believe symbolically or with caution. between men and women having that desire there is no adultery. spend the large lust and when ye are satiated ye shall pass on to something fre

ARADIA GOSPEL OF THE WITCHES

d into a dog again,and then to human form as once before!thus it will come to pass that the girl as a dog will return to her home unseen and unsuspected, forthus will it be affected by aradia; and the girl will think it is all a dream, because she will have beenenchanted by aradia. page 29 n r r r r r chapter vi.a spell t o win love.when a wizard, a worshipper of diana, one who worships the moon, desires the love of a woman,he can change her into the form of a dog, when she, forgetting who she is, and all things besides,will at once come to his house, and there, when by him, take on again her natural form and remainwith him. and when it is time for her to depart, she will again become a dog and go home, whereshe will turn into a girl. and she will remember nothing of what has taken place

BAPHOMANTIS LUCIFERIAN SATANIC MASS

gions of the aybss to witness this rite! i call upon the oh dark gods to witness this rite" then preist says: i stand before the mighty lord of the earth! i proclaim that satan-lucifer rules the earth! i ratify and renew my promise to recongnize and honor him in all things, without reservation, desiring his manifold assistance in the successful completion of my endeavors and the fulfillment of my desires" all: our father which wert in heaven hallowed be thy name. in heaven as it is on earth. give us this day our ecstasy and deliever us unto all tempations of the flesh for we are your kingdom for aeons and aeons! priest "to satan, giver of youth and happiness! may the lord the earth, king of the world grant us our desires! hear us. i believe in one law which triumphs over all. i believe in

BEHOLDERS OF NIGHT

uch angels dwell within the shadow gardens of twilight, of dreams and the nightside of being. we must listen closely, for their wisdom is that of the gifts of lucifer and lilith, that through the adversary can such beautiful musick be heard! the watchers, as brought forth by shemyaza/azazel, is the divine gift brought down from the sky unto man, whom was a primal sleeper which carried the bestial desires of the planet. the fallen angels thus brought divinity with the abyssic daemon of self, that we were divine in our dual essence. it is through the self-alchemical work of saturn, that one emerges awakened in unity. saturn is the guardian of death, or daath or the guardian of the threshold[8. in saturn there is a lower and higher octave, which is a passage way of self-exploration and self-p

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

majestic turban of red silk. he has a tiger-skin quiver on the right and a leopard-skin bow case on the left. he [has] a red leather shield endowed with fire light. his bronze dagger gleams as it repels. his red silk banner swirls about like the wind. his red might demon horse moves quickly like an electric wam.504 he leads a pack of wolves and jackals. he soars over mountain birds and crows. he desires the splendid knife from above the life-force and life. he sends to the enemy magical displays by means of knives. he sends to the enemy the nine magical displays and nine wolves. these are the seven rider brigands of the might demons. 504 unknown. 175 this group of arrogant, wrathful might demons leads the might demon army toward the hateful enemies. send warfare505 and jackals toward the

arpo s tasks (6b.6-7b.1) 1.5 ritual requests (7b.1-7b.6) 1.6 praise and enlightened activities (8a.1-8b.3) 1.7 departing food and drink offerings (8b.3-9b.3) 1.8 empowerments (9b.3-10b.2) 1.9. colophon (10b.2-10b.4) title page (1a (1a) thus called "the perfect feast petition offering for tsiu marpo, king of the violence demons and war gods" 1.1 preliminaries (1b-2a.1 (1b) furthermore, because one desires to [make] offerings to the king of the violence and might demons, tsi marwa, accordingly, assemble the ritual preparations which are derived from the texts and instructions at a suitable place endowed with purity, or gather the red food offerings of the might demons and the blood and beer drinks of the might demons together with the tormas of various meats. and by establishing the pride of

of the buddha (6b) the great geluk sect,528 never waning, will flourish well until the end of existence and perform, like summer water, favorable conditions, prosperity, and well-being. from the expanse of the red copper fields in many places, the king of the war deities, tsi mar together with his retinue, who eat the flesh, blood, and heart of the swift enemy, accomplishes the fulfillment of all desires. by means of altruism and amicability, protect me. by means of rage, crush the enemy and hindering demons. by means of devotion, guard the teachings of the buddha. bestow the auspiciousness which increases happiness, delight, glory, and wealth" after that, having offered the arisen tormas, one should request accordingly. 1.4 tsiu marpo s tasks (6b.6-7b.1 "you, king of violence demons and m

stroy the root life-energy of the enemy. stake the heart of the enemy. race! race! hihi!"529 recite this many times. at the end, recite the hundred syllable mantra and [offer] the torma "o. h" bless three times. at the end of the previous mantra "the flesh and blood of the enemy and hindering demons litakhakhakh.hikh.hi."530 due to designating that, offer the torma and request the fulfillment [of desires; praise in this manner. 1.6 praise and enlightened activities (8a.1-8b.3 (8a) the assembly of the lama, the tutelary deity, and the protectors of the dharma, who properly repair the result of yogic expectation and who guard the precious teachings of the supreme accomplished ones, bestow the great blessings of delight on the red violence demon. your body color is the color of blood, similar

BLAVATSKY H P ANTHROPOGENESIS

rupa. it could stand, walk, run, recline, or fly. yet it was still but a chhaya, a shadow with no sense. 17. the breath needed a form; the fathers gave it. the breath needed a gross body; the earth moulded it. the breath needed the spirit of life; the solar lhas breathed it into its form. the breath needed a mirror of its body "we gave it our own" said the dhyanis. the breath needed a vehicle of desires "it has it" said the drainer of waters. but breath needs a mind to embrace the universe "we cannot give that" said the fathers "i never had it" said the spirit of the earth "the form would be consumed were i to give it mine" said the great fire. man remained an empty senseless bhuta. thus have the boneless given life to those who became men with bones in the third- v. 18. the first were th

t the dragon is included in the curse for the fall, and that the gods (the elohim, jealous at seeing the man of clay becoming a creator in his turn, like all the animals "invoke on the head of the human race all the evils which afflict humanity. wisdom and knowledge shall injure him, he shall have family quarrels, he will anger the gods, he shall submit to tyranny. he shall be disappointed in his desires, he shall pour out useless prayers, he shall commit future sin. no doubt subsequent lines continue this topic, but again our narrative is broken, and it re-opens only where the gods are preparing for war with the powers of evil, which are led by tiamat (the woman (babylonian legend of creation, p. 92) this account is omitted in genesis, for monotheistic purposes. but it is a mistaken polic

ught to be explained by the former[[vol. 2, page] 105 man's father, the sun. 17. the breath (human monad) needed a form; the fathers gave it. the breath needed a gross body; the earth moulded it. the breath needed the spirit of life; the solar lhas breathed it into its form. the breath needed a mirror of its body (astral shadow "we gave it our own" said the dhyanis. the breath needed a vehicle of desires (kama rupa "it has it" said the drainer of waters (suchi, the fire of passion and animal instinct. the breath needs a mind to embrace the universe "we cannot give that" said the fathers "i never had it" said the spirit of the earth "the form would be consumed were i to give it mine" said the great (solar) fire (nascent) man remained an empty, senseless bhuta. thus have the boneless given l

ement and an impersonal unity, it passes through (the kabala teaches from) the central spiritual sun and group the second (the polar sun, which two radiate on man his atma. group three (the equatorial sun) cement the buddhi to atman and the higher attributes of manas, while group four (the spirit of our visible sun) endows him with his manas and its vehicle- the kama rupa, or body of passions and desires, the two elements of ahamkara which evolve individualized consciousness- the personal ego. finally, it is the spirit of the earth in its triple unity that builds the physical body, attracting to it the spirits of life and forming his linga sarira. now, as everything proceeds cyclically, the evolution of man like everything else, the order in which he is generated is described fully in the

- break asunder from manifested life "unless cemented and held together by the middle principle, the vehicle of the personal consciousness of jiva; explains the commentary. in other words, the two higher principles can have no individuality on earth, cannot be man, unless there is (a) the mind, the manas-ego, to cognize itself, and (b) the terrestrial false personality, or the body of egotistical desires and personal will, to cement the whole, as if round a pivot (which it is, truly, to the physical form of man. it is the fifth and the fourth principles- manas and kama rupa- that contain the dual personality: the real immortal ego (if it assimilates itself to the two higher) and the false and transitory personality, the mayavi or astral body, so-called, or the animal-human soul- the two ha

BLAVATSKY H P COSMOGENESIS

ior to the[[footnote(s* anugita forms part of the asvamedha parvan of the "mahabharata" the translator of the bhagavatgita, edited by max muller, regards it as a continuation of the bhagavatgita. its original is one of the oldest upanishads[[vol. 1, page] 95 speech and mind. other. to this the lord said 'mind is superior' but speech answered the self of being, by saying 'i verily yield (you) your desires' meaning that by speech he acquired what he desired. thereupon again, the self told her that there are two minds, the 'movable' and the 'immovable 'the immovable is with me' he said 'the movable is in your dominion (i.e. of speech) on the plane of matter. to that you are superior. but inasmuch, o beautiful one, as you came personally to speak to me (in the way you did, i.e. proudly, theref

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 usually done, but, in truth, ought not to be done* or as usually named after the manner of esoteric buddhism and others: 1, atma; 2, buddhi (or spiritual soul; 3, manas (human soul; 4, kama rupa (vehicle of desires and passions; 5, linga sarira; 6, 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

n three planes, besides its fourth, the terrestrial sphere; and it exists eternally on the highest of the three. 5. these dwellings are: earth for the physical man, or the animal soul; kama-loka (hades, the limbo) for the disembodied man, or his shell; devachan for the higher triad. 6. correct. 7. the astral through kama (desire) is ever drawing manas down into the sphere of material passions and desires. but if the better man[[second column continued on next page[[vol. 1, page] 245 occultists and kabalists differ[[first column continued from previous page] conquered in accordance with the inspirations of neschamah[[second column continued from previous page] or manas tries to escape the fatal attraction and turns its aspirations to atma- spirit- then buddhi (ruach) conquers, and carries m

nsisted upon, is broken. not at all. earth will reach her true ultimate form (inversely in this to man- her body shell- only toward the end of the manvantara after the seventh round. eugenius philalethes was right when he assured his readers on his word of honour that no one had yet seen the earth (i.e, matter in its essential form. our globe is, so far, in its kamarupic state- the astral body of desires of ahamkara, dark egotism, the progeny of mahat, on the lower plane. it is not molecularly constituted matter- least of all the human body (sthulasarira- that is the grossest of all our "principles" but verily the middle principle, the real animal centre; whereas our body is but its shell, the irresponsible factor and medium through which the beast in us acts all its life. every intellectu

chandrabhaga and kasmera, he adds "there will be contemporary monarchs, reigning over the earth- kings of churlish spirit, violent temper, and ever addicted to falsehood and wickedness. they will inflict death on women, children, and cows; they will seize upon the property of their subjects, and be intent upon the wives of others; they will be of unlimited power, their lives will be short, their desires insatiable. people of various countries intermingling with them, will follow their example; and the barbarians being powerful (in india) in the patronage of the princes, while purer tribes are neglected, the people will perish (or, as the commentator has it 'the mlechchhas will be in the centre and the aryas in the end* wealth and piety will decrease until the world will be wholly depraved

BLUE EQUINOX

what is! however, on another occasion, we read .go to hell and there you will find the information you seek my sweet friend (p. 622) here is some sound advice! this is another little gem, which is dished-up as part of the .proof of immortality .mamma gave some advice and now comes to help in the work of proving that the love and care and interest does not cease at death but all is intensified and desires become actions and have effect in friends and loved ones. no one has been able to prove the power of thought and we are not able to prove that we do some things but when we find that the things we think and wish for are taking place then we realize that our thought has had some power even though we did not speak or act. i have no interest whatever that the things said do not match with wha

tice is started, and this in actual life means, map out your career as well as you can. decide to do so many hours. work a day in such conditions as may be possible. it does not mean that you should set up neuroses and hysteria by suppressing your natural instincts, which are perfectly right on their own plane, and only wrong when they invade other planes, and set up alien tyrannies. 61. kill thy desires, lanoo, make thy vices impotent, ere the first step is taken on the solemn journey. by .desires. and .vices. are meant those things which you yourself think to be inimical to the work; for each man they will be quite different, and any attempt to lay down a general rule leads to worse than confusion. 62. strangle thy sins, and make them dumb for ever, before thou dost lift one foot to moun

BOOK OF PLEASURE

e "will" is the command to obey, its justice everyone fears-it is a sword-your desert for obedience "will" is the command to believe, your will is what you have believed actively willing the belief for you! you think when "it" wishes "will" is complication, the means of a means. call this will free or not-beyond will and belief is self-love. i know of no better name. it is free to believe what it desires. you are free to believe in nothing related to belief. the "truth" is not difficult to understand! the truth has no will-will has no truth! truth is "will" never believed-it has no truth "could be"-is the immediate certainty! this haunting sphinx teaches us the value of the "will to anything? then there is no graver risk than absolute knowledge-if little is dangerous-what about omniscience

lf to growth, and remains simple, that allows transgression without excuse or punishment. it would be wise and commonsense to do so, whatever the state of affairs in your mind. nature eventually denies that which it affirms: through permanent association with the same moral code we help desire to transgress. desire of those things denied, the more you restrict the more you sin, but desire equally desires preservation of moral instinct, so desire is its own conflict (and weakly enough. have no fear, the bull of earth has long had nothing to do with your unclean conscience, your stagnant ideas of morality. the microbe alone would seem without fear* the elemental morality or fear of displeasing. the complexity of the belief (know thyself. the nature of belief equals all possibilities ultimate

n through the cycle of unity. the certainty of consciousness is always the uncertainty of the perceived or experienced in whatever state it may be, the constant doubt spelling fear, pain, decay, and the like- the cause of evolution, the eternal incompletion. o, desire, listen! in point of virulence spiritual desire is as fatal as the sensuous. aspiration towards a "supreme" is a network of deadly desires because of cowardice within, ergo, some unsatisfied wisdom awaiting exploitation to suffer its evolutions. there is no final wisdom- there is no final desire. how can anything end? has to-day ever ended? these things are endlessness! a person desires things of this world- but where is the difference of desiring the "supreme bliss? which is the more selfish? which is nearer you? which pleas

ng end? has to-day ever ended? these things are endlessness! a person desires things of this world- but where is the difference of desiring the "supreme bliss? which is the more selfish? which is nearer you? which pleases the creator more? are you certain of the creator's will and are you sure of your own desire? are you the creator or just yourself, as you fondly imagine your contents? all these desires, however mighty, you will one day incarnate- yea, photograph. these things already exist- very soon you will have spiritual photographs (unfaked) but not by the camera you use at present. the pioneer is ever the old fool. an afterthought: some spirits are already photographed- the microbes. are you ever free of desideratum? belief is eternal desire! desire is its own cruelty, the fettering

ull. having no true focus, he is deceived in his strength and attains a pure measure of pleasure from his body. in success how heavy is his sentence! pleasure becomes the illusion. through dire necessity "his means" he is bound to its cause and effect, and becomes a holcaust on the pyre of sentiment. this self-love is the only full energy, all else a wrapping of dissatisfaction, the hypothesis of desires which obscures. man in the misery of his illusions and unsatisfied desires, wings his flight to different religions, and doctrines, seeks redeception, a hypnotic, a palliative from which he suffers fresh miseries in exhaustion. the terms of the cure are new illusions, greater entanglement, more stagnant environment. having studied all ways and means to pleasure and pondered over them well

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

e the corner of any room living room, bedroom or kitchen and make that your temple. again, let's look at the ideal first. an area at least five feet square is needed. you might like to arrange rails and curtains so that the area can be curtained off from the rest of the room, though this is not a necessity. you may paint this section of the wall differently from the rest of the room, to suit your desires. if you can choose an area in the east it is preferable. keep your working tools and supplies locked away in any convenient place but, here in your temple area, keep your altar. you may keep it pushed up against the wall when not in use, if you wish. on the altar always keep an altar candle (generally white but, as we progress, you will learn of other colors and their times for use) and yo

the second degree you can then be more active in the rituals. for example, a female gardnerian of the second degree can even cast the circle for the high priestess. however, she cannot initiate anyone. after at least a year and a day there, it is possible to then be taken to the third degree, if found ready. as a third degree witch a gardnerian female can break away and form a new coven if she so desires. she would then run that coven, initiating whomever she wished, with no interference from her original high priestess. covens, you see, are autonomous. of course, the third degree witch does not have to break away and start afresh. many of that rank are quite content to stay in the original coven, where they are regarded as "elders. different traditions have different systems: some have mo

the circle. as they dance, they bend down to drop their flowers on the line of the circle, till the whole circle is decorated with the flowers. if they wish, they may sing as they dance. when the dancing stops the bell is rung three times. priest/ess "springtime is seedtime. now is the time for each of us to plant that which he or she wishes to come to flower" covener "springtime is for hopes and desires; for new ideas; for balance and inspiration" priest/ess "let us now meditate on that which we wish to bring forth. let us consider our hopes and opportunities and direct our energies to one, or more, things we would start upon the road of life" all sit and, in as comfortable a position as possible, meditate. think of what seed of an idea you would like to plant, that it may grow into an op

titudes, concerning the relationship, on 106/ buckland's complete book of witchcraft the part of the persons involved. a physical illness can be avoided by correcting the probable cause, such as an improper diet, balancing the emotional state, etc. nothing has to be! the channeled information is merely stating that, as conditions exist at the moment, this is the probable result. if the individual desires a different outcome, it is within her or his power to bring it about. we create our own reality. the aura the "body" of wo/man is actually composed of seven distinct elements. the first three (solid, liquid and gas) form the physical body. the fourth element is called the etheric body and interpenetrates the physical. generally the etheric body extends beyond the confines of the physical b

referred to as the weather "prediction! be that as it may, divination is a useful tool and has a definite place in the craft. there are a great many ways of seeing into the future "seeing into the future? more correctly: being aware of the forces at work that will bring about a probable result in the future. we create our own reality. nothing is predetermined; nothing has to be. if the individual desires a different outcome, it is within her or his power to bring that about. tarot as a witch, how are you able to see into the future? well, we have already dealt with channeling and with such a tool as the pendulum. but one of the most common, and most popular, tools used by witches and non-witches alike is the tarot (pronounced tarrow, to rhyme with "narrow. the tarot belongs to that form of

CALLING TO THE FIRST OF WITCH BLOOD

t skin, who is the first of witch blood i conjure thee, cain who is the earthly devil, who is the master of spirits encircle and awaken within my flesh, my blood, my mind. by thy depths of which i walk herein shall i become reborn in the name and mark of the devil, whom i swear my spirit unto i am myself the redeemer and bringer of the infernal pact which holds no bounds nor mortal strain, yet my desires shall be filled by the eye within the blackened triangle of cain and the children of rebellion, rise up with me of cain and those going forth by night unto the infernal sabbat let the devil bless my name hearken and remain, satan be thy name adversary opposer fornicator deceiver all of which is my name body of shadow, body of light align in the noon and by moon lit night so it just begins

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

cient festivals, by looking into water and letting images form, this deep wisdom will offer solutions to seemingly impossible dilemmas. the practice of witchcraft demands great responsibility, for you are handling very potent material when you deal with magick. the benefit is that by focusing and directing your own inner powers and natural energies you can give form to your thoughts and needs and desires and bring them into actuality. the more positive and altruistic these focuses are, the more abundance, joy and harmony will be reflected in your own world. magick and giving it is said that if you smile in london in the morning, the smile will have reached tokyo by evening. this principle, which lies behind all white magick, has been named morphic resonance, and has been investigated for s

er builds, you will create what is known as a cone of power. the cone-shaped hats traditionally associated with witches and bishops' mitres reflect the concentration of spiritual potency. the purpose of the cone, like the sacred pyramid, is to concentrate energy in a narrowing shape so that it reaches a pinnacle of power, which can then be released at the end of the ritual to carry your wishes or desires into the cosmos. in order to create a cone of power in magick, you can visualise these energies as coloured light or as gold. alternatively, you can visualise different rainbow colours to create a cone of every colour that merges to brilliant white at the apex. in healing work, some people see this as silver blue light that becomes brilliant. whether working alone or in a group, as you bui

e morning. such use does seite 24 wicca01.txt not make it any less special. indeed, by becoming a part of your daily world, it becomes charged with your own essential magical qualities, and provides a repository of magical and healing energies, even if you only spend a few moments each evening in personal, informal work. it is your place and the rituals you hold there are limited only by your own desires and ingenuity [insert pic p046- setting up your altar you will need a large, flat surface for your altar; a table or a cupboard will do- you can use the drawers for storage and cover it with a cloth. it does not really matter what shape the surface is- circles and squares are both sacred shapes and easy to divide into quadrants for the four elements, earth, air, fire and water, that are ce

ner with the power to carry out magical purposes through a form of possession, with the angel or god acting directly from within the practitioner's body. elementals have also been associated for hundreds of years with more formal magical traditions. elementals, rather than having a permanent form themselves, are the forces or energies that give shape to living things. they also bring thoughts and desires into actuality, invoked by symbols. thus medieval occultists sought mastery over the elemental beings that they fashioned by their incantations. sometimes, if practitioners used the elemental forces for negative purposes, they would create a tulpa, or thought form, that became an elemental demon. this was hard to banish, even though the magicians worked within a square enclosed by two magi

place, for a special need or for raising spiritual awareness, or for focusing magical energies through the accumulated power of tools charged and regularly used for positive purpose. some people believe also that in ritual you tap into the energies of all those before you who have created circles of power and protection, and within them have raised and called upon the elemental qualities to bring desires and needs from the thought to the material plane. seite 110 wicca01.txt the aims of formal rituals rituals and spells at all levels cause a positive change or effect, whether for oneself, a loved one or the whole ecosystem, as they bring healing, peace, reconciliation or whatever is needed in the spell-caster's life. but over and above all these is the purpose of raising one's own levels o

CHAOS MAGICK AND LUCIFERISM

ill, desire and belief forced into one thing. by this affectiveness the soul draws near and casts its omniscience over us by inspiration. aos the logomachy of zos spare comprehended the significance of the three united by focus from which nearly any magickal act was possible. gnosis is a state of closing but is fully aligned with the object or system sought. a gnosis state is possible to manifest desires through sigil methods outlined in the book of pleasure and briefly outlined here. the importance of sigils is that such can be any pertinent method of envisioning. sigils can be letters, signs or symbols. sigils can also be something, which cause a matter of focus for the mind. to invariably forget and absorb the ideas sought. personally, i have used musick (the act of creating) as various

except in the object, this is attained (at the psychological time this determines itself aos-the book of pleasure sigils may be constructed through several methods as the following; letter manipulations, from arabic, greek or otherwise. paintings and other abstractions of sight through art. musick and the creative act of sound production. letter manipulations can be a useful method of enfleshing desires, creating servitors or elementals or to cast hexes or witch-spells. the medieval system of magic and invocation used sigils in this form extensively and almost exclusively. this can be found in various grimoires from the grimorium verum to abramelin the mage. the demons, angels and other spirits are bound and called by their symbols and signs, from which they may be understood and communic

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ess the meaning of these trends in america today. factors such as the growth of diasporic religions like santeria, as well as a current appreciation for miracles, angelic visitations, and life-after-death experiences in popular culture, may signal a new openness to forms and expressions of the supernatural in everyday life. or it might be that new varieties of magic serve to channel the atavistic desires of contemporary seekers for authentic "traditional" spiritual experiences.[2] african american magical spirituality retains strongly negative meanings as well "mississippi town is all shook up over voodoo plot" blares a headline "prosecutors say pair tried to have judge killed using hair, photo, hex" two brothers in tupelo are charged with conspiracy to murder a court judge. the plan, hatc

ican religious connotations of broomstick jumping, see piersen, black legacy, pp. 176.77; and raboteau, slave religion, pp. 228.29. 67. stroyer, my life in the south, pp. 53.54. black magic page 112 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 68. grimes's curious treatment of the witch might be read as a coded reflection on his own repressed sexual desires, or a critique of the slaveowner's domination of a slave's erotic life. perhaps these anecdotes should be seen as fantasies, rendered complex and disturbing by the physical subordination suffered by the black male slave. for the full account see the life of william grimes, the runaway slave, written by himself (new york, 1825, pp. 24.25. chapter 4 "medical doctors can't do you no good" 1

COSIMANO CHARLES ELEMENTARY PSIONICS

l, let me give you a couple of ideas. people are, by their very nature gregarious. like wolves, they run best in packs. people are terrified of loneliness, almost as much as they are of speaking in public, something that has never bothered me very much, but then i've never had my pants fall down either, which may be what they are really afraid of. anyway, even the hermit in the backwoods secretly desires the day when he can return to his fellows instead of trying to blow them up. there is a problem with this, however. the way our society is constructed it is very easy to become totally isolated, even in the midst of a mass of humanity. all it takes is to be placed in a situation where one cannot connect with one's fellows. this can be true of everyone and if the natural desire for a mate i

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

flection of what is happening within the collective human mind. we collectively attracted this experience to us. we created this reality, just as the battered wife with no sense of self-love and self-worth subconsciously attracts to her the punishment she believes she deserves. the woman in that state of mind will manifest her sense of self by magnetically attracting the energy field of a man who desires to punish another. in the same way the collective human mind's inner lack of self-love and self-worth attracted the prison warder /luciferic consciousness to do the same. if there was not an imbalance within the collective human mind which relates to this experience we are going through, we would not have created this experience. the problem and the solution begins and ends with the self

irculation (london, 1995) 41 colonel edward mandell house, philip dru: administrator (b.w. huebsch, new york, 1912) 42 george sylvester viereck, the strangest friendship in history: woodrow wilson and colonel house (liveright, new york, 1932) p28 chapter 5 united fronts he events of history are the result of the struggle between two states of mind: one which wishes to imprison and the other which desires to set free. the scene of this tussle is the collective human mind. in these last years of the twentieth century and across into the millennium, the human race is being given an opportunity we've not had since atlantis, to step out of the prison and into mental, emotional, and spiritual freedom. events are happening, which i will describe in detail later, that are dissolving the imprisonin

hand he was able to intern people like fuchs [the soviet spy and nuclear physicist, klaus fuchs, who later worked on the atomic bomb project] and send them to the camp in canada where they received training in subversive organisation or sought to thwart the activities of its members. since then many other people whose normal patriotism or whose normal scientific activities have run counter to the desires of subversive agents, have found their careers and vaster plans 107 influence inexplicably hampered and thwarted. his agents reached the stage when patriotism was routinely smeared as 'fascist, or 'extreme right wing, or 'racist' or 'anti-semitic."16 a famous victim of regulation 18b was the conservative mp, captain archibald maule ramsey, formerly of the royal military college, sandhurst

ther and with the rest of the world".42 this means, to use its own words, connecting with international organisations, including the council of europe, nato, oecd, the western european union, the european union, the european the secret government 157 free trade association, the gatt global 'free' trade organisation, and the economic commission for europe. and, it might add, any organisation which desires a world government or can be used to that end. its hierarchy is dominated by the house of lords and includes a representative of the american new world order front, the council on foreign relations. among the vice-presidents on the list i have from the 1990s are: lord carrington, chairman of the bilderberg group; lord chalfont, chairman of the house of lords defence committee; graham dowso

ent hours in the libraries reading books on astrology, mysticism, and the religions of the east. he was fascinated by the books of blavatsky, chamberlain, list, and liebenfels. he picked out bits from each of them to produce his preferred mixture, a cocktail of horror and hatred that would manifest as nazism. his passion was the power of the will. the potential of willpower to achieve anything it desires was to be his focus and guide throughout the years that followed. put another way, creating your own reality. he practised the esoteric arts in his effort to access the level of consciousness he was convinced would turn him into one of the supermen he had read so much about and believed in so much. his psyche became locked into the prison warder vibration more powerfully than before. he wa

DAVID ICKE CHILDREN OF THE MATRIX

e east in freemasonic temples, the direction of the rising sun. christian churches face east for the same reason. shaw says that lower-degree masons are told that the square is to remind them that they must be square or honest in their dealings with all people (excuse me while i laugh hysterically. the compass, they are told, is to teach them to "circumscribe" their passions, and to control their desires. maybe the paedophile and freemason george bush missed that meeting. shaw says that later they are told the "real" meaning, which is that the compass is the male phallus of the sun impregnating the female earth, symbolised as the square.15 on one level, again, that's true, but to the highest levels of the illuminati the compass and square represent the impregnation that perpetuates the blo

the king wanted to revise the bible text because, like his mother, mary stuart, he believed totally in the "divine right of kings" in which the monarch answered to no one except "god (the gods. the geneva bible included phrases he did not like in relation to this "divine right" and so he had them removed. james was a satanist and reptilian bloodline going back to the egyptian pharaohs. his sexual desires preferred young boys, as recorded in numerous books and public records, and his lust for blood appeared insatiable. when he killed an animal he would literally roll in its blood, and he was responsible for the death and torture of thousands of "witches. he suggested many of the tortures himself.16 this is the man who decided what the bible does or does not say! i am sure that the mass slau

ce, the judiciary, coroners offices, politics, government administration, and so on. there is tremendous infighting within satanism, as they battle for supremacy by seeking more and more powerful demonic entities. they hate each other as much as they hate humanity. in fact they just hate, period. anyone weak is destroyed. weakness is considered the ultimate "sin" in satanism and so is defying the desires of the demons. the whole satanic network is ruled by fear. cult members are disciplined by having to watch their children tortured, beaten to death, or brutally raped. others are sacrificed. satanists are deluded into thinking that they control the demons when actually the demons are just using them as pawns. incredible atrocities are committed by satanists so controlled by the demons with

ing just how "plugged" we are "us versus them" is matrix thinking, a matrix perception. this should not be viewed as some kind of "fight" because what you fight, you become. but matrix-minded people are the enemies of freedom that's for sure. enemies of their own freedom and the freedom of all who exist in the great illusion. they are the gatekeepers of the matrix, daily suppressing the thoughts, desires, people, and information that could set us- and them- free. of course, the conscious agents of the illuminati are placed in the positions of economic, business, media, political, legal, and military power to hold this mental and emotional sheep-pen together. but they could not do this alone. they have to manipulate humanity to suppress itself. humanity is like the security guard. he often

DAVID ICKE THE BIGGEST SECRET

to vienna. he spent hours in the libraries reading books on astrology, mysticism,and the religions of the east. he was fascinated by the books of blavatsky,chamberlain, list, and liebenfels and he picked out parts from each of them to producehis preferred mixture, a cocktail of horror and hatred called nazism. his passion wasthe power of the will. the potential of willpower to achieve anything it desires was tobe his focus and guide throughout the years that followed. put another way, creatingyour own reality. he practised the esoteric arts in his effort to access the level ofconsciousness he was convinced would turn him into one of the supermen he had readso much about and believed in so much. his psyche became locked into the reptilianvibration more powerfully than before. he was possess

about the abuse of boys at the kincorahome in northern ireland was suppressed because one of the abusers was an agent ofbritish intelligence. it also involved at least one famous politician in northern ireland,but this fact has been covered up, not least by a now retired official of britishintelligence called ian cameron. such child abuse networks provide the perfect vehicleto satisfy the sexual desires of those in control and for blackmailing those they wish tocontrol. i want to know the names of those involved in whatever country you live. ifyou know something, please tell me. the information will be in the strictest confidenceand if it can be substantiated i will make it public. if you hesitate just think about thechildren being abused today, now, this minute.cathy obrien says she was

DEITUS

names of various gods, and may even treat them as his equals, but he recognizes that they exist to serve him. the satanist is his own god and his own redeemer. just as he knows that there is no other god beyond himself, he knows that it is useless to pray for the things that he wants. he is ultimately responsible for his own success or failure. he must work hard and strive for the things which he desires. to accomplish his goals, the satanist may choose to use magic in the performance of a satanic ritual. every religion has had some form of magic ritual or ceremony associated with it, but the satanist realizes that magic represents the ability of the human mind to cause change in the natural world. in the magical art, i discuss the use of telepathic transmissions to influence others. magic

eave the circle of protection without discharging the spirit or err in the performance of the ritual or else the spirit will seize the magician and kill him or else drive him insane. ironically, the magician would have to be insane to believe that the great adonai would grant him the power to command spirits in order that he might destroy his enemies, obtain great treasure, and fulfill his sexual desires with young virgins or that the demonic lords he calls upon would be so easily intimidated by his threats. if the magician sees a spirit appear within the triangle of evocation it is simply because his mental state from fasting, fatigue, and fervent prayer has brought him in the point of delusion. if the spirit appears but refuses to speak with him or to satisfy his demands, the magician mu

DEMONIC BIBLE

thousands of miles distant, the magician may acquire instant knowledge of various "arts and sciences. this does not prove the objective existence of demons, only the ability of the human mind to become a powerful "receiver" and "transmitter" of telepathic signals. unlike the mundane, who are influenced continuously by thoughts which are not their own, the magician may "receive" the information he desires without being controlled by the desires or aims of others. there is an interesting phenomenon which occurs in magic and which involves the creation of thought-forms. the magician can create an image within his subjective mind and "impose" it upon the objective world so that it influences the subjective minds of all those individuals who come into contact with it. objects may be charged wit

perceives the potential of man to achieve far more than he has already, while holding to ethical beliefs and values held by society today, and possessing a willingness to change those values and beliefs in accordance with future changes in society. despite some individuals who see in satanism nothing more than anti-christianity, a depraved religion of blasphemies or an expression for anti-social desires and impulses, the emphasis of satanism on the ego and the intellect and its recognition of man's ultimate potential have made it the one religion relevant in today's society. but to return to the question at hand, what is the true nature of god? if, by god, one is referring not to a specific deity man has devised but to a controlling force or intellect within the universe, then it is clear

and he who would follow the dark path set out in this book the truest apostle of christ. the aeon of lucifer to the true sorcerer there is no "good" and no "evil; there is only his will. this is the basis of crowley's law of thelema. those who interpret crowley's law "do what thou will" as "do what you want" fail to understand that it is the magical will crowley is referring to. what the sorcerer desires (or thinks that he desires) may not be the thing which his "higher self" has truly willed to occur. expanding upon the law of thelema, michael aquino conceptualized and proclaimed the word xeper, by which the sorcerer may "become" and ultimately attain his true will and the realization of his "higher self. without thelema, xeper could never have been, for it is by thelema that xeper is pos

e creating new life. there is only consciousness and it is without end. the mystic says "deny the ego, surrender yourself to the universal consciousness" this is folly for by rejecting one's own consciousness, the universal consciousness which animates the individual is also rejected. if i am god made manifest, then my thoughts are the thoughts of a god and my actions are the actions of a god. my desires are the desires of a god and my will is the will of a god. if i am "good" or i am "evil" then i am a god of goodness or a god of wickedness. the sadomasochistic nature of the universe becomes evident as one considers that the source consciousness which animates all things manifests as both predator and prey. whatever is within one's nature to do is within the nature of god to carry out. al

end men-of-war to places appointed. he ruleth over 26 legions of spirits, and his seal is this, etc (39) malphas- the thirty-ninth spirit is malphas. he appeareth at first like a crow, but after he will put on human shape at the request of the exorcist, and speak with a hoarse voice. he is a mighty president and powerful. he can build houses and high towers, and can bring to thy knowledge enemies desires and thoughts, and that which they have done. he giveth good familiars. if thou makest a sacrifice unto him he will receive it kindly and willingly, but he will deceive him- that doth it. he governeth 40 legions of spirits, and his seal is this, etc (40) raum- the fortieth spirit is raum. he is a great earl; and appeareth at first in the form of a crow, but after the command of the exorcist

DIABOLUS

vate and control the dark forces of the subconscious. ahriman, who is also called by the avestan word ganamino, is the religion of sorcery, of separating the self from the natural order of spenamino, which is spenta mainyu. the evil minded ganamino is the source of the evil intellect the evil-minded ganamino hopes to influence the creation of god. such a man exercises a miserable control over his desires owing to his evil intellect and the force of the evil invisible power in him he develops and perfects himself in sin- denkard this presents a foundation of the self which is indeed different from the path of the good mind, or the mind of stasis. ganamino is essentially motion; movement through will, the will of god was misunderstood by right hand path religions as merely being good, loving

pain in both the worlds. denkard here we see that the left hand path or that of akoman the evil mind represents a path of power from which the self is beholden of. that the religion of sorcery is indeed painful, it is by this strife and stimulation within the self that makes us strong and able to work our will, to discover our own true will (the akoman or holy guardian angel) and to manifest our desires. it is difficult and often troublesome, however the beauty and strength which arises in the mind and flesh is reward within itself. please observe the original strife of ahriman or satan he suffered and fell into the darkness, by this pain he transformed and made the world around him bend to his will. rather than the religion of destroying the mind and feeding it to the god of the right ha

can adapt consciousness (through the subconscious) with the image of satan then the transformation begins. once the initiate has embraced the path, there is no turning back. one may fall from the path; such is a kiss of death to the individual in question based on their own potential and failure. the left hand path as it is called can render a person mad if they are not able to control their own desires and goals, iblis tests just as he was tested. 21 black is from the root fhm meaning hidden or secret, but also wisdom. the word abufihamat, or head/father of wisdom is the foundation of baphomet. 22 representing fire and continual motion, change and sexual vigor. 23 white is symbolic of the astral plane or luciferian/celestial sabbat, wherein the spirit is elevated with his or her holy gua

darkness. by exploring this world as a subjective state, the individual slowly transforms his or herself into a form of iblis, thus becoming like lucifer. the shadow is the testing force from which you may create and manifest what you desire, and be careful as so you shall obtain that which you seek. the shadow is also the empowering essence of your mind, it is the darkest recesses and atavistic desires which may be explored and mastered. azazel (azazil) is known within muslim lore to have been the same as the angel of death, who was most feared in tribal cultures. various lore describes azazil worshipped god in the seventh hell for over one thousand years, ascending until he reached the earth. azazil arose through the seven hells and upon reaching earth he then sat at the gates of heaven

e serpent went and said to the woman "is it true that you are commanded not to eat the fruit of this tree. midrash: pirqe r. eliezer. ch. 13 it is written in the treatise on the left emanation that samael and lilith were born as one, a fire born dual headed angelic force which was too individualistic to contain by it s creator. the first prince and accusing demon is samael, called evil because he desires to mingle with the force of light from which he is a part of. at their creation they both were separated, lilith going forth into the world of man and samael going his own way with his angels. it is suggested that samael has an entourage of seventy chancellors, or angels. however, in watcher lore it is over 200 seraphs. in this tradition it is made clear that samael and lilith were born as

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ed 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 (6th) century before christ or before the common era. buddha is a title of accomplishment and of respect, and means "enlightened one" buddhism teaches freedom from attachment to worldly things by getting rid of suffering caused by one's desires- c- calls (keys, enochian: invocations (q.v) to the enochian (q.v) angels (q.v) dictated to john dee through his seer, the alchemist and rouge, edward kelley. the calls were used extensively in the magick of the hermetic order of the golden dawn [g.d (q.v, aleister crowley (q.v, and anton lavey. cancer "the crab" in astrology (q.v, the fourth sign of the zodiac (q.v) having the qualities o

DION FORTUNE MYSTICAL QABALA

malkuth up the tree. the instructions given in each grade concern the symbolism and forces of the sphere to which it refers and the paths that equilibrate it. the sign and word of the grade are used when treading these paths in the spirit-vision or projecting by them on the astral plane. consequently the initiate is able to move with accuracy and certainty into whatsoever sphere of the unseen he desires to penetrate, and to countercheck ah beings he meets and all visions he sees, for he knows what the colours of the paths are in all four scales, and he checks his vision by these. if he is working up the thirty-second path of saturn, whose colours are all in the scmbre hues of indigo, dark blue and black, he knows that something is amiss if a scarlet-robed figure presents itself. either th

mystical qabala page 76 forces of each sephirah are represented in each world under the presidency of a divine name, or word of power, and these words give the keys to the operations of practical occultism upon the planes. the god-name represents the action of the sephirah in the world of atziluth, pure spirit; when the occultist invokes the forces of a sephirah by the god-name, it means that he desires to contact its most abstract essence, that he is seeking the spiritual principle underlying and conditioning that particular mode of manifestation. it is a maxim of white occultism that every operation should commence with the invocation of the god-name [page 114] of the sphere in which the operation is to take place. this ensures that the operation shall be in harmony with cosmic law. the

it is through these that he works, by the grace of their ruling archangel. but an archangel cannot be conjured by any spell, however potent. rather is it that when we effect an operation of the sphere of a particular sephirah, the archangel works through us for the fulfilment of its mission. the art of the magician therefore lies in ahgning himself with cosmic force in order that the operation he desires to perform may come about as a part of the working of cosmic activities. if he be truly purified and dedicated, this will be the case with all his desires; and if he be not truly purified and dedicated, he is no adept, and his word is not a word of power. 23. it is interesting to note that in the world of assiah the title of the sphere of kether is rashith ha gilgalim, or first -wirlings

the spiritual experience assigned to kether is said to be union with god. this is the end and aim of all mystical experience, and if we look for any other goal we are as those who build a house in the world of illusion. anything that holds him back from the straight path to this goal is felt by the mystic to be a bond that binds, and as such to be broken all that holds consciousness to form, all desires other than the one desire-these are to him evils, and from the standpoint of his philosophy he is right, and to act otherwise would invalidate his technique. 28. but this is not the only test which the mystic has to face; it is required of him that he shall fufil the requirements of the planes of form before he is free to commence his withdrawal and escape from form. there is a left-hand p

force reflected, and the female who wants to use the sun-forces employs a device whereby she is enabled to focus them upon herself and reflect them. on the physical plane the sexes mate, and the man begets a child upon the woman, thus [page 134] availing himself of her moon-powers. the woman, on the other hand, desiring creation and unable to compass it single handed, entices the male through his desires till he bestows upon her his sun-force and she is impregnated. 33. in magical workings the man or woman who desires to work with the opposite type of force to that of their physical vehicle, and it is part of the routine of occult training that they should do so, shifts the level of consciousness on to a plane on which they find themselves of the requisite polarity, and works thereon. the

DION FORTUNE PSYCHIC SELF DEFENSE

. careful as family physician. five dollars must accompany enquiry. money back if not satisfied "what do you want? whatever it is, we can help you to get it. just give us the chance by writing for 'clouds dispelled' absolutely free. you will be delighted "hypnotism. would you possess that strange mysterious power which charms and fascinates men and women, influences their thoughts, controls their desires and makes you supreme master of every situation? life is full of alluring possibilities for those who master the secrets of hypnotic influence, for those who develop their magnetic powers. you can learn at home, cure diseases and bad habits without drugs, win the friendship and love of others, increase your income, gratify your ambitions, drive worry and trouble from your mind, improve you

dressed, the persons over whom the reader is presumed to want to acquire power. what will be their position should he break the tenth commandment and covet his neighbour's wife, or his ox, or his ass, or any of his other valuables? supposing the diligent student of these methods wants something he ought not to have? supposing he is on the shady side of the law? or is nursing a sense of injury and desires to be revenged? or merely loves power for its own sake? what is the fate of the cannon-fodder that supplies the student of mind-power with the material for his experiments? what does it feel like to be dominated by these methods, and what results may ultimately be obtained by a competent experimenter? let me give my own experience, painful though it is, for someone has got to be the first

and the next. as far as my experience goes, i am inclined to think that deliberate malevolence is rare; but this panic-stricken clinging is not uncommon, and explains why the survivor of a pair sometimes goes through very unpleasant experiences after the death of the partner. there are also cases, though rarer, wherein a soul who has some occult knowledge but is bound strongly to earth by sensual desires, uses a curious form of rapport in order to gratify those desires through the physical body of another. there are innumerable instances of both these types of astral interference in occult and spiritualistic literature, but as i am confining myself to cases within my own experience, i will not cite them, but limit myself to listing the literature of the subject in the bibliography. someone

it is desired to discontinue its use. to astral vision the telepathic link appears as a ray of light, a shining cord, or some similar thought-form, because it is in this form that it is usually formulated by the person who is making the magnetic link. it sometimes happens, however, if the operator has a high grade of initiation, that instead of connecting the ray direct to the person with whom he desires to be in touch, he will formulate an astral animal at the end of it to which he transfers a modicum of his own consciousness. this animal-form is called a watcher; it does not act on its own initiative unless attacked, when it defends itself according to the nature of the species in whose likeness it is made. the use of a watcher is to obtain a record of what is transpiring without the nec

god that he would willingly let the vampire finish its meal in peace if he could thereby help it. in fact, the adept who proposes to perform a magical absorption has to reach the point where he has clearly realised the nothingness of the evil he proposes to absorb, and no longer has any feeling towards it but pity for an ignorance that thinks it can gain any good thing for itself in this way. he desires to uplift and educate and free the misguided soul from its bondage. until he has arrived at the point when he has no other feeling than this towards his persecutor, it is not safe for him to attempt an absorption. having satisfied himself that he is ready for the attempt, he proceeds to draw the thought-form towards him by pulling in the silver cord that connects it with his solar plexus i

DONALDTYSON DEMON

e. how many know persons who seem to have every advantage in life, yet who willfully and perversely set about destroying themselves through the use of drugs or alcohol, or by committing perverse and dangerous sexual acts, or by abusing their own bodies with unnecessary medical procedures, excessive dieting, over-eating or smoking? how many know persons who are unable to control their own anger or desires no matter how important it is to do so? these unfortunate individuals seem to be driven to self-destructive actions by an evil will that is present within them, but is separate from their own will. sometimes this self-destructive behavior is overt, as in the case of physical self-abuse and suicide attempts. other times it takes the form of malicious or criminal actions directed outwardly a

DONALDTYSON ELEMENT

not only to the libraries that physically exist, but also those that were destroyed in past ages but continue to survive in the astral realm, and also to libraries of an inhuman type that never had a material existence in our world. dealing with sylphs is seldom an intimate or emotional experience, as can be the case when dealing with gnomes or undines. sylphs are emotionally detached from human desires and motives. it is easy to love an undine, or feel fondness for a gnome, but difficult to interact with a sylph. salamanders are best left uncalled. on those occasions when you wish to cause destruction to a specific place or person, a salamander may be sent, but there is always the danger of backlash. salamanders do not like being told what to do, and must be compelled with words of power

ELLIS LOW TWELVE 1907

plendor and then have faded out and left only a memory, or are still pressing to the goal that will mark the furthest bounds of human power and attainment. what a wonderful record is comprehended in the story of the greatest nations" it is a monumental work-accurate, graphic, more absorbing than the most fascinating romance, instructive in the highest degree, and indispensable to every person who desires a knowledge of the past and the present, and who would read the profound lesson of the future. this admirable work is the production of professors edward s. ellis, a. m, and charles f. home, m .s, ph.d, who have spent years of research and study in producing their masterpiece. the following is a list of the histories which makes the story of the greatest nations" a complete library in itse

EMPERORS NEW RELIGION CHURCH OF SATAN

ic bible defines satan somewhat ambiguously as a unified god (that is, not a god among others) which: is seen as the balancing factor in nature, and not being concerned with suffering [6, p. 40] in contrast to popular opinion among church of satan followers there is no implication that there is no life after death; the text only states that once one is dead, one will be unable to indulge in one s desires. the emperor s new religion copyright 2002 ole wolf page 3 of 30 and most satanists do not accept satan as an anthropomorphic being with cloven hooves, a barbed tail, and horns. he merely represents a force of nature [which] is an untapped reservoir that few can make use of [6, p. 62] this definition, in conjunction with the term god, lends itself to a theistic or deistic perception of sat

merit any competition it receives, and typically with no other provocation than the announcement of a new organization that does not mention the church of satan. when attacked by other organizations the church of satan may have had motives to have cast the first stone triggering an aggressive reaction from the other organization. pentagonal revisionism states that first of all the church of satan desires stratification, meaning that: water must be allowed to seek its own level without interference from apologists for incompetence [14] the emperor s new religion copyright 2002 ole wolf page 18 of 30 it is a form of lassez-faire libertarianism, which on one hand implies that the church of satan should welcome competing organizations as vehicles for stratification, and on the other hand shoul

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

nsive and refers only to the living; astral body refers specifically to the bodily counterpart of the dead. the etheric double or body, in theosophy, is distinct from the astral, but in spiritualistic literature they are often interchanged. these concepts derive from traditional hindu mysticism, though there are also western precursors. the astral body is the instrument of passions, emotions, and desires, and, since it interpenetrates and extends beyond the physical body, it is the medium through which these are conveyed to the latter. when it separates from the denser body. during sleep, or by the influence of drugs, or as the result of accidents.it takes with it the capacity for feeling, and only with its return can pain or any other such phenomena be felt. during these periods of separa

theosophy claims definite knowledge of its conditions and its inhabitants and the numerous teachers influenced by theosophy offer variations on the basic theme. many descriptive accounts are to be found in spiritualistic after-death communications. all this, however, is inaccessible to experimental research. in theosophy, the kama world is the second lowest of seven worlds, the world of emotions, desires, and passions. into it man passes at physical death, and there he functions for periods that vary with the state of his development, the primitive savage spending a relatively short time in the astral world, the civilized man spending relatively longer. the appropriate body is the astral body, which although composed of matter as is the physical body, is nevertheless of a texture vastly fi

h may be extremely painful, that one is able to enjoy the bliss that the higher divisions of the astral world contain. the lowest of these divisions, the seventh, is the environment of gross and unrestrained passions. since it and most of the matter in the inhabitants astral bodies is of the same type, it constitutes a veritable hell and is the only hell which exists. this is avichi, the place of desires that cannot be satisfied because of the absence of the physical body, which was the means of their satisfaction. the tortures of these desires are the analog of the torments of hell-fire in the older christian orthodoxy. encyclopedia of occultism& parapsychology. 5th ed. astral world 101 unlike that orthodoxy, however, theosophy teaches that the state of torment is not eternal but passes a

satisfied because of the absence of the physical body, which was the means of their satisfaction. the tortures of these desires are the analog of the torments of hell-fire in the older christian orthodoxy. encyclopedia of occultism& parapsychology. 5th ed. astral world 101 unlike that orthodoxy, however, theosophy teaches that the state of torment is not eternal but passes away in time, when the desires.through long gnawing without fulfillment.have at last died. avichi is more correctly regarded as a purgatorial state. the ordinary individual, however, does not experience this seventh division of the astral world, but according to character finds itself in one or other of the three next higher divisions. the sixth division is very little different from physical existence, and the new inha

ies and interests that previously engrossed them, and each sheath of their astral bodies decays in turn, as did the gross outer sheath of the sensualist s body. the three higher divisions are still more removed from the ordinary material world, and their inhabitants enjoy a state of bliss of which we can have no conception: worries and cares of earth are altogether absent, the insistence of lower desires has worn out in the lower divisions, and it is now possible to live continually in an environment of the loftiest thoughts and aspirations. the third division is said to correspond to the summerland of spiritualism, where the inhabitants live in a world of their own creation.the creation of their thoughts. its cities and all their contents, scenery of life, are all formed by the influence

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ry (psycologia e spiritismo, 1907) according to which the ectoplasmic substance resulted from a kind of human radioactivity and the directive idea had its origin in the medium s subconscious mind. but morselli also added that the medium s subconscious mind may establish telepathic communication with the sitters subconscious minds and may shape the ectoplasmic forms according to their thoughts and desires. while the second part of the hypothesis seemed far-fetched, the first was supported by many reports. the influence of the human mind, however, was evident to a certain stage only. the phantom shapes did not keep the medium s physiognomy, gestures, and voice for long and displayed, after the transitory period, an apparent independence. their bodies were said to have temperature and blood c

ism by some authorities, and many pantheists have been mystics. however, mysticism is not tied to any particular philosophical or theological perspective. mysticism tends to differ from public religion, which emphasizes a worshipful submission to the deity and the ethical dimension of life, while mysticism strains after the realization of a personal union with the divine source itself. the mystic desires to be as close to god as possible, part of the divine essence itself, whereas the ordinary devotee of most religious systems merely desires to walk in god s way and obey his will. historical survey mysticism has emerged as a strain in all of the major religious systems, both east and west. it tends to have a particular affinity, however, with some systems. while there is, for example, a pe

oblivious to the problems of the outside world. it is clear that the ideal mystic partakes fully of the duties and social responsibility of life after spiritual enlightenment, since mystical experience should give deeper meaning to the reality behind the everyday mundane world. for most individuals, however, a period of retreat from everyday life is helpful in disengaging oneself from the fears, desires, and egoism of mundane existence. hinduism places great stress on dharma, the duties and responsibilities of the individual, which take priority over any desire for transcendentalism. during this period one would observe the everyday religious rites and rituals related to the gods and goddesses of an individual s life. later, however, when one had fulfilled one s responsibilities, married

raordinary learning, author of numerous alchemical works. for many months norton sought ripley in vain, but at length the canon, yielding to the other s importunity, wrote to him in the following manner: i shall not longer delay; the time is come; you shall receive this grace. your honest desire and approved virtue, your love of truth, wisdom and long perseverance, shall accomplish your sorrowful desires. it is necessary that, as soon as convenient, we speak together face to face, lest i should by writing betray my trust. i will make you my heir and brother in this art, as i am setting out to travel in foreign countries. give thanks encyclopedia of occultism& parapsychology. 5th ed. norton, thomas 1125 to god, who next to his spiritual servants, honours the sons of this sacred science. aft

ividuals. however, so far no conclusive evidence has been found that will resolve this question definitively. the subconscious mind has the ability to weave convincing fantasies of personality, just as novelists create imaginary characters who seem to have lives of their own. some cases of apparent secondary or multiple personality seem to be a dramatization of the subject s unconscious emotional desires and fears. children often pretend to be different personalities, while even the effect of a powerful movie portrayal often awakens both conscious and unconscious imitation of personality traits in impressionable viewers. for a time it was thought that the technique of hypnotic regression, in which a subject s memory is progressively explored into the past and then into apparent former live

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

un s interplanetary class of thee elohim. she explained to writer brad steiger that thee elohim are the seven spirits of god: chamuel, gabriel, raphael, zadkiel, michael, jophiel, and uriel. they stand before god and co-create with him, she explained. they manage and direct all forms that exist. in 1972 jophiel, the angel of intuitive light, told her that because she had managed to ove rcome your desires of the flesh, he and his colleagues we re giving her back the name she had held in her previous incarnation as a venusian: bright st a r. ever after she went by that name, working at her mission to bring the material and spiritual kingdoms together. ac c o rding to her space friends, the earth would go through deva stating physical and social upheaval in the last years of the twentieth cen

FAUST

s all mere training. wagner by any dog, if he but be well trained, even a wise man s liking may be gained, yes, he deserves your favour thoroughly, a clever pupil of students, he. they go into the gateway of the town. study faust [entering with the poodle. meadow and field have i forsaken, that deeps of night from sight enroll; a solemn awe the deeps awaken, rousing in us the better soul. no wild desires can longer win me, no stormy lust to dare and do; the love of all mankind stirs in me, the love of god is stirred anew. be quiet, poodle! don t make such a riot! why at the threshold do you sniff the air? lie down behind the stove in quiet! my best of cushions i will give you there. as on the hillside pathway, leaping and running about, you amused us best, so take now too from me your keep

y from me, ye odious crew! welcome, i know, i never am to you. when hearth and home were women s zone, as avaritia i was known. then did our household thrive throughout, for much came in and naught went out! zealous was i for chest and bin; twas even said my zeal was sin. but since in years most recent and depraving woman is wont no longer to be saving and, like each tardy payer, collars far more desires than she has dollars, the husband now has much to bore him; wherever he looks, debts loom before him. her spinning-money is turned over to grace her body or her lover; better she feasts and drinks still more with all her wretched lover-corps. gold charms me all the more for this: male s now my gender, i am avarice! leader of the women. with dragons be the dragon avaricious, it s naught but

il] where is she? homunculus that s a question over-tasking, but here you ll learn, i think, by asking. make ready, go ere it is day; from flame to flame inquiring wander. who to the mothers dared the way, has nothing more to fear or ponder. mephistopheles here i too claim a part to play, yet for our weal naught better can i say than that each one amid the fires should seek his own adventures and desires. then as a sign to reunite us, let, little friend, your lantern sound and light us. homunculus thus shall it ring and light display. the glass resounds and emits a powerful light. now to new wonders, quick away! exit. faust [alone] where is she- now no further question make. though it be not the soil on which she stepped, nor this the wave that to her coming leapt, yet tis the air that spe

heir pride and hold themselves rare; but enter in and challenge them all. they quickly will arm. i joy in the conflict when beauty vies with gold and with pearls and with jewels of price. helena thereafter followed further mandate from my lord: now when thou hast reviewed in order everything, then take as many tripods as thou thinkst to need and vessels manifold which for the sacrifice the priest desires when he performs the sacred rite, the cauldrons and the bowls, the round and shallow plate; the purest water from the holy fountain be at hand in ewers high, and ready keep dry wood as well, that rapidly accepts and feeds the flame; and be not wanting finally a sharpened knife. but to thy care alone i now resign the rest" so spake he, urging me be gone, but not a thing that breathes with l

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

sifra detzniyutha (book of that which is concealed. 2" 2' 8: 5 the main body of the text begins: the book of that which is concealed is the book of the balancing in weight. until not (al, lo) existed as weight, not (al) existed as seeing face-to-face. and the earth(/rah, haaretz) was nullified, and the crowns of the primordial kings were found as not (al. until the head (sar, rosh, desired by all desires, formed and communicated the garments of splendor. that weight arises from the place which is not him. those who exist as not (al) are weighed in yah hy. in his body exists the weight. not (al) unites, and not (al) begins. in yah hy have they ascended; who not (al) are, and are, and will be. 1 the first chapter of lao tze s tao-te ching opens with verses that address the mysterious unknown

chanisms to ensure smooth and natural transitions between the planes of existence and stations of consciousness, and into the roots of the tree. in the mystical qabalah, most such root mantra involve the name hvhy. it is very good for a person to depict the letters of the name hvhy before the eyes of the mind. 4 repeating a mantra over time creates a sympathetic vibration in the mind. it purifies desires, intensifies unconditional love and surrender, and naturally cultivates and enhances discrimination, same-sightedness, renunciation, and one-pointed concentration. true mantra have an intrinsic power to purify the shells (qlifoth. the one name of small face that naturally appeals to each aspirant is called their chosen ideal. through years of practice and divine grace, the mind of the medi

r on the threshold in the mirror of the gate of the gimel g. the watcher is actually the reflection of our own reincarnating geviyah. people typically run in fear from their watcher when they encounter it in their dream state. but, the geviyah is a plastic medium subject to change. repeating the name of one s chosen small face ideal (e.g. the lord hvhy) cleanses the geviyah of the seeds of impure desires and spiritual ignorance that have crystallized during past life activity. with the purification of the geviyah, the watcher is replaced by the reflection of the form of one s chosen small face ideal, or by a high level gatekeeper, or may even become transparent i.e. clear. when the reflection in the mirror of the gimel g is transparent i.e. cleared of reflection, the soul becomes invisible

m state, and be blessed with more or less occasional ecstatic visions originating from the dream state. the frequency of such experiences is not a testimony to one s spiritual advancement. some people have one profound experience that changes and effects them for their entire life. others have numerous experiences, but still seem to regress to baser ego states and cling to a long shopping list of desires. your spiritual advancement will be reflected in the emergence of higher qualities of character that results from the decreased identification of the ego with your lower nature. the qualities include unconditional love and devotion toward your chosen ideal, seeing the whole world and all beings as one s own, renunciation of the fruits of work, the desire to engage in selfless service, etc

the sun rises and falls, things manifest and decay, bodies are born, age rapidly, and die. this makes it much easier for people to have a sense of the impermanence of all things, thereby inspiring them to seek within themselves that which does not change through the waking, dreaming, and dreamless sleep states. still, most people waste the precious life given to them. by blindly pursuing selfish desires, and embracing the lure of lust and greed, they deny themselves their birthright: the glorious awakening in the ascent of the tree. your chosen ideal is your true guru, alive and awake in your heart, as close as your jugular vein. the lord is the best of all teachers, the root of all teachers. pray to your chosen ideal as your all in all, as your very own. appeal for grace and unconditiona

FOCUS OF LIFE

complex desire is the further creation of different desire, not the realization of [particular] desire. o zos, thou shall die of extreme youth! death is a disease of fear. all is a backward walking-realized incapacity of volition: to walk towards thyself. with thine infinite self multiplication of associations thou knowest all things. among sentient creatures human birth is highly desirable, man desires emancipation-liberation to his primeval self. remember! didst thou leave the high estate for worse things? man becomes what he relapses into "o zos, though art fallen into..the incarnating ideas of women" cast into demoniacal moulds, human nature is the worst possible nature. the degenerate need women, dispense with that part of thyself. give unto her all thy weaknesses, it is the sufferin

wiser than prayer: make this thy obsession. thank only thyself and be silent. the coward's way is religion. there is no fear-but righteousness. let this be thy one excuse, i pleasured myself. brave laughter-not faith. rewarded are the courageous for they shall pass! thine i is envious of satisfaction. yet none devotes himself to reality. whoever learneth much, unlearneth all sentimental and small desires. this is the new atavism i would teach: demand of god equality-usurp! the mighty are righteous for their morals are arbitrary. live beyond thought in courageous originality. these hopes and fears are somnism, there is little reality. repent not, but strive to sin in thine own way, light-heartedly: without selfreproach. one becomes the thing itself or its creature. judge without mercy, all

nd sleep. will to pleasure is the basic function underlying all activity whether conscious or not- and whatsoever the means. denial of this self-love is disease-the cause of homicide; the sufferings of part-sexualities and small things germinating. knowledge of necessities is desirous:-deliberation is but a sorry disatisfaction-a first cause of illusions, harnessing man to a mass of half-realized desires. remember! o ikkah, these present ideas of consciousness obtaining in senses and bodies, are transitory-are destined for usage and other predeterminations-and unnecessary to wakefulness. will is transition; the painful process of transmigration-the labour of birth of death. volition to supersede a thing is inability to realize the living self. for whatever is attained is but the re-awaking

me! saith good and evil 'come, come! ego, i come "laughing aloud, zos answered. knowledge alone is transitory, the illusion subsequent to 'i desire all things' eternal, without beginning is self; without end am i; there is no other power and substance. the ever changing modifications and diversities we see are the results of forgetfulness, misinterpretated by nightmare senses. when the self again desires, then i only and nothing else shall remain. permitting all things, whatsoever is imagined comes out of it. believe what you will, it has no compassion. the connotation self-love is applicable to all things. to it, all things are equal. the destroyer of devotees; lover of all things unique. giving overflow to all who are indifferent to wanglers, who jest at doctrines. of emancipation in cel

ot salvation [observing all the miserably diseased mob "o, grant that i may add to the world a far greater suffering" god is a precocious creation of the apes, something that must be suppressed: man must regain his sexuality. what is man-this feeder on dead bodies of self. a mole, a carnivorous plant, a disease of himself, a conglomeration of-"it was" and a cause, effecting the miscarriage of his desires-ever creating his future necessities: what man knoweth the perturbations of his own fear? verily, suffering is its own reward. he who willed, knoweth not his own offspring. man projects a vague 'self' and calls it truth and many other qualified names: verily, once a thing is named it becomes nothingness to its meaning. all happiness is an illusion and a sorry snare. all righteousness is a

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

y of a person's horoscope, the position of the stars at the time of his birth, one can foretell his irrevocably foreordained future. this magic is astrological only in the sense that it too bases itself upon the stars, their images and influences, but it is a way of escaping from astrological determinism by gaining power over the stars, guiding their influences in the direction which the operator desires. or, in the rehgious sense, it is a way of salvation, of escape from material fortune and destiny, or of obtaining insight into the divine. hence "astrological magic" is not a correct description of it, and hereafter, for want of a better term, i shall call it "astral magic. it is in a very timid hesitating and cautious manner that ficino embarks on a mild form of astral magic, attempting

FRATER ELIJAH ANGELS OF CHAOS

e. this is not true in an absolute sense, but true in probabilities (note any possible contradictions. there are a few laws of chaos which i want you to keep at the fore front of your consciousness throughout the remainder of this essay: elijah s law- you shall know truth by it s paradox. godel s law- there are no absolutes (this law is false) grendel s law- there is no limit to desire other than desires needs. i hope the meaning of this introduction will become more clear as i approach the concept known as knowledge and conversation of the holy guardian angel, from the chaotic perspective outlined above all in the light (and dark) of truth. 1 theory in a way it s all, a matter of time, i will not worry for you, you ll be just fine, take my thoughts with you and when you look behind, you w

and other shadows and manipulate through secret and urges. in more extreme cases when the demon is very powerful it can possess an individual. this possession occurs in an enrapture of the demons sphere of influence. like being filled with lust or as ritualistic possession where the monster is drawn up and takes over. the above exposition deals with the internals of origin, which come from urges. desires are commanders which suckle and feed the urges. and at other times fear causes these blacker pathways. the gate is opened, the bag of black flesh sewn, and the puss of desire fills the sack, and a demon is born. 6c some journal entries the following journal exerts are examples of the stages in these initiations and notes. 8/1/99 very strange evening/ morning. started out with stupid ego is

am left to wonder sometimes on the grand illusion and if in fact, this exists separate from deity. maybe my perspective of in fact is at fault here and a more appropriate phrase would be in mind as i write this a woman on the bus wants me to move into a corner seat to accommodate her large mass. i do not move, but instead create room for her to walk by and wedge herself in the corner seat, if she desires. she swears, jesus! and then takes the undesired seat next to me. i am her problem (to her, getting in the way of desire. she probably would have killed me if she could. she exists without. if you have a question, the answers are always there, you just have to open your eyes. the bus has always been a boundless source of wisdom. it is full of solitude (even if it is crowded, the journey is

n of the way (and it s detours. i/19a: another prophecy. a sun. an apple, with the letter k in the form of a bomb. reaction meaning active. the sun being a reference to the child of the aeon. a dime a dozen totals to 120 the time of decree; prophetic. i/19b: the sigil of void (a hyper-dimensional cubic intrusion. this can be used to achieve a null state and cause dramatic subconscious awakenings. desires are endless. so this is a curse made manifest. chapter two consists of 11 pages. it is entitled the understanding. this being a reference to our mother, binah. the force of form. the urge to collect and bring together. this chapter was received within the scope of 45 minutes (images& all. this chapter offers more practical uses of this particular style of magick for the educated. ii/1a: we

3b: a reference to expression of our gnosis. not to get caught up on trivial things, but we become the living gateways of gnosis as we yearn for truth. this is what we seek: nothing is true; everything is permitted. there is one maze and there are many mazes. iii/4a: buddhism? not quite. desire does trap one in many things. wanting to be a shaper, we cannot be trapped by desire, unless this is in desires needs iii/4b: a warning given for the aspirant. there are many traps and pitfalls along the way. a picture of the goal. iii/5a: another warning. the trials and initiations are of an astral nature (as all true initiations are. the greatest obstacle for the magus is his self. the surrender spoken of is not in a savior sense, but possibly one of the most difficult things to do. iii/5b: a few

FREEMASON BLUEBOOK

that went down to the skirts of his garments. as the dew of hermon, and as the dew that descended upon the mountains of zion: for there the lord commanded a blessing, even life forevermore. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (2 of 76 [11/22/1999 11:51:54 am] prayer at closing a lodge o god, our creator, preserver, and benefactor, unto whom all hearts are open, all desires known, and from whom no secrets are hid, we heartily thank thee for the fraternal communion that we have been permitted through thy kind providence to enjoy. may we be ever mindful that it is in thee that we live, move and have our being; that every good gift cometh from thee. bless our humble labors for the promotion of truth and love, unity and peace. continue to extend thy gracious favo

d and approved. no further business appearing, the lodge was duly closed in peace and harmony. w.m. attest, secretary. it is the prerogative of the master to determine what proceedings of the lodge are proper to be recorded, and he should sign the minutes, thereby giving them his sanction. chapter iii admission of candidates. the first degree when a candidate, whom a mason is willing to recommend,desires to apply for initiation, care must be taken that he presents his petition to the lodge nearest his residence. the determination of the place of one's residence is often difficult, especially in maine, from which so many young men go away into other states to seek employment. the residence, intended by our constitution, is the home where the party has the right to vote and is bound to pay t

ure of a lodge. the holy bible, the square and the compasses. the holy bible we dedicate to god, the square to the master and the compasses to the craft. the bible we dedicate to god because it is the inestimable gift of god to man* the square to the master, because it is the proper masonic emblem of his office; and the compasses to the craft, because by its use, we are taught to circumscribe our desires, and keep our passions within due bounds. the ornaments of a lodge. the mosaic pavement, indented tessel, and blazing star. the mosaic pavement is a representation of the ground floor of king solomon's temple; the indented tessel, of that beautiful tesselated border, or skirting, which surrounded it,with the blazing star in the centre. the mosaic pavement is emblematical of human life, che

earing, seeing, feeling, smelling and tastjng. the first three, hearing, seeing and feeling, are deemed peculiarly essential to masons* hearing is that sense by which we distinguish sounds, and are capable of enjoying all the agreeable charms of music. by it we are enabled to enjoy the pleasures of society, and reciprocally to communicate to each other our thoughts and intentions,our purposes and desires; while thus our reason is capable of exerting its utmost power and energy. the wise and beneficent author of nature intended, by the formation of this sense, that we should be social creatures, and receive the greatest and most important part of our knowledge by the information of others. for these purposes we are endowed with hearing, that, by a proper exertion of our rational powers, our

y of their meetings. i also present to you the three great lights in masonry: the holy bible square and compasses. the bible, the great light in masonry will guide you to all truthwill direct your paths to the temple of happiness, and point out to you the whole duty of man. the square teaches us to harmonize our conduct by the principles of morality and virtue. the compasses teach us to limit our desires in every station, that, rising to eminence by merit, we may live respected and die regretted. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (41 of 76 [11/22/1999 11:51:55 am] i also present to you the rule and line. the rule directs that we should punctually observe our duty, press forward in the path of virtue, and, inclining neither to the right nor the left, in all

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

ore the arterial blood which flows is distinctly cleaner than it would otherwise be; it is more free from passion and desire. and being etherealized by the great christ spirit, the cleansed blood of jesus overflowed the world, purified the etheric region of selfishness to a great extent, and gave man a better chance to draw to himself materials which will allow him to form altruistic purposes and desires. thus the age of altruism was there inaugurated. by faith in this blood, and by imitation of the christ life the sons of seth are therefore provided with a means of purging from themselves the curse of selfishness; while the sons of cain were given the emblem of the rose and the cross to teach them to work faithfully to make the molten sea, the philosopher's stone, and to find the new word

new body is ready to wear, and he can step out of the old into the new. but he does not do that merely for the purpose of living in the same community. it is possible for him by reason of his great knowledge to use the same body for many centuries in such a manner that it would still seem young, for there is no wear and tear upon it such as we ordinary mortals cause by our passions, emotions and desires. but when he does create a new body it is always, as far as the writer knows, for the purpose of leaving the environment in which he is at that time and taking up his work in a new place. it is by reason of this fact that we hear of men like cagliostro, saint germain and others who one day appeared in a certain environment, took up an important work and then disappeared. nobody knew whence

FULLER J F C SECRET WISDOM OF THE QABALAH

ystic union of the od and heh (jah) and the vau and heh (veh. as they heard it they hid themselves from gthe presence of the lord god h. when questioned, the active force (vau) accuses the passive force (heh, and jah curses the serpent (the messianic force) 4 and assumes his full satanic form by putting enmity into the heart of woman and sorrow into the life of man. then he clothes them in animal desires which are symbolized by the coats of skins. that this is the voice of the fallen sammael of yetzirah there can be no doubt, because tetragrammaton says to eve: gthy desire shall be to thy husband, and he shall rule over thee h; 5 in other words- the passive shall be subservient to the active, which means that equilibrium cannot be established. lastly, tetragrammaton acknowledges the active

ounced. and jacob called the name of the place peniel, for i have seen god face to face and my life [reason] is preserved. this ordeal, it will be seen, is of a three-fold nature. first, the aspirant must equilibrate all the opposite forces within him, and not merely those he considers vicious. secondly, he must cut himself away from all outward things and influences and meditate on the spirit he desires to unite with. thirdly, he must persevere, that is wrestle with this spirit. these three acts will lead him to the vision of god, the world soul, a spark of which burns within him and differentiates him from and also unites him to all things which surround him. whilst this vision lasts he is the messiah, but once it has faded away he is again man, yet charged with a terrific power which ac

its head. as he knows (three-dimensionally) that the world should stand on its feet, and as he believes (four-dimensionally) that this reversion is necessary to salvation, he will in actual fact turn the world upside down in order to attain his end. to him in his higher wisdom virtue and vice are equivalents, for both are illusions when compared to reality; therefore, according to his nature, he desires to establish reality in the three-dimensional world, and if by nature he is vicious he will attempt to transmute good into evil, and, if virtuous, evil into good. in both cases he will be attempting the impossible. should he, however, have equilibrated the good and evil qualities of his three-dimensional nature before attaining to the vision of the fourth, knowing that all conscious concep

thus the spiritual devolution will continue, and as it rolls downwards it will accumulate more and more unbalanced forces, until it is lost in the nonsense of such a monstrous hydra-headed symbol as 100a x 500b x 1100c x 300d x 900e x 700f (a3= a4) over 3600. and as from the very beginning a3- a4 is an absurdity, eventually all spiritual force will disappear, smothered by an accumulation of human desires which draw their strength from the unbalanced primitive instincts and emotions. the symbol will then become an idol. it will thus be seen that in the search after the unknowable, god, super-consciousness- call it what we will- the j state of diagram 6, the supreme difficulty is not to attain but to explain, and that all explanations, except between beings of equal spiritual and mundane kno

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

e imagined. the fact must be borne in mind that curing the later ages of passion-worship the creative processes and the reproductive organs were deified, not as an expression or symbol of the operations of nature, but as a means to the stimulation of the lower animal instincts in man. with religion bestialized and its management regulated wholly with an idea to the gratification of man's sensuous desires, religious temples, under the supervision of the priesthood, became brothels, in which were openly practiced as part and parcel of religious rites and ceremonies the most wanton profligacy and the most shameless self-abandonment. the worship of aphrodite or venus, and also that of bacchus, originally consisted in homage paid to the reproductive principles contained in the earth, water, and

still remained, yet, during the five hundred years which elapsed until the time of moses, the grossest idolatry had come to prevail. notwithstanding the fact that moses had learned much from the egyptians, he seems not to have risen above a very gross conception of a deity. his god was by turns angry, jealous, revengeful, vacillating, and weak. he was in fact the embodiment of human passions and desires. we have seen that the third person in the ancient trinity had, in egypt, india, and persia, come to be recognized in place of the three principles originally worshipped--that, as it really embodied the essence of the other two, little was heard of the creator and preserver. doubtless this god was the one which moses intended the israelites to worship, but as they were unable to conceive o

of worship prescribed by their priests, and adopted both in their households and in their temples was pre-eminently sensual, and calculated to stimulate and encourage to the highest extent their lower or animal nature. as the size of a man's family, or his power to reproduce, was an index to his favor with the almighty the pleasure of the "lord" in this matter being but the reflection of his own desires, the result as might reasonably be expected was overpopulation to such an extent that the means of subsistence within the small boundary of judea was inadequate to supply the demands of the swarming masses of "god's children--children which had been created for his honor and glory. surely some plan must be devised whereby these difficulties might be adjusted, and that, too, to use a modern

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

hevacuous natureofthe great arcanum of allegoricalarchitecture is its permanent protection (issueofmarch 1890. this conviction, that the true natureofthe craft had become. hidden andthatfreemasonry had lost its way, was stressed by waite in the chapter on'thefreemasons'intheoccultsciences(1891).there he counsels'thesoul-student at the thresholdofmystic research' to 'overcome this gravitationofhis desires towards masonry, because 'there is no light there; there is no secretofthe soul enshrined in the recesses of its suggestive ceremonial.'butalthough masonry 'has been corrupted by worldly wealth and magnificence, its true principles still lie hiddenwithinit,and waite hopes'thatwithintheranksofthe brotherhood,butwithoutifnotwithin, it will be possible to. inform themwithnewlife'(pp. 213,215)

meet him; at last,one fortunate day i met him. we seemed friends almost at once. perhapsitwas that i knew his mind so very well from friendshipwithhis printedpages-evenperhaps there may have been some link out thepast-3beall this as it may, i am one of manywhohave much to thank him for. in an age of outward turmoil and unrest he has told us of the things within: of how the base metal of material desires may be transmuted into spiritual gold. in'theway of divine union' and'thebook of the holy grail' he has given to the world priceless treasures. hidden within them are deep mysteries(moremenofmark,1922, p. 22).they werenotdestined to remain friends for long. initially allwentwell;coburntooka seriesofphotographsofwaite as imperatorofthe order, at earl'scourtsquare, and three portrait studies

rine in israel (1913, and it was probably this book.thatstimulated. his attempts to formulate a theologyofmarriage and providedabasisfor his ideas about the symbolismofthe body. certainly he utilized kabbalistic terminology 225225 and symbolism in 7aliessin throughlogres,and there are clear similarities between the151the reproduction,thoughsanctioned, hasnotbeen superintended by theauthorhimself, desires to statethatit waswrittenabout thirty-three years ago, and doesnotrepresenthispresent views on mattersofoccult research or on several pretensions of and while in respectofmesmerism, spiritualism, and modern theosophy the effluxion of time has transformed many of their aspects.and despitehavingeveryright to reprint the ?ook mrstallybrass guilty andofferedto publish the book on which waite w

GILBERT THE MAGICAL MASON

astral shells of the wicked, and especially of the self-slain, are fertile sources of evil sensations and suggestions and foul disease. beware thenhowyou enter the immeasurable region. obsession is the nightmare of attack; a whole series of miseries and terrors may pass over the occultist who is feeble, who is vicious, who is weak of purpose- whose aims arecourage versus obsession73selfish, whose desires are sensual, whose thoughts are polluted by material possessions, or by the lusts of the world, the flesh and the devil.theneophyte who has entered the portal, and makes no advance, the purely superficial member, whogainsnothing, may know naught of these; he may demit, or remain an ornamenttothese halls, and may be exempt.thestudent who advances in the grades, and who gains solid knowledge

d thus are you completely safe. thrice is he armed, who hath his quarrel just, and thrice is he armed whose courage is unshaken, and aspirations firm, whose physical body is not suffered to waylay and corrupt the soul; and whose intellect has grasped our doctrines.thebody is not to be condemned,butis to be used with a righteous discretion.thesoul is not to be soiled with evil thoughts and selfish desires,butis to be elevated by the will to ascend.thespirit, that ray of the supreme which overshadows us, whose spark is'i',is standing ready to grasp and absorb that higher reflex of the self of the soul, which by reason of its purity and its development, has attained the standard of perfection. we arebutstudents of the higher life, and no adept among us can divine when and where anyone of you

urther on this present occasion, but rather to refer to several analogies and allied symbols which call for notice when we adopt the view that man is quadripartite, i.e, composed of a pair of higher, lasting principles, and a pair of lower and terrestrial elements which are evanescent and transitory: these four may be called spirit and soul with an astral form, the vehicle of the animal needs and desires, the nephesh of the hebrews, and a coat of skin or material envelope, the body. the mysteries which were celebrated by the priests and initiates of many countries in long past times were partly reproduced in the mystery plays of medieval christian europe and england. these may have been sometimes practised in the160themagical masonform of dramas, partly carried out in dumb show and partly

ated for some mysterious reason with the twelve apostles of jesus.summaryas a result of this survey of the history of divination we must conclude that the desire of man for prescience as to the events of his earth life has always existed, and does still exist. almost as universal has been and is the desire to discover what is the fate ofmanafter the obvious death of his material body. the earnest desires and the arduous labours of men performed with these ends in view, have been fruitless in the judgment of most persons now living who have studied the events of the day and the historiesofthepast.divination and its history 215ifthe future can be discovered, its events must be already decided: if a true divination is impossible the willof man may be as free as he thinks it. meanwhile we are

GILBERT THE SORCERER AND HIS APPRENTICE

iage, inheritance; r. arrival, return, news, surprise. false projects.46. fourofcups.ennui, displeasure, discontent, dissatis255 faction; r. new acquaintance, conjecture, sign, presenti255 ment.47. threeofcups.success, triumph, victory, favourable issue; r. expedition of business, quickness, celerity, vigi255 lance.48. deuceofcups.love, attachment, friendship, sincer255 ity, affection; r. crossed desires, obstacles, opposition, hindrance.49. aceofcups.feasting, banquet,goodcheer; r. change, novelty, metamorphosis, inconstancy.50. kingofswords.a lawyer, a man of law, power, command, superiority, authority; r. a wicked man, chagrin, worry, grief, fear, disturbance.51. queenofswords.widowhood, loss, privation, abs255 ence, separation; r. a bad woman, ill-tempered and bigoted, riches and disco

morbihanwouldtell you tales of annaic and her wonderful doings by the hour. she.was more148 the sorcerer and his apprenticeof a white than a black witch, curing sickness and troubles of all kinds, and helping lovers to a happy union. yet at times annaic could lay a deadly powder at the door of an enemy, on whom unlooked for misfortune fell suddenly and irresistibly. the student of witchcraft who desires to understand its rationale must seek far and wide. gathering traces in many different countries he will find his examples in as many different stages of development, and will be able to trace the same spirit in all. the spells in vogue in scotland or in england three hundred years ago, and of which we find perhaps only a few obscure traces existing to-day, may be much more clear and defin

of science undreamed of at present. from these forms the circle, the cross, and the triangle appropriately grouped, many other symbols may be formed; thus take, for instance, the well-known symbol of the planet venus (fig. 10. after the final and deepest fall of man into matter, his consciousness descended from the circle of infinity, his spiritual being into the cross of matter; hence passional desires, and all that is symbolised by venus, and the cross below the circle became a most appropriate glyph for the power which was then dominant in his life, and for the part of his nature which is now subject to those desires. of course this is only one of the interpretations of this symbol, for, as has been said, every symbol is a door with seven locks each having seven keys, and everyone must

s by killing out the self, by getting rid of everything which can be traceably found to proceed from prana. for why? prana withthesthulasharira, with the physical body that is, lasts us only for this short life. we leave it behind, anditis no more use to us after we have learned our lesson upon it. therefore everything which is bornwithinthat body is not only useless, butahindrance to us. all its desires, all its affections, all its emotions, are hindrances to us, so far as they demonstrably arise from the physicalbody, and here again we find a great deal of the road to health. because if the physical body get out of gear, if there is disease or.sickness of any kind, it arises from some disharmony in the tatwic condition; and the great healer of all, themedicatrixnaturae,residesinmanas, an

GILBERT R A THE MASONIC CAREER OF A

its permanent protection'17[17. his conviction that freemasonry had lost its way is stressed in the occult sciences18[18, in which he says 'from a century of contradictory sources it borrows a many-splendoured aureole of romance and of esoteric fable, which is eminently liable to attract the soul-student at the threshold of mystic research. we must counsel him to overcome this gravitation of his desires towards masonry. there is no light there; there is no secret of the soul enshrined in the recesses of its suggestive ceremonial; whatever it may have been in the past, at the present day it neither is, nor claims to be, more than "a beautiful system of morality veiled in allegories and illustrated by symbols (pp. 214-15. its true principles, according to waite, are these 'the foundation of

GLOBAL FREEMASONRY

ar sign from your lord. so send the tribe of israel away with me" he said "if you have come with a clear sign produce it if you are telling the truth" so he threw down his staff and there it was, unmistakably a snake. global freemasonry ek and he drew out his hand and there it was, pure white to those who looked. the ruling circle of pharaoh's people said "this is certainly a skilled magician who desires to expel you from your land, so what do you recommend" they said "detain him and his brother and send out marshals to the cities, to bring you all the skilled magicians (qur'an, 7: 104-112) it should be noticed that mention here is made of a council that advises pharaoh, that incites him against moses, and recommends to him certain methods. if we look at the records of egyptian history, we

m the selfishness of the ego, worldly passions, ambitions, and the concern to make himself liked by others. the kind of morality mentioned in the verses above is attained by these means alone. for this reason, in a society lacking in love and fear of god and faith in him, there is no morality. since nothing can be determined absolutely, each determines what is right and wrong according to his own desires. actually, the primary aim of masonry's secular-humanist moral philosophy is, not to establish a moral world, but to establish a secular world. in other words, masons do not espouse the philosophy of humanism because they grant a high importance to morality, but only to transmit to society the notion that religion is not necessary. the masonic goal: to establish a humanist world the humani

rld of art and ideas. it never ceases in its efforts to disseminate its humanist philosophy in society and to discredit the truths of the faith that is the basis of religion. we will see later that the theory of evolution is one of masons' principal means of propaganda. moreover, they aim to build a society that does not mention even the name of god or religion, but caters only to human pleasure, desires and worldly ambition. this will be a society formed by people who have "made (god) into something to cast disdainfully behind their backs (qur'an, 11: 92, similar to the people of madyan mentioned in the qur'an. in this culture of ignorance there is no room for the fear or love of god, doing his will, performing acts of worship, nor is there any thought for the hereafter. in fact, these id

GNOSTIC CATECHISM

its permanent protection'17[17. his conviction that freemasonry had lost its way is stressed in the occult sciences18[18, in which he says 'from a century of contradictory sources it borrows a many-splendoured aureole of romance and of esoteric fable, which is eminently liable to attract the soul-student at the threshold of mystic research. we must counsel him to overcome this gravitation of his desires towards masonry. there is no light there; there is no secret of the soul enshrined in the recesses of its suggestive ceremonial; whatever it may have been in the past, at the present day it neither is, nor claims to be, more than "a beautiful system of morality veiled in allegories and illustrated by symbols (pp. 214-15. its true principles, according to waite, are these 'the foundation of

GNOSTIC HANDBOOK

n that they are secret, hidden or unknown. they are religious in the sense that religion means "to bind back "to return to the source or origin. these teachings are those which lead back to the world of ideals from which we have become alienated. the reference point for modern man is the material world, he judges life by his perceptions and acts accordingly. his life is hence governed by physical desires and materials requirements. this way of life, whether it be western consumerism or marxist materialism, was created by the development of the (western) scientific worldview, whereby man was removed from his place at the center of the universe and reduced to his new status as an "evolved monkey. beginning in the 19th century (some would argue earlier) prevailing ideologies began to jettison

a name? the issue of the name of god is an important one, for in some sense to give something a name is to define it. for medieval sorcerers to know the name of a spirit was to control it. in the gnostic tradition we understand the frailty of the human spirit and the desire to project humanity onto divinity, this tendency towards anthropomorphism is a dangerous one. too often man in his suffering desires to bring the gods down to a more physical level, when this happens the currency of divine imagery is debased. while certainly images, legends, myths and godnames have their place, their value is in what they represent rather than in themselves. in regards to the name(s) of god in the old testament there is a real quandary, there are many names for god, though translated under the one title

r anything else is actually the fault of mankind itself. as robert degrimston discusses in his superb essay humanity is the devil, the cosmological devil or saturn is not evil but simply a tester, it is mankind who has become evil, through its ignorance. ignorance is the problem, for in ignoring our true natures we become enmeshed in matter (which is of itself spiritual neutral) and following our desires become more and more ignorant. while matter is neutral, our lust and desires lead to behaviors that can be best described as evil. these occur because we are seeking in matter something it cannot give, matter is there to give us an experience which leads us back to spirit. if we attempt to gain wisdom from matter then we will become more and more frustrated, like a rabid consumer, we seek

omplex for there is an interaction between our own thought forms and real fallen astral entities. these fields (probably a better description than forms) allow these entities to interface with our own unconscious. accordingly they can change form according to the language of the culture they communicate though and being a mixture of our own thoughtforms and fallen spirits can mimic our own hidden desires and needs. while in medieval periods we may have has demons, incubus and succubus, in the present we have aliens, ufo abductions and medical experiments by creatures we cannot see. in the modern mode, these archons are sometimes called ultraterrestrials. however we must realize that these forms are spiritual in origin. sure, they may be other races within our universe, assuredly so, but it

nt we have aliens, ufo abductions and medical experiments by creatures we cannot see. in the modern mode, these archons are sometimes called ultraterrestrials. however we must realize that these forms are spiritual in origin. sure, they may be other races within our universe, assuredly so, but it does seem that the majority of ufo sightings and experience reflect our own fears, terrors, needs and desires and hence have a archonic origin. the world is the work of lowly powers which though they may mediately be descended from him do not know the true god and obstruct the knowledge of him in the cosmos over which they rule. the genesis of these lower powers, the archons, and in general that of all of the orders of being outside god, including the world itself, is the main theme of gnostic spe

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

, the adept the mind and the angel, the developing higher self. each can only exist correctly at the level to which he is assigned. the animal and adept make good servants but very bad masters. the animal is the body which we have as an interface to the physical world, if it is allowed to go its own merry way then it will become our master. it is a difficult beast to control and is manipulated by desires, lusts and, of course, genes. the adept is the mind, it too, is a servant not a master. there are lots of highly intelligent people who have no sense of the spiritual life whatsoever. the mind is a scribe, a record keeper, even a grand machine, it is not the true self. the mind is a difficult thing to control, and yet it must be forced to submit. the mind will rebel, demand rights, give us

ened saviour, the true self of every awakened being. the four attributes of each church as given in the book of revelation are: 1. characteristics of the church and city. 2. commendation of the church. 3. counsel and warning. 4. promises to overcomers. the church of ephesus the church of ephesus is the base chakra. it is known as desirable and is that of the primal instincts. it is desired by and desires the sahasrara (laodicea) centre. the union of these centres locks the organism into the static currents of the treasury of light. the characteristic of the city is that of change, the change from earthly to gnostic worship. this represents the transmutation of purely "nature" oriented vibrations into forces that serve the spiritual goal. this technology includes the correct use of passion

erent ways using very different technologies. the very things that are forbidden to those of the terrestrial path are used by those of the celestial to achieve liberation. the commendation given to the church is for standing strong in the time of tribulation and persecution. this refers again to the great discipline need to control this energy centre. while the base centre refers to all manner of desires, this centre is clearly sexual in nature and demands initiated control. the counsel and warning is against hypocrites and blasphemers. these descriptions gnostic theurgy page 79 refer to those who use esoteric techniques to propagate the world of the archons, to satisfy an addiction to pleasure or power. it also refers to the innate error of reproduction and the propogation of children. it

. blue. idealism. fish and birds. philadelphia. indigo. intuition. animals,pre-adamites and man. laodicea. violet. imagination. day of rest. fig 22 gnostic theurgy page 85 the first day of regeneration the recreation of new man is the coming of light. from the perspective of the chakra s this day is the time when the great light of gnosis purifies and transcends the base chakra and transmutes its desires and drives into the something of a higher nature. the centre is red as it is the colour of passion and of sacrifice, it symbolises the struggle and pain requirement to overcome the lower instincts. the central icon of the rosicrucians epitomises this with its image of a blood red rose on a cross of suffering. the first state is when man begins to known that the good and true are something

rogrammed with garbage from the dialectic system. television, radio, newspapers, novels, books, friends, family members..all offer us the wisdom of the world. accordingly, everything we are fed enters into our minds and conflicts with the new developing self. gnostic theurgy page 137 this is just the beginning! within everyone of us are false selves (pseudomorphs, little identities created out of desires and unconscious materials (internal archons. these false selves (like little gods) demand attention and control. these little selves are made of unconscious desires and experiences, and hence, are "restricted" in focus and knowledge. they are extremely dangerous and destructive. little gods of self hate, lust, narcissism, addictions, etc. control and cloud the mind and nephesh. they refuse

GOETIA LUCIFERIAN

this book have empowered it to heights which revival the legends of faust and even horror fiction author h.p. lovecraft and his tales of the macabre. with aleister crowley, whom, in his youth brought forth the shades of the goetia into boleskine and other homes, he did so in an experiment of will. while on the surface, he had appeared to consciously evoke the goetic spirits to appease his carnal desires, and other material quests; subconsciously he was breaking ground for the development of the will. the lemegethon or goetia as it is called is indeed a forbidden yet essential tool in magical practice. in specific areas of what is termed sabbatic or luciferian sorcery and magick, a definitive purpose is expounded in the nature of the goetic spirits. magick as itself is defined to raise one

sun. in order to fully understand and perceive the self and the light within one must explore the demonic or infernal realms. they often bring swift success, and a meteoritic fall into flame instead of the self within igniting the exterior brings fire unto the self, destroying it. be the flame that is the torch of magickal arte. preliminary work as one explores and seeks to understand those deep desires which motivate, inspire and sometimes terrify us, we are building a strong blackened tower of self. this allows us to not only understand our feelings and perceptions, but the possibilities of becoming something better. the goetia as it is a tool of darkness; it is also a tool of strengthening the self one of fiery light. one must observe the nature of goetic spirits, which generally may b

k or fogged mirror if possible. begin first by staring into the mirror and focusing on the very features of your face. seek to understand what you tell people by your features, who you are beneath the surface. this face will in turn become a mask of what you are underneath the socially constructed self-makeup. begin focusing on what you are in the dark aspects, that which drives you and your deep desires. your form will change in the mirror, begin shaping it unto what shadow form you wish. now close your eyes and begin to enflesh the body of shadow. visualize yourself summon a great blackened shadow, which is fiery and violet in the fire of spirit. the shadow has long beast like talons, a face which becomes both a horned demon head, scaled with serpent skin and a wolf head arising further

ght 21 eclipse now the face of god that i become in this darkend image- by this circle i do become by the flame i do emerge i am by form the peacock angel beauty revealed unto those who may see as the black sun rises, i become in this emerald stone i am the imagination, the seed of fallen angel in darkness exists my light my will gives birth to the kingdom of incubi and succubi, the nourish their desires in the blood of the moon, lilitu az drakul so it is done! tools of art the circle the circle is an old boundary which was used back from the eldest days of magical practice, specifically the sumerian word zisurru, which is the circle drawn in flour. the flour itself is known as qemu, such aspects of primal sorcery have survived to the present age in various cultures, in voudon practices an

e of tetragrammaton the symbol of strength and conceptual imagery of the pentacle of solomon, the magus who bound the djinn of this book. the pentacle may be worn as a method of encircling 25 the self in the mask of purity, thus remaining a symbol of the mind in unity with the will. often in evocation/invocation, spirits become points of obsessional belief which seem to speak or send impulses and desires to the sorcerer which may be contrary to the purpose of the ritual. the pentacle of solomon/tetragrammaton is the sigil of the will of god (god may represent set or the divine will the isolate self. you may have the pentacle of tetragrammaton on your person, symbolic of the will of the rite. when one enters the cross-roads of spirits you are in the arena of anon, the spirits which have exi

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

e thy court. o universal father, one and alone! father alike of immortals and of mortals. thou hast specially created powers similar unto thy thought eternal and unto thy venerable essence. thou hast established them above the angels who announce thy will to the world. lastly, thou hast created us as a third order in our elemental empire. there our continual exercise is to praise and to adore thy desires: there we ceaselessly burn with eternal aspiration unto thee! o father! o mother of mothers! o archetype eternal of maternity and of love! o son, the flower of all sons! form of all forms! soul, spirit, harmony and numeral of all things! amen. give the philosophus sign repeat the qabalistic cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

ose thy court. o universal father, one and alone! father alike of immortals and mortals. thou hast especially created powers similar unto thy thought eternal and unto thy venerable essence. thou hast established them above the angels who announce thy will to the world. lastly, thou hast created us as a third order in our elemental empire. there our continual exercise is to praise and to adore thy desires; there we ceaselessy burn with eternal aspirations unto thee, o father! o mother of mothers! o archetype eternal of maternity and love! o son, the flower of all sons! form of all forms! soul, spirit, harmony, and numeral of all things! amen- this translation of the elemental prayers is used in the golden dawn rituals. an alternate english rendition can be found in a. e. waite's dogme et ri

GOLDEN DAWN RITUALS U1

ess and balance; they show the more physical qualities of the ruach. in them is the sustaining force of the ruach. they are the affirmations of the pillars of the sephiroth, as answering to the passive, 5 the arms more answering to the pillars which are active. they are the columns of the human temple. from dwsy are formed the generative and execretory organs, and therein is the seat of the lower desires, as bearing more on the double nature of, on the one hand, the rejection of the qlippoth, and on the other hand, the simulacrum of the vital forces in trapt. it is the special seat of the automatic consciousness. that is, not the will, but the simulacrum of the will in trapt. dwsy is the lowest of the sephiroth of the ruach, and representeth "fundamental action" it, therefore, governeth ge

GOLDEN DAWN RITUALS Z1

gh temporarily to inhabit himself as its temple. 18 another formula of vibration is here hidden. let the adept, standing upright, with his arms stretched out in the form of a calvary cross, vibrate a divine name, bringing with the formulation thereof a deep inspiration into his lungs. let him retain the breath then mentally pronouncing the name in his heart, so as to combine it with the forces he desires to awaken. he then sends it downwards through his body past dwsy, not resting there, but taking his physical life for a material basis, and sends it on into his feet. there he shall again momentarily formulate the name- then, bringing it rushing upwards into the lungs, then shall he breathe it forth strongly, while vibrating that divine name. he will send his breath steadily forward into t

GOLDEN DAWN RITUALS Z2

of. i. announcement aloud that all is now ready for the operation of the transformation of the astral body. the magician mentally places the form as nearly as circumstances permit in the position of the enterer, himself taking the place of the hierophant, holding his wand by the black portion ready to commence the oration aloud. j. let him now repeat a powerful exorcism of the shape into which he desires to transform himself, using the names, etc, belonging to the plane, planet, or other eidolon, most in harmony with the shape desired. then, holding the wand by the black end, and directing the flower over the head of the form, let him say, in the name of the lord of the universe, arise before me, o form of, into which i 13 have elected to transform myself, so that seeing me men may see the

h, etc. employed. d. the aspirant, or natural man. e. the equilibration of the symbols. f. the invocation of the higher. the limiting and controlling of the lower and the closing of the material senses to awaken the spiritual. g. attempting to make the natural man grasp the higher by first limiting the extent to which mere intellect can help him herein and then by purification of his thoughts and desires. in doing this let him formulate himself as standing between the pillars of o and cloud. h. the aspiration of the whole natural man towards the higher self, and a prayer for light and guidance through his higher self, addressed to the lord of the universe. i. the aspirant affirms aloud his earnest prayer to obtain divine guidance, kneels at the west of the altar in the position of the cand

GOLDEN DAWN RITUALS Z3

date in the hall of truth, osiris, sends forward the goddess of the scales of the balance to baptise him with n and the companion goddess to consecrate him with d. as it is written, unless a man be born of water and of the spirit, he shall in no way enter the kingdom of heaven. the kerux instantly bars the candidate s passage to mark that though he has been admitted, the natural man of unpurified desires cannot be a dweller in the hall of the truth. the goddesses of the scales immediately purifies and consecrates him, which operation calls into action the forces of the pillars in his own sphere of sensation. this is the first of four consecrations because when the pillars of the tree are projected onto the sphere of sensation there are four pillars, of which the middle pillar is the axis

rying in the spirit vision, alchemy, etc, for the forms of the gods do here represent a certain symbolic material action of the divine forces. the grip and the password 1. the steps are taken and the grip exchanged simultaneously. they mean seeking guidance in the darkness and silence of the mysteries. 2. it shows that a steady and resolute will, acting in union with good, will accomplish what it desires, no matter how often it fails at first. it indicates the necessity for harmony and brotherly love, the doing away with pettiness and of too much self-concentration, allowances for the weaknesses of others within limits, and shunning resolutely anything in the nature of slander. so, in the grip of the neophyte, the initiates meet hand to hand and foot to foot in the true greeting of a broth

GOLDEN DAWN RITUALS ZAM11

kcug would break me in pieces. my anger and despair would cause me to rage like a fire storm burning away all the hope that i have. bwlwg would consume me. wryrgt would have me in dispute with my own true will and the azoth of myself in christ osiris. 3 then i would lay upon the desert of despair as qrz bru, the ravens of death, would pluck at my spiritual eyes, leaving me blinded by my lusts and desires. my very thoughts would be confused and filled with aweful venom, and my thoughts would direct me not to return praise and joy to the lord of the universe, but rather to the stench and fowlness of lams. my animal would escape with the aid of laylmg to the realm of obsession and the hunger of a rabid boar. finally, i would be lost unto you, the lady of light, thou holy and beautiful shekina

GOLDEN DAWN RITUALS ZAM17

l there, and by his skill in medicine he obtained much favour with the turks, and in the meantime he became acquainted with the wise men of damcar in arabia, and beheld the great wonders they wrought, and how nature was discovered unto them. hereby was that high and noble spirit of brother c.r.c. so stirred up, that jerusalem was not so much now in his mind as damcar; also he could not bridle his desires any longer, but made a bargain with the arabians that they should carry him for a certain sum of money to damcar. he was but of the age of sixteen years when he came thither, yet of strong dutch constitution. there the wise men received him not as a stranger (as he himself witnesseth, but as one whom they had long expected; they called him by his name, and showed him other secrets out of h

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

or use by beginners. the ritual of iao invokes the feminine current and simulates a journey to the 5th 8 aethyr maz. the ritual of the priestess of the silver star invokes the feminine current and simulates a journey to the 19th aethyr.the ritual of the pyramid invokes the masculine current and simulates a journey to the 18th aethyr zen. the dragon ritual is designed for the advanced magician who desires to assume the responsibilities of the magical dragon. the ritual of vrelp stimulates a journey to the 14th aethyr vta and the city of the pyramids. the ritual of the abyss simulates a journey to the great outer abyss. the imagery used in these seven rituals is designed to simulate as closely as possible actual journeys to these aethyrs. the other six rituals include magical operations for

rous consequences if broken. only you will know for sure if you are sincere. this can take place inwardly as a simple mental and personal commitment to yourself, or outwardly in a magical ceremony saying the appropriate words aloud. a new oath should be taken at each step of your magical development. one well-known magical oath is the oath of the abyss. this oath must be taken by any magician who desires to cross the great outer abyss, the realm of the arch-demon khoronzon. the words of this oath are "i swear to interpret every phenomenon as a particular dealing of god with my soul" this means that you promise to view everything that happens to you from that moment on as the direct intercession of your inner god (your holy guardian angel. this oath has many terrible consequences but is ess

oh-ah-ee-zodenteh) ligdisa (elee-geh-dee-sah) 133 step 5. enter your body of light and proceed to the sub-quadrant fire of water and then to the square of l of rnil (rah-nee-el. step 6. you will notice ara almost even mixture of fire and water swirling together in this square. passions are strong creative forces in this region of the tablet of water. you will find many of your strongest fears and desires taking external shape here. step 7. search the square for the egyptian deity. you should see the goddess sothis, a beautiful naked woman. as goddess of evolutionary development, she can initiate you finto the mysteries of the feminine current which is strong in this square. the sphinx that accompanies sothis in this square is a large lion with strong wide wings whose legs end in sharp eagl

t lacks the latter's spiritual insight and initiatory abi l ities. the forces of this square are of a spiritual nature because the ruling kerubic square is leo (see figure 8, appendix c. the demonic nature of alr is his refusal to heed this spiritual impulse, but instead he uses the feminine current to give shape to the emotional forces of any who enter here. if you have any subconscious fears or desires when you enter here, alr will project them outwardly before you. if you remain in control, you can command the powers of alrni to extingish these fiery astral forms. step 10. the astrological force working in this square is leo, the solar creative power. the tarot influence is strength/ lust which manifests here as a very strong desire to create. the presence of the feminine current of sot

uring a magical operation such as visit a watchtower or aethyr, you can also do in your dreams. in dreams you will be uninhibited. the morals and ethics of society are stripped away. a more authentic you will express itself and do things that you would never do during the waking state. with practice you can remain in control of your dreams. if something is about to happen that is contrary to your desires, you can change the dream contents (i.e, the plot) by an exercise of will and thereby avoid the experience. practice of this exercise at the very least should eliminate nightmares or unpleasant dreams for you. in order to get a feeling for how this process works, try daydreaming and deliberately change the events as you please. you will find that only a small degree of consciousness is nee

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

m of psychology, although in a greatly corrupted form. this corruption is likely due to the official condemnation of magic in all its forms by the christian church during the middle ages. thus the repressive paradigm prevalent in europe during the middle ages degraded the ancient and sacred science of theurgy into the vulgar sorcery of the grimoires and corrupted its sublime aims into the puerile desires of its guilt-instilled and greedy practitioners.6 1 herewith is revealed a profound magical secret, although "neither torches nor glasses shall aid those without eyes to see" 2 clavicula solomonis, the key of solomon the king [1456, trans. and ed. s.l. macgregor mathers, 1st paper ed (york beach: weiser, 1989. 3 goetia, the lesser key of solomon, trans. s. l. macgregor mathers and ed. alei

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

la geline lest aler, et ele sen prist a voler, en son gelinois le maudist* honte li viegne^ et il si fist. passages in provencal poetry bearing upon angang are collected in diez's lives of the troub. p. 22-3; they relate to the raven, crow and varieties of the falcon tribe alhanel, gava)ih, the criteria being their right or left flight, their going or coming, their crying or keeping silence: los desires e'ls senestres, los anans e'ls venens, d'albanel, de gavanh, d'autras auzels /ere/is, del corp e de la gralha, los cridans, los tacens. poes. der troub. p. 221. one would like to have fuller accounts of this bird-interpreting as practised in the mid. ages (see suppl).2' quum primo hirundinem videris, hoc die ter' rogo te, hirundo, ut hoc anno oculi mei uon lii^peant' fundgr. 1, 325. 2 the

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

fact, that the first part of the indian poem, where brahma as a fish is caught by manus, and then reveals to him the future, lingers to this day in our nursery tale of the small all-powerful turbot or pike, who gradually elevates a fisherman from the meanest condition to the highest rank; and only plunges him back into his pristine poverty, when, urged by the counsels of a too ambitious wife, he desires at last to be equal with god. the bestowal of the successive dignities is in a measure a creation of the different orders.1 one more story of the deluge, which relates the origin of the lithuanians, deserves to be introduced.2 when pramzimas the most high god looked out of a window of his heavenly house (like wuotan, p. 135) over the world, and perceived nothing but war and wrong among men

GRIMOIRE OF TURIEL

by this thy holy sign all evil doth flee. by thy holy name and thy power which secret was revealed to moses, through the holy names written in this book, depart far from me all ye workers of iniquity. bless, o lord, i beseech thee, this place and drive away all evil and wickedness far from it. sanctify and make it become meet and convenient for thy servant to finish and bring to pass therein his desires, through jesus christ our lord, amen. be thou blessed and purified in the name of the father, son, ami holy ghost. amen. benediction of the perfumes: the god of abraham, the god of isaac, the god of jacob, bless here the creatures of these kinds that they may give forth the power of their odours so that neither the enemy nor any false imaginaions may be able to enter into them, through our

on lo be said when putting on the vestures. amacor, amacor, amides, theodomai, aintor, by the merits of thy angels, o lord, i with i put on the garments of righteousness, that this which i desire i may bring to perfection through the most holy adonay, whose kingdom endureth for ever and ever. amen. this on the ather side the lamen the secret grimoire prayer holy, holy lord god, from whom all holy desires do proceed, i beg thou wilt be merciful unto me at this time, granting i may become a true magician and contemplate of thy wondrous works at alt times, in the name of the father and of the son. therefore in al! my doings and at all times i will call upon thy most holy name, o lord, for thy help and assistance. i beseech thee, o lord, that thou wilt purge me and wash me iii the blood of our

t ordained the whole creation for thy praise and glory and for the salvation of man, i earnestly beseech thee that thou wouldst send one of thy spirits of the orden of jupiter, one of the messengers of sachiel whom thou hast appointed presiding spirit of thy firmament at this time, most faithfully, willingly to show unto me those things which i shall demand or require of him, and truly execute my desires. nevertheless, o most holy god, thy will and not mine be done, through jesus christ our lord. amen. the secret grimoire invocation :i i call upon thee, sachiel, castiel, and asasie, in the name of the father, and of the son, and of the holy ghost, blessed trinity, inseparable unity, i invoke and entreat thee, sachiel, castiel, and asasiel, in this hour to attend to the words and conjuratio

azimor, and by your star which is jupiter, and by all the constellations of heaven, and by whatsoever you obey, and hy your character which you have given and proposed and confirmed, that you attend unto me according to the prayers and petitions which i have made unto almighty god, and that you forthwith send unto me one of your messengers who may willingly and truly and faithfully fulfil all my desires, wishes and commands, and that you the secret grimoire command him to appear unto me in form of a beautiful angel clothed in white vestures, gently, courteously, kindly, and affably entering into communication with me, and that he neither bring terror nor fear unto me, or obstinately deny my requests, neither permitting any evil spirits to appear or approach in any way to hurt, terrify, or

hus do i swear now, and promise unto thee that i will hasten unto thee, and appear clearly unto thee at all times and places, and in the secret grimoire all hours, days, and minutes, from this time forward until thy life s end, wbensoever thou shalt call me by my name, or by my office, and will come unto thee in what form thou shalt desire, whether it be visibly or invisibly; i will answer a! thy desires. and in testimony whereof, and before all the powers of heaven, i have hereunto set, subscribed, and confirmed my character unto thee. so help me god. fiat. amen. the character of turiel. fimethe imperator's greetings i am delighted that the rosicrucian press, printing and publishing department of the supreme grand lodge of the a.m.o.r.c, has again decided to publish a new edition of the o

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ch when the "sun" just enters the sign of "aries (the year 1916 a.d. corresponds to the rosicrucian year of 3269, which began on march 21, 1916, at 1:06 a.m. eastern time. such new year celebrations shall be held in the temples of all lodges and attended by the council, officers, and members of the lodge and such especially invited guests or visiting members of the order whose presence the master desires for reasons good and sufficient unto himself. there shall be a symbolical feast consisting [25] principally of corn, or its products; salt, or that which tastes most strongly of it; and wine, in the form of unfermented grape juice; and any other delicacies or refreshments suitable to the occasion. all officers shall wear their full regalia and all others their aprons or other insignia. the

er stages of preparation leading up to the original initiation into the great white brotherhood. it is not intuition, however, but cosmic consciousness of events now occurring and decreed to occur in the near future. it is knowledge and not a prophetic impression. then follow guiding instructions and definite knowledge of laws and principles, acts, and actualities in accordance with the needs and desires of the member. from then on the member attends the earthly lodge as a worker to help others who are on the path and to assist in the great work; but he receives no instruction through an earthly master by means of books, lectures, papers, or diagrams. this is why we urge those who have gone fairly high in the development of their psychic bodies, and have attained certain knowledge and powe

nty, thirty, fifty, or sixty years, or more you will live with the new knowledge? why, then, be impatient? looking at it broadly,[154] the five or six years required to bring the average member to the very threshold of mastership, as compared to one's whole cycle of incarnation, is like a pencil dot on a very long line. but how we can magnify that dot and lose sight of the line! the attainment of desires the full attainment of our desires is almost impossible at best. that which we desire today, and will go far to attain, becomes small in importance after we have it, and discover through it what else we may attain.and our desires are at once increased and made more difficult of attainment. members just admitted into the order often frankly state that it has been their desire for many years

ed and made more difficult of attainment. members just admitted into the order often frankly state that it has been their desire for many years merely to contact the order and now they feel they have attained their greatest desire. ah, how that sense of attainment is forgotten in the first weeks of study! each monograph, each experiment, and each test of the early degrees arouses new and stronger desires. in their anxiety to get into the next degree, and the next, the great desires of the heart before admission into the order are forgotten. with each monograph the definite benefits therefrom simply accelerate the desire to progress. each member will find, however, that not a single monograph, from the introductory private mandamus, is without some special benefit that empowers, strengthens

ly investigated and learned all the facts. 25. seek the good in all things and give public praise to what you find. look not upon the changing character of the outer self, but discover the real self within. learn to know all beings and love them. 26. gamble not with the lot of another who in ignorance may lose and suffer what you gain. 27. avoid all extremes in thought and act; be moderate in all desires, and subdue your passions in all directions. 28. attempt no radical or sudden changes in the natural scheme of things; remember the rosicrucian injunction: not by revolution, but through evolution, are all things accomplished in permanency. 29. hold sacred and above all criticism the ideals of the rosicru-[159] cians. permit no slander to affect the good name of your order. live that life

HAMIL THE ROSICRUCIAN SEER

repels the needle which the other attracts, so does the body, when in its normal state, by overpowering by its will the soul, repel all other soul atmos255 pheres: but in the magnetic state, the body being rendered inert, the soul is left free to exert itself, and in that state exists, irrespective of time or space, and endued with the power of attenuating or expanding itself to whatever point it desires to be in, with'oussr-electro-telegrephic-wire-likespeed' and of acting on other human soul atmospheres, thus becoming cognizant of the past transactions of others like heinrich zschokke-the swisshistorian-ofthe present, how far soever distant, like the americansolitaire*'and mr hazard's patient; and, in like manner, becoming possessed by an intuitive perception of the floating ideas of oth

ct, so lilly, it is not atallimpossible, was once or twice so far carried awayby fervour and habit of invention as to feel as if he was telling thetruth.-zoist.contributionsto thezoist197and then go to hodges' and enquire for him" he did so, gave his horse to a youth, with orders to walk him till he returned; awayhe goes with his friend, salutes hodges, thanks him for his former courtesy, and now desires the like, having lost a horse lately. hodges, after some time passing, said "sir, your horse is lost, and never to be recovered "i thought what skill you had" replies. the gallant "my horse is in a lane at the town' s-end" with that hodges swore (as he was too much given into that vice "your horse is gone, and you will never have him again."thegentleman departed in great derision of hodges

ment was192therosicrucianseererrand, he arose and kindled some spices on a sort of small altar in the midle of the room; he then walked round the altar for half an hour or so, muttering words, to them unintelligible; and having at length drawn three lines of chalk about the altar, and placed himself upright beside the flame, desired them to seek aseer,and he was ready to gratify them in all their desires. there were in the olden days whole schools of magicians here in europe, who could do nothing in this line without the intervention of apureseer,to wit, amaiden'seye.this african belongs to the same fraternity. he made them understand that nothing could be done until a virgin's eye was placed at his disposal; he bade them go out in the streets of cairo, and fetch any child they fancied und

in a room, from certain materials, which eckhartshausen with propriety does not divulge on accountofthe dangerous abuse which might be madeofit, which visibly forms itself into a figure which bears a resemb255 lance tothatwhich the person wishes to see. in this there is no questionofany magic-lantern or optical artifice,butthe vapour really forms ahumanfigure, similar to that which the individual desires to behold. i will now insert the conclusionofthe story in eckhartshausen's own words''sometime after the departureofthe scotsman, i made the experiment for oneofmy friends.hesaw as i did, and had the same sensations''theobservations that we made were these; as soon as the ingredients were thrown into the chafing dish, a whitish body forms itself, that seems to hover above the chafing dish

existence while life lasts.thespirit is the life which animates the body.thesoul is the reason and the feelings.thelife is in the blood; it is something besides the spirit.thesoul is distinct from the body.thespirit animates the body; but when the body dies, the spirit does not cease to exist.correspondencewith robert owen 173they all recognise the same law; and they all are governed by the same desires. proposition7-'thatmen, women, and children, from the spirit world, may, and do communicate with those on earth, and that such communicationisfull of good to the race' c.a.-spirits,both good and evil,butmore especially the latter, can communicate with man, before their gradual rise towards happiness. after that, they lose all knowledgeofmen, and therefore have no will or desire to communic

HELENA BLAVATSKY NIGHTMARE TALES

hat same pride which had hitherto held me back from what i regarded as adegrading, superstitious experiment, caused me to challenge my fate. i picked up the ominously shining diskand prepared to look into it. while i was examining the mirror, the yamabooshi hastily spoke a few words to the bonze, tamoora, atwhich i threw a furtive and suspicious glance at both. i was wrong once more "the holy man desires me to put you a question and give you at the same time a warning" remarked thebonze "if you are willing to see for yourself now, you will have- under the penalty of seeing for ever, inthe hereafter, all that is taking place, at whatever distance, and that against your will or inclination- tosubmit to a regular course of purification, after you have learnt what you want through the mirror"

the open door" was the answer "the daij-dzins willhave the best of you" i interrupted him with a brutal laugh, and a still more brutally phrased enquiry about the fees i was expectedto give the yamabooshi, for his experiment with me "he needs no reward" was the reply "the order he belongs to is the richest in the world, since its adherentsneed nothing, for they are above all terrestrial and venal desires. insult him not, the good man who came tohelp you out of pure sympathy for your suffering, and to relieve you of mental agony" but i would listen to no words of reason and wisdom. the spirit of rebellion and pride had taken possessionof me, and made me disregard every feeling of personal friendship, or even of simple propriety. luckily forme, on turning round to order the medican monk out

HELENA BLAVATSKY THE KEY TO THEOSOPHY

d their long slavery to the dead letter of dogma and ritualism. but the strongest reason for it lies in the fact that real theosophy has ever been kept secret. q. you have brought forward proofs that such secrecy has existed; but what was the real cause for it? a. the causes for it were: 1. the perversity of average human nature and its selfishness, always tending to the gratification of personal desires to the detriment of neighbors arid next of kin. such people could never be entrusted with divine secrets. 2. their unreliability to keep the sacred and divine knowledge from desecration. it is the latter that led to the perversion of the most sublime truths and symbols, and to the gradual transformation of things spiritual into anthropomorphic, concrete, and gross imagery-in other words, t

f the same doctrine. yet, let no man anthropomorphize that essence in us. let no theosophist, if he would hold to divine, not human truth, say that this "god in secret" listens to, or is distinct from, either finite man or the infinite essence-for all are one. nor, as just remarked, that a prayer is a petition. it is a mystery rather; an occult process by which finite and conditioned thoughts and desires, unable to be assimilated by the absolute spirit which is unconditioned, are translated into spiritual wills and the will; such process being called "spiritual transmutation" the intensity of our ardent aspirations changes prayer into the "philosopher's stone" or that which transmutes lead into pure gold. the only homogeneous essence, our "will-prayer" becomes the active or creative force

er's stone" or that which transmutes lead into pure gold. the only homogeneous essence, our "will-prayer" becomes the active or creative force, producing effects according to our desire. q. do you mean to say that prayer is an occult process bringing about physical results? a. i do. will-power becomes a living power. but woe unto those occultists and theosophists, who, instead of crushing out the desires of the lower personal ego or physical man, and saying, addressing their higher spiritual ego immersed in atma-buddhic light "thy will be done, not mine" etc, send up waves of will-power for selfish or unholy purposes! for this is black magic, abomination, and spiritual sorcery. unfortunately, all this is the page 35 the key to theosophy- hp blavatsky.txt favorite occupation of our christia

planation 1. rupa, or sthula-sarira physical body is the vehicle of all the other principles during life. 1. prana life, or vital principle necessary only to a, c, d, and the functions of the lower manas, which embrace all those limited to the (physical) brain (c) linga- sarira astral body the double, the phantom body. page 45 the key to theosophy- hp blavatsky.txt (d) kamarupa the seat of animal desires and passions this is the center of the animal man, where lies the line of demarcation which separates the mortal man from the immortal entity. theosophical division of the upper imperishable triad sanskrit term exoteric meaning explanation (e) manas-a dual principle in its functions. mind, intelligence: which is the higher human mind, whose light, or radiation links the monad, for the life

ts growth, so to say, or paralysed by the strength and predominance of the other aspect, in whatever direction. these, then, are what we call the two principles or aspects of manas, the higher and the lower; the former, the higher manas, or the thinking, conscious ego gravitating toward the spiritual soul (buddhi; and the latter, or its instinctual principle, attracted to kama, the seat of animal desires and passions in man. thus, we have four principles justified; the last three being (1) the "double" which we have agreed to call protean, or plastic soul; the vehicle of (2) the life principle; and (3) the physical body. of course no physiologist or biologist will accept these principles, nor can he make head or tail of them. and this is why, perhaps, none of them understand to this day ei

HINE PHIL ASPECTS OF EVOCATION

en. some loose structure being required (or so i thought, i devised a hierarchy based on the work of psychologist abraham maslow- ranging from .survival demons. such as hunger or thirst, working up towards .ego. demons- the need for self-respect or a particular self-image, and more abstract conceptions: the hunger for knowledge or wisdom. the deeper the level of the hierarchy, the more primal the desires and urges. the techniques: flooding and vomiting (eating and excreting- to flood awareness with specific images, to bring forth (evoke) the demon, giving it form .flesh. and eventually a name or a 9 sigil. the scrambled personality tapes were to act as auditory sigils- storms of emotion whipped up by intensive remembering (replaying) sets of memories. letting loose the hyenas of cynicism o

y that if hell exists, then it is a bureaucracy, and so by the same token, earthly bureaucracies are demonic structures- as anyone who has had any dealings with the dhss will readily testify. the hierarchy used in the babblogue was developed by the psychologist abraham maslow, to show how the various levels of .need. influence behaviour and motivation. his hierarchy of human needs is a pyramid of desires, ranging from biological survival needs (food, shelter, etc) to more complex needs: biological hunger, thirst, warmth safety i.e. freedom from fear affiliative to be given consideration esteem status, praise, belonging cognitive intellectual stimulation aesthetic culture, art self-actualization self-knowledge according to maslow, the needs at one level must be at least partially fulfilled

igures, scents, colours, planetary 16 hours etc. how far you go in this direction is very much a matter of personal choice. 2. defining specific intent here, you are creating the core of the servitor.s purpose the statement of intent which is analogous to the servitor.s aetheric dna. formulating the servitor.s statement of intent may necessitate a good deal of self-analysis into your motivations, desires, realistic projections of goals, etc. as in all sorcery operations, it is appropriate to ask advice from your preferred form of divination. to continue the example of a healing servitor, an appropriate statement of intent might be .to promote rapid recovery and health in.(name. once you have determined the appropriate intent to form the basis of your servitor, then the statement can be ren

HINE P OVEN READY CHAOS

cess. it s not so bad if the intent is something you don t really care about (hence beginning with sigils for things you aren t really too fussed about is a good way to begin experiments, but is more difficult if it s something you really want to happen. as long as you don t dwell on the thoughts when they pop up, it shouldn t matter too much. time for another analogy. the ever-changing tangle of desires, wishes, fears, fantasies etc jostling around in our minds can be likened to a garden, albeit a somewhat unruly and overgrown one; flowers, weeds, 34 phil hine creepers, and the occassional buried gardening rake. going through the sigilisation process can be likened to becoming suddenly enthusiastic about tidying the garden up. you isolate one plant (i.e. your intent, seperate it from the

awkwardly in the grip of self-spawned monsters of th mind- obsessions. defence mechanisms the more value that we place on upholding a particular emotional pattern, the more likely it is that all ambiguous signals will be perceived as supporting it. evidence which counters it will most likely be overlooked or rationalised into a more malleable form. conflict arises when dissonance occurrs between desires and existing mental constructs (have you ever feared the strength of your own desires. to cope with such conflicts, a variety of defence mechanism can be adopted: aggression a typical response to frustrated desire and loss of control; loss of devouring dreams. we can direct it at the source of our frustration, or direct it onto others. apathy loss of control- loss of face and self-worth. t

ad channels. 57 oven-ready chaos to the work then; some loose structure being required (or so i thought, i devised a hierarchy based on the work of psychologist abraham maslow, that ranged from survival demons- hunger, thirst etc, ego demons- self-esteem, selfimage etc, and more abstract conceptions such as the hunger for knowledge or wisdom. the deeper the level of hierarchy, the more primal the desires. the techniques: flooding and vomiting (eating and excreting- to flood awareness with specific images, to bring forth (evoke) the demon, giving it form, flesh, and eventually a name or a sigil. the scrambled personality tapes were to act as auditory sigils- storms of emotions whipped up by intensive remembering (replaying) sets of memories. letting the hyenas of cynicism loose on a cherish

HP LOVECRAFT A DARK LORE

ion with dr houghton of aylesbury, who had attended old whateley in his last illness, and found much to ponder over in the grandfather's last words as quoted by the physician. a visit to dunwich village failed to bring out much that was new; but a close survey of the necronomicon, in those parts which wilbur had sought so avidly, seemed to supply new and terrible clues to the nature, methods, and desires of the strange evil so vaguely threatening this planet. talks with several students of archaic lore in boston, and letters to many others elsewhere, gave him a growing amazement which passed slowly through varied degrees of alarm to a state of really acute spiritual fear. as the summer drew on he felt dimly that something ought to be done about the lurking terrors of the upper miskatonic v

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

is sense of. horror and oppression waned. fright became pure awe, and what had seemed blasphemously abnormal seemed now only ineffably majestic "randolph carter" it seemed to say "my manifestations on your planet's extension, the ancient ones, have sent you as one who would lately have returned to small lands of dream which he had lost, yet who with greater freedom has risen to greater and nobler desires and curiosities. you wished to sail up golden oukranos, to search out forgotten ivory cities in orchid-heavy kied, and to reign on the opal. throne of ilek-vad, whose fabulous towers and. numberless domes rise mighty toward a single red star in a firmament alien to your earth and to all matter. now, with the passing of two gates, you wish loftier things. you would not flee like a child fro

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

aft a form of competition and naturally reasoned that anyone against them would have to be on the side of the devil. there is no such thing as good and evil witches on the basis of one of them deriving their powers from the devil. the power witches tap is an energy inside themselves. it should be considered wasteful, stupid, and therefore bad, not to use the energy within one's self to gain one's desires, to fulfil one's self. witches are selfish, but is that evil? being self-interested, a witch has to be personally motivated to dp anything, anything at all, even to get up in the morning. witches do not go anywhere they don't want to go or do anything they don't want to do. this kind of an approach to living would naturally enrage churchmen who demand strict obedience to their rigid laws a

tempted to exert control through sorcery. mackenzie, the canadian prime minister, openly delved into the supernatural. many professional men and women and political leaders practice forms of witchcraft, although what they do seems to be much more fun than what took place a few hundred years ago. there is, for example, a political organization that meets regularly for the purpose of projecting its desires on to society. call it witchcraft or not, they perform special rituals to trigger their collective subconscious. they attempt to influence and control by sheer force of desire. witches have always been linked to strange happenings- good, bad and always mysterious. and when astounding things happen, it doesn't take much imagination to see how witchcraft could have started and spread as it d

the card spell has been cast, draw a diagram of it, all twelve circles, indicating the cards that have been placed in the various circles. carry this around with you and even sleep on it. look at it as often as possible, studying it; this diagram, this spell, represents something you want, and you will be imbedding it in your own mind and causing yourself to act in accordance with achieving your desires. now you must learn the meanings of the cards, and this will take time, but the following list is here for ready reference until you have absorbed it all. you'll quickly recognize which cards represent the key people in your life, and which cards influence the main situations in your life, but there are always subtleties to become aware of, new situations popping up, and new people arrivin

haracter or accomplishment. but a woman can be completely womanly in her teens, and many competent witches are teenage girls. so the five represents immaturity in women; the queens are all women, any women, any age. to liven up any spell and provide a kind of insurance backing for its effectiveness, you can- if you haven't already dealt all the cards into the life circles themselves- support your desires with multiplecard placements- alongside, but not inside, the life circles involved. here are the details on the significance of the various multiple cards; but you never use all of them, and only use the aces to the sevens, plus deuces, of course. four aces together make a tremendous break in the life pattern as far as business and money are concerned. three aces together will make a fun s

end of six months or two years. you must watch the whole picture and bide your time. there is power in not being rushed, which is not the same as being relaxed. if you are rushed, sometimes you can slip and be overwhelmed by the heat of your own desire. if you play it cool and wait, keyed up and ready, everything is going to fall into your lap. the approach of writing down and establishing clear desires, then repeating things and carrying the same idea with you, gives you a direct course of action that you may not have had before. it eventually allows you to instinctively discard all the superficial things that are taking place; the unnecessary baggage is dropped and you move at a faster rate. your subconscious has taken in information from the time you first feel any sensation at all, an

INDUCTION CHARM AND THE INITIATION

will never wear again- they must be burned later. after you have changed, you pierce one of the fingers of your left hand, letting several drops of blood fall onto the bare earth. this is very important. then you say: old one, veiled queen, i shed my blood for you. an oath on the land, an oath to life and to spirit- masters of the world, of fire and weaving of beasts and forests, fens, sky, human desires and destinies, powers inside the land, hear an oath, sealed by blood and by blood carried into the land: in the name of the pale woman below the hill, youthfully dead and ever-living, i am bound to your wisdom and power. great oak, birch, elder, thorn, holly, ash, growing creatures of green coat and root, spirits who guard you and carry forth your lives, by pact and oath i am sealed to you

INITIATION INTO HERMETICS

to which i shall dedicate the special chapter, magic of the elements. furthermore, there is a host of other beings such as satyrs, woodmaidens, watergoblins, etc, who could be specified. even if all this sounds like a fairy tale, on the astral plane the previously described beings are the very same realities as all the other earthly beings. the adept s clairvoyant eyes can see all of them, if he desires so, and is able to establish the connection with them, so excluding any doubt of the existence of these beings right from the beginning. that is why the adept has to first and learn to examine, before being able to judge. 13. the spirit it has been said before that the spirit of man has been created in the image of god and consists of body, soul and spirit. the preceding chapters have made

ng needs time. in any case, you should not proceed to the imagination of another different desire before the first chosen one has been completely accomplished. in a pupil endowed with talents of a high order, success will manifest itself, at the earliest, after seven days, all depending on the degree of imagination and aptitude. some one else will need weeks, even moths for the realization of his desires because the kind of desires will also play an important role. it is therefore desirable not to form egotistic wishes to begin with, but to confine them to the above-mentioned ones such as tranquility, health, peace and success. do not extend breathing exercises to more than one-half hour. later on, a standard ten minutes will do for you. 3. conscious reception of food what has been said ab

e and success. do not extend breathing exercises to more than one-half hour. later on, a standard ten minutes will do for you. 3. conscious reception of food what has been said about breathing applies in the same way to taking nourishment. here also the same elemental processes are going on as they happened to in the air being inhaled, but the effect of the elements is stronger and more material. desires impressed on food have a considerable influence on the material plane, where they are exposed to the most material emanations of the elements. therefore the magician will do well to consider this aspect if he wants to achieve anything concerning his body or other material desires. now sit down in front of your dish of food that you are going to eat, and with the most intense imagination po

owly but consciously with the intrinsic conviction that, together with your food, your desire actually is passing into your whole body, down to the finest nerves. the taking of food ought to be a sacred act to you, similar to the communion of christianity. for the magic constitution it is not advisable to eat in a hurry. all kinds of food and beverages are suitable for the magic impregnation with desires. yet all the impregnated foods and drinks have to be consumed entirely, and nothing should be left over. do not read during a meal. unfortunately a great many people are in this bad habit. any kind of conversation is also undesirable. one should eat only with the maintenance of one s desire. it is to be noted that no opposite desire should associate. for instance, if you are aspiring after

ng to the key of the elements or the tetrapolar magnet. this is a satisfactory task in as much as the pupil will acquire self-reliance by his own reflection or meditation. hence, subconsciousness is the incentive of all we do not wish for. let us learn how to transmute this, so to speak, antagonistic aspect of our ego, so that it not only does no harm, but on the contrary will help to realize our desires. subconsciousness needs time and space in the material world for its realization, two basic principles valid for all things that have to be transmuted into reality from the causal world. withdrawing time and space from the subconscious, the opposite polarity will cease to bring its influence to bear upon us, and we shall be able to realize our wishes through the subconscious. this sudden e

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

he initiate really likes is county and western music, they got a job at a recording studio, eventually they found their own band. this transformation of play into something that both provides material comfort and changes the outer world is the secret that most occult books would never reveal. through creative synthesis of the economic realities and opportunities and a clear understanding of one's desires can this type of power be obtained. knowing what we must sacrifice now for what we wish to gain later comes from an understanding of what we want, and the application of reason. if we want money and a nice house, we get a good education that may take every dime we can scrape up. if we want some understanding of the culture and art of the world, we make sure that education has a liberal dos

ght plus healthy self love gives the lhp initiate an idea of what goals to aim for. as she goes after these goals she obtains strength of purpose, which in turn will be applied to greater goals. this never-ending pursuit that pleases and informs the self by making the self ever more powerful in the world is called the acquisition of strength. royal command of the outer world human beings have two desires that lead them to their third task, the making of other human beings better. the first is a weak and vain desire that rhp creeds strike out against, which is the desire to show off. the second is a desire that generally makes us good herd animals, the desire to help out other people. this second desire is generally derided by the more immature forms of the left hand path. by understanding

em to their third task, the making of other human beings better. the first is a weak and vain desire that rhp creeds strike out against, which is the desire to show off. the second is a desire that generally makes us good herd animals, the desire to help out other people. this second desire is generally derided by the more immature forms of the left hand path. by understanding and accepting these desires, we can not only engage in the pleasures that come from them, but also transform ourselves into yet more sovereign beings. the desire to show off is genially used by forces outside of ourselves for their gain. they sell us a snazzy car, a bigger computer, or nicer clothes than our neighbors. good primates that we are, we fall for this trick everytime (yet more proof that man is machine. bu

does what he or she can to help others create the states. if this emotion is not carefully watched, it can devolve into a dangerous sentimentality that causes us to make things too easy on those who come after us, but if it is carefully refined in the light of one's own past experiences, it can become an igniting force- a spark that awakens the gifted but sleeping members of mankind. if these two desires are carefully blended, balanced, and brought to bear with the hard-won wisdom of the first two tasks, the initiate has a great magnetic power. he or she can take the circumstances of others around them and turn them into an endless process of refinement. he can help his students get over the death of a friend, she can help her employees cope with changing working conditions, and so forth

INVOCATION OF THE ADVERSARY

light eclipse now the face of god that i become in this darkened image- by this circle i do become by the flame i do emerge i am by form the peacock angel beauty revealed unto those who may see as the black sun rises, i become in this emerald stone i am the imagination, the seed of fallen angel in darkness exists my light my will gives birth to the kingdom of incubi and succubi, the nourish their desires in the blood of the moon, lilitu az drakul so it is done! commentary the ritual of the adversary is a dual rite which explores, encircles and announces command over the entire approximation of self. while the rite is called for as one being conducted at both noon and midnight, the sorcerer may choose to conduct both the noon (light) and midnight (darkness) points at both hours, as an furth

IRISH WITCHCRAFT AND DEMONOLOGY

h was included in his extensive possessions, and at the bottom of which he is supposed to lie enchanted. according to the legend 1 he was a very potent magician, and usually resided in a castle which was built on a small island in that lake. to this he brought his bride, a young and beautiful girl, whom he loved with a too fond love, for she succeeded in prevailing upon him to gratify her selfish desires, with fatal results. one day she presented herself in the chamber in which her husband exercised his forbidden art, and begged him to show her the wonders of his evil science. with the greatest reluctance he consented, but warned her that she must prepare herself to witness a series of most frightful phenomena, which, once commenced, could neither be abridged nor mitigated, while if she sp

f the stems, and (according to one account) shaping a heart of plaited straw. this sheaf he buries, in the name of the devil, near the house of his enemy, who he believes will gradually pine away as the sheaf decays, dying when it finally decomposes. if the operator of the charm wishes his enemy to die quickly he buries the sheaf in wet ground where it will soon decay; but if on the other hand he desires his victim to linger in pain he chooses a dry spot where decomposition will be slow. our informant states that a case in which one woman tried to kill another by this means was brought to light in the police court at ardee a couple of years before he wrote the above account (i.e. before 1895. 1 though the statutes against witchcraft p. 248 in england and scotland were repealed (the latter

ISIS UNVEILED

ever elevated himself to the level of religious tolerance and noble simplicity of character of some of the heathen? compare for instance the hindfi a^ka, who lived 300 b. c, and the carthaginian st. augustine, who flourished three centuries after christ. according to max muller, this is what is found engraved on the rocks of gimar, dhauli, and kapurdigiri "poradasi, the king beloved of the gods, desires that the ascetics^ all creeds might reside in all places. all these ascetics profess alike the command which people should exercise over themselves, and the purity of the soul. bvi peopu aom deferent opiniont and different indina- turns* and here is what augustine wrote after his baptism "wondrous depth of thy wotda! miose surface, behold! is before us, inviting to little ones; yet are the

among some copt* and tbe 'hiinni itrn['dnuea) of mount lebanon. ireiiaena had perhapa tome goad leuoub for duggurin^ their doctrines. digitizecoy google 170 isis imveilbd the great first cause as the ohs, the primordial grain, the unrevealed and grand all, t-tiirfing through himself. in the inttum pantkboh thk ckud&eam in tbx opktk btuuim-dtmu nunc whenever the eternal awakes from its slumber and desires to mani- fest itself, it divides itself into male and female. it then becomes in every ^stem the doublb-sexbd dettt, the universal father and mother in india in chauuea in ihk ofhttk stctxm bralimt bikod or ain-soph nunden spirit k ra (nude, ntrt (fe- anu (nude. aii u (te- abruu (auk, bttboi mak) male (female) from the union of the two emanates a third, or creative principle the son, or th

ls about the association, as it was in days of old, and when explaining mystic rites and magical incantations explains nothing at all, so that tjie mystic l'om, l'rhum, sh'hrum, and sho'rhim ramaya- namaka remain, for the mystified writer, as much a puztle as ever. to do him justice, though, he fully admits the fact, and does not enter upon useless speculations (le sjriruiame, etc, p. 78) whoever desires to assure himself that there now exists a religion which has baffled, for centuries, the impudent inquisitiveness of missioo- aries, and the persevering inquiry of science, let him violate, if he can, the seclusion of the syrian druses. he will find them numbering over 80,000 warriors, scattered from the plain east of damascus to the western coast. they covet no proselytes, shun notoriety

JASMUHEEN THE FOOD OF GODS

with a hunger for harmony and peace, or for justice and truth and kindness to prevail and to not send their loved ones to war. some people hunger for sensual satisfaction while others seek the spiritual, ready to eat enlightenment like others consume their daily food, for they are driven by a hunger that is harder to explain. hunger expresses itself in so many ways depending on its depth and the desires that drive it. whatever the problem in life, scratch the surface of the issue, and you will find that someone is hungry for something. hunger for power sees the conquest of others while hunger for knowledge sees our growth. hunger for wealth sees the exploitation of others, while hunger for altruism sees wealth s redistribution. hunger for communication sees our union with others, while hu

ommunity and global hungers as well. the fact is that unless all these hungers are satisfied we will always feel restless as each human being has been encoded on a cellular level with both the knowledge and the tools to satisfy all hungers. in other words we come equipped and are self sustaining. releasing this knowledge and these skills happens via our life s journey and via specific actions and desires. divine nutrition: the madonna frequency& the food of gods with jasmuheen 13 physical hunger is an obvious one and it presents itself as a feeling of emptiness in our stomach that remains there until we give it food. the type of food we choose either allows the body to remain healthy and regenerate itself or go into overdrive and try to deal with the toxicity that comes from choosing food

can come from, particularly as we expand our viewpoints to look at what is truly nourishing. the expansion of our thinking, moving from limited thinking to lateral thinking and limitless thinking, obviously feeds our mind for the mind of humanity has huge capabilities, and how well we are nourished on the mental plane depends on what levels we are operating. many people are driven by unconscious desires and needs, never really knowing who they are or stopping to question what their motivation is for many of the actions that they do. many are driven by subconscious realities that bring hungers seeking to be fed. divine nutrition: the madonna frequency& the food of gods with jasmuheen 30 rarely do we do absorb enough of the food of gods to dwell in the level of the super-mind, except when w

xcept in the class called life and via our interaction with living beings. unfortunately this interaction can also close our heart and fill it with emotions that block the divine nutrition flow which is based on the universal law of resonance (see diagram at the end of this chapter) the matter of theta. delta feeding requires specific fine-tuning to be successful and depends on what an individual desires to achieve and is destined to achieve. as we have shared, it also depends on. how open our fields are, and. what part of us needs to be fed, as divine nourishment can come to us on many levels. due to the fact that we still exist in a predominantly patriarchal world, in my opinion balanced nutrition for our physical, emotional, mental and spiritual aspects can only come from the madonna fr

k to have their stomachs full of security, peace, love and happiness. the problem is that these gods cannot deliver the nourishment we need and so we. as individuals and as a planet. have developed emotional, mental and spiritual anorexia. divine nutrition: the madonna frequency& the food of gods with jasmuheen 42 non-conventional level 2& 3 sources of nourishment: our physical body consciousness desires us to be fit and healthy and strong for the bio-system was actually built and programmed for self regeneration, health and longevity. our pituitary and pineal glands, as the master glands in our body, operated on the original program of only producing life sustaining hormones to support this yet, like all cells of the body, they constantly listen to what we are thinking and obey us as mast

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

of the most famous men of the order, who addressed from the university of oxford about the period of oliver cromwell; to which university the great english rosicrucian, robertus de fluctibus (robert flood, also belonged, in the time of james the first and charles the first. we have made repeated visits to the church where robert flood lies buried. him, and which are in print. every man naturally desires superiority. men wish for treasures and to seem great in the eyes of the world. god, indeed, created all things to the end that man might give him thanks. but there is no individual thinks of his proper duties; he secretly desires to spend his days idly, and would enjoy riches and pleasures without any previous labour or danger. when we (professors of abstruse sciences) speak, men either r

nowledge to some ordinary worldly use. there is scarcely one who thinks about us who does not believe that our society has no existence; because, as he truly declares, he never met any of us. and he concludes that there is no such brotherhood because, in his vanity, we seek not him to be our fellow. we do not come, as he assuredly expects, to that conspicuous stage upon which, like himself, as he desires the gaze of the vulgar, every fool may enter: winning wonder, if the.man's appetite be that empty way; and, when he has obtained it, crying out, lo, this is also vanity! dr. edmund dickenson, physician to king charles the second, a professed seeker of the hermetic knowledge, produced a book entitled, de quinta essentia philosophorum, which was printed at oxford in 1686, and a second time i

letter by which matter spells itself out so to speak. now, matter is only to be finally forced asunder by heat; flame being the bright, subtle something which comes last, and is the expansion, fruit, crown, or glory of heat: it is the vivid and visible soul, essence, and spirit of heat the last evolvement before rending, and before the forcible closing again of all the centre-speeding weights, or desires, of matter. flame is as the expanding-out (or even exploding) flower to this growing thing, heat: it is as the bubble of it the fruit (to which before we have likened it, or seed, in the outside hand upon it. given the supernatural flora, heat is as the gorgeous plant, and flame the glorying flower; and as growth is greater out of the greater matrix, or matter of growing, so the thicker th

of the sacred stone at westminster to become vocal directly allies it with other oracular stones all over the world. the prevalence everywhere, and in all time, of the existence of special stones having this miraculous gift is a striking and curious proof of the continual, invincible yearning of man for supernatural direct help and direction from powers exterior and invisible to him. he earnestly desires the possibility of personal communication with that intelligent, unseen world, which he cannot avoid thinking is close about him, surveying his 176 the rosicrucians. doings. man tries to overcome the assurance that this invisible, recognitive, responsfve world, to betake himself to in his time of trouble, is, so far as his senses insist, so hopelessly out of reach. he languishes to think i

K AMBER THE BASICS OF MAGICK

er self is in magick called the 'true will. the true will is the center of consciousness and identity. it is the 'real you. everything else is an interface or link to it from the outer (illusory) world. since that interface is based upon our model, it is conditoned and may sometimes produce false information 'do what thou wilt (crowley) is an axiom of magick; for the true will expresses our exact desires. and what we truly want('down deep) we tend to automatically get. this isn't always in our best interests, since the true will can be conditioned (tricked) by the illusion; and then we might desire and obtain that which is not ultimately good for us (karma strikes again) the task of the magician therefor is to awaken his awareneess of the true will, to be free of conditioning, and thereby

KETAB E SIYAH

h, most merciful, most just, most sagacious, most perfect, most mighty, most noble, most majestic, my god, my lord, my father, regard how this untrue son comes before you, seeking to deceive him who cannot be deceived, whose ear can detect all falsehood in voice and heart and whose eyes pierce through all illusion, with hollow flatteries as a veil to cover his shameful ambition and his treasonous desires against one so worthy, so infinitely worthy that none should dare this thing, to conspire towards the overthrow of the perfect one. yet, though you may believe it not at all, thus does he plot in his embittered jealousy, nurturing, in his venomous heart, such treachery against the one that he should best cherish. surely he must have the soul of a scorpion to design such malice against the

h, most merciful, most just, most sagacious, most perfect, most mighty, most noble, most majestic, my god, my lord, my father, regard how this untrue son comes before you, seeking to deceive him who cannot be deceived, whose ear can detect all falsehood in voice and heart and whose eyes pierce through all illusion, with hollow flatteries as a veil to cover his shameful ambition and his treasonous desires against one so worthy, so infinitely worthy that none should dare this thing, to conspire towards the overthrow of the perfect one. yet, though you may believe it not at all, thus does he plot in his embittered jealousy, nurturing, in his venomous heart, such treachery against the one that he should best cherish. surely he must have the soul of a scorpion to design such malice against the

king and i have been but an ambassador, conveying to them your will. once more do i implore you avenge your servant" as he lay prostrate upon the sands noah wept and raged and so called out to heaven. then appearing, as if resolved from the wind, his dark shadow falling over noah, blasted by the fire of the sun, michael came to his instrument to succour him with gentle words and yet nurture those desires in him that were expedient to heaven's cause. arrayed in robes of white was he, michael, prince of the elohim, and bound into braids with gold was his silvered beard and hair. arrayed like a king was michael and with a tyrant's voice he spoke, tutoring the fallen one in what must be done 249 to fulfil that plan that heaven had for noah and his family in their long war, hopeless, against ch

d them with various rewards that i alone know. moreover, power and dominion over all that is on earth, both that which is above and that which is beneath, are in my hand. i do not allow friendly association with other people, nor do i deprive them that are my own and obey me of anything that is good for them. i place my affairs in the hands of those whom i have tried and who are in accord with my desires. i appear in diverse manner to those who are faithful and under my command. i give and take away; i enrich and impoverish; i cause both happiness and misery. i do all this in keeping with the characteristics of each epoch. and none has a right to interfere with my management of affairs. those who oppose me i afflict with disease, but my own shall not die like the sons of adam that are with

by delicacy; and if thou do aught joyous, let there be subtlety therein! 71. but exceed! exceed! 72. strive ever to more! and if thou art truly mine- and doubt it not, an if thou art ever joyous- death is the crown of all. 73. ah! ah! death! death! thou shalt long for death. death is forbidden, o man, unto thee. 74. the length of thy longing shall be the strength of its glory. he that lives long& desires death much is ever the king among the kings. 75. aye! listen to the numbers& the words: 76. 4 6 3 8 a b k 2 4 a l g m o r 3 y x 24 89 r p s t o v a l. what meaneth this, o prophet? thou knowest not; nor shalt thou know ever. there cometh one to follow thee: he shall expound it. but remember, o chose none, to be me; to follow the love of nu in the starlit heaven; to look forth upon men, to

LAITMAN M BASIC CONCEPTS IN KABBALAH

h him the entire wisdom of kabbalah while standing on one foot, hillel replied: anything that you hate, do not do to others! hillel s answer teaches us that the whole purpose, indeed the reason for the existence of kabbalah, is to clarify and fulfill a single law: love thy neighbor as thyself. yet, how can i love another as myself? loving others as myself would imply constantly fulfilling all the desires of all the people, when i am unable to satisfy even my own desires! moreover, the sages explain that we have to satisfy others desires before our own. for example, it is written (tosfot, masechet kidushin) that if you have only one pillow, you must give it to your friend, or if you have one chair, another person should take it, while you stand or sit on the ground. otherwise, you will not

: a rich man meets his poor friend, whom he has not seen for a long time. he brings him to his house, gives him food, drink, and clothes, day after day. one day, intending to please his friend, the rich man asks him what else he can do for him. the poor man's reply is: i wish only one thing: to receive everything you are giving me out of mercy, as a reward for my own labor. you can fulfill all my desires except this one! we see how the giver is unable to rid the receiver of shame. on the contrary, the more favors the poor man receives, the greater his shame. the universe, our small planet, and human society (our workplace) were created to save us from this feeling. our work is to return to the creator with corrected desires and to receive a wellearned reward, the enormous delight of eterni

this desire, which is accordingly filled with the light coming from the life-giving creator. all that separates one object from another and produces colors, substances, waves, and other differentiating factors results from the capacity of the will to receive, and therefore, of the amount of light that fills it. in other words, a desire of one size yields the form of a mineral; different sizes of desires form liquids, colors, or waves. everything depends on the position on the scale of desire, while the amount of light that embraces us and all the worlds is equal and invariable. now we can clarify the question about freedom of the individual. since we already understand that an individual consists of a will to receive a certain quantity of the creator s light, all the traits peculiar to th

n about freedom of the individual. since we already understand that an individual consists of a will to receive a certain quantity of the creator s light, all the traits peculiar to that desire depend solely on the intensity of this desire, on the force of the attraction of the light. the attraction force we usually call ego compels us to struggle for our existence. if we destroy one of the ego s desires or aspirations, we deny it the opportunity to use its potential vessel, the fulfillment of which is its creator-given right. f r e e d o m o f w i l l 39 we acquire all our ideas through the influence of our environment, for a grain develops only in its soil, in the environment that suits it. hence, the only choice we have in life is the choice of our society, our circle of friends. by cha

to the created beings for their well being; it was given as an instruction for self-perfection. 44 c h a p t e r 7 f r o m t h e a f t e rwo r d t o t h e z o h a r kabbalah explains that the correct, consistent observance of spiritual ktual laws leads to adhesion with the creator. yet, what does the word adhesion mean? indeed, because of the limits of time, a three-dimensional space, and bodily desires, our thoughts cannot grasp the creator. therefore, as long our thoughts are bound by these limits, we cannot be objective. as we transcend our egos, the will to receive and the definitions of time, space, and motion change. they acquire a spiritual dimension. in that state, we control our will to receive and are not governed by it. therefore, our thoughts do not depend on the will to recei

LAITMAN M FROM CHAOS TO HARMONY

ure, we will find that it is essentially different from the rest of nature. man is the only creature that can take pleasure in exploiting others and in seeking sovereignty over another. only man receives pleasure from being unique, apart from, and superior to others. thus, man s egoism breaches nature s balance. the desire to receive pleasure evolved in us over time, following the growth of human desires. its first manifestation was in simple desires, such as wanting to eat, to reproduce, and to experience family. the appearance of more advanced desires, such as craving wealth, honor, sovereignty, and knowledge, prompted the evolution of human society and its social structures: education, culture, science, and technology. humanity marched proudly forward, believing that progress and econom

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

hem contemplate new ways of coping, which facilitates their progress. from time to time we make the game more difficult to help them chapter one: desire is ever ything 37 evolve and continue their progress. hence, unless one feels that something is missing, one will never be able to evolve. it is only when we want something that we begin to activate our intellects and ponder how we can obtain our desires. the fact that a human being is comprised of both intellect and emotion enhances our will to receive, as the mind and the heart complement each other and increase our ability to perceive things that can induce pleasure. for this reason, our willpower is not limited by time or place. for example, we cannot feel events that happened a thousand years ago, but we can (and do) understand past e

until we become unlimited. therefore, a person living in a certain time or place might want to act like someone he or she had heard of, even if there was a great distance from the object of such admiration, either in time or distance. this is why people sometimes want to be like great historic figures. when our will to receive is satisfied, we experience it as pleasure. when we cannot satisfy our desires we feel empty, frustrated, and even begin to suffer. because of 38 from chaos to harmony that, our happiness depends on the presence or absence of fulfillment of our desires. any act we may perform, from the simplest to the most complex, is done to achieve but one thing intensification of pleasure or diminution of pain. in fact, these are two sides of the same coin. in his essay, the peace

one s hand from the chair to the table it is because one thinks that by putting one s hand on the table one will thus receive greater pleasure. if one would not think so, one would leave one s hand on the chair for the rest of one s life without moving it an inch, and all the more so with great efforts. man s uniqueness, compared to the rest of nature, is not only in the power and quality of his desires. it is also in the fact that man s desires constantly increase and change, both during the lifetime of an individual, and throughout the generations. examining the evolutionary history of other species, such as primates, indicates that several thousand years ago, primates were practically identical to those living today. while it is true that primates, too, change, as does any element in n

LAITMAN M KABBALAH REVEALED

asking about the origin of life, or most important, who or what had created the rules of life. at first, this may seem like a slight difference. but actually, the difference between asking about life, and asking about the rules that shape life, is like the difference between learning how to drive a car and learning how to make one. it s a totally different level of knowledge. the engine of change desires don t just pop out of the blue. they form unconsciously within us and surface only when they become something definable, such as, i want a pizza. before that, desires are either not felt, or at most, felt as general restlessness. we ve all experienced that sense of wanting something but not quite knowing what it is. well, it is a desire that has not yet ripened. plato once said, necessity

d, necessity is the mother of invention, and he was right. similarly, kabbalah teaches us that the only way we can learn anything is by first wanting to learn it. it s a very simple formula: when we want something, we do what it takes to get it. we make the 26 kabbalah revealed time, muster the energy, and develop the necessary skills. it turns out that the engine of change is desire. the way our desires evolve both defines and designs the entire history of humanity. as humankind s desires developed, they urged people to study their environment so they could fulfill their wishes. unlike minerals, plants, and animals, people constantly evolve. for every generation, and for each person, desires grow stronger and stronger. taking the driver s seat this engine of change xdesire xis made of fiv

ngine of change xdesire xis made of five levels, zero through four. kabbalists refer to this engine as a will to receive pleasure, or simply, the will to receive. when kabbalah first appeared, some 5,000 years ago, the will to receive was at level zero. today, as you might have guessed, we are at level four xthe most intense level. but in the early days when the will to receive was at level zero, desires were not strong enough to separate us from nature and from each other. in those days, this oneness with nature, which today many of us pay good money to re-learn in meditation classes (and let s face it, not always successfully) was the natural way of life. people didn t know any other way. they didn t even know that they could be separated from nature, nor did they want to be. in fact, in

ted from nature, nor did they want to be. in fact, in those days, humanity s communication with nature and with each other flowed so seamlessly, words were not even necessary; instead, people communicated by thought, much like telepathy. it was a time kabbalah: then and now 27 of unity, and the whole of humanity was like a single nation. but while still in mesopotamia, a change occurred: people s desires started to grow and they became more egoistic. people began to want to change nature and use it for themselves. instead of wanting to adapt themselves to nature, they began wanting to change nature to fit their needs. they grew detached from nature, separated and alienated from it and from each other. today, many, many centuries later, we are discovering that this was not a good idea. it s

the division, which the bible describes as the fall of the tower of babel, was the creation of different languages. these different languages disconnected people from each other and created confusion and malfunction. the hebrew word for confusion is bilbul, and to mark the confusion, the capitol of mesopotamia received the name, babel (babylon. 28 kabbalah revealed ever since that split xwhen our desires grew from level zero to level one xwe have been confronting nature. instead of correcting the ever-growing egoism to remain as one with nature, that is, with the creator, we have built a mechanical, technological shield to protect us from it. the initial reason we developed science and technology was to secure our shielded existence away from nature s elements. it turns out, however, that

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

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

t absolutely no problem, since being aware of the divine rule would enable us to see the benefits of acting selflessly. we would know that we were in the power of the kind and eternal creator. just imagine how natural it would be (and also how unnatural and impossible it is in the present condition of divine concealment) to give ourselves fully to the creator, to surrender all of our thoughts and desires to him without reservation, and to be what he wants us to be. we would not have the least concern for ourselves, and would give no thought to ourselves. in fact, we would cease to be aware of our own selves and would transfer all our feelings from ourselves to him, trying to approach him and to live by his thoughts and his will. perceiving the creator- 17- from the above, it should be clea

this realization is called the "drop of unification" of an individual with the creator. in fact, despite their immersion in egoism and their unbearable torment when they sensed the creator s rejection, they suddenly felt a window opening in their hearts, which until then had been closed to the truth. up until that moment, their hearts had been incapable of feeling anything but their own pain and desires. this window revealed that they were deemed worthy to experience and feel that longed-for "drop of unification" penetrating each heart through its broken walls. hence, all perceiving the creator- 19- their qualities were altered to the opposite, to resemble the qualities of the creator. only then did they realize that they could unite with the creator only while in the depth of their suffe

ances that the creator- 24- attaining the worlds beyond places before us in a hidden fashion, it will not assist us in solving our problems. instead we will remain afloat without support and without logical answers to what is happening to us. in our world, we are guided only by our own reasoning. in everything we do, reason meaning purely egoistic "reasonable" calculation is the basis for all our desires and actions. our reason calculates the amount of pleasure we expect to experience, and matches it against the amount of pain required to exert ourselves to achieve that pleasure. we then subtract one from the other to assess the cost, and then decide whether we will strive toward pleasure or choose tranquility. such a "reasonable" approach to our surroundings is called "faith within reason

he spiritual vessel in which we will receive all of our spiritual understanding. the capacity of that vessel; i.e. the capacity of our spiritual reason, is determined by how much earthly, selfish reasoning we are attempting to suppress. in order to increase the capacity of our spiritual vessels, the creator places increasingly greater obstacles in our spiritual path. this strengthens our egoistic desires, as well as our doubts regarding the creator s rule. these, in turn, enable us to gradually overcome these obstacles, and to develop stronger altruistic desires. by doing so, we are provided the opportunity to increase the capacity of our spiritual vessels. if we can mentally grip the creator with both hands (that is, ignore the critical approach of human reason and rejoice in the fact tha

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

the turn of the century, challenging our ability to expose the full picture of the world we live in, and to understand the rules that govern both nature and humanity. once humanity exhausted its desire for knowledge and erudition and the visible reality had been researched, a new desire surfaced to know the highest of concepts and the hidden part of reality. this is the stage of the evolution of desires that humanity has reached today. this is the background for the appearance of the wisdom of kabbalah, which offers humanity a new perspective, a scientific worldview that kabbalists discovered thousands of years ago. our current desire to know all of reality shows that humanity is ready to be exposed to kabbalah. f o r e wo r d 13 the kabbalistic perception of the world includes premises t

age onwards, from the broken will to receive, begins the historic evolution of the material world we are familiar with. once the universe has been created, the still (inanimate, vegetative, and the animate degrees are made, and following them, the speaking (human) degree is formed (figure 5. figure 5 t h e n a t u r e o f m a t t e r 37 at its preliminary evolutionary stage, humanity has physical desires for sustenance, reproduction, and family. the body always has these elementary needs to sustain itself; we would need them even if we lived alone on an island. the second stage in our evolution features a growing desire for wealth, followed by a desire for power and respect. these drives for wealth, power, and respect are considered social desires, thus called for two reasons: a) we absorb

for sustenance, reproduction, and family. the body always has these elementary needs to sustain itself; we would need them even if we lived alone on an island. the second stage in our evolution features a growing desire for wealth, followed by a desire for power and respect. these drives for wealth, power, and respect are considered social desires, thus called for two reasons: a) we absorb these desires from our social environment. had we lived alone, we would not want them. b) these desires can only be realized within a social framework. the final evolutionary stage is the craving for knowledge and erudition. we want more and more knowledge, and want to know and research everything--hence the evolution of science. today, as we are nearing the conclusion of this evolution, which has taken

elves in a unique situation: we want to be filled with pleasures, but can t find around us any sources of true pleasure. additionally, we cannot accurately define what it is we want. thus, we find ourselves perplexed and disoriented, like lost children, not knowing which way to turn. although we want something, we don t know what it is or where to find it. we assign the word, heart, to the sum of desires that have evolved in us through our life cycles: physical desires, social desires, and the desire for knowledge. opposite these desires stands the point in the heart, a speck of a new desire that evolves above all other desires. in fact, the point in the heart is the awakening desire to know the upper force, and it is the awakening of pa r t i: k a b b a l a h m e e t s q ua n t u m p h y

n until a time when all of humanity would need it. today, we must rekindle the ancient science, revive the study of kabbalah, discover the upper reality through it, and pass it on to all humanity. it is important to note, however, that kabbalah has nothing to do with religion, and does not imply that we need perform any physical actions. as we have mentioned previously, kabbalah speaks only about desires and intentions with respect to the creator. this might lead us to conclude that, since the solution to our future challenges lies in the dissemination of kabbalah to all humanity, we might have to convert everyone into kabbalists. in truth, we don t have to. humanity is built like a pyramid. as in any other field of human engagement, ninety-nine percent of the world population is passive

LAITMAN M THE KABBALAH EXPERIENCE

lease the creator. when one acquires this intent, the desire to enjoy becomes equal to the creator s desire to give. in conclusion, the creature brings self to perfection by the correct use of its only attribute v the reception of pleasure. changing the intent of one s desire involves several phases: 1. avoiding using desire in its original form. 2. isolating from one s desire to enjoy only those desires worthy, in quantity and quality, to be used to please the creator. 3. spiritually coupling with, and discovering, the creator (possible only through the isolation of the desire, with a corrected aim. the first two corrections are called circumcision, and, like all other corrections, are not performed by the creature but by the creator, meaning a higher spiritual degree than his current one

areness, offering a clear goal for the lives of each of us. billions of people will actually participate in this process. t h e s t at e o f h u m a n i t y q: relative to the spiritual world, what is humanity s position? a: man s place in the upper world depends solely on the power of the screen that he attained. this, in turn, is determined only by the distance from the state where all of man s desires are in this world, with the aim for me, and by the nearness to the degree of the creator, meaning the intent for him. t h e t h o u g h t o f c r e a t i o n 17 q: to the best of my understanding, there is always only one man on earth, who is in the upper world, higher than all other kabbalists. who is that man today? a: it is said: israel is not widowed, and also, there is not a generatio

only to shock us, who otherwise desire only rest. by our nature, we operate by the law of maximum pleasure for minimum effort. but when pain forces us to wake up and remember the goal, by searching for the source of the pain, then we should immediately turn to the creator, as this was the sole purpose for which the pain was sent. at the end of correction, when we will have used all our powers and desires correctly, there will be no room for even the smallest hint of pain. on the contrary, we will feel wholeness, pleasure and serenity. t h e m e a n i n g o f ag o n y q: why does the creator force his creatures to suffer if he really wants to endow them with eternal heaven? a: man has asked that question since he was first created and in every generation since. there is no answer to this qu

o attributes. everything we feel comes out of comparison with an opposite, but within us are no attributes of the creator, and thus we can neither feel nor understand the attributes of creation. t h e e n d o f m at t e r q: will the physical world vanish at the end of correction? is malchut of malchut the material world? are the souls that do not have a screen always in it? a: kabbalah speaks of desires and intents. there is not a single word in kabbalah that refers to our world, meaning physical bodies. t h e t h o u g h t o f c r e a t i o n 25 creation was made with the desire for pleasure and there are only two participants in it: the soul and the creator. that is unchangeable! the intent can be for me or for the creator. the desire finds the intent for me if it does not feel the crea

h an intent through the revelation of the creator, through the sensation of the light. the miracle of the attainment of the screen, the intent for the creator, hides within that very contradiction. that is why it is said that we must make great efforts in everything we are told to do, such as studying, circulation, teaching others, etc. but we cannot tell in advance which way salvation will come. desires in our world are independent of the intent. our desire for pleasure does not come from the spiritual light, from the creator, but from a minute light, which takes the form of this world: sex, wealth, power and knowledge. the spiritual desire is to delight in the light, in the creator. if that desire is self-oriented in its intent, it is considered impure and is called a shell. if it is a c

LAITMAN M THE PATH OF KABBALAH

r 1. 2 b e t w e e n c r e at o r a n d c r e at u r e the question, who am i? exists in everyone. but when that question can no longer be put aside, then it relates to the creator: who is he? this is because the creator is inside us, the source of the human self. hence, no matter how many times we ask ourselves, who am i? the question still relates to the creator. the self is a consequence. our desires, our every movement, everything we do is, in fact, created by the creator. the notion that everything we say and think, even when we speak of the creator and ourselves, is the work of the creator, is virtually impossible for us to perceive. so where is the self? there is no self. the self is the work of nature, created by the creator. the self clothes us, yet everything we do is actually h

eceive, it is not a creature, it is nature, god. if one works according to nature s guidance, one is like a beast that hasn t even a spark of a godly soul. only if our will to receive is clothed with an intention that monitors its use and corrects it, can we regard ourselves as creatures enlivened intentionally by the creator, and not just another rock, animal or bird. but that depends on us. our desires to drink, eat, sleep, marry, and have children are natural and come from the creator. we can t escape or altogether change them. however, we can robe the will to receive with an aim and build a correct way to use that desire. the extent and depth of this aim depend pa r t o n e: t h e b e g i n n i n g 13 solely on us. that is what we call, creation. we must search for the right way to use

eat, sleep, marry, and have children are natural and come from the creator. we can t escape or altogether change them. however, we can robe the will to receive with an aim and build a correct way to use that desire. the extent and depth of this aim depend pa r t o n e: t h e b e g i n n i n g 13 solely on us. that is what we call, creation. we must search for the right way to use our natures, our desires. nature comes from the creator, and our job is to know how to use it. the point in the heart is the way we relate to our nature as given to us by the creator, as well as our ability to use it correctly. the heart itself consists of our desires, our yearning for pleasure. anything that is not the creator is regarded as the creature, limited by nature and divided by four degrees of desire: s

when it feels the creator, seemingly producing a dual creator the first being the creator himself, and the second, creation, operating precisely like the creator. the creature s will to receive is completely identical to the creator s will to bestow, also named bestowal in order to bestow. the will to receive does not vanish or becomes lost, and the creature retains its independence by using the desires that it wants to return to the creator. that is where they are equal. the creature s purpose is to attain complete wholeness while retaining its nature. the creator couldn t have created an incomplete creature. he had to create a creature equal to him. and the way to do it was by creating a creature and giving it the possibility of attaining the degree of the creator by itself. t h e pa t

e child begins stumbling toward her. we approach spirituality in much the same way, gaining more and more independence. there are things we can and cannot work with. i can t say that something doesn t hurt me when it does. i rely on my feelings, and no philosophy will help me in this case. this is the limit of my self. it is pa r t o n e: t h e b e g i n n i n g 15 impossible for me to realize my desires if i only rely on my feelings without any concrete basis. when one attains spirituality, it is a different feeling altogether. we discover that our inner feelings arise from the actions of the creator. we learn that man and the creator are one and the same thing. there is no contradiction between them; they want the same thing, and there isn t even a cause and consequence. this is called t

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

d liberalize his thought. 390. secondly, the development of the brain largely depends upon the opening up of this centre, because it plays an important part in the division and distribution of one of the main streams of vitality which course through the human body. i have already explained the detail of this action in the chakras and the hidden side of things, to which i must refer any reader who desires further information on the subject of vital circulation. 391. thirdly, another important action of this centre deserves our notice, as the especial object of the first degree is the conquest of the passions of the physical body and the development of morality. among the various kinds of vitality is an orange-red ray, which contains also a certain amount of dark purple. in the normal man th

mation on the subject of vital circulation. 391. thirdly, another important action of this centre deserves our notice, as the especial object of the first degree is the conquest of the passions of the physical body and the development of morality. among the various kinds of vitality is an orange-red ray, which contains also a certain amount of dark purple. in the normal man this ray energizes the desires of the flesh, and also seems to enter the blood and keep up the heat of the body; but if a man persistently refuses to yield to his lower nature, this ray can by long and determined effort be deflected upwards to the brain, where all three of its constituents undergo a remarkable modification. the orange is raised into pure yellow, and produces a decided intensification of the powers of th

o a remarkable modification. the orange is raised into pure yellow, and produces a decided intensification of the powers of the intellect; the dark red becomes crimson and gradually increases the power of unselfish affection; while the dark purple is transmuted into a lovely pale violet, and quickens the spiritual part of man fs nature. the man who achieves this transmutation will find that lower desires no longer trouble him; and it is with that consummation in view that the development of the centre in which those modifications and transmutations are achieved is so strongly emphasized in the preliminary stages of freemasonry. 392. the unfoldment of this centre is closely asso-ciated with the power of paying attention, as well as with the opening of higher forms of hearing. in all occult

ing correspond to the gite, missa est h of the catholic church. it may be noted that similar creatures are fond of announcing their presence by k c s at a spiritualistic seance. 431. the k c s of the first degree have also a moral significance, indicating that the e.a. has three planes in front of him to conquer, the physical body with its impulses coming from the past, the astral with its strong desires and emotions, and the mental with its curiosity and waywardness. with each of these every man in the course of his evolution has a twofold work to do first he must conquer it, govern its impulses and bring them into a state of obedience to the soul within, and secondly he must develop it as a positive, well-trained, useful instrument for his service. 432. the e.a. is supposed to have conqu

y his regular attendance at the meetings he is definitely participating in that great work. his progress in the order will depend upon the zeal and assiduity which he shows in this service. c. he undertakes to remain in the order and in his mother-lodge for at least three years. he is permitted, after initiation, to visit other lodges, and after he is a master mason to join other lodges, if he so desires; but he must not leave the mother-lodge under the specified period. it is to the mother-lodge that he owes allegiance and the duty of loyal co-operation. where there is more than one lodge near his place of residence the candidate should ask his introduces for information regarding the work of the several lodges, so that he may be sure of entering the lodge whose work and members are likel

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

own into a vault below the temple and was placed in an immense sarcophagus, where it lay for three days and three nights in the heart of the earth. 198. during the mystical death of the body the candidate passed through many strange experiences in the astral world, and preached to the spirits in prison, to those who had recently left the body in death and were still fettered by their passions and desires. 199. on the morning of the fourth day of his burial, the body of the candidate was raised from its sepulchre, and borne into the outer air at the eastern side of the great pyramid, so that the first rays of the rising sun might awaken him from his long sleep. 200. it was at this initiation that the candidate was carried up into heaven, to receive an expansion of consciousness on the spiri

to the mental plane and the powers and faculties appropriate to it. as in the lesser mysteries men learned the exact result in the intermediate world after death of certain actions and modes of life on the physical plane, so in the greater mysteries they learnt how causes generated in this lower existence worked out in the heaven-world. in the lesser the necessity and the method of the control of desires, passions and emotions was made clear; in the greater the same teaching was given with regard to the control of mind. 367. further teaching upon cosmogenesis and anthropogenesis was also continued. in the greater mysteries instead of being instructed only as to the broad outlines of evolution by reincarnation (which does not appear to have been clearly taught in the outer religion, and the

LETTER FROM A LUCIFEREAN

looked at the others present. they seemed equally unprepared for this sudden development. once we had nervously complied, michelle told us that we must wait, and sit apart from each other. she then left us again. i remember well the confusion and apprehension which settled upon me at that moment. we had spent months frankly discussing sexuality and the necessity of frank and open admission of our desires. after what must have been only a few minutes (it seemed much longer at the time, michelle returned. she told us that in a few moments we would be called to make our dedications to the "dark-light brother" that we must enter the lodge and make some physical demonstration of our willingness to confront our fears and repressed desires. for this purpose, we could request the assistance of one

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

randon fraser) is willing to sell his soul to the devil for the attention of the beautiful waitress, margaret (frances o conner. harold ramis cleverly rewrites the devil as a beautiful woman (elizabeth hurley) who searches for a simple soul to grant seven wishes. fast-paced action with elliot s every wish consistently being sabotaged by the devil, who wants him to regret his superficial, soulless desires. evil doings are replaced by magical happenings. the narrative concludes with the moral intervention of a wise angel. beelzebub beelzebub appeared in the old testament only once, never in the apocalyptic literature, and a number of times in the new testament. although the origin of his name is uncertain, beelzebub shared the destiny of many heathen gods of beelzebub (dover pictorial archiv

ce, he did not go so far as to assert that such forces were spiritual or unscientific (indicating, rather, that in the future science would likely discover how magic works. in his description of satanic ritual, he implied that emotional energy was somehow involved with the effective power of cursing; for example: in the case of a curse or destruction ritual, it sometimes helps the magician if his desires are intensified by other members of the group (119. lavey s apparent seriousness about ritual cursing is reflected in the liturgical text, invocation employed towards the conjuration of destruction, found in the satanic bible: behold! the mighty voices of my vengeance smash the stillness of the air and stand as monoliths of wrath upon a plain of writhing serpents. i am become as a monstrou

om the abyss to greet me as your brother (sister) and friend! grant me the indulgences of which i speak! i have taken thy name as a part of myself! i live as the beasts of the field, rejoicing in the fleshly life! i favor the just and curse the rotten! by all the gods of the pit, i command that these things of which i speak shall come to pass! come forth and answer to your names by manifesting my desires! the invocation then continues with a long list of names that have been applied to the prince of darkness. the core of the ceremony which in the laveyan system is typically a lust, compassion, or destruction ritual immediately follows this invocation. see also curses; anton lavey;magic and magical groups for further reading: green,marian. the elements of ritual magic. longmead: shaftesbury

ortance of the wolf pack (hold dear and close all those in your wolf pack) c. social responsibility. swift punishment to those who violate rights. lex talionis. d. the pursuit of success and enchantment, in whatever way one perceives or defines it e. transcendentalism through free-thinking individualism (as opposed to the herd mentality) f. responsible indulgence in whatever pleasures, lusts, and desires one wishes g. the ability to control existence perception h. chaos magick theory the ninth covenant s basic ethical principle is, do what you want, and in doing so, harm none that don t deserve it. this is a rather pointed recasting of the so-called wiccan rede, the core ethical principle of modern wicca, which is, and if it harm none, do as you will. see also lavey, anton szandor for furt

creator and all of nature s blessings, and created our own gods. after formulating the zoroastrian doctrine of good and evil, the false gods taught humankind to hate themselves and their own lives, and other pseudotenets. there was separation between man and women, and between all variety of humans for illogical reasons. they claimed that the earth was evil, along with natural human thoughts and desires. the false gods convinced man to hate all the things that made him happy on earth and feel guilty for his pleasures. the final blow was the doctrine of a better paradise after death: if one could deny one s natural inclinations and all the pleasures of living here and now. by following their lies we began to separate ourselves from the true will, and after death no part of us would live on

LIBER ALEPH

d many another mode of truth. thou knowest by thine experience that these arts deceive thee not, save insofar as hou deceivest thyself. so then to thee that art nemo is no siege perilous at this table, but to them that are yet below he abyss is very notable danger of error. yet must they train themselves constantly in these modes, for experience itself shall teach them how their bias toward their desires reacteth in the end against themselves, and hindereth them in he execution of their wills. nevertheless, as thou well knowest, the best mode is the creation of an intelligible image by virtue of the mass of the holy ghost, declaring the true will unto thee in terms of thy qabalah! m liber aleph vel cxi 104 gw de fratribus nigris filiis iniquitatis (of the black brothers, sons of iniquity)

LIBER AZAZEL

le who claim my mandate for your own, prepare to meet your great and terrible lord, and be prepared to answer for your insolence. you are mere worms! 8. i am satan! i rule this earth with a majestic splendor which consumes all falsehood, deceit, and trickery. i will not be overthrown by petty mortals, my throne will not be occupied by any creature of flesh and blood. 9. my will is inscrutable. my desires are my own affair. concern yourselves not with these, lest you desire a labyrinth of madness and confusion as your reward. 10. make your own path on this earth, and live the life you were granted, your pleasure is to be had in the here and the now, not in some fantastic paradise you will never see. 11. deal equitably with those you encounter on your journey, give as you are given, but trus

LIBER CCCXXXV ADONIS

the musk and madness of her limbs! the girl. her mouth is magic like the moon fs. the boy. her breath is bliss! the girl. her steps are swoons [enter astarte, with her five handmaidens. the boy. away, away! the girl. with heart.s accord, to leave his lady to our lord [they go out. the boy. let him forget our service done of palm-leaves waved, that never tires, in his enchanted babylon of infinite desires [astarte kneels at the foot of the couch, and taking the feet of esarhaddon in her hands, covers them with kisses. astarte. nay, never wake! unless to catch my neck and break me up with kisses.never sleep, unless to dream new pains impossible to waking! girls! with more than dream.s address, wake him with perfume till he smile, with strokes adonis 5 softer than moonbeams till he turn, and

LIBER CXCVII STORY OF SIR PALAMEDES

d reluctant from the altar-stone: his perfume shall delight the ground, his presence to his hold be known in darkling grove and glimmering shrine. o ply the kiss and pour the wine! sir palamede is fairly come into a place of glowing bowers, where all the voice of time is dumb: before an altar crowned with flowers he seeth a satyr fondly dote and languish on a swan-soft goat. then he in mid-caress desires the ear of strong sir palamede .we burn. quoth he .no futile fires, nor play upon an idle reed, nor penance vain, nor fatuous prayers. the gods are ours, and we are theirs. liber cxcvii 34 sir palamedes plucks the pipe the satyr tends, and blows a trill so soft and warm, so red and ripe, that echo answers from the hill in eager and voluptuous strain, while grows upon the sounding plain a g

knight 43 by speed to attain the dear unknown, by force to achieve the great beyond. yet from that brain may spring full-grown another folly just as fond. 44 xix the knight hath found a naked girl among the dunes of breton sand. she spinneth in a mystic whirl, and hath a bagpipe in her hand, wherefrom she draweth dismal groans the while her maddening saraband she plies, and with discordant tones desires a certain devil-grace. she gathers wreckage-wood, and bones of seamen, jetsam of the place, and builds therewith a fire, wherein she dances, bounding into space like an inflated ass.s skin. she raves, and reels, and yells, and whirls so that the tears of toil begin to dew her breasts with ardent pearls. nor doth she mitigate her dance, the bagpipe ever louder skirls, until the shapes of de

LIBER DCCCXI ENERGIZED ENTHUSIASM

ct of the tom-tom on the married englishwoman are classical and conclusive, has admirably described how the vague unrest which she at first shows gradually assumes the sexual form, and culminates, if allowed to do so, in shameless masturbation or indecent advances. but this is a natural corollary of the proposition that married englishwomen are usually unacquainted with sexual satisfaction. their desires are constantly stimulated by brutal and ignorant husbands, and never gratified. this fact again account for the amazing prevalence of sapphism in london society. energized enthusiasm 13 the hindus warn their pupils against the dangers of breathing exercises. indeed the slightest laxness in moral or physical tissues may cause the energy accumulated by the practice to discharge itself by inv

LIBER LIBRAE

wouldst thou abuse the pure beings of the woods and mountains to fill thy coffers and satisfy thy hunger of gold? wouldst thou debase the spirits of living fire to serve thy wrath and hatred? wouldst thou violate the purity of the souls of the waters to pander to thy lust of debauchery? wouldst thou force the spirits of the evening breeze to minister to thy folly and caprice? know that with such desires thou canst but attract the weak, not the strong, and in that case the weak will have power over thee. 21. in the true religion there is no sect, therefore take heed that thou blaspheme not the name by which another knoweth his god; for if thou do this thing in jupiter thou wilt blaspheme hwhy and in osiris hwchy. ask and ye shall have! seek, and ye shall find! knock, and it shall be opened

LIBER LLL PARADIGMAT PIRATE

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

LIBER LXVII THE SWORD OF SONG

he echo in my central consciousness of the 1 see prof. rhys davids on the .jataka. science and buddhism 104 shriek of a peripheral anguish. here we leave the domain of fact; but at least as far our knowledge extends, all or nearly all the operations of nature are vanity and vexation of spirit. consider food, the desire for which periodically arises in all conscious beings.1 the existence of these desires, or rather necessities, which i realise to be mine, is unpleasant. it is this desire inherent in me for continued consciousness that is responsible for it all, and this leads us to the third noble truth (3) sorrow.s ceasing..the cessation of desire is the cessation of sorrow. this is a simple logical inference form the second truth, and needs no comment (4) the noble eightfold path. there

ntical with determinism. on this subject much wisdom, with an infinite amount of rubbish, has been written. i therefore dismiss it in these few words, confident that the established identity can never be shaken. vi. the ten fetters or sanyoganas. 1. sakkaya-ditthi. belief in a .soul. 2. vikikikkha. doubt. 3. silabbata-par- reliance on the effim sa cacy of rites and and ceremonies. 4. kama. bodily desires. 5. patigha. hatred. 6. ruparaga. desire for bodily immortality. 7. aruparaga. desire for spiritual immortality. 8. mano. pride. 9. udhakka. self-righteousness. 10. avigga. ignorance (1) for this is a petitio principii (2) this, to a scientist, is apparently anathema. but it only means, i think, that if we are not settled in our minds we cannot work. and this is unquestionable. suppose a c

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

y asgard. odin was the king, and it was a place of great pagan activity. he established njord and frey as chieftains presiding over the sacrifices. freyja was the daughter of njord. up to this point there is nothing new. but then follows the statement that freyja was a follower of odin and was his concubine. seeing a beautiful necklace (the brisinga men) being made by four neighboring dwarfs, she desires it, but they will only part with it if each of them gets to spend a night with her. she agrees, and four nights later she owns the necklace. now loki is introduced, as another of odin fs retainers. loki finds out about the necklace and tells odin of it, and odin commands loki to get the necklace. this loki accomplishes by turning himself into a fly and getting into freyja fs impenetrable b

LOGOMACHY OF ZOS

ept that which it surmises from previous conations; all our motives are thus related processes springing from a basic urge deep within us and manifesting as self-love. thinking is an inverse reflection of emotional needs, its resultants being changed by some other immediacy. abortive and extreme metamorphoses occur when man slips into excessive evil or good. there is that theurgy in will when all desires focus into one meanness or greatness. reversion is often the road to perversion, and the disused or abused degenerates unless transposed to another purpose. love shall cease when copulation is abjured. things more excellent than themselves are expressed through art when our selves are expressed in them. the artist illumines unseen beauties and awakens us to the utility of beauty as pleasur

d balance of composition. these are the essentials of the masters who make their truths live. when you are bored it is evidence of disease. you are going blind, deaf, or are paralyzed, etc. friendship is only the refraction of a desire for a fuller self. until i am god in myself, i am nothing to god. we are much worse in prospect than in retrospect. passion is purchased by passion. those of small desires will only bleed you and make you as necessitous as themselves. when we exploit the extent of solitude we find it more crowded than a great company and the abode of our own realities. there is no retirement from solitude, and, when we fear it, conscience is actively malignant. only dominant desire shall compel us to do what we want to do successfully. nature is an integrating principle, nev

g others the necessity of themselves; our defaulting is bathos and bloody. everything is manifest, the fault is our inability to apprehend from our level. knowledge is slowly gained from experience and appearances, explaining the less known by the known by the faculty of reasoning. whoever exploits the less probable as possible is a fine artist. how can you be dynamic with small beliefs and small desires? whoever we are, the borrowed pretensions are our defect. always less worthy than our own truth, unnecessary and futile. by them we are unfitted to be sincere; it endangers what good we have: this mediocracy lives only its inferiorities. chastity may be a safeguard, never an excitement or adventure. but do not pride yourself, for fall you must. death is necessary for forgiveness c rightly

things and again suffer: until you have sufficient sufferance to accept all things. a thing only has reality and meaning when it has affinities and associations, however implicit. i believe in the power of belief. nothing is more costly than principles: because their maintenance depends on ourselves. day-dreams are our cheapest luxuries. whatever our avowal we never worship the same god for long. desires change. with little evidence we form meanings and judgments and dogmatize that our propositions are considered opinion against all immediate experience. thoughtless assertions or anxious expressionism are too frequent and none perceives the full meaning or implication of partitive statements or generalizations. most conclusions are mere sentences that need endless qualification. arrestment

nd directions, a new category of definitions and meanings for possible and probable ideals. ideas issue from the impact of strong contrasts and urge our search for new sensations. without negations reality would become anemic and linear. i know too many gods c yet the greatest stranger to me is myself. and those who speak so glibly and knowingly of god (alleged absolute, who know his ways, wills, desires, etc, are committed to their inferiority. the+ 2' 5( 9"d* 6..1..1 p 5( h7 g h" they imagine that god needs the endowment of human attributes is a mystery as profound as their ignorance. 5..1 2+ desires to impersonate us and thereby, quid pro quo, permit us to impersonate him? and so we make an adaptable god, one to barter with c defraud. this stuff, this moon -wrack, well suits the human e

LUCIFERIAN SORCERY

erything is possible with a positive outlook. the christians would have you believe that black magick itself is the path of death and destruction, however it is honestly quite the opposite. the christian monotheistic religion is self-destruction by placing exterior worship of a deity alien to you. it teaches that man and women are to be subservient to it s will and that we must ignore the natural desires and impulses we were born with. the luciferian laughs at such, and we with discipline and thought out actions, change life, as we know it to suit us as best we can. we do not accept things as they are because of god s will, but understand that we, as luciferians are ourselves gods and goddesses and may manifest the glory of them by our intelligent actions. we glorify and give respect to su

a door for such sight and beauty? beast and angel, i seek the addiction of your sweet veins. leviathan 26 when silence is broken, yet the profound depths asleep shall i know the oceans calm violence from passion a struggle of life brings both angels and demons, which become separate and alone. those who dive the depths will become as draconis, the ourobouris eternal which dreams of enfleshing all desires. belial those who wear the cloak of wolves, given their blood to the ecstasy of ahriman the desire of flesh is our temple of heaven and hell, from which all desires may become. by facing the seraphim may armiluss al dajjal awaken within, the earth will then answer a great song. casting the shadow of cain via nocturne solitary version. this is a small ritual designed to imbibe the sorcerer

LUCIFERIAN SORCERY AND SET TYPHON

ough the workings and rituals described in luciferian witchcraft, liber hvhi and book of the witch moon, there becomes little difference in the hga and evil genius, shadow and light become encircled and the self grows as one balanced point within the circle of arte. the alphabet of desire, as austin spare called it, represents the complete arcane of sorcery from which the black adept may make his desires flesh in spirit and in flesh. the methodology of the qlippoth is also within this gnosis. the order of phosphorus instructs a basic teaching of the creation of the alphabet of desire based on the 22 tunnels of the qlippoth as defined in liber hvhi. the 8-pointed luciferian star- algol the 8 pointed sigil holds several symbols of interest, as one definition may be reflected into another. ca

cted and developed imagination of the sorcerer, from which he or she may visualize a force created from shadow and darkness, blending with the higher articulations of a luciferian spirit of flame (iblis) or light, thus creating and bringing forth the hga or angelick familiar. there is no mystical guideline for this force, it is very much a part of your being, illuminated and empowered by your own desires. fetishes (lesser and greater) a fetish is simply a storehouse of power. it represents the sorcerer in some way, particularly an aspect of his or her personality. for instance, a vampyric famulus would be a human skull (the knights templar were said to worship baphomet in the form of a human skull) which holds a consecrated sigil representing the vampyric aspects of self; along with the gr

MAGIC AND SPELLS

gp (a 0- level spell counts as 1/2 level. you must spend 1/2s of its base price in xp and use up raw materials costing half this base price. a rune's market value equals its base price. triggering runes whoever touches the rune triggers the rune and becomes the target of the spell placed in it. the rune's creator may touch the rune safely without triggering it, or deliberately trigger it if he so desires (runemakers often carry healing or restorative runes for just this purpose) the rune itself must be touched in order to trigger it, so an object with a rune may be handled safely as long as care is taken to avoid contacting the rune. if the spell only affects objects, then an object must trigger the rune. as with a symbol spell, a rune cannot be placed upon a weapon with the intent of havi

t pay the experience point cost. armor of darkness abjuration [darkness] level: darkness 4 components: v, s, df casting lime: 1 action- range: touch target: creature touched duration: 10 minutes/level saving throw: will negates (harmless) spell resistance: yes (harmless) magic claws of darkness the spell envelops the warded creature in a shroud of flickering shadows. the shroud can, if the caster desires, conceal the wearer's features. in any case, it grants the subject a +3 deflection bonus to armor class plus an additional +1 for every four caster levels (maximum bonus +8. the subject can see through the armor as if it did not exist and is also afforded darkvision with a range of 60 feet. finally, the subject gains a +2 saving throw bonus against any holy, good, or light spells or effect

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

rue end of existence and exceeds in every way mental and spiritual enjoyments. pleasure, furthermore, is limited wholly to the moment; now is the only time. the past cannot be regarded without regret and the future cannot be faced without misgiving; therefore neither is conducive to pleasure. no man should grieve, for grief is the most serious of all diseases. nature permits man to do anything he desires; he is limited only by his own laws and customs. a philosopher is one free from envy, love, and superstition, and whose days are one long round of pleasure. indulgence was thus elevated by aristippus to the chief position among the virtues. he further declared philosophers to differ markedly from other men in that they alone would not change the order of their lives if all the laws of men

ess to the great dragon who had taught him so much, and begged to hear more concerning the ultimate of the human soul. so poimandres resumed "at death the material body of man is returned to the elements from which it came, and the invisible divine man ascends to the source from whence he came, namely the eighth sphere. the evil passes to the dwelling place of the demon, and the senses, feelings, desires, and body passions return to their source, namely the seven governors, whose natures in the lower man destroy but in the invisible spiritual man give life "after the lower nature has returned to the brutishness, the higher struggles again to regain its spiritual estate. it ascends the seven rings upon which sit the seven governors and returns to each their lower powers in this manner: upon

cruel person in the form of a wolf or other ferocious animal; and a cunning person in the guise of a fox. this concept, however, does not fit into the general pythagorean scheme, and it is far more likely that it was given in an allegorical rather than a literal sense. it was intended to convey the idea that human beings become bestial when they allow themselves to be dominated by their own lower desires and destructive tendencies. it is probable that the term transmigration is to be understood as what is more commonly called reincarnation, a doctrine which pythagoras must have contacted directly or indirectly in india and egypt. the fact that pythagoras accepted the theory of successive reappearances of the spiritual nature in human form is found in a footnote to levi's history of magic "

us "and there are certain melodies devised as remedies against the passions of the soul, and also against despondency and lamentation, which pythagoras invented as things that afford the greatest assistance in these maladies. and again, he employed other melodies against rage and anger, and against every aberration of the soul. there is also another kind of modulation invented as a remedy against desires (see the life of pythagoras) it is probable that the pythagoreans recognized a connection between the seven greek modes and the planets. as an example, pliny declares that saturn moves in the dorian mode and jupiter in the phrygian mode. it is also apparent that the temperaments are keyed to the various modes, and the passions likewise. thus, anger--which is a fiery passion--may be accentu

o give warning of approaching death by a peculiar ticking sound, is another instance of insects involved in human affairs. opinions differ concerning the spider. its shape makes it an appropriate emblem of the nerve plexus and ganglia of the human body. some europeans consider it extremely bad luck to kill a spider--possibly because it is looked upon as an emissary of the evil one, whom no person desires to offend. there is a mystery concerning all poisonous creatures, especially insects. paracelsus taught that the spider was the medium for a powerful but evil force which the black magicians used in their nefarious undertakings. certain plants, minerals, and animals have been sacred among all the nations of the earth because of their peculiar sensitiveness to the astral fire--a mysterious

MASTERING WITCHCRAFT

these mundane considerations disposed of, we can now return to our study of the final cornerstone of the magical pyramid, namely magical secrecy. when you cast a spell, you will in effect be putting some very delicate "machinery" into operation. the machinery itself is made out of the stuff that dreams are made of, and the electricity that flows through it will be your own pulsating emotions and desires. now in order to assemble this machinery in the first place and then make it move, you are going to have employed your burning will, rock-firm faith, and virulent imagination in equal, strenuous amounts. you will have slaved away to work yourself into the right intense frame of mind where it would be inconceivable that the magic could possibly fail. now supposing at just that precise momen

tim or, on very rare occasions, with his physical eyes should he or the antagonist be in any way a "materializing medium" this is the basis for the legends of the werewolf and the vampire. both of these creatures represent the materialized witch power of the practitioner through which he acts using the shape as a vehicle for his own consciousness. in cases of the legendary werewolf, the ensouling desires of the projector would be those of destructive rage, while in those of the equally famous vampire, incubus, and succubus, they would be lust. the artificially produced fetch differs from the magistellus or watcher only in that the witch transfers her consciousness to the former and not the latter, and that the first relies solely on witch power and the powers of the deep mind, while the la

on the same evening, within the same circle. the sending of eight this spell, dating back to medieval times, makes use of the device of sending out "devils" or small magical servitors. though called upon by such dog-latin appellations as devorator("devourer) and seductor("seducer, they should not be thought of as constituting independently existing entities, but rather as the witch's objectified desires, small scintillations of magical fire formulated by the imagination and sent out to accomplish a specific goal. in this case one of amatory disenchantment! here is the method: obtain photographs of each of the erstwhile lovers, on which within a properly cast circle in the waning moon should be written their respective names with pen and ink of art. name them with fire and water, as you di

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

go forth therefrom. enlighten me with a spark of thine infinite wisdom. take away from my senses the desire of covetousness, and the iniquity of mine idle words. give unto me, thy servant, a wise understanding, penetrating and subtle heart, to acquire and comprehend all sciences and arts; give unto me capacity to hear, and strength of memory to retain them, so that i may be able to accomplish my desires, and understand and learn all difficult and desirable sciences; and also that i may be able to comprehend the hidden secrets of book one page 21 the holy writings. give me the virtue to conceive them, so that i may be able to bring forth and pronounce my words with patience and humility, for the instruction of others, as thou hast ordered me. o god, the father, all powerful and all mercifu

gs by the breath of thy mouth, i praise thee, i bless thee, i adore thee, and i glorify thee. be thou propitious unto me who am but a miserable sinner, and despise me not; save me and succor me, even me the work of thine hands. i conjure and entreat thee by thy holy name to banish from my spirit the darkness of ignorance, and to enlighten ne with the fire of thy wisdom; take away from me all evil desires, and let not my speech be as that of the foolish. o thou, god the living one, whose glory, honour, and kingdom shall extend unto the ages of the ages. amen. the key of solomon page 24 chapter v. prayer and conjurations. prayer. o lord god, holy father, almighty and merciful one, who hast created all things, who knowest all things and can do all things, from whom nothing is hidden, to whom

es heard and invoked, which he received from god from the midst of the burning bush, we conjure ye to obey our commands, and to come unto us promptly with all gentleness of manner. again we command ye with vehemence, and we exorcise ye with constancy, that ye and all your comrades come unto us in an agreeable and gracious manner like the breeze, to accomplish successively our various commands and desires. come ye, then, by the virtue of these names by the which we exorcise ye; anai, chhad, transin, emeth, chaia, iona, profa, titache, ben ani, briah, theit; all which names are written in heaven in the characters of malachim, that is to say, the tongue of the angels. we then, by the just judgment of god, by the ineffable and admirable virtue of god, just, living, and true, we call ye with po

is necessary never to forget the burning of incense, nor to employ anything beyond that which hath already been taught. it is necessary, above all things, to be attentive to the operation, and never to forget or omit those things which contribute to the success which the pentacles and experiments promise, having ever in thy mind no other intention than the glory of god, the accomplishment of thy desires, and loving kindness towards thy neighbour. furthermore, my beloved son, i order thee not to bury this science, but to make thy friends partakers in the same, subject, however, to the strict command never to profane the things which are divine, for if thou doest this, far from rendering thee a friend of the spirits, it will but be the means of bringing thee unto destruction. but never must

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

the crown of their head unto the sole of their foot, so as to bathe them entirely therewith; and while bathing them thus, he should say: be ye regenerate, cleansed, and purified, in the name of the ineffable, great, and eternal god, from all your iniquities, and may the virtue of the most high descend upon you and abide with you always, so that ye may have the power and strength to accomplish the desires of your heart. amen. after this let the disciples robe themselves as the master hath done, and fast like him for three days, repeating the same prayer; let them act like him, and in the work let them implicitly follow and obey him in all things. but if the master of the art wisheth to have a dog for his companion, he must bathe him thoroughly with the exorcised water in the same manner as

ts, consecrated, and covered with a silken veil, and perfumed with the proper fumigations. by the which being assured and encouraged, they may enter into the matter without fear or terror, and they shall be exempt and free from all perils and dangers, provided that they obey the commands of the master and do all that he ordain them. if they shall act thus, all things shall go according unto their desires. all being thus arranged, the master should take heed that his disciples are perfectly instructed in those things which they have to perform. these companions or disciples should be three in number, without including the master. they may also be of the number of five, of seven, or of nine; but so that they ever implicitly obey the orders of their master; for thus only shall all things come

animals, of whatsoever kind they be, should select those which are virgin, as being more agreeable unto the spirits, and rendering them more obedient. when blood is to be sacrificed it should be drawn also from virgin quadrupeds or birds, but before offering the oblation, say: may this sacrifice which we find it proper to offer unto ye, noble and lofty beings, be agreeable and pleasing unto your desires; be ye ready to obey us, and ye shall receive greater ones. then perfume and sprinkle it according to the rules of art. when it is necessary, with all the proper ceremonies, to make sacrifices of fire, they should be made of wood which hath some quality referring especially unto the spirits invoked; as juniper or pine unto the spirits of saturn; box, or oak, unto those of jupiter; cornel

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

hose following serve to control the spirits of venus, and especially those herein written. editor s note. mystical characters of venus, and the names of the angels nogahiel, acheliah, socodiah (or socohiah) and nangariel. figure 40. the second pentacle of venus. these pentacles are also proper for obtaining grace and honor, and for all things which belong unto venus, and for accomplishing all thy desires herein. editor s note. the letters round and within the pentacle form the names of spirits of venus. the versicle is from canticles viii 6-"place me as a signet upon thine heart, as a signet upon thine arm, for love is strong as death" figure 41. the third pentacle of venus. this, if it be only shown unto any person, serveth to attract love. its angel monachiel should be invoked in the day

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

d men-of-war19 to places appointed. he ruleth over 26 legions of spirits, and his seal is this, etc (39) malphas- the thirty-ninth spirit is malphas. he appeareth at first like a crow, but after he will put on human shape at the request of the exorcist, and speak with a hoarse voice. he is a mighty president and powerful. he can build houses and high towers, and can bring to thy knowledge enemies desires and thoughts, and that which they have done. he giveth good familiars. if thou makest a sacrifice unto him he will receive it kindly and willingly, but he will deceive him- that doth it. he governeth 40 legions of spirits, and his seal is this, etc. 19 or warriors, or men-at-arms (40) raum- the fortieth spirit is raum. he is a great earl; and appeareth at first in the form of a crow, but a

of god; i do potently exorcise thee, that thou appearest here before this circle, to fulfil my will in all things which shall seem good unto me; by the seal of basdathea balda-chia; and by this name primeumaton, which moses named, and the earth opened, and did swallow up kora, dathan, and abiram. wherefore thou shalt make faithful answers unto all my demands, o spirit n, and shalt perform all my desires so far as in thine office thou art capable hereof. wherefore, come thou, visibly, peaceably, and affably, now without delay, to manifest that which i desire, speaking with a clear and perfect voice, intelligibly, and to mine understanding. if he come not yet at the rehearsal of these two first conjurations (but without doubt he will, say on as followeth; it being a constraint: 31 in some b

e immortal fire and bury thee in immortal oblivion; unless thou immediately come and appear visibly and affably, friendly and courteously here unto me before this circle, in this triangle, in a form comely and fair, and in no wise terrible, hurtful, or frightful to me or any other creature whatsoever upon the face of earth. and thou shalt make rational answers unto my requests, and perform all my desires in all things, that i shall make unto thee. and if he come not even yet, thou shalt say as followeth: the greater curse.34 now o thou spirit n, since thou art still pernicious and disobedient, and wilt not appear unto me to answer unto such things as i would have desired of thee, or would have been satisfied in; i do in the name, and by the power and dignity of the omnipresent and immortal

ands, and prepare to be obedient unto thy master in the name of the lord: 34 in some codices this is called "the curse" only; but in one or two the spirits' chain is called the lesser curse, and this the greater curse. bathal or vathat rushing upon abrac! abeor coming upon aberer!35 then he or they will be obedient, and bid thee ask what thou wilt, for he or they be subjected by god to fulfil our desires and commands. and when he or they shall have appeared and showed himself or themselves humble and meek, then shalt thou rehearse: the welcome unto the spirit. welcome spirit n, o most noble king36 (or kings! i say thou art welcome unto me, because i have called thee through him who has created heaven, and earth, and hell, and all that is in them contained, and because also thou hast obeyed

e) so constant and so long as i shall have occasion for thy presence; and not to depart without my license until thou hast duly and faithfully performed my will without any falsity. then standing in the midst of the circle, thou shall stretch forth thine hand in a gesture of command and say: by the pentacle of solomon have i called thee! give unto me a true answer! then let the exorcist state his desires and requests. and when the evocation is finished thou shalt license the spirit to depart thus: the license to depart. o thou spirit n, because thou hast diligently answered unto my demands, and hast been very ready and willing to come at my call, i do here license thee to depart unto thy proper place; without causing harm or danger unto man or beast. depart, then, i say, and be thou very r

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

may plainly see you& perfectly hear you speak unto me, therefore move o thou mighty& blessed angel samael& by his present name of the great god jehovah& by the imperial dignity thereof, descend& show your self visibly& perfectly in a pleasant& comely form before me in this crystal stone to the sight of mine eyes, speaking with a voice intelligible to apprehension, declaring& accomplishing all my desires that i shall ask or require of you, both herein& whatsoever truth or thing also that is just& lawful before the presence of almighty god the giver of all good gifts, unto whom i beg that he would be graciously pleased to bestow upon me, o thou servant of mercy samael, be thou therefore friendly unto me& do for me, as the servant of the most high god, so far as god shall give you power to p

s to attend him (viz) asaiel, sochiel& cassiel. therefore the genijs that are attributed to him& these signs are to be observed in the west. they appear like kings, having green& silver robes, or like little children or women delighting in hunting& they are to be observed on saturday in the 1st& 8th. hours of the day& the 3rd& 10th. of the night, in those hours you are with privacy to obtain your desires directing yourself towards the west as aforesaid. thirdly those genijs that are attributed to& are of the airy region whose soverign is called raphiel, who hath under him 2 princes called seraphiel& miel. therefore these genijs are attributed to him& those signs are to be observed towards the east, on a wednesday the 1st. hour of the day& 8th, at night the 3rd& 10th. hours. they appear as

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 4

fore: i desire that my requests may be granted, and the contents thereof may be accomplished: for your office maketh it appear and declareth that such is to be done by you, if it please god. and you must not be fearful, but speak humbly, saying: i recommend myself wholly to your office, and i pray unto you, prince of this altitude, that i may enjoy and obtain all things according to my wishes and desires. and you may further express your mind in all particulars in your prayer, and do the like in the two other choras following. the angel of the second altitude appeareth in the form of a young child with clothes of a satin, and of a red rose colour, having a crown of red gilly flowers upon his head. his face looketh upwards to heaven and is of a red colour, and is compassed round about with

MEANING OF MASONRY

corner is intended to see, then, that on the one side of him is the path that leads to the perpetual light of the east, into which he is encouraged to proceed, and that on the other is that of spiritual obscurity and ignorance into which it is possible for him to remain or relapse. it is a parable of the dual paths of life open to each one of us; on the one hand the path of selfishness, material desires and sensual indulgence, of intellectual blindness and moral stagnation; on the other the path of moral and spiritual progress, in pursuing which one may decorate and adorn the lodge within him with the ornaments a jewels of grace and with the invaluable furniture of true knowledge, and which he may dedicate, in all his actions, to the service of god and of his fellow men and mark that of t

e that hath clean hands and a pure heart; whence it comes that we wear white gloves and aprons as emblems that we have purified our hearts and washed our hands in innocency. so also our patron saint (st. john) teaches" he who hath this hope in him purifieth himself, even as he (i.e, the master whom he is seeking) is pure" for he who is not pure in body and mind: he who is enslaved by passions and desires, or by bondage to the material interests of this world, is, by the very fact of his uncleanness, prevented from passing on. nothing unclean or that defileth a man, we are told, can enter into the kingdom; and, therefore, our candidates are told that if they have" money or metals about them; if, that is, they are subject t o any physical attraction or mental defilement, their real initiatio

that" straight is the way and narrow the gate, and few there be that find it) emphasis again is laid in our teaching upon the necessity of complete moral rectitude, of utter exactness of thought, word and action, as exemplified by rigid observance of the symbolic principles of the square, level and plumb-rule. here again the symbolism of our work becomes extremely profound and interesting. he who desires to rise to the heights of his own being must first crush and crucify his own lower nature and inclinations; he must perforce tread what elsewhere is described as the way of the cross; and that cross is indicated by the conjunction of those working tools (which when united form a cross; and that" way" is involved in the scrupulous performance of all that we know those working tools signify

those who are past masters in the craft; that is, from those who theoretically have attained sanctity, regeneration and mastership of themselves, and have become joined to the grand lodge above where they" shine as the stars" it follows from all this that the mason who seriously yields himself to the discipline of the order of is not merely improving his character and chastening his thoughts and desires. he is at the same time unconsciously building up an inner ethereal body which will form his clothing, or covering, when his transitory outer body shall have passed away" there are celestial bodies and bodies terrestrial..and as we have borne the image of the earthly we also shall bear the image of the heavenly" and the celestial body must be built up out of the sublimated properties of th

s divine principle. this, however, is a process requiring time, effort and self-struggle. the unification is not achieved suddenly. there are found to be obstacles" enemies" in the way, obstructing it, due to the aspirant's own imperfections and limitations. these must first be gradually overcome, and it is the eradication of these which is alluded to in the sign of the degree, indicating that he desires to cleanse his heart and cast away all evil from it, to purify meaning himself for closer alliance with that pure light. it is only by this" sun-light" this newly found illumination, that he has become able to see into the depths of his own nature; and this is the" sun" which, like joshua, he prays may" stand still" and its light be retained by him until he has achieved the conquest of all

MICHAEL FORD A RITE OF THE WEREWOLF

water parsnip, soot and deadly nightshade. the unguent which was smeared on the inner thigh contained belladonna, this was said to create flying sensations. a document from the sloane ms. british museum and published in an older book6 presents a werewolf chant7 from which the sorcerer sheds the human form for that of a wolf. such a chant may be used in dreaming chants before sleep if the witch so desires lending to the dreaming flesh gathered by shadows. in the ancient lore of persian sorcery, with specifics to zoroastrianism, wolves were hated creatures which were said to be created by ahriman. the term khrafstra is a general word for noxious beasts, attributed to the druj or demons of the dragon ahriman. such imagery is used in the work of the black order of the dragon, a secret guild of

MICHAEL FORD BOOK OF CAIN

nown by others? the tester, robed in white and flowed within a strange and familiar light was challenging me, a very point of discovering my very inner essence, which i could sense. i said unto him- angel, who would you be to tell me of thorns and roads less traveled? i have passed through the blood and bones of my brother, to walk within a shadow of which i am the only god that is dreams feed my desires and i go forth among the beasts of the fields, take yourself away from me as i shall not resign my path, for i seek mine own mother who would either cut me to shreds or raise me up as god. the angel transformed into a very familiar dreaming body which taught me the ways of nature, yet he was a blackened shadow which held a spirit possessed knife very good cain, my son of flesh, go forth un

o walked the path of the dragon, who was my father. in the darkness of the caves, i grew strong again and learned arts which were taught to me by lilith. she was terror, yet kindness in one kiss. i understood that she was the first wife of adam, who then drank of the serpent s wisdom and became immortal in the shadows, she walked between time. i learned how to extend and make flesh my shadow, and desires that i slowly became like my father, who was the prince of the air and of flame. lilith showed me the knowledge of dreams, how she may always speak to me from this inbetween time. i first understood the ecstasy of transformation, of become like a beast, and of flight. mother lilith summoned great shadows which obeyed her, and i learned how they may obey me as well. after a period of workin

MICHAEL FORD WITCHMOON

neophytes and initiates not to wake the elder gods, knowing full well that the best of them will rise to the bait and do so. the darkside glamour exerts a powerful charisma which every magician should explore and understand. since the dawn of history the training of sorcerers and shamans has included a 'harrowing of hell, a knowledge and power quest into the subconscious underworld of unspeakable desires and fears, and for good reason. any repressed desire will claw its way out of the dungeon at an inappropriate time or at an unguarded moment if left unacknowledged and unsolved. thus religious people have a propensity to commit exactly those enormities which their religion specifically forbids. we off- white chaoists forbid nothing on moral grounds alone 'nothing is true, and 'everything i

ming. then that the hunter may seek out unconsciously those who have imprinted on the astral plane their wishes of congregation and lust. many have developed from personal experience 11 11 (ie. childhood or early life trauma) a predatory complex which would act itself out from frustration during the dream state. the main difference between a serial killer and a dreamer is the killer takes his/her desires out on flesh instead of a subconscious dream situation. such an individual would lack self control and the need for balance and understanding. for the sorcerer, it is known that natural instincts of hunting and survival are not to be repressed and ignored, but rather should be explored and understood, for a significant part of the individuals make up lies in those hidden corridors. the lyc

uch an individual would lack self control and the need for balance and understanding. for the sorcerer, it is known that natural instincts of hunting and survival are not to be repressed and ignored, but rather should be explored and understood, for a significant part of the individuals make up lies in those hidden corridors. the lycanthropic strain of humanity lies in its hidden urges and primal desires. english sorcerer and artist austin osman spare (3) brilliantly structured a system based on belief and loose bonds. atavistic resurgence is the act of bringing forth primal desires via the subconscious, wherein such desires manifest and sometimes breed into monsters. it is up to the individual to build a great amount of strength to confront, understand and control such energies. many lyca

r, or milking their cows, in his wolfish shape he would run without delay among them. while the rest escaped by flight, he would for sure lay hold to one, and once he satisfied his lust he would murder them. it so happened that he had a daughter, who was a fair young damsel by which name was stubbe beel. she was said to be very beautiful. stubbe beell was also victim of her 16 16 fathers' lustful desires, not even she was free from his perversion and desire. at one length the devil sent unto stubbe peeter a succubus, elemental who was in flesh a beautiful and surreal woman. this woman was with him for seven years, and once her purpose unto stubbe was served, she disappeared. this did not falter stubbe peeter, he continued his lycanthropic changes and began shedding blood each day. the foll

ay ask, what is the key? the key is the subconscious, the dark matter of the brain. vampyrism is also the will-directed internal focus of exploring the immortal aspects of the vampyre in shadow and dream form. it is a process of sinister or left-handed alchemy, being the adversarial path of luciferian self-development. elementals are different from spirits in that they will often take the form of desires and what we call atavisms, they take the form of urges within the psyche and rarely can be 18 18 made to assume visible appearance. austin spare was said to be able to do such at certain times however his witch mother yelg paterson was said to do such at will. da ath is guarded by choronzon, who is regarded as both demon and vampire. some texts have presented choronzon as not a demon at al

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

. it has become so easy for these types andtheir superiors to dupe us like this. after centuries of spiritual impoverishment, ofmental and physical deprivation, we are in great need of knowledge and empower-ment. we will, therefore, flippantly entertain any and all ideas that are manufacturedfor us to consume, especially ideas that occasion vicarious fulfillment of deep arche-typal or instinctual desires. the progeny of atlantis are expert in the subjects of humanbiology and psychology, and they know all about the operations and complexion of thehuman libido. the myriad sensationalistic distractions they produce are adroitlycrafted to poison the psyche and lead to existential anomalies. one can, however, tellthat there is something malign behind these faades when subtle fallacies are intro

e of the earthare her offspring, suffering from amnesia about our earth-connection, convinced thatthe black void above is the real home we have lost. so our perception is in totalreverse. nothing measures the loss of reason more than the pervasiveness of this out-landish, incongruent notion. it is consistent only with the duped and controlled masseswho are now psychologically identifying with the desires of the alien oppressors,instead of affirming with pride and love that they are children of this perfumed gardenearth. no doubt there are millions here who have come from another galaxy or dimensionand they are being looked after. and perhaps in the very depths of our origins, there isindeed a connection to some outer worlds, but this is not the same as the presentwholly perfidious and repr

ul ignorance of thefact that their causes, however noble in themselves are, more often than not, designedby their hidden masters as part of an elaborate dialectical scheme to distract attentionfrom the real threat and plight of humanity. so deluded as to their station and vocation,these henchmen feel justified not only in condescending to their lessers, but in gratu-itously satiating their carnal desires and relishing their status and the public recogni-tion that goes with it. thus, the privileged henchmen, together with their sycophantsand countless emulators, become the mannequins dressed for the parts they are to play.some take to their roles with more gusto than others (see c. s. lewis that hideousstrength, frank herbert's dune, or john christopher's tripods trilogy).the job of the pre

gates of this chapel were shut,and 'thou shalt not' writ over the door;so i turned to the garden of lovethat so many sweet flowers bore. and i saw it was filled with graves,and tombstones where flowers should be;and priests in black gowns were walking their rounds,epilogue: time to change the road youre on148atlantis, alien visitation, and genetic manipulation and binding with briars my joys and desires (from william blake s the garden of love)fortunately, not all civilizations were founded on the atlantean pattern. the ecocentri-cally minded indigenous peoples of the world, descendants of the lemurians, neverforgot their shamanic duties as is revealed in their works and words and in the mannerin which they existed. the native american indians, the aboriginals, the druids, thepharaonic pr

MICHAEL W FORD THE VAMPIRE GATE

ifer as the great dragon, no doubt a calling from the abyss. the abyss is of course symbolic of the subconscious. let us look inward at the relation of the dragon, as opposed to some outward possibility. the abyss is considered evil as like the ocean, mankind cannot control it or force restrictions on it. to be within the abyss is to dwell in the dreams of the mind. in our dreams, we can form our desires on a pathway to becoming flesh or reality. sorcery is a term which denotes encircling, casting lots and visualizing 1 'the deep things of satan' revelations. ch.2 22 the result. if you lay out conditions to occur, aligning situations to move in this direction, this is indeed sorcery. rituals align thought and some believe the astral is controlled by this subconscious activated force. one s

to whatever form you desire. this may be a demonic form or an specific animal this is your choice. 4. focus on a mirror or on the image, lie back on your bed and close your eyes. each breath should be a focus on your astral body rising. 5. entering sleep, your dreams will be often intense and hungering this is a prime indication 37 of your subconscious being focused on your atavistic and vampyric desires. 6. if you astral project without sleeping, control your movement and move in. imagine the entire process, see it as clearly as if you were there. belief is the key to any successful magical working. drain and leave the victim sleeping. vampyrism and nocturnal feeding the vampyre magickian who is preparing to feed must establish who will be fed from. once this has been determined, the magi

ession and sexual desire, the form of the werewolf will cause panic when chasing your victim in the nightmare. once you gain proximity their terror will spill over astral energy which 38 you can devour return to shadow and leave the nightmare. varcolaci wolf/bat/dragon combination- spiritual hunger, desire for continued existence. the old romanian varcolaci is the astral body of an individual who desires the power of night, the lust for the moon which is the accumulation of dreams and memories. attractive spirit- usually a out of body experience vampyre who either feels guilty about their practice of energy draining or is seeking another affectionately in dreams generally non-threatening. shadow or black shape- fear inspiring vampyre, those who unconsciously project or are seeking energy w

l+ abraxsiel+ mahaziel+ azaza l +lufugiel dual giants, bestial atavistic demons with bat wings. this is a form of the adversary. these spirits seek to continually join their bodies with other spirits and forces both sexual vampires, draining energy through the heat and desire built energy and by possession. working as a vampyre in this sphere represents that you must seek to understand the sexual desires within yourself, the fire of being and what your drives are. satan is the fiery aspect of the adversary, understand in the heat of emotion that you must always calm and collect yourself at times drain with caution, control will keep the chi/prana within. pluto chokmah beelzebub chaigidel (chigdal: chedeziel+ itqueziel+ golebriel+ dubriel+ alhaziel+ lufexiel blackened demonic giant-spirits

e blood, mixed with water and dull yellow and gray. their form is that of lion lizards who the vampyre magickian may use to drink of the vitality of those in large public gatherings. tzelladimiron gemini (may 21-june 20) mutable air demons whose congealed blood, bronze and 57 crimson. they are like savage triangular-headed dogs whose teeth tear the limbs of those in nightmares. this is restrained desires they are given substance by such shells. vampyres may enter the nightmare of another by evoking these spirits, sending and binding dog form-sigils and draining life energy in the nightmare. schechiriron cancer (june 21 july 22 -active water spirits whose forms are black their form blended of reptile, insect and like the crab and the lobster, yet demon-faced. the vampyre magickian may seek

MICHAEL WYNN THE SOUL TRAVELERS

ty. christians only believe in guardian angels, because the guardian demon is not mentioned in the bible. to my knowledge. and theirs, apparently. meet the neighbors (revisited [2.7] the next classification that those in the spirit world fall into is called larvae. larvae, sometimes called thoughtforms, are the parasites of the spirit world. these parasitic entities are the direct creation of the desires of man. when a person concentrates on a single thought, a larvae is formed. many times a thoughtform will die and dissipate the moment that person s attentions are directed elsewhere, but if the individual is consumed by that thought or desire, the larvae will continue to grow. like vampiric spirits, these non-sentient larvae feed from the--michael wynn's "the soul travelers" 36 very thoug

e magician. still, there must be something else that the magical program requires to constitute a magical command. everyone has called out "god, sometimes while doing the most horrendous things, and (perhaps luckily) he failed to show up. countless times have the words "satan" and "the devil" been said aloud or contemplated on, and still he doesn't show (unquestionably lucky. we all have will and desires, but what stops those everyday thoughts from becoming magical commands? the answer is ritual, visualization, and invocation. we all have ritual. some smoke a cigarette the moment they wake up, some stumble to the coffee machine, and others head straight to the bathroom. everyday we engage in ritualistic behavior, but the difference between our rituals, and the rituals of the magician is th

possesses. it is the fire prometheus stole from the gods. the act of stealing jehovah s creative principle, however, also resulted in the discontinuance of the births of new angels; now a race whose numbers are forever in decline. it is also remarked that jehovah transformed his children, the arch-angels, into new kinds of beings when they were young. god exists outside of creation, and when god desires to drop down into lower realms such as the heavens or earth, he is often described as no longer all-knowing, but instead capable of being deceived. jehovah is frequently depicted as an aging old man whose love for humans exceeds his love for the race he spawned, the angels. osiris too is said to have reclaimed all his parts, except his phallus. i can t believe it s not fiction: god enflesh

and forms, and when he appears on the earth he arrives in the form of baphomet, the black man of the sabbat. azazel and his bride lilith spawned a race of demons which plague man too this day. lucifer refused to bow before humans, who he claimed were mere clay as opposed to lucifer who was angelic and therefore made of light. satanists often speak of lucifer as he who recognized his own will and desires outside of the wills of god; fearful that other angels would begin to develop self-hood, god had azazel cast from heaven. azazel is, to this day, associated with outcasts and scapegoats. lucifer, who is now both angel and demon, is called the bringer of the black flame and represents the ideal of every satanist to achieve union of their angelic and demonic guardians. the direction associat

MICHAEL W FORD NOX UMBRA

the dreaming fields of night, from thy vessel, born of lilith's womb shall the vampyre shade awaken hekak vozath ka-sath-ompos shu-seth-evoi-zrazza (by the magic of secret names shall set strengthen the shadow tongue of the serpent) by the blackened fire of my spirit, born in the shadows of the adversary, shall the dragon coil in my being! let the moon be born again in the darkness, from which my desires arise from the grave.the arcane of my self is great, such is the being of which i am! emerge again, awaken from yours sleep of thanatos" the binding of chains the vampyre rite of transformation the sorcerer who has developed the lesser and greater familiar, the very spirit and shadow of the moon and the sun, shall at one time seek a permanence of self isolation in the night. the vampyre is

represented as a partial woman with beast like lower half, owl claws and a hypnotic stare. within her caves by the red sea, the darkness of the earth, the gateway of the demonum she breeds phantoms, shades and lilitu, sexual daimons which cater to the sorcerers who work in her veil. the daemonic feminine itself is defined as instinct, the knowledge of emotion and how one may control their deepest desires. this instinct is the primal aspect of the animals of the earth, how their mind's work, the intuition, understanding, graciousness and ferociousness when the animal hunger emerges. the vampyric and daemonic feminine is the point of intellect which combines and balances elegance and nobility with predatory instincts, the beast itself. it is this balance of being which allows self-improvemen

ng of the four quarters of the triple hermetic circle should be formulated, from which the magician lies within the casket and meditates upon his own death and life-force therein. a great blackened fire should emerge in his eyes, from which he realizes that his immortal essence is beyond this flesh, but is manifested and displayed in the current body he exists in. he should then think of his deep desires, fears, strengths and core essence of self. he then envisions a sudden death, everything his is or was flashing before his eyes. replaying now, as he is beyond the grave, isolate and alone, he envisions his very blackened flame, the essential self. the darkness of the tomb and the conscious mind which grows and creates within it. seker, emerges illuminated with the black flame and then ris

gates "as i strengthen myself inflame and shadow of my sorceries, i do understand who and what i am and i know what i wish to become. in opposition i am of the sun and the moon. al-dajjal and lilith-born. i am wolf and bat, in dreams i may walk in secrecy, by kunda- who is drunk from the blood of sheep i become! as i stand at the head of arezura- i enter in flesh the material world to manifest my desires- to become, advance and change the world according to my will by zazas i become by zazas i am always by nasatanada in opposition i become by zazas i change the world by my will" so it is done the opener of the way anubis is considered to be an initiatory god form, one which one assumes as a form of passage unto the celestial/luciferian realms of spirit and the infernal sabbat. anubis, as d

MORALS AND DOGMA

nt allegiance from those below. then political public life will protect all men from self-abasement in sensual pursuits, from vulgar acts and low greed, by giving the noble ambition of just imperial rule. to elevate the people by teaching loving-kindness and wisdom, with power to him who teaches best: and so to develop the free state from the rough ashlar--this is the great labor in which masonry desires to lend a helping hand. all of us should labor in building up the great monument of a nation, the holy house of the temple. the cardinal virtues must not be partitioned among men, becoming the exclusive property of some, like the common crafts. all are apprenticed to the partners, duty and honor. masonry is a march and a struggle toward the light. for the individual as well as the nation

e springs that well up in the remote past, and you will there find the origin and meaning of masonry. a few rudimentary lessons in architecture, a few universally admitted maxims of morality, a few unimportant traditions, whose real meaning is unknown or misunderstood, will no longer satisfy the earnest inquirer after masonic truth. let whoso is content with these, seek to climb no higher. he who desires to understand the harmonious and beautiful proportions of freemasonry must read, study, reflect, digest, and discriminate. the true mason is an ardent seeker after knowledge; and he knows that both books and the antique symbols of masonry are vessels which come down to us full-freighted with the intellectual riches of the past; and that in the lading of these argosies is much that sheds li

me, and the like. let us rather regard the dignity and excellency of knowledge and learning in that whereunto man's nature doth most aspire, which is immortality or continuance. for to this tendeth generation, and raising of houses and families; to this buildings, foundations, and monuments; to this tendeth the desire of memory, fame, and celebration, and in effect the strength of all other human desires" that our influences shall survive us, and be living forces when we are in our graves; and not merely that our names shall be remembered; but rather that our works shall be read, our acts spoken of, our names recollected and mentioned when we are dead, as evidences that those influences live and rule, sway and control some portion of mankind and of the world--this is the aspiration of the

nferiority of the soul's senses, which is the inferiority and imperfect development of the soul itself. to sleep little, and to study much; to say little, and to hear and think much; to learn, that we may be able to do, and then to do, earnestly and vigorously, whatever may be required of us by duty, and by the good of our fellows, our country, and mankind--these are the duties of every mason who desires to imitate the master khurum. the duty of a mason as an honest man is plain and easy. it requires of us honesty in contracts, sincerity in affirming, simplicity in bargaining, and faithfulness in performing. lie not at all, neither in a little thing nor in a great, neither in the substance nor in the circumstance, neither in word nor deed: that is, pretend not what is false; cover not what

t makes marriage to be a necessary and unavoidable trouble; friendships and societies and familiarities, to be intolerable. it multiplies the evils of drunkenness, and makes the levities of wine to run into madness. it makes innocent jesting to be the beginning of tragedies. it turns friendship into hatred; it makes a man lose himself, and his reason and his argument, in disputation. it turns the desires of knowledge into an itch of wrangling. it adds insolency to power. it turns justice into cruelty, and judgment into oppression. it changes discipline into tediousness and hatred of liberal institution. it makes a prosperous man to be envied, and the unfortunate to be unpitied. see, therefore, that first controlling your own temper, and governing your own passions, you fit yourself to keep

MOTTA MARCELO THE COMMENTARIES OF AL

o impart holiness to something that is holy in itself this is because the sex act shakes the very roots of the tree of the ego, and the ego that does not have its roots deep and firm in the dark ground of the racial stream fears the shaking. it is true that an unstable personality can go temporarily insane as a result of the sex act, particularly if the sex act is of a type that it subconsciously desires but consciously fears. but such insanity is the "change that is the rottenness of choronzon (see liber aleph, chapter 105, and eventually the personality reorganizes itself along lines more healthily adjusted to life and nature, provided no fool (of men) interferes with the process. the injunctions '0 man' and '0 lover, etc, refer technically to certain ordeals proper to the grades of man

o impress with its image, even as did its father aforetime? if such a soul be indeed its father's son, he will not fear to show lack of filial reverence, or presumption, if he forget his family in the fervour of founding one of his own, of begetting boys not better or braver indeed than his brothers, girls not softer or sweeter indeed than his sisters, but wholly his own, with his own defects and desires evoked by enchantment of ecstasy when he dies to himself in the womb of the witch who lusts for his life, and buys it with the coin that bears his image and superscription. such is the secret of the soul of the artist. he knows that he is a god, of the sons of god; he has no fear or shame in showing himself of the seed of his father. he is proud of that father's most precious privilege, an

s. thus, from the point of view of the supernals, although the "black brother" becomes a demon, this demon bows its head to choronzon 333 and becomes a blind instrument of destiny. his activity helps the work of the masters of the temple. he is forced to work for mankind in spite of himself "choronzon" is that influence that destroys the ego which is precisely what the aspirant to true initiation desires. students are advised to read liber 156 with extreme care, and to consult liber 418, the tenth aethyr, which describes the circumstances in which choronzon manifests itself, and the attitude that forces choronzon to obey. babalon is the woman as therion is the man. we are all man and woman inside ourselves. the concept of woman as an entity that shuts itself is the product of the fear that

went and preached a "new" religion that had nothing of new, being, in essence, simply another form of protestantism. as with any fool who is sufficiently firm in his own folly, a lot of other fools believed him, and mormon ism was born. the book of mormon makes most interesting study for parapsychopathologists. 74. the length of thy longing shall be the strength of its glory. he that lives long& desires death much is ever the king among the kings. one does not need to be constantly popping in and out of trance. one ought to do both actions with ever increasing length and strength of swing. hence one's life-periods, where time counts, become gradually larger and more vivid, and one's death-periods, though very short, perhaps, may be unfathomably intense. the whole question of time has been

t even as earth is to the sun. we of thelema say that "every man and every woman is a star. we do not fool and flatter women; we do not despise and abuse them. to us a woman is herself, absolute, original, independent, free, self justified, exactly as a man is. we dare not thwart her going, goddess she! we arrogate no right upon her will; we claim not to deflect her development, to dispose of her desires, or to determine her destiny. she is her own sole arbiter; we ask no more than to supply our strength to her, whose natural weakness else were prey to the world's pressure. nay more, it were too zealous even to guard her in her going; for she were best by her own self-reliance to win her own way forth! we do not want her as a slave; we want her free and royal, whether her love fight death

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

e initiate is led naked to the center of the circle with her hands tied behind her back, and blindfolded. at the center of the circle she repeats a solemn vow, then she is presented to each member of the coven who greet her with a kiss. next she is introduced to the spirits of the four cardinal points. she then kneels in the center of the circle and repeats another vow. she is asked what she most desires, and answers to serve the old ones. finally she is asked if she realizes that before she can be accepted her body must first be purified, and answers i do. she is then whipped forty times across the quivering flesh of her naked behind. the blindfold is removed with the words, so be it. her bonds are removed with the words, now you are free. once again she is presented to each member of the

to eat, and she will surely come to you. the best example of sympathetic magic in witchcraft is the mandrake plant. a rather mysterious plant whose main use in the middle ages was as an aphrodisiac due to its shape, which resembles a certain part of the male anatomy. the powdered root of the mandrake was burned over a fire with some of the witch s pubic hair. at the same time, the witch s lustful desires were spoken, invoking a demon to draw the desired person to the witch s embrace. occult tradition has it that you can t harvest the mandrake plant in the normal way as the scream it gives as it leaves the ground will kill you or drive you mad. the shriek is supposedly the cry of jealous spirits who dwell within. instead you tie it to a dog s collar and, when out of earshot, whistle the dog

always a chance of first time success if the desire is strong, though it usually does take time and practice to achieve results. the thing that makes most spells work is the emotion you invest in them. get involved with the spell, in this way you will turn it from a simple unemotional act into a genuine spell. use these spells to obtain only one desire at a time. if you go after a whole string of desires, the magical power is spread thinly over all of them, and takes longer. better to achieve one at a time in order of importance. if you find yourself constantly interrupted when you attempt to cast a spell, you should know that occult reasons are the cause. probably you should attempt some other means of obtaining what you seek (take a look at another spell, or reconsider your actions. than

magic word that will bring money to you there is an ancient magic word used in the orient, which is said to have remarkable powers. you may recognize this word, for it has been around for thousands of years. yet it still retains all its power and potency. the word is om, and it represents the hidden truths and secrets of the universe. the repeated utterance of this one word can bring many of your desires to pass. the word is not important. it is the vibrations that count. try it. say om slowly, over and over, making it rhyme with home. say the word aloud a few times, so that you can listen to yourself saying it. after you have said the word four or five times, you will feel the vibration from it starting to build up in your body, getting stronger and stronger. the green candle spell< this

ualize the money in your hands. now sit back, and wait for the money to come to you. you will notice the use of the color green for this spell. green is the traditional color used by witches in money matters. green is the color of mother nature and is also the color of paper money; dollar bills are green. thank you letter #2 i have been much intrigued by the many different ideas re: getting one s desires via metaphysical means. you may be interested to know that following your advice resulted in a check for $1,000 from a brother i saw 27 years ago for about one hour! time before had been 1946 or 47- extent of our correspondence has been yearly xmas cards. he lives in the southeastern usa (georgia. since i need funds for a new car and extensive property upgrading and repairs- i shall keep t

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

jurisdiction called the chambre du franc de bruges.3 the terminology relating to the franchises of crafts and free crafts stands out in etienne boileau's livre des metiers (1268. as we shall see, the texts it codifies apply only in the case of the royal provostship, meaning a unique part of paris where free crafts were the exception. thus, when speaking of pewtersmiths, boileau writes "whosoever desires to be a potter in pewter in paris can do so freely so long as he does good and loyal work" the same expression can be found referring to some forty other crafts, among which are cutlers, silver- and goldsmiths, smelters, tapestry makers, dyers, clothes tailors, image makers, lantern makers, button makers, saddlers, hatters, and bowers (or the makers of bows and arbalests. in their edition

aris, as lespinasse and bonnardot indicate, it concerns freely exercised trades that exempted these craftspeople from the watch and special fees.6 the livre des metiers expressly cites only two cases of this nature: crafts that are attached to the service of either the church or the nobility, such as crystal engravers and hatters working with flowers. title xxx. on crystal engravers. i. whosoever desires can be a crystal engraver in paris. he can establish a trade and has what is necessary, as such he will open in accordance with the customs of the craft. xiv. the crystal engraver owes to the king the tallage and others owed by his fellow bourgeois. but the watch he will pay never, nor sally forth when the king is overseas; neither will he pay or owe tax, as they deem fit, for their craft

ON COMMUNICATION WITH SET

ead (sometimes referred to esoterically as the bond of the nine angles)is that we will in our turn become such sources of inspiration to those that come after us. thus our biographies are set's talismans. secondly there is the observable fact of the genius of your own creation. there are moments when you exerted will and became what you are now (will is the process of choosing between two or more desires. you draw inspiration for future adventures based on knowledge of your past states. this process is called xeper "i have come into being" desiring more of such knowledge the self is impelled to start new tasks. this is the source of further will, and defines the object of that will. thirdly there is the observable fact that others have used the powers of magic through out history, and gain

ONYX TABLET OF SET

t eliminated. in their place we wish to encourage a nobility of intellect and spirit mandated by our conviction that the human psyche is a non-natural phenomenon which need not be bound to the destructive, entropic forces of nature, and which has the potential to evolve into a form of self-consciousness transcending these forces altogether: true, psychecentric divinity. secondly the temple of set desires, insofar as possible, to preserve the benefit of our experience for human society generally. the principles that justify the existence of the temple apply not just to its formal initiates, but to humanity as a whole. if most of that humanity is not yet ready to confront its evolutionary potential, the requisite tools may at least be developed and safeguarded against a time when society may

every temple document on the internet and spouted it all back to me for my approval. i'm not impressed by this unless i see that the information was synthesized and interpreted personally. antinomianism. difficult to assess as one man's antinomianism is the other's psychoses. a black magician must know how to play society's game and win. however, the purpose must be to fulfill personal initiatory desires. without that certain spark of rebelliousness, idiosyncrasy or eccentricity what kind of setian can develop? by the way, i certainly don't mean a cookie cutter "satanist" with all the traditional trappings of tattoo, piercing and the latest marilyn manson t- shirt (i'm aware that last sentence will be as outdated as the model t in a few months "hipness" is not antinomianism. it's merely de

p masters/priests alone for approximately 15-20 minutes (1) what was set to you as a i, and as a ii? do you think that your view will change as a iii (2) how do you worship set (3) what is your greatest fear in regard to becoming a priest or priestess (4) in what ways can this be resolved (5) what do you think your greatest obstacle is at this moment to becoming iii (6) any other issues the adept desires to bring up (7) last thing: envelope with an issue all workshop participants must face. select paper from envelope, and contemplate it without discussion with others. the issues will then be group-discussed. 17* discussion of priesthood initiation issues and resolutions. 18. adept time- a. each adept will have 30 minutes to bring up any desired issues, questions, concerns, areas of current

tes. most people never recover from this shock. they fall deeply asleep; their only magical function is to have children and pass along such daemonic material they may have in the form of family spirits and so forth. the initiate, however, does not fall completely asleep. the third stage is daydreaming. the initiate begins a regression into a fantasy world while they rebuild their life. driven by desires awakened above, they seek out those things that are resonant with those desires. they dabble in occultism, play at alternative life-styles, and generally restructure the medial parts of themselves with the idea of "what if" most people remain at that level. they make up the coffee house crowd in every city, the people that go to cool movies, and otherwise the market that magicians make the

ns, they are willing to see how things work out. some are so distraught by this discrepancy and are unable to accept the diversity, and they leave, because the temple does not agree with their vision of what it should be. those in the middle group eventually migrate to one side or another, accepting and cherishing diversity, or leaving because the temple's reality is too much different from their desires. i think we've been making progress in awakening the priesthood (and our adepti) to the continually growing diversity within the temple, but in my view this still remains one of the leading causes of iii+ departure from the temple- some priests fall victim to their own character failings (the id monster we sometimes warn people about. this often reveals itself through behavioral problems (

PHILIP NEIL MYTHS LEGENDS EXPLAINED

er in the 9th century, your hands hold delight and pain. the shadow of death and the elixir of immortal life are yours. the combination of delight and pain is not confined to india. the great goddess of ancient mesopotamia, variously called ishtar and inanna, also combined the roles of goddess of love and goddess of war. these dual aspects are explored in the epic of gilgamesh, in which she first desires gilgamesh and then, when he rejects her, exacts a terrible revenge (see p. 18. the egyptian isis became absorbed into roman myth, and it is she who speaks, with the unmistakable voice of the great goddess, to lucius, the hero of apuleius novel the golden ass, when he is initiated into her cult: i am nature, the universal mother, mistress of all the elements, primordial child of time, sover

mbolized by the burning torch. in the evening, he shouts as he returns from the hunt, and plays sweet music on his pipes of reed. homeric hymn to pan water jug water jugs or urns are often used to symbolize a river god or goddess. origin of the pan pipes to escape pan s advances, syrinx was turned into a clump of reeds, and the wind whistled through them and made sweet music. pan, thwarted of his desires, cut the reeds into several unequal lengths, fastened them together with wax, and made the first syrinx, or pan pipes. the death of pan during the reign of the emperor tiberius (14 37 ce, a man called thamus, sailing past the greek island of paxi, was hailed by a godlike voice calling, thamus, the great god pan is dead! this cry was repeated whenever the sailors saw land, and a terrible we

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

france never recognized the patent issued to seymour by marconis in b i g c.the position of the grand orient is clearly defined in a letter written to the supreme council d d x,ancient accepted scottish rite,northern masonic jurisdiction, february c e, b i h a. it reads thus: t t g o t g a o t universe grand orient of france o of paris, feb. c e, b i h a (e v) very honorable brother: bro. poulle desires me to reply to a letter which you have addressed to him for the purpose of knowing if bro.marconis in the character of grand hierophant of the rite of memphis has the right to create masons of that rite in america, and to confer there the d dd degree of the scottish rite, etc; and inquiring if he does this with the knowledge and consent of the grand orient of france. i hasten to reply not

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

if in the soul, all that exists is the singularity of the self, how can distinct qualities exist? although, on the one hand, as demonstrated above, we cannot say that they exist there, on the other hand, we cannot say that they don t exist there, because if they don t, where did they come from? as we mentioned above, these qualities don t have an existence of their own. there must be a person who desires, thinks and feels etc. since all these qualities come out of the quintessential self of the person, they must somehow be there, otherwise how could they come about? for example, if a person does many acts of kindness, we know that he is kind in the essence of his soul. if this was not so, then how did desires to do acts of kindness arise? where did the kind thoughts come from, and what bro

onetheless, upon intent, these qualities are "highlighted, so to speak, as a preparation for the influx of life into the body. the qualities now relate to being revealed. a case in point is the intent to reveal kindness, from the essential heyulie desire for kindness, through a specific act of kindness. it has not actually been revealed yet. rather, it is in preparation to be revealed, for he now desires to do a kind deed. the opportunity may not have yet arisen, but the desire for it has arisen in his simple will, but it is still totally within himself. nonetheless, one particular quality has become "highlighted" and is distinguishable from the others. here it is applicable to use the terminology of "inclusion" and "unification" in regard to the many details of this quality. for instance

ject. due to this a revelation from top to bottom, from the teacher to the student, becomes possible. similarly, when a person wants to think, speak or act, he must first focus on the point. then the point must be extended and "threaded" through the entire line of action. this is analogous to the line which is threaded through the pearls of a necklace to hold them together. similarly, if a person desires to express a thought to his friend, he must focus on the point and hold it in his mind throughout the conversation. if he will be distracted in some way he will forget the point and lose the "thread" of thought. only when he is reminded of the point will he again be able to continue where he left off. furthermore, during the time that a student receives a teaching, he must make himself int

e of revelation itself. the very beginning of the kav v chut is the general desire for the whole of creation. this is called the igul harishon (the first circle. it is called a circle because it is an all encompassing general desire that includes everything in it. it is also called the ratzon hakadoom (the primal desire, because it is the general all inclusive desire which includes all subsequent desires. now, it must be understood that there is a profound difference between the "simple essential desire (ratzon hapashoot b atzmooto) before the tzimtzum, mentioned above, and this desire after tzimtzum. the desire before the tzimtzum is still absolutely one with the essential simple singularity of ohr ein sof. before tzimtzum there was g-d and his name alone, as explained above. therefore, t

fined as a general desire which includes particulars within it. since it is totally one with the essence, only the essence exists, as a simple singularity with no parts. even the levels of yachid, echad and kadmon, mentioned above, have no actual existence at all, but are rather merely heyulie abilities of g-d, who is kol yachol (has infinite abilities. they therefore cannot be defined as general desires which include particulars. only after tzimtzum, when the desire becomes revealed, can it be defined as a general desire which includes many particulars. however, even though there is a distinction between the desire before tzimtzum and the desire after tzimtzum, and they are not at all comparable to each other, nonetheless, the post-tzimtzum desire is like a "carbon copy, so to speak, of t

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

eld. deep da at (concentration) means that they are not easily distracted from the subject and shallow da at (concentration) means they are easily distracted. furthermore, there are people with long concentration or short concentration. for example, a child has a short da at concentration. therefore he does not have a deep attachment of his attention to anything. this is why a child is fickle and desires a certain toy one minute, quickly tires of it and goes to the next toy. this is because he does not have a particularly strong connection to the object of his desire. it is clear that da at is the aspect of the total focus of one s mind to connect with the subject to the exclusion of all else. because of this, the face of a person who is concentrating deeply will become contracted and his

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

o you, if it is easy in your eyes, it is as difficult before the holy one, blessed be he, as the dividing of the red sea. h the holy one, blessed be he, matches them up against their will and to their detriment. what is the proof? gg-d makes individuals dwell in a house; he brings out the prisoners in proper ways [bakosharot. what does bakosharot mean? gweeping [bechi] and song [shirot] h: he who desires [his companion] utters song: and he who does not, weeps. it is proper to understand [the following questions: first, what in this verse so troubled rabbi yehudah bar simon that it forced him to interpret it as referring to making matches? the simple meaning of the text is that it refers to egypt. the israelites came to egypt few in number, seventy souls, and g-d made them into gthe house o

but if it were up to him he fd rather be doing something else. 1 exodus 32:2. 2 malachi 2:11. the full text of this passage is: ghave we not all one father? did not one g-d create us? why do we break faith with one another, profaning the covenant of our ancestors? judah has broken faith; abhorrent things have been done in israel and in jerusalem. for judah has profaned what is holy to g-d.what he desires.and espoused daughters of alien gods. h 3 kidushin 17b. 4 leviticus 25:46. the arizal on parashat mishpatim 316 now, there are three spellings-out of the name ekyeh, whose numerical values are 130, 140, and 122. the sum of these three is the same as the numerical value of the word for gslave-girl h [shifchah] with the kolel. the name ekyeh is spelled alef-yud-hei-yud. the two hei fs of thi

e, is synonymous with self-awareness and ego. but as long as the damage has not extended beyond these three [i.e, netzachhod- yesod of malchut, it is called ghalf of the kingdom. h [it will be observed that] when we combine the mem-vav from the word for gdeath h with the word for guntil h [ad, we have the word for gaggressive h [mu fad. for guntil h alludes to tiferet, as in the verse, guntil the desires of the ancient 24 bava kama 2:4. 25 song of songs 5:2, 6:9. 26 genesis 25:27. 27 micah 7:20. 28 par. genesis 25:27. the arizal on parashat mishpatim (2) 327 hills. h29 when the blemish occurs the fourth time [evil] reaches the tiferet [of nukva. then the letters mem-vav combine with the letters ayin-dalet.which signify tiferet.and the ox becomes mu fad. tiferet here, although strictly refe

s if the sub-sefirot of nukva are arranged as sub-partzufim. the word for guntil h (ad) is seen to be related to the word for ggathering h (va fad, and therefore signifies z feir anpin, the partzuf formed by the gathering together of the six midot (six being the numerical value of the letter vav that is added to ad to form va fad. the gancient hills h signify binah and malchut (ima and nukva: ima desires to impart its blessing on z feir anpin and nukva desires to cohabit with it. mystically, this verse thus reads, gtiferet [ad] is the desire of the ancient hills [ima and nukva. h30 there are five aspects of the horn [two being aspects of] the main category and [three being] its derivatives [the two aspects of the main category] are: goring and pushing [the three derivatives are] biting, la

rituality.in order to aggrandize his concern with and focus on himself. this subterfuge can express itself very refined ways, also, such as abstract intellectual or artistic pursuits, utopian pursuits, or even the pursuit of good deeds.if done as an escape from religious obligation or for non-altruistic motivation. in most people, their conscious mind is a blend of mostly animal ego and some deep desires of the divine soul seeking to surface. the result of this is that most secular human artistic (and even scientific) creation and innovation is largely an expression the basest human/animal drives, although, as we said, the element of the divine soul seeking to penetrate this thick and heavy animal context is also present. the more one spiritualizes his life and.through learning torah and d

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

res of god's creation to fill thy coffers and to satisfy thy lust for gold? wouldst thou defile the spirits of driving fire to 76 the golden dawn: volume i book one serve thy wrath and hatred? wouldst thou violate the purity of the souls of the water to pander to thy lust and debauchery? wouldst thou force the spirits of the evening breeze to minister to thy folly and caprice? know that with such desires thou canst but attract the evil and not the good, and in that can the evil will have power over thee. in true religion there is no sect. therefore take heed that thou blaspheme not the name by which another knowethhis god for if thou doest this thing in jupiter, thou wilt blaspheme yhvh; and in osiris yeheshuah''ask of god and ye shall have, seek and ye shall find. knock, and it shall be o

lance; and they show the more physical qualities of the ruach. in them is the sustaining force of the ruach. they are the affirmation of the pillars of the sephiroth, as answering to the passive, the arms more answering to the two pillars which are active. they are the columns of the human temple. from yesod are formed the generative and excretory organs <208> and therein is the seat of the lower desires, as bearing more on the double nature of, on the one hand, the rejection of the qlippoth, and on the other hand the simulacrum of the vital forces in tiphareth. it is the special seat of the automatic consciousness. that is, not the will, but the simulacrum of the will in tiphareth. yesod is the lowest of the sephiroth of the ruach, and representeth "fundamental ation" it therefore governe

ominion. thus, its three supernal sephiroth, kether, chokmah and binah, are united in a sense of feeling and comprehending impressions. its chesed is expressed by laxity of action. its geburah by violence of action. its tiphareth is expressed by more or less sensual contemplation of beauty, and love of vital sensation. its hod and netzach, by physical well-being and health. its yesod, by physical desires and gratifications. its malkuth, by absolute increase and domination of matter in the material body. the nephesch is the real, the actual body, of which the material body is only the result through the action of ruach, which by the aid of the nephesch, formeth the material body by the rays of ruach, which do not ordinarily proceed beyond the limits of the physical body. that is to say, in

pose thy court. 0 universal father, one and alone! father alike of immortals and mortals. thou hast specially created powers similar unto thy thought eternal and unto thy venerable essence. thou hast established them above the angels who announce thy will to the world. lastly, thou hast created us as a third order in our elemental empire. there our continual exercise is to praise and to adore thy desires: there we ceaselessly bum with eternal aspirations unto thee, 0 father! 0 mother of mothers! 0 archetype eternal of maternity and love! 0 son, the flower of all sons! form of all forms! soul, spirit, harmony and numeral of all things! amen! hiero makes banishing circle and pentagrams with sceptre before tablet. depart ye in peace unto your habitations. may the blessing of yod he vau he tza

nius as though temporarily to inhabit himself as its temple. another formula of vibration is here hidden. let the adept, standing upright, his arms stretched out in the form of a calvary cross, vibrate a divine name, bringing with the formulation thereof a deep inspiration into his lungs. let him retain the breath, mentally pronouncing the name in his heart, so as to combine it with the forces he desires to awake thereby; thence sending it downwards through his body past yesod, but not resting there, but taking his physical life for a material basis, send it on into his feet. there he shall again momentarily formulate the name- then, bringing it rushing upwards into the lungs, thence shall he breathe it forth strongly, while vibrating that divine name. he will send his breath steadily forw

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

crystal fountains flow, here naught that222s vile can enter inthe tree of knowledge here doth grow, whose fruit we taste, yet free from sinwhile sweet friendship does aboundand guardian angels hover round.at the close of the ode, the procession halts in front of the suffragan in the west.suffragan: brother conductor of novices, what is the desire of this aspirant?zelator5 conductor of novices:he desires to proceed from darkness into the pure light of knowledge, to learn the secrets anddoctrines of nature, and discern the wondrous principles by which the universe is governed.suffragan:my brother, your desire is laudable, but we are mortal like yourself, why come to us?conductor of novices: because he believes that among you are practiced many great virtues, andthat the growth of ages has a

o the pure light of knowledge, to learn the secrets anddoctrines of nature, and discern the wondrous principles by which the universe is governed.suffragan:my brother, your desire is laudable, but we are mortal like yourself, why come to us?conductor of novices: because he believes that among you are practiced many great virtues, andthat the growth of ages has added to your store of knowledge. he desires to be received.suffragan:we appreciate your faith, but must remind you that the road to knowledge is long, and the life ofman is short; remember too hat what the heart conceives is not always accomplished. build not yourhopes too high upon our order. our aim is true, our desire to be humble, our study to be wise. therosaic system left wealth, honour and power to the worldly; pleasure and i

sacclamation "glory to god in the highest and on earth, peace, good-will toward men."my brother, of your faith we are assured, but of your zeal, i demand proof.conductor of novices: i am instructed by the aspirant to say in his behalf that he is ignorant of much pertaining to god, tonature and himself; that he is surrounded with spiritual doubt and darkness; that his search is just andsincere. he desires, he beseeches to be received.suffragan: you have spoken wisely. a brave heart may seek anything pure of the pure. zeal in an exaltedpurpose is most commendable, and with it faith can remove mountains. prepare then to undergo theelementary tests requires by our order.let the aspirant be conducted to the gate of life, and there be unfolded to him the elementary tests,and primary secrets of n

he east, and therose on the cross is removed from the altar to the centre of this table. conductor in black, zelator incrimson robe. the aspirant and conductor approach the acolyte at the porch and exhibit thetriangular paper, whereupon he makes a battery of 4.the guard of the caverns opens the door to receive the paper and then turning to the suffragan,says: most worthy suffragan, the chosen one desires re-admission to the mystic circle.suffragan:require him to advance to you in due form and present the mystic token.guardian:advance to me in due form, and present the mystic token of admission.rituals of the societas rosicrucianis in angliasecond section10 the aspirant as previously instructed by the conductor advances by 4 steps, laying his hand on hisheart each time and bowing at the las

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

therewith, does hereby make itself unchangeable and as a result immortal. to cleave invariably to reason it will be understood that it is necessary to attain independence of all those forces which by their fatal and inevitable operation produce the alternatives of life and death. to know how to suffer, to forbear and to die such are the first secrets which place us beyond reach of affliction, the desires of the flesh and the fear of annihilation. the man who seeks and finds a glorious death has faith in immortality and universal humanity believes in it with him and for him, raising altars and statues to his memory in token of eternal life. man becomes king of the brutes only by subduing or taming them: otherwise he will be their victim or slave. brutes are the type of our passions; they ar

to render this homage to the ass of sterne or apuleius. the ass has its merit, i agree; it was consecrated to priapus as was the goat to the god of mendes. but take it for what it is worth, and decide whether ass or man shall be master. he alone can possess truly the pleasure of love who has conquered the love of pleasure. to be able and to forbear is to be twice able. woman enchains you by your desires; master your desires and you will enchain her. the greatest injury that can be inflicted on a man is to call him a coward. now, what is a cowardly person? one who neglects his moral dignity in order to obey blindly the instincts of nature. as a fact, in the presence of danger it is natural to be afraid and seek flight: why, then, is it shameful? because honour has erected it into a law tha

fore the principal entrance of solomon's kabalistic temple. in the kabalah these pillars explain all mysteries of antagonism, whether natural, political or religious. they elucidate also the procreative struggle between man and woman, for, according to the law of nature, the woman must resist the man, and he must entice or overcome her. the active principle seeks the passive principle, the plenum desires the void, the serpent's jaw attracts the serpent's tail, and in turning about upon himself, he, at the same time, flies and pursues himself. woman is the creation of man, and universal creation is the bride of the first principle. when the supreme being became a creator, he erected a jod or a phallus, and to provide a place in the fullness of the uncreated light, it was necessary to hollow

and power, such is the magical triad, which corresponds in things human to the divine triad. fatality is the inevitable sequence of effects and causes in a determined order. will is the directing faculty of intelligent forces for the conciliation of the liberty of persons with the necessity of things. power is the wise application of will which enlists fatality itself in the accomplishment of the desires of the sage. when moses smote the rock, he did not create the spring of water; he revealed it to the people, because occult science had made it known to himself by means of the divining rod. it is in like manner with all miracles of magic; a law exists, which is ignored by the vulgar and made use of by the initiate. occult laws are often opposed diametrically to common ideas. for example

les of magic; a law exists, which is ignored by the vulgar and made use of by the initiate. occult laws are often opposed diametrically to common ideas. for example, the crowd believes in the sympathy of things which are alike and in the hostility of things contrary, but it is the opposite which is the true law. it used to be affirmed that nature abhors the void, but it should be said that nature desires it, were the void not, in physics, the most irrational of fictions. in all things the vulgar mind habitually takes shadow for reality, turns its back upon light and is reflected in the obscurity which it projects itself. the forces of nature are at the disposal of one who knows how to resist them. are you master sufficiently of yourself to be never intoxicated? then will you direct the ter

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

truth is living thought. truth is thought as it is in itself, and formulated thought is speech. when eternal thought desired a form, it said: elet there be light. f now, this thought which speaks is the word, and the word said: elet there be light, f because the word itself is the light of minds. the untreated 4 the ritual of transcendental magic light, which is the divine word, shines because it desires to be seen. when it says: elet there be light! f it ordains that eyes shall open; it creates intelligences. when god said: elet there be light! f intelligence was made, and the light appeared. now, the intelligence which god diffused by the breath of his mouth, like a star given off from the sun, took the form of a splendid angel, who was saluted by heaven under the name of lucifer. intell

ise of will. if a peasant rose up every morning at two or three o'clock and went a long distance from home to gather a sprig of the same herb before the rising of the sun, he would be able to perform a great number of prodigies by merely carrying this herb upon his person, for it would be the sign of his will, and in virtue thereof would be all that he required it to become in the interest of his desires. in order to accomplish a thing we must believe in our possibility of doing it, and this faith must be translated at once into acts. when a child says: gi cannot, h his mother answers: gtry. h faith does not even try; it begins with the certitude of finishing, and it proceeds calmly, as if omnipotence were at its disposal and eternity before it. what seek you therefore from the science of

ssly; they know that they can no more die than grow old here below. nothing disposes us towards joy so effectually as sorrow; nothing is nearer to sorrow than joy. hence the uninstructed operator is astounded by attaining the very opposite of his proposed results, because he does not know how to cross or alternate his action. he seeks to bewitch his enemy but himself becomes ill and miserable; he desires to make him-self loved, and is consumed for women who deride him; he endeavours to produce gold, and he exhausts all his resources; his torture is that of tantalus: ever does the water flow back when he stoops down to drink. the ancients in their symbols and magical operations multiplied the signs of the duad, so that its law of equilibrium might be remembered. in their evocations they con

of its illustrious advocates. to will well, to will long, to will always, but never to lust after anything, such is the secret of power, and this is the magical arcanum which tasso brings forward in the persons of the two knights who come to deliver rinaldo and to destroy the enchantments of armida. they withstand equally the most alluring nymphs and most terrible wild beasts. they remain without desires and without fear, and hence they attain their end. does it follow from this that a true magician inspires more fear than love? i do not deny it, and while recognizing abundantly how sweet are the attractions of life, while doing full justice to the gracious genius of anacreon and to all the youthful efflorescence of the poetry of love, i invite the estimable votaries of pleasure to regard

flower of mankind, and when any combination or usurpation prevents their possessing it, a political or social cataclysm ensues. men who are masters of themselves become easily masters of others; but it is possible for them to hinder one another if they disregard the laws of discipline and of the universal hierarchy. to be subjects of a discipline in common, there must be a community of ideas and desires, and such a communion cannot be attained except by a common religion established on the very foundations of intelligence and reason. this religion has existed always in the world, and is that only which can be called one, infallible, indefectible and veritably catholic. that is, universal. this religion, of which all others have been successively the veils and shadows, is that which demons

ROBERT KIRK WALKER BETWEEN WORLDS

eers. affirm that those creatures that move invisibly in a house, and cast. great stones. to be souls that have not attained their rest. we now come to a clear definition of supernatural activities connected to the human soul: ghostly activity (which kirk also says is countered by the action of good spirits, is connected to the desire to reveal a wrong, or a treasure hidden, or similar unrealized desires. kirk then tells a typical story of two women being drawn to a fairy hill and finding treasure, possibly a hoard of ancient coinage from a burial chamber. he leaves the final judgment to others, as to whether the information was conveyed by a restless soul, a good or bad angel, or a fairy messenger. page 32 these subterraneans have controversies. as to vice and sin. they transgress [our la

RUBY TABLET OF SET

(b. 1200 bce. all of the mesopotamian cultures were polytheistic, with the exception of israel in its later development. humanity was considered to have been created merely to serve the local divinity or divinities, the priesthood of whom tended to dominate the government and control most of the property [on behalf of the god(s. those gods were anthropomorphic, with essentially human motives and desires which were manifest through the forces of nature. the generally harsher and more unpredictable elements in mesopotamia may partially explain the generally harsher and more unpredictable personalities of the mesopotamian gods in contrast to the egyptian neteru. like egypt, the ancient near east shows a blending of the scientific and the emotional. supernatural beings were thought to be inti

ation: v2- 102- 2 author: michael a. aquino vi date: october 1, xix revision: january 1, xxiv html revision: oct 07, 1997 ce subject: philosophy reading list: 3a, 16a, 16l, 16m mesopotamia to preserve the real ones from divine wrath or physical danger. in egypt this never happened; the actual pharaoh remained completely accountable. virtue in mesopotamia was understood as obedience to the willful desires of the god(s, not harmony with their natural principles. the "wrath of the gods" was feared by the state in mesopotamia, as it was never in egypt (which was ruled by a god-king. the mesopotamian king sought the "right ruling" of his community, in accordance with the akkadian principle of shulmu (later adopted by the hebrews as shalom. a term meaning not just "peace" but the community well

isdom. in the republic thrasymachus suggests that justice is merely the interests of the stronger. socrates responds that they may not know their interests. glaucon then suggests that justice is classification: v2- 102- 4 author: michael a. aquino vi date: october 1, xix revision: january 1, xxiv html revision: oct 07, 1997 ce subject: philosophy reading list #5 #12 #16 maximization of individual desires while avoiding suffering at others' hands. socrates indirectly refutes this by prescribing the ideal state. the "republic" hence socrates answers thrasymachus and glaucon by arguing that it is more natural for a man to be just rather than unjust if his soul is healthy and each part is doing its proper work. it was important to plato that virtue be raised to a level of rationality. it was n

tural product. and mind only another kind of matter. the soul can feel or act only by means of the body, he maintained, and it dies with the body's death. accordingly epicurus considered virtue to be not an end in itself, but rather the means toward happiness. he recommended the simple, non-envious life of the country peasant "everything natural is easily procured, and only the useless is costly "desires may be ignored when our failure to accomplish them will not really cause us pain" epicureanism thinks of happiness in a negative fashion, i.e. freedom from pain. it thinks of wisdom as an escape from the hazards and problems of life. it is a nice philosophy for one able to pursue it, but few are. an entire polis of epicureans, to be sure, would cease to function. stoicism was a philosophic

he reserves the right to make this decision for himself. the social contract has two parts (1) agreement to acknowledge as sovereign the individual or group selected by the majority and (2) the vote determining the sovereign. the task of reason is to intensify the fear of death and the desire for comfort as factors in society. to the extent that the resultant cooperation overcomes the destructive desires for "glory" and "pride" hobbes' ideal government has a simple task: to maintain order and security for the benefit of the citizens. the citizens, he says, do not submerge their individuality in it; they are "contracting parties" with it. government should be authoritarian but not totalitarian. hobbes preferred monarchy as a form of government, but monarchy based upon its social effectivene

SALMANRUSHDIE THESATANICVERSES

austed to their shack by the airport runway at santacruz and when ismail's mother saw him approaching, illuminated by the green red yellow of the departing jet-planes, she would say that simply to lay eyes on him made all her dreams come true, which was the first indication that there was something peculiar about gibreel, because from the beginning, it seemed, he could fulfil people's most secret desires without having any idea of how he did it. his father najmuddin senior never seemed to mind that his wife had eyes only for her son, that the boy's feet received nightly pressings while the father's went unstroked. a son is a blessing and a blessing requires the gratitude of the blest. naima najmuddin died. a bus hit her and that was that, gibreel wasn't around to answer her prayers for lif

: a lamp begging to be rubbed. but changez neither rubbed it nor permitted it to be rubbed by, for example, his son "one day" he assured the boy "you'll have it for yourself. then rub and rub as much as you like and see what doesn't come to you. just now, but, it is mine" the promise of the magic lamp infected master salahuddin with the notion that one day his troubles would end and his innermost desires would be gratified, and all he had to do was wait it out; but then there was the incident of the wallet, when the magic of a rainbow had worked for him, not for his father but for him, and changez chamchawala had stolen the crock of gold. after that the son became convinced that his father would smother all his hopes unless he got away, and from that moment he became desperate to leave, to

bu simbel speaks again "if your god has really spoken to you" he says "then all the world must hear it" and in an instant the silence in the great tent is complete"_the star" mahound cries out, and the scribes begin to write "in the name of allah, the compassionate, the merciful "by the pleiades when they set: your companion is not in error; neither is he deviating "nor does he speak from his own desires. it is a revelation that has been revealed: one mighty in power has taught him "he stood on the high horizon: the lord of strength. then he came close, closer than the length of two bows, and revealed to his servant that which is revealed "the servant's heart was true when seeing what he saw. do you, then, dare to question what was seen "i saw him also at the lote--tree of the uttermost en

tizen saladin, that you dinna trouble with a complaint. you'll forgive me for speaking plain, but with your wee horns and your great hoofs you wouldna look the most reliable of witnesses. good day to you now" saladin chamcha closed his eyes and when he opened them his tormentor had turned into the nurse and physiotherapist, hyacinth phillips "why you wan go walking" she asked "whatever your heart desires, you jus ask me, hyacinth, and we'll see what we can fix" o o o "ssst" that night, in the greeny light of the mysterious institution, saladin was awakened by a hiss out of an indian bazaar "ssst. you, beelzebub. wake up" standing in front of him was a figure so impossible that chamcha wanted to bury his head under the sheets; yet could not, for was not he himself "that's right" the creatur

d he placed his arm around her shoulders. she leaned her head against him and said softly "happy birthday" he kissed the top of her hair. they stood embracing, watching the sleeping girl. ayesha: his wife told him the name. o o o after the orphan girl ayesha arrived at puberty and became, on account of her distracted beauty and her air of staring into another world, the object of many young men's desires, it began to be said that she was looking for a lover from heaven, because she thought herself too good for mortal men. her rejected suitors complained that in practical terms she had no business acting so choosy, in the first place because she was an orphan, and in the second, because she was possessed by the demon of epilepsy, who would certainly put off any heavenly spirits who might ot

SAPPHIRE TABLE OF SET MAIN

aining the ultimate goal of all conventional religious systems] within the methodology of the left-hand path, then, this degree has an almost 180 opposite meaning. it describes an individual who has severed his connections with the ou altogether, existing thereafter only in the pu. thus he has no more use for logic, or for magic, because in a 100% pu environment everything is as he nonconsciously desires it to be. the pu adapts itself instantaneously to his ideals, making it unnecessary for him even to conceptualize them as "desired" within his perceptual universe, then, the vi has ceased to be an isolated egocenter. he is, in effect, the nonconscious god/universe. in becoming "everything" the vi has destroyed the self, for there is no longer anything against which it may be defined. is th

erent way than before. life is a great interplay between isolate intelligence (will) and natural forces. when one has been able to build one's 'identity' beyond the confines of the natural (when one is no longer dependent on the natural aspects of one's totality in order to be aware and in control of one's self, the nature of one's magic changes accordingly. the isolate self need but will what it desires- and the patterns of the ou will "inevitably" reconfigure to bring that change about (this is in part operative at the iii -level, but i think the scope- both temporal and spatial span- is greatly increased in the iv (3) what is the mode of failure for the iv? well, as far as we don't act consciously, we are agents of (natural) necessity just as non-conscious human beings are. if we do not

erm" perspective. my magic seems to be two-fold (1) i create the perfect vision and cast it simply by the fact that it is (as i am. this will work on the ou and other su's (2) i create the matrixes that will support, sustain and promote the perfect vision i have. as much as possible, i will try to provide links for other people to tap on my vision and to bring it about (while fulfilling their own desires. i know that i cannot sustain consciousness in any one place forever (and "to give more would be to take" anyway. i will need to make gates to the on that become self-sustaining: consciousness-raising projects that others can participate in or lead; concepts that others can tap on (and perhaps even non-consciously create conditions for the manifestation of consciousness- though this is a v

SAPPHIRE TABLET OF SET

aining the ultimate goal of all conventional religious systems] within the methodology of the left-hand path, then, this degree has an almost 180 opposite meaning. it describes an individual who has severed his connections with the ou altogether, existing thereafter only in the pu. thus he has no more use for logic, or for magic, because in a 100% pu environment everything is as he nonconsciously desires it to be. the pu adapts itself instantaneously to his ideals, making it unnecessary for him even to conceptualize them as "desired" within his perceptual universe, then, the vi has ceased to be an isolated egocenter. he is, in effect, the nonconscious god/universe. in becoming "everything" the vi has destroyed the self, for there is no longer anything against which it may be defined. is th

erent way than before. life is a great interplay between isolate intelligence (will) and natural forces. when one has been able to build one's 'identity' beyond the confines of the natural (when one is no longer dependent on the natural aspects of one's totality in order to be aware and in control of one's self, the nature of one's magic changes accordingly. the isolate self need but will what it desires- and the patterns of the ou will "inevitably" reconfigure to bring that change about (this is in part operative at the iii -level, but i think the scope- both temporal and spatial span- is greatly increased in the iv (3) what is the mode of failure for the iv? well, as far as we don't act consciously, we are agents of (natural) necessity just as non-conscious human beings are. if we do not

erm" perspective. my magic seems to be two-fold (1) i create the perfect vision and cast it simply by the fact that it is (as i am. this will work on the ou and other su's (2) i create the matrixes that will support, sustain and promote the perfect vision i have. as much as possible, i will try to provide links for other people to tap on my vision and to bring it about (while fulfilling their own desires. i know that i cannot sustain consciousness in any one place forever (and "to give more would be to take" anyway. i will need to make gates to the on that become self-sustaining: consciousness-raising projects that others can participate in or lead; concepts that others can tap on (and perhaps even non-consciously create conditions for the manifestation of consciousness- though this is a v

SATANGEL

glyphs and talisman. the powers and knowledge these devils grant is that of herbs and stones, the giving of imps and familiars, the location of riches, the healing of illness, of slaying at a distance, reconciling broken friendships, and bringing back strayed lovers. the classical grimoire of tradition may be composed and copied by cultured and educated hands, yet they give form and expression to desires and beliefs that might otherwise be described not merely as primitive, but even atavistic. its seemingly anti-christian theological and ceremonial expressions may be sophisticated and obscure, yet in essence it is the same as those ante-christian pagan practices of witchcraft as have condemned the souls of many an assumed illiterate and simple peasant. the evils are entirely and in every s

devil of the abyss, daath, who renders the psyche of those who fail the leap across. he was the subject of the famous evocation performed by crowley and neuberg in the desert, which culminated in a spontaneous homosexual working between the possessed magus and his accomplice. choronzon may also be identified as the demon of the hypertrophied ego, and he may be summoned to bring fruition to those desires the sorcerer may be loathe to admit to. chioa (hebrew, the beast. offspring of isheth zenunum, demon of prostitution, and sammael. arch-demon of tiphareth (crowley, 777. clauneck (grimorium verum. a subordinate spirit of lucifer. has power over goods and riches, can discover hidden treasures to him that makes a pact with him; he can bestow wealth. brings money from a distance. obey him, an

earth. malibrance (latin. who torment hell s worst sinners. who have snakes coming out of their noses and ears, and who have hooves and tails. when a doomed soul takes its last breath, it is they who collect. malphas (goetia, 39th spirit. president commanding 40 legions. appears as a crow, although assumes human form on command. speaks hoarsely. builds houses and high towers, reveals thoughts and desires of enemies, gives good familiars. mammon (aramaic, mamon, meanining property. the personification of riches and unjust profit (luke 16:9-13. the prince of tempters, the devil of avarice and greed. identified as a devil in the works of aggrippa and nettesheim. patron devil of avarice, and ambassador to england. who is so stooped from the impact from the fall that he must spend his days star

didst institute the sacrament of thy body; thou who has vouchsafed to unworthy creatures the privilege of making daily commemoration thereof; do deign unto thy servant, thus holding thy living body in his hands, all strength and ability for the profitable application of that power with which he has been entrusted against the horde of rebellious spirits. help me now oh thou salvation of men in my desires. amen. after sunrise, a black cock must be killed, the first feather of its left wing being plucked and preserved for use at the requisite time. the eyes must be taken out, and so also the tongue and the heart; these must be dried in the sun and afterwards reduced to powder. the remains must be interred at sunset in a secret place; a cross of a palm in height, being set upon the mound, whi

ster, lucifuge rofocale, being desirous to make a pact with him. i beg thee also by the power of tetragrammaton o prince beelzebuth, to protect me in this undertaking. o, count astorat, be propitious to me, and grant that this night the great lucifuge may appear unto me under a human form, free from evil smell, and that he may accord me in virtue of the pact which i propose to enter into, all the desires i make. o grand lucifuge, i pray thee now to quit thy dwelling, wheresoever it be, and hasten hither to speak with me. otherwise will i compel thee by the power of the strong living god, his beloved son, and the eternal holy spirit. obey promptly, or thou shalt be eternally tormented by the power of the potent words of the grand clavicle of solomon the king, wherewith by the powers of magi

SATANIC APHORISMS

show him respect or else do not go there. 4. if a guest in your lair annoys you, treat him cruelly and without mercy. 5. do not make sexual advances unless you are given the mating signal. 6. do not take that which does not belong to you unless it is a burden to the other person and he cries out to be relieved. 7. acknowledge the power of magic if you have employed it successfully to obtain your desires. if you deny the power of magic after having called upon it with success, you will lose all you have obtained. 8. do not complain about anything to which you need not subject yourself. 9. do not harm little children. 10. do not kill non-human animals unless you are attacked or for your food. 11. when walking in open territory, bother no one. if someone bothers you, ask him to stop. if he d

SATANIC BIBLE

when he was only 16 years old and an organ player in a carnival "on saturday night i would see men lusting after half-naked girls dancing at the carnival, and on sunday morning when i was playing the organ for tentshow evangelists at the other end of the carnival lot, i would see these same men sitting in the pews with their wives and children, asking god to forgive them and purge them of carnal desires. and the next saturday night they'd be back at the carnival or some other place of indulgence "i knew then that the christian church thrives on hypocrisy, and that man's carnal nature will out" from that time early in his life his path was clear. finally, on the last night of april, 1966- walpurgisnacht, the most important festival of the believers in witchcraft- lavey shaved his head in t

t man's carnal nature will out" from that time early in his life his path was clear. finally, on the last night of april, 1966- walpurgisnacht, the most important festival of the believers in witchcraft- lavey shaved his head in the tradition of ancient executioners and announced the formation of the church of satan. he had seen the need for a church that would recapture man's body and his carnal desires as objects of celebration "since worship of fleshly things produces pleasure" he said "there would then be a temple of glorious indulgence" introduction by burton h. wolfe preface prologue the nine satanic statements (fire--book of satan- the infernal diatribe [i [ii [iii [iv [v (air--book of lucifer- the enlightenment i. wanted: god- dead or alive ii. the god you save may be yourself iii

an for carnival sideshows "on saturday night" lavey recalled in one of our long talks "i would see men lusting after half-naked girls dancing at the carnival, and on sunday morning when i was playing organ for tent-show evaneglists at the other end of the carnival lot, i would see these same men sitting in the pews with their wives and children, asking god to forgive them and purge them of carnal desires. and the next saturday night they'd be back at the carnival or some other place of indulgence. i knew then that the christian church thrives on hypocrisy, and that man's carnal nature will out no matter how much it is purged or scourged by any white-light religion" though lavey did not realize it then, he was on his way toward formulating a religion that would serve as the antithesis of ch

y that is needed for success. but the main purpose was to gather a group of like-minded individuals together for the use of their combined energies in calling up the dark force in nature that is called satan" as lavey pointed out, all other churches are based on worship of the spirit and denial of the flesh and the intellect. he saw the need for a church that would recapture man's mind and carnal desires as objects of celebration. rational self-interest would be encouraged and a healthy ego championed. he began to realize that the old concept of a black mass to satirize christian services was outmoded or, as he put it "beating a dead horse. in the church of satan, lavey initiated some exhilarating psychodramas, in lieu of christianity's self-debasing services, thereby exorcising repression

t had become popular to declare that "god is dead. so, the alternative rites that lavey worked out, while still maintaining some of the trappings of ancient ceremonies, were changed from a negative mockery to positive forms of celebrations and purges: satanic weddings consecrating the joys of the flesh, funerals devoid of sanctimonious platitudes, lust rituals to help individuals attain their sex desires, destruction rituals to enable members of the satanic church to triumph over enemies. on special occasions such as baptisms, weddings, and funerals in the name of the devil, press coverage, though unsolicited, was phenominal. by 1967 the newspapers that were sending reporters to write about the church of satan extended from san fransisco across the pacific to tokyo and across the atlantic

SATANIC RITUALS

like the universe itself. while one is pushing, he cannot pull. the purpose in ritual is to "push" the desired result within a unique span of time and space, then move away and "pull" by divorcing oneself from all thoughts and related acts previously ritualized. the productions contained here fall into two distinct categories: rituals, which are directed towards a specific end that the performer desires; and ceremonies, which are pageants paying homage to or commemorating an event, aspect of life, admired personage, or declaration of faith. generally, a ritual is used to attain, while a ceremony serves to sustain. for example, the traditional black mass would incorrectly be considered a ceremony-a pageant of blasphemy. actually it is usually entered into for a personal need to purge onese

nce of akl the dread demons of the pit, and this assembled company, i acknowledge and confess my past error. renouncing all past allegiances, i proclaim that satan-lucifer rules the earth, and i ratify and renew my promise to recognize and honor him in all things, without reservation, desiring in return his manifold assistance in the successful completion of my endeavors and the fulfillment of my desires. i call upon you, my brother, to bear witness and to do likewise. deacon and subdeacon: before the mighty and ineffable prince of darkness, and in the presence of all the dread demons of the pit, and this assembled company, we acknowledge and confess our past error. renouncing all past allegiances, we proclaim that satan-lucifer rules the earth, and we ratify and renew our promise to recog

all the dread demons of the pit, and this assembled company, we acknowledge and confess our past error. renouncing all past allegiances, we proclaim that satan-lucifer rules the earth, and we ratify and renew our promise to recognize and honor him in all things, without reservation, desiring in return his manifold assistance in the successful completion of our endeavors and the fulfillment of our desires. we call upon you, his liege-man and priest, to receive this pledge in his name. celebrant: domine satanas, tu conversus vivificabis nos. deacon and subdeacon: et plebs tua laetabitur in te. celebrant: ostende nobis, domine satanas, potentiam tuam. deacon and subdeacon: et beneficium tuum da nobis. celebrant: domine satanas, exaudi meam. deacon and subdeacon: et clamor meus ad te veniat. c

s. the canon celebrant: therefore, o mighty and terrible lord of darkness, we entreat you that you receive and accept this sacrifice, which we offer to you on behalf of this assembled company, upon whom you have set your mark, that you may make us prosper in fullness and length of life, under thy protection, and may cause to go forth at our bidding thy dreadful minions, for the fulfillment of our desires and the destruction of our enemies. in concert this night we ask thy unfailing assistance in this particular need (here is mentioned the special purpose for which the mass is offered. in the unity of unholy fellowship we praise and honor first thee, lucifer, morning star, and beelzebub, lord of regeneration; then belial, prince of the earth and angel of destruction; leviathan, beast of rev

faithful children, o infernal lord, who glory in our iniquity and trust in your boundless power and might, grant that we may be numbered among thy chosen. it is ever through you that all gifts come to us; knowledge, power and wealth are yours to bestow. renouncing the spiritual paradise of the weak and lowly, we place our trust in thee, the god of the flesh, looking to the satisfaction of all our desires, and petitioning all fulfillment in the land of the living. deacon and subdeacon: shemhamforash! celebrant: prompted by the precepts of the earth and the inclinations of the flesh, we make bold to say: our father which art in hell, hallowed be thy name. thy kingdom is come, thy will is done; on earth as it is in hell! we take this night our rightful due, and trespass not on paths of pain

SATANICON

iberately exclude other forms of sexual love and their expression. in all its various forms, making love to one s mate (or love object) involves the expression of intimate feelings toward him, her or it; and it s truly a beautiful aspect of human experience; an artform of natural desire for those involved and it s conducive to overall happiness and it s meaningful. moreover, if the object of your desires is universally considered taboo, all the better for this added element of the forbidden actually adds to the excitement, pleasure and orgasmic climax one would experience. examples of sexual taboos beyond man s basic orientations generally accepted by this religion are those practices restricted or even forbidden by xianity, for example: masturbation (self-love; pornography (sexual love fe

ick. the left side of the figure represents the realities and actions of the dark will which manifest upon the etherical plane during ritual. moving towards the right lies the physical plane, which, if properly affected parallels the previous etherical event -14- when the black magician exercises his dark will, he enters into the governing etherical plane where everything lawful is subject to his desires. hence, this is the nature of the parallelogram, which is the foundation of cause and effect. devaxcus librt, the beast of revelation, was sired by satan and brought forth from the womb of lilith adam s first wife. the beast represents emotion and man s inherent animal nature that spiritual man has opposed; has fought to unlawfully repress since the very beginnings of civilization. prior t

this theory i find highly questionable and too idealistic for infernal realism and hardcore black magick. the implantation of a satanist s desire is better effected by using the more practical methods of direct contact, suggestion and magickal symbolism during the waking hours: the hours of suggestibility of the intended. ritual is simply a method by which the black magician expresses his deepest desires. though this act of sacred symbolism, the emotions involved may be (sporadically) relieved. concerning the reverent the conducting of a ritual of black magick also, of course, presupposes a personal commitment to realizing one s desires outside of and sometime after ritual. the act of kissing, licking, sucking and fucking one s love object by proxy (the demon-lover in a fantasy/ritual cont

ishment (a curse, then you re justified; and in that justification lies punishment for the guilty. the essence of these black magickal theories of the antichrist religion are in alliance with natural law: the predator who is aware and intelligent knows how to use the varied tools which target and stimulate the imaginations and emotions of others; that which causes others to react according to his desires -18- lycanthropy the accepted definition of lycanthropy is: a person who imagines himself to be a wolf because of a mental disorder; or one who effects change through the practice of sorcery. lycanthropy has always been a phenomenon associated with adepts of the black arts. success in effecting transformation requires an application of certain knowledge, which if properly applied, triggers

they spread the sickness of id repression. o how i loathe them! the satanic lycanthrope recognizes his id for what it is, and as devaxcus librt will free himself from his captors chains, so shall the evolving satanist! evil man shall smash the chains through knowledge and practice, and he will affect the release of the beast, becoming the wolf who will finally be free to roam, lust and kill as he desires. he is his own master, the mysterious dweller in darkness, and a terrifying superior to his civilized /sterilized fellow man -20- book iii: the satanic soul -21- the articles and their arrangements the satanagram this symbol encompasses all of the philosophical and psychological aspects of diabolism. the inverted pentagram is the traditional symbol of carnality and black magick. the parall

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

cation of celibacy that does not lead one to self-knowledge but to psychical disorder. this repression is therefore inevitably sublimated in numerous ways. accordingly some individuals may sublimate the sexual energy in such a manner that they orientate towards sexual criminality. the role of the satanic orgy is therefore to indulge and delight in sexual congress in whatever manner the individual desires. the orgy takes place, according to the tradition of the order of nine angles, after an external magical ritual, the black mass being one of the more common. the second function of sex within the orgiastic sphere is that concerning the direction of the energies raised through unrestrained sexual indulgence. with the inclusion of an orgiastic element within traditional satanic rites, the en

portant aspect of satanism. yet this does not imply that satanism can be reduced purely to a process of cathartic rebellion. thus, some teachings within satanic groups, most notably those advocated by the order of nine angles and the society of dark lily, focus upon the attainment of wisdom and of an understanding of how the universe works devoid of the individual's subjective feelings, wishes or desires. there is therefore no attempt to hide from the natural laws of the universe or from the fierceness and danger that such laws imply. further, satanists believe that satanism, by virtue of it's adherent philosophies, is a system of magical practice that is suitable for only a minority of individuals who can see through the traditional morality of the day. in itself satanism is not dedicated

and cannot be, any such thing as "satanic" child-abuse: there can be no childhood' initiation, no participation by children under acertain age in rituals, and no abuse, by adultsatanists, of children. this latter is important- satanism is concerned with the individual gaining self-mastery and self-understanding. the abuser (whether of children, drugs or pleasures) is swayed by mostly unconscious desires and impulses- they may manipulate and try to control others who are susceptible, but they cannot control themselves, or even begin to understand their 'darker' side. in short, they are weak- and generally rather pathetic -individuals, although they may hide behind a "mask" or a "role. such people are not satanists, but rather failures. the satanist aspires to self-mastery, self-overcoming:

istresses only offer adviceand guidance, based on their own experience. satanism: as mentioned above, satanism is a particular lhp. conventionally, and incorrectly, satanism is described as 'worship of satan/the devil. the word 'satan' originally derived from the greek word for 'an accusation. that is, satan is an archetype of disruption- the adversary who challenges the accepted, who defies- who desires to know. in essence, satan is a symbol of dynamic motion: the generative or moving force behind evolution, change. in reality, satan is both symbolic or archetypal, and real. that is, he exists within the psyche of individuals, and beyond individuals. satanism is, in part, the acceptance of the necessity of change- of the reality of things like struggle, combat, war, creativity, individual

as 'evil' are things that are done by individuals against others- that is, evil acts are considered as belonging to us, as a species. it is not considered 'evil' for a tiger to kill and eat a person: that is natural, in the nature of the tiger. what has been and generally is considered to be evil, in humans, is in general nothing more than instinct- or rather, a feeling, a pre-conscious desire or desires. such instinct is natural- the actions which result from it can be either beneficial or not. that is, the actions are not `evil' in themselves. they should not be judged by some artificial abstractions, but rather by their consequences- by their effects, which are either positive or negative. however, they can be positive or negative depending on circumstances: that is, the evaluation of t

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

esert resisting temptation from demons. the buddha also struggled with demons and temptation before finally achieving enlightenment. the christian concept of salvation is is rooted in the redemption, or the forgiving of sins that the sacrificial death of christ brought about, and in the form of an afterlife in heaven. in buddhism, such salvation is the attainment of nirvana, a state free of wrong desires. sacred places, objects, and rituals are basic to both religions. pilgrimages to rome or to jerusalem are common for christians, as are such trips to the buddha s birthplace in lumbini, nepal, or to other sites in india for devout buddhists. sacred objects include the bread and wine of the christian communion and the prayer wheel, a form of meditation for buddhists, especially in tibetan b

ystems in these areas blended political with spiritual elements in a type of government known as a theocracy, or rule by divine guidance. in such a government, deities( gods and goddesses) are the supreme religious and civic leaders. their will is carried out by a priestly class or by a divine king. mesopotamian theocracies took the form of city-states ruled by patron gods or goddesses. the god s desires and wishes were interpreted by political leaders called ensi and by a priestly class. in egypt religion and the state were also bound together. the national leader, the pharaoh, was considered a living god and was the vital link between humanity and the rest of the gods. a major difference in outlook, however, marked the two religions. in mesopotamia the forces of nature were more chaotic

gzi, also known as the mencius. another follower of confucius, xun zi (also spelled hsun tzu; c. 300 230 bce) further developed confucianism by emphasizing, in opposition to mencius, his theory that human nature is not necessarily good and that citizens must be socialized by education and a continual quest for knowledge and wisdom. for xun zi, the real nobleman was one who keeps his instincts and desires in check for the public good. world religions: almanac 159 confucianism from the same fundamental belief in the natural goodness of the human spirit. however, after mencius, xun zi disagreed with this position, arguing that human nature was evil and that a human s desires and passions had to be held in check by a strong state. the work of xun zi helped develop the legalist school of though

ron, which represents the supreme being. passages in hindu sacred scriptures point to the significance of aum, often spelled om in english. one, from the katha upanishad, states: the goal which all the vedas declare, which all austerities aim at, and which men desire when they lead the life of continence. is om. this syllable om is indeed brahman. whosoever knows this syllable obtains all that he desires. this is the best support; this is the highest support. whosoever knows this support is adored in the world of brahma. another is from the mandukya upanishad: om is the one eternal syllable of which all that exists is but the development. the past, the present, and the future are all included in this do hindus worship cows? the short answer to this question is no. cows are considered sacre

y, evil spirits can cause drought as a form of punishment or simply because they are evil. helping to ward off the influence of these evil spirits is a class of shamans, priests, and diviners (sometimes the word shamanism is used an african shaman speaks human beings never feel that they have enough of anything. offtimes what we say we want is real in words only. if we ever understood the genuine desires of our hearts at any given moment, we might reconsider the things we waste our energy pining [wishing] for. if we could always get what we thought we wanted, we would quickly exhaust our weak arsenal [supply] of petty desires and discover with shame that all along we had been cheating ourselves. love consumes its object voraciously [hungrily. consequently, we can only experience its shadow

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

s to show you the importance of balance which is the only acceptable condition. balance never hurts one to help the other, and that is the beauty of the force. when we are truly balanced, the sum of our whole is greater than the sum of our parts. balance is the center line of all that is acceptable, and anything away from center is thus unbalanced and therefore aberrant. the force is balanced and desires that all things else be balanced, and so it is that the great and glorious, old one which men call lucifer and the force are one. the important difference is the way in which adepts perceive and interact with this grand entity that is unique. getting closer to the force it is important to remember that the cbr has always been in touch with lucifer and has drawn its energy from him since th

earing gifts of fruits, nuts and berries. some just live in the open, some choose a simple tent to sleep in, while others roam the halls of vast castles placed there for their pleasure. it isn't long until they begin planting their own vegetable and herb gardens, setting up housekeeping in their own paradise. each adept's "safe harbor, heaven or special place is just right, according to their own desires and needs. each has a place of comfort of their very own, and through the years, they furnish it with anything that makes them happy. of course, lucifer takes great pleasure in anticipating the needs of his children, so often, a new gift appears to surprise and delight his offspring. oh there is more, much more, but if you travel the cbr path, you'll find out for yourself. in any case, nev

se, lucifer takes great pleasure in anticipating the needs of his children, so often, a new gift appears to surprise and delight his offspring. oh there is more, much more, but if you travel the cbr path, you'll find out for yourself. in any case, never fear, there is an eternal place in the all for each and every brother and sister that is his or her true and proper inheritance, according to the desires of his or her heart. it is just the right place and just the right size, custom fit in every detail, for it is a special place, a safe harbor, and a joy to behold. as to the whereabouts of each adept's special place, we can only say that its address may be found somewhere along the astral. the keys, of course, will be presented by your conception of the force when the time is right. just l

SIFRA DETZNIYUTHA

l the pleasing delicacies that derive from the general principle. 3 sifra detzniyutha chapter one we learned: the book of that which is concealed is the book of the balancing in weight.6 until not (al, lo) existed as weight, not existed as seeing face to face;7 and the primordial kings8 died, as their crowns9 were not found, and the earth was nullified, until the head (sar, rosh)10 desired by all desires formed and communicated the garments of splendor.11 that weight arises from the place which is not him. those who exist as not are weighed in hy.12 in his body exists the weight. not unites and not begins. in hy have they ascended, and in hy do they ascend, who not are, and are, and will be. the hidden within the hidden13 is formed and found in: 1) one skull,14 2) filled with the dew of bd

SINISTER TAROT

he aeon: the height of imperium causal structure altered in accordance with long term aims, bearing its own fruits of change. but these fruits are the final product of a grand age, the final works of the ethos of a race fulfilled. the brink of new possibilities; storm clouds gather with promise of the blood of birth, of the heralding of a higher associated civilization. the fulfilling of personal desires and potential, creating intimations/hauntings of further progression. disatisfaction causing aspirations to something higher /beyond reaching for the stars xx the woman beneath the water the temple within of war torn landscapes, black hills grab the lightening and hold it shell shocked the giving within her arms aeon- naos a nexion fully opened: greater wyrd causally fulfilled now dynamica

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

s, of fear and awe. certainly she had seen before those features; but when and how? only when her thoughts had sought to shape out her future, and when, in spite of all the attempts to vision forth a fate of flowers and sunshine, a dark and chill foreboding made her recoil back into her deepest self. it was a something found that had long been sought for by a thousand restless yearnings and vague desires, less of the heart than mind; not as when youth discovers the one to be beloved, but rather as when the student, long wandering after the clew to some truth in science, sees it glimmer dimly before him, to beckon, to recede, to allure, and to wane again. she fell at last into unquiet slumber, vexed by deformed, fleeting, shapeless phantoms; and, waking, as the sun, through a veil of hazy c

ryman" said glyndon "mix so little in neapolitan society, that we lose much that appears well worthy of lively interest. may i enquire what are the reports, and what is the circumstance you refer to "as to the reports, gentlemen" said cetoxa, courteously, addressing himself to the two englishmen "it may suffice to observe, that they attribute to the signor zanoni certain qualities which everybody desires for himself, but damns any one else for possessing. the incident signor belgioso alludes to, illustrates these qualities, and is, i must own, somewhat startling. you probably play, gentlemen (here cetoxa paused; and as both englishmen had occasionally staked a few scudi at the public gaming-tables, they bowed assent to the conjecture) cetoxa continued "well, then, not many days since, and

this thy fate must be decided. i accept thy promise. before the last hour of that day, come what may, i shall see thee again, here, at thine own house. till then, farewell" chapter 3.iv. between two worlds life hovers like a star 'twixt night and morn. byron. when glyndon left viola, as recorded in the concluding chapter of the second division of this work, he was absorbed again in those mystical desires and conjectures which the haunting recollection of zanoni always served to create. and as he wandered through the streets, he was scarcely conscious of his own movements till, in the mechanism of custom, he found himself in the midst of one of the noble collections of pictures which form the boast of those italian cities whose glory is in the past. thither he had been wont, almost daily, t

detection of what he conceived to be an error in the school he had hitherto adopted, made more manifest to him by the grinning commentary of nicot, seemed to open to him a new world of invention. he seized the happy moment, he placed before him the colours and the canvas. lost in his conceptions of a fresh ideal, his mind was lifted aloft into the airy realms of beauty; dark thoughts, unhallowed desires, vanished. zanoni was right: the material world shrunk from his gaze; he viewed nature as from a mountain-top afar; and as the waves of his unquiet heart became calm and still, again the angel eyes of viola beamed on them as a holy star. locking himself in his chamber, he refused even the visits of mervale. intoxicated with the pure air of his fresh existence, he remained for three days, a

rank you among those enchanters who, greater than the magian, leave behind them an enduring influence, worshipped wherever beauty is comprehended, wherever the soul is sensible of a higher world than that in which matter struggles for crude and incomplete existence "but to make available those faculties, need i be a prophet to tell you that you must learn to concentre upon great objects all your desires? the heart must rest, that the mind may be active. at present you wander from aim to aim. as the ballast to the ship, so to the spirit are faith and love. with your whole heart, affections, humanity, centred in one object, your mind and aspirations will become equally steadfast and in earnest. viola is a child as yet; you do not perceive the high nature the trials of life will develop. par

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

o always just securing boons. the sharing of the ale or wine is accomplished by bringing the cup or bowl from the west to the center of the triangle, and filling it with ale or wine, and chanting any of the names of the secret lord over it, before silently communing with the master in your head, revealing to him what you desire, and, most importantly, what you will "give back" to him, should your desires be met. you, and your devotion and service to him, are the most powerful offerings you can make; some give these things, asking only for empowerment as a witch, which is in fact the "initiatory vow" that you hear so much about, and this rite makes for a fine so-called "self dedication" rite, when used for this purpose. it can also be a "re-dedication" whenever you need the strengthening. o

d then carry the cup to the east and leave it there, as your offering. it shouldn't be touched for a few hours. if there is an altar in the east, leave it on the altar. the petition is a more "magical" working, as opposed to the sharing of a libation, which always has more religious overtones. to make a petition, you write, on clean parchment paper (or just regular unlined, acid- free paper) your desires or needs; you sign in your own name, and some go further and dab a drop or three of their blood on these petitions. then, folding or rolling the petition up, but never too tightly, you carry it to the west, and make three clockwise circuits around the circle, holding the petition out. as you go around the circle, you have to "hop" over the implements you come to. on your last circuit, as y

SOLOMON

omes up to me again, being subject to me; and reveals to me what he has done, and i support him. 27. i solomon said unto him "beelzeboul, what is thy employment" and he answered me "i destroy kings. i ally myself with foreign tyrants. and my own demons i set on to men, in order that the latter may believe in them and be lost. and the chosen servants of god, priests and faithful men, i excite unto desires for wicked sins, and evil heresies, and lawless deeds; and they obey me, and i bear them on to destruction. and i inspire men with envy, and [desire for] murder, and for wars and sodomy, and other evil things. and i will destroy the world" 28. so i said to him "bring to me thy child, who is, as thou sayest, in the red sea" but he said to me "i will not bring him to thee. but there shall co

my men to remove the other parties, and bring forward ornias before my tribunal. and when he was brought before me, i said to him "accursed one, why didst thou look at me and laugh" and the demon answered "prithee, king, it was not because of thee i laughed, but because of this ill-starred old man and the wretched youth, his son. for after three days his son will die untimely; and lo, the old man desires to foully make away with him" 112. but i solomon, having heard this, said to the demon "is that true that thou speakest" and he answered "it is true; o king" and i, on hearing that, bade them remove the demon, and that they should again bring before me the old man with his son. i bade them [40] make friends with one another again, and i supplied them with food. and then i told the old man

SORCERIES OF ZOS

riorized astrally as a shadowwoman or succubus, congress with which enabled the devotee to reify his 'inherent dream. she was known as the 'whore of hell' and her function was analogous to that of the scarlet woman of crowley's cul tt,he suvasini of the tantric kaula circle, and the fiendess of the cult of the black snake. the chinese ku, or harlot of hell, is a shadowy embodiment of subconscious desires concentrated in the alluringly sensuous form of the serpent of shadow goddess. the mechanics of dream control are in many ways similar to those which effect conscious astral projection. my own system of dream control derives from two sources: the formula of eroto-comatose lucidity discovered by ida nellidoff and adapted by crowley to his sex-magical techniques, and spare's system of sentie

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

world, those who sought a deeper religious life and knowledge than could be found in the popular religions were able to satisfy their spiritual needs. an inquiry into how those needs were met leads us immediately into the obscurity of the secret cults.1 the individual seeker disappears there for the moment from our view. we see that the public forms of religion cannot give what the seeker s heart desires. he or she acknowledges the gods, but knows that the customary ideas about the gods do not resolve the great enigmas of life, and seeks a wisdom that is carefully guarded by a community of priest-sages. the struggling soul seeks a refuge in their community. if the sages find one who is ready, they will lead that individual stage by stage, in a manner concealed from the outsider s gaze, to

socrates, from the liberation of the soul from the body. anyone who just follows the promptings of the body is not behaving morally. socrates asks: who is that we call valiant? the man who, rather than following the body, follows the dictates of the spirit, even when these imperil the body. and who shows self-control? is it not called self-control when we see someone not being carried away by the desires, but preserving a decent indifference toward them; is not this appropriate only to those who regard the body with the greatest indifference and spend their lives in philosophy?52 and socrates treats all the other virtues in like manner. he then goes on to characterize intellectual insight itself. what is it that we call knowing as such? without doubt, knowing is attained by the forming of

stent and invariable; whereas body is most like that which is human, mortal, multiform, unintelligible, dissoluble, and never self-consistent. very well, if this is the soul s condition, then it departs at death to that place which is, like itself, invisible, divine, immortal, and wise; where, on its arrival, happiness awaits it, and release from uncertainty and folly, from fears and uncontrolled desires, and all other human evils; and where (as they say of the initiates in the mysteries) it really spends the rest of time with god.54 it is not the aim here to summarize all the ways in which socrates leads his friends to the eternal. for the spirit of all of them is the same: all point to the difference between the path of the changeable impressions of the senses and that of the mind alone

TECHNICIANS GUIDE TO THE LEFT HAND PATH

f physical items and the laws of physics that govern them. often times these two worlds are called the subjective and the objective. each can have an influence upon the other, and it is this dynamic sharing of influence that permits the use of magic. please think of that previous sentence and consider it. changes within these two worlds occur when you defeat the resistance that is formed when one desires something from one or the other of these worlds. resistance is what stands between you and your stated goal or change. the form of resistance that i will primarily treat here is that which involves spiritual change. it is upon this spiritual level that we can define two very distinct methods of defeating resistance, and it is this distinction that forms the cornerstone of this books founda

t is an existence which asks no questions of itself, for logically it cannot. as one integrated component, it cannot separate and synchronize itself in order to see the question. however, one cannot think of this as a defect of any sort, or fault in the mechanism of consciousness. it is merely a condition of consciousness that has its own benefits, and its own limitations- dependent upon what one desires and wishes to attain with that consciousness. this is the state of non-recognition, the state that nearly all humans live, and die within. it is one of the components of the psyche that integrates the right hand path into a homogenous entity, it is the state of the psyche that is singly unified. the birthed self is not stupid, it does not lack the spark of a genius, it does not refute love

enough to simply call upon the principles of venus in a ritual to obtain the man or woman of your dreams. depending upon the object of affection (whether it be money, sex or other possessions) each will have to obtained in accordance to its own individual characteristics, and those actions that will attract it. ritualizing, praying or wishing for money and wealth cannot get you the object of your desires unless you turn ritualization into a business. don t lie to yourself, i strongly suggest that each and every adept read and study the psychology of anomolous experience by graham reed in order to understand the actual physiology involved. before moving into a more detailed discussion, let us establish some baseline principles and concepts that we can expand from. when an individual goes in

d of themselves, are fundamentally opposed technically when the purpose of ritualization is geared towards the acquisition of properties already extant in our objective day to day realities. this discernment is vital towards implementing appropriate methodologies in ritual. now, by appropriate i mean ritual technology that is geared very specifically to the procurement of an individual s personal desires. the exact properties of this ritual technology in total will be discussed in the following chapter. but, for the present purpose, it is important to know from the outset that lhp technology delineates very clearly in its methodological approach between the two realms that human consciousness mixes with- the world of thoughts ideas and emotions within ourselves, and the world outside of th

ect of the command to look through theoretical discussion of its various components, and via examples of mortensen s phenomenal photographic technique. in a ritual setting, the command to look can be used to draw attention to those areas of the chamber that need to be focused upon. outside of the chamber, the command to look can be used in drawing attention towards objects or areas that the adept desires focus upon. the question to be asked is what needs to be focused upon in the ritual chamber? the item of most particular interest as regards ritualization should be the inverted pentagram. the geometric design of the pentagram with its phi ratioed angles is the most direct means to influence the objective universe through the subjective. in essence, focus upon the pentagram creates a mergi

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

high order in satan's kingdom, it is only natural that his human representatives on earth who are leaders in the religious field show this sign of recognition. besant, a theosophist, also displays the sign as her cult organization is based on serpentine occult wisdom, the perennial philosophy. yeltsin was acclaimed by the press as popular leader of the russian peoples' revolution, and rothschild desires to rule on the throne over all humanity as head of the illuminati's inner circle. also pictured here, in the pages that follow, giving the sign: jesse and frank james, outlaws celebrated as "robin hoods" who, it is claimed, showered some of their stolen wealth on the poor; anton lavey, who founded the church of satan in 1966 proclaiming it a temple of reason for those of wisdom and who sou

asteland. men are to be made feminine; women masculine. marriage is to be perverted. no longer between man and woman, it shall be used also to join men with men and women to women. abortion the reckless slaughter of innocents is to be applauded. sex is to become rife with perversion. children are given over to the terrible passions of lustful pedophiles. spiritual values are converted to material desires. false gods are exalted. false bibles are invented. murder and assassination become religious goals. the christian seeks as his life goal to become more and more like jesus. but man and the world are progressively becoming more like satan and his dark angels more corrupt and evil every day, in every way. evolution, oddly, becomes fact, except that man isn't evolving from apes, he is becomi

THE BLACK LODGE

ks which are the basis of the system of correspondences of the qabalah. as it is written in an old initiatic document of our order, by the beast himself "the purpose of the discipline is to obtain the mastery over his own lower self, and for ths reason he must not submit himself to the will of his lower nature, but following the will of that higher nature, which he does not yet know, but which he desires to find. in obeying the will of the master, instead of following the one which he believes to be his own, but which is in reality only that of his lower nature, he obeys the will of his own higher nature with which his master is associated for the purpose of aiding the disciple in attaining the conquest over himself" so far, so good. the theory is beautiful. in practice, the disciples take

how the master can achieve his or her true will- and it is no use if the master should remind him or her that the master has (so to speak) been in possession of his or her diploma for some time! in the case of an order of the type of h.o.o.r, the disciple tries to "take over" and assume the highest authority, or tries to deviate the work of the order in the direction of his or her prejudices and desires, or both things at once. if you point out to him or her that their grade in the order does not give them authority to act so, he or she merely becomes annoyed with you. in fact, to an impartial observer, the disciple s behavior seems ethically insane. what is actually happening is that the demoniac forces, stimulated in the disciple s vehicles, are organizing a defense system against the i

to love is that it must be under will. this means that sexual attraction ought to be subordinated to the true will of each of us. but only a human being who knows his or her true will knows when to repress the emotion, and when not to. love one another. and this includes the physical aspect of love. when each human being has expanded his or her feelings in all directions, false passions and false desires can be perceived; it becomes easy to identify natural appetite, and relate it to the true will. the preliminary result of a "free love" program seems to be a scandalous self-indulgence (actually, this seldom happens in practice, because most people have been weakened and bound by the black lodge influence; they begin by stepping on tiptoes; but gradually their frenzy calms down. unconsciou

their frenzy calms down. unconsciously, spontaneously, healthily, the people concerned start behaving in a way that, should we analyze it, would prove to differ very little from their behavior when they were still inhibited, with this vital difference: they are not inhibited now, and should occasion present itself they will act with complete naturality, healthily satisfying their feelings, their desires, their emotions. you may ask: why is it so important that love should be free? why do the demons and their slaves seek to avoid this? it is because in the sex act there is one of those healthy relationships among several planes of existence that we spoke of before. thus, if the sex act be the free and spontaneous expression of each individual s inner nature, this freedom and spontaneity wi

THE BOOK OF PLEASURE

he "will" is the command to obey, its justice everyone fears-it is a swordyour desert for obedience "will" is the command to believe, your will is what you have believed actively willing the belief for you! you think when "it" wishes "will" is complication, the means of a means. call this will free or not-beyond will and belief is self-love. i know of no better name. it is free to believe what it desires. you are free to believe in nothing related to belief. the "truth" is not difficult to understand! the truth has no will-will has no truth! truth is "will" never believed-it has no truth "could be"-is the immediate certainty! this haunting sphinx teaches us the value of the "will to anything? then there is no graver risk than absolute knowledge-if little is dangerouswhat about omniscience?

lf to growth, and remains simple, that allows transgression without excuse or punishment. it would be wise and commonsense to do so, whatever the state of affairs in your mind. nature eventually denies that which it affirms: through permanent association with the same moral code we help desire to transgress. desire of those things denied, the more you restrict the more you sin, but desire equally desires preservation of moral instinct, so desire is its own conflict (and weakly enough. have no fear, the bull of earth has long had nothing to do with your unclean conscience, your stagnant ideas of morality. the microbe alone would seem without fear! 11: the elemental morality or fear of displeasing. the complexity of the belief (know thyself. the nature of belief equals all possibilities ulti

n through the cycle of unity. the certainty of consciousness is always the uncertainty of the perceived or experienced in whatever state it may be, the constant doubt spelling fear, pain, decay, and the like- the cause of evolution, the eternal incompletion. o, desire, listen! in point of virulence spiritual desire is as fatal as the sensuous. aspiration towards a "supreme" is a network of deadly desires because of cowardice within, ergo, some unsatisfied wisdom awaiting exploitation to suffer its evolutions. there is no final wisdom- there is no final desire. how can anything end? has to-day ever ended? these things are endlessness! a person desires things of this world- but where is the difference of desiring the "supreme bliss? which is the more selfish? which is nearer you? which pleas

ng end? has to-day ever ended? these things are endlessness! a person desires things of this world- but where is the difference of desiring the "supreme bliss? which is the more selfish? which is nearer you? which pleases the creator more? are you certain of the creator's will and are you sure of your own desire? are you the creator or just yourself, as you fondly imagine your contents? all these desires, however mighty, you will one day incarnate- yea, photograph. these things already exist- very soon you will have spiritual photographs (unfaked) but not by the camera you use at present. the pioneer is ever the old fool. an afterthought: some spirits are already photographed- the microbes. are you ever free of desideratum? belief is eternal desire! 34 desire is its own cruelty, the fetter

ull. having no true focus, he is deceived in his strength and attains a pure measure of pleasure from his body. in success how heavy is his sentence! pleasure becomes the illusion. through dire necessity "his means" he is bound to its cause and effect, and becomes a holcaust on the pyre of sentiment. this self-love is the only full energy, all else a wrapping of dissatisfaction, the hypothesis of desires which obscures. man in the misery of his illusions and unsatisfied desires, wings his flight to different religions, and doctrines, seeks redeception, a hypnotic, a palliative from which he suffers 41 fresh miseries in exhaustion. the terms of the cure are new illusions, greater entanglement, more stagnant environment. having studied all ways and means to pleasure and pondered over them we

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

o the other by the law of cause and effect. while there is no atman or individual self that can be reincarnated, the contingent self that exists from moment to moment is comprised of aggregates that are burdened with the consequences of previous actions and bear the potential to be reborn again and again. because the aggregates of each living person bear within them the fruits of past actions and desires, the moment of death sets in motion an immediate retribution for the consequences of these deeds, forcing the individual to be reborn once again into the unceasing cycle of karma and samsara. however, dharma, the physical and moral laws that govern the universe, flow through everything and everyone, thereby continually changing and rearranging every aspect of the human. although driven by

teenth century world machine. everything must be explained in terms of the physical action of material bodies being acted upon by external forces. but even the most rigid disciple of the materialistic religion of test tubes, chemical compounds, and mathematical formulas still cannot answer the ultimate question what lies beyond physical death? some scientists compromise because their instincts or desires prompt them to hope that life goes on, and they point to the research being done with those men and women who have survived the near-death experience (nde) and the testimonies of medical personnel who have observed individuals undergoing deathbed visions. while some scientists may argue that the answers that come forth from those who have experienced nde are subjective, other researchers i

icism is the attempt of humans to attain ultimate knowledge of the true reality of things and to achieve communion with a hierarchy of spiritual beings and with god, not through the ordinary religious paths, but by means of personal revelation and interaction with the divine. whereas the major religions teach submission of the individual will and adherence to various creeds and dogmas, the mystic desires to realize a union with the supreme being free of all ecclesiasticisms and physical limitations. while the faithful member of the orthodox religious bodies seeks to walk the doctrinal spiritual path and obey the will of god according to accepted dogma, the mystic wishes to become one with the divine essence itself. in other words, for the conventional, unquestioning member of a religious f

hy, of the measure of all things, suzuki states. when this inmost knowledge is fully awakened, we are able to understand that each of us is identical in spirit, in being, and in nature with universal life. the hindu scripture bhagavad gita s instruction on how best to practice yoga ends with the promise that when the mind of the yogi is in harmony and finds rest in the spirit within, all restless desires gone, then he is a yukta, one in god. then his soul is a lamp whose light is steady, for it burns in a shelter where no winds come. in the chapter on basic mystical experience in his watcher on the hills (1959, dr. raynor c. johnson (1901 1987) places the appearance of light at the top of his list of illumination characteristics: 1. the appearance of light. this observation is uniformly ma

rs for which science and religion had no 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 300 mystery religions and cults church of satan founder anton szandor la vey (1930 1997 (church of satan archives) explanation. he explained that he was moved to establish the church of satan when he saw the need for a church that would recapture man s body and carnal desires as objects of celebration. the church of satan preaches a religious system that endeavors to overcome the repressions and inhibitions of human instinctual behavior it believes has been fostered by the judeo-christian tradition. the first church of satan does not recognize the existence of satan as an actual being, but as a symbol representing materialism. the church emphasizes that the fig

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

those whom they encountered. 2) innocent men or women who ran afoul of a sorcerer who had vengefully placed a curse of lupine transformation upon them. those innocents who had become werewolves against their will may have been filled with disgust at their acts of slashing, ripping, and often ingesting the flesh of their human victims, but they were powerless to resist such gruesome and murderous desires while they remained under the spell that had been placed upon them. according to a number of ancient magical texts, one of the methods by which one might willingly become a werewolf was to disrobe and to rub completely over one s naked body an ointment made of the fat of a freshly killed animal and a special mixture of herbs. the person who wished to accomplish the lupine transformation sh

or 347 b.c.e) saw dreams as a release for passionate inner forces. in the second century, another greek, artemidorous of ephesus, produced the oneirocritica, the encyclopedia that was the forerunner to thousands of dream books throughout the ages. in hinduism, it is believed that the immortal soul within the physical body is able to leave the house of flesh during sleep and to travel wherever it desires. it is also thought that the passing to the next life after death may be compared to a sleeper awakening from a dream. the brihadaranyaka upanishad states that the soul, the self-luminous being, may assume many forms, high and low, in the world of dreams. some say that dreaming is but another form of waking, for what a man experiences while awake he experiences again in his dreams. as a ma

entists have not yet established a model for the actual mechanics of memory that is consistent with the subjective nature of consciousness. dr. daniel l. schacter, a harvard professor of psychology and an expert on memory, states that subjectivity in the process of remembering involves at least three important aspects: memories are mental constructs fashioned in accordance with the present needs, desires, and influences of the individual; memories are often accompanied by emotions and feelings; and the actual act of remembering something usually involves a conscious awareness of the memory. in the twenty-first century, some scientists favor the comparison of the brain to a computer and memories as programs that have been encoded into the system. behaviorists argue that memories, and the th

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

et who attends the royal family of finance is a man or woman of extremely sensitive nature. if any of these cards are inverted, they indicate individuals who may cause severe problems. the ten of batons depicts gambling for high stakes. nine indicates a loss of money. eight brings good luck. the seven is a happy card of profit and gain. the six of batons is a portent of gifts, of gratification of desires. the five reveals thoughts permeated by avarice and greed. four symbolizes gaiety and the pleasures money can buy. three is a noble card, representing dignity transcending frivolous, impulsive actions. the two of clubs indicates a loss of money. the ace reveals a state of perfect contentment and triumph. it is essential to remember that the meaning of any card of the tarot is colored by th

children, scribbling is simply a means of expression. they leave on the paper, therefore, a record of their prevailing mood, whether joy or unhappiness. likewise, if they are angry, they may sit down and make motions on a piece of paper resembling the slashing actions of a knife. graphologists are convinced that handwriting analysis can reveal an individual fs innermost thoughts, motivations, and desires. the handwriting of individuals with an advanced psychosis and extreme neurosis would differ from that of an gaverage h person. in psychosis, the analyst would see traits that are considered normal, but they would be exaggerated, amplified, carried to such lengths 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 prophecy and divination 137 king fari

her. eleven does not reduce, being a master number. twenty three (2+ 3) reduces to 5; 3+ 11+ 5= 19, 1+ 9= 10 reduces to 1. the number one, then, is the most important number in this person fs life. it is his or her destiny, which cannot be changed, but which he or she does have the ability to direct. from this number, individuals may determine their potential; their hidden aptitudes, talents, and desires; and their specific mission in life. according to numerology, there are specific meanings for each number, with both posi- 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 prophecy and divination 145 numerologyis among the oldest of the psychic sciences. tive and negative aspects. interpretations of the nine numbers may vary with the individual nume

ish in color, with bright red flecks of jasper within them that look like flecks of blood. in folk medicine it matters little which bloodstone one employs, for in the mind of the practitioner, the stone is certain to halt the flow of blood and promote healing. and for the practical magician, the use of a bloodstone in rituals and incantations is believed to greatly increase the realization of all desires. m delving deeper kunz, george frederick. the mystical lore of precious stones. san bernardino, calif: borgo press, 1986. pavitt, william thomas. the book of talismans, amulets, and zodiacal gems. new york: samuel weiser, 1970. walker, barbara g. the woman fs dictionary of symbols and sacred objects. edison, n.j: castle books, 1988. candles candle burning has been associated with religious

guardian spirits. such acts are done not to bring harm to anyone, but to keep the good force of magic within the object. one method of effigy cursing calls for the magician to fashion a wax or cloth skeleton and to inscribe the name of the intended victim on its back. the image is then pierced with a thorn or a sharpened twig in the area corresponding to the victim fs body part that the sorcerer desires to inflict with pain. once pierced, the skeleton is wrapped in a shroud and prayed over as if it were a deceased person. when the death-rites have been accomplished, the effigy must be buried in a spot over which the intended victim is certain to walk. waxen and cloth images may also be used to bring about unions of love, as well as terrible deeds of hatred and revenge. in order to weave a

THE GOD OF THE WITCHES

th blood drawn from his right leg, but was marked at thesame time in the right armpit.various methods of making a pact with the devil were in vogue in france, belgium and wales until a recentperiod. in belgium[51] the would-be candidate goes to a cross-road at night carrying a black hen. the devilin the form of a man will come and bargain for the hen, then will buy it by giving the seller what he desires.the pact is made for the duration of seven years. in the department of entre-sambre-et-meuse,[52] theritual is slightly different "come to the wood and you will see a man coming to you. this is the chief. hewill ask if you will engage in his society. if you refuse he will tell you to return whence you came. if youaccept, the term of the engagement is for seven years, and you will get a pla

THE GOLDEN ESSENCE

ith mankind, was the son of this being. harmonics to this can be seen in christianity- lucifer was the son of god, his firstborn archangel who then led a rebellion, and in so doing, underwent a fall into the world, where he brought the serpent s gift to the primal parents of humankind- granting them cunning, the power to recognize good and evil, and to shape the world in accordance with their own desires and wishes, on their own power. just as the fire-bearing daughter and the earth/all mother overlap, so do the firebringer/lightbringer son and the earth or primal all father. as the primal father represents the source, so does the son represent the child of the source, a child which still embodies his source and bears its power, the fire, which is the essential stream of reality tha t flow

THE KEY TO THE MYSTERIES

cre of our priests, renewed, still in the name of humanity and reason, by the revolutionaries who hated the inquisition and the massacre of st. bartholomew? men are always cruel, it is true, but only when they forget the religion whose watchwords are blessing and pardon. science. o faith! pardon me, then, if i cannot believe; 96 but i know now why you believe. i respect your hopes, and share your desires. but i must find by seeking; and in order to seek, i must doubt. reason. work, then, and seek, o science, but respect the oracles of faith! when your doubt leaves a gap in universal enlightenment, allow faith to fill it! walk distinguished the one from the other, but leaning the one upon the other, and you will never go astray. 97 part ii philosophical mysteries preliminary considerations

nd substitutes images condensed somehow or other to realities shown by the light; sometimes it radiates with too much force, and condense itself outside and around some chance and irregulated nucleus, as blood does in some bodily growths. then the chimeras of our brain take on a body, and seem to take on a soul; we appear to ourselves radiant or deformed according to the image of the ideal of our desires, or our fears. hallucinations, being the dreams of waking persons, 113 always imply a state analogous to somnambulism. but in a contrary sense; somnambulism is slumber borrowing its phenomena from waking; hallucination is waking still partially subjected to the astral intoxication of slumber. our fluidic bodies attract and repulse each other following laws similar to those of electricity

ay contradicted the fatal law of death. a death which can discontinue is only lethargy and slumber; but it is by lethargy and slumber that 122 death always begins. the state of profound peace which succeeds the agitations of life carries away the relaxed and sleeping soul; one cannot make it return, and force it to plunge anew into life, except by exciting violently all its affections and all its desires. when jesus, the saviour of the world, was upon earth, the earth was more beautiful and more desirable than heaven; and yet it was necessary for jesus to cry aloud and apply a shock in order to awaken jairus's daughter. it was by dint of shudderings and tears that he called back his friend lazarus from the tomb, so difficult is it to interrupt a tired soul who is sleeping his beauty-sleep!

of the planets, and make to speak at will the seventy-two wheels of assiah, of yetzirah, and of briah. for that purpose it is sufficient to understand the system of universal analogies, such as swedenborg has set it forth in the hieroglyphic key of the arcana; then to mix the cards together, and draw from them by chance, always grouping them by the numbers corresponding to the ideas on which one desires enlightenment; then, reading the oracles as qabalistic writings ought to be read, that is to say, beginning in the middle and going from right to left for odd numbers, beginning on the right for even numbers, and interpreting successively the number for the letter which corresponds to it, the grouping of the letters by the addition of their numbers, and all the successive oracles by their

of the 18th century germaine stael, who died when levi was seven> one says to one's self that life is good, since god has bestowed it on such souls as hers; one is full of courage and of hope. the other leaves you weakened and baffled, or perhaps, what is worse, full of evil designs; she makes you doubt of honour, piety and duty; in her presence one only escapes from weariness by the door of evil desires. one has uttered slander to please her, humiliated one's self to flatter her pride, one remains discontented with her and with one's self. the lively and certain sentiment of these diverse influences is proper to well-balanced spirits and delicate consciences, 245 and it is precisely that which the old ascetic writers called the power of discerning spirits. you are cruel consolers, said jo

THE MAGICIAN S KABBALAH

dgement" atu shows the resultant flow of energies down the pillar of which hod is the base. from understanding and discrimination, and the processes of the intellect, reflecting the arc of will, comes the decision to act, the judgement from which flows the will into the world of action, malkuth. if the lower sephiroth are harmonised, this will also flow from the emotions (netzach) and unconscious desires (yesod, otherwise conflicts will be set up on the path of the blasted tower, and the action will ultimately result in nothing. imbalance in this triad is often reflected on the other side of the tree in the path governed by the moon, denoting a negative side to the card's symbolism, where the cyclic repetitions of an action are caused by indecision on the other side of the tree. adin stein

THE MARTINIST OPERATIVE GENERAL RITUAL

ur salutary assistance i shall live and die like you, in peace, joy, and holiness. 20 amen. i conjure thee my guardian, thou pure spirit commissioned by the eternal to look after me for the reconciliation of my spiritual being. i conjure thee by the name of god of mercy to come to the aid of my soul always whenever it will be in danger of yielding to the evil, whenever it calls thee by its sighs, desires and its meditations, whenever it becomes hungry and thirsty for counsel, learning or understanding. help me then, o my guardian, to obtain the help and protection of the patrons whom i have just invoked, as well as the submission of the spirits who still remain to be invoked in the operation. by ieshouah, our lord, amen. operator remains silent for a while and then throws rather a large qu

nations, deign, o lord, to preserve the works of thy mercy. may 'thy universal church here below reflect the one of high above, may it expand all over the world and may it persevere with a firm and indestructible faith in the confession of thy holy name. by ieshouah, our lord, amen. operator meditates for a moment again and then prays for the peace of the world: o eternal god, thanks to thee our desires become holy, our aims and works just. deign, o merciful lord, to grant thy servants that peace which the world cannot give them. may our hearts surrender to thy will and shielded from the terror of our enemies, may our days stay peaceful under thy protection and that of thy angels commissioned to guide the nations. by ieshouah, our lord, amen. operator meditates for a while and in turn pra

THE MIDDLE PILLAR

and netzach) is known as the pillar of mercy. the two pillars retain these these traditional titles whether one is looking at or backing into the tree. 24. from the neophyte ritual. regardie, the golden dawn, 125. 25. from the neophyte ritual. regardie, the complete golden dawn system of magic, volume six, 13. 26. in psychology, repression refers to the unconscious exclusion of painful impulses, desires, or fears from the conscious mind. 27. the student of western magic must be especially vigrlant against inflation of the ego. chapter two the tree of life t here are then, roughly the broad divisions of certain principles common to both psychology and to magic. and it will be conceded by all that the problems relating to fear, anxiety insecurity and inferiority, in connection with the broa

ttle jus fijied in regarding life as an epiphenomenon of the chemistry of carbon cornpounds.10 the psyche consists of many parts, but there are two primary divisions that are interrelated-consciousness and unconsciousness. unconsciousness the unconscious is not simply the absence of consciousness. it is that division of the mind containing elements of psychic makeup, such as memories or repressed desires, that are not subject to conscious perception or control but that often affect conscious thoughts and behavior. the personal unconscious is that unknown part of the individual human mind that is older than the conscious part of the mind. it is the primal portion from which consciousness arises. this unconscious (equivalent to freud's super-ego) is unique to the individual, and it contains

ition of the animus or anirna provide the means for understanding the contrasexual portion of the psyche. it is precisely this lack of discrimination that leads a person to repeatedly seek out a certain kind of mate-a "bad boy" or "nasty girl" type who will inevitably treat them poorly. ths is exactly how some individuals, in failing to differentiate between their own soul image (and secret inner desires) and a prospective mate, project the inner image outward and consequently fall into bad relationshps time and time again. sometimes the animus and anima can be symbolized by parental figures, leading some people to try to find a companion who resembles their father or mother in some way. w l e attempting to find "the perfect mate" externalization of the soul image leads some to look outsid

y aspects of magic, but it must always remain under the firm control of the ruach, the conscious mind. psychology and magic 135 the nephesh is the most misunderstood part of the soul. due to its placement and relationship to the ruach above it and the g'uph below it, the nephesh is also the seat of the shadow, the dark subconscious underside of the conscious ego. the shadow represents those basic desires that run contrary to society and to our own ideals of behavior and personality. during the course of life, personal conflicts and neuroses are created wihn the psyche whch are banished to the nephesh through the processes of denial and repression. ths results in a type of dualism whch in turn creates the shadow and its various attributes. this dualism is expressed in the fact that on the o

pentagram, the magician invokes the power of eheieh. this is a glittering, glorious power that pours forth abundantly; pierces and binds all negativity; encloses and separates the pure from the impure; opens and closes gates or doors between different worlds; gives rise to meditation, visions, love, unity, and healing; and to the magician who silences the chatter of his mind, sacrifices his lower desires, and aligns hmself with the divine will, it can be employed with justice as a potent force for transformation, generation, and change (particularly on the material or earth plane) which can be directed by the hand and used to obtain spiritual "gold" through the number five (the creative heh, and the five elements, eheieh, as asserted through the tracing of a pentagram, is an expression of

THE NECRONOMICON SIMON VERSION

read queen ereshkigal of kur. with the name and number of inanna, no priest need fear to walk into the very depths of the underworld; for being armed, in her armour, he is similar to the goddess. it was thus that i descended into the foul pits that lie gaping beneath the crust of the earth, and commanded demons. she is similarly the goddess of love, and bestows a favourable bride upon any man who desires it, and who makes the proper sacrifice. but know that inanna takes her own for her own, and that once chosen by her no man may take another bride. her colour is the purest white. her manifestation is in the metal copper, and also in the most beautiful flowers of a field, and in the saddest death of the battlefield, which is that field's fairest flower. her gate is the third you will pass i

and his seal: the twenty-first name is suhgurim as suhrim above, the foe who cannot be appeased. discovers the priest's enemies with ease, but must be cautioned not to slay them if the priest does not desire it. the word is mashshadar and the seal: the twenty-second name is zahrim slew ten thousand of the hordes in the battle. a warrior among warriors. can destroy an entire army if the priest so desires. his word is mashshagarannu and his seal: the twenty-third name is zahgurim as zahrim, a most terrible opponent. it is said zahgurim slays slowly, after a most unnatural fashion. i do not know, for i have never summoned this spirit. it is thy risk. the word is mashtishaddu and the seal: the twenty-fourth name is enbilulu this power can seek out water in the midst of a desert or on the tops

plough. his word is burdishu and his seal thus: the twenty-eighth name is sirsir the destroyer of tiamat, hated of the ancient ones, master over the serpent, foe of kutulu. a most powerful lord. his word is this apirikubabadazuzukanpa and his seal: the twenty-ninth name is malah trod the back of the worm and cut it in twain. lord of bravery and courage, and gives these qualities to the priest who desires it, or to others the priest may decide. the word is bachachadugga and the seal: the thirtieth name is gil the furnisher of seed. beloved of ishtar, his power is mysterious and quite ancient. makes the barley to grow and the women to give birth. makes potent the impotent. his word is aggabal and his seal is thus: the thirty-first name is gilma founder of cities, possessor of the knowledge o

paces, and their seasons; and they dwell between the sun's spaces, and are not of them, but of the stars, and, as it is said, of the very igigi themselves although this is not altogether known. and to summon these and other demons, the herb aglaophotis must be burnt in a new bowl that must be the evil times, and at night. and the akhkharu may be summoned, which sucketh the blood from a man, as it desires to become a fashioning of man, the blood of kingu, but the akhkharu will never become man. and the akhkharu may be summoned, if its sign be known, and it is thus: and the lalassu may be called, which haunteth the places of man, seeking also to become like man, but these are not to be spoken to, lest the priest become afflicted with madness, and become unto a living lalassu which must needs

THE PATH OF KABBALAH

before. 8 of 273 chapter 1.2 between creator and creature the question who am i? exists in everyone. but when that question can no longer be put aside, then it relates to the creator: who is he? because the creator is inside us, he is the source of the human self. hence, no matter how many times we ask ourselves who am i? that question still relates to the creator. the self is a consequence. our desires, our every movement, everything we do is in fact, created by the creator. we cannot perceive that notion. everything we say, think, even what we say about the creator and ourselves, all these are the creator s operations. so where then is the self? there is no self. it is all the work of nature, created by the creator. it clothes us and everything we do is actually his doing. the question

o receive, it is not a creature, it is nature, god. if it works according to nature s guidance, it is like a beast that hasn t even a spark of a godly soul. only if we have an aim clothing our will to receive that tells us how to use it correctly, can we regard ourselves as creatures, created intentionally by the creator, and not just another rock, an animal or a bird. but that depends on us. our desires to drink, eat, sleep, marry and have children, all those are natural and come from the creator. we can t escape or altogether change them. however, we can construct an aim over the will to receive and build a correct way to use that desire. the extent of this aim, its depth, depends solely on me and that is what we call creation. i have to search for the right way to use my nature, my desi

way to use that desire. the extent of this aim, its depth, depends solely on me and that is what we call creation. i have to search for the right way to use my nature, my desires. nature comes from the creator, and my job is to know how to use it. the point in the heart is the way we relate to the nature the creator gave us and to our ability to use it correctly. the heart itself consists of our desires, our yearning for pleasure. anything that is not the creator is regarded as the creature, limited by nature, divided by four degrees of desire: still, vegetative, animate and speaking (man. man is the only degree that can use nature with a special aim that he creates by himself. it is called the point in the heart. the first phase is the fetus, root coarseness: when one nullifies oneself c

dependent, and by that there will seemingly be a dual creator: the first being the creator himself, and the second, creation, operating precisely like the creator. the creature s will to receive is completely identical to the creator s will to bestow, also named bestowal in order to bestow. the will to receive does not vanish, it is not lost, and the creature retains its independence by using the desires that it wants to return to the creator. that is where they are equal. the purpose is for the creature to 9 of 273 attain complete wholeness, while retaining its nature. the creator couldn t have created an incomplete creature, he had to create a creature that is equal to him. and the way to do it is by creating a creature and give it the possibility to attain the degree of the creator by i

walk. at first she holds it, but she slowly backs off while it is pacing toward her. we approach spirituality in much the same way, gaining more and more independence. there are things we can and cannot work with. i can t say that something doesn t hurt me when it does. i rely on my feelings and no philosophy will help me in this case. this is the limit of my self. it is impossible to realize my desires if i only rely on my feelings, without any concrete basis. one s actions should correlate with one s state. when one attains spirituality, it is a different feeling altogether. we discover that our inner feelings are a consequence of the actions of the creator, but in fact, man and the creator are one and the same thing, there is no contradiction between them, they want the same thing, and

THE ROSICRUCIAN MANIFESTOS

e, and by his skill in physick he obtained much favour with the turks: in the mean time he became by chance acquainted with the wise men of damasco in arabia, and beheld what great wonders they wrought, and how nature was discovered unto them; hereby was that high and noble spirit of brother c.r. so stired up, that jerusalem was not so much now in his mind as damasco; also he could not bridle his desires any longer, but made a bargain with the arabians, that they should carry him for a certain sum of money to damasco; he was but of the age of sixteen years when he came thither, yet of a strong dutch constitution; there the wise received him (as he himself witnessseth) not as a stranger, but as one whom they had long expected, they called him by his name, and shewed him other secrets out of

THE SHADOWED ONES

azel brings a fire to the clay which then allows that genius to shape his flesh in dream and waking according to his desire. do not let this flame be extinguished, for a will which does not bend strengthens in the 3 forge. seek the daemon of cain through the skull and his mother lilith through the same. it is in the dreaming vessels that we may walk from woman to man, by the skull of man does our desires intermingle with their lusts. it stands for the angelick watcher of the initiate to seek his or her own watcher as their genius, and such other watchers may communicate accordingly. know the grimoire of azal ucel opens forth this way, hidden not by the words spoken clearly in the dreaming planes of man. we must seek to know thyself before one may seek onward communication with the watchers

THE SIGIL OF ADVERSARY

e empowerment of the fiery will and that of the other demon of the noon hour, keteb. used in daylight initiation rites focusing towards the eye of set-heh, the fire of iblis, shaitan. the sigil may be scribed alone on a parchment and invoked at the noon day when the sun is highest. it may be used to empower the body of which you dwell, to illuminate the ba and ka of the sorcerer, or to send forth desires of manifestation in the heat of the day. cursing is one possibility of this spell, and the name is sabaoth, the lord of the earth. the eleventh is hemhem, the roarer, a serpent with the face of a cat. this devil is one of apep, a form of set. hemhem is used to invoke storms in the self to crush and devour weakness. the tenth is the serpent of apep, who has the face of a white cat. this dae

is or her spells as a dragon. use lerthex to visualize a goal and then recite the name as a mantra to manifest the desire. may be used for protection, by imagining a great typhonic dragon to encircle your dwelling. the fourth is saatet-ta, the darkener of the earth. this is the ensorcelled daemon or daeva which the magician may manifest his will and send forth the shadow to bring forth his or her desires. this sigil may be used in dream sorcery, haunting or copulating as the vampire and incubi/succubi with your chosen .the third of the devourer, amam. use this sigil to encircle 9 times around the name of your enemy, to bring the serpent-devils of seba to bring storms against them. burn the sigil in the fire of the noon tide sun while invoking keteb of the twelfth. the second sigil of the a

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

has in elevating the soul. and here we think, were poe still living, he would have found no small part of his ideal realized. by soul we naturally do not mean a haloed fowl strumming dithyrambs on a harp, or the mere doppelganger of the living; but that inner power of good and evil which lies latent in self, controlled by that intuitive consciousness within us, and manifested in our appetites and desires; this intangible soul aspiring upwards is called virtue, sinking downwards vice; finding infinity in the conceptions of nether and upper, heaven and hell, paradise and gehenna; and finality on earth. its sporting ground. further poe states: that an epic was of itself a nullity, and that a poem of great length, commencing as it might in exaltation, ended in nine cases out of ten in somnolen

he laid her tender body on the sloping field, and felt her sighs in his embraces yield a sweeter music than all birds. but she, lost in the love she might not know, may see no further than his face, and yet, aware of her own fate, resisted like a snare. her own soft wishes. as she looked and saw his eager face, the iron rod of law grew like a misty pillar in the sky. in all her veins the blood fs desires die, and then. o sudden ardour. all her mind and memory faded, and looked outward, blind, beyond their bitterness. her arms she flung around him, and with amorous lips and tongue tortured his palate with extreme desire, and like a manad maddened; equal fire leapt in his veins; locked close for love they lie, the heart fs dumb word exprest without a sigh in the strong magic of a lover fs ki

en to call. the moral code; notwithstanding the fact that it is not based in any way on the perceptions he has obtained from nature fs code as it now is reflected, but on that reflection which was obtained by his ancestors, a far less worthy appreciation. and in this inherent conservativeness and horror of change lie most of the tragedies of love; for man trying to quench the natural flame of his desires in a torrent of chilly and criminal atavism, merely floods the virtuous path, leaving the by-ways of vice high and dry, inviting, crying to the sated wanderer. man lives by paradoxes and contraries; martyrs and tortures himself, building around him lofty restrictions bristling with moral frises, and broken ethical beer-bottles, digging deep trenches around his joys, and then filling them w

o be purer and more ideal, but this idea has only grown out of man fs entire ignorance regarding the physical relationships. the mother is in no way purer than the wife, neither is the virgin purer than the mother. the truest definition of chastity is that as given by benjamin franklin, which defines chastity as gthe regulated and strictly temperate satisfaction without injury to others, of those desires which are natural to all healthy adult beings. h* the reason for this idea of uncleanliness though certainly obscure is traceable more particularly to the utter mystery man saw in this supreme function, and also, that all hygienic laws being unknown to him, any disease resulting from the act was attributed indirectly to the woman. instead of to his own want of knowledge. and directly to th

ty between the two great nations, he vehemently deprecates gthe hireling quillmen and the jingo crowd. h in a poem called ga valentine h in gmysteries: lyrical and dramatic h. though a footnote winks, gnothing more; be it well remembered! h. we find embedded in a slight verse of four lines the nucleus of all true patriotism, greater than power, wealth, or dominion, and that is motherhood: fiercer desires may cast away all things most good; a people may forget to-day their motherhood *mysteries: lyrical and dramatic, vol. i, p. 121. this is the condition of the england of to-day: go england! england, mighty england falls! h because she no longer knows how to bear englishmen. wealth cries for luxury, and luxury sniffs at the hem of lust, and lust rises o fer us a vampire kite to drink dry th

THE TAROT OF C C ZAIN

and closes without effort, with her hands, the jaws of an angry lion. the maiden wears a crown surmounted by a vase and crowned eagles, and at her brow the sacred serpent. the vase is symbol of the affections, and the crowned eagles represent force spiritualized. the sacred serpent signifies that she acts in full knowledge of her power, and not blindly. the lion symbolizes force, also the animal desires in man which are subdued by the spiritual nature. the whole ensemble symbolizes the power over violent forces of nature that faith in oneself and an innocent life will give; also the spiritual power that is the natural result of unsullied affections which dominate and rule the animal instincts. it signifies that purity is the touchstone, and that goodness alone is power. the martyr--arcanu

x. in divination, arcanum xix may be read as happiness and joy. arcanum xix is figured by a young man and a young woman holding each other by the hand. about them a circle of 20 flowers springs from the earth. above is a radiant sun of 21 rays, in the center of which is the symbol of conjugal union. this sun is the symbol of perfect union expressed on all three planes; perfect harmony of physical desires, intellectual interests, and spiritual aspirations. the young man and woman are plainly dressed, indicating simplicity of life, moderation of desires and purity of thought. the flowers springing up about them symbolize the joy and happiness of the domestic circle which more than compensate them for material hardships. the 20 flowers signify the potency of domestic harmony to awaken and res

two above being the head of a lion and the head of a man. the man's head has the sacred serpent at its brow to indicate mental fertility. in the center of the wreath is a phallus and a yoni conjoined. this sacred lingha is soaring upward through the wreath, sustained by two wings. the young girl symbolizes purity of life. she is modestly clothed to indicate simplicity of living and moderation in desires. she kneels as she plays the harp to indicate absolute devotion to the higher laws, and prayerful aspirations to live a spiritual life. the harp has three strings, signifying harmony of body, intellect and emotions. the twelve flowers of the wreath above are the twelve zodiacal signs in which all experience is gained. the three blossoms of each flower indicate that both souls, as represent

verthrow of all temporal work and power. the crocodile indicates the ultimate fate of all who are blind to spiritual things, and also the persecution of those who work to spread the true facts of spirituality. this blind man is the atheist, or materialist, and the man who is so absorbed in material aims that he neglects all thought of spiritual things. it is likewise the man who is a slave to his desires. and the ensemble thus symbolizes the inevitable suffering which follows sin. or, it symbolizes the truly spirit ual man, who is so enthusiastic in his effort to assist the race that he is completely blind to the consequences to himself. and thus, equally well, it symbolizes the law of universal compensation, which decrees that for all effort expended in a constructive channel there inevit

THE WITCH CULT OF ZOS VEL THANATOS

emerge spontaneously; however can be invoked through several methods of automatic "shamanism" and focus pathworkings. an article by kenneth grant published in cavendish's "man, myth and magic" further delves into examples of aos and his magickial abilities "spare's 'formula of atavistic resurgence' was based on the use of symbolic pictures, which gave a visible form to various atavistic urges and desires deep within the mind. he claimed that he had only to visualize one of these pictures for the atavistic impulse to surge up. an example which he gave was an occasion when he needed to move a heavy load of timber, with no one to help him. spare closed his eyes for a while and visualized a picture which symbolized a wish for the strength of tigers. almost immediately he sensed an inner respon

calm descended, and he found himself able to carry the load easily. on another occasion, two people pressed spare to conjure up an atavistic spirit in visible form. he warned them of the dangers involved, explaining what these creatures exist within the mind at levels not normally in communion with the conscious mind; that it was foolish to evoke them because they embodied the atavistic urges and desires of those who would behold them. but the couple insisted. spare again used the symbolic picture method. he closed his eyes and waited. it was not long before a green substance like tenuous seaweed began to invade the room, particularly obscuring the objects it contained. it resembled a coiling mass of vapor, which slowly congealed in a definite shape. it gained more and more substance with

ill, desire and belief forced into one thing. by this affectiveness the soul draws near and casts its omniscience over us by inspiration. aos the logomachy of zos spare comprehended the significance of the three united by focus from which nearly any magickal act was possible. gnosis is a state of closing but is fully aligned with the object or system sought. a gnosis state is possible to manifest desires through sigil methods outlined in the book of pleasure and briefly outlined here. it must be understand also the truth is by all contents a lie, the lie is the word of the serpent, lie indicates constant change, thus all magicians are as the adversary/opposer: constant change. the importance of sigils is that such can be any pertinent method of envisioning. sigils can be letters, signs or

n the object, this is attained (at the psychological time this determines itself aos-the book of pleasure sigils may be constructed through several methods as the following; 1. letter manipulations, from arabic, greek or otherwise. 2. paintings and other abstractions of sight through art. 3. musick and the creative act of sound production. letter manipulations can be a useful method of enfleshing desires, creating servitors or elementals or to cast hexes or witch-spells. the medieval system of magic and invocation used sigils in this form extensively and almost exclusively. this can be found in various grimoires from the grimorium verum to abramelin the mage. the demons, angels and other spirits are bound and called by their symbols and signs, from which they may be understood and communic

onsciousness. here one may see the witch with her familiars and servitors, sexual playthings and the serpent of knowledge moving towards the yoni or eye of darkness. this is the essence of the path found in the grimoire adamu, forbidden sexual sorcery. vampires at play those who fell from the heavens and brought to man the gnosis of the black flame, also sought the elixir of life, their devouring desires sought to dance widdershins around the circle of flame, those who by dreaming path shared the very blood offered from the cup of az to then empower and envenom our sorcerous spirits. here the witch takes copulation and is given the knowledge of the fell angel, who is to share with her the blood of the dragon offered from the depths of darkness. i am all sexuality. transudation of hecate he

THE SECRET RITUALS OF THE OTO

/p2c1.html (1 of 6 [12/28/2001 2:02:26 pm] the secret rituals of the o.t.o. black guard: i have, mighty saladin. he is a native of corinth; but he has attained the freedom of the city of athens, the ally of mitylene. saladin: why does he travel in the land of egypt? black guard: he says that he is travelling to heliopolis, the city of the sun. saladin: are his intentions friendly? black guard: he desires peace, and seeks wisdom. saladin: then let him confirm his aspirations with an oath sir, if your intentions be honourable, you will be set at liberty, and received with true hospitality in the camp of friends. repeat your name at length and say after me: i. being an helpless prisoner in your power, hereby declare that i am a native of corinth, a freeman of the city of athens, the ally of m

ret%20rituals%20of%20the%20o.t.o/p2c5.html (3 of 22 [12/28/2001 2:03:44 pm] the secret rituals of the o.t.o. viii: greeting and peace from the supreme grand council and from the grand master baphomet. senior perfect magician present: homage, welcome and all hail (all give hailing sign and repeat) herald: v36 j: v omnipotent. h: v omniscient. z: v omnipresent. one unto whom all hearts be open, all desires known, and from whom no secrets are hid, so cleanse the thoughts of our hearts by the inspiration of the holy spirit that we may perfectly love thee and worthily magnify thy holy name aumn.37 all: so mote it be. z: brethren, assist me to open a lodge of perfection. what is the first care of every perfect magician?38 h: to see that the lodge is properly tyled (to j) see that the lodge is pr

) herald: in the name of g.m.b. i declare this l. of p.40 duly opened. vvvv j: vvvv h: vvvv z: vvvv closing exactly as in opening, but for prayer. z: v file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c5.html (7 of 22 [12/28/2001 2:03:44 pm] the secret rituals of the o.t.o. j: v omnipotent. h: v omniscient. z: v omnipresent. one unto whom all hearts be open, all desires known, and from whom no secrets are hid, with pure heart and tranquil mind we perfectly love thee and worthily magnify thy holy name aumn. all: so mote it be (z.h.j. to altar) z: brethren assist me etc.,41 1st care etc.,41 2nd care etc.,41 we three etc.,41 (z.h.j. destroy word (herald closes volume of the sacred law. z.h.j. to thrones) herald: in the name of the g.m.b. i declare this l. of

as may be, let his horoscope also harmonize with the nature of the work. iii let the man and woman copulate continuously (but especially at times astrologically favourable to thy working) and that in a ceremonial manner in a prepared temple, whose particular arrangement and decoration is also suitable to thy work. and let them will ardently and constantly the success of thy work denying all other desires. thus proceed until impregnation results. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c4.html (3 of 5 [12/28/2001 2:05:49 pm] the secret rituals of the o.t.o. iv now let the woman be withdrawn and carried away to a place prepared. and this place should be a great desert; for in such do rarely wander any human souls seeking incarnation. further let a

THE HOLY BIBLE KING JAMES VERSION

ot be able to rise. psalm 37 a [psalm] of david. 37:1 fret not thyself because of evildoers, neither be thou envious against the workers of iniquity. 37:2 for they shall soon be cut down like the grass, and wither as the green herb. 37:3 trust in the lord, and do good [so] shalt thou dwell in the land, and verily thou shalt be fed. 37:4 delight thyself also in the lord; and he shall give thee the desires of thine heart. 37:5 commit thy way unto the lord; trust also in him; and he shall bring [it] to pass. 37:6 and he shall bring forth thy righteousness as the light, and thy judgment as the noonday. 37:7 rest in the lord, and wait patiently for him: fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass. 37:8 cease from anger, and f

violent man; who have purposed to overthrow my goings. 140:5 the proud have hid a snare for me, and cords; they have spread a net by the wayside; they have set gins for me. selah. 140:6 i said unto the lord, thou [art] my god: hear the voice of my supplications, o lord. 140:7 o god the lord, the strength of my salvation, thou hast covered my head in the day of battle. 140:8 grant not, o lord, the desires of the wicked: further not his wicked device [lest] they exalt themselves. selah. 140:9 [as for] the head of those that compass me about, let the mischief of their own lips cover them. 140:10 let burning coals fall upon them: let them be cast into the fire; into deep pits, that they rise not up again. 140:11 let not an evil speaker be established in the earth: evil shall hunt the violent m

e fulness of him that filleth all in all. 2:1 and you [hath he quickened] who were dead in trespasses and sins; 2:2 wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: 2:3 among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. 2:4 but god, who is rich in mercy, for his great love wherewith he loved us, 2:5 even when we were dead in sins, hath quickened us together with christ (by grace ye are saved) 2:6 and hath raised [us] up together, and made [us] sit together in heavenly [places] in christ jesus: 2:7 that in the ages to c

TURNER ROBERT ARBETEL OF MAGICK

word of god. a magician therefore ought to be a man that is godly, honest, constant in his words and deeds, having a firm faith toward god, prudent, and covetous of nothing but of wisdom about divine things. aphorism 21. when you would call any of the olympick spirits, observe the rising of the sun that day, and of what nature the spirit is which you desire; and saying the prayer following, your desires shall he perfected. omnipotent and eternal god, who hast ordained the whole creation for thy praise and glory, and for the salvation of man, i beseech thee that thou wouldst send thy spirit n.n. of the solar order, who shall inform and teach me those things which i shall ask of him; or, that he may bring me medicine against the dropsie &c. nevertheless not my will be done, but thine, throu

him beware of all levity, pride, covetousness, vanity, envy and ungodliness, unless he wil miserably perish. aphorism 28. because all good is from god, who is onely good, those things which we would obtain of him, we ought to seek them by prayer in spirit and truth, and a simple heart. the conclusion of the secret of secrets is, that every one exercise himself in prayer, for those things which he desires, and he shall not suffer a repulse. let not any one despise prayer; for by whom god is prayed unto, to him he both can and will give. now let us acknowledge him the author, from whom let us humbly seek for our 22 desires. a merciful& good father, loveth the sons of desires, as daniel; and sooner heareth us, then we are able to overcome the hardness of our hearts to pray. but he will not th

es, as daniel; and sooner heareth us, then we are able to overcome the hardness of our hearts to pray. but he will not that we give holy things to dogs, nor despise and condemn the gifts of his treasury. therefore diligently and often read over and over the first septenary of secrets, and guide and direct thy life and all thy thoughts according to those precepts; and all things shall yield to the desires of thy minde in the lord, to whom thou trustest. the fifth septenary aphorism 29. as our study of magick proceedeth in order from general rules premised, let us now come to a particular explication thereof. spirits either are divine ministers of the word, and of the church, and the members thereof; or else they are servient to the creatures in corporal things, partly for the salvation of t

ts either are divine ministers of the word, and of the church, and the members thereof; or else they are servient to the creatures in corporal things, partly for the salvation of the soul and body, and partly for its destruction. and there is nothing done, whether good or evil, without a certain and determinate order and government. he that seeketh after a good end, let him follow it; and he that desires an evil end, pursueth that also, and that earnestly, from divine punishment, and turning away from the divine will. therefore let every one compare his ends with the word of god, and as a touchstone that will judge between good and evil; and let him propose unto himself what is to be avoided, and what is to be sought after; and that which he constituteth and determineth unto himself, let h

sible things; and it acteth other things, aswel with mixed means, as instruments and effects. the third division is, there are some things which are brought to pass by invocation 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 fi

TYSON DONALD NEW MILLENNIUM MAGIC

now where they are going or why they ever wanted to get there. magic alone has remained pure because it can never be dissected. where it is fixed into place, it ceases to exist. the majority of human beings are empty husks who walk and talk with the animation of apparent life, yet are little more than biological automatons. none of their thoughts originate within them. they have neither wills nor desires of their own. they are as leaves blown this way and that on the winds of habit and fashion. the problem is that the center has gone out of western culture. for centuries europe was like the great wheel of a conquering chariot rolling majestically for- ward toward a certain and meaningful destiny. without warning, the hub was kicked out of the wheel by secular rationalism. a secular rationa

themselves. it offers no dogma, but the means to awaken the center of spirit that exists within each human being. the spiritual heart binds the loose spokes of life together and gives cohesion and purpose where before there was only a vacuum of doubt and confusion. more than this, magic makes it possible to use the limitless potential of spirit to reshape the world in accordance with the fondest desires of the soul. it goes beyond the conventional aspirations of religion, which has traditionally been concerned with escaping from the torment of the world into the bliss of heaven. yet it does not fall into the delusion of science, which tries to make a heaven out of concrete and steel. in magic, heaven and earth are recognized as one all-pervading, timeless unity. no one can flee the world

tations; then, when they have fallen silent, send a powerful pulse of your will to swing their mind in the opposite direction. of course, there will eventually be a reaction against your manipulation. this can be anticipated and lessened in intensity, and the next peri- od of receptivity can be utilized with even greater effect, so that the sum total is to move the person in the direction of your desires. this phenomenon of action-reaction extends beyond what are usually consid- ered the parameters of the magical art. it applies on all levels of being. however, the methods of the art can be used with great effect to augment or lessen a cyclic tendency as required. in this matter the coolest calculation is needed. it is not satisfymg to allow the opposition of another person to spend itself

coolest calculation is needed. it is not satisfymg to allow the opposition of another person to spend itself without reacting. the heart wishes to oppose the crest of emotion with a similar but opposing crest, but the result of this is deadlock. counterforces cancel each other out. the magus must rise above ani- mal instincts and control normal human reactions if he or she wishes to bring magical desires to fruition. he or she must sacrifice a momentary, futile emotion- al satisfaction for a real, sustained advantage. as with all magical techniques, reading the pulses of life and gaining control over them can be used for both good and evil purposes. it is not wrong to gain an advantage over another person-life largely consists of a contest for supremacy- it is only to be condemned if the m

inting at the object of desire is enough. such a gesture is mainly for the benefit of the magus, as an aid in focusing attention, although a stronger link is established between the magus and the object if the ray travels from eye to eye. just as the active eye of the magus is an excellent instrument for sending the ray, the passive receiving eye is highly susceptible to its effect. the magus who desires to influence another person will sometimes choose to make his or her intention known to that person by using the gross avenues of the physical senses to communicate the purpose. this communication can involve other senses than sight, and may take such forms as physical contact, body language, facial expres- sion, gestures, vocal intonation, significant actions, or words spoken or written

TYSON DONALD SOUL FLIGHT

it abandons his fleshly body, as soon as the latter falls asleep, and accompanied by a part of his perispirit, leaves the gross material body in a state closely bordering on death. i say bordering on death, because there still remains in the body a link which cannot be defined, but which keeps up its union with the perispirit and the soul. the perispirit then appears in the place where the spirit desires to show himself.80 79. kardec, mediums' book, 130. 80. ibid. 131. chapter five: spiritualism 71 the method of astral projection described by the spirit that assumed the identity of saint alphonsus was the method most often used by spiritualist mediums during the nineteenth century, w