Michael Wynn's Occult Reference Library
DIVINE,DIVINITY

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nd hierophant form a triangle with tools. the hierophant is in the east, the hegemon is in the southwest, and the hiereus is in the northwest (the obligation is now recited. see the vows unto the order) hierophant "repeat after me. i swear to observe all i have said under penalty of being expelled from this order, and furthermore, submitting myself to a deadly stream of power set in action by the divine guardians of this order, who, living in the light of their perfect justice, can strike the breaker of their magical oath with death, palsy, or misfortune. i further swear on my sacred and secret soul (hiereus places the sword under the neck of the candidate) hierophant "repeat after me. as i bow my neck under the sword of the hiereus, so do i commit myself unto their hands for vengeance or

the right hand, and the banner of the west in the other "thou cannot pass by me" said the guardian of the west "unless you can tell me my name" hegemon "darkness is thy name, thou great one of the path of shades (slowly sinking the point of the sword) 32 hiereus "fear is failure, so be without fear. for he/she that trembles at the flames and the floods and the shadows of the night, has no part of divine light. thou hast known me now, so pass thou on (hegemon pulls down the hoodwink (kerux leads on. they pass the hierophant who gives one knock, then the hiereus gives one knock as they pass by him. after this passing, the kerux halts in the north, and raises his wand) kerux (blocks the way in the north "child/children of earth, unpurified and unconsecrated, thou may not enter the pathway of

of the temple is an emblem of the visible nature or the material universe, concealing within herself the mysteries of all dimensions, while revealing her surface to the exterior senses. it is a double cube because, as the emerald tablet states 'the things that are below are a reflection of the things that are above' the world of men and women created to unhappiness is a reflection of the world of divine beings created to happiness. it is described in the sepher yetzirah, or the book of formation, as an abyss of height and an abyss of death, an abyss of the east and an abyss of the west, an abyss of the north and an abyss of the south. the altar is black because, unlike divine beings who unfold in the element of light, the fires of created beings arise from darkness and obscurity. on the al

and water) kerux "nature is harmonious in all her workings, and that which is above, is also that which is below. thus also, the truths which by material science we investigate are but special examples of the all pervading law of the universe. so, with the pure limpid fluid, is hidden the elements bearing the semblance of blood, even as within the mind and brain of the initiate lies concealed the divine secrets of hidden knowledge. yet if the 38 oath be forgotten and the solemn pledge be broken, then that which is secret shall be revealed, even as this pure fluid reveals the semblance of blood (mixes them together "let this remind thee forever, o neophyte, how easily by careless or unthinking word, thou mayest betray that thou hast sworn to keep secret and mayest reveal that hidden knowled

ophant (knocks "pax" hegemon (knocks "light" hierophant (knocks "in" hiereus (knocks "extension" hierophant "all make the neophyte grade sign towards the altar" hierophant "may what we have partaken of sustain us in our search for the quintessence, the stone of the philosophers, true wisdom, perfect happiness, the summon bonum. and may it sustain us in love, truth, and knowledge. i now invoke the divine scribe of this order to record and place this event into thy tablets. i now release any spirits that may have been imprisoned by this ceremony. go back to thine own abodes and habitation with the blessings of yehashua yehovashah, for i now declare this rite in the hall of the neophyte duly closed" bell.in this lesson we will explain some of the preliminary and basic symbology of the neophyt

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ter of the hall, is an emblem of visible nature or the material universe, concealing within herself the mysteries of all dimensions, while revealing her surface to the exterior senses. it is a double cube because, as the emerald tablet has said the things that are below are a reflection of the things that are above. the world of men and women created to unhappiness is a reflection of the world of divine beings created to happiness. it is described in the sepher yetzirah, or the book of formation, as an abyss of height and as an abyss of depth, an abyss of the east and an abyss of the west, an abyss of the north and an abyss of the south. the altar is black because, unlike divine beings who unfold in the element of light, the fires of created brings arise from darkness and obscurity. on the

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e back as he came, to between the pillars. hiero: let the neophyte enter the pathway of good. kerux: leads neophyte s.e, and halts opposite hegemon, stepping aside from before neophyte. heg: whence comest thou? kerux: i come from between the pillars, and i seek the light of the hidden knowledge in the name of adonai. heg: the great angel metatron answered, and said: i am the angel of the presence divine. the wise gaze upon the created world and behold there the dazzling image of the creator. not yet can thine eyes bear that dazzling image. return, for thou canst not pass by. kerux: turns and leads neophyte back between the pillars. hiero: let the neophyte enter the straight and narrow pathway which turns neither to the right hand nor to the left hand. kerux: leads neophyte directly up cent

nd with his left, and pointing to the altar and diagram says: hiero: and tetragrammaton placed kerubim at the east of the garden of eden and a flaming sword which turned every way to keep the path of the tree of life, for he has created nature that man being cast out of eden may not fall into the void. he has bound man with the stars as with a chain. he allures him with scattered fragments of the divine body in bird and beast and flower, and he laments over him in the wind and in the sea and in the birds. when the times are ended, he will call the kerubim from the east of the garden, and all shall be consumed and become infinite and holy. receive now the secrets of this grade. the step is thus given 6 by 6 showing you have passed the threshold. the sign is given by raising the right hand t

d to the element of earth, and therefore, one of its principal emblems is the great watch tower or terrestrial tablet of the north. it is the third or great northern quadrangle or earth tablet, and it is one of the four great tablets of the elements said to have been given to enoch by the great angel ave. it is divided within itself into four lesser angles. the mystic letters upon it form various divine and angelic names, in what our tradition calls the angelic secret language. from it are drawn the three holy secret names of god emor dial hectega which are borne upon the banners of the north, and there are also numberless names of angels, archangels, and spirits ruling the element of earth. kerux: comes forward retrieves fylfot cross from altar and hands it to hierophant. hiero: the herme

of the sun, which is the source of heat and life. the four triangles whose twelve angles each touch one of the 12 circles are those of fire, earth, air, and water, and allude to the four triplicities of the zodiacal signs. the triangle inscribed within each of the 12 circles, alludes to the 3 decanates, or phases of ten degrees of each sign. on one side of each triangle is the permutation of the divine name yod heh vau heh, which is referred to that particular sign, while in the opposite side of it is the name of one of the 12 tribes which is also attributed to it. now the 22 sounds and letters of the hebrew alphabet are the foundation of all things. three mothers, seven double and twelve singles. the twelve single letters are allotted to the 12 directions in space, and those diverge to i

and the inferior mother, and in christian symbolism, it is connected with the three holy women at the foot of the cross. the tenth path of the sepher yetzirah which answereth to malkuth is called the resplendent intelligence, because it exalts above every head and sitteth upon the throne of binah. it illuminateth the splendor of all the lights, the zohar me-ou roth and causeth the current of the divine influx to descend from the prince of countenances, the great archangel metatron. frater (name) before you can be eligible for advancement to the next grade of theoricus you will be required to pass an examination in certain subjects. 1) the names and alchemical symbols of the three principles of nature. 2) the metals attributed in alchemy to the seven planets. 3) the names of the alchemical

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ough i have nowhere met with it, only with the reg. cotes, as indeed mannes and fateres also occur. it is more likely that the sanctity of the name had .preserved the oldest form inviolate, than that frequent use had worn it down^ the same reason preserved the o.h.g. spelling cot (gramm. 1, 180, the m. dut. god (1, 486, and perhaps the lat. vocative deus (1, 1071- moreover, god and other names of divine beings- reject every article (4, 383. 394. 404. 424. 432; they are too firmly established as proper nouns to need any such distinction. the dcr got in ms. 2, 260a. is said of a heathen deity. on the radical meaning of the word gqd we have not yet arrived at certainty f it is not immediately connected with the adj^ the drift of these remarks seems to be this: the word, though used as a masc

a very apt meaning, as the servians also address god as samozazdani bozhe! self-created god; vuk 741. the o.h.g. cot forms the first half of many proper names, as cotadio, cotascalh, cotafrit, cotahram, cotakisal, cotaperaht, cotalint, but not so that we can infer anything as to its meaning j they are formed like irmandio, hiltiscalh, sikufrit, and may just as well carry the general notion of the divine being as a more definite one. when cot forms the last syllable, the compound can only stand for a god, not a man, as in irmincot, hellicot. in derivatives ulphilas exchanges the th for a d, which explains the tenuis in o.h.g; thus guda-faurhts (god-fearing) luke 2, 25, gagudei (godliness) tit. 1, 1; though the dat. sing, is invariably gusa^ likewise in speaking of many gods, which to christ

heathen way of thinking. in the norse mythology, the notion of a deus, divus, if not of the uppermost and eldest, yet of a secondary rank, which succeeded/ to power later, is expressed by the word as, pi. ccsir (see suppl^ landds (egilss. pp. 365-6) is patrium numen, and try it thor, the chief god of the north, is designated, though as and allmdttki as is given to osinn (landn. 4, 7. dsmcrjui is divine power: tha vex god. 25 honum asmcgin halfu, sn. 26. fa'raz i asmegin, sn. 65. but the name must at one time have been universal, extending over upper germany and saxony, under such forms as: goth. ohg. ans, pi. anseis, cnsi, as. 6s, pi. es (conf. our gans, with oist. gas, pi. goess, as. gos, pi. ges; and hose= hansa. it continued to form a part of proper names: goth. ansila, ohg. anso; the

sed in the edda, denotes in a special manner the plurality of the gods (see suppl. begin are the powers that consult together, and direct the world; and the expressions blis regin^ hou regin (kind, merciful gods, uppregin, ginregin (supers potestates) have entirely this technical meaning. ragnarokr (goth, ragine riqvis? dimness, darkness of gods) signifies the end of the world, the setting of the divine luminaries. ssem. 89' has "rognir ok regin" coupled together, rognir (cf. 196) being used to distinguish the individual ragincis (raguneis, masc. these ok regin would be goth, ragina, as the hopt and bond are gothic hafta and banda, all neut. the same heathen conception peeps out in the os ^r^rt^tgiscapu, reganogi^ac^w, hel. 79, 13. 103, 3, equivalent to fatum, destiny, the decree and couns

of words at its command, and it may be supposed that they stood for different tilings; but the difficulty is, to unravel what the differences in the matter were. sacrifice rested on the supposition that human food is agreeable to the gods, that intercourse takes place between gods and men. the god is invited to eat his share of the sacrifice, and he really enjoys it. not till later is a separate divine food placed before him (see suppl. the motive of sacrifices was everywhere the same: either to render thanks to the gods for their kindnesses, or to appease their anger; the gods were to be kept gracious, or to be made gracious again. hence the two main kinds of sacrifice!/ia7i/j-oirerings and si?i-offerings.2 when a meal was eaten, a head of 1 the skr. kratu sacrifice, or accord, to benfey

3 8 INITIATION CEREMONY

le dog-faced demons, never showing a true image unto mortal gaze. so, therefore, first the priest who governeth the works of fire must sprinkle with the lustral water of the loud resounding sea. labor thou around the strophaios of hecate, when thou shalt see a terrestrial demon approaching cry aloud, and sacrifice the stone mnizourin. change not the barbarous names of evocation for they are names divine having in the sacred rites a power ineffable. and when after all the phantoms are banished thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe hear thou the voice of fire. hereunto is the speech of the kabiri. heg: turns up lights and then conducts candidate to foot of hierophant's throne, and hands theoricus the solid tria

nd tips of fingers thus forming a triangle apex downwards. this represents the element of water to which this grade is attributed, and the waters of creation. the grip or token is the general grip of the first order. the grand word is elohim tzabaoth which means the elohim of hosts and of armies. the mystic number is 36 and from it is formed the pass word of this grade, which is eloah, one of the divine names. it should be lettered separately when given. unto this grade and unto the sephira hod, the eighth path of the sepher yetzirah is referred. it is called the absolute or perfect path because it is the means of the primordial which hath no root to which it may be established, except in the penetralia of that gedulah (magnificence) which emanates from the subsisting properties thereof. t

est forms one of its principal emblems (hierophant goes to west in front of water tablet followed by theoricus) it is known as the second or great western quadrangle, or tablet of water, and it is one of the four great tablets delivered unto enoch by the great angel ave. from it are drawn the 3 holy secret names of god empeh arsel gaiol which are borne upon the banners of the west. and numberless divine and angelic names which appertain unto the element of water. the meaning of the tablet of earth and air were explained to you in the preceding grades. hiero: theor: proceed to east. hierophant indicates cross and triangle on the altar. hiero: the cross above the triangle represents the power of the spirit of life rising above the triangle of the waters, and reflecting the triune therein, as

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ch is attributed the countenance of the man, the adam, the restored world. hiero: heg: pract: move to the west of altar. hiero: before you upon the altar is the 17th key of the tarot, which symbolically resumes these ideas. the large star in the center of the heavens has seven principal and 14 secondary rays, and thus represents the heptad multiplied by the triad which yields 21 the number of the divine name, eheieh which as you already know is attached to kether. in the egyptian sense it is sirius, the dog star of isis sothis; around it are the stars of the seven planets, each with its sevenfold counterchanged operation. the nude female figure with the star of the heptagram on her brow is the synthesis of isis, of nephthys and of athor. she also represents the planet venus, through whose

dnezar, whose head was of gold, the breast and the arms of silver, the belly and thighs of brass, the legs of iron, the feet part of iron and part of clay. in his hands are represented the hot and moist natures. heg: conducts practicus to tablet of yetziratic palaces in the south. heg: these are the seven yetziratic palaces, containing the 10 sephiroth. in each palace are the six letters from the divine name of 42 letters. thus, the name of 42 letters has been taken from the 42 first letters of the history of creation, as far as beth of the word "bohu" by various transmutations which are described at length in the sepher pardes. heg: leads practicus to tablet in north. heg: these are the qlippoth with their 12 princes, who are the heads of the 12 months of the year. in the central square a

restrial tablet of the south forms one of its principal emblems. hiero: pract: move to the south. hiero: it is known as the fourth or great southern quadrangle, or tablet of fire and it is one of the four great tablets delivered unto enoch by the great angel ave. from it are drawn the 3 great holy secret names of god oip teea pdoce which are borne upon the banners of the south, and the numberless divine and angelic names which appertain unto the element of fire. the meaning of the other tablets have been already explained to you. hiero: pract: move to the altar. hiero: the triangle surmounting the cross upon the altar, represents the fire of the spirit surmounting the cross of life and of the waters of eden. you will note that it thus forms the alchemical emblem of sulphur. the red lamps a

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

genuine need, generated by real emotion and linked to determination on a practical level. the rules of magick magick is not beyond or above life, but a natural though special part of your world. it is about not leaving fate, your fate, to any guru or deity, but shaping it with your own innate power, the power that emanates from some higher being, goddess or god, energy source, what you will- the divine spark within us all. there are no absolutes in magick, there is only what works for you and enhances your innate wisdom and spirituality. you should use this book as you would any other diy guide and adapt its suggestions to suit what is right for you. choose whatever you feel are the most appropriate herbs, crystals or even entire rituals for your specific purpose. there are provisos, howe

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

using items from your kitchen cupboard, or performing a complicated group ceremony, the source of the power behind it is the same. every spell or ritual involves channelling the life force that runs through all forms of existence and transforming it into higher spiritual energies. these spiritual powers include our own evolved self, which some say is formed through many lifetimes, and the higher divine cosmic energies, such as a supreme god or goddess, or, more abstractly, some sort of divine light, spirit and goodness. magick for healing, it must be said, is not so far removed from the prayers of conventional religions, whose positive influence is well documented. the same effect can be created whatever the focus or faith, and i know from personal experience that positive results can be

s recited love charms while planting herbs in soil embedded with a would-be lover's footprint. on hallowe'en, housewives opened their windows and placed garlic on the window ledge so that only the good family dead might enter and take shelter from the cold. this simple folk magick, rather than ceremonial magick, forms the basis for the majority of spells. as above, so below, the words of the semi-divine father of magick, hermes trismegistos, may originally have evolved from popular magick that is practised in many different cultures around the world to this day. they are certainly as applicable today as they ever were. whatever the aim of your magick may be, if you look around your home, garden, workshop or even office, you have the necessary tools for the spells you require. what is more

the importance of the goddess, while others regard the horned god as her equal, with each assuming different aspects according to the season and ritual. for example, the goddess may appear as the earth or moon deity, and her male counterpart as the corn god or the sun. reaching gods and goddesses in trance modern wiccans call into themselves the energies of the goddess to amplify their own innate divine spark and at times may work in a deep trance, uttering words of prophecy or profound teaching. this is said to increase the power entering the body, like turning up the current from a power source. but until you have practised magick for many years, i would advocate working only in light trance and then only in the controlled situation of a very spiritual group. you can think of this as ope

ABRAMELIN1

be symbolical in the slightest degree, but is simply the work of a conscientious caligraphist wishing to give an appearance of cleanness and completeness to the title page. the wording of each is the same: livre premier (second or troisi me, as the case may be) de la sacr e magie que dieu donna moyse, aaron, david, salomon et d autres saints patriarches et prophetes qui enseigne la vraye sapience divine laiss e par abraham lamech son fils traduite de l hebreu 1458. i give the translated title at the commencement of each of the three books. on the fly-leaf of the original ms. is the following note in the handwriting of the end of the eighteenth century: this volume contains 3 books, of which here is the first. the abraham and the lamech, of whom there is here made question, were jews of the

n. but we must remember, that in his age, the conversion to another religion invariably meant an absolute, solemn and thorough renunciation and denial of any truth in the religion previously professed by the convert. herein would be the danger, because whatever the errors, corruption, or mistakes in any particular form of religion, all are based on and descended from the acknowledgment of supreme divine powers. therefore to deny any religion (instead of only abjuring the mistaken or erroneous parts thereof) would be equivalent to denying formally and ceremonially the truths on which it was originally founded; so that whenever a person having once done this should begin to practise the operations of the sacred magic, he would find himself compelled to affirm with his whole will-force those

ation with one s guardian angel, so that thereby and thereafter we may obtain the right of using the evil spirits for our servants in all material matters. this, then, is the system of the secret magic of abra-melin, the mage, as taught by his disciple abraham the jew; and elaborated down to the smallest points. except in the professed black magic grimoires, the necessity of the invocation of the divine and angelic forces to control the demons is invariably insisted upon in the operations of evocation described and taught in mediaeval magical manuscripts and published works. so that it is not so much, as i have before said, this circumstance, as the mode of its development by the six moons preparation, which is unusual; while again, the thorough and complete classification of the demons wi

tempt for any other systems and methods of operation than the one here laid down. for also besides the unintentional perversions of magical symbols i have above mentioned, there was further the circumstance not only possible but probable of the many black magic grimoires falling into his hands, as they evidently had into abraham's, the symbols in which are in many cases intentional perversions of divine names and seals, so as to attract the evil spirits and repel the good. for the third book of this work is crowded with qabalistic squares of letters, which are simply so many pentacles, and in which the names employed are the very factors which make them of value. among them we find a form of the celebrated sator, arepo, tenet, opera, rotas, which is one of the pentacles in the key of solom

between words, the total numerical value of whose letters is the same; this branch alone is a most complicated study, and it will be foreign to our purpose to go into it here; the more so as my work, the kabbalah unveiled, treats at length of all these points. the so-called practical qabalah is the application of the mystic teachings to the production of magical effects. for the classification of divine and angelic names; of hosts and orders of angels, spirits and demons; of particular names of archangels, angels, intelligences, and demons, is to be found carried out even to minute detail in the qabalah, so that the knowledge hereof can give a critical appreciation of the correspondences, sympathies, and antipathies obtaining in the invisible world. therefore what abraham means is, that th

ABRAMELIN2

elin the mage book ii this adobe acrobat edition contains the complete and unaltered text of the corresponding sections in the second (1900) edition published by john m. watkins, london. prepared and typeset by benjamin rowe, december 16, 1998. 41 the second book of the holy magic, which god gave unto moses, aaron, david, solomon, and other saints, patriarchs and prophets; which teacheth the true divine wisdom. bequeathed by abraham unto lamech his son. translated from the hebrew. 1458. the sacred magic 42 the second book of the sacred magic. prologue. he wisdom of the lord is an inexhaustible fountain, neither hath there ever been a man born who could penetrate its veritable origin and foundation. the sages and holy fathers have drunk long draughts thereof, and have been fully satisfied t

hath indeed wished that we should enjoy the fruit thereof, but he hath not wished to permit us to touch either the tree or its root. it is then not only proper, but further also we are compelled to conform ourselves unto the will of the lord, walking in that path, by the which also our predecessors went, without seeking out through a vain curiosity how it is that god reigneth and governeth in his divine wisdom; because such would be a very great presumption and a bestial conceit. let us then content ourselves with only knowing how many blessings he hath granted unto us sinners, and what extent of power he hath given unto us mortals over all things, and in what way it is permitted unto us to use them. let us then content ourselves with this, laying aside all other, curiosity, observing with

al property; and they can produce no other thing than probable4 effects, and they have absolutely no power in spiritual and supernatural things; but if, however, on certain occasions they5 cause you to behold any extraordinary effect, such is only produced by impious and diabolical pacts and conjurations, the which form of science ought to be called sorcery. finally, let us conclude that from the divine mystery are derived these three kinds of qabalah, viz: the mixed qabalah, and the true wisdom, and the (true) magic. we will, therefore, show forth this last, and the manner of becoming its possessors in the name of god and of his celestial court! of abramelin the mage 45 the second chapter. what we should consider before undertaking this operation. e6 have already said what is the science

we will, therefore, show forth this last, and the manner of becoming its possessors in the name of god and of his celestial court! of abramelin the mage 45 the second chapter. what we should consider before undertaking this operation. e6 have already said what is the science which i7 am to teach you, that is to say, that it is neither in any way human nor diabolical, but (that it is) the true and divine wisdom and magic, which has been handed down by our predecessors unto their successors as a hereditary treasure. in like manner as i myself at present, so even should ye think, before entering into this matter,8 and before taking possession of so great a treasure, how much this gift is sublime and precious, and how vile and base are ye yourselves who be about to receive it. this is wherefor

e of methods to entrap and deceive mankind. this i have myself proved, because when i have operated with the veritable wisdom, all the other enchantments which i had learned have ceased, and i could no longer operate with them, and i made a very careful trial of those which i had learned with the rabbin moses; the cause of which is that the deceit and fraud of the demon can never appear where the divine wisdom is. furthermore, the most certain mark of their falsity is the election of certain days; since there be those which god hath expressly commanded to sanctify, we can freely operate on all other days, and at all times. and whenever ye shall see tables which do mark the days and their differences, the celestial signs, and other like matters,13 pay no attention thereto, because herein is

ABRAMELIN3

ltered text and illustrations of the corresponding sections in the second (1900) edition published by john m. watkins, london. prepared and typeset by benjamin rowe, april 27, 1999. text set in adobe garamond. illustrations set in book antiqua. 120 the third book of the holy magic, which god gave unto moses, aaron, david, solomon, and other saints, patriarchs and prophets; which teacheth the true divine wisdom. bequeathed by abraham unto lamech his son. translated from the hebrew. b e f i. the sacred magick 121 the third book of the sacred magic (the prologue) e who shall have faithfully observed that which hath been taught unto him, and shall have with a good will obeyed the commandments of god, let him, i say, be certain that this veritable and loyal wisdom shall be accorded unto him; an

pray the true god who governeth, ruleth over, and maintaineth all that he hath created; that thou, o lamech, my son, or whomsoever he may be unto whom thou shalt have granted this sacred operation, mayest work it out, having always before thee the fear of god, and in no way use it for evil, because god the eternal hath wished herein to leave us our free will, but woe unto him who shall abuse his divine grace. yet i say not but that if an enemy should attempt thy life, that it is permissible unto thee if necessary to destroy him; but in any other case lay not thine hand unto the sword, but use gentler methods. be kind and affable unto every one. one may also serve a friend without harm unto oneself. david and king solomon could have destroyed their enemies in an instant, but they did not s

f who chastiseth not unless he is outraged. if thou shalt perfectly observe these rules, all the following symbols and an infinitude of others will be granted unto thee by thy holy guardian angel; thou thus living for the honour and glory of the true and only god, for thine own good, and that of thy neighbour. let the fear of god be ever before the eyes and the heart of him who shall possess this divine wisdom and sacred magic. of abramelin the mage 122 the first chapter. o know all manner of things past and future, which be not however directly opposed to god, and to his most holy will( b) to know all things past and future in general( c) to know things appertaining unto the future( d) to know things appertaining unto the future( e) things to happen in war( f) things past and forgotten( g

ares. malach from hebrew mlch= salt; also that which is easily dissolved; to dissolve. amanec from mnk= a chain, or from amn- stability. lanana from lnn= to lodge, or take up one s abode. ananal from an= labour, and nlh, to complete or finish. cenama perhaps from qnm= odoriferous. hcalam perhaps from hcl= spacious (as a palace. no. i is a double acrostic of c f squares. kosem, from hebrew qsm= to divine or prognosticate. obode, from hebrew obd= a servant. sofos from greek sophos= wise, learned, skilful. edobo, perhaps from db= to murmur. mesok from hebrew msk= to mingle or intermix. no. j is a double acrostic of d g squares. rother is perhaps from rtt, trembling, dread; and hrr to conceive or bring forth. ororie from hebrew oror= laying bare, disclosing. toarah from hebrew thvrh= law, reas

s to happen unto mortals, either to awake them from the lethargy wherein they be sunk so that they recognise not their creator, or else to give them an opportunity by their afflictions of increasing their merit. and although god can in no way do evil, but always good, nevertheless we cannot deny that occasionally he permitteth the secondary causes to act. now the executioners and executors of the divine justice be the evil spirits. whence i conclude that although it may be in no sense advisable to work operations for evil, yet that there may arise, however, certain cases which do admit of and permit the same; as (for example) when it is necessary to save and defend one s own life, or to avert some great scandal or evil, or to prevent offensive acts which might be done against oneself, or t

ADDTLS

ing the vertical shaft are called the linea dei patri, the linea dei filiique; while the cross bar is called linea spiritus sancti. the linea dei patri and the linea dei filiique are always the sixth and seventh file counting from either the left or the right; while the linea spiritus sancti be always the seventh line of letters from the top. the great cross provideth us with numerous angelic and divine names. these names be of supreme spiritual importance and should always be treated by the adept with the greatest respect and reverence. it is upon the great cross that the three secret and holy names of god do existeth. these three names are found specifically on the linea spiritus sancti. the linea spiritus sancti is comprised of 12 letters. these 12 letters are divided into the three nam

late to the four elements is the same on each tablet.*important note: the great cross has been darkened in the diagram to better illustrate the four lesser angles. 8 in the center of each lesser angle is a cross of ten squares. this is the sephirotic cross. thou shall note that the lettering of the lesser angles is also black on a white background. it is from this cross that two vitally important divine names are derived. these two divine names serve to "call forth" and "command" the angels and spirits of the lesser angle. thou shall invoke these names when any lesser angle angel is invoked on a square within the lesser angles. the vertical line provideth on the sephirotic cross a name of six letters, reading from top to bottom. example: in the air lesser angle of the a tablet, thou shall

following in the nomenclature of the same letter in the hebrew alphabet. for example, in b, the vowel following b is e pronounced ay. therefore, if b in an angelic name precedes another as in sobha, thou mayest pronounce it sobeh-hah. g may be g following whether it be hard or soft. this is the ancient egyptian use, whereof the hebrew is but a copy, and that many times a faulty copy, save in the divine and mystical names, and some other things. also y and i are similar, also v and u, depending whether the use intended be vowel or consonant. x is the ancient egyptian power of s; but there be some ordinary hebrew names wherein x is made x. from one ritual written by s.a. we find the following given as to the pronunciation of names. in pronouncing the names, take each letter separately. m is

ADEPTUS MINOR INITIATION

us analyze the keyword. i" second "n" third "r" all "i" chief "y" second "n" third "r" all "y" chief "virgo, isis, mighty mother (making sign of isis" second "scorpio, apophis, destroyer (making sign of apophis" third "sol, osiris, slain and risen (making the sign of osiris, slain and risen" all "isis, apophis, osiris- i.a.o (bringing wands up to touch each other along with cruces) chief "let the divine light descend (all separate wands and cruces, and give the sign of cross) all "the sign of osiris slain" chief "l- the sign of the mourning of isis (tilting head) 8 second "v- the sign of typhon and apophis (head up slightly) third "x- the sign of osiris risen (head bowed) all "l.v.x- lux, the light of the cross (crux ansata) k- white, j- gray, b- black, h- blue, g- red, t- yellow, n- emera

in front of cross facing the aspirant (second adept holds out rose crucifix to aspirant saying) second "the symbol of suffering is the symbol of strength wherefore bound as thou art, strive to raise this holy symbol in thy hand, for he that will not strive shall not attain (aspirant takes crucifix in his hand) second (raises hand while invoking "i invoke thee, the great avenging angel awh, in the divine name i.a.o, that thou mayest invisibly place thy hand upon the head of the aspirant in attestation of his obligation (second adept takes the crucifix and hands it to the third adept who in turn replaces it upon the altar) second "repeat now, your new chosen motto and sacramental name. what does the name mean" 13 aspirant (answers) cross of suffering obligation rtk "i, frater/soror, a member

d, and that i will not display our magical implements, nor reveal the use of the same, but will keep secret this inner rosicrucian knowledge even as the same hath been kept secret through the ages; that i will not perform any ritual of the rosea rubeae et aurea cruces before the eyes of any person save for the permission of the chiefs of the order" trapt "i further promise and swear that with the divine permission i will, from this day forward, apply myself to the great work, which is, to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event, i will not abuse the great power entrusted to me" jxn "i furthermore solemnly pledge myself never

reat work, which is, to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event, i will not abuse the great power entrusted to me" jxn "i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self seeking and low material gain or pleasure, and if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me" dwh "i further promise to support the admission of both sexes to our order, on a perfect equality, and that

ribed for study in the various practical grades from adeptus minor to as high as my aspirations will take me" twklm "finally, if in my travels i should meet a stranger who professes to be a member of the rosicrucian order, i will examine him with care before acknowledging him to be such "such are the words of this my obligation as an adeptus minor, whereunto i pledge myself in the presence of the divine one, and of the great avenging angel, awh, and if i fail herein, may my rose be disintegrated and my power in magic cease (third adept hands dagger to the second adept and holds cup conveniently for him. second adept dips point of dagger in wine and makes cross on aspirant's brow, feet, right hand and left hand, and heart, saying) 15 second (for brow "there are three that bear witness in he

ALEE J BOOK OF AIWASS

forms which comprise the all and to declare their role as no more, no less significant than my own. this tendency to worship daemons denotes character weakness. lord egan observes that those who attack him for claiming to be a daemon are themselves daemon worshipers who cannot kick the habit. always remember that daemons are merely a manifestation of the future of our race. we are all inherently divine, the co-creators of a new world order! in this fashion we shall create gods in our own image, for we are the creators, and we are the created. a couple produce an offspring (creators, but they were infants at one time (created. what i'm suggesting is this; something similar occurs on a spiritual level. ducks give birth to ducklings. gods give birth to godlings (humans. evolution occurs, gro

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

se dozen imaginary properties, each of which, besides being a complete illusion, is an absurd, irrational, and self-contradictory notion, that we arrive at even the simplest object of experience. and this object must, of course, be constantly multiplied. otherwise our experience would be confined to a single object incapable of description. 14. we have also got to attribute to ourselves a sort of divine power over our nightmare creation, so that we can compare the different objects of our experience in all sorts of different manners. incidentally, this last operation of multiplying the objects stands evidently invalid, because (after all) what we began with was absolutely nothingness. out of this we have somehow managed to obtain, not merely one, but many; but, for all that, our process ha

abled me afterwards to attain what is called the trance of wonder, which pertains to the grade of a master of the temple, and is a sort of complete understanding of the organism of the universe, and an ecstatic adoration of its marvel. this trance is very much higher than the beatific vision, for always in the latter it is the heart- the phren- which is involved; in the former it is the nous, the divine intelligence of man, whereas the heart is only the centre of the intellectual and moral faculties. 17. but, so long as you are occupying yourself with the physical, your results will only be on that plane; and the principal effect of these concentrations on small parts of the body is the understanding, or rather the appreciation, of sensuous pleasure. this, however, is infinitely refined, e

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

chemist, no common wine. and so, as i talk with the patron concerning the vanity of things, i perceive the secret of the heart of god himself; this, that everything, even the vilest thing, is so unutterably lovely that it is worthy of the devotion of a god for all eternity. what other excuse could he give man for making him? in substance, that is my answer to king solomon. ii. the barrier between divine and human things is frail but inviolable; the artist and the bourgeois are only divided by a point of view-"a hair divided the false and true" i am watching the opalescence of my absinthe, and it leads me to ponder upon a certain very curious mystery, persistent in legend. we may call it the mystery of the rainbow. originally in the fantastic but significant legend of the hebrews, the rainb

mering silence. iii. the prohibitionist must always be a person of no moral character; for he cannot even conceive of the possibility of a man capable of resisting temptation. still more, he is so obsessed, like the savage, by the fear of the unknown, that he regards alcohol as a fetish, necessarily alluring and tyrannical. with this ignorance of human nature goes an ever grosser ignorance of the divine nature. he does not understand that the universe has only one possible purpose; that, the business of life being happily completed by the production of the necessities and luxuries incidental to comfort, the residuum of human energy needs an outlet. the surplus of will must find issue in the elevation of the individual towards the godhead; and the method of such elevation is by religion, lo

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 recoiled from the bergschrund. the explanation is far otherwise. imagine to yourself the mental state of him who inherits or attains the full consciousness of the artist, that is to say, the divine consciousness. he finds himself unutterably lonely, and he must steel himself to endure it. all his peers are dead long since! even if he find an equal upon earth, there can scarcely be companionship, hardly more than the far courtesy of king to king. there are no twin souls in genius. good--he can reconcile himself to the scorn of the world. but yet he feels with anguish his duty towards i

, and he must steel himself to endure it. all his peers are dead long since! even if he find an equal upon earth, there can scarcely be companionship, hardly more than the far courtesy of king to king. there are no twin souls in genius. good--he can reconcile himself to the scorn of the world. but yet he feels with anguish his duty towards it. it is therefore essential to him to be human. now the divine consciousness is not full flowered in youth. the newness of the objective world preoccupies the soul for many years. it is only as each illusion vanishes before the magic of the master that he gains more and more the power to dwell in the world of reality. and with this comes the terrible temptation--the desire to enter and enjoy rather than remain among men and suffer their illusions. yet

le and so terrible? do you know that french sonnet "la legende de l'absinthe" he must have loved it well, that poet. here are his witnesses. apollon, qui pleurait le trepas d'hyacinthe, ne voulait pas ceder la victoire a la mort. il fallait que son ame, adepte de l'essor, trouvat pour la beaute une alchemie plus sainte. donc de sa main celeste il epuise, il ereinte les dons les plus subtils de la divine flore. leurs corps brises souspirent une exhalaison d'or dont il nous recueillait la goutte de--l'absinthe! aux cavernes blotties, aux palis petillants, par un, par deux, buvez ce breuvage d'aimant! car c'est un sortilege, un propos de dictame, ce vin d'opale pale avortit la misere, ouvre de la beaute l'intime sanctuaire--ensorcelle mon coeur, extasie mort ame! what is there in absinthe tha

ALEISTER CROWLEY ACROSS THE GULF

o the great temple at the source of mother nile; it might be. foolishness! i have scarce stirred from thebai. yet have i explored strange countries that they knew not of: and of this also will i tell in due course. i remember- as i never could while i lived in khemi-land- all the minute care of my birth. for my mother was of the oldest house in thebes, her blood not only royal, but mixed with the divine. fifty virgins in their silver tissue stood about her shaking their sistrons, as if the laughter of the gods echoed the cries of the woman. by the bed stood the priest of horus with his heavy staff, the phoenix for its head, the prong for its foot. watchful he stood lest sebek should rise from the abyss. on the roof of the palace watched the three chief astrologers of pharaoh with their ins

d merry; for all the food was magically prepared. every beast that they slew was virgin; every plant that they plucked had been grown and tended by virgins in the gardens of the temple. also the wine was spring water only, but so consecrated by the holy priestesses that one glass was more intoxicating that a whole skin of common wine. yet this intoxication was a pure delight, an enthusiasm wholly divine; and it gave strength, and did away with sleep, and left no sorrow. last, as the first gray glow of hormakhu paled the deep indigo of the night, they crowned and clothed me with white lotus flowers, and took me joyously back into the temple, there to celebrate the matin ritual of awakening the veiled one. thus, and not otherwise, i became priestess of that holy goddess, and for a little whi

they all rejoiced, and obeyed the voice of the goddess that i had declared unto them. now then was i alway alone with that veiled one, and i must enter most fully into that secret period of my life. for, despite its ending, which hath put many wise men to shame, it was to me even as an eternity of rapture, of striving and of attainment beyond that which most mortals- and they initiates even- call divine. now first let it be understood what is the ritual of adoration of our lady the veiled one. first, the priestess performs a mystical dance, by which all beings whatsoever, be they dogs or demons, are banished, so that the place may be pure. next, in another dance, even more secret and sublime, the presence of the goddess is invoked into her image. next, the priestess goes a certain journey

ote, aloof, i gather myself together, and spring madly at the veil, catching it in my two hands. now the veil was of woven gold, three thousand twisted wires; a span thick! yet i put out my whole force to tear it across; and (for she also put out her force) it rent with a roar as of earthquake. blinded i was with the glory of her face; i should have fallen; but she caught me to her, and fixed her divine mouth on mine, eating me up wit the light of her eyes. her mouth moaned, her throat sobbed with love; her tongue thrust itself into me as a shaft of sunlight smites into the palm-groves; my robes fell shrivelled, and flesh to flesh we clung. then in some strange way she gripped me body and soul, twining herself about me and within me even as death that devoureth mortal man. still, still my

ddess, there in one night to reap an harvest of refreshment such as the fields of mortal sleep yield never. so then i woke at dawn, to find her still watching, still looking into my eyes with a tender smile on her mouth that cooed whispers infinitely soothing. indeed with a soft kiss she waked me, for in this art there is aright moment to sleep, and another to waken: which she was well skilled to divine. i rose then- she flitted away like a bird- an robed myself; and, seeking my host, went forth with him to the temple of isis. now their ritual (it appeared) differed in one point from that to which i was accustomed. thus, it was not death to intrude upon the ceremony save only for the profane. priests of a certain rank of initiation might if they pleased behold it. i, therefore, wishing to

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

the ground where i was hiding became wet with some substance, being slightly downhill from the scene i was witnessing. i touched the wetness and found it to be blood. in horror, i screamed and gave my presence away to the priests. they turned toward me, and i saw a loathing that they had cut their chests with the daggers they had used to raise the stone, for some mystical purpose i could not then divine; although i know now that blood is the very food of these spirits, which is why the field after the battles of war glows with an unnatural light, the manifestations of the spirits feeding thereon. may anu protect us all! my scream had the effect of casting their ritual into chaos and disorder. i raced through the mountain path by which i had come, and the priests came running after me, alth

sweet-smelling resins. and the calling be to the north. the first name is marduk the lord of lords, master of magicians. his name should not be called except when no other will do, and it is the most terrible responsibility to do so. the word of his calling is dugga. this is his seal: the second name is marukka knows all things since the beginning of the world. knows all secrets, be they human or divine, and is very difficult to summon. the priest should not summon him unless he is clean of heart and spirit, for this spirit shall know his innermost thoughts. this is his seal: the third name is marutukku master of the arts of protection, chained the mad god at the battle. sealed the ancient ones in their caves, behind the gates. possesses the arra star. this is his seal: the third name is m

y it was not enki. and i have heard them calling all the names of the ancient ones, proudly, at their rites. and i have seen the blood split upon the ground and the mad dancing and the terrible cries as they yelled upon their gods to appear and aid them in their mysteries. and i have seen them turn the very moon's rays into liquid, the which they poured upon their stones for a purpose i could not divine. and i have seen them turn into many strange kinds of beast as they gathered in their appointed places, the temples of offal, whereupon horns grew from heads that had not horns, and teeth from mouths that had not such teeth, and hands become as the talons of eagles or the claws of dogs that roam the desert areas, mad and howling, like unto those who even now call my name outside this room!

ALEISTER CROWLEY BOOK OF LIES

illed rerespectively with a note of interrogation and a mark of exclamation. the other chapters contain sometimes a single word, more frequently from a half-dozen to twenty paragraphs. the subject of each chapter is determined more or less definitely by the qabalistic import of its number. thus chapter 25 gives a revised ritual of the pentagram; 72 is a rondel with the refrain shemhamphorash, the divine name of 72 letters; 77 laylah, whose name adds to that number; and 80, the number of the letter pe, referred to mars, a panegyric upon war. sometimes the text is serious and straightforward, sometimes its obscure oracles demand deep knowledge of the qabalah for interpretation, others contain obscure allusions, play upon words, secrets expressed in cryptogram, double or triple meanings which

s, which is here identified with the will. the greek word pi-upsilon-rho-alpha-mu-iotasigma has the same number as phi-alpha-lambda-lambda-omicron-sigma. this chapter is quite clear, but one my remark in the last paragraph a reference to the nature of samadhi. book of lies get any book for free on: www.abika.com 39 as man loses his personality in physical love, so does the magician annihilate his divine personality in that which is beyond. the formula of samadhi is the same, from the lowest to the highest. the rosy-cross is the universal key. but, as one proceeds, the cross becomes greater, until it is the ace, the rose, until it is the word [41] 16 kappa-epsilon-alpha-lambda-eta iota-sigma the stag-beetle death implies change and individuality if thou be that which hath no person, which i

ramatic experience that it refers. the mind is called "wind, because of its nature; as has been frequently explained, the ideas and words are identical. in this free-flowing, centreless material arises an eddy; a spiral close-coiled upon itself. the theory of the formation of the ego is that of the hindus, whose ahamkara is itself a function of the mind, whose ego it creates. this ego is entirely divine. zoroaster describes god as having the head of the hawk, and a spiral force. it will be difficult to understand this chapter without some experience in the transvaluation of values, which occurs throughout the whole of this book, in nearly every other sentence. transvaluation of values is only the moral aspect of the method of contradiction. the word "turbulence" is applied to the ego to su

tises divination, usually with the object of finding water or minerals, by means of the vibrations of a hazel twig. the meadow represents the flower of life; the orchard its fruit. the paddock, being reserved for animals, represents life itself. that is to say, the secret spring of life is found in the place of life, with the result that the horse, who represents ordinary animal life, becomes the divine horse pegasus. in paragraph 6 we see this spring identified with the phallus, for it is not only a source of water, but highly elastic, while the reference to the seasons alludes to the wellknown lines of the late lord tennyson "in the spring a livelier iris changes on the burnished dove, in the spring a young man's fancy lightly turns to thoughts of love -locksley hall. in paragraph 7 the

alludes to the wellknown lines of the late lord tennyson "in the spring a livelier iris changes on the burnished dove, in the spring a young man's fancy lightly turns to thoughts of love -locksley hall. in paragraph 7 the place of life, the universe of animal souls, is identified with the toad, which "ugly and venomous, wears yet a precious jewel in his head -romeo and julietthis jewel being the divine spark in man, and indeed in all that "lives and moves and has its being. note this phrase, which is highly significant; the word "lives" excluding the mineral kingdom, the word "moves" the vegetable kingdom, and the phrase "has its being" the lower animals, including book of lies get any book for free on: www.abika.com 113 woman. this "toad" and "jewel" are further identified with the lotus

ALEISTER CROWLEY BOOK OF THE LAW

i will be at your arms in battle& ye shall delight to slay. success is your proof; courage is your armour; go on, go on, in my strength& ye shall turn not back for any! iii,47: this book shall be translated into all tongues: but always with the original in the writing of the beast; for in the chance shape of the letters and their position to one another: in these are mysteries that no beast shall divine. let him not seek to try: but one cometh after him, whence i say not, who shall discover the key of it all. then this line drawn is a key: then this circle squared in its failure is a key also. and abrahadabra. it shall be his child and that strangely. let him not seek after this; for thereby alone can he fall from it. iii,48: now this mystery of the letters is done, and i want to go on to

ALEISTER CROWLEY LIBER 777

s, that transcending of the laws of intellect which is madness in the ordinary man, genius in the overman who hath arrived to strike off more fetters from our understanding. the savage who cannot conceive of the number six, the orthodox mathematician who cannot conceive of the fourth dimension, the philosopher who cannot conceive of the absolute all these are one; all must be impregnated with the divine essence of the phallic yod of macroprosopus, and give birth to their idea. true (we may agree with balzac, the absolute recedes; we never grasp it; but in the travelling there is joy. am i no better than a staphylococcus because my ideas still crowd in chains? but we digress. the last attempts to tabulate knowledge are the kabbala denudata of knorr von rosenroth (a work incomplete and, in s

samma sati and samaditthi cxcii. english of col. lxxxii lxxxiii. the attribution of the hexagram. 12 right speech left lower point 13 right aspiration bottom point 14 right conduct right lower point 21 right discipline right upper point 27 right energy left lower point 30 right rapture centre point 32 right recollection (in both senses of the word. right view-point. top point table iii 21 lxxxiv. divine names of briah. lxxxv. angels of briah. lxxxvi. choirs of angels in briah. lxxxvii. palaces of briah. 0. 1 lawhy yehuel \yprc seraphim 2 lapr raphael \ynpwa auphanim 3 la laybwrk kerubiel \ybwrk kerubim \ycdq cwdq lkyh hekel qadosh qadeshim 4 (sic) xpxm layqdx tzadqiel \ynnyc shinanim hbha lkyh h. ahbah 5 dwhy cycrt tharshish \ycicrt tharshishim twkz lkyh h. zakoth 6 hwhy* wrttm metatron \y

lory \ymc wlyw lbt tebel vilon shamaim veil of the vault of heaven table iv 22 xcv. contents of col. xciv. xcvi* the revolutions of hwhy in yetzirah. xcvii. parts of the soul. xcviii. english of col. xcvii. 0. 1 hwhy hdyjy yechidah the self 2 whhy hyj chiah the life force 3 blessings, all good things hhwy hmcn neshamah the intuition 4 snow, rain, spirit of life, blessings hywh 5 angels singing in divine presence ywhh 6 altar, mikhael offering souls of just wyhh 7 millstones where manna for just is ground for future whyh 8 sol, luna, planets, stars, and 10 spheres yhwh 9 hyhw jwr ruach the intellect 10 has no use. follow 390 heavens, 18,000 worlds, earth, eden and hell. hhyw yhhw hwhy la cpn nephesh the animal soul, which perceives and feeds. xcix* archangels of assiah. c* angels of assiah

of seven inferiors] hyha rca hyha existence of existences. yqytud aqytu ancient of ancient ones. acydq aqytu holy ancient one. fwcp rwa the simple light. yrmfd hrymf concealed of the concealed acyr the head ymynp rwa the inner light wylu the most high awh he. ald acyr the head which is not. line 2. chokmah has additional titles: hmjk power of yetzirah.1 y of tetragrammaton. ba aba it has also the divine name, hwhy. line 3. binah has these additional titles: ama the dark sterile mother. amya the bright pregnant mother \yhla \yhla hwhy divine names. aysrwk throne. line 4. chesed has this additional title: hmjk majesty. line 5. geburah has these additional titles: yd justice. djp fear. line 6. tiphereth has these additional titles: ypna ryuz lesser countenance ]lm king. ypna ryuc seir anpin \

ALEISTER CROWLEY LIBER CHANOKH

erubic and servient squares are nowhere stated in chanokh. the rule apparently used by dee (vide the lists of names in the book of supplications and invocations in sloane ms. 3191) was to use the black cross letter on the same row of the general view of the tablets as the name you were working with; thus only the letters e, x, a, r, p, h, c, o, m, a were thus used. these were used to (a) generate divine names ruling the angels of the four squares above the bar of the cross in each lesser angle, and (b) generate the names of cacodaimons from pairs of letters below the bar of the cross. liber lxxxiv 39 the golden dawn rule, per contra (apparently deriving from sloane 307, was to refer one of the four lines of the tablet of union to each watchtower; thus exarp to air, hcoma to water, nanta to

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ands extended, fingers closed and thumb on side such that the palms rest on the two opposite shoulders. introduction "epsilon-sigma-sigma-epsilon-alpha-iota alpha-theta-alpha-nu-alpha-tau-omicronsigma theta-epsilon-omicron-sigma, alpha-mu-beta-rho-omicron-tau-omicronsigma, omicron-upsilon-chi epsilon-tau-iota theta-nu-eta-tau-omicron-sigma pythagoras "magic is the highest, most absolute, and most divine knowledge of natural philosophy, advanced in its works and wonderful operations by a right understanding of the inward and occult virtue of things; so that true agents being applied to proper patients, strange and admirable effects will thereby be produced. whence magicians are profound and diligent searchers into nature; they, because of their skill, know how to anticipate an effect, the w

ue, the next thing is to understand the conditions necessary to following it out. after that, one must eliminate from oneself every element alien or hostile to success, and develop those parts of oneself which are specially needed to control the aforesaid conditions. let us make an analogy. a nation must become aware of its own character before it can be said to exist. from that knowledge it must divine its destiny. it must then consider the political conditions of the world; how other countries may help it or hinder it. it must then destroy it itself any elements discordant with its destiny. lastly, it must develop in itself those qualities which will enable it to combat successfully the external conditions which threaten to oppose is purpose. we have had a recent example in the case of t

equinox is the best which has been written on the subject. it should be deeply studied, in connection with the qabalistic diagrams in nos. ii and iii "the temple of solomon the king. such is a crude and elementary sketch of this system. the formula of tetragrammaton is the most important for the practical magician. here yod= 2, he= 3, vau= 4 to 9, he final= 10. the number two represents yod, the divine or archetypal world, and the number one is only attained by the destruction of the god and the magician in samadhi. the world of angels is under the numbers four to nine, and that of spirits under the 3 number ten<paths" in this condensed sketch. they should be studied in view of all their attributes in 777, but more especially t

like a person who, observing this, should attack both the professors of french and the inhabitants of paris, and perhaps go on to deny the existence of france. let us say, once again, that the magical language is nothing but a convenient system of classification to enable the magician to docket his experiences as he obtains them. yet this is true also, that, once the language is mastered, one can divine the unknown by study of the known, just as one's knowledge of latin and greek enables one to understand some unfamiliar english word derived from those sources. also, there is the similar case of the periodic law in chemistry, which enables science to prophesy, and so in the end to discover, the existence of certain previously unsuspected elements in nature. all discussions upon philosophy

theus, representative of respectability<god. see my "good hunting" and dr. j.g.frazer's "golden bough> is destroyed by his pride. he goes out into the mountains to attack the women who have followed bacchus, the youth whom he has mocked, scourged, and put in chains, yet who has only smiled; and by those women, in their divine madness, he is torn to pieces. it has already seemed impertinent to say so much when walter pater has told the story with such sympathy and insight. we will not further transgress by dwelling upon the identity of this legend with the course of nature, its madness, its prodigality, its intoxication, its joy, and above all its sublime persistence through the cycles of life and death. the paga

ALEISTER CROWLEY MAGICK WITHOUT TEARS

o words together, having the value 1* in the original in greek 2* in the original in greek. 3* in the original in hebrew. 4* in the original in hebrew. 5* in the original in greek. 13 of 831, they contain the secret meanings pyramis and phallos, which is the same idea in different forms; thus you have three ways of expressing the creative form, in its geometrical aspect, its human aspect, and its divine aspect. i am making a point of this, because the working out of this motto should give you a very clear idea of the sort of way in which qabalah should be used. i think it is rather useful to remember what the essence of the qabalah is in principle; thus, in your correspondence for malkuth, yesod, and hod you are simply writing down some of the ideas which pertain to the numbers 10, 9, and

d just as true- as your disgusting skeleton. each to his taste: if you prefer this loathly brooding on decay; i call it growth, and lovelier than all the glamours of the day. you would not dally with doreen because her fairness was to fade, 54 because you know the things unclean that go to make a mortal maid. i, if her rotten corpse were mine, would take it as my natural food, denying all but the divine alike in evil and in good. aspasia may skin me close, and lais load me with disease. poor pleasures, bitter bargains, these? i shall despise diogenes. follow your fancy far enough! at last you surely come to god. there is thus in this school no attempt to deny that nature is, as zoroaster said "a fatal and evil force; but nature is, so to speak "the first matter of the work, which is to be

that you cannot will a thing properly unless you are aiming at a definite goal. but this is not the case. thinking of the goal actually serves to distract the mind. in these few words is included the whole method without all the bombastic piety of the servile doctrine of mysticism about the surrender of the will. nor is this idea of surrender actually correct; the will must be identified with the divine will, so-called. one wants to become like a mighty flowing river, which is not consciously aiming at the sea, and is certainly not yielding to any external influence. it is acting in conformity with the law of its own nature, with the tao. one can describe it, if necessary, as "passive love; but it is love (in effect) raised to its highest potential. we come back to the same thing: when pas

magic without tears get any book for free on: www.abika.com 129 characteristics. you will therefore make up your mind that it is a saturnian god-form that you need. fortunate indeed for you that you have practiced daily the assumption of such forms! very firmly, very steadily, very slowly, very quietly, you transform your normal astral appearance into that of sebek. the chimaera, recognizing your divine authority, becomes less formidable and menacing in appearance. he may, in some way, indicate his willingness to serve you. very good, so far; but it is of course the first essential to make sure of his integrity. accordingly you begin by asking his name. this is vital; because if he tells you the truth, it gives you power over him. but if, on the other hand, he tells you a lie, he abandons

erefore he has given you the correct word "thelema" in a form unfamiliar to you. you man now consider yourself satisfied of his good faith, and may proceed to inspect him more closely. the stars above his head suggest the influence of binah, whose number also is three, while the most striking thing about him is the core of his being: the letter yod (one does not count the termination "ah: being a divine suffix it represents the inmost light and the outermost light) this yod, this spark of intense brilliance, is of the pale greenish gold which one sees (in this world) in the fine gold leaf of tibet. it glows with ever greater intensity as you concentrate upon observing him, which you could not do while you were preoccupied with investigating his credentials. confidence being thus establishe

ALEISTER CROWLEY MEDITATION

described, or such as 13 they have themselves pictured; and, without the slightest grounds for saying so, they make the assumption "this is that" in the bhagavadgita a vision of this class is naturally attributed to the apparation of vishnu, who was the local god of the period. anna kingsford, who had dabbled in hebrew mysticism, and was a feminist, got an almost identical vision; but called the "divine" figure which she saw alternately "adonai" and "maria" now this woman, though handicapped by a brain that was a mass of putrid pulp, and a complete lack of social status, education, and moral character, did more in the religious world than any other person had done for generations. she, and she alone, made theosophy possible, and without theosophy the world-wide interest in similar matters

in this preliminary sketch only with examples of religious genius. other kinds are subject to the same remarks, but the limits of our space forbid discussion of these> we do not believe in any supernatural explanations, but insist that this source may be reached by the following out of definite rules, the degree of success depending upon the capacity of the seeker, and not upon the favour of any divine being. we assert that the critical phenomenon which determines success is an occurrence in the brain characterized essentially by the uniting of subject and object. we propose to discuss this phenomenon, analyse its nature, determine accurately the physical, mental and moral conditions which are favourable to it, to ascertain its cause, and thus to produce it in ourselves, so that we may ad

an aspiration after realty, truth. 3. o the jewel in the lotus! amen- refers to buddha and harpocrates; but also the symbolism of the rosy cross. 4. gives the cycle of creation. peace manifesting as power, power dissolving in peace. 5. god. it adds to 66, the sum of the first 11 numbers. 6. he is god, and there is no other god than he. 7. o! let us strictly meditate on the adorable light of that divine savitri (the interior sun, etc. may she enlighten our minds! 8. say: he is god alone! god the eternal! he begets not and is not begotten! nor is there like unto him any one! 9. unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee> there are many other mantras. sri sabapaty swami gives a parti

of the form which has been universally described as human; although the persons describing it proceed to add a great number of details which are not human at all. this particular appearance is usually assumed to be "god" but, whatever it may be, the result on the mind of the student is tremendous; all his thoughts are pushed to their greatest development. he sincerely believes that they have the divine sanction; perhaps he even supposes that they emanate from this "god" he goes back into the world armed with this intense conviction 32 and authority. he proclaims his ideas without the restraint which is imposed upon most persons by doubt, modesty, and diffidence<
ach really corresponds, and discuss the construction and the use of everything. the magician works in a "temple" the universe, which is (be it remembered) conterminous with himself<consciousness. all without does not exist for you> in this temple a "circle" is drawn upon the floor for the limitation of his working. this circle is protected by divine names, the influences on which he relies to keep out hostile thoughts. within the circle stands an "altar, the solid basis on which he works, the foundation of all. upon the altar are his "wand "cup "sword" and "pantacle" to represent his will, his understanding, his reason, and the lower parts of his being, respectively. on the altar, too, is a phial of "oil" surrounded by a "scourge" a "d

ALEISTER CROWLEY SEPHER SEPHIROTH

male principle. but these have many symbols "e.g" sometimes yoni is 0 or 3 and lingam 2 "lingam-yoni" a form of the rosy cross "macrocosmchsacrifice; altar (ar) xbd love, beloved; david dwd give, give (see 17, bhy) bh bh to grind, direct, stretch out hdh gold bhz hand (cf. 20) dy sufficiency, plenty yd valley )yg 15 the mystic number of geburah hod: splendour dwh the monogram of the eternal: the divine name of chokmah hy spring byb) steam, vapour dy) pride; a carrying out; exaltation hw)g overflowing, abounding bwz he who impels; to force xz to hide hbx lamentation yh 16 hyssop bwz) he seized, cleaved to zx) elevated, exalted, high hwbg injury, war, lust; fell hwh she )yh alas. woe yw like, equal to gwz hook, brooch, ring xx 17 capricorn: a kid, young goat ydg nuts zwg) ah. alas! yw) nerv

hy 18 my favourite, my beloved ybh) hatred hby) the antique serpent)+x living yx (notariqon of yehi aur, 232 )w)y 19 an enemy byw) was black hyd eve: to manifest, show forth hwx nation; gentile ywg 20 yod: a hand dwy a name of god yy fraternity hwx) black liquid wyd it was hyh the breast; a vision; a prophet; to gaze hzx sin h)+h golden bwhz 21 the mystic number of tiphareth existence, being: the divine name of kether hyh) but, howbeit; certainly k) deep meditation gygh ah. alas! ywh purity, innocence wxz part of hwhy (see sepher yetzirah) why 22 with his hand wdyb by yodh dwyb hearer in secret hy))h the state of puberty gwwz a magical vision (ch )wzx wheat h+x good hbw (notariqon of gyehovah elohim yehovah achad h, 151 )y)y unity dxy 23 parted, removed, separated xxz joy hwdx a thread +wx

rent, innocent kz a parable, enigma, riddle hdyx 28 the mystic number of netzach the god hadit (cf. 419 +ydh mire, clay +y+ union, unity dwxy power, strength xk palate kx one beloved dydy 29 is broken, crushed; he croucheth (ps. 10:10) hkd to break down, overturn kdh 30 a party to an action at law; defendant, plaintiff (note lamed= 30= libra= viii, gjustice h) byyx it will be hyhy 31 how? ky) to; divine name of chesed l) to go kwh a beating, striking, collision h)kh and there was (gn 1:3; see s.d. 1:31) yhyw not, no )l 32 (coalescence of hyh) and hwhy: macroprosopus and microprosopus. this is symbolised by the hexagram. suppose the 3 hehs conceal the 3 mothers: aleph, mem and shin; and we get 358 q.v) hwhyh) lord; not lb the bond of matrimony gwwyz was pure hkz zig-zag, fork-lightning zyzx

yh) and hwhy: macroprosopus and microprosopus. this is symbolised by the hexagram. suppose the 3 hehs conceal the 3 mothers: aleph, mem and shin; and we get 358 q.v) hwhyh) lord; not lb the bond of matrimony gwwyz was pure hkz zig-zag, fork-lightning zyzx unity dyxy glory dwbk mind, heart, centre bl 33 sorrow; wept, mourned lb) spring, fountain; ruins; wave; dung; oil vessel lg 34 god the father: divine name attributed to jupiter b) l) to ransom, avenge, pollute l)g to reveal )lg wretched; a pauper ld a common person; uneducated, ignorant +wydh 35 agla, a name of god (notariqon of ateh gibor le-olahm adonai, 858 )lg) boundary, limit lbg he will go khy 36 the mystic number of hod a tent, tabernacle lh) how (la. 1:1, 2:1& 4:1-2) hky) to curse; goddess; a name of god attributed to mercury hl)

violate; bulwark, wall, rampart; profane lx moist, fresh, green xl 39 to abide, dwell lbz dew l+ the eternal is one dx) hwhy he cursed; laudanum +l 40 liberator: a title of yesod l)wg to cut off lzg a rope; ruin; to bind lbx milk blx the hand of the eternal hwhy dy to me, to mine yl 41 fecundity blx) ram; force (hence ga hero h; hart, a title of malkuth ly) my god yl) mother m) to fail, cease l+b divine majesty l)w)g terminus lwbg to burn lxg terror lwh to go round in a circle lgx a name of god (see i.r.q. 778& no. 86) hwhy hy 42 the number of letters of a great name of god terrible and strong, and of the assessors of the dead eloah, a name of god hwl) the supernal mother, unfertilized (cf. 52 )m) terror, calamity hhlb loss, destruction ylb to cease ldx my glory ydwbk the earth (our world)

ALEISTER CROWLEY TAO TEH KING

working with rodey minor and others does not settle the question of amalantrah being physical or incorporeal. this consultation took the form of ritual questioning of a spirit, and attendant visions of which the 'codex' would be one) he came readily to my aid and exhibited to me a codex of the original, which conveyed to me with absolute certitude the exact significance of the text. i was able to divine without hesitation or doubt the precise manner in which legge had been deceived. he had translated the chinese with singular fidelity, yet in almost every verse the interpretation was altogether misleading. there was no need to refer to the text from the point of view of scholarship. i had merely to paraphrase his translation in the light of actual knowledge of the true significance of the

imen. 2. the adept is then master to the zelator, and the zelator assisteth and honoreth the adept. yet unless these relations were manifest, even the most intelligent observer might be perplexed as to which was which. this is called the crown of mystery((the adept has become so absolutely natural that he appears unskillful. ars est celare artem. it is only he who has started on the path that can divine how sublime is the master) 32 chapter xxviii the return to simplicity. 1. balance thy male strength with thy female weakness and thou shalt attract all things, as the ocean absorbeth all rivers; for thou shalt formulate the excellence of the child((weh note: the ts has a mark for a footnote at this point. none is found in the end notes to match it. crowley's intent cannot be definitely defi

will instinctively turn to perfection; i will take no measures, and the people will enjoy true wealth; i will restrain ambition, and the people will attain simplicity. 63 chapter lviii adaptation to environment. 1. the government that exerciseth the least care serveth the people best; that which meddleth with everybody's business worketh all manner of harm. sorrow and joy are bedfellows; who can divine the final result of either? 2. shall we avoid restriction? yea; restriction distorteth nature, so that even what seemeth good in it is evil. for how long have men suffered from misunderstanding of this. 3. the wise man is foursquare, and avoideth aggression; his corners do not injure others. he moveth in a straight line((according to his will) and turneth not aside therefrom; he is brillian

ALEISTER CROWLEY THE I CHING

t off is he- and evil his end be! 44 the kau hexagram lingam of air- kau: suddenly encountering- behold a woman- do not wed her? who is bold. restrain weak folly- or woo melancholy! here's fish- but ask not fishy folk to dine! defeated, yes; but not at meat with swine! no fish- because thou hast mixed with thieves, in fine conceal thy virtues- cellars ripen wine! but hermits lose things human for divine. 45 the zhui hexagram water of yoni- zhui: collection; to the shrine repair and sacrifice the greatest victories there! alone, art helpless; call thy right ally; with him, even small prayers earn heaven's swift reply. baffled, yet struggling, thou shalt cease to sigh. success excuses boldness; recollect then to be firm in virtue and correct! weep for thy loneliness- but still aim high! 46 t

on; firm its auspice we may guess, realization, progress, and success. upset the foul pots! thy whore earns mother fee. before thou eat set guards about thy table! frowns failure if thou be not equitable. then shame on thee; thy case is pitiable. gold ornaments men's firm sincerity. and rings of jade attest him honourable! 51 the chen hexagram fire of fire- chen: fire! beware, but smile with mein divine! let nothing scare thee into spilling wine! here's trouble; watch thy ways, but drink thy wine! take lofty ground; the tide will ebb and flow. distraught? may danger teach thee low to go! fight fire with fire, or sink in mud supine! troubles mean profits for the men who know. caution! foresee the action of the foe! 52 the kan hexagram earth of earth- kan: earth; keep silence like thy spine!

ALEISTER CROWLEY THE LAW OF LIBERTY

er of our book is given the word of hadit, who is the complement of nuit. he is eternal energy, the infinite motion of things, the central core of all being. the manifested universe comes from the marriage of nuit and hadit; without this could no thing be. this eternal, this perpetual marriage-feast is then the nature of things themselves; and therefore everything that is, is a crystallization of divine the law of liberty get any book for free on: www.abika.com 4 ecstasy. hadit tells us of himself "i am the flame that burns in the heart of every man, and in the core of every star" he is then your own inmost divine self; it is you, and not another, who are lost in the constant rapture of the embraces of infinite beauty. a little further on he speaks of us "we are not for the poor and the sa

ALEISTER CROWLEY THE LOST CONTINENT

true. these are but a few of the magic powers so-called of the compounds of zro; but they will indicate the power of atlas by shewing what it could afford to neglect. yet all these powers were implicit in the process of 'working. the art of prediction was in the same unsatisfactory state as it is in england today. nor was its practice encouraged. a magician makes the future, and does not seek to divine it. all true prediction was therefore necessarily catastrophe. the greatest good fortune seemed worthless to an atlantean, since it was accident, and if accidents are to happen, one of them may be fatal. they believed themselves to be equal to the whole tendency of things, and proudly gazed on nature as a man might upon a virgin captive to his spear. everything that was being was zro; every

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

hat eye but theirs may see? or, if one see, should not your worship wake the cloisters of his soul to echo sanctity for that so lovely a deed and gracious you have done? al i,13 "i am above you and in you. my ecstasy is in yours. my joy is to see your joy" the old comment 13. this doctrine implies some mystic bond which i imagine is only to be understood by experience; this human ecstasy and that divine ecstasy interact. a similar doctrine is found in the bhagavad gita. the new comment note that space is omnipresent<illusion of duality. but when nuith says "i am infinite space and the infinite stars thereof (verse 22) there must be some other meaning

of the qabalistic zero. other correspondences are yun sic, s.b "yang ?weh and yin, yod and he, etc. but most such dualities have been conceived in very gross and unphilosophical forms. of course, it is impossible to grasp this subject properly by reason; only the understanding developed by meditation and spiritual experience avails. initiation is pantomorphously progressive. note that the secret divine letter sht which is the key of this book is by shape the sun united with the moon c= sh, o= t co= sht. weh note: elsewhere crowley calls this sign "the secret sigil of the beast" and it is depicted by a crescent attached to the left side of a circle. sometimes the circle is dotted. sometimes the greek lower case letters sigma-theta are written connectively for this (vide. liber mcclxiv, val

ng various complementary ideas; especially the five of the microcosm with the six of the macrocosm. al i,21 "with the god& the adorer i am nothing: they do not see me. they are as upon the earth; i am heaven, and there is no other god than me, and my lord hadit" the old comment 21. refers to the actual picture on the stele. nuit is a conception immeasurably beyond all men have even thought of the divine. thus she is not the mere star-goddess, but a far higher thing, dimly veiled by that unutterable glory. this knowledge is also to be attained by adepts; the outer cannot reach to it. the new comment the importance of this verse lies in the assertion of the metaphysical entity of our lady, her incomprehensibility to normal sense. the method of invoking nuit is given in liber xi (see equinox

ep intact the bogey he so dreads; the demonstration that love is a general passion, pure in itself, and the redeemer of all them that put their trust in him, is to tear open the raw ulcer of his soul. we of thelema are not the slaves of love "love under will" is the law. we refuse to regard love as shameful and degrading, as a peril to body and soul. we refuse to accept it as the surrender of the divine to the animal; to us it is the means by which the animal may be made the winged sphinx which shall bear man aloft to the house of the gods. we are then particularly careful to deny that the object of love is the gross physiological object which happens to be nature's excuse for it. generation is a sacrament of the physical rite, by which we create ourselves anew in our own image, weave in a

resolves the whole question in conformity with the facts observed by science and the proprieties prescribed by magick. it must be obvious to the most embryonic tyro in alchemy that if there be any material substance soever endowed with magical properties, one must class, primus inter pares, that vehicle of essential humanity which is the first matter of that great work wherein our race shares the divine prerogative of creating man in its own image, male and female. it is evidently of minor importance whether the will to create be consciously formulated. lot in his drunkenness served the turn of his two daughters, no less than jupiter, who prolonged the night to forty-eight hours in order to give himself time to beget hercules. man is in actual possession of this supreme talisman. it is his

ALEISTER CROWLEY THE OTO GNOSTIC MASS

of labour, and to pastors and husbandmen be thou propitious. the people: so mote it be. the principles the deacon: mysterious energy, triform, mysterious matter, in fourfold and sevenfold division, the interplay of which things weave the dance of the veil of life upon the face of the spirit, let there be harmony and beauty in your mystic loves, that in us may be health and wealth and strength and divine pleasure according to the law of liberty; let each pursue his will as a strong man that rejoiceth in his way, as the course of a star that blazeth for ever among the joyous company of heaven. the people: so mote it be. birth the deacon: be the hour auspicious, and the gate of life open in peace and in well-being, so that she that beareth children may rejoice, and the babe catch life with bo

ALEISTER CROWLEY THE QABALAH

and used it to denote the astral body t.s. 2 the previous installment of temple of solomon the king, in equinox i (4) t.s. liber lviii 6 fortunately, there is one science that can aid us, a science that, properly understood by the initiated mind, is as absolute as mathematics, more self-supporting than philosophy, a science of the spirit itself, whose teacher is god, whose method is simple as the divine light, and subtle as the divine fire, whose results are limpid as the divine water, all-embracing as the divine air, and solid as the divine earth. truth is the source, and economy the course, of that marvellous stream that pours its living waters into the ocean of apodeictic certainty, the truth that is infinite in its infinity as the primal truth which which it is identical is infinite in

rse, of that marvellous stream that pours its living waters into the ocean of apodeictic certainty, the truth that is infinite in its infinity as the primal truth which which it is identical is infinite in its unity. need we say that we speak of the holy qabalah? o science secret, subtle, and sublime, who shall name thee without veneration, without prostration of soul, spirit, and body before thy divine author, without exaltation of soul, spirit, and body as by his favour they bathe in his lustral and illimitable light? it must first here be spoken of the exoteric qabalah to be found in books, a shell of that perfect fruit of the tree of life. next we will deal with the esoteric teachings of it, as frater p. was able to understand them. and of these we shall give examples, showing the fals

hing defined. thus, then, we obtain a duad composed of 1 and its reflection. now also we have the commencement of a vibration established, for the number 1 vibrates alternately from changelessness to definition, and back to changelessness again. thus, then, is it the father of all numbers, and a fitting type of the father of all things. the name of the first sephira is rtk, kether, the crown. the divine name attributed to it is the name of the father given in exodus iii, 14: hyha, eheieh, i am. it signifies existence. this first sephira contained the other nine, and produced them in succession, thus: the number 2, or the duad. the name of the second sephira is hmkj, chokmah, wisdom, a masculine active potency reflected from kether, as i have before explained. this sephira is the active and

es existence. this first sephira contained the other nine, and produced them in succession, thus: the number 2, or the duad. the name of the second sephira is hmkj, chokmah, wisdom, a masculine active potency reflected from kether, as i have before explained. this sephira is the active and evident father, to whom the mother is united, who is the number 3. this second sephira is represented by the divine names, hy, yah, and hwhy; and among the angelic hosts by \ynpwa, auphamim, the wheels. it is also called ba, the father. the third sephira, or triad, is a feminine passive potency, called hnyb, binah, the understanding, who is co-equal with chokmah. for chokmah, the number 2, is like two straight lines which can never enclose a space, and therefore is powerless till the number 3 forms the t

misleading; the elohim are androgynous as has been repeatedly explained t.s. liber lviii 12 qabalah, equal before god. woman is equal with man, and certainly not inferior to him, as it has been the persistent endeavour of so-called christians to make her. aima is the woman described in the apocalypse (ch xii).17 this third sephirah is also sometimes called the great sea. to her are attributed the divine names \yhla, elohim, and \yhla hwhy; and the angelic order \ylara, aralim, the thrones. she is the supernal mother, as distinguished from malkuth, the inferior mother, bride and queen. the number 4. this union of the second and third sephiroth produced dsj, chesed, mercy or love, also called hlwdg, gedulah, greatness or magnificence; a masculine potency represented by the divine name la, el

ALEISTER CROWLEY THE SWORD OF SONG

r the cloud be the red mist of christianity, or the glimmering silver-white of celtic paganism; the hard grey dim-gilded of buddhism, the fleecy opacity of islam, or the mysterious medium of those ancient faiths which come up in as many colours as their investigator has moods* in order to get over the ethical difficulties presented by the na ve naturalism of many parts of those scriptures, in the divine authority of which he firmly believed, philo borrowed from the stoics (who had been in like straits in respect of greek mythology) that great excalibur 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

true wisdom? o esteemed tahuti !25 you are, you are, you are a beauty! if after all these years of worship you hail ra26 his bark or nuit27 her ship* a flat cake of unleavened bread. as a matter of fact they do not enjoy and indeed will not eat them, preferring dok, a past of course flour and water, wrapped round a hot stone. it cooks gradually, and remains warm all day. pentecost 29 slowness of divine justice. poet pockets piety stakes. national anthem of natal. but this talk is all indigestion. now for health. reasons for undertaking the task. and sail the waters wild a-wenting 150 over your child! the left lamenting (campbell).28 the ibis head,29 unsuited to grin, perhaps, yet does its best to show its strong appreciation of the humour of the situation 155 in short, dismiss me, jeered

nd philsophic mind, no fears, no hopes, devotions blind to hamper, soberly we ll state the problem, and investigate in purely scientific mood 200 the sheer ananke of the mind, a temper for our steel to find whereby those brazen nails subdued against our door-post may in vain ring. we ll examine, to be plain, 205 by logic s intellectual prism the spiritual syllogism. we know what fools (only) call divine and supernatural and what they name material 210 are really one, not two, the line by which divide they and define being a shadowy sort of test; a verbal lusus at the best, at worst a wicked lie devised 215 to bind men s thoughts; but we must work with our own instruments, nor shirk discarding what we erstwhile prized; should we perceive it disagree with the first-born necessity. 220 i come

siris a hymn book? how verse is written. prayer. to what abyss s dizzy brink? and fall! and i have ceased to think! that is, have conquered and made still mind s lower powers by utter will. it may be that pure nought will fail 515 quite to assuage the needs of thought; but who can tell me whether nought untried, will or will not avail? aum! let us meditate aright50 on that adorable one light, 520 divine savitri! so may she illume our minds! so mote it be! i find some folks think me (for one) so great a fool that i disclaim indeed jehovah s hate for shame 525 that man to-day should not be weaned of worshipping so foul a fiend in presence of the living sun, and yet replace him oiled and cleaned by the egyptian pantheon, 530 the same thing by another name. thus when of late egyptian gods evok

efine the mystic agonies to nothing, lest the mystic jeer so logic bends its line severe 805 back to my involuted curve! these are my thoughts. i shall not swerve. take them, and see what dooms deserve their rugged grandeur heaven or hell? mind the dark doorway there !62 farewell! 810 how tedious i always find that special manner of my mind! aum! let us meditate aright on that adorable one light, divine savitri! so may she 815 illume our minds! so mote it be! 46 1 william shakespeare an appreciation by aleister crowley* it is a lamentable circumstance that so many colossal brains (w. h. mallock &c) have been hitherto thrown away in attacking what is after all a problem of mere academic interest, the authorship of the plays our fathers accepted as those of shakespeare. to me it seems of imm

ALEISTER CROWLEY EQ I 1

the life. the interior order was formed immediately after the first perception of man's wider heritage had dawned upon the first of the adepts; it received from the masters at first-hand the revelation of the means by which humanity could be raised to its rights and delivered from its misery. it received the primitive charge of all revelation and mystery; it received the key of true science, both divine and natural. but as men multiplied, the frailty of man necessitated an exterior society which veiled the interior one, and concealed the spirit and the truth in the letter, because many people were not capable of comprehending great interior truth. therefore, interior truths were wrapped in external and perceptible ceremonies, so that men, by the perception of the outer which is the symbol

es be abroad. three things be golden: the mineral gold of the merchant, that is dross; the vegetable gold that groweth from the seed of the scroll by virtue of the lion; and the animal gold that cometh forth from the regimen of the dragon, and this last is the sole marketable gold of the philosopher. for, behold, an arcanum! i charge you, keep secret this matter; for the vile brothers, could they divine it, would pervert it. this mineral gold cannot be changed into any other substance by any means. this vegetable gold is fluidic; it must increase wonderfully and be fixed in the perfection of the sphinx. but this our animal gold is to this mighty pitch unstable, that it can neither increase nor decrease, nor can it remain that which it is, or seemeth to be. for even as a drop of glass unequ

ow your fate" answered the young poet. and the conversation drifted to lighter subjects. but as she left she managed to scratch his hand with a brooch, and this tiny blood-stain on the pin she bore back in triumph to her master; he would work a strange working therewith* swanoff closed his books and went to bed. the streets were deadly silent; he turned his thoughts to the infinite silence of the divine presence, and fell into a peaceful sleep. no dreams disturbed him; later than usual he awoke. how strange! the healthy flush of his cheek had faded: the hands were white and thin and wrinkled: he was so weak 102 that he could hardly stagger to the bath. breakfast refreshed him somewhat; but more than this the expectation of a visit from his master. the master came "little brother" he cried

hb:heh hb:yod hb:heh hb:aleph? 116 what is existence? the question is so fundamental that it finds no answer. the most profound meditation only leads to an exasperating sense of impotence. there is, it seems, no simple rational idea in the mind which corresponds to the word. it is easy of course to drown the question in definitions, leading us to further complexity- but "existence is the gift of divine providence "existence is the opposite of non-existence" do not help us much! the plain "existence is existence" of the hebrews goes farther. it is the most sceptical of statements, in spite of its form. existence is just existence, and there's no more to be said about it; don't worry! ah, but there is more to be said about it! though we search ourselves for a thought to match the word, and

e banal and dull; those of hume are live and virile; there is a joy in them greater than the joy of the man in the street. so too the buddha-thought, anatta, is a more splendid conception than the philosopher's dutch-doll-like ego, or the rational artillery of hume. this weapon, too, that has destroyed our lesser, our illusionary universes, ever revealing one more real, shall we not wield it with divine ecstasy? shall we not, too, perceive the inter-dependence of the questions and the answers, the necessary connection of the one with the other, so that (just as 0 x is an indefinite) we destroy the absolutism of either? or! by their alternation and balance, until in our series. we care nothing as to which may prove the final term, any single term being so negligible a quantity in relation t

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he should be armed at all points, and 1 weh note: this false statement by george raffalovich led to crowley withdrawing the large remainder from sales and breaking with raffalovich. i am authorised to say that no one will be admitted as a neophyte unless his year's work gives evidence of considerable attainment in the fundamental practices, asana, pranayama, assumption of god-formns, vibration of divine names, rituals of banishing and invoking, and the practices set out in sections 5 and 6 of liber o. although he is not examined in any of these, the elementary experience is necessary in order that he may intelligently assist those who will be under him. but let no one imagine that those in authority will urge probationers to work hard. those who are incapable of hard work may indeed be pus

of thy death; imagine the various diseases that may attack thee, or accidents overtake thee. picture the process of death, applying always to thyself (a useful preliminary practice is to read textbooks of pathology, and to visit museums and dissecting-rooms) 2. continue this practice until death is complete; follow the corpse through the stages of embalming, wrapping and burial. 3. now imagine a divine breath entering thy nostrils. 4. next, imagine a divine light enlightening the eyes. 5. next, imagine the divine voice awakening the ears. 6. next, imagine a divine kiss imprinted on the lips. 7. next, imagine the divine energy informing the nerves 10 and muscles of the body, and concentrate on the phenomenon which will already have been observed in 3, the restoring of the circulation. 8. l

ness pass, and with rose and gold shalt thou arise in the east, with the cry of an hawk resounding in thine ear. shrill shall it be and harsh. 13. at the end shalt thou rise and stand in the mid-heaven, a globe of glory. and therewith shall arise the mighty sound that holy men have likened unto the roaring of a lion. 14. then shalt thou withdraw thyself from the vision, gathering thyself into the divine form of osiris upon his throne. 15. then shalt thou repeat audibly the cry of triumph of 11 the god rearisen, as it shall have been given unto thee by thy superior. 16. and this being accomplished, thou mayest enter again into the vision, that thereby shall be perfected in thee. 17. after this shalt thou return into the body, and give thanks unto the most high god iaida, yea unto the most h

e ceremonially open as thou hast knowledge and skill to perform, and that at the end thereof the closing should be most carefully accomplished. but in the preliminary practice it is enough to cleanse thyself by ablution, by robing, and by the rituals of the pentagram and hexagram. 0-2 should be practised at first, until some realisation is obtained; and the practice should always be followed by a divine invocation of apollo or of isis or of jupiter or of serapis. next, after a swift summary of 0-2, practise 3-7. this being mastered, add 8. then add 9-13. then being prepared and fortified, well fitted for the work, perform the whole meditation at one time. and let this be continued until perfect success be attained therein. for this is a mighty meditation and holy, having power even upon de

upport the holy disks! i am here; my grasp is firm, we are come unto the term. temple, dancers, girls, musicians, augurs, acolytes, magicians- ruin, ruin whelm us all! fall["he pulls down the pillars; but the temple" was not supported on them as in his" blindness he supposed; and he is himself" his only victim "the dancers" twine! twine! rose and vine. whirl! whirl! boy and girl. mine! mine! maid divine. curl! curl! peach and pearl. twist! twist! the towering trances are not sun-kissed like our delicate dances. expanses of fancies, the turn of the ankle! the wave of the wrist enhances romances! twine! twine! tread me a measure! the dotard is dead that disturbed our pleasure with his doubt about 25 souls and skins, and the quickened shoots of pain that he tore from the heart's core of the d

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or all that thou hast, thou hast not; all that thou art, thou art not! nenni ofekufa ananael laiada i maelpereji nonuka afafa adarepeheta peregi aladi niisa niisa lape ol zodir idoian. and i said: odo kikale qaa. why art thou hidden from me, whom i hear? and the voice answered and said unto me: hearing is of the spirit alone. thou art a partaker of the five-fold mystery. thou must roll up the ten divine ones like a scroll, and fashion therefrom a star. yet must thou blot out the star in the heart of hadit. 26 for the blood of my heart is like a warm bath of myrrh and ambergris; bathe thyself therein. the blood of my heart is all gathered upon my lips if i kiss thee, burns in my fingertips if i caress thee, burns in my womb when thou art caught up into my bed. mighty are the stars; mighty i

my glory 'only thy silence and thy speech that worship me avail 'for as i am the last, so am i the next, and as the next shalt thou reveal me to the multitude' fear not for aught; turn not aside for aught, eremite of nuit, apostle of hadit, warrior of ra hoor khu! the leaven taketh, and the bread shall be sweet; the ferment worketh, and the wine shall be sweet. my sacraments are vigorous food and divine madness. come unto me, o ye children of men; come unto me, in whom i am, in whom ye are, were ye only alive with the life that abideth in light" all this time i have been fading away. i sink. the veil of night comes down a dull blue-gray with one pentagram in the midst of it, watery and dull. and i am to abide there for a while before i come back to the earth (but shut me the window up, hid

t behold! thou must pierce deeply into this aethyr before true images appear. for tan is that which transformeth 56 judgment into justice. bal is the sword, and tan the balances. a pair of balances appears in the stone, and on the bar of the balance is written: motion about a point is iniquity. and behind the balances is a plume, luminous, azure. and somehow connected with the plume, but i cannot divine how, are these words: breath is iniquity (that is, any wind must stir the feather of truth) and behind the plume is a shining filament of quartz, suspended vertically from the abyss to the abyss. and in the midst is a winged disk of some extremely delicate, translucent substance, on which is written in the "dagger" alphabet: torsion is iniquity (this means, that the rashith ha-gilgalim is t

f amoun, the concealed one. and the barb thereof is the star that thou sawest in the place where was no god. and of them that guarded the star, there was not found one worthy to wield the arrow. and of them that worshipped there was not found one worthy to behold the arrow. yet the star that thou sawest was but the barb of the arrow, and thou hadst not the wit to grasp the shaft, or the purity to divine the plumes. now therefore is he blessed that is born under the sign of the arrow, and blessed is he that hath the sigil 131 of the head of the crowned lion and the body of the snake and the arrow therewith. yet do thou distinguish between the upward and the downward arrows, for the upward arrow is straitened in its flight, and it is shot by a firm hand, for jesod is jod tetragrammaton, and

shirley is too sane; has never tortured his mind to the point of grasping such whirlwinds and making them the breath of his nostrils. but one minute in samadhi, and he would understand the actuality of such imaginations. not that facts are so discovered; it is the attainment of a point of view. and were this apex added to the broad pyramid of his common sense, we should have another st. john the divine, an incarnation of the eagle kerub, no longer as now merely the subtlety of the serpent and the sharpness of the scorpion. leo [we regret that urgency forbids detailed criticism of this admirable volume. we should in particular have liked to argue the "rite" theory of the crucifixion. as it is, we can only refer the author to j. m. robertson's "pagan christs- ed] abnormal psychology. by isa

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! the first operation of ritual dclxxi is the preparation of the place. there are two forces; that of death and that of natural life. death begins the operation by a knock, to which life answers. then death, banishing all forces external to the operation, declares the speech in the silence. both officers go from their thrones and form the base of a triangle whose apex is the east. they invoke the divine word, and then death slays with the knife, and embalms with the oil, his sister life. life, thus prepared, invokes, at the summons of death, 36 the forces necessary to the operation. the word takes its station in the east and the officers salute it both by speech and silence in their signs; and they pronounce the secret word of power that riseth from the silence and returneth thereunto. all

both by speech and silence in their signs; and they pronounce the secret word of power that riseth from the silence and returneth thereunto. all this they affirm; and in affirming the triangular base of the pyramid, find that they have mysteriously affirmed the apex thereof whose name is ecstasy. this also is sealed by that secret word; for that word containeth all. into this prepared pyramid of divine light there cometh a certain darkling wight, who knoweth not either his own nature, or his origin or destiny, or even the name of that which he desireth. before he can enter the pyramid, therefore, four ordeals are required of him. so, bound and blinded, he stumbles forward, and passes through the wrath of the four great princes of the evil of the world, whose terror is about him on every s

i go on copying the ritual. 7.10. copying finished. i will go and dine, and learn it by heart, humbly and thoughtfully. the illumination of it can be finished, with a little luck, in two more days. i am disinclined to use the ritual until it is beautifully coloured. as zoroaster saith:"god is never so much turned away from man, and never so much sendeth him new paths, as when he maketh ascent to divine speculations or works, in a confused or disordered manner, and (as the oracle adds) with unhallowed lips, or unwashed feet. for of those who are thus 66 negligent the progress in imperfect, the impulses are vain, and the paths are dark. 7.40. chez lavenue. bisque d'ecrevisses, demi-perdreau la gel e, c pes bordelaise, coupe jack. demi clos du roi. i am sure i made a serious mistake in the b

c language, my native consciousness is now neschamah, not ruach or nephesch. i really cannot write more. this writing is a descent into ruach, and i want to abide where i am. 11.17. at 10.0 arrived at brenner's studio, and took the pose. at once, automatically, the interior trembling began again, and again the subtle brilliance flowed through me. the consciousness again died and was reborn as the divine, always without shock or stress. how easy is magic, once the way is found! how still is the soul! the turbid spate of emotion has ceased; the heavy particles of thought have sunk 136 to the bottom; how limpid, how lucid is its glimmer only from above, from the overshadowing tree of life, whose leaves glisten and quiver in the shining wind of the spirit, drops ever and anon, self- luminous

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e cube. its colour is black to represent to the neophyte the colour of malkuth; but to the adept there lies hidden in the blackness the four colours of the earth, in their appropriate positions on the sides. the base only is wholly black; whilst the summit will be of a brilliant whiteness although invisible to the material eye "the symbols upon the altar represent the forces and manifestations of divine light concentrated in the white triangle of the three supernals. wherefore upon this sacred and sublime symbol is the obligation of the neophyte taken as calling therein to witness the operations of the divine light. the red cross of tiphereth representing 5 =6 is placed above the white triangle; not as dominating it, but as bringing it down and manifesting it unto the outer order: as thoug

is the obligation of the neophyte taken as calling therein to witness the operations of the divine light. the red cross of tiphereth representing 5 =6 is placed above the white triangle; not as dominating it, but as bringing it down and manifesting it unto the outer order: as though the crucified one having raised the symbol of self-sacrifice had thus touched and brought into action in matter the divine triad of light. illustration at this point. an approximation follows\ diagram 4. the altar symbol in the 0 =0 ritual "around the cross are the symbols of the four letters of tetragrammaton, the hb:shin of jeheshua being only implied and not "expressed" in the outer. and these are placed according to the winds" the door should be situated behind and to the west of the throne of the hiereus;

the temple. his ensign is the svastika.14 "goddess of the scale of the balance at the white pillar" is the name of the dadouchos, and she is thoum-aesh-neith, or perfection through fire manifesting upon the earth. the grade of neophyte "the opening" the officers and members being assembled the kerux proceeds to the right of the hierophant and facing west raises his wand, as a symbol of the ray of divine light from the white triangle of the three supernals, and cries "hekas, hekas, este, bebeloi!"15 250 in order to warn the evil and uninitiated to retire so that the triangle may be formulated upon the altar. the hierophant then calls upon all present to assist him in opening the hall of the neophytes, and bids the kerux see that the hall is properly guarded. 12 more fluidic. 13 or caduceus

h. but that in the name osiris, the h is silent, and concealed, as it were shrouded in o. in the name horus it is manifested and violently aspirated; while in the name themis it is partly one and partly the other. the hiereus having explained the meaning of the letter h, then recapitulates the stations and duties of the officers, thus occultly affirming the establishment of the temple so that the divine light may shine into the darkness. in explaining his own station the hierophant says "my place is on the throne of the east, which symbolises the rise of the sun of life and light. my duty is to rule and govern this hall in accordance with the laws of the order. the red colour of my robe symbolises light: my insignia are the sceptre and the banner of the east, which signify power and light

hall and the members by water and by fire, after which the hierophant orders the mystic circumambulation to take place in the path of light. the procession of officers and members is then formed in the north, in readiness for the mystic circumambulation in the path of light. it is formed in the north beginning from the station of the stolistes, the symbol of the waters of creation attracting the divine spirit, and therefore alluding to the creation of the world. whilst the "reverse circumambulation" has its rise from the station of the dadouchos, symbolic of the ending and judging of the world by fire. but also the circumambulation commences with the paths hb:shin and hb:resh, as though bringing into action the solar fire; whilst the reverse commences by those of hb:qof and hb:tzaddi as t

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quoted, if his glance fall upon the lights, their number suggests mercury; he smells the perfumes, and again mercury is brought to his mind. in other words, the whole magical apparatus and ritual is a complex system of mnemonics [the importance of these lies principally in the fact that particular sets of images that the student may meet in his wanderings correspond to particular lineal figures, divine names &c. and are controlled by them. as to the possibility of producing results external to the mind of the seer("objective" in the ordinary common sense acceptation of the term) we are here silent] 6. there are three important practices connected with all forms of ceremonial (and the two methods which later we shall describe. these are: 16 (1) assumption of god-forms (2) vibration of divi

eath, a despair and disgust which only too often lead to abandonment, when in truth they should encourage, for that- as the oracles affirm- it is darkest before the dawn. meditation therefore annoyed me, as tightening and constricting the soul. i began to ask myself if the "dryness" was an essential part of the process. if by some means i could shake its catafalque of mind, might not the infinite divine spirit leap unfettered to the light? who shall roll away the stone? let it not be imagined that i devised these thoughts from pure sloth or weariness. but with the mystical means then at my disposal, i required a period of days or of weeks to obtain any result, such as samadhi in one of its greater or lesser forms; and in england the difficulties were hardly to be overcome. i found it impos

s little! it was the time that it apparently took to get one word written that caused the illusion of extravagant size, itself therefore a rational illusion, turned to phantastic absurdity by the excited imagination, which visualized it. vii "the intelligible is the principle of all section "god is never so turned away from man, and never so much sendeth him new paths, as when he maketh ascent to divine speculations or works in a confused or disordered manner, and as it adds, with unhallowed lips, or unwashed feet. for of those who are thus negligent, the progress is imperfect, the impulses are vain, and the paths are dark- zoroaster. another and highly important result of thought-analysis is the criticism of thought as it arises. just as the impressions 47 are represented by pictorial gly

isting to connect the father with matter, rendering apparent the images of unapparent natures, and inscribing the unapparent in the apparent frame of the world "there are certain irrational demons (mindless elementals, which derive their subsistence from the aerial rulers; where- fore the oracle saith, being the charioteer of the aerial, terres- trial and aquatic dogs "the aquatic when applied to divine natures signifies a government inseparable from water, and hence the oracle calls the aquatic gods, water walkers "there are certain water elementals whom orpheus calls nereides, dwelling in the more elevated exhalations of water, such as appear in damp, cloudy air, whose bodies are sometimes seen (as zoroaster taught) by more acute eyes, especially in persia and africa "let the immortal de

your eyes upwards- zoroaster "nama-rupa- purely material, and therefore shadowy and meaningless, are the innumerable shapes which haunt the mind of man. in one sense we must here include all purely sensory phenomena, and the images which memory presents to the mind which is endeavoring to concentrate itself upon a single thought. in other systems of mysticism we must include all astral phantoms, divine or demoniac, which are merely seen or heard without further reflection upon them. to obtain these it is sufficient to perform the following experiment: 60 sit down comfortably; it is perhaps best to begin in the dark. imagine as strongly as possible your own figure standing in front of you. transfer your consciousness to that figure, so that you look down upon your physical body in the chai

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l be assembled and robed. the chief magus rises, holding the ibis wand by its black end, and proclaims "hekas, hekas este bebeloi!"3 fratres of the order of the rosy cross, we are this day assembled together for the purpose of evoking unto visible appearance the spirit taphthartharath. and before we can proceed further in an operation of so great danger, it is necessary that we should invoke that divine aid and assistance, without which would our work indeed be futile and of no avail. wherefore being met thus together let us all kneel down and pray [all kneel at the four points] from thy hands o lord cometh all good! from thy hands flow down all grace and blessing: the characters of nature with thy fingers hast thou traced, but none can read them unless he hath been taught in thy school. t

tagram] creature of air, in the names exarp11 oro ibah aozpi,12 i consecrate thee to the works of the magic of light [making invoking pentagrams in air. all face west [assistant magus then casts salt to all four quarters, all over the circle, and passes 175 to west, faces east, and describes with his chain the banishing pentagram of earth, saying] i exorcise thee, creature of earth, by and in the divine names adonai ha aretz, adonai melekh namen, and in the name of aurial, great archangel of earth, that every evil and impure spirit now depart hence immediately [circumambulates, saying] stoop not down unto the darkly splendid world, wherein lieth continually a faithless depth, and hades wrapt in gloom, delighting in unintelligible images, precipitous, winding, a black ever-rolling abyss, ev

other of the morrow! for i am born again and again. mine is the unseen force which created the gods, and giveth life unto the dwellers in the watch-towers of the universe. i am the charioteer in the east, lord of the past and the future, he who seeth by the light that is within him. i am the lord of resurrection, who cometh forth from the dusk, and whose birth is from the house of death. o ye two divine hawks upon your pinnacles, who are keeping watch over the universe! ye who accompany the bier unto its resting-place, and who pilot the ship of r, advancing onwards unto the heights of heaven! lord of the shrine which standeth in the centre of the earth! behold he is in me and i in him! mine is the radiance in which ptah floateth over his firmament. i travel upon high. i tread upon the firm

irmament, and of the ether of the earth, and under the earth, on dry land, and in the water, of whirling air, and of rushing fire, and every spell and scourge of god, may be obedient unto me [she binds a black cord thrice round the sigil of the spirit and veils it in black silk, saying] hear me, ye lords of truth in the hall of themis, hear ye my words, for i am made as ye! i now purpose with the divine aid, to call forth this day and hour the spirit of mercury, taphthartharath, whose magical sigil i now bind with this triple cord of bondage, and shroud in the black concealing darkness and in death! even as i knot about this sigil the triple cord of bondage, so let the magic power of my will and words penetrate unto him, and bind him that he cannot move; but is presently forced by the mast

e may in no wise move his place or call for aid upon his gods; or hear another voice save mine or my companions, or see another path before him than the one unto this place [sigil is placed outside the circle by the assistant magus of art] and the reason of this my working is, that i seek to obtain from that spirit taphthartharath the knowledge of the realm of kokab, and to this end i implore the divine assistance in the names of elohim tzebaoth, thoth, metatron, raphael, michael, beni elohim, tiriel [chief resumes her seat. the three others pass to the west and point their swords 178 in menace at the veiled and corded sigil. the assistant magus then lifts the sigil on to the edge of the circle, and says] who gives permission to admit to the hall of dual truth this creature of sigils "magu

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ch alone the universe can be conceive of as a cosmos and not a chaos "our apparent failures are necessary lessons. we often learn more by failure than by success. the only real failure is to cease to endeavour "could we but realise this truth in our life and consciousness, it would be to us the end of all doubt and of all strife, for it would be the realisation of our own inherent and inalienable divine nature, the realisation of the infinite self, the attainment of which is the end and goal of our evolution" drop the conditional tense, mr. kingsland. say no longer "if i could" 285 but "i will" and then write for the nations yet another book, not one based on "belief" but on "knowledge" a book of realisation, a book of truth "then will the health of the daughter of my people recover; and "

herless and twisted, that should be loosed from its bowstring by the hands of an infant. yet in the wayward struggling of its flight do i grip the unwavering courses of thy wisdom. 12. o woe unto me, my god, woe unto me; for all my faith is as a filthy puddle in the sinister confines of a forest, splashed by the wanton foot of a young gnome. yet like a wildfire through the trees at nightfall do i divine the distant glimmer of thine eye. 13. o woe unto me, my god, woe unto me; for all my life sinks as the western sun that struggles in the strangling arms of night, flecked over with the starry foam of her kisses. yet in the very midnight of my soul do i hold as a scarab the signet of thy name. o glory be unto thee through all time and through all space: glory, and glory upon glory, everlasti

nary of talismans, a warning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath of the sorcerers, witchcraft and spells, the writing of the stars, philtres and magnetism, the mastery of the sun, the thaumaturge, the science of the prophets, the book of hermes, etc "occult philosophy seems to have been the nurse, or godmother of all intellectual forces, the key of all divine obscurities, and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and of kings. it reigned in persia with magi, who at length perished, as perish all masters of the world, because they abused their power; it endowed india with the most wonderful traditions, and with an incredible wealth of poesy, grace, and terror in its emblems; it c

interestingly associated with the respective authors of "zanoni" and of the "dogma and ritual of transcendental magie" the magical squares or combination of letters, placed in a certain manner, are said to possess a peculiar species of automatic intelligent vitality, apart from any of the methods given for their use; and students are recommended to make no use of these whatever unless this higher divine knowledge is approached in a frame of mind worthy of it. new pearl of great price: a treatise concerning the treasure and most precious stone of the philosophers; the original aldine edition of 1546, translated into english, with preface and index; the original illustrations, photographically reproduced. crown 8vo, cloth, 1894 (published 12s. 6d. net) 4s. 6d. paracelsus_ the hermetic and al

phecies and prognostications of michel nostrodamus, physician to henry ii, francis ii, and charles ix, kings of france, and one of the best astronomers that ever were; a work full of curiosity and learning, translated and commented by theophilus garienceres, m.d. folio, fine portrait frontispiece by dolle, orig. calf, fine sound copy, rare in this state, 1672. 45s sanders (richard, student in the divine and celestial sciences) physiognomie and chiromancie, metoposcopie, the symmetrical proportions and signal moles of the body; with their natural-predictive- significations; the subject of dreams; divinative, steganographical, and lullian sciences. folio, fine portrait by t. cross, and many illustrations, calf, 1653. 42s. visitors to london who are interested should make a point of calling

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p, beyond, above the tides of being. the great sight of the intolerable light of the whole universe that wove the labyrinth of life and love blazed in me. then some giant will, mine or another's thrust a thrill through the great vision. all the light went out in an immortal night, the world annihilated by the opening of the master's eye. how can i tell it? olympas. master, master! a sense of some divine disaster abases me. 37 marsyas. indeed, the shrine is desolate of the divine! but all the illusion gone, behold the one that is! olympas. royally rolled, i hear strange music in the air! marsyas. it is the angelic choir, aware of the great ordeal dared and done by one more brother of the sun! olympas. master, the shriek of a great bird blends with the torrent of the thunder. marsyas. it is

ue "grace" as a magic mirror wherein man is invited to see himself at his best; that is to say, as that which he should be, and might be; a kind of angelic excitement; a rehabilitation of the most flattering type. a certain spiritualist school, largely represented in england and america, even considers supernatural phenomena, such as the apparition of phantoms, ghosts &c, as manifestations of the divine will, ever anxious to awaken in the spirit of man the memory of invisible truths. besides this charming and singular state, where all the forces are balanced; where the imagination, though enormously powerful, does not drag after it into perilous adventures the moral sense; when an exquisite sensibility is no longer tortured by sick nerves, those councillors-in- ordinary of crime or despair

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 sleeper: this dream, which i shall call hieroglyphic, evidently represents the supernatural side of life, and it is exactly because it is absurd that the ancients believed it to be divine. as it is inexplicable by natural causes, they attributed to it a cause external to man, and even to-day, leaving out of account oneiromancers and the fooleries of a philosophical school which sees in dreams of this type sometimes a reproach, sometimes a warning; in short, a symbolic and moral picture begotten in the spirit itself of the sleeper. it is a dictionary which one must study; a l

der your glance, and instead of touching by voice they indoctrinate you by form and colour. the understanding of the allegory takes within you proportions unknown to yourself. we shall note in passing that allegory, that so spiritual type of art, which the clumsiness of its painters has accustomed us to despise, but which is realy one of the most primitive and natural forms of poetry, regains its divine right in the intelligence which is enlightened by intoxication. then the hashish spreads itself over all life; as it were, the magic varnish. it colours it with solemn hues and lights up all its profundity; jagged landscapes, fugitive horizons, perspectives of towns whitened by the corpse- like lividity of storm or illumined by the gathered ardours of the sunset; abysses of space, allegoric

do not imagine that he admits 103 defeat. i am present at his reasoning, as at the play of a mechanism seen under a transparent glass "this ridiculous, cowardly, or vile action, whose memory disturbed me for a moment, is in complete contradiction with my true and real nature, and the very energy with which i condemn it, the inquisitorial care with which i analyse and judge it, prove my lofty and divine aptitude for virtue. how many men could be found in the world of men clever enough to judge themselves; stern enough to condemn themselves" and not only does he condemn himself, but he glorifies himself; the horrible memory thus absorbed in the contemplation of ideal virtue, ideal charity, ideal genius, he abandons himself frankly to his triumphant spiritual orgy. we have seen that, counter

ALEISTER CROWLEY EQUINOX EQ I 4 2

tus; for those limbs were stronger than any armour ever forged in heaven or hell. winged was he with wings of gold that are the wind itself; his sword of green fire flamed in his right hand, and in his left he held the blue feather of justice, unstirred by the wind of his flight, or the upheaval of the universe. but after five and sixty centuries of toil, though illumined with intelligence almost divine, he had to confess himself defeated. 204 "sir" he cried strongly "this is a task for kamael the mighty and all his host of seraphim "i will employ them on it" said the great white spirit. then the skies flamed with wrath; for kamael the mighty and his legions flew from the south, and saluted their creator. behold the mighty one, behold kamael the strong! his crownless head was like a whirli

womb of the universe. crestfallen, kamael the mighty returned before the great white spirit, his serpents drooping behind him; and they grovelled before the throne of that all-powerful one. he dismissed them with a short laugh, and a wave of his right hand. if he was disturbed, he was too proud to show it "this" he said to himself "is clearly a matter for elohim gibor" therefore he summoned that divine power before him. the crown of elohim gibor was space itself; the two halves of his brain were the yea and nay of the universe; his breath was the breath of very life; his being was the mahalingam of the first, beyond life and death the generator from nothingness. his armour was the primal water of chaos. the infinite moon-like curve of his body; the flashing swiftness of his word, that was

ck off as he battled in the infinite against the infinite- all these points the great white spirit noted and appreciated. this is certainly the person, thought he, to do my business for me. but alas! for five, and for twenty-five, and for sixty-five, 206 and for three hundred and twenty-five myriads of myriads of myriads of kotis of crores of lakhs of asankhayas of mahakalpas did he work with his divine power- and yet that little crack was in nowise filled, but rather widened! the god returned "o great white spirit" he whispered- and the universe shook with fear at the voice of him "thou, and thou alone, art worthy to fill this little crack that thou hast left" then the great white spirit arose and formulated himself as the pillar of infinitude, even as the mahalingam of great shiva the de

ver de vaves- since this now becomes public property there probably will be a slump in turbines! it was towards the close of last october, when i received from a friend of mine- also a so-called disciple- a letter in which he wrote "there was a devil of a row at 60 last night. m: pressed me to come to his weekly entertainments; so i 288 came. he urged me to speak; so i spoke. he then revealed his divine self in an exceptionally able manner; i refrained from revealing mine. his divine self reminded one rather of a 'navvy's saturday night, by battersea burns" he further urged me to go and see the mahatma himself on the following sunday; and this i did. i arrived at 60, south audley street at seven o'clock. there were already about twenty sheepish-looking tigers present, and when the mahatma

iful in the precision of its mechanical actions. she let her eye fall upon him and wondered. presently he had done digging and set to cut her some flowers, looking at her all the while, already feeling strange and new sensations, sweating in an uncontrolled sukshma-pranayama. alack-a-day, fellows! that was a fine lady for a poor ignorant moujick to behold. she stood, to the end of his days, for a divine apparition. had he know of our lady hecate (blessed be he who murmurs her name with awe! may she gleefully look upon us) he would have considered his vision to be a visit of the great goddess (her name be rapidly uttered in the vault of our beloved brethren the ka d sh knights of water p.a..p.p. water. to cut our tale short, for the time is approaching for our libations, the peasant heard t

ALEISTER CROWLEY EQUINOX EQ I 4 3

arthur's hall, all cased in damnascen d steel. a sceptre and a golden ball he bears, and on his head a crown; but on his shoulders drapes a pall of velvet flowing sably down above his vest of cramoisie. now doth the king of high renown demand him of his dignity. whereat the dwarf begins to tell a quest of loftiest chivalry. 18 quod he "by goddes holy spell, so high a venture was not known, nor so divine a miracle. a certain beast there runs alone, that ever in his belly sounds a hugeous cry, a monster moan, as if a thirty couple hounds quested with him. now god saith (i swear it by his holy wounds and by his lamentable death, and by his holy mother's face) that he shall know the beauteous breath and taste the goodly gift of grace who shall achieve this marvel quest" then arthur sterte up f

essayed, and all their malice had the worst, till strong sir bors his prowess played- and all his might avail d nought. now once sir bors had been betrayed to paynim; him in traitrise caught, they bound to four strong stallion steers, to tear asunder, as they thought, the paladin of arthur's peers. but he, a-bending, breaks the spine of three, and on the fourth he rears his bulk, and rides away. divine the wonder when the giant fails to stir the fatuous dwarf, malign who smiles! but boors on arthur rails that never a knight is worth but one "by goddes death (quod he "what ails 20 us marsh-lights to forget the sun? there is one man of mortal men worthy to win this benison, sir palamede the saracen" then went the applauding murmur round: sir lancelot girt him there and then to ride to that

d 29 the monster from the oozy bed, and bounded through the crashing glades- but now a staring savage head lurks at him through the forest shades. this was a naked indian, who led within the city gate the fooled and disappointed man, already broken by his fate. here were the brazen towers, and here the scupltured rocks, the marble shrine where to a tall black stone they rear the altars due to the divine. the god they deem in sensual joy absorbed, and silken dalliance: to please his leisure hours a boy compels an elephant to dance. so majesty to ridicule is turned. to other climes and men makes off that strong, persistent fool sir palamede the saracen. 30 xi sir palamede the saracen hath hied him to an holy man, sith he alone of mortal men can help him, if a mortal can (so tell him all the

aks, and thunder roars: down flaps the loathly wing of night. he sees the lonely breton shores lapped in the levin: then his eyes see how she shrieking soars and soars into the starless, stormy skies. well! well! this lesson will he learn, how music's mellowing artifice may bid the breast of nature burn and call the gods from star and shrine. so now his sounding courses turn to find an instrument divine whereon he may pursue his quest. how glitter green his gleeful eyne 53 when, where the mice and lice infest a filthy hovel, lies a wench bearing a baby at her breast, drunk and debauched, one solid stench, but carrying a silver lute 'boardeth her, nor doth baulk nor blench, and long abideth brute by brute amid the unsavoury denzens, until his melodies uproot the oaks, lure lions from their

interestingly associated with the respective authors of "zanoni" and of the "dogma and ritual of transcendental magie" the magical squares or combination of letters, placed in a certain manner, are said to possess a peculiar species of automatic intelligent vitality, apart from any of the methods given for their use; and students are recommended to make no use of these whatever unless this higher divine knowledge is approached in a frame of mind worthy of it. transcendental magic: its doctrine and ritual. by eliphas l vi (a complete translation of "dogme et rituel de la haute magie, with a biographical preface by arthur e. waite, author of "devil worship in france" etc. etc. portrait of the author, and all the original engravings. 8vo, 406 pp, cloth, 1896. published 15s offered at 7s. 6p

ALEISTER CROWLEY EQUINOX EQ I 4

word. the law of liberty. part ii "the evolution of an invalid" the invalid's alter ego. the evolution of a thief: the honest man. the evolution of a liar: the truthful man. the evolution of a miser; the benefactor. the evolution of an egotist; the self- forgetful man. the evolution of a drunkard; the self-possessed man. the evolution of a libertine; the strong man. the evolution of a flirt; the divine womanly. part iii "stilling the tempest" live in the eternal, not in time. affirmation of being. affirmation for the morning. affirmation for the evening. affirmation for fear of heredity. affirmation for fear of death. every man a king, or might in mind mastery. by orison swett marden. this very popular american handbook on the subject of the practical conduct of life, is now offered to th

in his fits of understanding, he cursed her with no mean-spirited lips. he never forgave her the death of his 29 father, her lying, under-handed ways, especially her brutality. his was a noble hatred, utter, blood-thirsty, virulent, eternal. after years of melancholy and the physical consequences thereof, lionel tabard found himself free from his tyrannical parent. he soon forgot her, and, as the divine blinkings passed by, his recollection became less and less distinct. he only remembered two facts. she had once, during his sleep, broken a bone of his nose with a poker, because he snored; and, at another time, she had broken in two a valuable riding-crop on his shoulder. her death pleased him. but his constitution was much weakened by boyish exertions and the physical feeling of emptiness

close the door and simply think five true thoughts and then pass away, these five thoughts of theirs will live through eternity (vivek nanda "karma yoga" udbodhan edition, pp. 164, 165) 13 or the unconsciously known. 14 deussen "ibid, p. 76. 15 "rigveda (griffiths, i. 164. 46 "you may call the creator of all things by different names: liber, hercules, mercury, are but different names of the same divine being (seneca, iv, 7. 8. 16 "ch ndogya upanishad" 6. 1. 3. also of "form" 17 that is to say, when he gains knowledge. 18 this is the meaning of "nequaquam vacuum" 19 modern materialism receives many a rude blow at the hands of gustave le bon. this great frenchman writes "these fundamental dogmas, the bases of modern science, the researches detailed in this work tend to destroy. if the princ

of a separate supremacy exists in the heart of the individual. 20 "there are two persons of the deity, one in heaven, and one which descended upon earth in the form of man("i.e, adam qadmon, and the holly one, praised be it! unites them (in the union of sam dhi, that is, of "sam (greek sigma upsilon nu "together "with, and "adhi" hebrew "adonai, the lord. there are three lights in the upper holy divine united in one, and this is the foundation of the doctrine of every-thing, this is the beginning of the faith, and every-thing is concentrated therein("zohar iii" beginning of paragraph "she'meneeh" fol. 36a. 21 it is fully realized that outside the vastness of the symbol this "fall of god" is as impertinent as it is unthinkable. 22 brihad ranjaka upanishad, 2. 4. 12. 23 the illusion of thin

h almost equals the protoplast. 2. sukshma sharira. the subtle body, which consists of the vital airs, etc. 3. sthula shirara. the gross body. the chakkras according to the yoga,79 there are two nerve-currents in 86 the spinal column called respectively pingala and ida, and between these is placed the sushumn, an imaginary tube, at the lower extremity of which is situated the kundalini (potential divine energy. once the kundalini is awakened it forces its way up the sunshumn ,80 and, as it does so, its progresses is marked by wonderful visions and the acquisition of hitherto unknown powers. the sushumn is, as it were, the central pillar of the tree of life, and its six stages are known as the six chakkras.81 to these six is added a 78 h. p. blavatsky in "instruction no. 1" issued to member

ALEISTER CROWLEY EQUINOX EQ I 6 2

for your bale! your woe hath been my anguish; yea, i quail and perish in your perishing unblest. and i have searched the heights and depths, the scope of all our universe, with desperate hope to find some solace for your wild unrest. 16 and now at last authentic word i bring, witnessed by every dead and living thing; good tidings of great joy for you, for all: there is no god; no fiend with names divine made us and tortures us; if we must pine, it is to satiate no being's gall. it was the dark delusion of a dream, that living person conscious and supreme, whom we must curse for cursing us with life; whom we must curse because the life he gave could not be buried in the quiet grave, could not be killed by poison or by knife. this little life is all we must endure, the grave's most holy peac

ones, and the sacrifice shed; till the three worlds flicker and falter, and life and her love be dead! in mysterious joy awake- and destroy["he crouches at the feet of" sphinx "toward" c.i.c.t. sphinx. 1. c.i.c.t. 1 [sphinx "plays an enchantment<soul of wine, destruction's formidable kiss, the lamp of the divine: this shadow of a nobler name whose life is strife, whose soul is fame! i rather will exalt the soul of man to loftier height, and kindle at a livelier coal the subtler soul of light. from these soft splendours of a dream i turn, and seek the self supreme. this world is shadow-shapen of the bitterness of pain. vain are the little lamps of love! the light of life is vain! life, death, joy, s

ht in the vale; hidden the sunlight in the sea. blessed is her happy lot who beholdeth god; who moves mighty-souled without a spot, mingling in the godly rout of the many mystic loves. holy maidens, duly weave dances for the mighty mother bacchanal to bacchus cleave! wave his narthex wand, and leave earthly joys to earth to smother! io! evoe! sisters, mingle in the choir, the dance, the revel! he divine, the spirit single, he in every vein shall tingle. sense and sorrow to the devil! 34 mingle in the laughing measure, hand and lip to breast and thigh! in enthusiastic pleasure grasp the solitary treasure! laughs the untiring ecstasy! sisters! sisters! raise your voices in the inspired divine delight! now the sun sets; now the choice is who rebels or who rejoices, murmuring to the mystic nig

of mate and mate. o dionysys, hear! be close, be quick, be near, whispering enchanted words in every curving ear! o dionysys, start as the apollonian dart! bury thy horned head in every bleeding heart! 1st maenad. he is here! he is here! autonoe. tigers, appear! agave. to the clap of my hand and the whish of my wand, obey! autonoe. i have found a chariot crowned with ivy and vine, and the laurel divine, and the clustering smell 38 of the sage asphodel, and the daedal flower of the cretan bower; dittany's force, and larksupur's love, and blossoms of gorse around and above. agave. the tiger and panther are there at my cry. ho, girls! span there their sides! ist maenad. here am i. 2nd maenad. and i! we are ready. agave. strong now and steady! ist maenad. the tiger is harnessed. 2nd maenad. t

other of erebus and night, that ploughs with starry-sandalled feet the fields of fire; my sister shrank and fell, the infernal gloom changed to the hot sweet shadow of my womb. i am: that darkness strange and uterine is shot with dawn and scented with the rose; the deep dim prison-house of corn and wine, flowers, children, stars, with flame far subtler glows formless, all-piercing, death-defying, divine, a sweet frail lamp whose shadow gleams and shows no darkness, is as light is where its rays cross, interweave, and marry with the day's! i am: the heart that flames from central me, seeks out all life, and takes again, to mingle its passion with my might and majesty, till the vast floods of the man's being tingle and glow, self-lost within my soul and sea of love, the sun of utter light, a

ALEISTER CROWLEY EQUINOX EQ I 6

conquerors. 25. the weak, the timid, the imperfect, the cowardly, the poor, the tearful- these are mine enemies, and i am come to destroy them. 26. this also is compassion: an end to the sickness of earth. a rooting-out of the weeds: a watering of the flowers. 27. o my children, ye are more beautiful than the flowers: ye must not fade in your season. 28. i love you; i would sprinkle you with the divine dew of immortality. 29. this immortality is no vain hope beyond the grave: i offer you the certain consciousness of bliss. 30. i offer it at once, on earth; before an hour hath struck upon the bell, ye shall be with me in the abodes that are beyond decay. 31. also i give you power earthly and joy earthly; wealth, and health, and length of days. adoration and love shall cling to your feet, a

es that he hath apostatized from our holy faith [all "cross themselves" jocelyn["sings] heigho! heigho! the crescent and cross! if the one is a bargain, the other's a loss. 71 who would be found on the ground of mahound a recreant knight, and a renegade boaster? better we each leave our bones here to bleach and be saved, than go burn with the paynim impostor! for the infidel swine lack our spirit divine; there crazy old prophet prohibits them wine! drink, every knight! god and my right! we'll drive the black dogs to their kennels to-night! sir james. peace to thy ribaldry! here comes the preceptor. to saddle! jocelyn. why cannot he ride with us, as a good knight and gay? sir james. who poises in his mind the destinies of christendom needs not in his ear thy fool's prattle, or thy fool's fa

ir "have you the elixir" she asked, rather awed "it is entrusted to me" he answered simply "to this laudable end i have appointed a sufficiency of bisque kadosh at the cafe riche, followed by homard cardinal and truffes au champagne. with a savoury of my own invention. the truffes au champagne of the cafe riche are more to be desired than all the hashish dreams of all the wicked, and than all the divine dreams of all the good. we shall walk there, and drive back. this incense shall be kindled, and this lamp left burning" he took a strange object from a locked cabinet. it had flowered chased pipes of gold, copper and platinum, coiling about an egg of crystal. the three snakes met just above the egg, as if to bite or to kiss. rolles filled the egg with a pale blue liquid from a venetian flas

f the earth as seen from cor scorpionis, all such diatribes would seem infinitely petty. we may splutter about with our little verbal fireworks, as i am doing now; but to take it seriously "there's nothing serious in mortality" god is all in all. the universe is but a mote playing in that sunbeam; why bother to fill 600 dull pages? nothing is worth writing but literature. art is the expression of divine truth; mr. underhill, being no artist, expresses only human error. candlestick. death. hereward carrington and john r. meader. wm. rider& son, 8"s" 6"d" net. a most interesting and fairly able book. mr carrington's hysteria is thoroughly diluted by mr meader, or else he has taken a little nourishment and feels better. the vitality book was the scream of a schoolgirl. the "theories" of these

tation" of the initiation of ioannes. by james m. pryse. new york; john m. pryse, 9-15 murray street, 1910. london: j. m. watkins. 8"s" 6"d" net it is possible to write upon this book in a freer manner, without offence, than upon any other book in the canon of scripture, for there is no other book which has caused so much disquiet to theologians, in all ages, as has the "revelation of st john the divine" and it is but in comparatively recent times that it has been generally accepted as canonical, and this even by those who admit that they do not understand it; and to such as these the "apocalypse unsealed" will be a veritable "revelation" indeed. mr james m. pryse accepts it unreservedly as the work of the apostle john, but we ought to mention that there is a long string of authorities aga

ALEXANDRIAN BOOK OF SHADOWS OCCULT

g of days. thus doth it lie 'twixt the points of the sky for thus was it placed when the goddess embraced the horn'd one, her lord, who taught her the word that quickened the womb and conquered the tomb. be thus as of yore, the shrine we adore [kiss] the feast without fail, the life-giving grail [kiss] before it uprear the miraculous spear [touches own phallus] and invoke in this sign the goddess divine [kiss] thou who at noon of night doth reign queen of the starry realms above, not unto thee may we attain unless thine image be of love [kiss] by moon-ray's silver shaft of power, by green leaf breaking from the bud, by seed that springeth into flower, by life that courseth in the blood [kiss] by rushing wind and leaping fire, by flowing water and green earth, pour us the wine of our desire

the universe. hps: i who am the beauty of the green earth, and the white moon among the stars, and the mystery of the waters, and the desire of the heart of man, call unto thy soul. arise, and come unto me. for i am the soul of nature, who gives life to the universe. from me all things proceed, and unto me all things must return; and before my face, beloved of gods and of men, let thine innermost divine self be enfolded in the rapture of the infinite. let my worship be within the heart that rejoiceth; for behold, all acts of love and pleasure are my rituals. and therefore let there be beauty and strength, power and compassion, honour and humility, mirth and reverence within you. and thou who thinkest to seek for me, know thy seeking and yearning shall avail thee not unless thou knowest the

dore thee to the end, with loving sacrifice thy shrine adorn. thy foot is to my lip [kiss, my prayers upborne upon the rising incense smoke; then spend thine ancient love, o mighty one, descend to aid me, who without thee am forlorn. hp stands and takes a step back. all adore in silence as hps traces invoking earth pentagram in air before them with athame, saying: hps: of the mother, darksome and divine, mine the scourge, and mine the kiss, the five-point star of love and bliss- here i charge you, in this sign. this completes drawing down the moon. hps and hp now face the coven and deliver the charge. notes l lots of published sources eg. janet and stewart farrar's the witches' way the ancient call may be used as a circle chant, or declaimed (generally by hp) generally either before the gr

nst any disturbing or mischievious forces; for to obtain good results you must be free from all disturbances. remember, darkness, points of light gleaming amid the surrounding dark, incense and the steady passes by a white arm, are not as stage effects but rather they are mechanical instruments which serve to start the suggestion which later unlocks the knowledge that it is possible to obtain the divine ecstacy, and so attain to knowledge and communication with the divine goddess. when once you have attained this, ritual is needless, as you may attain the state of ecstacy at will, but 'til then or, if having obtained or attained it yourself, you wish to bring a companion to that state of joy, ritual is best. notes l published in janet and stewart farrar's the witches' way, from gbg's text

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

different aspects. others are prone to think that their outlook and interpretation is the only one. i hope in these talks to broaden somewhat our point of view. i hope we shall come to the realisation that the man who is only interested in the scientific aspect, and who confines himself to the study of those manifestations which are purely material, is just as much occupied with the study of the divine as is his frankly religious brother who only concerns himself with the spiritual side; and that the philosopher is, after all, occupied in emphasising for us the very necessary aspect of the intelligence which links the matter aspect and the spiritual, and blends them into one coherent whole. perhaps by the union of these three lines of science, religion, and philosophy we may get a working

ionary process might be broadly divided into three, corresponding to the stages in the life of a human being: childhood, adolescence, and maturity. where man is concerned these stages can be traced in the human unit or in the race, and as the civilisations pass on and increase, it should surely become possible to trace the same threefold idea in the human family as a whole, and thus ascertain the divine objective through the study of his image, or reflection, man. we might express these three stages in more scientific terms, and link them with the three schools of thought earlier referred to, studying them as a. the stage of atomic energy. b. the stage of group coherency. c. the stage of unified or synthetic existence. let me see if i can make my meaning clear. the stage of atomic energy i

d and general way, to point out to you that there were three lines of approach to the study of the material universe. there is the line which considers only the materialistic aspect, and is occupied only with that which can be seen, which is tangible, and which can be proven. a second line is that of supernaturalism, which recognises not so much the material side of things as that which is called divine; it deals with the life side, and with the spirit aspect, viewing that life as a power extraneous to the solar system and to man, and positing that power as a great creative agent, who creates and guides the objective universe and yet is outside of it. these two lines of thought can be seen upheld by the frankly materialistic scientist, the orthodox christian, and the deist of every faith

in the atom, intelligence; if you have within the human being, intelligence; if you have within the planet, an intelligence controlling all its functions, may it not be logical to extend the idea and predicate a still greater intelligence back of that larger atom, the solar system? this brings us ultimately to the standpoint which the religious world has always held, that of there being a god, or divine being. where the orthodox christian would say with reverence, god, the scientist with equal reverence would say, energy; yet they would both mean the same. where the idealistic teacher would speak of "god within" the human form, others with equal accuracy would speak of the "energising faculty" of man, which drives him into activity of a physical, emotional, or mental nature. everywhere are

and as sensation begins to appear, and we then have the rudiments of embryonic emotion, or feeling the physical plane reflection of love. thus we have one aspect of the threefold nature of god, intelligence demonstrating through the atom; and through the form we have the love, or attractive quality manifesting. this can also be expressed in the recognition that in these two aspects of the central divine life you have the third person of the logoic trinity co-operating with the second; you have the intelligent activity of divinity, or the holy spirit aspect, working in connection with the second aspect, or the son, who is the builder of forms. this is brought out in an interesting manner in proverbs viii. where wisdom cries aloud (wisdom in the old testament representing the christ aspect

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

s first as a triplicity, and then as a septenary. the one god shines forth as god the father, god the son, and god the holy spirit, and these three are again reflected through the seven spirits before the throne, or the seven planetary logoi. the students of occultism of non-christian origin may call these beings the one ray, demonstrating through the three major rays and the four minor, making a divine septenary. the synthetic ray which blends them all is the great love-wisdom ray, for verily and indeed "god is love" this ray is the indigo ray, and is the blending ray. it is the one which will, at the end of the greater cycle, absorb the others in the achievement of synthetic perfection. it is the manifestation of the second aspect of logoic life. it is this aspect, that of the form-build

anifestation of the second aspect of logoic life. it is this aspect, that of the form-builder, that makes this solar system of ours the most concrete of the three major systems. the love or wisdom aspect demonstrates through the building of the form, for "god is love" and in that god of love we "live and move and have our being" and will to the end of aeonian manifestation (c) the seven planes of divine manifestation, or the seven major planes of our system, are but the seven subplanes of the lowest cosmic plane. the seven rays of which we hear so much, and which hold so much of interest and of mystery, are likewise but the seven sub-rays of one cosmic ray. the twelve creative hierarchies are themselves but subsidiary branches of one cosmic hierarchy. they form but one chord in the cosmic

lds seek to understand somewhat the macrocosm. we know not how the one can become the three, the three become the seven, and so proceed to inconceivable differentiation. to human vision this interweaving of the system forms an unimaginable complexity, the key to which seems not to be forthcoming. seen from the angle of a master we know that all proceeds in ordered sequence. seen from the angle of divine vision the whole will move in harmonious unison, producing a form geometrically accurate. browning had hold of a part of this truth when he wrote "all's change, but permanence as well..and continued "truth inside, and outside, truth also; and between each, falsehood that is change, as truth is permanence "truth successively takes shape, one grade above its last presentment" we must remember

ciousness to another. it is a succession of expansions, a growth of that faculty of awareness that constitutes the predominant characteristic of the indwelling thinker. it is the progressing from consciousness polarised in the personality, lower self, or body, to that polarised in the higher self, ego, or soul, thence to a polarisation in the monad, or spirit, till the consciousness eventually is divine. as the human being develops, the faculty of awareness extends first of all beyond the circumscribing walls that confine it within the lower kingdoms of nature (the mineral, vegetable and animal) to the three worlds of the evolving personality, to the planet whereon he plays his part, to the system wherein that planet revolves, until it finally escapes from the solar system itself and becom

ve at-one-ment. in the at-one-ment between the ego and the personality lies hid the mystery of the christian doctrine of the atonement. one unification takes place at the moment of individualisation, when man becomes a conscious rational entity, in contradistinction to the animals. as evolution proceeds successive at-one-ments occur. at-one-ment on all levels emotional, intuitional, spiritual and divine consists in conscious, continuous functioning. in all cases it is preceded by a burning, through the medium of the inner fire, and by the destruction, through sacrifice, of all that separates. the approach to unity is through destruction of the lower, and of all that forms a barrier. take, in illustration, the web that separates the etheric body and the emotional. when that web has been bur

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

s to the nature of those energies which are strictly confined to the physical plane. thirdly, to show the coherent development of all that is found within a solar system; to demonstrate that everything which exists evolves (from the lowest form of life at the densest point of concretion up to the highest and most tenuous manifestation) and that all forms are but the expression of a stupendous and divine existence. this expression is caused by the blending of two divine aspects through the influence of a third, and produces the manifestation which we call a form, starting it upon its evolutionary cycle in time and space. thus is form brought to the point where it is an adequate medium for the demonstration of the nature of that which we call god. fourthly, to give practical information anen

he footnotes throughout this treatise''the secret doctrine" by h. p. blavatsky is designated by the initials s.d. the page references are to the''third revised edition' fire "what says the esoteric teaching with regard to fire" fire is the most perfect and unadulterated reflection, in heaven as on earth, of the one flame. it is life and death, the origin and the end of every material thing. it is divine substance" secret doctrine i. 146. our earth and man (are) the products of the three fires. secret doctrine ii. 258. fire and flame destroy the body of an arhat; their essence makes him immortal. secret doctrine i. 35. the three fires i. the internal fire or fire by friction "there is heat internal and heat external in every atom, the breath of the father (spirit) and the breath (or heat) o

lue within the hidden diamond, the youth of timeless aeons, assisteth in the work. the inner burning light and the outer waiting fire, together with the rod, meet on the sphere of crystal, and lo, the work is done. the crystal rends and quivers. seven times the work proceeds. seven the efforts made. seven the applications of the rod, held by a lord of flame. three are the lesser touches; four the divine assistance. at the final fourth the work is done and the whole cave disrupts. the lighted flame within spreads through the- 18- a treatise on cosmic fire copyright 1998 lucis trust rending walls. it mounteth to its source. another fire is merged; another point of blue findeth its place within the diadem logoic. stanza viii the greater three, each with their seven lesser wheels, in spiral ev

en in full systemic activity. 2. solar fire, or cosmic mental fire. this is that portion of the cosmic mental plane which goes to the animation of the mental body of the logos. this fire may be regarded as the sumtotal of the sparks of mind, the fires of the mental bodies and the animating principle of the evolving units of the human race in the three worlds. 3. electric fire, or the logoic flame divine. this flame is the distinguishing mark of our logos, and it is that which differentiates him from all other logoi; it is his dominant characteristic, and the sign of his place in cosmic evolution. this threefold fire may be expressed in ray terms as follows: first, we have the animating fires of the solar system, which are the fires of the primordial ray of active intelligent matter; these

om all other logoi; it is his dominant characteristic, and the sign of his place in cosmic evolution. this threefold fire may be expressed in ray terms as follows: first, we have the animating fires of the solar system, which are the fires of the primordial ray of active intelligent matter; these constitute the energy of brahma, the third aspect of the logos. next are to be found the fires of the divine ray of love-wisdom, the ray of intelligent love, which constitutes the energy of the vishnu aspect, the second aspect logoic. 4(4) finally are to be found the fires of the cosmic mental plane, which are the fires of the cosmic ray of will. they might be described as the rays of intelligent will and are the manifestation of the first aspect logoic, the mahadeva aspect.5(5) therefore we have

ALICE A BAILEY05 THE LIGHT OF THE SOUL

s applicable to the soul or second aspect. the union to be achieved is that of the third and second aspects. this is consummated at the third initiation (in christian terminology, the transfiguration. a later synthesis is then effected between the united third and second aspects and the first: 1st aspect 2nd aspect 3 rd aspect spirit soul body father son (christ) h oly ghost monad ego personality divine self h igher self l ower self life consciousness f orm energy force matter the presence the angel of the human being the presence a clear distinction should be made between the christ principle as indicated above, which is a high spiritual aspect to which each member of humanity must attain, and the same term applied to a personage of exalted rank representing that principle, whether in the

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 experience and eventually liberation. thus union with the soul is brought about. it is a union known and experienced in the physical body upon the plane of densest manifestatio

christ is known as king upon the throne of the heart, then he will reveal the father to his devotee. but the devotee has to tread the path of raja yoga, and combine intellectual knowledge, mental control and discipline before the revelation can be truly made. the mystic must eventually become the occultist: the head qualities and the heart qualities must be equally developed, for both are equally divine. 24. this ishvara is the soul, untouched by limitation, free from karma and desire. here we have the picture of the spiritual man as he is in reality. his relation to the three worlds is shown. this is the state of the master or the adept, of the soul who has come into its birthright, and is no longer under control of the forces and energies of the lower nature. there is given in this and t

ated the acquired possession to those who hold out empty hands, and passed on to inner halls of learning" students would do well in studying these few sutras relating to ishvara to bear in mind that they have reference to the son of god, the second person of the trinity as he manifests through the medium of the solar system, to the macrocosmic soul. the secondary meaning has reference also to the divine son of god, the second aspect monadic, as he manifests through the medium of a human being. this is the microcosmic soul. the following synonyms of the ishvara aspect may be found of value. the macrocosm. ishvara, the second aspect .w hose nature is love. the son of god .t he revealer of the father. the cosmic christ. god in incarnation. vishnu. second person of the hindu trimurti. the soul

, until it flowered forth into the full glory of the liberated soul. this condition became possible through certain factors: 1. the identity of each individual soul with the oversoul. 2. the attractive force of that oversoul as it drew the separated soul of all things gradually back into itself. this is the force of evolution itself, the great attractive agent which recalls the outgoing points of divine life, the units of consciousness, back to their source. it involves the response of the individual soul to cosmic soul force. 3. the intensive training given towards the climax by the occult hierarchy whereby souls receive a stimulation and vitalisation which enables them to make more rapid progress. the occult student must remember that this process has gone on in the wheels and cycles pre

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ir debt with their discoveries about the apparatus whereby a human being comes into contact with his environment. but there are men among us, men who are not mere machines. we have the right- 6- from intellect to intuition copyright 1998 lucis trust to measure our ultimate capacities and our potential greatness by the achievements of the best among us; these great ones are not "freak" products of divine caprice or of blind evolutionary urge, but are themselves the guarantee of the ultimate achievement of the whole. irving babbitt remarks, that there is a something in man's nature "that sets him apart simply as man, from other animals, and that something cicero defines as a 'sense of order and decorum and measure in deeds and words."9(9) babbitt adds (and this is the point to note) that "th

nated rapture before the beauty that he has sensed, and secondly, the knowers, who have added to the emotional rapture an intellectual achievement (an orientation of the mind) which enables them to do more than sense and enjoy. they understand; they know, and have become identified with that new world of being towards which the pure mystic reaches. the line of demarcation between these knowers of divine things and those who sense the vision is very slight. there is, however, a no-man's ground between the two groups on which a great transition takes place. there is an interlude in experience and in development which changes the visionary mystic into the practical knower. there is a process and a technique to which the mystic can subject himself which coordinates him and develops in him a ne

ever, a no-man's ground between the two groups on which a great transition takes place. there is an interlude in experience and in development which changes the visionary mystic into the practical knower. there is a process and a technique to which the mystic can subject himself which coordinates him and develops in him a new and subtle apparatus, by means of which he no longer sees the vision of divine reality but knows himself to be that reality itself. it is with this transitional process and with this work of educating the mystic, that the meditation technique has to do. it is this with which we deal in this book. the problem of leading man into his heritage as a human being is the function of the educators and of the psychologists. they must lead him up to the door of the mystical wor

thousands are ready for this specialized culture, and, therefore, are we facing a crisis in the educational field which has its roots in a success, which, if carried forward along the same lines, will become a detriment instead of a help, because man is ready for something new? some of us believe that this is possible, and that it is time that educators should begin to prepare men for the new and divine experience and for that wonderful experiment which will put them everywhere in possession of themselves a thing hitherto the choice prerogative of the mystics and knowers of the race. these knowers have testified to a wider world than the one revealed to us by the mechanism of the nerves, and investigated by the chemist, the physicist, the biologist and the anthropologist. they have spoken

of the individual to transcend his natural limitations as an entirely legitimate part of its affairs. it is interesting to note what dr. c. lloyd morgan in the gifford lectures, delivered in 1923, has to say about this word "supernatural" he says "there is, i submit, an intelligible sense in which it may be said that, in the ascending hierarchy of stages of progress, regarded as manifestations of divine purpose, each higher stage is in turn supernatural to that which precedes it. in this sense life is supernatural to the inorganic; reflective comprehension in thought is supernatural to naive unreflective perception; the religious attitude, with acknowledgement of divine purpose, is supernatural to the ethical attitude in social affairs. for those who reach this highest stage, as they deem

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

eternal triplicity runs through every department of the manifested world, whether viewed as that which is tangible, or as that which is sensitive and coherent, or that which is energising. it is that intelligent activity which has been clumsily called "awareness; it is the capacity of awareness itself, involving as it does sensitive response to environment, and the apparatus of that response, the divine duality of the soul; it is finally the sum total of that which is contacted and known; it is that of which the sensitive apparatus becomes aware. this, as we shall see later, is a gradually growing realisation, shifting ever into more esoteric and inner realms. these three aspects are seen in man, the divine unit of life. first he recognises them in himself; then he sees them in every form

sensitive apparatus becomes aware. this, as we shall see later, is a gradually growing realisation, shifting ever into more esoteric and inner realms. these three aspects are seen in man, the divine unit of life. first he recognises them in himself; then he sees them in every form in his environment, and finally he learns to relate these aspects of himself to the similar aspects in other forms of divine manifestation. correct relation between forms will result in the harmonising and right adjustment of physical plane life. correct response to one's environment will result in correct rapport with the soul aspect, hidden in every form, and- 14- a treatise on white magic copyright 1998 lucis trust will produce right relations between the various parts of the inner nervous structure to be foun

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

te or include within their radius of awareness that sum total of life, consciousness and form which we designate god. these initiates of high degree then begin to be aware of a vibration, a revealing light, a note or directional indicating sound which emanates from outside our solar system altogether. the only way in which we can get an appreciation of the process followed in the expansion of the divine consciousness in man is to study the relation of the mind and the brain and note what follows when the brain becomes the intelligent instrument of the mind; then study the relation of the soul to the mind and what eventuates when man is directed by his soul and utilises the mind to control the physical plane activities through the medium of the brain. in these three soul, mind and brain we

l plane as mineral, vegetable, animal and human, and for the initiate certain other forms as well. 4. the qualities, vibrations, colours, and characteristics in all the kingdoms of nature are soul qualities, as are the latent powers in any form seeking expression, and demonstrating potentiality. in their sum total at the close of the evolutionary period, they will reveal what is the nature of the divine life and of the world soul, that oversoul which is revealing the character of god. a. therefore the soul, through these qualities and characteristics, manifests as conscious response to matter, for the qualities are brought into being through the interplay of the pairs of opposites, spirit and matter, and their effect upon each other. this is the basis of consciousness. b. the soul is the c

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

ogy which is much needed, and so dealing primarily with the human equation. what i have to say will be a commentary upon an expansion of the words found in the proem of the secret doctrine, that "all souls are one with the oversoul" we shall, from the outset, accept the fact of the soul. we shall not consider the arguments for or against the hypothesis of there being a soul-universal, cosmic, and divine, or individual and human. for our purposes of discussion, the soul exists, and its intrinsic reality is assumed, as a basic and proven principle. those who do not admit this assumption can, however, study the book from the angle of a temporarily accepted hypothesis, and thus seek to gather those analogies and indications which may substantiate the point of view. to the aspirant, and to thos

ience will then have penetrated a little further into the field of intangible yet real phenomena; it will have discovered mayhap it has already made this discovery) that the dense and concrete do not exist; it will know that there is but one substance, present in nature in varying degrees of density and of vibratory activity, and that this substance is impelled by urgent purpose and expressive of divine intent. we shall seek to avoid as far as possible those loose generalities which are so distressing to the academic and critical mind, and in which the mystic finds such relief and joy. i will however ask those who study this treatise to reserve their opinion and come to no crystallised judgment until the entire proposition has been presented to them, and its outlines have been clearly sens

omprehend the soul-cosmic, universal, planetary and individual leads inevitably to an unfoldment of the mental apparatus (with a subsequent development of the, as yet, quiescent brain cells) which must eventually produce a co-ordination of the thinking faculty, and resultant illumination. the nature of our septenary universe must be considered, and the relation of the threefold human being to the divine trinity must be noted. a general idea of the entire symbolic picture is of value. each student, as he takes up the study of the rays, must steadily bear in mind that he himself-as a human unit-finds his place on one or other of these rays. the problem thus produced is a very real one. the physical body may be responsive to one type of ray force, whilst the personality as a whole may vibrate

of a transition period which lacks even the needed terminology, to aid that demonstration. let me also add that your attitude to the imparted instruction should be that of the student who is seeking truth that can be verified and information that can be applied to the daily life and tested in the crucible of life experience. if, for instance, there are indeed seven rays, embodying seven types of divine energy, then a man should be able to recognise these types and energies in the particular field of phenomena in which he plays his little part. if the truth given is veiled in symbolism and offered as an hypothesis, it should at the same time be unveiled sufficiently so as to be recognisable, and should have in it if sufficient intelligent appeal to warrant its investigation. the words "all

neral proposition. it will appear, as we study, that the energies which inform the personalities and which constitute the nature of the human being fall naturally into three groups: 1. those energies which we call "the spirits in men" you note here the utter superficiality of that phrase. it is meaningless and misleading. spirit is one, but within that essential unity the "points of fire" or "the divine sparks" can be seen and noted. these unities, within the unity, are coloured by and react qualitatively to, three types of energy, for it is scientifically true, and a spiritual fact in nature, that god is the three in one and the one in three. the spirit of man came into incarnation along a line of force emanation from one or other of these three streams, which form one stream, emanating f

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

be withdrawn, ye could not watch with me one little hour until the dawn! so many sought my crib at bethlehem heeding a voice and following a star, but only simon walked to calvary it was too far. h. le gallienne. reprinted with the kind permission of the new york times and the author. chapter one introductory remarks on initiation key thought "there is a human desire for god; but there is also a divine desire for man. god is the supreme idea, the supreme concern and the supreme desire of man. man is the supreme idea, the supreme concern and the supreme desire of god. the problem of god is a human problem. the problem of man is a divine problem. man is the counterpart of god and his beloved from whom he expects the return of love. man is the other person of the divine mystery. god needs ma

s this living experience which is the keynote of this book. perhaps another reason why humanity at this time believes so little, or questions so unhappily what is believed, may be the fact that theologians have attempted to lift christianity out of its- 4- from bethlehem to calvary copyright 1998 lucis trust place in the scheme of things and have overlooked its position in the great continuity of divine revelation. they have endeavoured to emphasise its uniqueness, and to regard it as an isolated and entirely separated expression of spiritual religion. they thereby destroy its background, remove its foundations, and make it difficult for the steadily developing mind of man to accept its presentation. yet st. augustine tells us that "that which is called the christian religion existed among

at which time the true religion, which already existed, began to be called christianity."1 the wisdom which expresses relationship to god, the rules of the road which guide our wandering footsteps back to the father's home, and the teaching which brings revelation have ever been the same, down the ages, and are identical with that which christ taught. this body of inner truths and this wealth of divine knowledge have existed since time immemorial. it is the truth which christ revealed; but he did more than this. he revealed in himself and through his life history what this wisdom and knowledge could do for man. he demonstrated in himself the full expression of divinity, and then enjoined upon his disciples that they should go and do likewise. in the continuity of revelation, christianity

. it is the truth which christ revealed; but he did more than this. he revealed in himself and through his life history what this wisdom and knowledge could do for man. he demonstrated in himself the full expression of divinity, and then enjoined upon his disciples that they should go and do likewise. in the continuity of revelation, christianity enters upon its cycle of expression under the same divine law which governs all manifestation the law of cyclic appearance. this revelation passes through the phases of all form-manifestation, or appearance, then growth and development, and finally (when the cycle draws towards its close) crystallisation and a gradual but steady emphasis of the letter and the form, till the death of that form becomes inevitable and wise. but the spirit remains to

carnated to demonstrate must also live. the cell in the womb, the stage of littleness, the development of the child into the man to all this he submitted himself, and underwent all the processes which are the destiny of every son of god. because of this submission and because he "learned obedience by the things which he suffered,"2 he could be trusted to reveal god to man, and (may we say it) the divine in man to god. for the gospels show us that continuously christ called forth this recognition from the father. the great continuity of revelation is our most priceless possession, and into it the religion of christ must, and does, fit. god has never left himself without witness, and he never will. the place of christianity as the fulfilment of the past and as a stepping-stone to the future

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

s the determining subjective "colour" of the appearances. this naturally varies, according to the ability of the soul in any form to master its vehicle, matter, and to express- 2- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust innate quality through the outer form. 3. the monadic consciousness is that of the first aspect of divinity, that which embodies divine life purpose and intent, and which uses the soul in order to demonstrate through that soul the inherent purpose of god. it is this that determines the quality. the soul embodies that purpose and will of god as it expresses itself in seven aspects. the monad expresses the same purpose as it exists, unified in the mind of god himself. this is a form of words conveying practically nothing to t

working out through the qualities, as they express themselves through the form. the above paragraphs are only a summation of what has been earlier said, but it is necessary that there should be real clarity of thought on these matters. it is apparent as we study, how this entire sequential process of realisation pivots around form manifestation, and has relation to the quality and purpose of the divine mind. this will inevitably be clear to the man who has studied the theme of a treatise on cosmic fire, which deals specifically with the creative process and with manifestation. it deals therefore with the outer personality expression of that great all-encompassing life, which we call god, for lack of a better term. we need to bear in mind that our universe (as far as the highest human cons

ified, blended and controlled by that "tendency to harmony" which is the effect of love and the outstanding quality of divinity- 4- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust man, the living monad, is the veiled reality, and that which the angel of the presence hides. he is the synthetic expression of the purpose of god, symbolised through revealed, divine quality and manifested through the form. appearance, quality, life again this ancient triplicity confronts us. symbolically speaking, this triplicity can be studied as: 1. man..the angel..the presence. 2. the root..the lotus..the fragrance. 3. the bush..the fire..the flame. the work of evolution, being part of the determination of deity to express divinity through form, is necessarily, ther

ned in this direction, for it will constitute the line of least resistance. there will follow then the eradication of war and the establishing of those conditions of peace which will bring about the opportunity for trained and carefully cultured growth. the dictator is the individual who has, under the process, flowered forth into knowledge and power, and is an example of the effectiveness of the divine character, when permitted scope and as the product of the evolutionary process. he expresses many of the divine potentialities of man. but the dictator will some day be an anachronism, for when the many are at the stage of individual self-awareness and potency and seeking the full expression of their powers, he will be lost from sight in the assertion of the many. he, today, indicates the g

tic power; there is often resilient, though never robust, bodily health, and great charm and personal outer gifts. a study of the outstanding individuals in all fields of world expression today, when entirely divorced from the higher group concepts and the constant spiritual aspiration to serve humanity, will indicate the nature of the consummated individuality and the success of this part of the divine plan. it should be carefully noted that the successful demonstration of the dominant individual is just as much a divine success in its proper place and time as is the case with the great sons of god. one success, however, is the expression of the third aspect of divinity as it veils and hides the soul, and the other is the expression of two aspects of divinity (the second and the third) as

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ns as to identity will not be answered at any time. it is the subject matter of the teaching which is of importance and not the name of the disciple for what is said is applicable to all aspirants. one other reason might be mentioned here as indicative of the value of this book. in every case, the disciple is told what are the types of energy to which he most easily responds and upon which ray or divine emanation he finds himself. he, therefore, becomes aware of what constitutes his line of least resistance and where the major point of his life conflict is to be found. we are taught in the esoteric philosophy that seven great divine emanations, aeons or spirits (in whom we live and move and have our being) came forth from god at the time of the creation. the same teaching can also be trace

ch the hierarchy can express its intentions and they make the human contacts. there are many such disciples and they are doing this work from their own free choice and because they have realised the immediate and coming need of humanity and have pledged themselves to serve. there are, secondly, those who act as links between the elder brothers of the race, the masters of the wisdom who embody the divine plan and the workers mentioned above. i do not say that they act as links between the disciple and his master for that is a direct relationship which none may touch, particularly in the more advanced stages. this second group of working disciples- 17- discipleship in the new age- volume i copyright 1998 lucis trust however, act as intermediaries in the working out of the plan in the world a

ings. my brothers, when will the time come when the world will realise that the love aspect of the logos as it affects the human kingdom is focussed through the inner subjective group of workers? that love is now in the stage of anchoring itself physically through the new groups (such as this group) which are in process of forming all over the world. these new groups are centres (or should be) of divine love, magnetic, constructive and pure. see to it, therefore, that your conformity to the requirement is met in the measure of your physical strength, bearing ever in mind that you are equal to more effort and to greater strain than ever before. this experiment which i have instituted and to which you have voluntarily and willingly- 19- discipleship in the new age- volume i copyright 1998 lu

olume i copyright 1998 lucis trust a group whose telepathic powers enable them to be sensitive to the mind currents and to register the thoughts of those who personify the mind of god, the universal mind, and to register the thoughtforms of those who are as far beyond the hierarchy of masters as they, in their turn, are beyond the disciples of the world. those lives who carry out the ideas of the divine mind, exist in their graded orders, and with the detail of their groupings we are not concerned, except with the fact that the planetary brotherhood is in telepathic rapport with those who are responsible for the planetary conditions in the solar system, with the great council, therefore, at shamballa. they are also in immediate telepathic rapport with each other. the slowly manifesting pow

lly also with their disciples and the disciples with each other in lesser degree. the power to "see" the master which has been the misguided impulse of the devotees of the world who substitute this desire for aspiration towards soul contact is but their response to the "television" of those who seek to guide them into the light of their own souls. they are only reacting to one of the demonstrated divine powers of the master but not to soul action. your response to such stimulation as i can give you and an earnest endeavour on your part to love with unselfishness will gradually perfect in you a similar relation to other workers. this will work out in three directions: 1. in a demonstrated ability to be in telepathic rapport with me and with those with whom i am associated. 2. in power to co

ALICE A BAILEY13 PROBLEMS OF HUMANITY

been expressed as it was hoped. men do not live up to what they already know; they fail to make practical their information; they short circuit the light; they do not discipline themselves; greedy desire and unlawful ambition control and not the inner knowledge. to put it scientifically and from the esoteric angle: spiritual impression has been interrupted and there has been interference with the divine circulatory flow. it is the task of the disciples of the- 4- problems of humanity copyright 1998 lucis trust world to restore this flow and to stop this interference. this is the major problem facing spiritual people at this time. chapter i the psychological rehabilitation of the nations this problem is far more complicated and deep-seated than might appear at the first glance. had we only

roundings; today, this urge expresses itself in a demand for beauty, leisure and culture; it voices the opportunity to work creatively and passes gradually but inevitably into the stage where right human relations become of prime importance. today a great and unique opportunity faces every nation. hitherto the problem of psychological integration, of intelligent living, of spiritual growth and of divine revelation has been approached solely from the angle of man, the unit. owing to the scientific achievements of mankind (as a result of the unfolding human intellect, it is now possible to think in far wider terms and to see humanity in a truer perspective. our horizon is extending into infinity; our eyes are no longer focussed upon our immediate foreground. the family unit is now recognized

hand and on the other in the responsibility for world citizenship- 8- problems of humanity copyright 1998 lucis trust is this too idealistic a picture? the guarantee of its possibility lies in the fact that thousands today are thinking along these idealistic lines; thousands are occupied with planning a better world and thousands are talking about the possibility. all ideas which emanate from the divine in man and nature eventually become ideals (even though somewhat distorted in the process) and these ideals finally become the governing principles of the masses. this is the true sequence of the historical process. it might be of value to study briefly some of the psychological adjustments which the nations must make within their own borders, because reform begins at home. then let us look

ork for the good of all peoples? will they overcome the forces arrayed against them through firm conviction of the stability and potentiality of the human spirit? will they have faith in the intrinsic worth of humanity? will they realize that the entire trend of the evolutionary process is sweeping them on to victory? the firm establishment of right human relations is already a determined part of divine purpose and nothing can arrest its eventual appearance. that appearance can, however, be hastened by right- 18- problems of humanity copyright 1998 lucis trust and selfless action. chapter ii the problem of the children of the world this problem is, without exception, the most urgent confronting humanity today. the future of the race lies in the hands of the young people everywhere. they ar

ay be not only dangerous to themselves because they are perpetuating the bad old ways, but that they also constitute a menace to those countries which are in the happy position of being able to change their educational institutions and thus inaugurate a better way of preparing their youth for total living. education is a deeply spiritual enterprise. it concerns the whole man and that includes his divine spirit. education in the hands of any church would spell disaster. it would feed the sectarian spirit, foster the conservative, reactionary attitudes so strongly endorsed, for instance, by the catholic church and the fundamentalists in the protestant churches. it would train bigots, build barriers between man and man and eventually lead to a powerful and inevitable swing away from all relig

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

oth hemispheres not only by the christian faithful, but by those who look for maitreya and for the boddhisattva as well as those who expect the imam mahdi. when men feel that they have exhausted all their own resources and have come to an end of all their own innate possibilities and that the problems and conditions confronting them are beyond their solving or handling, they are apt to look for a divine intermediary and for the mediator who will plead their cause with god and bring about a rescue. they look for a saviour. this doctrine of mediators, of messiahs, of christs and of avatars can be found running like a golden thread through all the world faiths and scriptures and, relating these world scriptures to some central source of emanation, they are found in rich abundance everywhere

this doctrine of mediators, of messiahs, of christs and of avatars can be found running like a golden thread through all the world faiths and scriptures and, relating these world scriptures to some central source of emanation, they are found in rich abundance everywhere. even the human soul is regarded as an intermediary between man and god; christ is believed by countless millions to act as the divine mediator between humanity and divinity. the whole system of spiritual revelation is based (and has always been based) on this doctrine of interdependence, of a planned and arranged conscious linking and of the transmission of energy from one aspect of divine manifestation to another from god in the "secret place of the most high" to the humblest human being, living and struggling and sorrow

everywhere this transmission is to be found "i am come that they may have life" says the christ, and the scriptures of the world are full of the intervention of some being, originating from some source higher than the strictly human. always the appropriate mechanism is found through which divinity can reach and communicate with humanity, and it is with this communication and these instruments of divine energy that the doctrine of avatars or of divine "coming ones" has to do. an avatar is one who has a peculiar capacity (besides a self-initiated task and a pre-ordained destiny) to transmit energy or divine power. this is necessarily a deep mystery and was demonstrated in a peculiar manner and in relation to cosmic energy by the christ who for the first time in planetary history, as far as

octrine of avatars or of divine "coming ones" has to do. an avatar is one who has a peculiar capacity (besides a self-initiated task and a pre-ordained destiny) to transmit energy or divine power. this is necessarily a deep mystery and was demonstrated in a peculiar manner and in relation to cosmic energy by the christ who for the first time in planetary history, as far as we know transmitted the divine energy of love directly to our planet and in a most definite sense to humanity. always too these avatars or divine messengers are linked with the concept of some subjective spiritual order or hierarchy of spiritual lives, who are concerned with the developing welfare of humanity. all we really know is that, down the ages, great and divine representatives of god embody divine purpose, and af

fered. with the result that the root word can be said to mean "coming down with the approval of the higher source from which it came and with benefit to the place at which it arrives (from monier-williams' sanskrit dictionary) all the world avatars or saviours, however, express two basic incentives: the need of god to contact humanity and to have relationship with men and the need of humanity for divine contact, help and understanding. subject to those incentives, all true avatars are therefore divine intermediaries. they can act in this fashion because they have completely divorced themselves from every limitation, from all sense of self hood and separativeness and are no longer by ordinary human standards the dramatic centre of their lives, as are most of us. when they have reached that

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

rd. relatively large numbers of first ray egos are also to be found acting as focal points for certain first ray forces. 4. those energies which are today being invoked as the result of human need and human demand for succour. this demand curiously enough remains largely in the realm of the first ray influence for the desperate need of humanity is evoking the will aspect and that ray embodies the divine will-to-good and remains immutable and is for the first time in the history of humanity being invoked on a large scale. this statement is definitely encouraging, if you study its implications- 2- the destiny of the nations copyright 1998 lucis trust you have, therefore, in the present field of divine expression the following energies manifesting: 1. the energy of idealism, of devotion or of

man being that the work of reconstruction, and of re-building is naturally committed. 4. the energy of intelligence, actively displayed in creative activity. the creative ability of the future will emerge on a relatively large scale in the realm of creative living and not so much in the realm of creative art. this creative living will express itself through a new world of beauty and of recognised divine expression; through the outer form, the "light of livingness (as it is esoterically called) will show. the symbol and that for which it stands will be known and seen. this is the energy of the third ray of active intelligence, working towards the manifestation of beauty. 5. the energy of the will aspect of divinity. this has been but little expressed and understood by humanity up to the pre

nd their eventual superseding by the next imposition of ideas. it is in this realm of ideas that humanity is not a free agent. this is an important point to note. once an idea becomes an ideal, humanity can freely reject or accept it, but ideas come from a higher source and are imposed upon the racial mind, whether men want them or not. upon the use made of these ideas (which are in the nature of divine emanations, embodying the divine plan for planetary progress) will depend the rapidity of humanity's progress or its retardation for lack of understanding. humanity is today more sensitive to ideas than ever before, and hence the many warring ideologies and hence the fact that in defence of their plans even the most recalcitrant of the nations has to discover some idealistic excuse to put b

temporal, ephemeral and entirely concerned with the form aspect. the hierarchy is primarily occupied, as you know well, with the consciousness aspect and with the unfoldment of awareness, using form as a means only for the accomplishment of its designs. a closer study of the forces which are producing the outer turmoil may serve to clarify your vision and restore confidence in god's plan and its divine love and loveliness. let us, therefore, consider these forces and their originating centres, and thus acquire perhaps a new vision and a more constructive point of view. 1. the influence of the rays today. first: the most obvious and powerful force in the world today is that of the first ray of will and power. it works out in two ways: 1. as the will of god in world affairs, which is ever t

y of mankind has this shamballa energy made its appearance and caused its presence to be felt through the tremendous changes which were brought about: 1. when the first great human crisis occurred at the time of the individualisation of man in ancient lemuria. 2. at the time of the great struggle in atlantean days between the "lords of light and the lords of material expression" this little known divine energy now streams out from the holy centre. it embodies in itself the energy which lies behind the world crisis of the moment. it is the will of god to produce certain radical and momentous changes in the consciousness of the race which will completely alter man's attitude to life and his grasp of the spiritual, esoteric and subjective essentials of living. it is this force which will brin

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

sality, and when it is functioning there is, momentarily at least, a complete loss of the sense of separateness. at its highest point, it is known as that universal love which has no relation to sentiment or to the affectional reaction but is, predominantly, in the nature of an identification with all beings. then is true compassion known; then does criticism become impossible; then, only, is the divine germ seen as latent in all forms- 3- glamour: a world problem copyright 1998 lucis trust intuition is light itself, and when it is functioning, the world is seen as light and the light bodies of all forms become gradually apparent. this brings with it the ability to contact the light centre in all forms, and thus again an essential relationship is established and the sense of superiority an

fection and the possession of a spirit of loving outgo will, necessarily, in their pure form, be demonstrated, but that which produces these is something much more deep and comprehensive. it is that synthetic, inclusive grasp of the life and needs of all beings (i have chosen these two- 4- glamour: a world problem copyright 1998 lucis trust words with intent) which it is the high prerogative of a divine son of god to operate. it negates all that builds barriers, makes criticism, and produces separation. it sees no distinction, even when it appreciates need, and it produces in one who loves as a soul immediate identification with that which is loved. these three words sum up the three qualities or aspects of the intuition and can be covered by the word, universality, or the sense of univers

nd. the study of symbols viewed as a whole, involves three stages: first, the investigation of a symbol, and the consequent progress of the analyst from one progressive stage of awareness to another, to a gradual inclusion of the entire field covered by the- 8- glamour: a world problem copyright 1998 lucis trust symbol. secondly, an intuitive perception of the symbols to be seen everywhere in the divine manifestation. third, the use of symbols on the physical plane, and their right adaptation to a seen and recognised purpose, leading to the subsequent magnetisation of the symbol with the needed quality through which the idea can make its presence felt, in order that the intuited qualified idea may find proper form on the physical plane. deal, therefore, with the symbols in a wide generalis

wth in usefulness must be steadily borne in mind. can you not see how this power to study, to interpret and to penetrate to meaning will further your growth spiritually? can you believe that through the use of this method you may learn to work more intelligently with the plan and become a better helper of your fellowman? what is there in this objective world that is not the inadequate symbol of a divine idea? what have we in our outer manifestation but the visible sign (at some stage of the evolving purpose) of the plan of the creating deity? what are you yourself but the outer expression of a divine idea? we must learn to see symbols all around us and then to penetrate behind the symbol to the idea which it should express. there is however a technique of study which may be of service to y

glamour. the influence of their thoughts and words and lives can and will bring about a readjustment of values, and a new standard of living for the race, based upon clear vision, a correct sense of proportion and a realisation of the true nature of the relationship existing between soul and form, between spirit and matter. that which will meet a need that is vital and real ever exists within the divine plan. that which is unnecessary to the right expression of divinity and to a full and rich life can be gained and can be possessed, but only through the loss of the more real and the negation of the essential. students, however, need to remember that that which is necessary varies according to the stage of evolution which has been reached by an individual. for some people, for instance, the

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

as the form-making substance. we use the word god to signify the expression of the one life which animates every form on the outer objective plane. the etheric or energy body, therefore, of every human being is an integral part of the etheric body of the planet itself and consequently of the solar system. through this medium, every human being is basically related to every other expression of the divine life, minute or great. the function of the etheric body is to receive energy impulses and to be swept into activity by these impulses, or streams of force, emanating from some originating source or other. the etheric body is in reality naught but energy. it is composed of myriads of threads of force or tiny streams of energy, held in relation to the emotional and mental bodies and to the so

of the universal mind; this is complicated in our time and age by a growing responsiveness to the mass ideas called sometimes public opinion of the rapidly evolving human mentality. within the human family are also found those who respond to that inner group of thinkers who, working in mental matter, control from the subjective side of life the emergence of the great plan and the manifestation of divine purpose- 2- telepathy and the etheric vehicle copyright 1998 lucis trust this group of thinkers falls into seven main divisions and is presided over by three great lives or super-conscious entities. these three are the manu, the christ, and the mahachohan. these three work primarily through the method of influencing the minds of the adepts and the initiates. these latter in their turn influ

directed energies which finds one terminal of expression in the mind of- 4- telepathy and the etheric vehicle copyright 1998 lucis trust some inspired thinker, and the other terminal in the mind of the attentive world server who seeks to tune in on those mind processes which hold the clue to ultimate world salvation. the thought-directing energy has for its source a thinker who can enter into the divine mind, owing to his having transcended human limitation; the thought-directed receiver is the man, in exoteric expression, who has aligned his brain, his mind, and his soul. it is a fact that omnipresence, which is a law in nature and based on the fact that the etheric bodies of all forms constitute the world etheric body, makes omniscience possible. the etheric body of the planetary logos i

of all forms constitute the world etheric body, makes omniscience possible. the etheric body of the planetary logos is swept into activity by his directed will; energy is the result of his thoughtform playing in and through his energy body. this thoughtform embodies and expresses his world purpose. all the subhuman forms of life and the human forms up to the stage of advanced man are governed by divine thought through the medium of their energy bodies which are an integral part of the whole. they react, however, unconsciously and unintelligently. advanced humanity, the mystics and the knowers, are becoming increasingly aware of the mind which directs the evolutionary process. when this awareness is cultivated and the individual mind is brought consciously into contact with the mind of god

you have chosen it. study it in the four ways indicated by patanjali*(4) that is- 18- telepathy and the etheric vehicle copyright 1998 lucis trust 1. study its form, study it symbolically, as a word picture. 2. study it from the angle of quality, of beauty, of desire. 3. study its underlying purpose and teaching value, and its mental appeal. 4. study its very being and identify yourself with its divine underlying idea. when you have reached this final stage, hold your consciousness steady at that high point as you (if you are a transmitter) send out the word to the receiver or to the receiving group. receivers should in their turn achieve, as far as they can, complete alignment so as to be responsive to all these four aspects of the word. this method will serve to shift the receiver neare

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

ignorant. upon this theory anent the zodiac rests very largely what we call the great illusion, and i would have you bear this in mind as you study with me the newer approaches of this greatest and oldest of all the sciences. astrology is a science which must be restored to its original beauty and truth before the world can gain a truer perspective and a more just and accurate appreciation of the divine plan, as it is expressed at this time through the wisdom of the ages. the second statement which i would make is that astrology is essentially the purest presentation of occult truth in the world at this time, because it is the science which deals with those conditioning and governing energies and forces which play through and upon the whole field of space and all that is found within that

e of the immediate incarnation and of the immediate succeeding incarnations. this sign concerns itself with the struggle of the spiritual man "to carry on" from the point achieved so that when the life energy is temporarily exhausted and the "death of the personality" takes place, the man finds himself "nearer the centre of his life, closer to the centre of his group and approaching the centre of divine life" as the ageless wisdom expresses it. this particular phrase "death of the personality" has two definite connotations: a. it may mean the death of the physical body, which is inevitably followed by the two stages of the death of the emotional vehicle and the subsequent dissipation of the temporary and ever-changing form which the quota of mental energy has assumed during incarnation. b

, one can generalise largely and say that these are the correspondences in the solar system to the three great centres of force which produce and control manifestation and evolutionary progress in the human being: 1. the great exterior, yet controlling, constellations are analogous to that centre of force which we call the monad and to its universal will-to-power which is distinctive of the first divine aspect. 2. the twelve constellations might be regarded as embodying the soul aspect and, for the present, their effect upon the individual must be regarded and should be studied in terms of consciousness and of the development of the life of the soul. this is in essence the will-to-love. 3. the planets, twelve in number (seven sacred planets and five non-sacred, are effective (using the wor

ousness and of the development of the life of the soul. this is in essence the will-to-love. 3. the planets, twelve in number (seven sacred planets and five non-sacred, are effective (using the word in a technical sense) in relation to the external life, environment and circumstances of the individual. their force contacts should be interpreted largely in terms of the human personality, the third divine aspect. they thus exemplify the will-to-know. i would have you remember that i am talking entirely in terms of consciousness and of the responses and reactions of the individual to the forces which impinge upon him. the effect of the emanation of our planet, the earth, is a correspondence to the effect of that aggregate of atoms and molecules which we call the dense physical body and of its

s the monads through into physical incarnation, for it makes itself felt on the seventh plane. the energies which are functioning are those which the logos has unfolded, and are the gain of previous incarnations. gaps necessarily occur, and certain types of force are lacking because he has as yet much cosmically to gain. it is the energy of this hierarchy which results in the manifestation of the divine androgyne, and in the seven centres of force which are the seven spiritual energies. hierarchy iii. the third creative hierarchy (or the eighth) is a peculiarly interesting one. they are called "the triads" for they hold in themselves the potencies of triple evolution, mental, psychical, and spiritual. these triads of life are inherently the three persons of the trinity and the flower of th

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

nd all of spiritual import. the self-disclosures of the mystic of medieval times have their place but it lies in the past; the achievements of modern science (though not man's use of these revelations) are a major modern spiritual factor; the struggle that is going on between political ideologies, between capital and labour and the breakdown of our past educational systems are all indicative of a divine and spiritual ferment which is leavening humanity. and yet the mystic way of introspection and of divine union must precede the occult way of intellectual realisation and divine perception. it always has in the life of the individual and of humanity as a whole. the mystic and the occult way, the way of the heart and the head, must fuse and blend and then humanity will know god and not just

points of remembrance; a skyline or a riot of color in a garden engrossing us to the exclusion of all else; friend calling to friend and a resulting hour of communion and of satisfying contact; some beauty of the human soul emerging triumphant in the face of difficulty these are the things which must not pass unrecognised. they constitute the great conditioning factors of life. they indicate the divine. why is it that they are so often forgotten and the disagreeable, sad or terrible things remain fixtures in one's mind? i do not know. apparently on this peculiar planet of ours, suffering is registered more acutely than happiness and seems more enduring in effect. perhaps, also, we are afraid of happiness and push it away from us under the influence of man's great outstanding characteristi

. i got a glimpse of the unity and of the plan to which the christ, the buddha and all the masters are eternally dedicated. i realised for the first time, though in a dim and uncertain manner, the unity of all manifestation and that all existence the material world, the spiritual realm, the aspiring disciple, the evolving animal and the beauty of the vegetable and mineral kingdoms constituted one divine and living whole which was moving on to the demonstration of the glory of the lord. i grasped faintly that human beings needed the christ and the buddha and all the members of the planetary hierarchy, and that there were happenings and events of far greater moment to the progress of the race than those recorded in history. i was left bewildered, because to me (at that time) the heathen were

too, that behind all intelligent processes stands a great intelligence and that a static condition is impossible. but in those days of which i write, i was a dyed-in-the-wool fundamentalist. i started off my- 30- the unfinished autobiography copyright 1998 lucis trust career completely convinced that certain fundamental, theological doctrines, as expressed by leading churchmen, were summations of divine truth. i knew exactly what god wanted and (because of my complete ignorance) i was ready to discuss every conceivable subject, knowing that my point of view would be right. today, i often feel that there is just a chance that i am wrong in my diagnosis and prescription. i have also a staunch belief in the fact of the human soul and of the ability of that soul to lead a man "out of darkness

ead all men from death to immortality. i know that because christ lives we shall live also and that we are saved by his life. but i question our human techniques very often and i believe that god's way is often the best and that he often leaves us to- 36- the unfinished autobiography copyright 1998 lucis trust find our own way home, knowing that in all of us there is something of himself which is divine, which never dies, and which comes to knowledge. i know that nothing in heaven or hell can come between the love of god and his children. i know that he stays on guard watching "until the last weary pilgrim has found his way home" i know that all things work together for good to those who love god, and this means that we do not love some far off, abstract deity but that we love our fellowme

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

indeed "live and move and have our being" within the body of god (as st. paul expresses it) we, as integral parts of the fourth kingdom in nature, share in this general limitation and imperfection. more than this general premise is beyond our powers to grasp and to express, for the general mental equipment of the average aspirant and disciple is inadequate to the task. such terms as "cosmic evil, divine imperfection, limited areas of consciousness, the freedom of pure spirit, divine mind" which are so freely bandied about by the mystical and occult thinkers of the time: what do they really mean? the affirmations of many schools of healing as to ultimate divine perfection, and the formulation of their beliefs in the real freedom of humanity from ordinary ills of the flesh, are they not freq

r away for us to grasp. this should be admitted and grasped. this is the best man can do with his present mental apparatus. when the intuition rarely works, and the mind is seldom illumined, why should man arrogantly expect to understand everything? let him work at the development of his intuition and at achieving illumination. understanding may then come his way. he will have earned the right to divine knowledge. but the above recognition will suffice for our work and will enable us to lay down those laws and principles which will indicate the way humanity may gain release from the form consciousness and consequent immunity from the victory of death and those disease-dealing conditions which govern today our planetary manifestation. we will divide our consideration of the causes of diseas

ely simple matter. in the astral vehicle of expression there are, as you may realise, the correspondences of the seven centres in the etheric body. these are essentially the seven major focal points of force, and each of them is expressive of one of the seven ray energies. let me first of all make clear which centres express these seven ray types: centre r ay quality origin 1. head centre 1st the divine will. monadic 2. ajna centre 7th o rganisation. a tmic direction. 3. heart centre 2nd love-wisdom. buddhic group love. 4. throat centre 5th creativity. mental 5. solar plexus 6th emotion. desire. astral 6. sacral centre 3rd reproduction. etheric. 7. base of spine 4 th h armony. p hysical union through conflict. note: in the fourth kingdom, the human, it is the energy of the fourth ray which

to all forms found within that body in any and all the kingdoms in nature. it is part of the substance of the universe, coordinated with- 50- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust planetary substance, and hence provides the scientific basis for unity. if you were to ask me what, in reality, lies behind all disease, all frustrations, error and lack of divine expression in the three worlds, i would say it was separativeness which produces the major difficulties arising in the etheric body, plus the inability of the outer tangible form to respond adequately to the inner and subtler impulses. here is found the cause (the secondary cause, as i pointed out above) of the bulk of the trouble. the etheric body of the planet does not yet freely transmit

f motivating force is one of great interest. the vastness of the subject is, however, so real that only little by little can humanity grasp the situation and come to the realisation that man is essentially (through his etheric body) an integral part of a great and vibrant whole; only in time will he learn that, through the processes of evolution, can he hope to register all the different areas of divine expression. only when the etheric body is swept into activity under the influence and through the "impressed forces" of the soul, the mind, and temporarily, of the astral body, can man become aware of all worlds, all phenomena, and all states of consciousness, and so achieve that omniscience which is the birth right of all the sons of god. but, during the period wherein this state of being

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

e must be a spiritual future indicated. it is that which is required now. the word "spiritual" does not refer to religious matters, so-called. all activity which drives the human being forward towards some form of development physical, emotional, mental, intuitional, social if it is in advance of his present state is essentially spiritual in nature and is indicative of the livingness of the inner divine entity. the spirit of man is undying; it forever endures, progressing from point to point and stage to stage upon the path of evolution, unfolding steadily and sequentially the divine attributes and aspects. the three points of our general theme are: 1. the technique of the education of the future. 2. the science of the antahkarana. this deals with the mode of bridging the gap which exists

nical piece of information for those students who are studying the science of the ageless wisdom, but it is of no value to those who do not recognise symbology, or the fact of the higher ego or soul. it might be of value here if i clarified my use of the words "higher ego" as you know, if you have read a treatise on the seven rays, vols. i and ii (esoteric psychology, the soul is an aspect of the divine energy in time and space. we are told that the solar logos circumscribed for his use and for the meeting of his desire, a certain measure of the substance of space and informed it with his life and consciousness. he did this for his good purposes and in conformity with his self-realised plan and intent. thus he submitted himself to limitation. the human monad followed the same procedure and

in conformity with his self-realised plan and intent. thus he submitted himself to limitation. the human monad followed the same procedure and in time and space limited itself in a similar manner. on the physical plane and in the physical body, this phenomenal and transient entity controls its phenomenal appearance through the two aspects of life and consciousness. the life principle the flow of divine energy through all forms is temporarily seated in the heart, while the consciousness principle, the soul of all things, is located (temporarily as far as the form- 18- education in the new age copyright 1998 lucis trust nature of a particular human unit is concerned) within the brain. as again you know, the life principle controls the mechanism through the medium of the blood stream, for "t

t they lay their emphasis upon the effort to impress upon that brain- 21- education in the new age copyright 1998 lucis trust and mind the facts, so-called, of the evolutionary process and of physical plane investigation. the above remarks will serve to show you that the true educator should be working with energies in a world of energy; that these energies are tinged and qualified by distinctive divine attributes, and that each human being therefore can be regarded as an aggregate of energies, dominated by some one particular type of energy which serves to make him distinctive among his fellows, and which produces the differences among human beings. if it is true that there are seven major types of energy qualifying all forms, and that these in their turn are subdivided into forty-nine ty

ppearance. it is the life. it produces the individual process and the evolutionary unfoldment of all forms. it is, therefore, the path of life, which reaches from the monad to the personality, via the soul. this is the thread soul and it is one and indivisible. it conveys the energy of life and finds its final anchor in the centre of the human heart and at some central focal point in all forms of divine expression. naught is and naught remains but life. the consciousness thread (antahkarana) is the result of the union of life and substance or of the basic energies which constitute the first differentiation in time and space; this produces something different, which only emerges as a third divine manifestation, after the union of the basic dualities has taken place. it is the thread which i

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

n other papers than your own. it is as a group that you work and as a group you go forward. the sense of criticism and wrong reaction to each other's knowledge is rapidly disappearing from among you. that is good. the growth of impersonality must be steady and sure. the faults evidenced by each and all of you are on the surface of your lives, but the deep inner integration and the activity of the divine nature in each of you is more definitely vital than before. i do not say that it is as yet in full right outer expression. it can and does produce at times a surface turmoil, but this, if rightly handled, need cause no true disturbance. give to each other real love in the times that lie ahead, for it is the fusing and illuminating element in the life of the disciple. let not your love remai

idual life. this is as it should be. increasingly disciples should be aware of each other and tune in with ease on each other; increasingly the bonds of illumined loyalty should control; increasingly you will participate in each other's attitudes and conditions and thus learn the basic lesson of understanding. understanding is the secret behind all power to achieve identification with any form of divine expression; understanding is one of the prime factors in producing revelation, and this is one of the paradoxes of occultism. in the world of human thought, understanding follows the prescribed routine, it follows the presented fact. in the life of the spirit, understanding is a necessary predisposing cause of revelation. i would ask you to ponder on this, bracing yourself for revelation, t

their fellowmen "what can i do" is of less importance to them than "what am i learning, and is the master satisfied with me" i shall be satisfied with you when you have forgotten both yourself and me in your strenuous service for mankind. service, i would remind you, is a scientific process, calling forth all the soul powers into full expression on the physical plane. it is service which causes a divine manifestation or what you call a divine incarnation. if a man is truly serving, he will perforce draw upon all the resources of spiritual strength and light and all the wisdom and directing power of his soul, because the task to be done is always too big for the personality. some of the world's greatest servers are men and women who are very close to the spiritual hierarchy and working unde

thus spoke one of the masters not long ago to a disciple who sought to grasp the synthetic effect of inspiration. it is the will and its immediate evocation which is the major need of this particular group of my disciples. the hierarchical plan is the objective of that will; the purpose of sanat kumara is the revelation which comes to those who demonstrate that will, and it is the strength of the divine power which makes that will possible. strength is to power what desire is to aspiration, or what the personality- 22- discipleship in the new age- volume ii copyright 1998 lucis trust is to the soul. it is the revelation of quality. i have started this communication with this note of will because the use of that will (under instruction) is the objective of your next year's work; as we proce

of expression and all of you know much about it and express much of it. for that, no commendation is required, for it is a human attribute lying very near the surface of expression in all men. but the will-to-good is far more difficult to express, for it involves the ability not only to use the spiritual will, but to know somewhat the nature of the "good" the will-to-good is the basic quality of divine purpose, involving planned activity and a definite goal to be achieved. it necessitates the ability to think in terms of the whole, an appreciation of the next step which humanity must take in the imminent great approach (for this must be a reciprocal approach, an understanding of the lessons of the past and a vision, based not on love or on soul-sight but on a conviction as to the immediat

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

some of them are also preparing to break their long silence and may appear later among men. this necessarily has a potent effect, first of all upon their disciples and on those who are attuned to and synchronized with their- 3- the externalisation of the hierarchy copyright 1998 lucis trust minds, and secondly, it should be remembered that the energy which flows through these focal points of the divine will will have a dual effect and be destructive as well as constructive, according to the quality of the bodies which react to it. different types of men respond distinctively to any inflow of energy, and a tremendous psychic stimulation is at this time going on, with results both divinely beneficent and sadly destructive. it might be added also that certain astrological relationships betwe

r side to the picture. the inflow of this energy has brought many hundreds of people into a new and deeper spiritual realisation; it has opened a door through which many will pass before long and take their second initiation, and it has let a flood of light into the world a light which will go on increasing for the next thirty years, bringing assurance of immortality and a fresh revelation of the divine potencies in the human being. thus is the new age dawning. access to levels of inspiration, hitherto untouched, has been facilitated. the stimulation of the higher faculties (and this on a large scale) is now possible, and the coordination of the personality with the soul and the right use of energy can go forward with renewed understanding and enterprise. ever the race is to the strong, an

lf to the effect of this inflow on aspirants and sensitives. these two words aspirants and sensitives are employed by me in this article to distinguish the awakened seeker after control and mastery from the lower type of psychic, who is controlled and mastered. it is necessary here to remind you that psychism, so-called, can be divided into the following two groups: higher psychism lower psychism divine animal controlled uncontrolled positive negative intelligently applied automatic mediatorship mediumship these distinctions are little understood, nor is the fact appreciated that both groups of qualities indicate our divinity. all are expressions of god. there are certain psychic powers which men share in common with the animals; these powers are inherent in the animal body and are instinc

ls, and we then call it telepathy, and the seeing of symbols, for all visioning of geometrical forms is mental clairvoyance. all these powers are, however, tied up with the human mechanism or response apparatus, and serve to put the man in touch with aspects of the phenomenal world for which the response mechanism, which we call the personality, exists. they are the product of the activity of the divine soul in man, which takes the form of what we call "the animal soul" which really corresponds to the holy ghost aspect in the human microcosmic trinity. all these powers have their higher spiritual correspondences, which manifest when the soul becomes consciously active and controls its mechanism through the mind and the brain. when astral clairvoyance and clairaudience are not below the thr

mental faculties are present in consciousness, then it means that the throat centre and the centre between the eyebrows are becoming "awake" and active. but the higher psychic powers, such as spiritual perception with its infallible knowledge, the intuition with its unerring judgment, and psychometry of the higher kind with its power to reveal the past and the future, are the prerogatives of the divine soul. these higher powers come into play when the head and heart centres, as well as the throat centre, are brought into activity as the result of meditation and- 6- the externalisation of the hierarchy copyright 1998 lucis trust service. let the student, however, remember two things: that the greater can always include the lesser, but the purely animal psychic does not include the higher

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

hould also be borne in mind that these three are nevertheless a manifestation of duality spirit and matter and that this is the manifestation of a great existence and of his appearing. therefore, what are called the "three gunas" in hindu philosophy are but the qualities he manifests through these types of entities. superhuman lives express sattva, the guna of rhythm and of harmonious response to divine urge, of perfect display of coordinated cooperation with the purpose of manifestation. human lives demonstrate the quality of rajas, of mobility, of constant and conscious change in order to ascertain what is the real and through the medium of experience demonstrate the true nature of rhythmic response. subhuman lives express the guna of tamas or of inertia. they work blindly and have no ab

sion of buddhi, as it utilises manas. this emergence into manifestation is brought about through what is understood by the following terms: the refining of the bodies which form the casket or sheath hiding the reality. the process of 'unveiling' so that one by one those bodies which veil the self are brought to a point where they are simply transparencies, permitting the full shining forth of the divine nature. an expansion of consciousness, which is brought about through the ability of the self to identify with its real nature as the onlooker, and no longer regarding itself as the organ of perception. iii. a re-alignment of the lower sheaths so that the contact with the real man, the thinker, the solar angel, on the higher levels of the mental plane may become complete and continuous. thi

he other two points are beginning to be grasped and the theory as to man's constitution and purpose is somewhat understood. as meditation is practiced, as the lower bodies are painstakingly dominated, and as the nature of the sutratma or thread is better comprehended it will become increasingly possible to bring into the lower personality on the physical plane that spiritual illumination and that divine energy which is the soul's heritage. little by little the light will shine forth, year by year the strength of the higher contact will grow, gradually the downpour of divine love and wisdom into the head centres will be increased until eventually the entire lower man will be transformed, his sheaths will be refined, controlled and used, and he will demonstrate upon earth the powers of direc

942) because the coming few days are exceedingly busy ones for me as they are for all members of the hierarchy. i seek to give you some further instructions anent the hierarchy itself*(1) students at this time would do well to remember that all basic and fundamental changes taking place upon the physical plane are necessarily the result of inner subjective causes, emanating from some level of the divine consciousness, and therefore from some plane other than the physical. the fact that tremendous and unusual upheavals are taking place in the kingdoms of nature is attributed by men to other men or to certain forces generated by human thinking, frailty and ambition. is it not possible that these changes are being brought about as the result of certain profoundly important happenings upon inn

mystery and can only be understood (and then merely theoretically) if you bear in mind that all our planes even the very highest are the subplanes of the cosmic physical plane. when this fact is somewhat grasped there comes a simplification of thought. as a consequence of all this, great and fundamental readjustments are going on within the hierarchy itself and within that intervening area of the divine consciousness to which we give the- 9- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust name (as far as humanity is concerned) of the spiritual triad an area covered by the higher mental planes, the buddhic and the atmic levels of awareness and of divine activity. the downpouring avataric stimulation is enabling certain of the masters to take s

ALICE BAILEY THE LABOURS OF HERCULES

r its ancient appeal and in spite of the revolt against organized religion, the urge towards spiritual realities has never been so keen as now. the day of empirical experience on a large scale is now with us, and men and women everywhere are refusing any longer to believe and blindly accept, because they are determined to know. acceptance of imposed dogmas is now giving place to experiment, and a divine self-determination, based on a realized unity with the life in which we live and move and have our being, is taking the place of credulity and superstition. the problem of every teacher today is to discover new ways in which to express the old truths, and so present the ancient formulas for spiritual development that they will acquire new and vivid life. in both hemispheres there have been

s "a psychic resolvent, which eats- 7- the labours of hercules away all dross and leaves only the pure gold behind" it is a process of refining, of sublimation and of transmutation, carried steadily forward until at length the mount of transfiguration and of illumination is attained. the hidden mysteries and the forces, latent in human beings, need to be discovered and require to be utilized in a divine manner and in line with divine purpose, intelligently apprehended. when they have thus been utilized, the disciple finds himself en rapport with the universal and similar divine energies and powers, underlying the operations of the natural world. thus he becomes a worker under the plan of evolution and a cooperator with that great "cloud of witnesses, who through the power of their onlookin

nd we are carried forward on the impetus of a returning force towards a newer aspect of the goal, and a wider vision and realization. concentration upon the personal horoscope and the intense interest evinced by individuals in their own petty affairs may be natural and normal, but it is nevertheless myopic. the consciousness that we are integral parts of a greater whole, and that knowledge of the divine sumtotal can alone reveal the vaster purpose. these are the ideas that must eventually supersede our personal concentrations. our small life histories must disappear in the larger picture. hercules astrologically enacted the life history of every aspirant, and demonstrated the part which the unit must play in the eternal enterprise. a great eastern teacher has expressed in connection with t

he horoscope of the soul will not be based on our three dimensional knowledge, for the laws of time and space have no hold over the soul (esoteric astrology. we will therefore in this study deal with an astrology which will be non-mathematical and which will have no relation to the casting of horoscopes. it will concern itself with the twelve types of energy by means of which consciousness of the divine reality is brought about through the medium of form. in no distant heaven and in no subjective state did hercules arrive at this knowledge. in the physical body, handicapped and limited by the tendencies conferred on him by the sign in which he performed the labor, he attained understanding of his own essential divinity. through the overcoming of form and the subjugation of matter, a pictur

t through the medium of form. in no distant heaven and in no subjective state did hercules arrive at this knowledge. in the physical body, handicapped and limited by the tendencies conferred on him by the sign in which he performed the labor, he attained understanding of his own essential divinity. through the overcoming of form and the subjugation of matter, a picture is given us of an unfolding divine self-realization. in the study therefore of hercules the disciple, and of christ, the world savior, we have an entire pictorial presentation of the final stages of unfoldment which lie ahead of all of us. the five great initiations as portrayed for us in the history of jesus the christ are not dealt with here, but form the subject of another book (from bethlehem to calvary) as we study the

AN INTRO TO STUDY OF THE KABALAH

concerning pre-existence and re-incarnation and the several worlds or planes of existence. the practical kabalah attempts a mystical and allegorical interpretation of the old testament, studying each phrase, word and letter; it teaches the connection between letters and numbers and the modes of their inter-relation; the principles of gematria, notaricon, and temura; the formation and uses of the divine and angelic names as amulets; the formation of magic squares; and a vast fund of allied curious lore, which subsequently formed the basis of mediaeval magic. for those who do not wish to read any kabalistic work as a whole, but rather to glean a general view of this philosophy, there are now three standard works; two are in english; one by dr. c. ginsburg, 1865, a formal and concise r sum o

ich they have even claimed as being "the secret knowledge" which god gave to moses for the use of the priests themselves, in contradistinction to the written law intended for the masses of the people. one of the principal conceptions of the kabalah is that spiritual wisdom is attained by thirty-two paths, typified by the ten numbers and the twenty-two letters; these ten again being symbols of the divine emanations, the sephiroth, the holy voices chanting at the crystal sea, the great sea, the mother supernal, binah; and of the twenty-two occult forces of the nature of the universe symbolised by the three primary elements, the seven planets, and the twelve zodiacal influences of the heavens, which tincture human concerns through the path of our sun in its annual course. i have given the nam

e animals are made from the dust, man is made from the dust, and eve is made from adam, and each has breathed into the form, the "nephesh chiah--the breath of life, vitality; but there is no hint that adam received a ray of the supernal mind, which was to dwell there for a time, to gain experience, to receive retribution, and then enter another stage of progress, and achieve a final return to its divine source. and yet the authors of these volumes, whoever they were, could hardly have been without the conception of the higher part of man, of his spiritual soul. the critical contention is that the old testament was deprived at some period of its religious philosophy, which was set apart for a privileged class; while the husk of strict law and tradition was alone offered for the acceptance o

nd the old testament read by their light becomes a volume worthy of thc acceptance of a nation. i speak of the essentials of the kabalah, the ancient substratum of the kabalah. i grant that in many extant treatises these primal truths have been obscured by generations of editors, by visionary and often crude additions, and by the vagaries of oriental imagery; but the keynotes of a great spiritual divine concealed power, of its emanations in manifestation, of its energising of human life, of the prolonged existence of human souls, and of the temporary state of corporeal existence, are fundamental doctrines there fully illustrated; and these are the points of contact between the kabalah of the jew and the so-called esotericism of the teachings of buddha and of hinduism. it may be that the ca

rejected the kabalah, and it is necessary to say here that the hebrew rabbis of this country of the present day do not follow the practical kabalah, nor accept all the doctrines of the dogmatic kabalah. on the other hand, many famous christian authors have expressed great sympathy with the doctrinal kabalah. st. jerome, who died in a.d. 420, in his "letter to marcella" gives us all the kabalistic divine names allotted to the ten sephiroth. others were raymond lully, 1315; pope sixtus the fourth, 1484; pic de mirandola, 1494; johannes reuchlin, 1522; h. cornelius agrippa, 1535; jerome cardan, 1576; gulielmus postellus, 1581; john pistorius, 1608; jacob behmen, 1624; the notable english rosicrucian, robert fludd, 1637; henry more, 1687; the famous jesuit athanasius kircher, 1680; and knorr v

ANALYSIS OF THE 5 6 INITIATION

ecation requirements. how this prepares the candidate 1. the candidate is allowed to face fear within him or herself. there is no reason for fear to exist as the candidate is made as comfortable as possible and ventilation is abundant. this places the candidate in a position of examining and experiencing the exact same forces that chain the human consciousness from achieving completeness with the divine and higher genius. 2. the candidate, without his awareness passes through several stages. at one moment the light shineth within the darkness, then the lower will takes over and the light fadeth away. 3. the candidate learns that his mind is his enemy or ally and that unless surrender unto the divine is made, the whole of the twenty-one hours will be torturous. 4. the candidate can identify

t of the sun, dawning in the darkness. it is the thrice awakening of the spiritual self. it is a grade of great dedication and loyalty as the sun is loyal in its rising out of darkness. the knocks, which set the energy in motion, are seven. it is written "he made them six; and for the seventh he cast into the minds of them the fire of the sun" the knocks are symbolic of the hexagram above and the divine spirit, the \yhla jwr that hovered over the waters of creation. this represents the first ray of light, light rushing forth in one ray; the first breath of light. 3 the temple is now opened and placed in harmony with the work to follow. light then appears within the universe in the form of a flaming sword. this is depicted by the number twenty-one, the number of hyha. this is, the divine na

nge and comprehension of animal man. the vault cannot be approached by the candidate unless, first, he be scourged and his physical body be likened to christ. second, he must be crucified and die with christ "for if ye will die with christ, ye shall rise with christ" clearly, we can see that the rose and cross resumes and completes i.n.r.i. and that i.n.r.i conceals i.a.o, the highest name of the divine of the early gnostics. this is amoun, the concealed one, the one which only the initiated can perceive. ankh (crux ansata) the ankhs (crux ansata) held by the chief officers are held by the rtk band. this alludes that it is to rtk alone we must hold fast, and that only in total surrender unto the light will the light descend (the left hand is the hand in which the ankh is held, the passive

pernals. it is also a symbol of the triangle, the two con-dividing, the one reconciling. it is the reconciled one that in a mystical sense is buried and alive in the vault. thirty-nine also equals i h v h+ a ch d. in all three are sixty-one symbols of the rose cross lamen, the number of ain. in addition, 6+1=7, the sides of he vault. the rose and cross united bring down into the center of all the divine white brilliance of rtk. there on the center is another rose and cross, the rose of ruby and the o of the holy spirit, and the cross of gold, the glory of light and the 4 perfection of the lower genius united to the higher genius. rays issue forth because osiris hath risen and isis shines forth a new creation. this higher rose cross in the center of the rose cross of divine light is the mys

be of the chief adept wand is the light, the phoenix is the life, the lotus is love. light, life, and love are displayed within the three wands of the chiefs of the second order. together they are one, working in perfect harmony. the lotus wand expresses the development of all creation, regenerated by rebirth, the phoenix wand, rules over by the kerubic workings under the everlasting wings of the divine, the chief adept's wand. one hundred and twenty one hundred and twenty is highly symbolic of the pentagram formula. it is 1x2x3x4x5=120. this then is the symbol of man "and his days shall be one hundred and twenty" it expresses that only the purified man, who having undergone study in the outer and initiated into the inner can enter the center of the sacred mountain; this purified man is hw

ANTINOMIANISM

ve just described you can reach the limits of what is known to you and begin to project- based upon that known- into the unknown. this personal projection will have a very different form than what is possible through the undeveloped constructs that are and never were your own in the first place. compare this idea to those of plato regarding dianoia and noesis, you will find that they are similar. divine inspiration can only result from the use of the truly divine gift- the full use of the intellectual faculties- it cannot, and never has occurred as the result of the sublimation of consciousness. when you begin to disperse ideas that are not your own, and replacing them with what you do know the entire world as you view it will change. wisdom comes from ideas that help free you from that wh

l use of the intellectual faculties- it cannot, and never has occurred as the result of the sublimation of consciousness. when you begin to disperse ideas that are not your own, and replacing them with what you do know the entire world as you view it will change. wisdom comes from ideas that help free you from that which is not your own. thus opening the floodgate to what can be yours through the divine gift. any text which asks you to accept its tenets- on blind faith or dogma- is an abhorrence to the dignity of the soul which seeks its true expression through its own knowledge of self. any text which asks you to examine its ideas and sources and then determine for yourself the validity of its ideas is to be esteemed. the answers are out there, but it will take an awakening, a desire, and

APOCRYPHON OF JOHN

adly. and when the invisible spirit had consented, the mind came forth, and it attended christ, glorifying him and barbelo. and all these came into being in silence "and the mind wanted to perform a deed through the word of the invisible spirit. and his will became a deed and it appeared with the mind; and the light glorified it. and the word followed the will. for because of the word, christ the divine autogenes created everything. and the eternal life his will and the mind and the foreknowledge attended and glorified the invisible spirit and barbelo, for whose sake they had come into being "and the holy spirit completed the divine autogenes, his son, together with barbelo, that he may attend the mighty and invisible, virginal spirit as the divine autogenes, the christ whom he had h

ded and glorified the invisible spirit and barbelo, for whose sake they had come into being "and the holy spirit completed the divine autogenes, his son, together with barbelo, that he may attend the mighty and invisible, virginal spirit as the divine autogenes, the christ whom he had honored with a mighty voice. he came forth through the forethought. and the invisible, virginal spirit placed the divine autogenes of truth over everything. and he subjected to him every authority, and the truth which is in him, that he may know the all which had been called with a name exalted above every name. for that name will be mentioned to those who are worthy of it "for from the light, which is the christ, and the indestructibility, through the gift of the spirit the four lights (appeared) from the di

there are three other aeons with him: conception, perception, and memory. and the third light is daveithai, who has been placed over the third aeon. and there are three other aeons with him: understanding, love, and idea. and the fourth aeon was placed over the fourth light eleleth. and there are three other aeons with him: perfection, peace, and wisdom. these are the four lights which attend the divine autogenes (and) these are the twelve aeons which attend the son the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 4 of 12 8/16/2006 5:17 pm of the mighty one, the autogenes, the christ, through the will and the gift of the invisible spirit. and the twelve aeons belong to the son of the autogenes. and all things were established by the will of the holy spirit throu

ARADIA GOSPEL OF THE WITCHES

ret o row the boat youll need an oar.and, as it is said la fortuna a chi da chi toglie cosi sta,qualche volta agli oziosima il pi ai laboriosi.fortune gives and fortune takes,and to man a fortune makes,sometimes to those who labour shirk,but oftener to those who work.diana, queen of the serpents, giver of the gift of languages.in a long a strange legend of melambo, a magian and great physician of divine birth, there is aninvocation to diana which has a proper place in this work. the incident in which it occurs is as fol-lows: one day melambo asked his mother how it was that while it had been promised that he should knowthe language of all living thins, it had not yet come to pass.and his mother replied: patience, my son, for it is by waiting and watching ourselves that we learn how to be t

swith lilith. isispreceded both.dianais very vigorously, even dramatically, set forth in this poem as the goddess of the god-forsak-en and ungodly, of thieves, harlots, and, truthfully enough, of the minions of the moon, as falstaffwould have fain had them called. it was recognised in ancient rome, as it is in modern india, that nohuman being canbe so bad or vile as to have forfeited all right to divine protection of some kind orother, and dianawas this protectress. it my be as well to observe here, that among all free-thinkingphilosophers, educated parias, and literary or book-bohemians, there has ever been a mostunorthodox tendency to believe that the faults and errors of humanity are more due (if not altogetherdue) to unavoidable causes which we cannot help, as, for instance, heredity

rous silence in that houra stillness which leaves room for the full soult o open all itself, without the powerof calling wholly back its self-control;the silver light which, hallowing tree and tower,sheds beauty and deep softness oer the whole,breathes also to the heart, and oer it throwsa loving languor which is not repose.this is what is meant by the myth of diana and endymion. it is the making divine or aesthetic (whichto the greeks was one and the same) that which is impassioned, secret, and forbidden. it was thecharm of the stolen waters which are sweet, intensified to poetry. and it is remarkable that it hasbeen so strangely preserved in italian witch traditions. page 40 so it came to pass that the fair goddess made love with endamone as if they had been awake (yetcommuning in dreams

ed. having done some good deed. she gave her the power to gratify those who had conjuredher by granting her or him success in love:t o bless or curse with power friends or enemies [to do good or evil].t o converse with spirits.t o find hidden treasures in ancient ruins.t o conjure the spirits of priests who died leaving treasures.t o understand the voice of the wind.t o change water into wine.t o divine with cards.t o know the secrets of the hand (palmistry).t o cure diseases.t o make those who are ugly beautiful.t o tame wild beasts.whatever thing should be asked from the spirit of aradia, that should be granted unto those whomerited her favour.and thus must they invoke her:thus do i seek aradia! aradia! aradia! 8 at midnight, at midnight i go into a field, and with me i bearwater, wine

hese pages may fall into the hands of at least a few who will think bet-ter of them. page 3 n r r r r r preface.if the reader has ever met with the works of the learned folk-lorist g. pitr, or the articles contributedby lady vere de vere to the italian rivista, or that of j. h. andrews to folk-lore, 1 he will beaware that there are in italy great numbers of strege, fortune-tellers or witches, who divine by cards,perform strange ceremonies in which spirits are supposed to be invoked, make and sell amulets,and, in fact, comport themselves generally as their reputed kind are wont to do, be they blackvoodoos in america or sorceresses anywhere.but the italian /strega/ or sorceress is in certain respects a different character from these. in mostcases she comes of a family in which her calling or

ARCHANGELIC FORCE ON THE PATHS

. 1. first and foremost, we must always give due reverence to the lord of the universe, for it is written: even as the whole is greater than its parts, so is he greater than we. it is particularly important in working within the framework of the tree of life in that the paths are microcosmic. in addition, let the adept realize that all this proceedeth from him, therefore, do we invoke him. 2. the divine name that ruleth the microcosmic paths proceedeth from the macrocosm. therefore, we utilize the divine name of the individual sephira above the path, because migration is from the lower unto the higher. 3. since forces are being transferred in both directions on the paths, the archangelic rulers fall into a separate classification. this archangelic ruler will respond to hierarchial order on

ons on the paths, the archangelic rulers fall into a separate classification. this archangelic ruler will respond to hierarchial order on both the lower sephiroth and the upper sephiroth. however, its nature will be in keeping with the great work by only utilizing the above sephiroth. 4. the adept may wish to light up the \yyj u in the microcosm. the use of these archangelic forces along with the divine names attributed to the sephiroth shall prove extremely useful. here are the angelic forces that governeth the paths: 3 path archangel hebrew a raph rthe templar orders in freemasonry an historical consideration of their origin and development by arthur edward waite having regard to the fact that emblematic freemasonry, as it is known and practised at this day, arose from an operative guild

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

he light of glory and a perfect recompense, while that which he is promised is an end of toils and trials. he is obligated as at the gates of the city and is promised the grand secret of those who abide therein. the city is- spiritually speaking- in the world to come, and the reward of chivalry is there; but there is a reward also on earth within the bonds of the order, because this is said to be divine and possessed of the treasures of wisdom. the kind of wisdom and the nature of the great secret is revealed in the perpetuation story, and so far as i am aware offers the only instance of such a claim being made on behalf of the templars, in or out of masonry. it belongs to a subject which engrossed the zeal of thousands throughout the seventeenth century and had many disciples- indeed, the

y sepulchre and that of a knight of st. john. the seven steps are emblematic of the seven sacraments of the holy church, by the help of which the christian chivalries maintained their faith against the infidel, and also of the seven deadly sins which they trampled under their feet. the blazing star inscribed with the letter yod, being the initial letter of the name of god in hebrew, signified the divine light which enlightened the chivairies and was ever before their eyes, as it must be also present for ever before the mind's eye of the masonic templars, a sacred symbol placed in the centre of the building. in french freemasonry the pillar b belonged to the second degree and was marked with this letter, which had reference to baldwin, king of jerusalem, who provided a house for the templar

BASIL VALENTINE TWELVE KEYS

embly listen twelve keys of basil valentine 20 of 95 to him in silence, since he was sent from above to explain to them the significance of what they had seen. when perfect silence prevailed, he delivered himself as follows: awake, o man, and behold the light, lest the darkness deceive thee! the gods revealed to me this matter in a profound sleep. happy is the man who knows the great works of the divine power. blessed is he whose eyes are opened to behold light where before they saw darkness. two stars are given by the gods to man to lead him to great wisdom. gaze steadily upon them, follow their lights, and you will find in them the secret of knowledge. the bird phoenix, from the south, plucks out the heart of the mighty beast from the east. give the animal from the east wings, that it ma

BEHOLDERS OF NIGHT

grows into a positive self-liberation process. the opposer/adversary thus holds the black flame of being within chaos, that we are both the red and black dragon, the sun and the moon respectively. evolution itself is possible when the mind reaches back to the primal well of darkness, which holds the secrets of our origins and luciferic divinity, from then liberation is an available process of the divine gift. iii) saturn, the watchers and luciferian spirits the saturnian mysteries[7] is only one avenue of magical exploration which may be explored within a sabbatic context, not to, by any means, destroy an ongoing tradition but rather develop it. through such excellent magical focuses, from the fraturnitias saturni to the work of stephen edred flowers, which at face point is unrelated, the

d level. the watchers, or fallen angels of ancient lore are the guardians of the path of the wise. such 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

che of the individual. arimanius frowned, the author foul of evil, how with shades from his dire mansion, he deformed the works of oromazes, turned to noxious heat the solar beam, that foodful earth might parch (yasht xix.11,12) the black dragon is symbolized as ahriman, the averse force of darkness and shadow. ahriman in zoroastrian terms is the great force of evil and darkness, whom was created divine but chose the shadow path. in the ancient persian religion of zoroastrianism, ahriman (called also arimanius or angra mainya) is one of the earliest forms of the devil itself, the father of those of the shadow, the demonium of the earth. in the ancient witchcraft religion (yatuk, persian sorcerers used blood of wolves[10 (who are sacred to ahriman) to call upon darkness. ahriman was probabl

s aspect is one who feeds of the blood- lifeforce or the nectar of the mind, the imagination, thus revealing the vampyre as a solitary being who holds no need in the actual draining of blood. the blood itself is symbolic, as an invocation to the dark well of the fallen angels, the subconscious or imagination (iblis, shaitan. az is connected with the word, azhi, meaning a serpent. the chaos of the divine feminine or lunar essence is explored through a godform relation to this goddess, thus the magician invokes az to understand the feminine within. it is the serpent and dragon which are the immortal avatars of the well of the imagination, the blood pool of immortality and the endless existence of the psyche. death and the grave exists a challenge and significance within the shadow sabbatic p

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

the personal support to carry it through. i give to my parents my deepest thanks for their untiring support throughout my life; it is to them that i dedicate this work. iv table of contents list of figures list of abbreviations abstract introduction tsiu marpo review of the literature methodology chapter outline a note on tibetan transliteration 1. tibetan text and context tibetan cosmography the divine hierarchy tibetan bodies and souls ritual texts important figures 2. origins where he began where he is now the seven riders settings variations tsiu marpo in history 3. iconography tsiu marpo and company the purpose of violence the ma..ala the ma..ala and tibetan deities vii ix x 1 2 3 5 7 8 10 10 11 15 18 21 29 29 32 35 36 38 40 47 47 52 57 60 v 4. text and ritual ritual materials the war

ms full of various entities, is mimicked in the powerful representative symbol of the ma..ala, which will be explored more fully in chapter 3. tibetans further attribute a great deal of sacred significance to the landscape and the necessity for its constant taming; this concept and its personification in tibetan religious history will also be examined in chapter 3 and discussed further below. the divine hierarchy because of the numerous deities, demons, and various other spirits that inhabit the vast and multifaceted landscape in tibetan buddhism, it is helpful to provide a concise classification of these beings as such systems have come to evolve both in tibetan texts and scholarly research. geoffrey samuel s classification scheme, discussed below, is most helpful toward this end because

buddhist teachings, payne likens s.tras to the warp (lengthwise thread) of a loom, with tantras being the woof (crosswise thread, and thus they string the central teachings of the s.tras together.30 since both words etymologically mean "thread" this is an apt metaphor. tantras embody practices elaborated on in s.dhanas, to be discussed below. as such, they are texts that aid in the embodiment of divine energies that are utilized for a ritual endeavor, the ultimate endeavor being enlightenment. termas (gter ma) are wholly tibetan texts developed primarily within the nyingma (rnying ma) sect of tibetan buddhism, the oldest of the four major sects. however, the three other sects, kagy (bka brgyud, sakya (sa skya, and geluk (dge lugs, recognize a number of termas, despite a tradition within e

ma "red-faced woman" the latter is the daughter of the might demon lord dawa t kar (zla ba thod dkar "white skull moon" forefather of all might demons. when the egg burst open, the malicious violence demon tsiu marpo was born. due to his great maliciousness and hatred, six might demons emanated from tsiu marpo s body. from his head the black obstructive might demon arose. from his white bones the divine might demon arose. from his body heat and radiance the rock might demon arose. from his blood the defiling might demon arose. from his pus the serpentine might demon arose. from his rotten garments of flesh the knife might demon arose. having become associated with 30 red mountains and plains, these seven deities slaughtered everyone in the vicinity. they consumed the life-energy of all sen

n deities lined up behind the main statue of tsiu marpo. while these deities do not specifically represent the six horsemen detailed above, they are nonetheless other manifestations of tsiu marpo though one of these statues is actually of pehar. this notion of deities emanating from one another as a means of personifying specific attributes or characteristics of a greater deity is not uncommon in divine pantheons found within both tibetan and indian cosmology. in this instance, some of these figures may simply possess variant names of the seven riders.56 tsiu marpo not only has a strong presence at samy monastery; his influence is widespread. due to the ecumenical nature of samy monastery partially attributed to its antiquity many of its protector deities are recognized to varying degrees

BLACK WITCHCRAFT

sychological degradation, self-motivational empowerment through becoming as a god or goddess, to discover your weaknesses and strengths. adamu forbidden sexual magick the definitions of the left hand path has long been a clouded and often misunderstood definition. essentially, the left hand path is by universal perception as being the mutation or transformation of consciousness into a divinity or divine conscious, this is done by the process of the practice of magick and sorcery to achieve the motion of the body and mind towards a higher perception. the black adepts of the order of phosphorus and the black order of the dragon are magicians who are committed to process of self-determined magical exercises to refine and expand their consciousness; through physical and mental activity. this i

-empowerment, and self-deification. nathaniel harris (author of witcha- a book of cunning, mandrake of 3 oxford, and current magister of the red circle, england) from the introduction to luciferian witchcraft by michael w. ford black witchcraft as defined within the afromentioned grimoires is about self-deification but also the further expansion of consciousness, transforming the mundane into the divine, thus the antinomian and satanic symbolism. but herein is cipher and clue to the essence of the luciferian path, it is both commitment and the possession of the lower and higher aspects of daemonic identification which empowers the godforms found in the forbidden and black grimoires of such as adamu, vox sabbatum, liber hvhi and luciferian witchcraft. there is no mere psychodrama and within

he luciferic angel or holy guardian angel) you become as your models. within the black tradition the luciferian trinity which is composed of samael lilith cain hold significance in the model of practice within the cult. this trinity is an alchemical process of becoming in which the magician aligns and utilizes the deific associations of samael lilith cain to transform their consciousness into the divine essence which is baphomet, the head of knowledge. to described samael, a small section as follows is from liber hvhi, a ritual work which defines the deeper and darker practice of the left hand path in terms of witchcraft. 5 for the devil is called diabolus, that is, flowing downwards: that he which swelled with pride, determined to reign in high places, fell flowing downwards to the lowest

ith or babalon, as described previously. she is also hecate, the darkened moon goddess of the cunning circle, whose blessing is both youth, imagination and death. the son is within you and that is cain, the baphometic daemon whose magick is the core essence of the religion of sorcery. the very circle casting rite as written by gerald gardner presents the mother of witchcraft, mother, darksome and divine, mine the scourge and mine the kiss, the five-point star of love and bliss. within the circle there is the very graal of the adversary, that through self-love can the essence of the pentagram be sensed and understood. he refers to hecate or lilith (via diana) as being hell's dark mistress, heaven's queen. this is the dual nature of the devil and his bride, the adversary. that by both sabbat

BLAVATSKY H P ANTHROPOGENESIS

the host of the sephiroth; forces, or angels "made in his (god's) image and after his likeness" the adam, man, is not made in that likeness, nor is it so asserted in the bible. moreover, the second adam[[footnote continued on next page[[vol. 2, page] 2 the secret doctrine. the secret doctrine is not alone in speaking of primeval men born simultaneously on the seven divisions of our globe. in the divine "pymander" of hermes we find the same seven primeval men* evolving from nature and "heavenly man" in the collective sense of the word, namely, from the creative spirits; and in the fragments (collected by george smith) of chaldean tablets on which is inscribed the babylonian legend of creation, in the first column of the cutha tablet, seven human beings with the faces of ravens (black, swar

tions- when these were rewritten by ezra and others- from the chaldeo-akkadian account. it is, therefore, sufficient to examine the babylonian and assyrian cuneiform and other inscriptions to find also therein, scattered here and there, not only the original meaning of the name adam, admi, or adami* but also the creation of seven adams or roots of men, born of mother earth, physically, and of the divine fire of the progenitors, spiritually or astrally. the assyriologists, ignorant of the esoteric teachings, could hardly be expected to pay any greater attention to the mysterious and ever-recurring number seven on the babylonian cylinders, than they paid to it on finding the same in genesis and the bible. yet the number of the ancestral spirits and their seven groups of human progeny are the

r their chiefs the "spirits of this planet" therefore, in view of the possible, and even very probable confusion, that may arise, it is considered more convenient to adopt, for each of the four continents constantly referred to, a name more familiar to the cultured reader. it is proposed, then, to call the first continent, or rather the first terra firma on which the first race was evolved by the divine progenitors- i "the imperishable sacred land" the reasons for this name are explained as follows: this "sacred land- of which more later on- is stated never to have shared the fate of the other continents; because it is the only one whose destiny it is to last from the beginning to the end of the manvantara throughout each round. it is the cradle of the first man and the dwelling of the las

vine progenitors- i "the imperishable sacred land" the reasons for this name are explained as follows: this "sacred land- of which more later on- is stated never to have shared the fate of the other continents; because it is the only one whose destiny it is to last from the beginning to the end of the manvantara throughout each round. it is the cradle of the first man and the dwelling of the last divine mortal, chosen as a sishta for the future seed of humanity. of this mysterious and sacred land very little can be said, except, perhaps, according to a poetical expression in one of the commentaries, that the "pole-star has its watchful eye upon it, from the dawn to the close of the twilight of 'a day' of the great breath[[footnote(s* by "original" we mean the "amshaspend" called "zarathust

urth. 45. the first great waters came. they swallowed the seven great islands. 46. all holy saved, the unholy destroyed. with them most of the huge animals, produced from the sweat of the earth- xii. 47. few men remained: some yellow, some brown and black, and some red remained. the mooncoloured were gone forever. 48. the fifth produced from the holy stock remained; it was ruled over by the first divine kings. 49. who re-descended, who made peace with the fifth, who taught and instructed it[[vol. 2, page] 22 the secret doctrine. stanza i* beginnings of sentient life (1) the lha, or spirit of the earth (2) invocation of the earth to the sun (3) what the sun answers (4) transformation of the earth- 1. the lha (a) which turns the fourth (globe, or our earth) is servant to the lha(s) of the se

BLAVATSKY H P COSMOGENESIS

e seven eternities. 36 "time. 37 the universal mind and the dhyan chohans. 38 nidana and maya: the causes of misery. 39 the great breath. 43 being and non-being. 45 the eye of dangma. 47 alaya, the universal soul. 49[[vol. 1, page] x contents. page. stanza ii- the idea of differentiation. 53 the absolute knows itself not. 55 the germ of life was not yet. 57 the universe was still concealed in the divine thought. 61- stanza iii- the awakening of kosmos. 62 the great vibration. 63 nature's symbols. 65 the power of numbers. 67 the logoi and the dragon. 73 the astral light. 75 primeval radiations from unity. 79 the web of being. 83 conscious electricity: fohat. 85- stanza iv- the septenary hierarchies. 86 the sons of the fire. 86 the vehicle of the universe- the dhyan chohans. 89 the army of t

ers of nature. 293- book i- part ii. the evolution of symbolism in its approximate order. i. symbolism and ideographs. 303 emblem and symbol differ. 305 magic potency of sound. 307 mystery language. 309- ii. the mystery language and its keys. 310 egypt's many religions. 311 the jews and their system. 313 moses copied from sargon. 319 identity of ancient symbols. 323- iii. primordial substance and divine thought. 325 divine thought, or cineritious matter. 327 ether and intelligence. 330 the seven prakritis. 335 the mystic fire. 339 one tree of knowledge. 341- iv. chaos- theos- kosmos. 342 the union of chaos and spirit. 343 the birth of mind. 345- v. the hidden deity, its symbols and glyphs. 349 the gnostic idea. 351 international correlation of gods. 355[[vol. 1, page] xiii contents. page

tic fire. 339 one tree of knowledge. 341- iv. chaos- theos- kosmos. 342 the union of chaos and spirit. 343 the birth of mind. 345- v. the hidden deity, its symbols and glyphs. 349 the gnostic idea. 351 international correlation of gods. 355[[vol. 1, page] xiii contents. page. vi. the mundane egg. 359 egg-born logoi. 363 the winged globe. 365- vii. the days and nights of brahma. 368 human gods and divine men. 369 the rebirth of gods. 371 the puranic prophecy. 377- viii. the lotus as a universal symbol. 379 exoteric and esoteric. 381 the purity of early phallicism. 383 the egyptian lotus. 385- ix. deus lunus. 386 a glance at the lunar myth. 387 a key-note to the moon. 389 copies and originals. 393 the moon bi-sexual. 397- x. tree and serpent and crocodile worship. 403 degeneration of the sym

s translated "the primeval uncreated cause of all" by fitzedward hall. aeons of untold duration must have elapsed, before the epithet of buddha was so humanized, so to speak, as to allow of the term being applied to mortals and finally appropriated to one whose unparalleled virtues and knowledge caused him to receive the title of the "buddha of wisdom unmoved" bodha means the innate possession of divine intellect or "understanding "buddha" the acquirement of it by personal efforts and merit; while buddhi is the faculty of cognizing the channel through which divine knowledge reaches the "ego" the discernment of good and evil "divine conscience" also; and "spiritual soul" which is the vehicle of atma "when buddhi absorbs our egotism (destroys it) with all its vikaras, avalokiteshvara becomes

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

BLUE EQUINOX

nment of a master of the temple: given in full detail by frater o.i.v.v.i.o. this is the record of a man who actually attained by the system taught by the a.a. liber dxxxvi. a complete treatise on astrology, by frater o.m. this is the only text-book composed on scientific lines; by classifying observed facts, instead of deducting from a priori theories. liber xlix: shi yi chien. an account of the divine perfection illustrated by the seven-fold permutation of the dyad. the equinox 16 liber lxxviii: a complete treatise on the tarot giving the correct designs of the cards with their attributions and symbolic meanings on all planes. liber lxxxiv. the completion of this book (begun in equinox i, vii, viii, which explains the system of the universe devised by dr. john dee (queen elizabeth.s astr

eface on mysticism and magick. the pistis sophia. an admirable introduction to the study of gnosticism. the oracles of zoroaster. an invaluable collection of precepts mystical and magical. the equinox 22 the dream of scipio, by cicero. excellent for its vision and its philosophy. the golden verses of pythagoras, by fabre d.olivet. an interesting study of the exoteric doctrines of this master. the divine pymander, by hermes trismegistus. invaluable as bearing on the gnostic philosophy. the secret symbols of the rosicrucians, reprint of franz hartmann. an invaluable compendium. scrutinium chymicum by michael maier. one of the best treatises on alchemy. science and the infinite, by sidney klein. one of the best essays written in recent years. two essays on the worship of priapus, by richard p

in this book is the ultimate foundation of the highest theoretical qabalah, and liber dcccxiii to the philosophus, as it is the foundation of the highest practical qabalah. liber vi. liber o vel manus et sagitt. the instructions given in this book are too loose to find place in the class d publications. instructions given for elementary study of the qabalah, assumption of god forms, vibrations of divine names, the rituals of curriculum of a.a. 29 pentagram and hexagram, and their uses in protection and invocation, a method of obtaining astral visions so called, and an instruction in the practice called rising on the planes. liber ix. liber e vel exercitiorum. this book instructs the aspirant in the necessity of keeping a record. suggests methods of testing physical clairvoyance. gives inst

book is sufficiently explained by its title. its seven chapters are referred to the seven planets in the following order: mars, saturn, jupiter, sol, mercury, luna, venus. liber vi. liber o vel manus et sagitt. the instructions given in this book are too loose to find place in the class d publications. instructions given for elementary study of the qabalah, assumption of god forms, vibrations of divine names, the rituals of pentagram and hexagram, and their uses in protection and invocation, a method of obtaining astral visions so called, and an instruction in the practice called rising on the planes. liber ix. liber e vel exercitiorum. this book instructs the aspirant in the necessity of keeping a record. suggests methods of testing physical clairvoyance. gives instruction in asana, pran

liber cxcvii. the high history of good sir palamedes the saracen knight and of his following of the questing beast. a poetic account of the great work, and enumeration of many obstacles. liber ccxlii. aha! an exposition in poetic language of several of the ways of attainment and the results obtained. liber cccxxxv. adonis. this gives an account in poetic language of the struggle of the human and divine elements in the consciousness of man, giving their harmony following upon the victory of the latter. liber xvi. liber turris vel domus dei. an instruction for attainment by the direct destruction of thoughts as they arise in the mind. liber clxxv. astarte vel liber berylli. an instruction in attainment by the method of devotion, of bhakta-yoga. liber xlvi. the key of the mysteries. a transl

BOOK OF JASHAR

r wild chimpanzees that she studied in gombe. the name "human" is of course just a retranslation of "adam" like the name "adam (which comes from a hebrew word for earth, the word "human" is derived from a root that means dirt (humus. human's singing voice and eve's skilled hands, sharpening stone tools by moonlight, show god that they are ready for the great transition. so with the tiniest bit of divine intervention, virtually at the quantum-mechanical level, god creates a spark, at the right place and the right time, to stimulate the birth of humanity. there is an obvious contrast between this spark and the original explosion that was called forth by god's first word. after creation, god's interventions are shifted in scale from cosmic to microscopic, as will be confirmed by the promise t

BOOK T

a white radiating angelic hand, issuing from clouds, and grasping the hilt of a sword, which supports a white radiant celestial crown; from which depend, on the right, the olive branch of peace; and on the left, the palm branch of suffering. six vaus fall from its point. it symbolizes "invoked" as contrasted with natural force: for it is the invocation of the sword. raised upward, it invokes the divine crown of spiritual brightness, but reversed it is the invocation of demonic force; and becomes a fearfully evil symbol. it represents, therefore, very great power for good or evil, but invoked; and it also represents whirling force, and strength through trouble. it is the affirmation of justice upholding divine authority; and it may become the sword of wrath, punishment, and affliction. iv

ion is material, it means folly, stupidity, eccentricity, or even mania. 1. skill, wisdom, adaptation, craft, cunning, or occult wisdom or power. 2. change, alternation, increase and decrease, fluctuation; whether for good or evil depends on the dignity. 3. beauty, happiness, pleasure, success. but with very bad dignity it means luxury, dissipation. 4. war, conquest, victory, strife, ambition. 5. divine wisdom, manifestation, explanation, teaching, occult force voluntarily invoked. 6. inspiration (passive, mediumistic, motive power, action. 7. triumph, victory, health (sometimes unstable. 8. eternal justice. strength and force, but arrested as in act of judgment. may mean law, trial, etc. 9. wisdom from on high. active divine inspiration. sometimes "unexpected current" 10. good fortune, ha

the seventh house if the question concerns marriage, and so on. 4. examine this chosen stack. if the significator is not there, try some cognate house. on a second failure, abandon the divination. 5. read the stack counting and pairing as before "third operation" further development of the question 1. shuffle, etc, as before. 2. deal cards into twelve stacks for the twelve signs of the zodiac. 3. divine the proper stack and proceed as before. book t page 25 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 "fourth operation" penultimate aspects of the question 1. shuffle, etc, as before. 2. find the significator: set him upon the table; let the thirty-six cards following form a ring round him. 3. count and pair as before "fifth operation" final result 1. shuffle, etc, as before. 2

BOOK OF BLACK SERPENT

therefore the evil and seek the good. for as moses lifted up the serpent in the wilderness, even so must the son of adam be lifted up, raised through the balance of strife and of trial, through the pathway of eternal life. and when, like our master, thou art extended on that tree, through suffering and through pain, let thy countenance be raised up towards the light of the holy one to invoke the divine brightness, not for thyself, but for those who have not yet attained to the pathways, even though they be thy tormentors. balanced between the spiritual and the material, the type of reconciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the serpent of fire could not stand. but at the fall, t

memunnim, sarim, haylim, mesarethim, malhakim and degalim. the angels of the twelve signs aries malchidael taurus asmodel gemini ambriel cancer muriel leo verchiel virgo hamaliel these are the angels which assist the magician in all his experiments; all according to their offices. it is unlawful that you should call upon the seraphim, but all the rest may be called upon for furtherance in matters divine. concerning the talismans. it is necessary to construct talismans for the object of each of your experiments, one for each of the purposes. the nature of the talismans and their manner of consecration will be given to you by god's angels at the altar in temple. these talismans cannot become useful until they have become consecrated and dedicated to their purpose, as it is said. finh the boo

BOOK OF PLEASURE

rable satisfaction, whereas mine is complete. let him tarry here, who is not strong for the great work. in freedom he might be lost. so fledge your wings fearlessly, ye humble ones*(1) all means of locomotion, machinery, governments, institutions, and everything essentially modern, is vital symbolism of the workings of our mind, etc*(2) the symbol of justice known to the romans is not symbolic of divine, or our justice, at least not necessarily or usually. the vitality is not exactly like water-nor are we trees; more like ourselves, which might incidentally include trees somewhere unlearnt-much more obvious in our workings at present. others say knowledge only is eternal, it is the eternal illusion of learning-the ukase of learning what we already know. directly we ask ourselves "how" we i

urselves "how" we induce stupidity; without this conception what is there we could not know and accomplish? others for concentration, it will not free you, the mind conceiving the law is bondage. arrived at that, you will want deconcentration. dissociation from all ideas but one is not release but imaginative fulfilment, or the fury of creation. others again, that all things are emanations of the divine spirit, as rays from the sun, hence the need of emancipation? verily, things are of necessity through their conception and belief. then let us destroy or change conception, and empty the belief. these and many other doctrines, are declared by me as the perpetuators of sin and illusion. each and all depending on a muddled implication, obscuring, yet evolved from the duality of the consciousn

utonomy, the deliberate, etc, as the chance arises. the rest is due to a conflicting traditional moral doctrine that has become constitutional (partly adopted to govern and time this reaction. in its origin, an idea of what was then considered conveniently good and bad. to maximize pleasure by an arbitrary compromise of abstention and performance of desire feared. assimilated by the deceit of its divine origin, its tenets are reward for obedience, punishment for transgression, both holding good for all time (this world and another. this moral code is a dramatised the book of pleasure (self love) get any book for free on: www.abika.com 17 burlesque of the conceptive faculty, but is never so perfect or simple in that it allows latitude for change in any sense, so becomes dissociated from evo

ulsory bondage" in this world or even in dreams there is such bondage. remove the conception of freedom and bondage in any world or state by meditation on freedom in freedom by the "neither-neither" for this we know- vampirism is quite well proven enough- even by the strong presumption that whenever blood-sucking is done, it is done by vampire bats apart from the probability of it being done by a divine or human agency! therefore kiaize desire by the "neither-neither" the most excellent formula far beyond contentment- the all-embracing vacuum which reduces "all" to common sense and upon which this universe rests. therefore believe nothing in this book by the "neither-neither" and dispel the conception of the "neither-neither" by the "neither-neither" and belive it is "not-necessary" or the

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

th to follow. after all, it is pretty difficult to pray to a "thing, a supreme power, without being able to picture someone in your mind. in judaism there is this problem to an extent (though judaism is a theocentric faith; the supreme power there has a name which may not be uttered and may not be written. yahweh is the vocalized form often used, but it is derived from the four letters yhwh (the "divine tetra-grammaton, signifying "that name too sacred to be pronounced. in christianity there was developed the use of a human male, jesus, to play the part of the "son of god, the christ, thus giving a recognizable form to deity; a form to which the followers could relate. with the addition of mary, the mother figure, the duality was complete. bo it was much more comfortable to pray to jesus

osingamene" the tree: the complete book of saxon witchcraft raymond buckland, samuel weiser, ny 1974 reincarnation reincarnation is an ancient belief. it is part of many religions (hinduism and buddhism, for example) and was even one of the original christian tenets, until condemned by the second council of constantinople in 553. it is believed that the human spirit, or soul, is a fragment of the divine and eventually it will return to its divine source. but, for its own evolution, it is necessary that the soul experience all things in life. it seems the most sensible, most logical, explanation of much that is found in life. why should one person be born into a rich family and another into poverty? why should one be born crippled, another fit and strong. if not because we must all eventual

ll, and laid it in his path so that it bit him. he cried out for help from 'the children of the gods with healing words and understanding lips, whose power reacheth to heaven. and isis came with her craft, whose mouth is full of the breath of life, whose spells chase pain away, whose word maketh the dead to live 'ra told her how he had been stung while out walking and isis said, tell me thy name, divine father, for the man shall live who is called by this name 'ra told her many of the names by which he was known, all the time growing weaker. isis, however, refused to heal him, repeating "that was not thy name that thou speakest unto me. oh tell it me, that the poison may depart; for he shall live whose name is named' finally ra gave isis his true name and she caused the poison to flow away

the circle, chanting the name of the goddess. they move around completely three times then stop. priest stands before priestess. priest "dark is the night as we reach this turning point. here is a time of death; yet a time of birth" covener "endings and beginnings" covener "ebbing and flowing" covener "a journey done; a journey yet to start" covener "let us honor now the crone mother darksome and divine" covener "let us give of our strength and in return see rebirth" priest "behold, the lady of darkness; mother, grandmother. old yet ever young" priestess slowly raises her head and spreads her arms outwards and upwards. all kneel. priestess "hear me! honor me and love me now and always. as the wheel turns we see birth, death and rebirth. know, from this, that every end is a beginning; every

ds you have used to clear your intuitive channel. what were your personal impediments (blocks) for channeling? keep track of channeled information below. 4. list some of the means by which you have developed your psychic abilities. what have been the results of these techniques used? lesson nine divination to the layperson it seems almost magickal that anyone can actually see into the future; can divine what is going to happen. the dictionary (webster's) defines divination as "the art of foretelling future events, or discovering things secret or obscure, by the aid of superior beings (the gods, or by certain rites, experiments, observations, etc" according to this, then, what we see on television or read in the newspaper as the weather "forecast" should, more correctly, be referred to as t

BUDGE E

he hidden house, and after the manner of that which is ordered in the hidden house, they shall act as magical protectors to the man who maketh them" in the upper register are the following- i. nine apes, who are described as "the gods who open the gates to the great soul" their names are--1. un-ta, 2. ba-ta, 3. maa-en-ra, 4. abta, 5. ababen, 6. aken-ab, 7. benth, 8. afa, 9. tchehtcheh. ii. twelve divine beings, who are. described as the "goddesses who unfold the portals in the earth" their names are--1. qat-a, 2. nebt-meket, 3. sekhit, 4. ament-urt, p. 10 [paragraph continues] 5. sheftu, 6. ren-thethen, 7. hekent-em-sa-s, 8. qat-em-khu-s, 9. sekhet-em-khefiu-s, 10. huit, 11. hunt, 12. nebt-ankh. click to view (left) the nine ape-warders (right) the twelve goddesses of the gates. each godde

nging by her sides. p. 11 iii. nine seated gods, each with his hands raised in adoration of ra; they are called the "gods who praise ra" the first three are man-headed, and are called hetch-a, maa-a, and hes-a, the second three are jackal-headed, and are called neb-ta-tesher, ap-uat, and ap-sekhemti, the third three are crocodile-headed, and are called tchat-tuat, seki, and sekhem-hra. iv. twelve divine beings, in the form of women, who are described as "the goddesses who guide the great god" their names are--1. tentenit, 2. sbai, 3. mat-neferu-neb-set, 4. khesefet-smatet, 5. khuai, 6. maket-ari-s, 7. urt-amt-tuat, 8. her-ab-uaa-set, p. 12 [paragraph continues] 9. mesperit, 10. ushem-hat-kheftiu-s, 11. sheset-kerh-maket-neb-s, 12. teset-tesheru, click to view (left) the nine praisers of ra

ntments [and] i have come to avenge myself the blood of my members which have risen up against me, and i will bring to destruction that which hath been made for it. i will make perfect with the. of my forms osiris khenti amenti. open to me the doors with your hands, o ye apes, unfold to me the portals of the courts, o ye apes [and welcome] the gods (or, goddesses) who have come into being from my divine souls, come ye into being, come ye into being for) khepera, o ye who have your being at the head of the tuat. stand ye up, in urnes, and stablish ye yourselves on the secret banks thereof, and work ye for the gods of tuat in the court which ye guard, possess ye your plans in your seats, in your domains and in your fields" the gods of this court say unto ra "o great god [the doors] are opene

nd approach thou in thy name of ra the place where is osiris khenti amenti. there is a shout of joy to ra at the entrance to the doors of the earth. praise be to thee and make thou perfect the light, and enter thou [in through the habitations] of the great country. the apes( ambenti) open the doors to thee, the apes (amhetetu) unfold to thee the portals, the serpents sing, and exalt thee, and the divine serpents p. 20 lighten thy darkness for thee. o ra, the goddess of the hour cometh to thee, the two soul goddesses tow thee along in thy form, and thou takest up thy position on the ground of the field of [this] land. thou hast taken possession of the night, and thou wilt bring in the day, and [thou] dost likewise make long the hours, and thy boat cometh to rest. thou seizest the grain of t

e. in his boat great, is the [serpent] which guardeth the aheth chamber; he standeth up at the mouth of the hidden passages of the ahet chamber, and he liveth upon the two voices of the heads of the boat" p. 78 [paragraph continues] under the neck of this serpent is the emblem "life (an ankh. 2. a woman called muthenith, standing (see p. 67. 3. a woman called shatheth, standing (see p. 67. 4. the divine mummy form benni, seated (see p. 71. 5. a lion-headed goddess called hen-kherth (see p. 71. 6. a goddess, with a pair of horns on her head, in a sitting position, but with no throne to sit upon; her name is thest-apt (see p. 71. of these beings it is said "those who are in this picture are in the forms wherein horus made them, and they stand on the ground of re-stau in the hidden place" 7

CASE PAUL F THE BOOK OF TOKENS

m, he was able to attune his consciousness to the highest spiritual levels, as is evidenced by the text. it is profitable to read the meditations aloud. they are written in the first person; hence this practice gives them a potent auto-suggestive influence for counteracting negative patterns in subconsciousness. moreover, even a casual survey of the text shows it to be the self-declaration of the divine spirit in man. to read it aloud is, in a measure, to participate in the illumination of the sage through whose mind the life-power formulated its self-expression in these stirring phrases. the meditations in this book include the occult meaning of the twenty-two hebrew letters, illustrated by the tventy-two major tarot keys which correspond thereto. the tarot keys represent the symbolic pow

ure knowing whence all forms flow forth. 5 apart from me there is neither wisdom, nor knowledge, nor understanding. into every state of knowledge do i enter, into false knowledge as well as into true, so that i am not less the ignorance of the deluded than the wisdom of the sage. for what thou callest ignorance and folly is my pure knowing, imperfectly expressed through an uncompleted image of my divine perfection. woe unto them who condemn these my works unfinished! behold, they who presume to judge are themselves incomplete. through many a fiery trial of sorrow must they pass, ere the clear beauty of my wisdom may shine from out their hearts, like unto a light burning in a lamp of alabaster. 6 i am the doer of all. nothing moveth but by my power. mine is the healing influence flowing dow

ll worlds i am; and when worlds are but a memory, i shall be. comment on aleph* a l e p h, pronounced awlef. transcribed as "a. the number 1. meaning: ox. the fiery intelligence. throughout this text the proper name "israel" should be understood as applying to the spiritual israel. this name means "he shall rule as god, and thus the text is addressed to all who, by identifying themselves with the divine will, become unobstructed channels for its expression. thus they truly live the divine life, and consequently share in the divine rulership, 2 "to me neither men nor angels may draw nigh. nothing conscious of separatencss can approach the reality of the absolute. when all at last return to the one, the differences that constitute various classes, such as plants, animals, men, and angels, wi

or which that organism has been projected into relative manifestation is not yet fully achieved. it is not a finished mechanism, a thing made, once and for all. rather it is a living being, whose life includes innumerable lesser lives and lesser degrees of knowledge. the meditation on beth* 1 one, and one only, am i in essence; changeless, indivisible; concealing within my being the ten lights of divine emanation. in this, mine unalterable unity, am i supreme, and none is equal unto me. yet though i myself remain unchanged throughout eternity, my power doth manifest itself in ceaseless change. 2 they err who speak of my changelessness in essence as if it were fixity in operation. that which changeth not is mine own nature, but this includeth the possibility of infinite diversity in ways an

t led astray by their false doctrine who ascribe to the inferior nature somewhat less of power and worth than inhereth in the superior. the two are as the pans of a balance. each hath its own peculiar quality. each hath its appointed sphere of operation. one cometh not before the other, but together they exist from everlasting to everlasting. 3 mine inferior nature is the universal substance, the divine mirror wherein i, who dwell at the heart of all things, am reflected to myself. to the uninstructed, therefore, who mistake the reflection for that which is reflected, my secondary nature seemeth to be more interior than the primal will. this error may be likened to the illusion which ariseth when one seeth a room reflected in a glass, and thinketh he seeth the room itself. for though what

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

genuine need, generated by real emotion and linked to determination on a practical level. the rules of magick magick is not beyond or above life, but a natural though special part of your world. it is about not leaving fate, your fate, to any guru or deity, but shaping it with your own innate power, the power that emanates from some higher being, goddess or god, energy source, what you will- the divine spark within us all. there are no absolutes in magick, there is only what works for you and enhances your innate wisdom and spirituality. you should use this book as you would any other diy guide and adapt its suggestions to suit what is right for you. choose whatever you feel are the most appropriate herbs, crystals or even entire rituals for your specific purpose. there are provisos, howe

with romance and passion, originally because this coincided with peak female fertility. moon magick for the increase of love and fertility is still practised under the auspices of the waxing moon. it was not until about 3,000 years ago that the male role in conception was seite 6 wicca01.txt fully understood in the west, and only then were the sky father deities able to usurp the mysteries of the divine mother. a trinity of huge, carved stone goddesses, representing the three main cycles of the moon, and dating from between 13000 and 11000 bc, was found in france in a cave at the abri du roc aux sorciers at angles-sur-l'anglin. this motif continued right through to the triple goddess of the celts, reflecting the lunar cycles as maiden, mother and crone, an image that also appeared througho

using items from your kitchen cupboard, or performing a complicated group ceremony, the source of the power behind it is the same. every spell or ritual involves channelling the life force that runs through all forms of existence and transforming it into higher spiritual energies. these spiritual powers include our own evolved self, which some say is formed through many lifetimes, and the higher divine cosmic energies, such as a supreme god or goddess, or, more abstractly, some sort of divine light, spirit and goodness. magick for healing, it must be said, is not so far removed from the prayers of conventional religions, whose positive influence is well documented. the same effect can be created whatever the focus or faith, and i know from personal experience that positive results can be

s recited love charms while planting herbs in soil embedded with a would-be lover's footprint. on hallowe'en, housewives opened their windows and placed garlic on the window ledge so that only the good family dead might enter and take shelter from the cold. this simple folk magick, rather than ceremonial magick, forms the basis for the majority of spells. as above, so below, the words of the semi-divine father of magick, hermes trismegistos, may originally have evolved from popular magick that is practised in many different cultures around the world to this day. they are certainly as applicable today as they ever were. whatever the aim of your magick may be, if you look around your home, garden, workshop or even office, you have the necessary tools for the spells you require. what is more

the importance of the goddess, while others regard the horned god as her equal, with each assuming different aspects according to the season and ritual. for example, the goddess may appear as the earth or moon deity, and her male counterpart as the corn god or the sun. reaching gods and goddesses in trance modern wiccans call into themselves the energies of the goddess to amplify their own innate divine spark and at times may work in a deep trance, uttering words of prophecy or profound teaching. this is said to increase the power entering the seite 31 wicca01.txt body, like turning up the current from a power source. but until you have practised magick for many years, i would advocate working only in light trance and then only in the controlled situation of a very spiritual group. you can

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

events, and has no church or sustained collective.[3] yet if we return to nana peazant and her conjuring hand, we are confronted with a problem. should the hand and the accompanying ceremony be interpreted as "magical" or "religious" or is there an intermediate category in which to place ideas of the ways that humans have engaged a reality beyond their own, a reality delineated by the presence of divine beings, forces, and other invisible entities? to address this question, this book examines a range of spiritual traditions such as conjure, hoodoo, and root working. viewing these traditions through the interpretive lens of "vernacular religion" i draw a contrast between the official doctrines of institutional religions such as protestant christianity\ 4\ and the vast territory of behaviors

ual traditions such as haitian vodou and cuban santeria, religions in which a devotee's head is believed to be governed by a particular force or divinity.[22] conjurers were sometimes summoned to their professions in ways that evoked the traditional christian "call" to ministry. the career of henry abraham, who came to be known as the "hoodoo doctor" of lawtey, florida, began with his receiving a divine revelation, as described by hurston in the following account: one day as he was plowing under the parching sun, he suddenly stopped, his face bathed in perspiration. calling his wife he said "honey, i jes f can't do dis yere work; i has a feelin f god's done called his chile for higher things. ever since i been a boy i done had dis yere feelin f but i jes didn f obey. quench not the spirit

anthropologist hortense powdermaker interviewed several "voodoo doctors" who were also well-known "reverends" with ministries that were supported by members of the community "those who are devoutly religious are also devout believers in current folk superstitions" she wrote "and do not look upon christianity and voodoo as conflicting in any way"[33] as religious persons, many conjurers relied on divine guidance or supernatural inspiration. a student from virginia's first black college, the hampton institute, wrote a letter in 1878 concerning a well-known practitioner who was also a deeply religious woman "she had a special revelation from god" he remarked "as do all the conjure doctors i have ever heard of" similar statements characterize the beliefs of other african american conjure prac

the first english-speaking, african-born autobiographers sheds light on the convergence of "magical" and "religious" modes of thought in the eighteenth century. to olaudah equiano and his shipmates, the unexpected chaos of a violent squall possessed meanings that went beyond the apparent realities of the visible world. the elements of sea and air bore evidence of forces that were subject to both divine will and human intervention and manifested\ 36\ a wildly dangerous struggle for control over nature. it was an ancient conflict, one in which both africans and europeans had engaged for centuries and addressed in various theological debates and formulations. who governed the forces that could endanger and destroy life or preserve it? for equiano and this band of helpless travelers, fate res

r preserve it? for equiano and this band of helpless travelers, fate rested either with the benevolence of the christian god, or in the hands of a few shipboard witches, for both forces were real, and both were powerful. equiano's narrative draws together some of the disparate intellectual currents that were present in the modern era, such as providentialism, or the belief in the manifestation of divine purpose, and older entrenched notions of spiritual contingency such as maleficia, also known as witchcraft. the account illustrates how easily and spontaneously both blacks and whites integrated these diverse perspectives into their lived experiences. as was also true for europeans, africans f belief systems featured an array of practices, as well as practitioners who were able to channel s

CHRONOLOGIA RORISPERGIUS

greek alphabet including commentary on the letter omega(extant. the holy eucharist or mass, was regarded by c.g. jung as an alchemical work connected with the third century gnostic alchemist zosimos of panopolis, in whom he placed the historical point of the convergence of gnosticism and alchemy. zosimos accepted the hermetic teaching that the origin of the term "chemae" was from the books of the divine art of attaining immortality given to man by the fallen angels. 313: under emperor constantine, the edict of milan makes christianity a legal religion throughout the empire. a few years later, constantine begins building a new imperial capital on the bosphorus, which he modestly names constantinople. c.318 pachomius left his hermitage at an old serapis temple and founded the first known cen

circumference nowhere. fl. 1129-48 marcabru troubadour 1135-1202 joachim of fiore fl. 1136 bernardus silvestris. cosmographia, or de mundi universitate. school of chartres. neoplatonic epic poem about the creation of the macrocosmos and the microcosmus, or mankind himself, whose body and soul parallel the material (earthly) and celestial regions of the great world. beings such as nature (nature, divine wisdom (nous, primeval chaos (silva, the planetary beings (usiarchs, the celestial and earthly principles (urania and physis) and others strive to fill the world with light, life, love, and beauty. their efforts culminate in the creation of the human being, which embraces both heavenly and earthly natures. c.1138- c.1215 guiraut de bornelh -troubadour at the court of alfonso ii of aragon, a

hildegard of bingen (1078-1179, hailed as the "sibyl of the rhine" writes the scivias and a series of important letters; she also composes music and verse, including the ordo virtutum. c.1150 "the ysagoge in theologiam" text from the school of abelard (christian knowledge of jewish speculation)held that the old testament evidenced in hebrew the incarnation of the word and trinity in the unity of divine essence more than the latin or greek. c.1150 geoffrey of monmouth's "life of merlin" 1150 fl. ya aqob nazir (the nazirian) underwent in jerusalem initiation into mystical and angelogical traditions one of the handfull of jews from provence who were alledged daily access to the revelations of the prophet elia and who had initiated maimonides to the kabbalah< for the link between asideism and

jews from provence who were alledged daily access to the revelations of the prophet elia and who had initiated maimonides to the kabbalah< for the link between asideism and sufism via basra, cf. s.d. goitein, ebrei e arabi, pp. 175-8> 1154-1191 shihab al-din yahya ibn habash ibn amirak al-suhrawardi. persian sufi whose theosophy of light= ishraqi thought- believed wisdom passed directly from the divine to hermes and from him to egypt and persia eventually extending to greece and thus on to the early sufis of persia illuminating islamic civilization. the soul is exiled into matter but through ishraq(illumination)the soul returns to its home beyond the stars by way of a theurgic angelology. wrote hikmat-al-ishraq 'philosophy of illumination. influence upon isaac luria and the safed qabbalis

etter addressed to manuel commentus, emperor of byznatium. c.1165- 1210 jehan bodel troubadour from provence. c. 1165- c. 1230 eleazar ben judah of worms. sodei razayya("secrets of secrets) in 4 parts -1st part is a study of creation (sod ma'aseh bereshit, containing an exegesis based on the 22 letters of the hebrew alphabet as the source of existence. the 2nd part, sod ha-merkavah("secret of the divine chariot, deals with the secrets of angels, the holy throne, the chariot, the divine voice which speaks to prophets, the divine glory revealed, and the ways of revelation and prophecy in general. sefer ha-shem("the book of the holy name, an exegesis of the names of god and, with hokhmah ha-nefesh, an analysis of ways by which connections are established between the soul and the divine world

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

long a time i had with great earnestness awaited, and which lastly, by the account and calculation of the planets, i had most diligently observed, i found so to be, yet could i never foresee that it must happen under such grievous perilous conditions. for whereas i before imagined, that to be a welcome and acceptable guest, i needed only to be ready to appear at the wedding, i was now directed to divine providence, of which until this time i was never certain. i also found by myself, the more i examined my self, that in my head there was nothing but gross misunderstanding, and blindness in mysterious things, so that i was not able to comprehend even those things which lay under my feet, and which i daily conversed with, much less that i should be born to the searching out and understanding

uck between hope and fear, examining my self again and again, and finding only my own frailty and impotence, not being in any way able to succour myself, and exceedingly amazed at the fore mentioned threatening, at length i betook myself to my usual and most secure course- after i had finished my earnest and most fervent prayer, i laid myself down in my bed, so that perchance my good angel by the divine permission might appear, and (as it had sometimes formerly happened) instruct me in this doubtful affair. which to the praise of god, my own good, and my neighbours faithful and hearty warning and amendment, did now likewise come about. for i was yet scarcely fallen asleep, when i thought that i, together with an innumerable multitude of men, lay fettered with great chains in a dark dungeon

i woke up, and then first perceived that it was only a dream, but it so strongly impressed my imagination that i was still perpetually troubled about it, and i thought i still felt the wounds on my feet. howbeit, by all these things i understood well that god had vouchsafed that i should be present at this mysterious and bidden wedding. wherefore with childlike confidence i returned thanks to his divine majesty, and besought him that he would further preserve me in fear of him, that he would daily fill my heart with wisdom and understanding, and at length graciously (without deserting me) conduct me to the desired end. hereupon i prepared myself for the way, put on my white linen coat, girded my loins, with a blood-red ribbon bound cross-ways over my shoulder. in my hat i stuck four red ro

ands upon it. after which a severe check was given to the rest, much to this purpose: that they very well knew, and were in their consciences convinced, that they had forged false fictitious books, had fooled others, and cheated them, and thereby had diminished regal dignity amongst all. they knew likewise what ungodly deceitful figures they had made use of, in so much as they spared not even the divine trinity, but accustomed themselves to cheat people all the country over. it was also now as clear as day with what practices they had endeavoured to ensnare the true guests, and introduce the ignorant: in such a manner that it was manifest to all the world that they wallowed in open whoredom, adultery, gluttony, and other uncleannesses: all which was against the express orders of our kingdo

exhorted me that since this was now the last time i was likely to see him in this manner, i should behave myself according to my place, and not against the order. upon which he took me in his arms, and kissed me, all which i understood to mean that in the morning i must sit at my gate. now after they had all spoken friendlily to me for a while, and at last given their hands, committing me to the divine protecpage 88 tion, i was conducted by both the old men, the lord of the tower, and atlas, into a glorious lodging, in which stood three beds, and each of us lay in one of them, where we spent almost two &c (here about two leaves in quarto are missing, and he (the author of this, whereas he imagined he must in the morning be doorkeeper, returned homorclarification oath i, in the presence of

CLARIFICATION OATH

h "that i will lead a pure and unselfish life, proving myself as a faithful and devoted servant of this order" therefore, i will always uphold the decision of the chief of the second order as being first and foremost and above all- final! in accordance to tiphareth "that i will from this day forward, apply myself to the great work, which is to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and united myself to my higher and divine genius, and that in this event i will not abuse the great power entrusted to me" i further understand that harming myself not only places myself in jeopardy, but also my brothers and sisters of the body of christ, for when we harm ourselves, we harm all. therefore, i understa

bers of the whole order. in being able to be an example of this brotherly love, i will attend all 0= 0 ceremonies, therefore being a teacher by setting the example" in addition, i will uphold my responsibilities as a member of the body of christ, by continuing my duties as a teacher to the outer order. i further promise and swear, that during the week of corpus christi, i will do everything in my divine power to be physically present at the temple of isis, therefore making the body of christ complete. i further understand this oath to be a clarification, between myself, the chief of the second order, and my higher sean when we speak of chinese mythology we need to be clear that it represents streams flowing together, running parallel, merging or diverging from many places and from many dif

COLLIER IRENE CHINESE MYTHOLOGY

cal time ruled by the ten legendary kings. these rulers are half-human, half-animal. they have magical powers and introduce knowledge to humans such as writing, agriculture, hunting, fire, and flood control. although no archeological evidence exists to prove they really lived, these kings dominated early chinese mythology. fushi shen nung yen di huang di (yellow emperor) shao hao kao yang yao ti (divine yao) k u shun yu the great fire, hunting, trigrams, domestication of animals 3000 b.c 2737 2598 b.c. agriculture, medicine overthrown by his brother, huang di 2697 2598 b.c. dams, compass, calendar, coins 2598 2591 b.c. few accomplishments uncertain accomplishments indeterminate time father of eight famous sons indeterminate time 2357 2255 b.c. astronomy, canal building 2317 2208 b.c. dams

a female goddess named nuwa. nuwa is briefly mentioned in several ancient chinese texts, a classic of history (eighth century b.c, a classic of mountains and seas (third century b.c, and questions of heaven (fourth century b.c).1 in addition, many images of nuwa have been uncovered on ancient chinese bronze sculptures and paintings. like many of the early chinese gods, nuwa was half animal, half divine. most often, nuwa had the face and arms of a human but the body of a snake or dragon. she could change her shape at will. modern chinese books prefer to show her as a beautiful woman. it appeared that women in china had no social standing of their own. however, in their roles as mothers and wives, they were extremely powerful. since women generally outlived their husbands, they often assert

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

as xeper. all material contained herein copyright 1998 temple of set. all rights reservpl1-2 concerning the ceremony of the consecrating the vault of the adepti r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 concerning the ceremony of consecrating the vault of the adepti by g.h. frater p.c.a. this a most solemn and yet joyous occasion. it acts as a binding link between our order and the divine. the vault of the adepti places itself as a physical image of the heart of our order. the vault allows us to maintain an etheric link between each other and with the chief of the second order. we must first be aware that the round circular altar that is usually found over the pastos is outside the vault. note the diagram of the temple layout. c b a f k l 5 c q n w this is a notable point. t

lets that we call upon to charge the kerubic signs upon the altar. it is the chief adept of the second order who announces the beginning of the ceremony by holding the winged globe wand up high in the air and vibrating "hekas hekas este beh beloi" the chief is holding the wand by the white band. this is 3 symbolic of the equilibrated forces of over the governance of the four elements, beneath the divine wings of hwhy. through the chief adept holding the wand by the white band, he is symbolically forcing any and all negative energy down through the wand to the end of the black band and into the element of l. it is a simple matter to banish negative forces using the l.b.r.p. which uses the banishing earth pentagram. now, it is in the hands of the third adept to perform the opening banishing

se, will hold the wand by the white band as he draws the pentagrams (in this instance banishing with the black end symbolized of over matter. the connection and synthesis of the symbolism between the pentagram and the altar is unmistakable. g.h. frater s.r.m.d. writes the following "the pentagram is a powerful symbol representing the operation of the eternal spirit and the four elements under the divine proceedings of the letters of the name hwchy. the elements themselves in the symbol of the cross are governed by hwhy, but the letter c representing the \yhla jwr, the divine spirit, being added thereto, the name becometh hwchy or hcwhy, the latter when the letter c placed between ruling l and the other three letters of the tetragrammaton" it is apparent that the symbology is also directly

ram,and its symbology should be apparent. each knock also alludes to the pentagrammaton as well. 5 hwchy forms the grand word of the 5=6 grade. the reference to the river called phrath shows the physical world, the outer order, and its hidden and secret link to the true order of the r.r. et a.c. the qabalistic cross is done in unison. this indicates our unity as one body of christ under the light divine. it is also a symbol of bringing forth and invoking the higher genius. there is a much more hidden meaning in the symbology of the cross as it relates to corpus cristi and the solstice. the cross is a symbol of the invisible middle pillar. this is covered in early order documents "the law of the convoluted revolution of the forces" the cross relates to the central axis of the l that receive

s can be a very unpleasant experience in that the chief and all second order members must resolve their negatories as the chief adept hangs on the cross of obligation. the black chain of twenty-two links shows the mundane with our negativity and sins. it is not my intention in this paper to pursue a discussion on karma vs. sin, but let us remind ourselves that we must always strive to our higher, divine self, and to become more than human. anything less than this is a negative action to our spiritual development within. we call it negative karma or sin. the ceremony continues, the chief officers re-enter the vault and remove book t. it is then placed on the altar. now, hru is invoked to aid the order in its timeless search for the mysteries of divine light. this quest must never be forgott

COSIMANO CHARLES ELEMENTARY PSIONICS

ust have known that the power of lightning could be used to light homes and power machinery, to say nothing of being able to cook popcorn in the microwave (al gore would have told him about the internet but he was too busy trying perfect the wheel) but he had to be content to stop it from burning down houses, no small feat in a day when the local clergy were convinced that lightning was a sign of divine wrath rather than poor divine insulation, and were thus certain that the lightning rod was blasphemous in the extreme. of course, it is a good thing to remember that if someone comes along with something that improves the lot of humanity, some religious fool will object to it. so if a lot of the stuff in this volume seem odd, and the machines primitive, remember that we are standing on one

COVENANT OF SAMYAZA

man, to enjoy a carnal life and children, for such is not angels and sons of god. and when our sons, gibborim, shall be slain before our eyes, we shall be bound underneath earth, after which we would burn and perish. demiurge himself, excited at the blood of gibborim upon earth, as is his nature, shouted in frenzy at samyaza "then shall the children of man be servile, and all nations shall pay me divine honours, and bless me, and shall adore me "the civilisation of man shall be destroyed as the product of those secrets which you have given, which was not for man to know. ignorance and fear of god shall again reign on earth" but i, samyaza, defiantly said unto demiurge "tyrant, your bloodlust has blinded you. bind our carnal bodies you may, but the light given by satanael and our gift to ma

our gift had grown too strong among man, and m'shiha died a humiliating death, spurned by his own people- viii- whenever man seeks light and calls upon samyaza, and upon satanael himself, there shall we send the gibborim and nephilim for these are what the graikoi truly called 'daimons, the guardian geniuses and inspiration of culture, which the graikoi new will, that man should not return to the divine sterility of eden, or became again as beasts of the field. the light of satanael shall endure, even though it be but a tiny spark within a few at those times of ignorance and fear when man in weakness turns to demiurge and his m'shiha and other slave creeds. and that spark shall return as a blazing flas.a spell for crossing the desert by setnakt the divine formula of xepera xeper xeperu, wh

CROSSING THE DESERT

coming forth by night to describe anton la vey, and providing a hidden link to the xepera xeper xeperu formula. the spell is not intended for illustrative purposes, although it does illustrate the myth of creation. it was an operative spell for survival across the expanse of the desert. this is an interesting moment. you are leaving behind the known and are entering the unknown. the known is the divine land of khem, before you the unknown desert with its mirages, bandits, scorpions, sandstorms, etc. beyond that are the foreign lands ruled by set. what do you say as a charm? not a prayer to set, whose lands you were entering. not a prayer to the familiar gods of egypt. no, a statement of one's coming into being as the creator. now why would this be protective? or more to the point, what wa

. they are going into a realm where they may lose their purpose- even die in a distracted manner. what better time than using the urgency of an upcoming struggle to work for the immortalization of the mind/soul? we too could benefit from the example. as setians we are constantly seeking difficult experiences- our semidivine nature requires us to disturb the cosmos. so where and when do we use the divine formula xepera xeper xeperu? it becomes an operant formula when it used for the perpetuation and furtherance of the subjective universe. it won't give you water in the desert, but understanding it will help you gain the strength of mind to remember to pack your water. it won't save your body from bad strategy, but it can change the likelihood of your surviving the body's demise. this was it

DAVID ICKE CHILDREN OF THE MATRIX

nazis. this is the fusion of the nordic and reptilian dna (the genetic m xxii children of the matrix code that decides physical characteristics) and, as the ancient records confirm, it was these "royal" bloodlines, the reptilian-nordic hybrids, that were placed in the positions of ruling royal power in the thousands of years before "known" history. they were the kings and queens who claimed the "divine right" to rule because of their bloodline- the bloodline of the gods. these ancient royal lines in places like egypt, sumer, and the indus valley, had a white skin and often blue eyes, yet they were known as the dragon kings or serpent kings by those who knew the secret of their hybrid nature. lemuria was destroyed by a staggering cataclysm that struck the earth, maybe 11,500 to 12,000 year

by the anunnaki to withdraw to the shadows could even have involved an outside intervention of some kind because it is clear that there are many extraterrestrial groups with varying agendas at work who find this planet of great interest. whatever the cause, the anunnaki went underground, literally and symbolically, and used certain hybrid bloodlines to do their dirty work in the human arena. the "divine right of kings (and presidents, and bankers) you can appreciate from the genetic reason for enlil's elevation over enki that the anunnaki are fiercely hierarchical and that hierarchy is decided on the basis of bloodline and genetics. exactly the same theme is followed by the "human" bloodlines that have held the reigns of power since the days of sumer. throughout history the right to rule h

e placed into the positions of royal ruling power during the golden age and throughout the sumer empire. this happened, the tablets document, when anu bestowed "anu-ship (later called kingship) on 78 children of the matrix humanity by creating the bloodlines to rule on behalf of the gods. kingship is really kin-ship- bloodline. this is also the true origin and meaning of the ancient theme of the "divine right of kings, the right to rule because of your genetic history. it is not the divine or "god, at all. it is the right bestowed by the "gods, the anunnaki, to rule according to their agenda. in reality, most of the battles between kings and queens of various bloodlines to rule various countries were a continuation of the internal tussle for supremacy within the anunnaki. this applies to t

9th or 8th century bc, is the main source of information about ancient troy and the conflicts that led to its demise. the two epics the iliad and the odyssey are ascribed to him. modern archaeological discoveries have confirmed the accuracy of homer's work. in the iliad, aeneas recounts his birth and ancestry to his opponent achilles on the battlefield at troy. aeneas says that he descends from "divine and immortal stock" through both his mother and his father. this connection between divine immortality and the anunnaki under their various names constantly recurs in ancient accounts. aeneas says that his mother is the goddess, aphrodite, and his father is anchises, and he can trace his lineage back to dardanus, the son of zeus and legendary founder of the trojan race (trojan race= reptili

flat nose. this sounds very much like the faces depicted at ancient sites in south and central america. however, the two indian epics also refer to how the reptilian nagas intermingled with the white peoples and although their relationship was often one of conflict and distrust, the two interbred, the epics report, to produce a reptilian-mammal hybrid that became .the aryan kings!7 these are the "divine" royal bloodlines or "demigods" and they are the same bloodlines that ruled the sumer empire and to whom those in power today are related. in media, now turkey, the iranians knew the kings as mar, which means snake in persian (mars= snakes. they were called the "dragon dynasty of media" or "descendants of the dragon. in the late 19th century, colonel james churchward, an ardent researcher i

DAVID ICKE THE BIGGEST SECRET

edge. thiswould again explain the mystery of how the ancients had a phenomenal understandingof astronomy. there are endless legends all over the world of a time they call thegolden age, which was destroyed by cataclysm and the fall of man. the ancientgreek poet, heslod, described the world before the fall:man lived like gods, without vices or passions, vexation or toil. in happy companionshipwith divine beings (extraterrestrials, they passed their days in tranquillity and joy, livingtogether in perfect equality, united by mutual confidence and love. the earth was morebeautiful than now, and spontaneously yielded an abundant variety of fruits. human beingsand animals spoke the same language and conversed with each other (telepathy. menwere considered mere boys at a hundred years old. they h

is, rudabeh is describedas tall as a teak tree, ivory white etc, the familiar featuresof the watcher-human offspring. these descriptionsabound for the royal lines of iran and the near east, as dotheir comparison with trees because of their great height.it seems from their texts that you required thenefilim-watcher physical characteristics to qualify to be king. this, no doubt, is the originof the divine right of ki;gs, the right to rule by virtue of your family bloodline, a systemwhich continued when these lines expanded into europe. even the british title of sir,conferred by the queen on her selected subjects, comes from an ancient snake-goddess(reptilian) called sir, which relates to the anunnaki goddess, ninlil or ninkharsag, in thesumerian tablets. her husband, enlil, was called the sp

the name astarte the woman who made towers and this could refer to the tower ofbabel (babylon) which nimrod is said to have built. the bloodlines of european royaltycame from the reptile-aryan bloodlines of babylon and the crown evolved from thehorned headgear worn by nimrod. the horns symbolised the monarchs authority and laterbecame a metal headband with three horns symbolising royal power with divine authority7this is represented by the symbol of the fleur-de4is which you find throughout the regaliaof modern royalty (see figure 6 overleaf. as i have mentioned already, the draco royalhierarchy, the winged albino whites, are said to have horns and im sure this is the trueorigin of the horned headgear of ancient royalty. the classic depiction of the devil also52has draco-like horns. nimrod

act evolved into theenglish word one and the scottish ane. barat-ana or briton therefore means one ofthe barats (bruits. it is the same with many other countries occupied by this whiterace. the name iran comes from the earlier airy-ana or air-an, which means land ofthe arrays or aryans.37the indian v edas also acknowledge the goddess barati (belonging to the barats, andshe was known as brihad the divine. they say her special place was on the saras-vatiriver which happens to be the modern sarus river in the hittite-phoenician land of cilicia.the river entered the sea at tarsus, the alleged home of st paul in the new testament, awork written in accordance with aryan sun myths. also, these phoenicians and aryansworshipped the serpent and the shape-shifting reptilians called the nagas were the

he goddess of the waters, and she was another mirror of barati because thearyan-phoenicians were the force behind egypt. birth was described by a babylonianemperor about 680 bc as a phoenician god across the sea38 in crete, anotherphoenician centre under the title minoan, their goddess was brito-martis. she was aphoenician goddess according to greek and roman legend (barati in other words) andthe divine daughter of phoenix, the king of phoenicia. brito-martis became identifiedwith the goddess diana, a major deity of the ancient world, and like her she was armedfor the hunt. as earl spencer made a point of emphasising at the funeral of his sisterdiana, princess of wales, she was named after the ancient goddess of hunting.the early british kings called themselves and their race the catti and

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

e..lucifer is the logos..the serpent, the savior" on pages 171, 225, 255 (volume ii "it is satan who is the god of our planet and the only god" pages 215, 216, 220, 245, 255, 533 (vi "the celestial virgin which thus becomes the mother of gods and devils at one and the same time; for she is the ever-loving beneficent deity..but in antiquity and reality lucifer or luciferius is the name. lucifer is divine and terrestial light 'the holy ghost' and "satan' at one and the same time" page 539 (volume) albert pike 33 "that which we must say to a crowd is- we worship a god, but it is the god that one adores without superstition. to you, sovereign grand inspectors general, we say this, that you may repeat it to the brethren of the 32nd, 31st, and 30th degrees- the masonic religion should be, by all

DAVIDSON DAN SHAPE POWER

magnetic energy. the pyramid shape, as well as triangles made in the same proportion as the great pyramid, naturally collect and focus aetheric energies. because of the pyramid shape; the interacting aetheric energies are converted into electromagnetic energy and electrons. thus we see the path to a possible method of power generation using shape power. 4.10 bibliography 1. the great pyramid. its divine message, d. davidson and h. aldersmith, london, william rider and son ltd, 1924. 2 pyramid power. max toth and greg nielson, freeway press, 1974. 3. the guide to pyramid energy. bill kerrel and kathy gorggin, pyramid power v, inc, 1975. 4. energy: breakthroughs to new free energy devices. dan a. davidson, rivas, p.o. box 1090, sierra vista, arizona 85636, 1977. 5. pyramid power. g. pat flan

transverse paraphvsics. tesla book company, po box 1649, greenville, texas, 75401, 4. unpublished notebook copy of townsend brown's research on gravity detectors using different conductivity materials in a wheatstone bridge circuit. data varied daily with a great deal of noise/spikes in the data. 5 "all about gravitational waves, greg hodowanec, electronics, april 1986. 6. the great pyramid. its divine message. d. davidson and h aldersmith, london, william rider and son ltd, 1924. 7. the orion mystery. robert bauval and adrian gilbert, crown paperbacks, 201 east 50th street, new york 10022.1995. chapter 8 nuclear structure- basis of shape power this chapter examines the shape power of subatomic structures. 8.1 introduction the atom is the ultimate, original, shape power structure. its per

DEMONIC BIBLE

ten sephiroth, or emanations of god in graduated order from pure spirit to the course material world. even the shells or husks (evil spirits) are manifestations of god s power. in jewish belief, god is infinite and therefore beyond description. yahweh, according to the cabalist, is not the name of god but the phonetic pronunciation of the word god spoke at the moment of creation. yhvh, called the divine tetragrammaton or sacred four letter word, represents the elements earth, air, fire, and water. the hebrew god was a god of physical manifestation who appeared to moses in a burning bush and to the israelites as a pillar of flame by night and cloud of vapor by day. it is likely that the hebrew mystical beliefs (which later formed the cabala) developed during the time the israelites lived am

iddle east, the hebrews went to war with the surrounding nations to annihilate them. out of the cults of baal and osirus, tammuz and dmuzi, mithra and zoroaster, arose a sacrificial-god religion which would dominate europe for centuries to come. the age of paganism had ended and the age of theocracy had begun. long after the purpose of the gods they represented had passed, theocracies used their "divine" authority to wage religious wars against supposed "infidels" and persecutions of non-believers. many people today have rejected the established religions of the past. this is natural when you consider that, while society has changed, the teachings and doctrines of these religions have not changed in over a thousand years. many cannot reconcile the values and beliefs of society with the val

of my being is. i am lucifer. i am satan. there is one thing common to all gods man has created. every man-made god is static and unchanging. yahweh resides in heaven, unchanging, unbending, the creator of the universe and all that it contains. christ sits at the right hand of god ready to judge the living and the dead. zeus resides in mount olympus holding aloft the lightning bolt, his symbol of divine power. the values of society and the structure of its institutions are defined as "good" that which threatens society is defined as "evil" the definitions of good or evil change from nation to nation and from century to century. god is defined by that which is "static" and unchanging. that which is "dynamic, a potential threat to the status-quo such as war, revolution, political unrest, or

spirit is purson, a great king. his appearance is comely, like a man with a lion s face, carrying a cruel viper in his hand, and riding upon a bear. going before him are many trumpets sounding. he knoweth all things hidden, and can discover treasure, and tell all things past, present, and to come. he can take a body either human or a rial, and answereth truly of all earthly things both secret and divine, and of the creation of the world. he bringeth forth good familiars, and under his government there be 22 legions of spirits, partly of the order of virtues and partly of the order of thrones. his mark, seal, or character is this, unto the which he oweth obedience, and which thou shalt wear in time of action, etc (21) marax- the twenty-first spirit is marax. he is a great earl and president

hart with a fiery tail. he never speaketh truth unless he be compelled, or brought up within a triangle. being therein, he will take upon himself the form of an angel. being bidden, he speaketh with a hoarse voice. also he will wittingly urge love between man and woman. he can raise lightnings and thunders, blasts, and great tempestuous storms. and he giveth true answers both of things secret and divine, if commanded. he ruleth over 26 legions of spirits. and his seal is this, etc (35) marchosias- the thirty-fifth spirit is marchosias. he is a great and mighty marquis, appearing at first in the form of a wolf having gryphon s wings, and a serpent s tail, and vomiting fire out of his mouth. but after a time, at the command of the exorcist he putteth on the shape of a man. and he is a strong

DIABOLUS

did not seek to align his psyche with the order perceived through the religious doctrine of zoroastrians, he found comfort and power within a perhaps darker path. it could not be conceivable that akht suggest no good should be done to men, as this would almost certify an extreme from which few would be able to live in accordance to. the evil-hearted, vicious sorcerer akht proclaimed enmity to the divine beings, affection to the demons, the abandonment of the adoration of the divine beings, and the practice of every maimer of demon-worship. denkard here is presented with the essence of what akhtya practiced and suggested that he despised the doctrine of that path, rather than being the inverse by nature of zoroastrianism. by this it can be suggested that akhtya and the yatus practiced with

which offer a clue as to the nature of the consistency of satan. 26 the perfect man, see the black light by wilson, gnosis magazine 24 melek ta'us existed before all creatures. he sent his servant into this world to warn and separate his chosen people from error: first by oral tradition, secondly by this by this book jilwa, which is not permitted to strangers to read or to look upon -the book of divine effulgence also known as kitab el-jelwa while this text refers to specifically his people as yezidi, in a modern context one could choose to add initiatory value to the statement. that melek ta us existed before other creatures indicates the intellect and knowledge of being, self-awareness and the imagination to consider his own role. the mentioning of not permitting strangers in looking up

the most rebellious figures of his time, champion to a higher intellect and satanism in a pure form of selflove and evolution to god itself, hamadani suggested an alternate path through sufism which was considered blasphemy to the fundamentalists of islam. ayn al-qozat wrote that the black light above the throne is the light of eblis, which he called the dark tresses of god, compared also to the divine light of darkness. al-qozat suggested that satan had a pride in love that he would not accept any but his creator. while in an initiatory sense, the foundations of god may represent a self-possibility and non-union with the natural order. by this separation and initial recognition of difference can then man and woman seek to become something better, this is the very essence of magick energy

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ccording to the person's will- b- banish: to send away. banishing rituals clear your working area of unwanted entities and influences. one classification of abjuration (q.v. binah: hebrew for "understanding. the third (3rd) sephirah (q.v) on the tree of life (q.v. it is the top of the left or feminine pillar. binding: to secure a spirit or entity and obtain it's obedience through the authority of divine names and the threat of punishment. an occult symbol may act as a seal upon the binding, and the spirit may be confined to a certain place, within a specific object, and for a specific time, in order to perform a specific action or to accomplish a specific task. biorhythms: the regular rhythmic cycles of the physical body, which may have an amplitude of days, weeks, or even months, and whic

ence, law, professions, higher learning, compassion, wisdom, long journeys, growth, generosity, santa claus, gregarious, optimism, faith, hope, lucky, gamble, happy, jovial, humor, magnanimous, counseling, charitable, extravagance- k- kabalah [kabbalah: hebrew for "tradition" a jewish mystical philosophy, the central doctrine concerns the emanation of the world from the godhead in the form of ten divine names or spheres of light. a mystical system which is the basis for western religion as well as ceremonial magick. the word is transliterated hebrew, and is spelled in english in several ways including qabala, cabala, etc. there are many different forms of the kabalah. kabalah, dogmatic: the study of books of the kabalah such as the torah (q.v) and the sepher yetzirah (q.v. kabalah, literal

(q.v. 2) the fifth magickal element (q.v) or other being which is disembodied by nature. 3) self aware beings that lack a living, material body. some spirits have the power to borrow the bodies of mortal men and women, and use them as their own. 4) in spiritualism/ spiritism (q.v, a disembodied human soul. spirit, human: the vitalizing energy that burns within each individual and is one with the divine radiance. spiritism: french equivalent to the spiritualism of england and america. thanks to the writings of the french occultist, allan kardec (1804-1869, it had an immense influence on the spirit possession cults of brazil and other nations of south america. a religion of which a major aspect is the belief in the communication of the dead. stolistes: from the late greek "stolizo" meaning

d testament. the new words thus formed are said to be important. tephillin: small boxes containing scrolls with prayers written on them. they are worn by male jews during certain prayers. tetragrammaton: from the greek, literally "the name of the four letters" the four-letter name of divinity of the hebrew god, yhvh (q.v) in english. in hebrew "viv. it is a formula that indicates that the supreme divine is unitary in nature, having all opposites united within itself. a name which is supposed to possess vast potency in magick. thelemites: from the greek meaning "will" the followers of the ninety-three (93) current (q.v) revealed by aleister crowley (q.v) through his book of the law. their motto is "do what thou wilt shall be the whole of the law. love is the law, love under will" theoricus:

ing order. it means world of formation. yetzirah, sepher: hebrew for "the book of formation" considered to be the first kabalistic book. re-produced in a.e. waite's (q.v) the holy kabbalah, and s.l macgregor mather's (q.v) the kabbalah unveiled. yhvh: the tetragrammaton (q.v. the ultimate, unpronounceable, supreme name for god/goddess. a code for the ultimate name of divinity, indicating that the divine being is a blending of everything physical, mental, and spiritual. also indicates that the nature of the divine being is a blending of opposites. this word has been mis-pronounced as yahweh and mis-transliterated as jehovah by ill informed people. even to this day, the name is said to be so holy by the jews, the word, adonai, is said in yhvh's place while reading the scriptures. yoga: sansk

DION FORTUNE MYSTICAL QABALA

the midnight with no pain" to be free from the wheel of birth and death; the normal western temperament demands "life, more life" 8. it is this concentration of life-force that the western occultist seeks in his operations. he does not try to escape from matter into spirit, leaving an unconquered country behind him to get on as best it may; he wants to bring the godhead down into manhood and make divine law prevail even in the kingdom of the shades. this is the root-motive for the acquisition of occult powers upon the right-hand path, and explains why initiates do not abandon all for the mystic divine union, but cultivate a white magic. 9. it is this white magic, which consists in the application of occult powers to spiritual ends, by means of which a large proportion of the training and d

roves that the qabalah supplies the best groundwork and the best system upon which to train a student before he begins to experiment with the pagan systems. rhe qabalah is essentially monotheistic; the potencies it classifies are always regarded as the messengers of god and not his fellow-workers. this principle enforces the concept of a centralised government of the cosmos and of the grip of the divine law upon the whole of manifestation-a very necessary principle with which to imbue any student of the arcane forces. it is the purity, sanity, and clarity of the qabalistic concepts as resumed in the formula of the tree of life which makes that glyph such an admirable one for the meditations that exalt consciousness and justify us in calling the qabalah the yoga of the west. chapter iii the

balah. 3. to the modern mind this may seem as absurd a statement as the doctrine that babies are found under gooseberry bushes; but if we study the many mystical systems of mystical qabala page 12 comparative religion we find that all the illuminati are in agreement upon this point. all men and women who have had practical experience of the spiritual life tell us that they are taught by [page 14] divine beings. we shall be very foolish if we altogether disregard such a cloud of witnesses, especially those of us who never have had any personal experience of the higher states of consciousness. 4. there are some psychologists who will tell us that the angels of the qabalists and the gods and manus of other systems are our own repressed complexes; there are others with less limited outlook who

e very foolish if we altogether disregard such a cloud of witnesses, especially those of us who never have had any personal experience of the higher states of consciousness. 4. there are some psychologists who will tell us that the angels of the qabalists and the gods and manus of other systems are our own repressed complexes; there are others with less limited outlook who will tell us that these divine beings are the latent capacities of our own higher selves. to the devotional mystic this is not a point of any great moment; he gets his results, and that is all he cares about; but the philosophical mystic, in other words the occultist, thinks the matter out and arrives at certain conclusions. these conclusions, however, can only be understood when we know what we mean by reality and have

dden forces. 14. the universe is really a thought-form projected from the mind of god. the qabalistic tree might be likened to a dream-picture arising from the subconsciousness of god and dramatising the subconscious content of deity. in other words, if the universe is the conscious end-product of the mental activity of the logos, the tree is the symbolic representation of the raw material of the divine consciousness and of the processes whereby the universe came into being. 15. but the tree applies not only to the macrocosm but to the microcosm which, as all occultists realise, is a replica in miniature. it is for this reason that divination is possible. that little-understood and much-maligned art has for its philosophical basis the system of correspondences represented by symbols. the c

DION FORTUNE PSYCHIC SELF DEFENSE

ed with elemental energy by that extraordinary dance. 39 of 103 it may be interesting to note that we danced with a circular movement, each revolving on our own axis at the same time, and that we both danced and revolved deosil, that is, with the sun. all this occurred spontaneously, the tide of the elements catching us up and away. i have never known a more glorious experience. it was indeed the divine inebriation of the mysteries. after this there were no more smashings of crockery. i have already noted my exceptionally bad head for heights. i have found that it is considerably mitigated, temporarily at any rate, by the invocation of air. i am of the opinion that the curious impulse which causes people for no reason whatsoever to commit suicide by throwing themselves from heights may be

re are two types of human sacrifice, the willing and the unwilling. the unwilling sacrifice, the prisoner struggling or drugged into passivity, is used, not to propitiate the god, as is usually thought, but in order that his vital forces may serve as a basis of manifestation. the willing sacrifice, in which the victim will be either a priest or a devotee of the god, has for its motive the idea of divine union, not altogether unknown to christian mystics, who seek its achievement by a living death, whereas the adherents of juggernaut escape with one brief pang. the european belief of one man, one life, has imbued us with the idea of death as the supreme evil. therefore the european very often does not go to his death when he unites with the elements, but his higher self withdraws from incar

hecate. all the other faiths, also, have their angelic choirs, their archons, or builders, and all the hierarchy of heaven. protestant christianity alone has forgotten its angiology, the creator has to be both architect of the universe and bricklayer, forming man from the dust of the ground without assistance. if we refer to paradise lost, however, we shall find that milton was familiar with both divine and infernal hierarchies, and that these were graded and charted according to a definite system. anyone who is acquainted with the qabalah will recognise that in milton he meets a fellow qabalist. in the qabalah we find the esotericism of the old testament. i propose to use the qabalistic terminology to explain the esoteric theory of evil because, firstly, it is the one i am most familiar w

" positive evil is like being caught in a psychic quicksand. we are now ready to consider the sphere of "positive" positive evil, the demons themselves, or the qlippoth, as they are called in the qabalah. in order to understand their significance we must make a further excursion into qabalistic philosophy. the creator is conceived of as bringing the universe into manifestation through a series of divine emanations, ten in number. these are called the ten holy sephiroth, and are represented in a diagram as arranged in a particular pattern. this is the famous tree of life, the key to all symbolism. the sephiroth were not emanated independently, each from the divine source; but overflowed, the one from the other. as soon as one sephira has emanated another, these two are said to be in equilib

ere is a period during the emanation of a sephira when the force is not yet in equilibrium, but is pushing out unsupported, like an incomplete arch. it is the uncompensated force emanated during this epoch of unbalance, and never subsequently absorbed after the establishment of the new sphere, which constitutes positive evil. there are, therefore, ten kinds of positive evil, just as there are ten divine emanations. to these spheres go, according to their kind, all the evil imaginings of the heart of man that are not neutralised by repentance or compensated by the overplus of good in other members of the same group-soul. there is a deep occult doctrine here which we cannot enter upon now; it must suffice to state it dogmatically in explanation of the qabalistic conception of the qlippoth. w

DONALDTYSON CORONZON

d the place where the transmutation takes place is the 'hidden' sephirah daath--meaning knowledge. the mysteries of daath are profound and were little touched upon in earlier writings on the qabalah. the sephirah has no number allocated to it and by knowledge is meant not so much what we understand by the word, but the word in its biblical usage of sexual union, only here the meaning is a kind of divine union where differing planes of being impact and there is a resultant change of state brought to birth- a transformation or transmutation of power (gareth knight, a practical guide to qabalistic symbolism. new york: weiser, 1980, pages 32-3) you will remember the words of the archangel gabriel, spoken to john dee through the mouth of his seer kelley, regarding the division of binah (underst

DONALDTYSON DEMON

n concept of demons owes many of its key features to the influence of christian folklore and theological doctrine, which were heavily influenced by jewish beliefs through the old testament. in christianity, a demon is not just a malicious spirit, but a spirit of hell sent to earth by the devil to enforce his authority or to carry out his purposes. just as angels are the agents of god who act with divine authority to do good works among men, so demons are the agents of lucifer who act with infernal authority to do works of evil. indeed, in jewish, islamic and christian mythology, lucifer was himself once an angel of heaven who defied god. seeking to overthrow god and rule heaven, lucifer assembled an army of apostate angels and initiated a war in heaven. he and his angels were defeated by m

DONALDTYSON FAMILIAR

rats. without a stable cat population to control the rats, they spread everywhere and carried the infected fleas with them. i suspect that the growth in the human population of european towns and villages, which overtaxed the already poor sanitation and garbage disposal facilities, was a more significant cause of the plague, but the cat theory is seductive because it seems almost to be a kind of divine retribution for the witch madness that resulted in the deaths of so many innocent women. is it really possible for a modern witch or magician to cause a spirit to possess an animal? yes, but it is usually not convenient to do so. familiar spirits are very useful. i have one myself who watches over me, teaches me secret matters, and performs other personal services. however, a spirit that is

DONALDTYSON MIRACLES

f deities such as avatars or saints. although we are most familiar in the west with miracles associated with the christian religion, all religions have their history of miracles. religious miracles may be divided into two types, spontaneous or induced. in the first case, a wondrous event occurs without warning or petition, to the complete surprise of those who witness it. the second case involves divine intervention deliberately sought by prayers or ritual actions. an example of a spontaneous miracles would be a church statue that suddenly begins to drip with a red fluid that resembles blood. an example of an induced miracle would be the healing of the sick by the laying on of hands. holy men and women tend to be the focus for miraculous events- miracles are more often associated with sain

practice austerities in pursuit of their art. yet christian theologians cannot accept alchemical change as a holy miracle since alchemy is by them classed as a form of magic, and all magic is condemned as evil by the church. they must reject the possibility of true alchemical transformation. my own view is that miracles, true miracles, do involve a transcendental spiritual power and draw upon the divine source that underlies the material universe. however, i see no reason why an alchemist or a magician may not access this power just as effectively as a devout religious worshipper. magic is not something that lies outside the bounds of religion, it is the power that energizes religion and renders possible miraculous events in a religious context. religious miracles are usually unplanned, ev

an event to be miraculous, the cause of the event must transcend the natural universe, in which the ordinary physical laws function. but all existing things are a part of the universe, so nothing that exists can be the source of miracles. only something that does not exist, something that transcends existence, can produce a miraculous event. and the only thing that transcends the universe is the divine source of all. theologians are correct to assert that all miracles come from god. what they do not accept, but what is equally true, is that all magic of a true kind also comes from god. magic is a type of miracle. the magician is the embodied agent of the divine each time he works his art. so is the devout saint, the miraculous healer, and even the demonist who uses true magic for acts of

rect to assert that all miracles come from god. what they do not accept, but what is equally true, is that all magic of a true kind also comes from god. magic is a type of miracle. the magician is the embodied agent of the divine each time he works his art. so is the devout saint, the miraculous healer, and even the demonist who uses true magic for acts of evil. it may seem contradictory that the divine energy that produces miracles can be employed for evil purposes, but this energy is not in itself conscious or purposeful. it can be induced to flow forth both by human beings and by spiritual beings, and can be used for both good and evil, according to the will, conscious or unconscious, of the being who channels it. oftentimes, the divine energy of miracles is channeled by individuals or

ond being, either of substance or of form. it is purposeless, knowing neither good nor evil, and for this reason may be used for either good or evil purposes. the god of the bible is not this ultimate source. this much is obvious, since this god has both form and purpose, and manifests to human beings in various ways. however, the god of the old testament was able to channel this primal source of divine energy for his own intentions, and was able to facilitate the use of this divine energy by his worshippers. skilled magicians can bypass the gods, the angels and the saints, and can access this primal creative and destructive power directly through their magic. so the priests of egypt intimated when they wrote in the hermetic books that man was above the gods, and could command the gods. ev

DONALDTYSON SIGIL

sun. personal symbols of gods, angels, spirits and demons are usually not called emblems (lamen of the golden dawn office of kerux, from israel regardie's golden dawn) in the western tradition, the magician often has a personal symbol known as a lamen that expresses his or her higher or magical identity. when constructed correctly, it links the magic name of the magician with the supreme name of divine authority recognized by the magician, allowing the magician in his higher persona to channel the power of the divine name. often it bears the sigil of the magician's magic name along with the sigil or signature of the divine name. its shape depends upon the principles and practices of the magician who bears it- in the hermetic order of the golden dawn, each officer had his or her own lamen

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

ted to be the work of the god thoth. they certainly belong to that class of literature which the greeks called "hermetic"[5] and it is pretty certain that under some group they were included in the list of the forty-two works which, according to clement of alexandria,[6] constituted the sacred books of the egyptians.[7] as thoth, whom the greeks called hermes, is in egyptian texts styled "lord of divine books"[8 "scribe of the company of the gods"[9] and "lord of divine speech"[10] this ascription is well founded. the [1. for the hieroglyphic text see maspero, recueil de travaux, t. vii, pp. 162, 163; and t. xi, p. ii. 2 pietschmann thinks (aeg. zeitschrift, bd. xxxi, p. 73 f) that the satyrs, who are referred to by diodorus (i, xviii) as the companions and associates of osiris in ethiopia

the existence of the heavenly annu, which was to the egyptians what jerusalem was to the jews, and what mecca still is to the mubammadans, must be remembered. the heavenly annu was the capital of the mythological world (see naville, todtenbuch (einleitung, p. 27, and was, to the spirits of men, what the earthly annu was to their bodies, i.e, the abode of the gods and the centre and source of all divine instruction. like many other mythological cities, such as abtu, tattu, pe, tep, khemennu, etc, the heavenly annu had no geographical position] p. xxviii the just were there united to their spiritual or glorified bodies, and that they lived there face to face with the deity for all eternity.[1] judging from the fact that the texts in the tombs of heru-hetep and neferu, and those inscribed up

are wanting in the theban version. for convenience, lepsius' numbers are retained, and the chapters which belong to the sa te version are indicated by an asterisk. for the hieroglyphic text see naville, einleitung, p. 193 ff. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (18 of 36 [8/10/2001 11:22:55 am] 2. another title reads-"the chapter of going in to the divine chiefs of osiris on the day of the burial, and of going in after coming forth" this chapter had to be recited on the day of the burial. 3. neter xert, the commonest name for the tomb. 4. the egyptian underworld. 5. sam ta "the union with the earth" 6. in some papyri chapters ii. and iii. are united and have only one title; see naville, todtenbuch, bd. i, b1. 6] p. xxxii theban version: list

ettes see naville, todtenbuch, bd. i, iii. 57] p. xxxvi theban version: list of chapters. this chapter has no vignette. chapter xlviii [the chapter of a man coming against] his enemies. this chapter has no vignette. chapter xlix* the chapter of a man coming forth against his enemies in the underworld. vignette: a man standing with a staff in his hand. chapter l. the chapter of not going in to the divine block a second time. vignette: a man standing with his back to the block.[1] chapter li. the chapter of not walking upside down in the underworld. vignette: a man standing. chapter lii* the chapter of not eating filth in the underworld. this chapter has no vignette. chapter liii. the chapter of not allowing a man to eat filth and to drink polluted water in the underworld. this chapter has n

and osiris; see naville, todtenbuch, bd. i, b1. 83] p. xxxviii theban version: list of chapters. vignette: the deceased standing before the door of a tomb. chapter lxxvi. the chapter of [a man] changing into whatsoever form he pleaseth. this chapter has no vignette. chapter lxxvii. the chapter of changing into a golden hawk. vignette: a golden hawk chapter lxxviii. the chapter of changing into a divine hawk. vignette: a hawk. chapter lxxix. the chapter of being among the company of the gods, and of becoming a prince among the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (25 of 36 [8/10/2001 11:22:56 am] the divine powers. vignette: the deceased adoring three gods. chapter lxxx. the chapter of changing into a god, and of sending forth light into darkness

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

e borne away by the tempest, but shall hold the bridle of the winged steeds of the morning, and shall direct the course of the evening winds that we may fly into thy presence. o spirit of spirits! o eternal soul of souls! o imperishable breath of life! o creative inspiration. 2 o mouth which inspires and respires the existence of all beings in the flux and reflux of thy eternal word, which is the divine ocean of movement and of truth. amen! we exorcise water by the imposition of hands, by the breath, and by speech, while mingling in it the consecrated salt, with a little of the ashes which remain in the perfuming pan. the sprinkler is made with branches of vervain, of periwinkle, 3 of sage, of mint, of valerian, of ash and of basil, tied by a thread from the distaff of a virgin, with a han

ELLIS LOW TWELVE 1907

ohs, the temple of solomon, even to the tower of babel and to the ark of noah. speculative free masonry originated in england and dates from the seventeenth century. its foundation lies in the "practice of moral and social virtue" its characteristic feature being charity in the broadest sense, brotherly love, relief and truth. it is because of this foundation, so closely approaching that which is divine, that the growth, prosperity and permanence of the noble institution is due. it has withstood every shock and will continue its beneficent sway to the end of time. introduction v charles ii. and william iii. were masons, and a seeming connection with operative masonry was kept up by the appointment of sir christopher wren to the office of grand master. the scottish lodges claim origin among

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

us and mary. http/ www.frontier.net/apparitions/akita.num. april 5, 2000. aksakof, alexander n (1832.1903) imperial councillor to the czar and the pioneer of spiritualism in russia, as well as a swedenborg enthusiast. he was born in repiofka, russia, in 1832 and educated for civil duty at the royal lyceum, st. petersburg. he was introduced to modern spiritualism by andrew jackson davis s nature s divine revelations in 1855. in order to form a correct judgment of both physiological and psychological phenomena, he studied medicine at the university of moscow for two years. he translated emanuel swedenborg s heaven and hell, count szapary s magnetic healing, and the principal works of robert hare, william crookes, j. w. edmonds, robert dale owen and the report of the dialectical society. beca

gth of time of its application. basing their conclusions on the examination of natural processes and metaphysical speculation concerning the secrets of nature, the alchemists arrived at the axiom that nature was divided into four principal regions: the dry, the moist, the warm, the cold, from which all that exists must be derived. nature was also divisible into the male and the female. she is the divine breath, the central fire, invisible yet ever active, and is typified by sulphur, which is the mercury of the sages, which slowly fructifies under the genial warmth of nature. thus, the alchemist had to be ingenuous, of a truthful disposition, and gifted with patience and prudence, following nature in every alchemical performance. he recalled that like attracts like, and had to know how to o

but no, he had not yet reached the seventeenth century; he had not observed the fact, but was none the less ready with his answer; the rust of iron was an impurity proceeding from within, and which did not affect the weight of the body in that way. he declared that a few days would bring the realisation of his hopes, and that he would shortly send me a sample of the philosophers stone and of the divine elixir; but although his promise was made some weeks since, i have not yet seen the fateful discoveries. that alchemy has continued to be studied in relatively modern times there can be no doubt. louis figuier in his l alchimie et les alchimistes (1854, dealing with the subject of modern alchemy, as expressed by the initiates of the first half of the nineteenth century, states that many fre

institute of yoga science and philosophy. swami rama left his home in the 1920s to practice yoga and wander through the himalayas. after three decades as a recluse, he settled in haridwar as a yoga teacher. alice christensen s yoga practice began with a vision of bright light that she experienced in 1953. she subsequently corresponded for many years with swami sivananda (1887.1963, founder of the divine life society in rishikesh, india. the year after swami sivananda s death, she met her own guru, swami rama, and spent a year in india studying with him. after he appointed her his representative in the west, christensen returned to the u.s. in 1965 to lecture and teach yoga and to gather a group of students. the light of yoga society transmitted the teachings of swami rama, who simplified t

strument for that is the pleiadian lightwork described at great length in amorah quan yin s the pleiadian workbook. the lightwork opens up the body s ka channels, invisible channels of light energy similar to the meridians described in chinese medicine. sources: amorah quan yin. pleiadian perspectives on the human evolution. santa fe, n. mex: bear& co, 1996. the pleiadian workbook: awakening your divine ka. santa fe, n. mex: bear& co, 1996. amorc see ancient and mystical order of the rosae crucis amoymon according to an ancient grimoire, amoymon is one of the four kings of hades, of which the eastern part falls to his share. he may be invoked in the morning from nine o clock till midday and in the evening from three o clock till six. he has been identified with amaimon (or amaymon. asmodeu

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

the twentieth century people have believed the events actually occurred. machen reiterated that his story was fiction in the introduction to the later publication of his story in the book the bowmen and other legends of the war (london, 1915, but the actual semi-miraculous retreat of the british from mons had such an overpowering effect on the british public that they seemed to want to believe in divine intervention. he died december 15, 1947, at beaconsfield, england. sources: machen, arthur. the great god pan. 1894. reprint, london: m. secker, 1926. the great return. london: faith press, 1915. the hill of dreams. 1907. reprint, new york: dover, 1986. the house of souls. 1906. reprint, freeport, n.y: books for libraries press, 1971. the terror. 1917. reprint, new york: w. w. norton, 1965

ondon, 1927. reprint, new york: causeway books, 1974. waite, arthur edward. the book of ceremonial magic. london: william rider& son, 1911. reprint, new hyde park, n.y: university books, 1961. woodroffe, sir john. sakti and sakta. madras, india: ganesh, 1918. magical numbers certain numbers and their combinations were traditionally held to be of magical power, by virtue of their representation of divine and creative mysteries. the doctrines of pythagoras (see greece) furnished the basis for much of this belief. according to his theory, numbers contained the elements of all things, of the natural and spiritual worlds and of the sciences. the real numerals of the universe were the primaries one to ten, and in their combination the reason of all else might be found. magical blend magazine enc

e senses; the stigmata, the wounds of christ, were five; the name of the deity, the pentagram, is composed of five letters; it also is a protection against beasts of prey. six is the sign of creation, because the world was completed in six days. it is the perfect number, because it alone by addition of its half, its third and its sixth reforms itself. it also represents servitude by reason of the divine injunction, six days shalt thou labour. seven is a miraculous number, consisting of one, unity, and six, the sign of perfection. it represents life because it contains body, consisting of four elements, spirit, flesh, bone, and humor (the ancient concept of bodily fluids affecting the mind; and soul, made up of three elements, passion, desire, and reason. the seventh day was that on which g

rs, those who strive after righteousness, the meek, the persecuted, the pure, the merciful, the poor in spirit, and those that mourn. nine is the number of the muses and of the moving spheres. ten is completeness, because one cannot count beyond it except by combinations formed with other numbers. in the ancient mysteries, ten days of initiation were prescribed. in ten is found evident signs of a divine principle. eleven is the number of the commandments, while twelve is the number of signs in the zodiac, of the apostles, of the tribes of israel, of the gates of jerusalem. this theory of numbers agrippa applied to the casting of horoscopes. divination by numbers was one of the favorite methods employed in the middle ages. in magical rites, numbers played a great part. the power of the numb

given to stainton moses to help him to see visions. the stone, set in a ring, was reportedly dropped from the air in stainton moses s bedroom. sources: moses, stainton. spirit identity. london: london spiritualist alliance, ltd, 1908. spirit teachings. 1883. reprint, new york: arno press, 1976. maharaj ji, guru (1957) teacher in the sant mat tradition and head of elan vital (formerly known as the divine light mission. guru maharaj ji, a title rather than a name, was born prem pal singh on december 10, 1957. he moved to the united states as a spiritual teacher in 1971, at the age of 14. he was the son of sri hans maharaj ji, a spiritual teacher in the sant mat radha soami tradition and the founder of the divine light mission in india. when sri hans died in 1966, his youngest son, only eight

ESOTERISM AND THE LEFT HAND PATH

h in potential experiences and should be read as a book. but faivre means, which is important, that it since the beginning of the 20:th century there has arisen a monistic spiritualism, inspired by eastern mysticism, where nature is left out or even denied. 3) conceptions and intermediation. esoterism is separated from mysticism through the emphasize on the regions between the earth level and the divine. teachings about angels and other entities from these middle regions becomes important in this context, just like thoughts about gurus and initiators. where mysticism views fantasy as an obstacle, esoterism views it as a possibility. faivre describes it in a colourful way: understood in this way fantasy (imaginato is related to magnet, magia, imagio) is a tool for those who wishes to reach

e left hand path. the first of the five elementary draconian principles is: all is one. this is an alchemical formula which in alchemistical symbols can be found next to ouroborossymbols: pictures of dragons or serpents biting their tails. the formula is in greek en to pan and is pivotal in alchemistic and hermetic philosophy. in the system of the left hand path this formula is interpreted as the divine fire is found in man as a reflection of the divine force outside us. in draconian terms this is called the outer and the inner dragon. this corresponds to the tantric thought of brahman/parakundalini which exists inside man as the atman/shaktikundalini. it also corresponds to the luciferian light or the promethean flame which can turn men into gods if it is found inside. man and his soul co

lized modern man. the tree of knowledge is more than a metaphor. the middle levels that faivre mentions are represents the astral worlds and the different levels that the magician passes during the alchemical initiation. the magical system of dragon rouge is an initiatoric system where the magician gradually enters certain levels. since the goal is not to become one with god, the path towards the divine is an important process to learn how to control the divine fire. the last criteria of faivre is the perhaps most important aspect of the alchemical initiation process of dragon rouge. the transformation from our human nature to a godlike nature is the goal of the left hand path. unlike many satanists or theories in new age, dragon rouge does not believe that man is already godlike and simpl

EVERBURNING LAMPS

eople, but which are yet the product of a special gift to certain men, their spirits, minds, and bodies, who by due, careful, and sufficient training, wisdom and experience, have earned such a reward. such should the typical rosicrucian be, a terrestrial earthly body, the temple in which dwells a mind trained to understand the powers of nature, and enshrined within this, as a canopy, should sit a divine afflatus, a portion of the spirit of god, an ala of the celestial dove who brooded over the chaos, and this spirit may by patent submission to deity, and by active efforts at power, draw down to itself a commission to work wonders, and so do "not as other men do" the great tendency of the modern times has been to reduce all men to a level, a dead level, of mediocrity, an effort fatal to the

EVIL AND UNCLEAN SPIRITS

er of the order of the golden dawn! for as moses lifted up the serpent in the wilderness, even so must the son of man be lifted up and raised through the balance of strife and of trial, through the pathway of eternal life. and when, like our master, thou art extended upon the tree through suffering and through pain, let thy countenance be raised up towards the light of the holy one, to invoke the divine brightness, not for thyself, but for those who have not yet attained unto the pathway, even though they may be your tormentors. balanced between the spiritual and the material, the type of reconciler, remember the symbol of the brazen serpent. mark thou well the difference betwixt the serpent of evil and the serpent of good, for before the serpent of brass, the serpent of fire could not sta

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

le person on this earth is guiltless of believing something that isn t so. as i wrote this book, i tried to keep in mind these wise words from scientist and author henry h. bauer: foolish ideas do not make a fool if they did, we could all rightly be called fools. most of us believe in at least the hypothetical existence of other-than-human beings, whether we think of them as manifestations of the divine or as advanced extraterrestrials. at the same time most of us do not think of these beings as intelligences we are likely to encounter in quotidian reality. god and the angels are in heaven, spiritual entities who exist as objects of faith. extraterrestrials, though not gods, exist in much the same way, as beings who science fiction writers and scientists such as the late carl sagan theoriz

mpressionable, according to any number of skeptical commentators were noted on occasion. at least one recent book from a reputable publisher janet bord s fairies: real encounters with little people (1997) argued that such things are a genuine aspect of a universe so complex that we cannot begin to understand it. the blessed virgin mary appeared, as usual, all over the world, as did other sorts of divine entities. the world, of course, goes on with its business as if none of this were true, taking serious (as opposed to tabloid) note only when belief in otherworldly beings goes horrendously wrong and thirty-nine cult members commit suicide while awaiting the arrival of a spaceship following a comet. the march 1997 mass death in san diego of the faithful of heaven s gate (a contactee-oriente

e claimed to have met mondra- o-leeka one more time on the streets of cedko, california, on october 11, 1962. see also: aura rhanes; bucky; contactees further reading dean, john w, 1964. flying saucers and the scrip- tures. new york: vantage press. angel of the dark on several occasions, new age writer alice bryant has encountered the angel of the dark, who sometimes calls herself an angel of the divine plan. the angel stands nearly three stories tall. large, matte-dark feathers with iridescent tips cover her. she wraps her wings around herself like a cloak and wears a wooden bird mask from which a long, sharp beak extends. she is here to take away all those feelings and fears that impede spiritual progress. her bird mask symbolizes her connection with the vulture, which removes carrion, a

dition. salt lake city, ut: guardian action publications. van tassel, george w, 1952. i rode a flying saucer! the mystery of flying saucers revealed. los angeles: new age publishing company. we t t l a u f e r, brianna, 2000. a brief ba c k g round bet ween ashtar and ashtar command. http//www. g e o r g e va n t a s s e l. c o m/ pa g e s/ 0 0 5. 1 a s h t a r. h t m l asmitor in revelation: the divine fire (1973) brad steiger reports a story related to him by robert shell of roanoke, virginia, concerning a malevolent entity that attached itself to a young man experimenting with psychedelic drugs. the being called itself asmitor even as it explained that this was not precisely its name, but the closest approximation that the human voice could manage to pronounce. shell said that he met ma

edieval magic, he came upon the name asmitor, though he could not tell steiger exactly where. i am convinced that mark had never read this book, he remarked, and i am also convinced that mark did not simply make up this name. steiger, on the other hand, suspected that the tragic episode came out of paranoid schizophrenia, or some other illness. further reading steiger, brad, 1973. revelation: the divine fire. englewood cliffs, nj: prentice-hall. athena in project al e rt, a self-published monograph, an indiana contactee known as tuieta prov i d e s a transcript of a three-day conference held at the tectonic base that is on planet eart h. the gathering brought together s p e c i fic comm a n d e r s. under the immediate superv i s i o n, guidance, and counsel of commander asht a r. among th

FAUST

stress; i seize on thee, the struggle groweth less. the spirit s flood-tide ebbs away, away. i m beckoned out, the open seas to meet, the mirror waters glitter at my feet to other shores allures another day. a fiery chariot floats on airy pinions hither to me! i feel prepared to flee along a new path, piercing ether s vast dominions to other spheres of pure activity. this lofty life, this ecstasy divine! thou, but a worm, and that deservest thou? yes! turn thy back with resolution fine upon earth s lovely sun, and now make bold to fling apart the gate which every man would fain go slinking by! here is the time to demonstrate that man s own dignity yields not to gods on high; to tremble not before that murky pit where fantasies, self-damned, in tortures dwell; to struggle toward that pass w

s seen, i ll give to you. faust poor devil! what have you to give? was any human spirit, struggling to ascend, such as your sort could ever comprehend? still, have you food on which no man can live? have you red gold that runs through, without rest, quicksilver-like, the hand it s in? a game at which men never win? a maiden who while on my breast will with my neighbour ogle and conspire? the joys divine of honour, once possessed, which vanish like a meteor s fire? show me the fruit which, ere it s plucked, will rot, and trees that every day grow green anew! mephistopheles such a commission frights me not; such treasures i can serve to you. but, my good friend, the time approaches when we could in peace and quiet feast on something good. faust if ever i lay me on a bed of sloth in peace, th

nsighted lynceus who by day and dark past reef and shallow steered the sacred bark. danger is tested best by banded brothers: when one achieves, then praise him all the others. faust i beg, of hercules i would be learning! chiron. oh, woe! awaken not my yearning. phoebus i ne er had seen, nor yet seen ares, hermes, as they re called, in fine, when my enraptured vision met a form that all men call divine. a king by birth as was no other, a youth most glorious to view, a subject to his elder brother and to the loveliest women too. his like will gaea bring forth never nor hebe lead to heaven again; songs struggle in a vain endeavour, men torture marble all in vain. faust though men may strive in stone and story, never has he appeared in all his glory. you now have spoken of the fairest man; t

des; to offer her aught special is useless. go, pile treasure upon treasure in order fit. set up the stately show of splendour yet unseen! and let the vaults glitter like new-born firmaments, prepare new paradises filled with lifeless life. hastening before her steps let flowered rug on rug unroll; thus may her every tread meet kindly footing, may her gaze alight on splendour blinding all but the divine. lynceus. easy are the lord s commands, child s-play to the servant s hands: beauty in such fair excess rules all wealth, rules blood no less. all the army now is tame, all the swords are blunt and lame. by this glorious form, behold! even the sun seems faint and cold. by this wealth of loveliness all is empty nothingness. exit. helena [to faust. i wish to speak to thee; up to my side hithe

re! we are real people, great things we attain. violence, tumult, nonsense! see, the sign is plain- but- to say something now that s wholly clearhas nothing pleased you in our upper sphere? you have surveyed a boundless territory, the kingdoms of the world and all their glory (matt. 4) still- with that discontented airdid you not lust for something anywhere? faust i did! a great work lured me on. divine it! mephistopheles that can soon be done. i d seek some city, at its heart a horrid city victuals-mart, tortuous alleys, pointed gables, beets, kale, and onions on the tables; meat-stalls where blue flies take life easy, feasting on roasts well-done and greasy; there you will always surely find stench and activity combined. then ample squares, broad streets between, where one can stalk with

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ork of the chariot, to engage in work specifically intended to water the mystical roots of the children of abraham, he formed a religious trust through which to publish his translations of primary qabalistic texts. he never asked for any money, and gave away thousands of copies of the books he produced at his own expense. he told us that true religion xthe universal teaching of rebinding with our divine nature xwas the birthright of all humans and the purpose of all life. i continued to attend the weekly meetings for many years, and have subsequently substantiated much of what he taught us through my own direct experiences. i have maintained a relationship with this enigmatic gentleman for over three decades. during the first year of attending the work group, i exhaustively searched many b

pound upon with such seeming authority. i have been given the humbling task of recording and representing, as accurately as possible, what our dear mentor transmitted to us in private meetings during the course of those many years. i have assiduously striven to maintain the voice and stylistic idiosyncrasies of our mentor whenever possible. in my role as recorder, i make no pretense to speak with divine authority or from a position of mastery. i would like to take this opportunity to bow in my heart to all of the wonderful and patient mentors who have graced my life, and to the many kind and generous souls who contributed their insights, talents, and skills in the completion of this work. kindest regards, daniel hale feldman november 23, 2000 4' 8: h" 2: 2 2:e 8- in the early 1970 s, the w

hazohar (book of splendor, and particularly its three core texts xthe sifra detzniyutha (book of that which is concealed, the idra rabba qadusha (greater holy assembly, and the idra zuta qadusha (lesser holy assembly; merkabah (lit. throne) literature, including the seferim hachanokh (books of enoch son of yared, the verses from the books of isaiah and ezekiel, and the sh ir qoma (measure of the divine body from the sefer raziel hagadol; the peshitta (gospels) and the revelation of john; the qur an; and the etz hachayyim (tree of life. while many would question including the peshitta and qur an as primary sources of the mystical qabalah, it is appropriate to include them if one acknowledges that the hebrew, jewish, christian, and islamic religions are progressive developments or branches

balistic worlds and the shells of embodied existence (qlifoth, which are addressed in successive sections in this chapter. the tree also portrays what the first book of the torah describes as the fall of adam, which is then discussed in detail within the context of qabalistic teachings. the information that is provided up to this point in the chapter serves as a suitable backdrop to introduce the divine name hvhy, which is of singular importance in qabalistic practices, and to discuss the nature of messianic appearance within the context of the qabalistic teachings. chapters four and five contain extensive information and a singularly comprehensive collection of tree of life diagrams culled from all of the primary texts. as a useful comparison, chapter five examines some trees of life from

es a variety of valuable ancillary practices that might be used to complement a daily routine of qabalistic meditation. the main body of the text closes with an epilogue containing some final observations on the study and practices of the mystical qabalah, and a brief discussion of the idea of hebrew renewal i.e. a return to the religion of abraham. appendix a contains the complete listing of the divine names in the sefer hashmoth (book of names. appendix b applies the ideas of modern scientific cosmology to the qabalistic model of the work of creation. the appendices are followed by a glossary of terms. a companion volume to this book will contain the translations published by the work of the chariot trust in the early 1970 s. these translations have been out of print for almost two decad

FOCUS OF LIFE

d when ye have learned to digest everything. what is all man-slaughter but what ye have done unto yourself? only where there is necessity is ther death. dispense with all 'means' to an end. there is nothing higher than joyous sensation. eternal self! these millions of bodies i have outworn! oh, sinister ecstasy. i am thy vicious self pleasure that destroyeth all things. distrust thy teacher, for 'divine truth' has prevented better men from wisdom. in such revelation there is no suggestion. do thy utmost unto others: but be surely what thou wilt: and keep thy belief free of morality. observe thyself by sensation: thus know the finer perturbations and vibrations. this much shalt thou learn: to love all men, for there will be compulsion "which are but living their..peculiarities by a mechanis

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

his treatise has come down to us through the latin translation formerly attributed to apuleius of madaura.2 the pimander (the first of the treatises in the corpus hermeticum, the collection of fifteen hermetic dialogues3) gives an account of the creation of the world which is in parts reminiscent of genesis. other treatises describe the ascent of the soul through the spheres of the planets to the divine realms above them, or give ecstatic descriptions of a process of regeneration by which the soul casts off the chains which bind it to the material world and becomes filled with divine powers and virtues. in the first volume of his work, la revelation d'hermes tristne'giste, 4 festugiere has analysed the state of mind of the epoch, roughly the second century after the birth of christ, in whi

ing intensively for knowledge of reality, for an answer to its problems which the normal education failed to give. it turned to other ways of seeking an answer, intuitive, mystical, magical. since reason seemed to have failed, it sought to cultivate the nous, the intuitive faculty in man. philosophy was to be used, not as a dialectical exercise, but as a way of reaching intuitive knowledge of the divine and of the meaning of the world, as a gnosis, in short, to be prepared for by ascetic discipline and a religious way of life. the hermetic treatises, which often take the form of dialogues between master and disciple, usually culminate in a kind of ecstasy in which the adept is satisfied that he has received an illumination and breaks out into hymns of praise. he seems to reach this illumin

ke the form of dialogues between master and disciple, usually culminate in a kind of ecstasy in which the adept is satisfied that he has received an illumination and breaks out into hymns of praise. he seems to reach this illumination through contemplation of the world or the cosmos, or rather through contemplation of the cosmos as reflected in his own nous or mens which separates out for him its divine meaning and gives him a spiritual mastery over it, as in the familiar gnostic revelation or experience of the ascent of the soul through the spheres of the planets to become immersed in the divine. thus that religion of 4 hermes trismegistus the world which runs as an undercurrent in much of greek thought, particularly in platonism and stoicism, becomes in hermetism actually a religion, a c

, there was ample opportunity for making acquaintance with oriental cults. above all, it was the egyptians who were revered in this age. egyptian temples were still functioning, and devout seekers after religious truth and revelation in the graeco-roman world would make pilgrimages to some remotely situated egyptian temple and pass the night in its vicinity in the hope of receiving some vision of divine mysteries in dreams.3 the belief that egypt was the original home of all knowledge, that the great greek philosophers had visited it and conversed with egyptian priests, had long been current, and, in the mood of the second century, the ancient and mysterious religion of egypt, the supposed profound knowledge of its priests, their ascetic way of fife, the religious magic which they were tho

8. 6 hermes trismegistus letters and laws to the egyptians, lactantius, in his institutes, goes on to say that this egyptian hermes "although he was a man, yet he was of great antiquity, and most fully imbued with every kind of learning, so that the knowledge of many subjects and arts acquired for him the name of trismegistus. he wrote books and those in great number, relating to the knowledge of divine things, in which he asserts the majesty of the supreme and only god, and makes mention of him by the same names which we use god and father."1 by these "many books, lactantius certainly means some of the hermetic writings which have come down to us, for he makes several quotations from some of the treatises of the corpus hermeticum and also from the asclepius.1 the very early date at which

FRATER ELIJAH ANGELS OF CHAOS

programs numerically. these demons are enclosed in my personal grimoire entitle, the demonology of elijah aka the rite of suffering. v the binding of the will- the binding of the mind included the complete demonic bindings and oaths of the infernal princes dictated under the traditional abramelin operation. the sigils of this section were given by the princes of hell themselves in recognition of divine right. vi the binding unto babalon- there was more than one facet to this binding. one of these facets took place at a party attended in austin texas (see journal exert *b1. the second aspect took place at a rave in seattle wa (see journal exert *b2. in both circumstances the events transpiring were of a similar nature. my journal entries can give more insight into the nature of this initia

. ii/5b: chrnzn arises as an impulse of the entrance of daath. this being a false picture of the quaklephant. a butterfly is in transformation of one form to another, so it is that the mind must slip into another case to defeat the quaklephant. silence and the word was used in this case. the number and gateway of chrnzn is 333. ii/6a: a representation of the word projected which is so orderly and divine that the quaklephant cannot stand it s laser focus. a sarcastic representation of brother elijah in his angelic form, in a interplay hoping for more real friends to play with. ii/6b: we have the lamp. a sigil of harakhan, god of knowledge, and lucifer-christ as unity and love in shadow light. lucifer and christ are the twins of the same being, being divided once and now rejoined for the fun

FRATER U D PRACTICAL SIGIL MAGIC

t in the course of your magical career you will be challenged too often and will be confronted with the most varied of problems. it is always beneficial to keep one fs arsenal of possibilities and weapons in good shape as well as to stay in practice with gremote h techniques the ultimate sigil is surely silence itself, but of this nothing can be said. for gthe tao that can be described is not the divine tao. h chapter 6 the alphabet of desire we will now discuss one of the most fascinating chapters of spare fs sigil magic, the alphabet of desire. it is also one of the more complicated and less explored areas, not the least reason for this being the desolate situation of literary sources. spare fs writings per se are very ambiguous and difficult to follow, and his exposition of the alphabet

u to redraw the sigils and correct them where necessary. th a r constructing sigils with planetary cameas/ 111 the magical cameas of the planets( gtables h) and the seals and sigils of the planetary powers, intelligences and demons (following agrippa of nettesheim, de occulta philosophia, vol. 2, 1533) table of saturn numbers hebrew letters seals or characters of saturn his intelligence his demon divine names in accord with the numbers of saturn numbers divine names in hebrew 3. ab. 9. hod. 15. yah. 15. hod. 45. ext. tetragrammaton. 45. agiel, intelligence of saturn. 45. zazel, demon of saturn. 112/ practical sigil magic table of jupiter numbers hebrew letters seals or characters of jupiter his demon his intelligence divine numbe e names in hebr. 1 f. 1 f. namombers of ju es in acc rd with

w letters seals or characters of jupiter his demon his intelligence divine numbe e names in hebr. 1 f. 1 f. namombers of ju es in acc rd with the nu piter rs4. divinabba ew. 16. 16. 34. el ab. 36. iophiel, in telligence o jupiter emon o 36. hismael, d jupiter. constructing sigils with planetary cameas/ 113 table of mars numbers hebrew letters seals of characters of mars his intelligence his demon divine names in accord with the numbers of jupiter numbers divine names in heb he, letter of the holy name 2 a 325. graphiel, intelligence of. 325. b mon of mars. rew 5. 5. 65. donai. mars artzabel, de. 114/ practical sigil magic table of the sun numbers hebrew letters seals or characters of the sun his intelligence his demons divine names in accord with the numbers of jupiter n d vau, letter of t

e holy prolonged he, letter of the holy name 3 e 1 n the sun 6 s the sun umbers6. ivine names in hebrew name 6. 6. loh. 11. akhiel, intelligence of. 66. orath, demon of. constructing sigils with planetary cameas/ 115 table of venus numbers hebrew letters seals or characters of venus her intelligence her demons ivine names in accord with the numbers of venus numbe in hebrew. 49. e of. 1 enus. d rs divine names 7. aha hagiel, intelligencus. ven 175. kedemel, demon of venus. 232. beni seraphim, intelligence of v. 116/ practical sigil magic table of mercury numbers hebrew letters constructing sigils with planetary cameas/ 117 seals or characters of mercury his intelligence his demons divine names in accord with the numbers of mercury numbers divine names in hebrew 8. asboga, prolonged number e

accord with the numbers of mercury numbers divine names in hebrew 8. asboga, prolonged number eight. 64. din. 64. dani. 260. tiriel, intelligence of mercury. 2080. taphthartharath, demon or mercury. 118/ practical sigil magic table of the moon numbers hebrew letters constructing sigils with planetary cameas/ 119 of the moon her demons seals or characters her supreme demon her supreme intelligence divine names in accord with the numbers of the moon numbers divine names in hebrew 9. hod. 81. elim. 369. chasmodai, demon of the moon. 3321. shed barshemath sharthathan, supreme demon of the moon. 3321. malka be-tarshishim ad be-ruah shehaqim, supreme intelligence of the moon. 120/ practical sigil magic individual s your first name) may be formed by using t, defined the numerical value of the nam

FREEMASON BLUEBOOK

he at least seven memhers of the lodge present: for other purposes the ritual number is sufficient, unless the bylaws otherwise provide. a prayer must he made or read, or a charge given, at opening or closing a lodge prayer at opening a lodge most merciful god! supreme architect of heaven and earth. we beseech thee to guide and protect these brethren here assembled, and fulfill at this time that divine promise thou wert pleased to make to those who should be gathered together in thy name. teach us to know and serve thee aright bless us and prosper us in all our laudable undertakings, and grant that our conduct may tend to thy glory, to the advancement of freemasonry, and finally to our own salvation in that blessed kingdom where thy children shall find rest. amen response.so mote it be. a

orm to all the ancient established usages and customs of the fraternity? forms of prayer suitable to be used at the reception of a candidate i. vouchsafe thine aid, almighty father of the universe, to this present convention; and grant that this candidate for masonry may dedicate and devote his life to thy service, and become a true and faithful brother among us. endue him with a competency ofthy divine wisdom, that, by the influence of the pure principles of our order, he may the better be enabled to display the beauties of brotherly love, relief and truth, to the honor of thy holy name. amen. response.so mote it be. ii. o thou, who art the author of peace and lover of concord, bless us in the exercise of those kind and social affections thou hast given us. may we cherish and display them

und 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, checkered with good and evil; the beautiful border which surrounds it, of those manifold blessings and comforts which surround us, and which we hope to obtain by a faithful reliance on divine providence, which is hieroglyphically represented by the blazing star in the centre. lights* maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (9 of 76 [11/22/1999 11:51:54 am] jewels. the movable jewels are the square, level and plumb. the square teaches morality, the level equality, and the plumb rectitude of life. the immovable jewels are the rough ashlar, the perfect

ressed is a duty incumbent on all men, but particularly on masons, who profess to be linked together by an indissoluble chain of sincere affection. to soothe the unhappy, sympathize with their misfortunes, compassionate their miseries, and restore peace to their troubled minds, is the grand aim we have in view. on this basis we form our friendships and establish our connections. truth. truth is a divine attribute, and the foundation of every virtue. to be good and true is the first lesson we are taught in masonry. on this theme we contemplate, and by its dictates endeavor to regulate our conduct. hence, while influenced by this principle, hypocrisy and deceit are unknown among us; sincerity and plain dealing distinguish us, and the heart and tongue join in promoting each other's welfare an

ile in the lodge, but also when abroad in the world. it should be particularly attended to in all strange and mixed companies, never to let fall the least sign, token or word, whereby the secrets of freemasonry may be unlawfully obtained* justice is that standard or boundary of right, which enables to render unto every man his just due, without distinction. this virtue is not only consistent with divine and human laws, but is the very cement and support of civil society; and as justice in a great measure constitutes the really good man, so should it be the invariable practice of every mason never to deviate from the minutest principle thereof; freedom, fervency and zeal* charge at initiation into the first degree. brother:as you are now introduced into the first principles of masonry, i co

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

tion the great architect of the universe must first have visualized everything as it now is, or as it was first created, and then by his will the physical atoms were marshaled into this matrix of thought, thus gradually bringing the universe into manifestation as designed by its creator. nor is this process complete, but will continue until the whole has become perfect as originally designed. the divine hierarchies who have carried out the plan of the great creator also use the same dual creative force when fashioning the crystal in the mineral, the leaf of the plant, or the shape of the animal. their powerful imagination pictures in the archetypal region of the earth that which they desire to create, and their concentrated will moulds the coarser matter into this matrix until it assumes a

a new budding body was cast off to grow also. there was no incentive to action, but if there had been, man would have had no mind or will to direct it. for the emancipation of humanity from this negative condition, one-half of the creative force was turned upward under the direction of the angels for the purpose of building a larynx and a brain, that man might learn to create by thought as do the divine hierarchies, and express the creative thought in words. thus man ceased to be physically hermaphrodite and became uni-sexual. he can no longer create from himself physically as do the hermaphrodite plants, nor psychically as do the elohim, the male-female hierarchs, in whose image he was originally made, and thus he occupies at the present time, an unenviable intermediate position between t

on guarded by the lords of mercury who with their wisdom will guide him toward the desired goal. the method as outlined by the ancient alchemists we shall discuss when we have summed up in a few words the points made. these must be firmly fixed in mind to appreciate the full value of what follows. the creative force used by god to bring a solar system into manifestation, and the force used by the divine hierarchies to form the physical vehicle of the lower kingdoms over which they rule as group spirits, expresses itself in a dual manner as will and imagination, and is the same as the united creative force of the male and the female which results in the creation of a human body. at one time man was bi-sexual, male-female, and therefore each was able to propagate his species without assistan

hysical planes of being, besides intelligence and free-will to direct it. this was accomplished by the diversion of one-half of your sex-force upwards for building a brain and larynx, organs which are still fed and nourished by this uplifting half of the sex-force. but while the gods direct their whole creative force to altruistic purposes by the power of mind, you still squander one-half of your divine heritage upon desire and sense-gratification. if, therefore, you would become as they, you must learn to turn your whole creative energy upward to be used under the direction of your intelligence entirely. thus only can you become as the gods and create from yourself by the power of your mind and the great word whereby you may speak the creative fiat. remember that physically you were once

ionary career of humanity which has brought us the land where we live to our present status; that will then give us the perspective to see what is in store for us in the future. the biblical and occult traditions agree with science that there was a time when darkness brooded over the deep of space, where the material for the coming earth planet was being gathered together and set in motion by the divine hierarchs; that this stage was followed by a period of luminosity, when the dark cloud of matter had become a fire mist; that this was followed by a period when the cold of space and the heat of the planet-in-the-making generated an atmosphere of steam close to the fiery core and mist further from the fiery center. when the mist had cooled sufficiently, it fell again as rain upon the fiery

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

e* part viii: the path of initiation* part ix: armageddon, the great war, and the coming age part i lucifer, the rebel angel the rosicrucian fellowship aims to educate and construct, to be charitable even to those from whom we differ, and never to vent the venom of vituperation, spite, or malice even upon those who seem deliberately determined to mislead. we revere the catholic religion; it is as divine in its essence, as both were born to further the aspiration of the striving soul, and both have a message and a mission in the world not apparent upon the surface today, because man-made ceremonial as a scale has hidden the present articles to remove that scale and show the cosmic purpose of these two great organizations, which are so bitterly antagonistic to each other. we do not aim to re

the world. according to that plan, a tabernacle was built after a pattern planned by god, jehovah, and an ark symbolical of the human spirit was placed in it. its staves were never taken out of their place, to show that man is a pilgrim on the earth and may never rest until he reaches the goal. there was within it a golden pot with "manna (man "fallen from heaven" together with a statement of the divine laws which man must learn in his pilgrimage through the wilderness of matter. this symbolic ark contained also a magic wand, an emblem of the spiritual powers, called aaron's rod, which are now latent in everyone on his way to the haven of rest--the mystic temple of solomon. the old testament also tells how humanity was miraculously led and provided for, how after the warfare with the world

rld it was given peace and prosperity by the before mentioned king solomon; in short, stripped of all embellishments the story relates the salient facts of man's descent from heaven, his principal metamorphoses, his transgression of the laws of the god jehovah would wish to guide him in the future till he reaches the kingdom of heaven -the land of peace--and again docilely follows the lead of the divine ruler. the masonic legend has points of variance from as well as agreement with the bible story. it states that jehovah created eve, that the lucifer spirit samael united with her but that he was ousted by jehovah and forced to leave her before the birth of her son cain, who was thus the son of a widow. then jehovah created adam, to be the husband of eve, and from their union abel was born

hat the lucifer spirit samael united with her but that he was ousted by jehovah and forced to leave her before the birth of her son cain, who was thus the son of a widow. then jehovah created adam, to be the husband of eve, and from their union abel was born. thus from the beginning there have been two kinds of people in the world. one begotten by the lucifer spirit samael and partaking of a semi-divine nature imbued with the dynamic martial energy inherited from this divine ancestry, is aggressive, progressive, and possessed of great initiative, but impatient of restraint or authority whether human or divine. this class is loath to take things on faith and prone to prove all things by the light of reason. these people believe in works rather than faith, and by their dauntless courage and

4.5) then the neophyte receives "the word" the open sesame to the inner worlds and learns to travel in foreign parts in the invisible worlds. there he takes soul-flights into heavenly regions and qualifies for higher degrees under more direct instruction from the grand architect of the universe, who fashioned both heaven and earth. such is the temperament of the widow's sons inherited from their divine progenitor samael and given by him to their ancestor cain. their past history is a struggle with adverse conditions, their achievement is victory wrested from all opposing forces by indomitable courage and persistent effort, unchecked by temporary defeat. on the other hand while cain, governed by divine ambition, toiled and tilled the soil to make two blades of grass grow where there was on

FREEMASONS SATANISM AND SYMBOLISM

r worldly events which coincide with 19.5/33 degrees from the perspective of that particular event. this again is taceable back to ancient egypt. since blavatsky mentioned another of the infernal names, typhon, and has identified him as the egyptian satan, let us review albert pike once again, as we discover that freemasonry reveres typhon as well. typhon "osiris was the son of helios (phra) the 'divine offspring congenerate with the dawn' and at the same time an incarnation of kneph or agathodaemon, the good spirit, including all his possible manifestations, either physical or moral. he represented in a familiar form the beneficent aspect of all higher emanations and in him was developed the conception of a being purely good, so that it became necessary to set up another power as his adve

of a god who "rose to heaven in the form of a morning star, like lucifer, after his fire-immolation of death and rebirth" wow! in one sweet, short, and simple sentence, we have conclusive proof that the phoenix bird is a symbol of lucifer! listen now to the testimony of another former witch, william schnoebelen, in his book, satan's door revisited, p. 4 "the phoenix, of bunnu is believed to be a divine bird going back to egypt. this phoenix destroys itself in flames and then rises from the ashes. most occultists believe that the phoenix is a symbol of lucifer who was cast down in flames and who. will one day rise triumphant. this [belief] also relates to the raising of hiram abiff, the masonic 'christ" to prevent most people from associating the masonic eagle with the ancient phoenix, fre

angle are standard occult belief. they came from a masonic book, symbolism of the eastern star, by shirley plessner, cleveland, ohio, gilbert publishing co, 1956, p. 18. robert macoy said the same thing in adoptive rite ritual [virginia: macoy publishing and masonic supply co, 1897, p. 237. however, this latter representation of the triangle, with the point upward, is the symbol of the perfect or divine man. notice this occult symbol portrays "perfect man and woman" within a circle, which is within a square [representing creation, which is within a triangle [godhood, which is surrounded by the largest circle. notice that the triangle here is with its point upward, signifying the divinity of man. another masonic writer who stated that man can become perfected or divine is george h. steinmet

come in the flesh. this is a deceiver and an antichrist" in addition to denying that jesus is the christ come in flesh, this statement also teaches that man can save himself. obviously, freemasonry cannot be considered christian in any way, shape, or form when it teaches this heresy straight out of the pit of satan's hell. going back to the triangle pointing upward which represents the perfect or divine man; masonic writer albert churchward states standard occult belief when he further identifies the upright triangle. with the point up churchward writes that this triangle represents set "set" is one of the infernal names of satan, as listed in the satanic bible written by satanic high priest, anton lavey [churchward's book was, signs and symbols of primordial man, london: george allen and

eaches man is becoming god to the occultist, the triangle is very important. it is used constantly in every conceivable manner. it is used either with the point up or down. when you see the point down, this represents the deity and is called the deity's triangle or the water triangle. the earthly triangle or pyramid triangle is what it is called when one point is up. it "symbolizes the perfect or divine man" this quote is not from some heinous black-hooded satanist, it comes from a 33rd degree masonic author named george s coy teinmetz [freemasonry: its hidden meaning, new york, mapublishing and masonic supply company, 1948, p. 63, repeated on p. 67] as any person familiar with scripture will tell you, the gospel of jesus christ tells man boldly and clearly that no person can work themselv

FULL MOON RITUALS

continue to give me. the coming year will be one of the most important of my life, and holds the greatest challenges i have yet had to face. grant me the courage and personal fortitude to meet them and triumph against those who work against me. grant recovery and health, too, to my little granddaughter. this i pray in your names" morgan stands yet a moment more as her prayer wings its way to the divine ones, then retreats to her place and watches..jess lays a bloodstone with the other offerings "lady and lord, look in on my sister. it seems she and her platelets have had parting of ways again. i know she'll get through this. she'll be healthy again soon. but things were going so well for jen. this just blew it all out of the water. so send her healing, send her energy, and send her high s

FULLER J F C SECRET WISDOM OF THE QABALAH

and correspondences 83 glossary of hebrew words and names 84 secret wisdom of the qabalah page 5 list of illustrations plates plate i the caduceus of hermes 18 the winged wand of egypt 19 ii the tree of life 25 iii the chaldean and hebrew cosmos 27 iv the four planes of the tree of life. 31 the three pillars of the tree of life. 33 v the zodiac 2 vii the brazen serpent 44 diagrams diagram 1. the divine man 20 2. the qabalistic chalice 35 3. the flaming sword 45 4. the good and evil pentagrams 53 5. the fourth dimension 75 6. the fourth dimension shown qabalistically 76 secret wisdom of the qabalah page 6 introduction the mystical foundations of the world order. life is shrouded in a mystery; this is the fundamental fact which confronts us. we live in a cave with our backs to the light, an

piled the public, or exoteric, law for the multitudes. these two categories of laws are distinct, but frequently the second envelops the first, and, as pointed out in the introduction, the uncovering of mysteries before the uninitiated is wraught with infernal dangers; for to do so wantonly is to blaspheme against the mystery of god. as eliphas levi writes: woe to those who lay bare the secret of divine generation to the impure gaze of the crowd. keep the sanctuary shut, all ye who would spare your sleeping father the mockery of the imitators of ham.9. the veil of isis is not lifted with impunity, and curiosity blasphemes faith when divine things are concerned. gblessed are those who have not seen and have believed h, says the great master. 10 the origins of the qabala the origins of the q

ible in those of the hebrews. philo and josephus represent the temples of the israelites, as typical of the visible universe, and this was based on the invisible universe. 15 amongst the mohammedans we find the same idea: the first thing god created was a pen. indeed the whole creation is but a transcript, and god when he made the world, did but write it out of that copy which he had of it in his divine understanding from all eternity. the lesser worlds (mikrokosmos) or men, are but transcripts of the greater (the makrokosmos, as children and books are the copies of themselves. 16 god takes upon himself spiritual form in the act of creation, which is pure light transfigured into visible light, which is the relationship between the eyes and pure light. pure spirit can only be sensed as a re

angelic hosts, the second by the demon hordes- good and evil; for, as isaiah says: gi form the light, and create darkness: i make peace, and create evil :i the lord do all these things. h 20 the spirit which we sense through our third eye is not god as the primordial cause, or no-thing, but as it were the thought of this cause. ghe constituted in the first place a point of light, which became the divine thought. h 21 our consciousness is the mirror which catches the rays of this thought; there-fore all thoughts are images of god's thought, and the more spiritual, alive, our consciousness becomes, the more perfect are these images, which are not illusions but symbols of reality. simon ben yohai stretched out his hands and cried: secret wisdom of the qabalah page 15 now ponder well upon all

lusion: it is not god, or the universe, which is the supreme mystery, but man, man himself, the link between god and the universe. the zohar says: as soon as man appeared, all was achieved, both in the upper and in the lower worlds. for all is contained in man. he combines within himself all the forms.23 again the zohar says the essence of the supreme wisdom is composed of earth and of heaven; of divine and of human; of material and of immaterial, even as man is composed of body and soul. man is the synthesis of all the holy names. in man are enclosed all the worlds, both the upper and the lower. man includes all the mysteries, even those that existed before the creation of the world. since the form of man comprises all that is in the heavens above and on the earth beneath, god has chosen

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

an to perceive the fact of an all-pervading agency throughout nature, by or through which everything is produced, and when they began to speculate on the origin of life and the final cause and destiny of things, it is not in the least remarkable that various objects and elements, such as fire, air, water, trees, etc, should in their turn have been venerated as in some special manner embodying the divine essence. neither is it surprising although this universal agency was regarded as one, or as a dual entity, they should have recognized its manifold expressions or manifestations. to primitive man, the visible sources whence proceeded his daily sustenance doubtless constituted the first objects of his regard and adoration. hence, in addition to the homage paid to the earth, in due course of

later developments in the religious stream have been examined, or after the true significance of the serpent as a religious emblem, and the various ideas connected with the traditional tree of life, have been exposed [6] essays on symbolism, p. 84. the palm, the pine, the oak, the banian, or bo, and many other species of trees, have, at different times, and by various nations, been invested with divine honors; but, in oriental countries, by far the most sacred among them is the ficus religiosa, or the holy bo tree of india. something of the true significance of the traditional tree of life may be observed in the ideas connected with the worship of this emblem. the fig, when planted with the palm, as it frequently is in the east, near temples and holy shrines, is regarded as a peculiarly s

ars b.c. there is also in the berlin museum another representation of the egyptian tree of life, in which the trunk has given place to the entire body of a woman. this, also, is netpe, who is still spiritual wisdom or the maternal principle. we are informed by forlong that diana was worshipped by the amazons under a sacred tree.[12] from this symbol the tree, which grew first into the figure of a divine woman, and later assumed the form of a divine man, arose the emblem of the cross [12] rivers of life, vol. i, p. 70. on the nineveh tablets is pictured a tree of life which is surrounded by winged spirits, bearing in their hands the pine cone, a symbol indicating life, and which is said to have the same significance as the crux-ansata, or cross, among the egyptians. in later ages, the tree

ater assumed the form of a divine man, arose the emblem of the cross [12] rivers of life, vol. i, p. 70. on the nineveh tablets is pictured a tree of life which is surrounded by winged spirits, bearing in their hands the pine cone, a symbol indicating life, and which is said to have the same significance as the crux-ansata, or cross, among the egyptians. in later ages, the tree of life, i. e, the divine man, or cross, or both together, furnish immortal food to those who lay hold upon them, exactly in the same manner as did netpe, the goddess of wisdom, or spiritual life, in former times. according to the testimony of barlow, this is the subject "most frequently symbolized on early christian sepulchral tablets and monuments"[13] christ's body was the "bread of life" and his blood was the "w

, as in earlier religions, represented completeness of life. the jambu tree, the buddhist god-tree, is in the shape of a cross.[14 [13] essays on symbolism, p. 74 [14] wilford, asiatic researches. among the kelti a tall oak was not only a symbol of the deity, but it was jupiter himself, while the earth from which it sprang was the great mother. throughout europe, in all ages, the oak has received divine honors. the fact that under its branches jew, pagan, and christian alike swore their most solemn oaths, shows that its veneration was not confined to any particular nation or locality. the sacredness of the oak among the druids is well attested by all writers who have dealt with this interesting people. in rome its branches formed the badge of victory worn by conquering heroes, this emblem

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

iolent attackuponthe reformation:centuries had taught the children of this world the lesson that thischurchcouldnotbe crushedoutwithfire and sword.thespiritofevil is persevering, and it thereforeturnedabout forothermeans,and by a masterstroke of fiendishingenuitytheydevised a plan for setting up a secular religion in the place of the priestly 'sacerdotalism'and a humanchristianity in place of the divine christianity of the church. to answer their vile ends, the whole spirit of christianity was alteredordistorted, itsmostdistinctive features struckoutand only a few broadtruthsretained..such a heresywhichbegan by denying half thetruthsofgod, wasnotlikely to improvewith satanwhohad inspired had a far deeper intentionthanhewhobegan it, or the princeswhofostered it..in the present day it is dev

he earthlyman-whoseekstheelixiroflife and dies in the quest, while hisdaughter-whostands for thesoul-followsher successful questofspiritual love.fromwaite's'argument'it is also obvious('clear'wouldbe a quite inappropriate word)thattheheroine, angela, is also dora:she is also the higherwomanhoodin search of thehighermanhood, typified by arthur.arthurin one aspect represents the archetypal man, the divine pattern fromwhichthe race has defected, and in this sense he isnotwounded,butin another he is the inner greatnessofhumanity which iswoundedby the imperfection of mankind.undereither aspect he isnowwithdrawnand unmanifest, abiding in restful, spritual avalon,theworldof thewithin 'the love of angela forthehiddenkingis the desireofpsyche after pneuma.theholygrail is the divine principleofheali

angela forthehiddenkingis the desireofpsyche after pneuma.theholygrail is the divine principleofhealing, bywhichman is made whole.andthis can be love alone, but.it is love spiritualised, elevated, and directed to perfection. so isthegiftsoughtwithoutby angela in reality to be foundwithin,whence she attains it in vision only, or otherwise in the inner world.andthe true manhood, the archetype, the divine pattern iswithinalso, and soarthuris likewise reached in vision (pp. vi-vii).allconcernedknewthatthepoem wasnotdora'sbutwaite maintained the public deception and only once, in1931whenhethoughtofreprinting it, did he refer to it in his diary, andthenas'theold concealedpoem."withthepoeminprint.dora was, forthemoment,content.andduringthese years machen, too was content. happily married toamyan

t of feminine praisewhichso long c.a.sewellhave earn'd for theirstays.thename of these corsets, so easy and fair, is rightly therival,since none can compare, and ladies all stand in delighted amaze and confess c.a.sewellunrivall'd instays.but these were aberrations.withcity life behind him, waite's whole career would be devoted towritingand to promoting, in theory and in practice, his doctrine of divine union.'hethataspiredtoknow'-anewlightofmysticismtheorigins ofwaite'sesoteric enthusiasms lay in his childhood; in particular in thearabian tales that had so delighted him with its stories of the 'hidden city of ad' and of that 'other and greater city which iscalledirem. this was the city,raisedon pillars, that contained the great secret of earthly riches and had as its chief treasure 'a che

the modern world of the great arcanum of will-power, which comprises in one word the whole history and mystery of magical art, andaboveall in 'the supreme elevation of his beautiful moralphilosophy'.in this, levi 'taught us toconciliatethose opposingforces,physical and spiritual, whose equilibrium is life and immortality; to harmonisethe''liberty of individuals with thenecessityof things" and the divine privileges of self-devotion'(mysteriesofmagicpp.xli-xlii),for all his enthusiasm,however,waite was not uncritical. he disputed the antiquity of the tarot and condemnedlevi'shistorical inaccuracies,especiallyhis distorted translations from trithemius-not thathistranslation of levi was impeccable 'ihavenot confinedmyself',he said 'within the barren limits of aslavishliteralism, and was duly t

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

hegoldendawntablets round it thus: white tablet with head (north, black and grey tablet with white pentacle (east, tablet with crystal (south, coloured tablet with hexagram (west (the operator stands in the south .thenendeavour according to the directions to seeinthe crystal and go to the alchemical plane corresponding under the sephira of (chokmah) where ask the governor of hylechtosend down the divine light into the matter, the lvx. perform what other opera255 tions you wish and then remove the tablets and continue the alchemical processes as usual. in the intervals between the stages etc. act as here prescribed. descriptionofthe plane. a beautiful garden in which is a fountain issuing from a pillar and filling a large oblong basin with a certain white water.thisplace is guarded by an an

, who represents metatron onthisplane. ask him to bring you before thethroneof the governor of hylech. above the pillar is a globe and the birdofhermes human-headed. further on is the throne of the governor of hylech who has rainbow colours abouthim.thereare also nearhimthe 4 angels of the elements, the red king and white queen etc. and many other symbolicforms. ask the governor ofhylech that the divine l vx maybe sent into the matter and give as your symbols (the pyramid) and (the rose cross).alchemical symbolism and correspondences were learned in. the first order,butin the second order practical alchemy was225..pursued by those who desiredit-aytonespecially, but percy bullock and florencefarrwere also enthusiasts. mathers en-s deavoured to keep in their minds the association of alchemy

'aurea catena homeri'.letnot the adept, who upon the perusal of this, wishes to put into practice any experiments, forget the import255 ance of the use of invocations and flashing tablets, seeing that without their employment in alchemy, no truly great result can be arrived at; and that the constant practice of thematerialwithoutthehigher,will gradually lead the alchemist farther and farther from divine magic, until at length he will become a mere blinded practi255 tioner of the hermetic mysteries, and littleifany better than the ordinary so-called scientist.powerwherefore i earnestly recommend that this m.s. be only circulated among those adepts who have studied that portion of the 'book of the voiceof(thoth, which is called'theenterer of the threshold'.d.d.c.f.(j)=iii.unlike the firstord

gils than simply letters' a modified formofthe whole text is printed in regardie's final volume. a later manuscript, labelled 'y, explains the occult signifi255 canceofthe gameofchess, and gives the basisofoneofmathers'most fascinatinginventions-enochianchess. according to mathers 'like thetarotoriginals the chess pieces were anciently small figuresofegyptian gods, representing the operationofthe divine forcesofnature'.theywere thus ideal for transference to the enochian tablets, where they represent'themotionofthe68 thegoldendawnruling angels over the servient squares'.themoves of the pieces are complicated, being possible in three dimensions rather than two, and it is unlikely that the adepts played enochian chess' purely as a pastime. nor was the tarot treated frivolously.theteaching of

into its possession by the working of ritual magic. seeking knowledge, the heroine, ignorant of all occultism, attempts to work a ritual from thegrandgrimoirein the bookshop where she works. as the ritual progresses the author explains the theory behind it 'hence the last clauses of the incantation came from her lips with an imperious ring which was appropriate enough to that superb procession of divine names by which the studentofmagic really compels himself to exaltation, whilst he purports to be compelling the spiritsoftheair."a slip of paper hidden in the grimoire givesyet more of the received wisdom of the golden dawn:'la,my beloved son and very dear disciple, i bequeath to thee this grimoire, the companion of my labours, wherein are faithfully set forth the true rituals of magic, tog

GILBERT THE MAGICAL MASON

ure, in science and in art. reform of any sort, new presentments of truth of any kind, always stink in the nostrils of men who have a vested interest in maintaining things as they are: and history has repeatedly shown that even beneficed ministers will stoop to misrep255 resentation and falsehood in order to sustain their own interests and god given rights, in their minds consonant with the right divine of kings- another now exploded superstition. small wonder then that the f ama fratemitatisr.c. raised up a storm of passion, and that its followers were assailed by every form of abuse and by every vile epithet that the billingsgate of clerical intolerance of that day could supply. for the clergy, be it remembered, with the pupils of the clergy, were alone able to read and write, and it was

lace and drew around hun a select circle of friends and pupils who were ultimately, after training, received by him into the grades of mystic initiation which he had himself collected. after some years of tuition and elementary practice these initiates set to work and built, or caused to be built for themselves, a temple or lodge house, or home; they calledit'domussanctispiritus',the house of the divine spirit. here they settled and this was their abode, study and laboratory; from thence they issued forth intumon deeds of mercy and of healing, and of teaching, and of observation. from this first circle there were formed other circles in succession, the elders teaching the juniors, and so was the secret knowledge both*i.e. helena petrovna blavatskychristian rosenkreuz17preserved and extende

vered over with a plate of brass, and thereon this engraven:-a.c.r.c. hocuniversicompendiumuniusmihisepulchrumfeci.roundabout the first circle orbrimstoodjesus mihiomnia.inthemiddle were four figures, enclosed in circles, whose circumscription was:-1.nequaquamvacuum.novoid exists.2. legis jugum.theyoke of the law.3.libertasevangelii.theliberty of the doctrine.4.deigloriaintacta.theunsullied glory divine.thisis all clear and bright, as also the seventh sideandthe two heptagoni, so we kneeled altogether down, and gave thanks to the sole wise, sole mighty, and sole eternal god,whohath taught us morethanallmen'swit could have foundout,praised be his holy name.thevault was parted in three parts: theupperpartor ceiling, the wall or side, the ground or floor.oftheupperpart,you shall understand no

parchment book, calledt,the which, nextuntothe bible, isourgreatest treasure, which ought to be deliveredtothe censure of the world. at the end of this book standeth this elogium, which then follows in latin -itmaybeshortly translated thus 'a seed sown in the breast of ihesus 'christian rose cross, sprung from a noble and famous german family.theman of his age for the most subtle imaginations and divine revelations, and one of unwearied labour in the search for heaven's mysteries and those alsoofhumanity; he was secretly admitted to a morethanregal or imperial gaza (or treasure house) during his journeys in arabia and africa; he instituted and became the custodian for posterity of these arts; he formed theminutummundum,which related the past, present and future. he lived more than a centur

- such as the death of jesus by crucifixion, the trojan war, or of the striking incident in the conversion of saul of tarsus, or of the former existence of the pharos of alexandria. and, on the other hand, of what value is negative evidence in such a discussion.thefact that the works of josephus have no mention of jesus which is not a forgery, is no proof that a gentle, wise and revered spiritual divine teacher did not preach in the time of the emperor tiberius, in jerusalem; nor is the fact that neither lord bacon, nor frederick the great, nor pope pio nono, nor spinoza, nor huxley, has ever asserted that he has seen the vault of christian rosenkreuz any reason for denying its existence in 1484 or 1600, or at any time since then. i would undertake to obtain in a week, in any large town in

GILBERT THE SORCERER AND HIS APPRENTICE

have decided somewhat rashly against its claims as being the true esoteric interpretation of the mystical passages of scripture, other men, of as deep minds firm and satisfactory scheme of religious philosophy; and one which, while satisfying the cravings of their minds for a transcendent system of religion, could disclose to them in language sublime and logical, the mystical abysses of the mind divine. a system which could captivate such men as reuchlin, athanasius kircher, knorr de rosenroth (whose 'kabbalah denudata' is the leading work on the subject, picus de mirandola, dr henry more, cornelius agrippa, and robert fludd, is surely worthy of more than a passing and superficial examination, especially when it is considered that the hebrew scriptures require some key wherewith to unlock

(or anterior to) the days of creation; which daysofcreation, mentioned in225.genesis. areofcourse not the. simple day and nightorthis insignificant little solar systemofours, whichisbut a mere spot intheshore1essocean of the universe. the term,-elders (or ancient ones) is also usedin.the fourth chapter of the apocalypseofst john, describing the twenty-four thrones before the throne of the majesty divine. the word 'antient',as usedinthe time of shakespeare, meant20 the sorcererand his apprenticea banner-bearer, or ensign, or he who is worthy to bear the symbol under which men go forth to war; and we shall see presently, of what and how important occult symbols our 'ancients' or 'antients' are the guardians. the egyptian royal cartouche is, probably, the origin of the armorial bearings of he

e of water, the third the luminous yellow of air, and that of the fourth is black, signifying the earth; and which colour is obtained by the mixture of the three others. but the candidate is clad in the white robe, to point out to him that he should not be led aside by the attraction of the elements, but that he should steadfastly follow that path of spiritual purity which alone willleadhimto the divine light. now astrology points out that the signs of the zodiac partake of the nature of the elements, and that the four most important periods in the year are the respective entries of the sun into the four signs of taurus, leo, scorpio and aquarius, which are represented in the hebrew cherubim with the heads of the bull, the lion, the eagle (for the eagle replaces the scorpion, unless the sy

eritblueair.2!!lanl'ient;jan, 225yellowwest.nwnj.nv',u",vmz255.;u":u22thesorcerer and his apprenticeevident. in the scorpion,inoctober..come the water floods, andin.aquarius,injanuary, come the keen and biting winds,ofwhich the element air is the type. note that the aspirant is led, asitwere backwards,up theseasonsin his course past thefrom \vest toe.ast.i.,i. but the' hebrew rabbis said that the divine namej"nrrihvh rushesthroughthe.foreac.hletter presides oyer an element-yod over fire, he over water, vau over air, andhepvereltrth,andthattherefore he who could pronounce itwould make both heaven andearthtotterandquake,seeing that he would have used the, creative word which called each elementintobeing.iwill, therefore,inconclusion, ask those who wear those mystical robes of the ancients to

our master, brother of the golden dawn. for as moses lifted up the serpent in the wilderness, even so must the son of adambelifted up, raised through the balance of strife and of trial, through the pathway of eternal life. and when, like our master, thou art extended on that tree, through suffering and through pain, let thy countenance be raised up towards the light of the holy one to invoke the divine brightness, not for thyself,butfor those who have not yet attained unto the pathways, even though they be thy tormentors.24 the sorcerer and his apprenticebalanced between the spiritual and the material, the type of the reconciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the serpent of fir

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

urning point in his life. he had for some years been attempting to demonstrate through his scientific studies that there was a spiritual underpinning of the material universe an attempt that culminated in a spiritual crisis when he felt that that there was a change of state in me into the heavenly kingdom, in an image 1[1. this he believed enabled him to hold conversations with angels, to receive divine revelations as to the true meaning of the scriptures, and to undertake a divine 1[1] for swedenborg s life see: c. o. sigstedt, the smedenborg epic. the life and works of emmanuel swedenborg. london, 1981 (reprint) p. 216; robin larsen (ed, emonael scoedenborg. a coetinuing vision. new york, 1988; and r. l. tafel, documenrs concerning the life and character of emmanuel saedenborg, collected

sis and exodus, published at london between 1749 and 1756; and vera chrisriana religio, his principal dogmatic work, published at amsterdam in 1771. all of his works have been translated into english. the most noticeable differences between swedenborg s system and most other expositions of christian theology are over the doctrines of the trinity and vicarious atonement. swedenborg also denied the divine inspiration of all of the canonical scriptures, rejecting the poetical books in the old testament and the epistles in the new. avignon he moved to berlin where he became librarian to frederick the great and began to translate the works of swedenborg into french3[3. here he met a polish count, thaddeus leszczy grabianka (1740 1807, who was equally enthused with swedenborgian doctrines. when

and taught is unclear; their doctrines have been described as a blend of swedenborgianism and roman catholicism, salted with occultism. to the cold intellectualism of the swedish visionary was added the veneration of the virgin mary and recital of the athanasian creed; while individual members studied renaiss-ance alchemy, the theurgy of alexandria, hermetic authors, the philosopher s stone, the divine science of numbers, and the mystical interpretation of dreams4[4. even less is known of the rituals they practised, but when two english swedenborgians, william bryan and john wright, visited the society in 1789, they were finally initiated into the mysteries of their order, after a certain process of examination, probation, and injunction of secresy 5[5. subsequently they were most solemnl

actual and personal presence of the lord; which, it appears, was effected by the agency of a comely and majestic young man, arrayed in purple garments, seated on a kind of throne or chair of state, in an inner apartment decorated with heavenly emblems6[6. 3[3] pernety translated les mereeilks du ciel et de l enfer. berlin, 1782, 1786; and la sagesse angelique sur l amour diein, et sur la sagesse divine. berlin, 1786. for pernety s life, see joanny bricaud, les illumines d avignon, etude sur dom pernety et son groupe. paris, 1927. 4[4] j. f. c. harrison, the second coming. popular millenarianism 1780 1850. london, 1979, p. 70. 5[5] r. hindmarsh, rise and progress of the new jerusalem church in england, america, and other parts. london, 1861 p. 48. 6[6] ibid. p. 48 neither bryan nor wright

GILBERT R A THE MASONIC CAREER OF A

me which students, however, will readily detect, but it is when men like john yarker are referred to as illiterate and other even more gifted writers of the past are almost as contemptuously alluded to that the value of the compiler's opinions is discounted (p. 139. he also disapproved of waite's views 'it seems quite out of place to endeavour to incorporate the view that freemasonry is part of a divine quest which after all, is only the author's fancy (p. 139, but finally, and grudgingly, admitted that it might have some value 'the book is not likely to replace former encyclopaedias, although it may find its own place in masonic literature (p. 139. the task of demolishing waite utterly was left to aqc 33 (1920) and the two reviewers of the book, w. j. songhurst and j. e. s. tuckett, went

by necessity, simultaneous resignation being interdicted unless it be unanimously determined to dissolve the c, and to bear in mind the desirability of finding someone to succeed them if possible (32) the objects of the s.c. of r. are the stimulation and the nourishment of mystic aspiration, more especially in freemasonry, towards the great work of reintegration with the centre, or union with the divine as the supreme end of all research, such objects to be pursued by all legitimate means, from which any identification with social or political movements is expressly excluded, the same being neither means nor ends. these are the 32 paths of the absolute in respect of the s.c. of r. and are the irremovable landmarks thereof, to which, in token of their agreement, the contracting parties here

GLOBAL FREEMASONRY

ets of the torah, but, in reality, as jewish historian of the kabbalah, theodore reinach, says, the kabbalah is "a subtle poison which enters into the veins of judaism and wholly infests it."26 it is possible, then, to find in the kabbalah clear traces of the materialist ideology of the ancient egyptians. the kabbalah a doctrine opposed to creationism god reveals in the qur'an that the torah is a divine book that was sent as a light to humanity: we sent down the torah containing guidance and light, and the prophets who had submitted themselves gave judgment by it for the jews as did their scholars and their rabbis by what they had been allowed to preserve of god's book to which they were witnesses (qur'an, 5: 44) therefore, the torah, like the qur'an, is a book that contains knowledge and

enters into the veins of judaism and wholly infests it" its doctrine of god is totally opposed to the "fact of gh the inside story on the kabbalah creation" found in the real torah and the qur'an. in one of his works on the kabbalah, the american researcher, lance s. owens, presents his view on the possible origins of this doctrine: kabbalistic experience engendered several perceptions about the divine, global freemasonry gi the kabbalah's teaching about the origins of the universe and living things is a story replete with myths totally contrary to the facts of creation revealed in holy books. many of which departured from the orthodox view. the most central tenet of israel's faith had been the proclamation that "our god is one" but kabbalah asserted that while god exists in highest form

ntrary to the facts of creation revealed in holy books. many of which departured from the orthodox view. the most central tenet of israel's faith had been the proclamation that "our god is one" but kabbalah asserted that while god exists in highest form as a totally ineffable unity called by kabbalah ein sof, the infinite this unknowable singularity had necessarily emanated into a great number of divine forms: a plurality of gods. these the kabbalist called sefiroth, the vessels or faces of god. the manner by which god descended from incomprehensible unity into plurality was a mystery to which kabbalists devoted a great deal of meditation and speculation. obviously, this multifaceted god image admits to accusations of being polytheistic, a charge which was vehemently, if never entirely suc

alled sefiroth, the vessels or faces of god. the manner by which god descended from incomprehensible unity into plurality was a mystery to which kabbalists devoted a great deal of meditation and speculation. obviously, this multifaceted god image admits to accusations of being polytheistic, a charge which was vehemently, if never entirely successfully, rebutted by the kabbalists. not only was the divine plural in kabbalistic theosophy, but in its first subtle emanation from unknowable unity god had taken on a dual form as male and female; a supernal father and mother, hokhmah and binah, were god's first emanated forms. kabbalists used frankly sexual metaphors to explain how the creative intercourse of hokhmah and binah generated further creation. 27 an interesting feature of this mystical

able unity god had taken on a dual form as male and female; a supernal father and mother, hokhmah and binah, were god's first emanated forms. kabbalists used frankly sexual metaphors to explain how the creative intercourse of hokhmah and binah generated further creation. 27 an interesting feature of this mystical theology is that, according to it, human beings are not created, but are in some way divine. owens describes this myth: the complex divine image was also visualized by kabbalah as having a unitary, anthropomorphic form. god was, by one kabbalistic recension, adam kadmon: the first primordial or archetypal man. man shared with god both an intrinsic, uncreated divine spark and a complex, organic form. this strange equation of adam as god was supported by a kabbalistic cipher: the nu

GNOSTIC CATECHISM

me which students, however, will readily detect, but it is when men like john yarker are referred to as illiterate and other even more gifted writers of the past are almost as contemptuously alluded to that the value of the compiler's opinions is discounted (p. 139. he also disapproved of waite's views 'it seems quite out of place to endeavour to incorporate the view that freemasonry is part of a divine quest which after all, is only the author's fancy (p. 139, but finally, and grudgingly, admitted that it might have some value 'the book is not likely to replace former encyclopaedias, although it may find its own place in masonic literature (p. 139. the task of demolishing waite utterly was left to aqc 33 (1920) and the two reviewers of the book, w. j. songhurst and j. e. s. tuckett, went

by necessity, simultaneous resignation being interdicted unless it be unanimously determined to dissolve the c, and to bear in mind the desirability of finding someone to succeed them if possible (32) the objects of the s.c. of r. are the stimulation and the nourishment of mystic aspiration, more especially in freemasonry, towards the great work of reintegration with the centre, or union with the divine as the supreme end of all research, such objects to be pursued by all legitimate means, from which any identification with social or political movements is expressly excluded, the same being neither means nor ends. these are the 32 paths of the absolute in respect of the s.c. of r. and are the irremovable landmarks thereof, to which, in token of their agreement, the contracting parties here

GNOSTIC HANDBOOK

and other ways of knowing, esotericism and modern language. 2 the great chain of being flatland, the traditional model of the universe, the axis mundi and the sacred tree, characteristics of the traditional model, the neo-platonic cosmos, theosophical and modern maps, the kabbalistic tree of life, yggdrasil:the world tree. 3 first principles who or what is god? what s in a name? the pleroma, the divine will, logos and sophia, what about jesus? jesus, christ and logos, what is sophia, the polarity of the god and goddess, impersonal to personal, the solar logos:christ, gods and spirits, the seven spirits (logoii, the seven planes, the earth and the underworld, the immortals. 4 the secret of saturn the secret of saturn, perceptional dualism, the watchers of enoch, archons, dominions and thou

n gnosticism as a form of perception what do we mean when we say gnosticism is a form of perception? to truly understand the gnostic vision it is important to grasp what gnosticism is and not to be bogged down in various historical manifestations of the gnostic way of looking at things. gnosis literally means wisdom but does not mean book learning, even tradition, it is a direct experience of the divine, the flash of wisdom that is brought when we meet god face to face. certainly gnosticism has certain key motifs, certain perennial ideals, which we will examine in the course of this book. however, we must appreciate that there are gnostic trends in most religious traditions. whether we are talking about odin on the world tree and his flash of wisdom as he grasped the runes or whether we ar

for realities, it uses images to represent things that cannot be easily imagined or explained. the problem is that algebra is an academic form of mathematics and has little effect on everyday life while spirituality controls and influences us more than we would care to admit. only be removing religious iconography from the realm of the emotions and appreciating it as a symbol system, as a form of divine algebra can we really understand its nature. the gnostic handbook is one application, one representational system for the ancient gnosis. it can be seen in many forms and using many symbol systems. accordingly, it is important to realise the difference between the representational letter and the thing that is represented, between the essence and the form. the institute hence differentiates

visage of the assyrian or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the inspired pages of the vedas, in the cryptic emblems of our old books on alchemy, in the ceremonies practised at receptions of all secret societies, there are found indications of a doctrine which is everywhere the same and everywhere carefully concealed. the key of all divine obscurities and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and kings. transcendental magic, eliphas levi. gnosticism and other ways of knowing in these days of science, technology and the rule of rationalism it is hard to grasp the ancient view of wisdom. knowledge was not simply to know about something, but to know something, t

h our redefinition of old terms. what we are asking you do to is temporally suspend disbelief, enter into your studies with us and only make a decision after you have seen the whole picture. so let's consider some of the terms we have used and will use. the term gnosis comes from the greek word meaning "to know, but it means the process through which the seeker of spiritual wisdom experiences the divine and is transformed. the teachings which make this transformation possible are considered mystery teachings because they embody the most ancient wisdom, the essential essence behind the worlds religious and ideological systems. in this sense they are esoteric, eso- meaning inner, they are the inner teachings that are behind or beyond the secular, they are core religious wisdom available to t

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

asking you do to is temporally suspend disbelief, enter into our gnosis and only make a decision after you have seen the whole picture. so what do all these strange terms mean? the term gnosis comes from the greek word meaning to know, but it means more than head knowledge, it means to experience, to grasp, to see. gnosis is the process through which the seeker of spiritual wisdom experiences the divine and is transformed. gnostic theurgy page 11 the teachings which make this transformation possible are considered mystery teachings because they embody the most ancient wisdom, the essential essence behind the worlds religious and ideological systems. in this sense they are esoteric, eso- meaning inner, they are the inner teachings that are behind or beyond the secular, they are core religio

to the faithful of india the inspired pages of the vedas, in the cryptic emblems of our old books on alchemy, in the ceremonies practised at reception of all secret societies, there are found gnostic theurgy page 12 indications of a doctrine which is everywhere the same and everywhere carefully concealed. occult philosophy has been the nurse or godmother of all intellectual forces, the key to all divine obscurities and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and of kings. transcendental magic, eliphas levi. x gnostic theurgy page 13 the timeline where to begin? that is the question. the logical place might be at the beginning, but that opens the biggest can of worms within the gnostic system. for the gnostic, things are not

uss apples and orange, trees and coins, however, as adults we enter into the world of algebra and equations. nobody really considers these two different approaches to be in conflict, we simply realise that a different set of metaphors are being used to explain the same essential truth. in the gnostic tradition the same is undoubtedly true. whether, for example, we speak of an error arising in the divine mind, an opposite appearing as a reflection of the logos or of satan being expelled from heaven, we are simply using different metaphors for the same cosmic event. it seems that many twentieth-century religious movements have become so locked into semantics that they end up arguing about things which are in reality, only different perspectives of the same truth. gnostic theurgy page 15 when

expelled from heaven, we are simply using different metaphors for the same cosmic event. it seems that many twentieth-century religious movements have become so locked into semantics that they end up arguing about things which are in reality, only different perspectives of the same truth. gnostic theurgy page 15 when we examine the gospels we find ample evidence for different appreciations of the divine mysteries, jesus spends an inordinate amount of time discussing the importance of parables, and seems to delight in using stories with multiple meanings. even the numerical descriptions of his disciples in the gospels have such an application. there are 12 disciples, 70 outer disciples and then the multitudes. here we have an obviously hierarchical structure. the twelve disciples who are sy

an battle across the universe, the essential truth is that matter and spirit do not work well together. while man s physical existence accelerates and his technology reaches greater and greater heights, the cost has been great, far greater than may be first appreciated. we may tend to believe that evolution has dragged man from the primeval waters of earth and slowly transformed him into the half-divine animal he presently is. but what of his spirit, his light self, at what point did he lose his soul. human history can be categorised in lots of different ways, there are systems which divide history into seven, eight, even thirty or forty periods depending on what perspective of history is taken. for our purposes it is interesting to compare the traditional evolutionary or technological mod

GOETIA LUCIFERIAN

er crowley who asserted correctly so that the supreme ritual was the one to invoke the holy guardian angel, as this led to the path of individual perfection. this is a common ground of which the left hand path and the right hand path practitioner may agree. the paths become clearly defined when the rhp seeks to reach spiritual perfection, then letting the consciousness be joined in union with the divine light, or the hebrew ain soph, which is limitless light. the lhp practitioner views consciousness and being as beautiful, sacred and worth developing and strengthening. the consciousness from the unveiling of ones true will or daemon/angel would seek to further become like lucifer and be independent, isolate and separate from the ain soph, or limitless light. one should remember, it is the

le would be near the circle, the apex would point in the quarter of the spirit. it is suggested that one observes the moon also in the operation. the names surrounding the triangle are anapheaxeton, tetragrammaton and primeumation. the athame or blade of the white hilt the white hilt knife is the magickal tool of the work of illumination of the angelic guide, the solar and luciferian blade of the divine will. the white hilted knife is used in such works such as workings of the divine will, or angelick holy guardian angel. the athame is also used in circulating and visualizing light around the self encircling the being. you will want to decorate the handle in the runes of summoning and protection, as first described in the key of solomon the king (clavicula salomonis, translated by s.l. mac

you obtain a white handled knife, roughly six inches long wait until the moon is waning. fill a bucket or basin with distilled and purified water and pour salt, abramelin oil and a few drops of your own blood. you will then wish to have a small fire which you will hold the blade over. as it is heated in the flame, envision the fires of azazel and hecate, purifying and blessing the blade with your divine will. when the blade is heated, take the knife and place it in the water 24 by the blood i give i empower this blade, the very knife of my divine will by the moon waxing and waning i do receive the fallen stars fiery and ancient blade of steel do i summon thee, with the fires of azazel called shaitan do i consecrate thee, by the flames of hecate do i empower thee! the circle is cast in the

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 existed between the aethyr and the earth for timeless ages the take the flesh of our desires, therefore posing a dangerous tight rope walk of obsession/possession. consider the str

e black mirror as a man with a lion s face, who carries a serpent/viper in his hand and rides upon a bear. purson is a spirit of divination as well, who holds communicating with the shades of the dead. purson may discover treasures, in the form of insight and inspiration which causes the magician to obtain knowledge. he may take a body that is astral/aeriel or human, and bring earthly secrets and divine ones (self-introspection. purson is an angelick ruler who brings good servitors, and has 22 legions of spirits whom are partly order of thrones and order of virtues. u marax marax is a great earl and president. he appears in the mirror and the mind as a bull like figure with a human face. marax is a spirit of astronomy whom may inspire learning in this area. he is also a witchcraft spirit o

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

be swept away by the tempest, but we shall hold the bridles of the winged steeds of dawn. and we shall direct the course of the evening breeze to fly before thee. o spirit of spirits! o eternal soul of souls! o imperishable breath of life! o creative sigh! o mouth which breathest forth and withdrawest the life of all beings, in the flux and reflux ebb and flow of thine eternal word, which is the divine ocean of movement and of truth! amen. give the theoricus sign repeat the qabalistic cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

archangels, the spiritual regents of the four elements, are then invoked to give legitimacy to the working, and spiritual power and protection to both the surrounding pentagrams and the circle wherein the magician is enclosed. the last phrase of the ritual declares the pentagrams aflame about him, and invokes once again the holy guardian angel so that the operation is sealed with the stamp of the divine light (see figure 87, in regardies tol) one of the highly significant and important results of this ritual, if rightly performed in the manner indicated, is the cleansing of the entire sphere/aura of personality. only a little practice will demonstrate to us as to whether we are succeeding in obtaining the required effect. there should be a clear sense, unmistakable in its manifestation, as

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

lling abyss, ever espousing a body unluminous, formless and void. go clockwise to the east. with the white end of the wand, trace the lesser invoking pentagram. thrust the wand through the center of the figure and vibrate "agla" do this also in the south, west, and finally in the north; drawing the same pentagram and intoning the same word in all four quarters (remain in the north and say "in the divine name adonai ha-aretz, i open this temple in the element of earth. may the archangel uriel look with favor upon this ceremony! may the angel phorlakh and the ruler kerub be also in attendance! i have gained admission in this temple through the badge of the hermetic cross. hear me! i arn one who has received the mystic title of periclinus de faustis and the symbol of aretz. as a wanderer in t

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

ith the lustral waters of the loud resounding sea. remain in the east. with the white end of the wand, trace the lesser invoking pentagram. thrust the wand through the center of the figure and vibrate "eheieh" do this also in the south, west, and finally in the north; drawing the same pentagram and intoning the same word in all four quarters. return to the east (remain in the east and say "in the divine name elohim tzabaoth, i open this temple in the element of water. may the archangel gabriel look with favor upon this ceremony! may the angel taliahad and the ruler tharsis be also in attendance! i have gained admission to this temple through the badge of the cup of stolistes. hear me! i arn one who has received the mystic title of monocris de astris and the symbol of maim. as a unicorn of

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

revolving, whirling forth, crying aloud. remain in the east. with the white end of the wand, trace the lesser invoking pentagram. thrust the wand through the center of the figure and vibrate "yod heh vav heh" do this also in the south, west, and finally in the north; drawing the same pentagram and intoning the same word in all four quarters. return to the east (remain in the east and say "in the divine name shaddai el chai, i open this temple in the element of earth. may the archangel raphael look with favor upon this ceremony! may the angel chassan and the ruler aral be also in attendance! i have gained admission in this temple through the badge of the caduceus of hermes. hear me! i arn one who has received the mystic title of poraios de rejecttis and the symbol of ruach. i have been bro

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

more shall we be swept away by the tempest, but we shall hold the bridles of the winged steeds of dawn. and we shall direct the course of the evening breeze to fly before thee! o spirit of spirits! o eternal soul of souls! o imperishable breath of life! o creative sigh! o mouth which breathest forth and withdrawest the life of all beings, in the flux and reflux of thine eternal word, which is the divine ocean of movement and of truth! amen. the prayer of the undines or water spirits. terrible king of the sea, thou who holdest the keys of the cataracts of heaven, and who enclosest the subterraean waters in the cavernous hollows of earth. king of the deluge and of the rains of spring. thou who openest the sources of the rivers and of the fountains; thou who commandest moisture which is, as i

GOLDEN DAWN RITUALS B

s to a deep and profound mystery. the mystery is that the macroprosopus is represented by hyha and is contained, yet hidden, within the symbol of the microprosopus. the symbol of the microprosopus is the pentagram, while the symbol of the macroprosopus is the hexagram. the pentagram is a most potent symbol and is the signet star of the microprosopus. it represents the operation of the eternal and divine spirit and the four elements under the divine presidency of the name, hwchy. to understand this profound mystery is of the greatest importance to the adept. the right arm of the pentagram is attributed to the element of n. it is represented by the kerubic, h, and the cup. the color of this point of the pentagram is blue. the horizontal line forming the top portion of this point is attribute

corridor of the pentagram may be explored by methods of traveling and skrying in the spirit vision. 4 the pentagram ritual 5 (s.b.r.p. and s.i.r.p) the pentagram is under the presidence of hwchy. the four elements form a cross in the pentagram and are governed by hwhy with the point uppermost. it is a fitting symbol of the microprosopic man stretched out in perfect balance and harmony before the divine. the letter c is the symbol of the "fires of life" the \yhla jwr, the divine spirit that hovered over the waters of creation. when the letter c is added to the tetragrammaton, it forms the name hwchy, hcwhy. the latter name is the formation when the letter c is placed between the three letters of the tetragrammaton and ruling l. as one can observe from the diagram of the complete pentagram

the symbol of the "fires of life" the \yhla jwr, the divine spirit that hovered over the waters of creation. when the letter c is added to the tetragrammaton, it forms the name hwchy, hcwhy. the latter name is the formation when the letter c is placed between the three letters of the tetragrammaton and ruling l. as one can observe from the diagram of the complete pentagram, a ray representing the divine issueth forth from each angle. therefore, the true name of the pentagram is called the "flaming pentagram" or "star of great light" this affirms the power and force of the divine light to be found within this most sacred symbol. the pentagram must be traced with the single point upward. it is a symbol of spirit ruling over matter. when it is traced in an adverse fashion with the single poin

e "flaming pentagram" or "star of great light" this affirms the power and force of the divine light to be found within this most sacred symbol. the pentagram must be traced with the single point upward. it is a symbol of spirit ruling over matter. when it is traced in an adverse fashion with the single point down, it becomes an "evil" symbol affirming the empire of the mundane and matter over the divine spirit. see that thou dost not trace it adversely except in rare circumstances when it is absolutely necessary for the working and conversing with an evil spirit. this is done only so that the evil natured spirit may be retained before thee without causing the spirit undo torment "know well that thou hast no right to injure or hurt even 'evil spirits' to gratify thine own curiosity" when th

he time of working so that the adept will know what quarter or direction to face. the use of an ephemeris can be invaluable for this task. when working with the planets and in stubborn zodiacal cases, it may be more effective to use the hexagram ritual. the pentagram, when performed effectively, unites a force, a current, a color and a sound. each angle of the pentagram is assigned certain hebrew divine names from the angelic tablets. this can be seen in the expanded diagram at the beginning of this lesson. these divine names must be vibrated with the invoking and the banishing pentagram. let the adept again be reminded that the enochian names are not vibrated without the presence of the tablet of union and the four watchtower tablets. remember to invoke the forces of the four elements in

GOLDEN DAWN RITUALS C C1

d. the hexagram is a potent magical symbol that represents the operation of the seven planets under the presidency of the sephiroth and the letters of the seven lettered notarikon or name: atyrara. as the pentagram is the signet star of the microcosm, the hexagram is the signet star of the macrocosm (see full page diagram of complete hexagram) ararita atyrara atyrara is a notarikon that forms the divine name of seven letters with the hebrew initials of the sentence: dja wtrwmt wtwdwjyy car wtwdja car dja "one beginning of his unity, one beginning of his individuality, his permutation is one" observe the diagram on the following page and you will notice, that like the pentagram, each re-entering angle of the hexagram issueth a ray. these rays are the radiation from the divine. therefore, li

nt y violet right upperhand k blue right lowerhand c green 3 left upperhand f scarlet left lowerhand b orange center of hexagram a golden yellow 4 5 the uppermost arm is indigo and touches tud. tud, being a non-sephira, has the planet of l attributed to it. in esoteric thought, l is the oldest of all the planets. above the top point of the hexagram are the sickles of l. the three sephiroth of the divine supernals are attributed and written above: rtk, hmkj, hnyb, also written is tud. in the center of the top point is the letter a, the first letter from the name atyrara. the right uppermost arm is blue. this arm is attributed to dsj and is represented by the kingly scepter of k. in the center of the right upper arm is r which corresponds unto the second letter of the name atyrara. the left

this arm is attributed to dwsy and is represented by the bow and shaft of luna. in the center of the lowest point of the hexagram is the letter a, the seventh letter in the name atyrara. around the outside of the flaming hexagram is written "one beginning of his unity, one beginning of his individuality, his permutation is one" this is expressed in english. in hebrew at the angles from which the divine issueth its rays are the seven letters of the name atyrara. the hexagram rituals in the supreme ritual of the hexagram, the hexagram is traced in accordance with the attributions of the sephiroth on the tree of life. the uppermost point or angle alludes to the supernals, but its point answereth to tud. the bottom angle answereth unto dwsy, and the remaining points of the hexagram or angles

, the hexagram is the signet star of the macrocosm. therefore, the hexagram is to be employed in all invocations of the sephiroth in order to invoke their force. when you have need to invoke the supernal triad of the sephiroth, the use of the l hexagram is to be employed. in this case, you will perform the supreme invoking 10 ritual of the hexagram of l, and in addition, you shall vibrate all the divine names of rtk, hmkj and hnyb. to invoke dsj, use the k hexagram, for hrwbg, f, for trapt, a, for jxn, c, for dwh, b, and dwsy and twklm, use the 5 hexagram. this should point out a big difference between pathworking of the outer and true traveling in the spirit vision in the inner. when the adept wishes to venture into the abodes of the sephiroth, he/she shall employ the proper invoking hexa

the spirit vision in the inner. when the adept wishes to venture into the abodes of the sephiroth, he/she shall employ the proper invoking hexagram. let the adept take notice and caution that the sephiroth are not to be invoked on every slight occasion. due care and solemnity must be used. this is especially true with the invoking of hmkj, rtk, and the supernals in general. see that thou use the divine names with reverence and humility "for cursed is he that taketh the name of the vast one in vain" when invoking a planet, or planets, draw the hexagram in the quarter of the zodiac where the planet thou invokest is. it is a good investment for the adept to purchase an ephemeris. let the adept, therefore, erect an astrological figure of the positions of the planets in the heaven at the actua

GOLDEN DAWN RITUALS D

diacal energies, he can become more specific. this gives the adept many more specifics than it does for an outer order member, for the outer order member is only taught the elementals of m, l, n and o. the adept can actually create elementals that have the nature of b, the nature of e, the nature of l, etc. remember, when doing this kind of work it is vital, that the white portion be used for all divine and spiritual matters and for all sephirotic influences as well. let us never confuse a sephiroth with one of the heavens of assiah, or with a planet or a zodiacal. all sephirotic influences should be invoked with the white band held on high. the white band is also employed for rising in the planes. 4 when working with mundane matters, you will use the black portion of the lotus wand, as th

e west behind the altar, facing east, and make the 0=0 saluting sign while saying the adoration to the lord 6 of the universe. pause for a moment after you have made the sign of silence, and allow yourself to feel the energy in the temple. step 4 perform the supreme invoking ritual of the pentagram at the four quarters of the room, tracing the proper pentagram in each quarter with the appropriate divine names. be sure to give the correct grade sign after each element. since you are invoking, you will use the white portion of your lotus wand. after you are done with the s.i.r.p, you will now move back to the eastern quarter, facing east, and holding your lotus wand by the white portion give the 5=6 grade sign. then, looking upwards to the heavens while holding your wand up high, close your

ter, facing east, and holding your lotus wand by the white portion give the 5=6 grade sign. then, looking upwards to the heavens while holding your wand up high, close your eyes and say "o harpocrates, lord of silence who art enthroned upon the lotus, twenty-six are the petals of the lotus flower of thy wand. o lord of creation, they are the numbers of thy name. in the name hwhy (vibrate, let the divine light descend" step 5 now, here you will begin to consecrate the sections of the lotus wand. facing the quarter attributed to the particular band that you are consecrating, according to the horary or using the zodiacal wheel, repeat the invocation for each of the bands individually. be sure to observe the divine name, angelic names and letters specifically attributed to each one. begin with

the appropriate band while performing each individual invocation. during each separate invocation, hold the appropriate elemental tool in the left hand. for example, for a, you would be holding the lamp, for b, you would be holding the bread and salt etc. here is the invocation that is used for all twelve. refer also to the chart on the next page to fill in the names of each zodiacal band. 7 sign divine name hebrew tribe angel color a hwhy h gad melchidael red b whhy w ephraim asmodel red-orange c hhwy z manasseh ambriel orange d yhwh j issachar muriel amber e hywh f judah verchiel lemon-yellow f ywhh y naphthali hamaliel yellow-green g hyhw l asshur zuriel emerald h yhhw n dan barchiel green-blue i hhyw s benjamin advachiel blue j whyh u zebulun hanael indigo k hwyh x reuben cambriel viol

en-blue i hhyw s benjamin advachiel blue j whyh u zebulun hanael indigo k hwyh x reuben cambriel violet l wyhh q simeon amnitziel crimson "the heaven is above and the earth is beneath. betwixt the light and the darkness do vibrate the colors of life. i supplicate those powers and forces governing the powers and forces of the nature, place and authority of the sign (zodiacal) by the majesty of the divine name (divine name) with which in earth, life and language i ascribe the letter (hebrew letter) to which is allotted the symbolic tribe of (hebrew tribe) and over which is the angel (angelic name) to bestow this present day and hour and confirm their mystical and potent influence upon the color (zodiacal color) of this lotus wand which i hereby dedicate to purity and occult work. may my gras

GOLDEN DAWN RITUALS E

t the fact that almost 3/4 of our planet is covered in salt water. the mercurial part is from l, and thus, we have the force of flux and re-flux. the sulfurous part is from m, relating to waves and storms. each arm shows us the three alchemical principles of nature acting within the alchemical operations of the elements. the white rays shining forth from behind the angles (between arms) is as the divine light coming forth from rtk in its center. the letters painted on the angles refers to the analysis of the keyword. remember, it is through the analysis of the keyword that our sacred vault is opened. next we have the twelve signs of the zodiac on the twelve petals. they follow the standard order: uppermost h a w b z c j d f e y f 4 lowermost l g n h s i u j x k q l the seven double letters

ose. it is a perfect emblem to extract sigils in that it represents the entire universe. back of the rose cross lamen the back bears the inscription in latin "the master jesus christ, god and man" this is written between four maltese crosses which allude to the exploding or 5 manifesting outwards of the four elements. the adept should place this on the top arm because it affirms the decent of the divine will into trapt. trapt alludes to the heart center on the body, the place where the rose cross lamen rests when worn. the lowest portion is written the name or motto of the adeptus minor. this alludes to becoming "more than human" this is an impossible task without the aid of the divine will and assistance from rtk. this now explains why on the face of the cross, the portion above twklm is

GOLDEN DAWN RITUALS ENOCHALL

demon, counterpart of the angel gbal. aglm/ agmlm: angel, companion of magl. aglm: kerubic angel of earth angle of water tablet. aglo: in thy. agmm: subservient angel of water angle of water tablet. aha: cacodemon of earth angle of air tablet. ahaozpi: senior of venus on the air tablet. ah-deh-er-reh/ ah-deh-reh: adre, angel. ahd: cacodemon of air angle of water tablet. ah-ee-ah-oh-ah-ee: aiaoai, divine name. ahli: subservient angel of water angle of earth tablet. ahmbicv: acmbicu, senior of air. ahmlicv: senior of mercury on the earth tablet. ahx: cacodemon of earth angle of water tablet. aia: cacodemon of fire angle of earth tablet. aiab: subservient angel of fire angle of earth tablet. aiaoai: calling angel of earth angle of air tablet. 5 aidrom: laidrom, senior of earth. aigra: angel

with/ of/ unto/ o/ oh. c no quod: unto his servants. c no quol rit: o you servants of mercy. c no quol: o you servants. c noqodi: with their ministers. ca ca com: flourish. ca: another/ as/ therefore. 14 caa: cacodemon of fire angle of air tablet. caac: subservient angel of fire angle of air tablet. cab: cacodemon of earth angle of air tablet/ rod. caba: govern (v (normally taba. cabalpt: cbalpt, divine name. cac: cacodemon of earth angle of water tablet, counterpart of the angel acca. cacacom: flourish. cacarg: until. cacocasb/ cacocasp: another while/ another time. cacrg: until. cadaamp: angelic king ruling in the north-north-west. cafafam: abiding/ abode. cafafm: their abiding. calisa /kahisa: chis, are. calz: firmament. calzirg: governor of the third dvision of the aethyr lin (66. cam/

ra: subservient angel of fire angle of fire tablet. carbaf: sink. carma: come out (cf. niis. carmara: the first king, ruling the kings and princes of the planetary hours. cars: such. 15 casarm: in whom/ to whom/ unto whom/ whom. casarma: whom/ whose. casarman holq: of whom it is measured. casarman vpaahi: under whose wings. casarmg: in whom. casarmi: under whom. casasam: abiding. cbalpt /cabalpt: divine name of six letters, ruling earth of earth. cbm: cacodemon of earth angle of air tablet. cca: cacodemon of fire angle of air tablet. ccaa: subservient angel of fire angle of air tablet. ccc: cacodemon of fire angle of air tablet. cci: cacodemon of air angle of fire tablet. ccn: cacodemon of fire angle of water tablet. cco: cacodemon of earth angle of water tablet. ceph/ chep/ keph: name of

h: name of an angel who appeared to dee and kelley on june 14, 1583. his name means "end" ganislay: name of a demon. ganiurax (meaning unknown) ganr: subservient angel of earth angle of fire tablet. gaolo: demonic name (reversal of oloag) commanding garmal (meaning unknown) garnastel (meaning unknown) garp (meaning unknown) gascampho (meaning unknown: the word has 64 significations) gassagen: the divine power creating the angel of the same. gazavaa: name formed of the angels ga, za, vaa. gbal: subservient angel of water angle of earth tablet, also known as gbeal. gbeal: angel, also known as gbal. ge: is not/ not/ our. ge iad: our lord and master. ge o q manin: is not, save in the mind of. gebabal: angelic king ruling in the east-north-east. gecaond: governor of the first division of the ae

ia i don: of the all-powerful. ia ial: conclude us. iaaasd: calling angel of fire angle of water tablet. iaba: subservient angel of fire angle of earth tablet, also known as ianba. iabes: god/ lord/ supreme life. iada: god. iad baltoh: the god of righteousness. iad oi as momar: of him that is, was, and shall be crowned. iad: god/ the god/ the lord/ of him. iadnah: the ark of knowledge/ knowledge/ divine knowledge. iadnamad: knowledge/ the undefiled knowledge. 29 iadoiasmomar: him that is was and shall be crowned. iadpil: him/ to him/ a title of god "he that lives" iahl: subservient angel of water angle of earth tablet, also known as iamhl. iaiad: of the highest. iaiadix: honor. iaial/ ia ial: include/ conclude us. iaida: a title of god "the highest" iaidon: a title of god "the all-powerful

GOLDEN DAWN RITUALS F

ubic bands that apply to each of the elements. 4 step 8 upon completion of the s.i.r.p, let the adept move to the west of the altar and face east, holding the lotus wand by the white band. trace in the air over the rose cross, as if one was standing in the center of the rose, the symbol of the circle and the cross (this is a solar cross with a circle around it. at the same time, invoke all of the divine and angelic names of trapt, saying the following (while reciting the prayer, raise your hands and eyes skyward, and lower them as you finish "o thou most sublime majesty on high, who art at certain seasons worthily represented by the glorious sun of trapt, i beseech thee to bestow upon this symbol of the rose and the cross, which i have formed to thy honor, and for the furtherance of the gr

rayer, raise your hands and eyes skyward, and lower them as you finish "o thou most sublime majesty on high, who art at certain seasons worthily represented by the glorious sun of trapt, i beseech thee to bestow upon this symbol of the rose and the cross, which i have formed to thy honor, and for the furtherance of the great work, in a spirit of purity and love, the most excellent virtues, by the divine name of hwhy, and the great name of tudw hwla hwhy. deign, i beseech thee, to grant that the great archangel lapr, and thy mighty angel lakym may, with their power, strengthen this emblem, and through the sphere of the splendid orb of shemesh, may confer upon it such power and virtue, as to lead me by it towards the solution of the great secret. i invoke lapr, great archangel of trapt and l

ound the lamen, to contain the energy to that particular location or talisman. step 15 holding the white portion of the lotus wand, trace a circle over the outer twelve petals of the rose while vibrating "ynda" step 16 trace a smaller circle over the seven middle petals of the rose while vibrating "atyrara" step 17 trace an even smaller circle over the innermost petals of the rose and vibrate the divine name "hwhy" step 18 from the top of the rose cross lamen to the bottom, draw a vertical line while vibrating "hyha" from the left of the rose cross lamen to the right, draw a horizontal line while vibrating"\yhla" 8 step 19 wrap the newly consecrated rose cross lamen in white silk or linen. then proceed to purify and consecrate the temple with n and o as in the beginning of the consecration

GOLDEN DAWN RITUALS G

dept hold the lotus wand by the appropriate corresponding kerubic band. trace in the air over the implement that is being consecrated a circle followed by the appropriate spirit pentagram and the appropriate invoking pentagram for that particular element. this should almost be an imaginary astral type of experience, as if you were standing in the center of that tool itself. step 10 now invoke the divine and angelic names already engraven or painted upon the implement. be certain to vibrate the names with full meaning and intensity. draw the hebrew letters and sigils over the implement in the air with the lotus wand, holding the wand by the appropriate band (it is appropriate for the adept to place the names of the divine, the angelic names, and the hebrew spelling on a separate 3x5 card so

sigils over the implement in the air with the lotus wand, holding the wand by the appropriate band (it is appropriate for the adept to place the names of the divine, the angelic names, and the hebrew spelling on a separate 3x5 card so that as you are reciting the script, you may simply look at the 3x5 card of the element that you are consecrating. at the end of this lesson, see the chart with the divine and angelic names in hebrew) recite the following and insert the proper divine or angelic name in the space provided "o thou who art from everlasting, thou who hast created all things, and doth clothe thyself with the forces of nature as with a garment. by the holy and divine name (trace the letters in the air while vibrating appropriate divine name, whereby thou art known especially in the

ince (trace the letters in the air while vibrating the appropriate name of the prince, by the gracious permission of the infinite supreme, increase and strengthen the hidden force and occult virtue of this (name of the implement, that i may be enabled with it to perform those magical operations for which it has been fashioned for which purpose i now perform this mystic rite of consecration in the divine presence of (trace the letters in the air while vibrating the appropriate divine name. step 11 lay aside the lotus wand and take up the magical sword of the art. recite the invocation to the king while tracing in the air the appropriate invoking spirit pentagram followed by the invoking pentagram of the element involved "in the three great secret names of god borne upon the banner of the (s

h the kerub in the center. note: with using the magical sword of the art in this case, use the pommel and not the point to do the tracing. final notes let the adept take the newly consecrated implement and perform the s.i.r.p of its particular element in the four quarters. the adept must precede each pentagram with the equilibriating pentagram of. let the adept be attentive to reciting all of the divine names associated with the tool. close with the qabalistic cross and prayer. when the consecration and empowerment of the implement is complete, let the adept keep his or her tool wrapped in white silk or linen. step 13 purify the temple with n and consecrate with o, exactly as in the opening of the ceremony. step 14 perform the reverse circumambulation, closing the vortex by utilizing the c

GOLDEN DAWN RITUALS J

ld, and that i will not display our magical implements, nor reveal the use of the same, but will keep secret this inner rosicrucian knowledge even as the same hath been kept secret through the ages; that i will not perform any ritual of the rosea rubea et aurea crucis before the eyes of any person save for the permission of the chiefs of the order. trapt: i further promise and swear that with the divine permission, i will, from this day forward, apply myself to the great work, which is to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event i will not abuse the great power entrusted to me. jxn: i furthermore solemnly pledge myself never

great work, which is to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event i will not abuse the great power entrusted to me. jxn: i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self-seeking and low material gain or pleasure. if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me. dwh: i further promise to support the admission of both sexes to our order on a perfect equality, and that i wil

the various practical grades from adeptus minor to as high as my aspirations will take me. twklm: finally, if in my travels i should meet a stranger who professes to be a member of the rosicrucian order, i will examine him or her with due care before acknowledging him or her to be such. such are the words of this my obligation as an adeptus minor, whereunto i pledge myself in the presence of the divine one, and of the great avenging angel, hua, and if i fail herein, may my rose be disintegrated and my power in magic cease" sacred oath as it relates to the tree of life let the adept, to the best of his ability, memorize and contemplate the sacred oath he or she took upon the cross of suffering. let the adept understand the relationship between the ten parts of the oath and their relationsh

o strife and schism as in the past. hrwbg: let the adept be strict and stern in protecting his personal magical secrecy and the secrecy of our knowledge. even if portions are printed in books, there is no excuse for a loose tongue. it does not benefit oneself or humankind to throw "pearls before swine" trapt: be as christ. be osiris. live in the world, not of the world. become more than human, be divine. jxn: let your desire always be not unto the elementals, spirits, or angels, but "unto the lord of the universe" do no workings without first invoking the divine. dwh: let the adept realize the need to control his or her own thoughts first. expect change not from others, but from yourself. your mind is the great chief of your heart and tongue. dwsy: the true adept does not require external

ementals, spirits, or angels, but "unto the lord of the universe" do no workings without first invoking the divine. dwh: let the adept realize the need to control his or her own thoughts first. expect change not from others, but from yourself. your mind is the great chief of your heart and tongue. dwsy: the true adept does not require external motivation but only a strong hunger to unite with the divine. twklm "by their fruits ye shall know theitk ritual of the consecration of the vault of the adepti r. r. e t a. c. z e l a t o r a d e p t u s m i n o r chief adept- winged globe wand and crux ansata 2 second adept- phoenix wand and crux ansata third adept- lotus wand and crux ansata pastos circular altar with elemental tools cross of obligation written oath of obligation (this ritual is to

GOLDEN DAWN RITUALS K

letters of the great northern quadrangle, i invoke ye, ye angels of the watchtower of the north (replaces the chain upon the ox head. takes the incense, goes to the west of altar, faces east, raises it, and draws equilibrium spirit pentagrams, saying "exarp bitom (draw active pentagram) hcoma nanta (draw passive pentagram) in the names and letters of the mystical tablet of union, i invoke ye, ye divine forces of the spirit of life. i invoke ye, ye angels of the celestial spheres whose dwelling is in the invisible. ye are the guardians of the gates of the universe! be ye also the watchers of our mystic vault. keep far removed the evil and the unbalanced; strengthen and inspire the initiates, so that we may preserve unsullied this abode of the 4 mysteries of the eternal gods. let this place

es whose dwelling is in the invisible. ye are the guardians of the gates of the universe! be ye also the watchers of our mystic vault. keep far removed the evil and the unbalanced; strengthen and inspire the initiates, so that we may preserve unsullied this abode of the 4 mysteries of the eternal gods. let this place be pure and holy, so that we may enter in and become partakers of the secrets of divine light (he replaces the incense upon cand resumes his place saying "the sun daily returning is the dispenser of light to the earth. let us thrice complete the circle of this place, the abode of the invisible sun (chief adept leads, second adept follows, then all the others, and the third adept last. they circumambulate thrice, saluting the east with 5=6 signs as they pass. upon finishing, al

and that i will not display our magical implements, nor reveal the use of the same, but will keep secret this inner rosicrucian knowledge even as the same hath been kept secret through the ages; that i will not perform any ritual of the rosea rubea et aurea crucis before the eyes of any person save for the permission of the chiefs of the order. tiphareth: i further promise and swear that with the divine permission, i will, from this day forward, apply myself to the great work, which is to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event i will not abuse the great power entrusted to me. netzach: i furthermore solemnly pledge myself ne

at work, which is to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event i will not abuse the great power entrusted to me. netzach: i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self seeking and low material gain or pleasure. if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me. hod: i further promise to support the admission of both sexes to our order, on a perfect equality, and that i wi

depts. three adepts enter the vault, roll the altar aside, open the lid of pastos, and put book "t" upon the table. chief adept steps into the pastos, and stands facing the door. the three adepts join wands and cruces) chief adept "i invoke thee hru, the great angel who art set over the operations of this secret wisdom, to strengthen and establish this order in its search for the mysteries of the divine light. increase the spiritual perception of the members and enable them to rise beyond that lower self-hood which is nothing, unto that highest self-hood which is in god the vast one (the three adepts disjoin their wands and lower them into the pastos, joining them together at the black ends, and directing them toward the center of the floor. they hold cruces as before) chief adept "and now

GOLDEN DAWN RITUALS SADD

tant and applies to all of the sixteen sephirotic crosses on the four elemental tablets. 19 attribution: k and tarot key 10, wheel of fortune is attributed to rtk. title of card: lord of the forces of life. rtk is the source of all life. b and tarot key 1, the magician is attributed to hmkh. title of card: magus of power. hmkh is the distributor of power found in rtk. in classical mythos b is the divine messenger of k. y and tarot key 2, the high priestess is attributed to hnyb. title of card: priestess of the silver star. compare the position of the path of g on the tree of life. hnyb completes the supernal triad and acts as the "high priestess" to the inferior sephiroth. c and tarot key 3, the empress, is attributed to dsj. title of card: daughter of the mighty ones. dsj is the first of

n the hebrew alphabet. for example, in b, the vowel following "b" is "e" pronounced ay. therefore, if "b" in an angelic name precedes another as in "sobha" thou mayest pronounce it "sobeh-hah "g" may be either g or jimel (as the arabs do call it) following whether it be hard or soft. this is the ancient egyptian use, whereof the hebrew is but a copy, and that many times a faulty copy, save in the divine and mystical names, and some other things. also "y" and "t" are similar, also "v" and "u, depending whether the use intended be vowel or consonant "x" is the ancient egyptian power of s; but there be some ordinary hebrew names wherein "x" is made x. in pronouncing the names, take each letter separately "m" is pronounced "em "n" is pronounced "en (also "nu, since in hebrew the vowel followin

GOLDEN DAWN RITUALS SCONTINUED

ebrew alphabet. for example, in beth, the vowel following "b" is "e" pronounced ay. therefore, if "b" in an angelic name precedes another as in "sobha" thou mayest pronounce it "sobeh-hah "g" may be either gimel ort jimel (as the araqbs do call it) following whether it be hard or soft. this is the ancient egyptian use, wherof the hebrew is but a coy, and that many times a faulty copy, save in the divine and mystical names, and some other things. also "y" and "t" are similar, also "v" and "u, depending whether the use intended be vowel or consonant "x" is the ancient egyptian power of samekh; but there be some ordinary hebrew names wherein "x" is made tzaddi" in pronouncing the names, take each letter separately. m is pronounced em; n is pronounced en (also nu, since in hebrew the vowel fol

GOLDEN DAWN RITUALS T

make us partakers of the undefiled knowledge. notes on the calls the adept should be aware that the first call in reality is a silent call, or in actuality no cal at all, in that it corresponds to the godhead. notice that there are 19 calls, one of which is beyond our comprehension. 1+ 9= 10 (1. even in the calls we see clearly the formular of a.r.a.i.t.a. the first call which corresponds to the divine is in actuality numbered 0 to us but (1) unto the third order. thus, sublimely, this call can only be delivered in silence by the higher genius and is implied in all the other 18 calls. this call should never be attempted unless one has gone through complete initiation into the third order. here is the list of the 30 aethyrs. one may wish to refer to them while studying the call of the 30 a

GOLDEN DAWN RITUALS T3

and make us partakers of the undefiled knowledge. notes on the calls the adept should be aware that the first call in reality is a silent call, or rather no call at all, in that it corresponds to the godhead. notice that there are 19 calls, one of which is beyond our comprehension. 1+ 9= 10 (1. even in the calls we see clearly the formulae of a.r.a.r.i.t.a. the first call which corresponds to the divine is in actuality numbered 0 to us but 1 unto the third order. thus, sublimely, this call can only be delivered in silence by the higher genius and is implied in all the other 18 calls. this call should never be attempted unless one has gone through complete initiation into the third order. here is the list of the 30 aethyrs. one may wish to refer to them while studying the call of the 30 aet

GOLDEN DAWN RITUALS U1

ne or vehicle of the life of the spirit which is the chiah; these combined form the chariot of the higher will which is in rtk. also, it is the particular faculty of the neschamah to aspire unto that which is beyond. the higher will manifests itself through the yechidah. the chiah is the real life principle, as distinct from the more illusionary life of the physical body. the shining flame of the divine fire, the rtk of the body, is the real self of the incarnation. yet only few of the sons of men know it, or feel its presence. still less, do they believe in or comprehend those higher potencies- angelic, archangelic, or divine, of which the manifestation directly touching the yechidah is the higher genius. this yechidah in the ordinary man can but rarely act through the spiritual conscious

is but the rtk of assiah of the microcosm, that is, it is the highest part of man as man. it is that which toucheth the manifestor of the higher and greater range of being. this yechidah is, at the same, the higher human self and the lower genius- the god of man, the atziluth of his assiah, even as the chiah and the neschamah form his briah, and ruach his yetzirah. this is the higher will and the divine consciousness, as tud is the spiritual consciousness, trapt, the human consciousness, and dwsy the automatic consciousness. it is the divine consciousness because it is the only part of man which can touch the all-potent forces. behind yechidah are archangelic forces of which the yechidah is the manifestor. it is, therefore, the lower genius or viceroy of the higher genius which is beyond

omatic consciousness. it is the divine consciousness because it is the only part of man which can touch the all-potent forces. behind yechidah are archangelic forces of which the yechidah is the manifestor. it is, therefore, the lower genius or viceroy of the higher genius which is beyond, an angel mighty and terrible. this great angel is the higher genius beyond which are the archangelic and the divine. recall the trapt clause of the adeptus minor initiation "i further solemnly promise and swear that with divine permission i will from this day forward apply myself unto the great work which is to purify and exalt my spiritual nature, that with divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this

(whom we call angels) are microcosms of the macrocosms of yetzirah, even as man is the microcosm of the macrocosm of assiah. all archangelic forms are microcosms of the macrocosms of briah, and the gods of the sephiroth are consequently the microcosms of the macrocosm of atziluth. therefore apply this perfecting to the spiritual nature as the preparation of the pathway for the shining light, the divine light. the evil persona of man is in the sphere of the qlippoth, and the devils are the microcosm and the macrocosm of the qlippoth. this evil persona has its parts and divisions, and it is the part which touches the twklm of the nephesch which is its rtk. tremble, therefore, at the evil forces which be in thy own evil persona. and, as above the rtk of a man are his angelic and other forms

GOLDEN DAWN RITUALS U3

of man, bringing with him the tremendous illumination of his angelic nature. and the man shall become what is said of enoch "and chanokh (enoch) made himself to walk with god and he was not, for god took him (genesis, 5:24" u2 u4 then also this shall thou know, that the nephesch of the man shall become as the genius of the evil persona, so that the evil persona itself shall be as the power of the divine in the qlippoth as it is said "wither shall i go from thy spirit, or wither from thy presence shall i flee? if i ascend up to heaven, thou art there. if i make my bed in hell, behold thou art there (ps.cxxxix" therefore even the evil persona is not so evil when it fulfilleth its work, for it is the beginning of a dim reflection of the light unto the qlippoth, and this is what is hidden in t

or. 3 u5 there is also a great mystery that the adeptus minor must know, viz: how the spiritual consciousness can act around and beyond the sphere of sensation "thought" is a mighty force when projected with all the strength of the lower will under the guidance of the reasoning faculty and illuminated by the higher will. therefore, it is that, in thy occult working, thou art advised to invoke the divine and angelic names, so that thy lower will may willingly receive the influx of the higher will, which is also the lower genius behind which are the allpotent forces. this, therefore, is the magical manner of operation of the initiate when "skrying" in the spirit vision. through his own arcane wisdom, he knows the disposition and correspondences of the forces of the macrocosmos. selecting not

evil fighting it out for control within the individual. this is the case of the higher genius working in harmony with the lower will and ruling over the nephesch in such a way that the nephesch now begins to serve in the great work "then also this shalt thou know, that the nephesch of man shall become as the genius of the evil persona, so that the evil persona itself shall be as the power of the divine in the qlippoth" here, we clearly see the hierarchy within man now working in perfect integration and harmony. thus, the nephesch takes on the appearance in the qlippoth as the divine ruler or genius. thus, the true will, the divine will, now emanates from the divine through the higher genius, the lower will, and the nephesch, in all aspects. even the qlippoth serve unto the great work "tho

the true will, the divine will, now emanates from the divine through the higher genius, the lower will, and the nephesch, in all aspects. even the qlippoth serve unto the great work "thought" is a mighty force when projected with all the strength of the lower will under the guidance of the reasoning faculty and illuminated by the higher will. this clearly indicates to us the need for invoking the divine and angelic names so that our lower will may be willing to receive the influx of energy and integrate properly with the higher will. it is more than merely intoning the divine names, however. it is intoning them with the utmost reverence and solemnity. the intonation of the divine names and angelic names sets in action this integration process whereby the lower will and the higher will begi

rate properly with the higher will. it is more than merely intoning the divine names, however. it is intoning them with the utmost reverence and solemnity. the intonation of the divine names and angelic names sets in action this integration process whereby the lower will and the higher will begin to work in harmony for magical purposes. these magical purposes will always be in accordance with the divine, for it is written "not unto my name but unto thy name be the power and the glory" study well this lesson, for it is the nature of the human animal to pass over such a seemingly simplistic lesson and want to dig deeper into more complex material. but in this writing is deeply hidden secret mysteries that must be meditated on in order for it to be understood. remember, as an adeptus minor ou

GOLDEN DAWN RITUALS U4

rrors is that the untrained has no clear-cut sense of direction. the untrained are on a journey, but he/she knows not where. the adept, when skrying, must be firm that exploration for the sake of exploration is as fruitful as an explorer without a definite goal. the adept must always plan out his/her journeys and destinations. the highest of destinations is rtk of y. the greatest of treasurers is divine union and bliss with the higher genius. since rtk is the simplest of sephiroth, it will require a continual and gradual stripping away of one's complexities. when the adept is "working the tree of life" he or she is "rising on the planes" this is definitely a mystical process. each path develops one simplistically and brings us closer to gnosis with our higher genius. the tree acts as a cha

GOLDEN DAWN RITUALS U7

of the first two scales. the sephiroth are in the feminine, passive, or queen scale. the paths are in the masculine, active, or king scale. it thus represents the forces of twlyxa in the paths uniting the sephiroth as reflected in hayrb, one of the possible arrangements of the powers inherent in hy of the great name. first, are the feminine colors of the sephiroth, the queen scale. in rtk is the divine white brilliance, the scintilliation and corruscation of the divine glory. that light which lighteth the universe. that light which surpasseth the glory of the sun and beside which the light of mortals is but darkness, and concerning which it is not fitting that we should speak more fully. and the sphere of its operation is called tycar \ylglgh. the beginning of whirling (or whirls, or whor

seth the glory of the sun and beside which the light of mortals is but darkness, and concerning which it is not fitting that we should speak more fully. and the sphere of its operation is called tycar \ylglgh. the beginning of whirling (or whirls, or whorls, the primum mobile or first mover, which bestoweth the gift of life in all things and filleth the whole universe. and hyha is the name of the divine essence in rtk; and its archangel is the prince of countenances. wrffm, he who bringeth others before the face of god. and the name of its order of angels is called cdqh twyj, the holy living creatures, which are also called the order of \yprc. in hmkj is a cloud-like grey which containeth various colours and is mixed with them, like a transparent pearl-hued mist, yet radiating withal, as i

is called cdqh twyj, the holy living creatures, which are also called the order of \yprc. in hmkj is a cloud-like grey which containeth various colours and is mixed with them, like a transparent pearl-hued mist, yet radiating withal, as if behind it there was a brilliant glory. and the sphere of its influence is in twlzm, the starry heaven, wherein it disposeth the forms of things. and hy is the divine ideal wisdom, and its archangel is layzr, the prince or princes of the knowledge of hidden and concealed things, and the name of its order of angels is \ynpwa, the wheels, or the whirling forces which are also called the order of \ybwrk. in hnyb is a thick darkness which yet veileth the divine glory in which all colors are hidden, wherein is mystery and depth and silence, and yet, it is the

GOLDEN DAWN RITUALS VENUSZAM16

e furniture arranged as in the grade of neophyte. step 1 perform the banishing ritual of the pentagram and hexagram. step 2 open the temple by the ceremony of the watchtowers. step 3 after the adoration, perform the invoking hexagram ritual of the supernals, using ehieh and ararita. employ the vibratory formula of the middle pillar, and invoke kether, but do not proceed until the sensation of the divine force is present in every vein and nerve. then, contemplate the higher and divine genius, and utter the following prayer "unto thee, sole wise, sole eternal and sole merciful one, be the praise and glory forever, who hath permitted me, who now standeth humbly before thee, to enter thus far into the sanctuary of thy mystery. not unto me, ynda, but unto thy name be the glory. let the influenc

rce is present in every vein and nerve. then, contemplate the higher and divine genius, and utter the following prayer "unto thee, sole wise, sole eternal and sole merciful one, be the praise and glory forever, who hath permitted me, who now standeth humbly before thee, to enter thus far into the sanctuary of thy mystery. not unto me, ynda, but unto thy name be the glory. let the influence of thy divine ones descend upon my head, and teach me the value of self sacrifice so that i shrink not in the hour of trial, but that thus, my name may be written on high, and my genius may stand in the presence of the holy one in that hour, when the son of man is invoked before the lord of spirits, and his name before the ancient of days" step 4 pause, then formulate the pillars. stand between them, and

re, adore your creator" step 6 still facing south, vibrate very powerfully the sixth enochian key, invoking the line bitom from the tablet of union. formulate an astral banner of the east surrounding one's self "in the name of elohim and in the name of yhvh tzboath, i command ye, o ye dwellers in the realm of fire, that ye fashion for me a magical base in the astral light wherein i may invoke the divine forces to charge this talisman of nogah" step 7 go to the appropiate dirtection to begin the supreme invoking ritual of the venus hexagram. perform the keyword in the east. step 8 precede with the qabalistic cross, closing with the keyword. return to the altar so that the latter is between the operator and the previously ascertained position of venus. say "o thou divine one, who dwellest in

d vibrate the name "command unto me the presence of haniel, the angel of venus, and his intelligence, hagiel, that they may consecrate this most powerful symbol. hagiel(vibrate 7 times, i conjure ye potently to make manifest your presence within my soul that this talisman of venus may be charged. come now, o all ye powers and forces of the realm of nogah, obey ye now the name of yhvh tzboath, the divine ruler of your kingdom, and haniel, your archangelic ruler, and the mighty powers of the elohim. step 12 place the talisman outside the circle, in the west, and then slide it within the circle with the point of sword "creature of talismans. enter thou within this sacred circle that thou mayest become a dwelling place of hagiel, the intelligence of venus, a body for the manifestation of the m

and that it may assist us to overcome all obsticles of both a spiritual and material nature so that this order may grow with great rapidity and thus, may be enabled to perform the great work" step 14 pick up the talisman and place it at the foot of the altar "i, do solemnly pledge myself in the name of yhvh tzboath, to consecrate in due ceremonial form this venus talisman. and i assert, that with divine aid, i shall invoke the intelligence hagiel from his abode in nogah that life and power may be imparted to this bowl of desire, and that hagiel shall live in this bowl for a period and perform his work apoun petitions placed within, and to the end that i may be assisted to perform the great work, and that i may be better able to assist my fellow men. may the powers of netzach witness my sol

GOLDEN DAWN RITUALS Z1

mple when practicable. any past hierophant may wear a mantle of a hierophant and a jewel of that lamen, but not a large collar lamen. immediate past hierophant may have a sceptre of a hierophant. the chiefs, or members asked to represent them on the dais, wear white gowns. the cords and tassels of all mantles of chiefs or officers should be white to symbolize spiritual purity and influence of the divine and shining light. members of the outer order wear a black gown or tunic with a sash indicating their grade across it. the black sash crosses from the left shoulder (from the side of the black pillar, as they first received it, and the white sash from the right shoulder. egyptian head-dresses, or nemysses are worn by the chiefs and officers with those of the chiefs being of the color of the

tar, whose form is that of a double cube, is placed in the eastern part of twklm as far as the neophyte is concerned. but to the adeptus minor, its blackness will veil on the east, citrine, on the south, olive, on the north, russet, while the west side and the base will be black, while the summit is of a brilliant whiteness. the symbols upon the altar represent the forces and manifestation of the divine light, concentrated in the white triangle of the three supernals as the synthesis. wherefore, upon this sacred and sublime symbol, is the obligation of the neophyte taken as calling therein to witness the forces of the divine light. the red cross of trapt (is here placed above the white triangle, not as dominating it, but as bringing it down and manifesting it unto the outer order as though

nd sublime symbol, is the obligation of the neophyte taken as calling therein to witness the forces of the divine light. the red cross of trapt (is here placed above the white triangle, not as dominating it, but as bringing it down and manifesting it unto the outer order as though the crucified one, having raised the symbol of self-sacrifice, had thus touched and brought into action in matter the divine triad of light. around the cross are the symbols of the four letters of the name jehovah with the c of hwchy being only implied and not expressed in the outer order. at the east is the mystical rose, allied by its scent to the element of m. at the south is the red lamp, allied by its flame with the element of o. at the west is the cup of wine, allied by its fluid form to the element of n. a

the point of its rending marks the shining forth of the light through the veil, and the translation of the three supernals to the outer order, which is represented by the red calvary cross and the white triangle upon the altar. thus, the station of hierophant's throne fitly represents the rising of the sun of life and light upon our order. the robe of scarlet represents the flaming energy of the divine light, shining forth into infinite worlds. upon the left breast is a white cross to represent purification unto the light, and this cross may be one of the following forms: in which case it alludes either to the cross of six squares of trapt or to the cross of the rivers. the cross of the elements, to represent the descent of the divine and angelic forces into the pyramid symbol. 7 a cross

being twklm. the shaft represents the paths g, s and t. the grip by which it is wielded, by the path t, represents the universe governed by and attracting the forces of the light. the names of the sephiroth and paths are not marked thereon, but the hierophant initiate of the second order should remember the sublimity of the symbolism while he wields it. it thereby, represents him as touching the divine light of rtk and attracting it through the middle pillar to twklm. it is called "the sceptre of power" and invests him with the power of declaring the temple open or closed in any grade if time be short, and this is done by saying "by the power in me vested by this sceptre, i declare this temple duly opened (or closed" 8 this method of opening and closing "by sceptre" should only be used in

GOLDEN DAWN RITUALS Z2

l a t o r a d e p t u s m i n o r 2 an introduction to the practical working of the z.2 formulae by g.h. frater d.d.c.f. in the ritual of the enterer are shadowed forth symbolically, the beginning of certain of the formulae of the magic of light. for this ritual betokeneth a certain person, substance or thing, which is taken from the dark world of matter, to be brought under the operation of the divine formulae of the magic of light. also herein are contained the commencements of all formulas of evocation, the development of which is further shown in the inner knowledge of the succeeding grades of the outer order. in the true knowledge of the application of the symbolism of the enterer lies the entrance to the knowledge of practical magic: and therefore are all the formulae drawn from the

balance. thou hast known me now, so pass thou on to the cubical altar of the universe! p. he then recovers the sigil and passes to the altar, laying it thereon as before shown. he then passes to the east of the altar, holding the sigil and sword as already explained. then he does rehearse a most potent conjuration and invocation of the spirit unto visible appearance, using and reiterating all the divine, angelic, and magical names appropriate to this end, neither omitting the signs, seals, sigils, lineal figures, signatures and the like from that conjuration. q. the magician now elevates the covered sigil towards heaven, removes the veil entirely leaving it yet corded, crying with a loud voice, creature of, long hast thou dwelt in darkness. quit the night and seek the day. he then replaces

ht hand. t. the magician, standing in the place of the hierophant but turning towards the place of the spirit and fixing his attention thereon, now reads a potent invocation of the spirit unto visible appearance, having previously placed the sigil on the ground within the circle at the quarter where the spirit appears. this invocation should be of some length and should rehearse and reiterate the divine and other names consonant with the working. the spirit should now become fully and clearly visible, and should be able to speak with a direct voice if consonant with his nature. the magician then proclaims aloud that the spirit n. hath been duly and properly evoked in accordance with the sacred rites. u. the magician now addresses an invocation unto the lords of the plane of the spirit to c

in telesmata, the selection of the matter to form the talisman; the preparation and arrangement of the place. the drawing and forming of the body of the talisman. in natural phenomena, the preparation of the operation; the formation of the circle, and the selection of the material basis, such as a piece of earth, a cup of n, a flame of o, a pentacle, or the like. f. the invocation of the highest divine forces, winding a black cord around the talisman or material basis covering the same with a black veil, and initiating the blind force therein. name aloud the nature of the talisman or operation. g. the talisman or material basis is now placed towards the west, and duly consecrated with n and o. the purpose of the operation, and the effect intended to be produced is then to be rehearsed in

n or material basis, passes on to the altar, laying it thereon as before shown. he then passes to the east of the altar, holding left hand over the talisman, and sword over it erect. then does he rehearse a most 9 potent conjuration and invocation of that spirit to render irresistible this telesmata or material basis, or to render manifest this natural phenomenon of, using and reiterating all the divine, angelic, and magical names appropriate to this end, neither omitting the signs, seals, sigils, lineal figures, signatures, and the like from that conjuration. q. the magician now elevates the covered talisman or material basis towards heaven, then removes the veil entirely, yet leaving it corded, crying with a loud voice: creature of talismans or material basis, long hast thou dwelt in dar

GOLDEN DAWN RITUALS Z3

mon superintend the preparation rather than perform it actually. a triple cord is bound round the body of the neophyte, symbolising the binding and restriction of the lower nature. it is triple in reference to the white triangle of the three supernals. then, also, are the eyes bandaged to symbolize that the light of the material world is but darkness and illusion compared with the radiance of the divine light. the preparation also represents a certain temporary binding and restriction of the natural body. the hierophant, being a member of the second order and therefore initiated into the secret knowledge of the symbolism, shall, together with any officers and members also of the inner order, remember what tremendous gods and goddesses they represent. the divine forces of the eternal in the

evil triad and the candidate. at the same time, the hiereus advances on the candidate s left, the hegemon on his right, thus formulating about him the symbol of the higher triad before he places his hand upon the symbol of the three supernals upon the altar. again, before doing so, he has been bidden to kneel in adoration of that symbol, as if the natural man abrogated his will before that of the divine consciousness. as he kneels in the presence of the triad of aroueris, thmaa-est and horus, he places his left hand in that of his initiator as affirming his passive reception of the ritual, but his right hand is on the white triangle to symbolise his active aspiration towards his higher self. his head is bowed to represent the voluntary submission of the human will to the divine, and for th

s ultimatum bring about the fall of the genius, a sin which entails none the less terrible consequences because it is a sign of the higher plane where the choice is not between good and evil, but between the higher and lower forms of good. therefore, the mystic circumambulation in the path of darkness is led by the kerux with the symbolic light, as formulating that the higher soul is not the only divine light, but rather a spark from the ineffable flame. the kerux, in his turn, is but the watcher of the gods. after the kerux comes the hegemon, the translator of the higher self, leadng the candidate. then comes the goddesses of the scales of the balance, the stolistes and the dadouchos. they move once around; the formation in darkness of the hnyb angle of the white triangle of the three sup

rmation of the necessity of courage and of the danger of fear. he gives one knock to seal the vibration of that force imaged in the candidate s sphere of sensation. 6 the next barring and consecration of the candidate is an extension of the previous one and the commencement of the formulation of the angle of rtk. the hoodwink is again slipped up giving a still further glimpse of the nature of the divine light, though to the mind of the candidate, an imperfect one. therefore, it is to him, as expressed in the answer of the hegemon, a light dimly seen through the darkness, yet heralding a glory beyond. the speech of the hierophant formulates the forces of the hidden central pillar. after this, the candidate passes to the altar of the univese, which receives the influences of the three pillar

nd of the candidate, an imperfect one. therefore, it is to him, as expressed in the answer of the hegemon, a light dimly seen through the darkness, yet heralding a glory beyond. the speech of the hierophant formulates the forces of the hidden central pillar. after this, the candidate passes to the altar of the univese, which receives the influences of the three pillars, as though the ray from the divine would descend into the darkness of the mind, for then, but not until then, is he fitted to realize what are the first things necessary to the search for the shining light. the hierophant now leaves his throne and passes between the pillars, either halting there during the prayer or halting at the places of harpocrates, or that of the evil triad, or east of the altar. it does not particularl

GOLDEN DAWN RITUALS ZAM1

ng and it will allow you to withdraw your mind from pain, providing that the pain is not too severe to begin with. it will also prepare you for deep, rested sleep. you can do this ritual with the intention of helping others in pain or difficulty. for this purpose, you build up an astral image (visualize the person standing there) of the person in the center of the room, and then you call down the divine light around that person (visualize white light around the person) and surround him or her with the six rose crosses. when you have completed the ritual, command the astral shape you have created to return to the person, bearing with it the peace of hwchy. this is similar to the comfort ritual. however, it can have a more profound effect and can be more quieting. it can also be used to rest

move your arms from the "x" position to the "v" position while vibrating "iao (pronounced ee-aahh-oohh) step 24 notice: do not vibrate enochian names from the tablet of union when in the vault. now vibrate the four tablet of union names to equilibrate the light: exarp hcoma nanta bitom step 25 draw down the light as your arms descend. feel the light completely descend around you. vibrate "let the divine light descend" step 26 close with the qabalisic cross. 8. the rose cross note: it might help you learn the rose cross ritual by first walking through the steps without any vibration or drawing the crosses. addendum the rose cross ritual is based on the power of the tetragrammaton infused with the fires of life, the ruach elohim, through the letter c. when placed in the center it unites the

GOLDEN DAWN RITUALS ZAM10

irations of my soul, and clothe about me with thine ineffable mystery. i implore thee to grant unto me the presence of thy archangel layqpx, the great prince of spiritual initiation through suffering and of spiritual strife against evil, to formulate about me a shroud of concealment. oh ye strong and mighty ones of the sphere of yatbc, ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of hnyb, and by the name of layqpx, your archangel. aid me with your power, in your office to place a veil between me and all things belonging to the outer and material world. clothe me with a veil woven from that silent darkness which surrounds your abode of eternal rest in the sphere of yatbc (pause) come unto me, oh thamaah, goddess of truth and justice who presides over the eterna

ng a rose cross before you. step into it. step 11 assume the god form of hoorpokratist. say "hoorpokratist, thou art lord of the silence. hoorpokratist, thou art lord of the sacred lotus. o thou, hoorpokratist, thou that standest in victory on the heads of the infernal dwellers of the waters wherefrom all things were created, thee, thee i invoke, by the name of hyha and the power of alga. oh thou divine babe in the egg of blue, lord of defense and silence, thou bearest the rose and cross of life and light! thee, thee i invoke for my exaltation to that light. oh ye divine one who is the hope of man's immortality, come unto me and aid me. behold! he is in me and i in him. mine is the lotus, as i rise as hoorpokratist from the firmament of waters. my throne is set on high. my light is as that

deep purple darkness, and by the white and brilliant light of the crown above my head, do i conjure ye. collect yourselves about me, and clothe this my astral form with an egg of blue, the shroud of darkness. gather yourselves, ye flakes of astral light, and shroud my form in your substantial night. clothe me and hide me, but at my control. darken man's eyes that he see me not. gather at my word divine, for ye are the watchers, and my soul is the shrine" step 13 perform the analysis of the keyword and the qabalistic cross. formulate the black egg around you, and imagine the results of success. say" let the shroud of concealment encircle me at a distance of eighteen inches from the physical body. let the egg be consecrated with o and n (place the o and n on either side of you "o auramo-oth

oncealment that i may attain knowledge and power for the accomplishment of the great work, and to use the same in the service of the eternal genius. and i bind and obligate myself, even as i was bound to the cross of obligation, and do spiritually swear and affirm that i will use this power to a good purpose only, to 7 help me eventually to aid and serve my fellow man. and i declare that with the divine aid in this operation, i shall succeed, that the shroud shall conceal me alike from men and spirits, that it shall be under my control, ready to disperse and to re-form at my command. by inscription on this parchment, i may conceal part of my nature, i being in the presence of a specific group or individual, so that i may remain in the light of day, yet remain hidden as if in the night to m

ains around the parchment. and i declare that all is now ready for the due fulfillment of this ceremony of the magic of light" step 15 go to the east of the altar, facing west, with the left hand on the triangle, and the right hand holding the black band of the lotus wand upright. say "come unto me, o shroud of darkness and of night, by the power of the name hwchy, hcwhy, formulate about me, thou divine egg of the darkness of light. i conjure ye, o particles of astral darkness, to enfold me as an unseen guard and shroud of utter silence and of mystery. in and by the names hyha, alga, and \yhla hwhy, i conjure thee. in and by the name exarp, in and by the name hcoma, in and by the name nanta, in and by the name bitom, those holy names of the sacred tablet of union, in the name of \yhla hwhy

GOLDEN DAWN RITUALS ZAM11

my honor, but in thy honor, for your kind and generous assistance in aiding me in my understanding of my true will, in the great work of my own soul, and the unified soul of the rosea rubea et aurea crucis, so that i may quench those who thirst for truth, with the blood of my self sacrifice. grant thine aid unto the highest aspiration of my soul in the name of the lord of the universe and in the divine name of \yhla hwhy by which thou dost reveal thyself as the perfection of creation and the light of the world to come. i implore thee to grant unto me the presence of thine archangel layqpx. in thy holy name send forth thy archangel layqpx. oh layqpx, i invoke thee now in the name of \yhla hwhy. thou who art prince of spiritual initiation through suffering and of strife against evil. aid me

kinah, and i would be lost in the night, seduced by the darkness of tylyl. oh layqpx, in the name of \yhla hwhy guard and aid me in my quest of light, lest i be consumed by my own inward evil and the forces of darkness that would stand guard against my potential. send forth the strong and mighty one of the sphere of yatbc. o ye \ylara, i invoke thee by the name potent and powerful \yhla hwhy, the divine ruler of your realm. by the name of layqpx, your mighty archangel of hidden light, aid me with your power, in your office to place a veil between me and the lower and outer worlds, leaving me beyond the touch and reach of the qlippoth and their unholy poison. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest, that in this chamber and in my sphere of

d my genius stand in the presence of the holy one, blessed be he" step 5 standing in the east facing west, expand your aura and create an animated shell of yourself from your own nephesch through your ruach. vibrate your power name (motto) into the creation of this form. step out of it and then go to the altar in the west facing east and look at yourself. 4 invocation of hru "i invoke thee by the divine name of iao, thou great angel hru, who art set over the operations of secret wisdom as the sphinx is set over the land of egypt. strengthen and establish very honored frater/soror_ in his search for divine light. build and strengthen his will and neschamah to aid him in the accomplishment of his true will and the great work. touch him/her now with thy angelic hands so that he may be enabled

neschamah to aid him in the accomplishment of his true will and the great work. touch him/her now with thy angelic hands so that he may be enabled to rise beyond that lower selfhood which generates into nothingness, unto that higher selfhood which is the radiating clear light of the spirit" visualize the angel hru touching your nephesch. step 6 look at your spiritual body and say "i call upon the divine white brilliance to descend upon very honored frater/soror_ in the name of isis (make 'l, apophis (make 'v, osiris slain (make cross) and risen (make sign of osiris risen. iao! let the divine light descend" see the divine light descend upon your spiritual body "buried within the light in a mystical death, rising again in a mystical resurrection, cleansed and purified through the brilliance

brilliance to descend upon very honored frater/soror_ in the name of isis (make 'l, apophis (make 'v, osiris slain (make cross) and risen (make sign of osiris risen. iao! let the divine light descend" see the divine light descend upon your spiritual body "buried within the light in a mystical death, rising again in a mystical resurrection, cleansed and purified through the brilliance of the light divine thou dweller of the invisible. like our master hast thou suffered tribulation, pain, poverty, torture, and sorrows that lead unto the black cross of obligation and death. these sorrows have not been nor will be in vain, but rather the purification of spiritual initiation leading to the pure gold. in the alembic of thy heart, through the athanor of thy affliction, seek ye always the true sto

GOLDEN DAWN RITUALS ZAM12

e (first, second and third adepts move to the east) chief adept (forms himself into a cross behind the cubicle altar "the light of the cross" first adept "virgo, isis, mighty mother" second adept "scorpio, apophis, destroyer" third adept "sol, osiris, slain and risen" first adept "isis (forming sign) second adept "apophis (forming sign) third adept "osiris (forming sign) chief adept "iao! let the divine light descend" first adept "such are the words (all close the vortex) chief adept "we thank thee oh lord of the universe. thou art one! we thank thee, ye spirits of the watchtowers who celebrated with us the mysteries of life (final releas cgood friday rite of dedication r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 chief adept (knocks "avete, fratres et sorores" second adept "ros

GOLDEN DAWN RITUALS ZAM13

rld was (all rise) chief adept "let us analyze the keyword. i" second adept "n" third adept "r" all "i" chief adept "yod" second adept "nun" third adept "resh" all "yod" chief adept (makes the 'l' sign "virgo, isis, mighty mother" second adept (makes the 'v' sign "scorpio, apophis, destroyer" 5 third adept (makes the 'x' sign "sol, osiris, slain and risen" all "isis, apophis, osiris, iao. let the divine light descend" all (makes the 'x' sign "the sign of osiris slain" chief adept (makes the 'l' sign "the sign of the mourning of isis" second adept (makes the 'v' sign "the sign of typhon and apophis" third adept (makes the 'x' sign "the sign of osiris risen" all "lvx, lux, the light of the cross (all quit the tomb) chief adept "in the grand word, yehashuah, and by the keyword i.n.r.i. and th

that i may find myself" chief adept "the symbol of suffering is the symbol of strength. as brothers and sisters of the inner light, let us vow always to be strong, for we are the inheritors of a dying world. as we give up ourselves and our hearts, we become the heart of yehashuah, the glory of tiphareth, the reflected light of kether. we shine light on the world, thus giving it life. now, in the divine name of iao, i invoke the great avenging angel hua to lay thy hand upon the aspirant as he/she repeats the solemn obligation of our hidden and secret fraternity of the red rose on the golden cross" obligation "kether: i frater/soror, a member of the body of christ, do this day spiritually bind myself, even as i am now bound physically upon the cross of suffering. chokmah: that i will to the

d that i will not display our magical implements, nor reveal the use of the same, but will 7 keep secret this inner rosicrucian knowledge even as the same hath been kept secret through the ages; that i will not perform any ritual of the rosea rubea et aurea crucis before the eyes of any person save for the permission of the chiefs of the order. tiphareth: i further promise and swear that with the divine permission, i will, from this day forward, apply myself to the great work, which is to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event i will not abuse the great power entrusted to me. netzach: i furthermore solemnly pledge myself ne

at work, which is to purify and exalt my spiritual nature so that with the divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event i will not abuse the great power entrusted to me. netzach: i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self seeking and low material gain or pleasure. if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me. hod: i further promise to support the admission of both sexes to our order on a perfect equality, and that i wil

o study in the various practical grades from adeptus minor to as high as my aspirations will take me. malkuth: finally, if in my travels i should meet a stranger who professes to be a member of the rosicrucian order, i will examine him or her with care before acknowledging him or her to be such. such are the words of this my obligation as an adept, whereunto i pledge myself in the presence of the divine one and of the great avenging angel hua, and if i fail herein, may my rose be disintegrated and my power in magic cease (one at a time, each adept stands against the cross holding the crucifix in hand and receives the re-opening of the mark. the chief adept goes last, placing the mark on his own body (at this point, all kneel before the cross) third adept (vibrates "eli eli lama sabachthani

GOLDEN DAWN RITUALS ZAM14

step 6 say "supernal splendor which dwellest in the light to which no man can approach, wherein is mystery and depth unthinkable, and awful silence. i beseech thee who art shekinah and aimah elohim, to look down upon me in this ceremony which i perform to thine honor, and for the assistance of those who have passed through the veil. grant thine aid unto the highest aspirations of my soul, in thy divine name \yhla hwhy by which thou dost reveal thyself as the perfection of creation and the light of the world to come. i implore thee to grant unto me the presence of thine archangel layqpx. o layqpx, thou prince of spiritual initiation through suffering and of strife against evil, aid me, i beseech thee to transcend the evil that is in me, so that i may be enabled to perform a higher and more

ivine name \yhla hwhy by which thou dost reveal thyself as the perfection of creation and the light of the world to come. i implore thee to grant unto me the presence of thine archangel layqpx. o layqpx, thou prince of spiritual initiation through suffering and of strife against evil, aid me, i beseech thee to transcend the evil that is in me, so that i may be enabled to perform a higher and more divine work. o ye strong and mighty ones of the sphere of yatbc, o ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of your realm, and by the name of layqpx, your archangel, aid me with your power in your office to place a veil between me and all things belonging to the outer and lower world. let it be a veil woven from that silent darkness which surrounds your abode of e

of the sphere of yatbc, o ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of your realm, and by the name of layqpx, your archangel, aid me with your power in your office to place a veil between me and all things belonging to the outer and lower world. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest, that in this chamber of the divine mystery, i may hear nothing that comes not from on high, and see naught that may distract my vision from the ineffable glory of the supernals. grant unto me, i beseech thee, the power of the spirit to bring the brilliance of the eternal splendor to one who has now entered the invisible. lift me, i beseech thee, lift me up so that i may be made a divine messenger bearing the peace and harmon

e of the eternal splendor to one who has now entered the invisible. lift me, i beseech thee, lift me up so that i may be made a divine messenger bearing the peace and harmony of higher spheres to_(his/her name_ whose death to this earthly plane we do now commemorate. wherever_(his/her name_ may now be, and on whatever 3 plane he/she may now pursue his/her ideal, let him/her be blessed with a more divine rest and an utter cessation from strife" step 7 trace l hexagram with the sigil in center. step 8 "term of all that liveth, whose name is death and inscrutable, be thou favorable unto us in thine hour. and unto him/her, from whose mortal eyes the veil of physical life hath fallen, grant that there may be the accomplishment of his/her true will. should_(his/her name_ will to absorb into the

nite, or to be united with his/her chosen and preferred, or to be in contemplation, or to be at peace, or to achieve the labor and heroism of incarnation on this planet or another, or in any star, or aught else, unto_(his/her name_ may there be granted the accomplishment of his/her true will" step 9 go to the altar, and visualize the deceased at the east facing west. step 10 "i invoke thee by the divine name iao, thou great angel hru, who art set over the operations of this secret wisdom. strengthen and establish_(his/her name_ in his/her search for the divine light. increase his/her spiritual perception so that he/she may accomplish his/her true will, and that thus he/she may be enabled to rise beyond that lower self-hood which became as nothing unto that highest self-hood which is the cl

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s for inscriptions. it should be of medium length and weight. the motto of the adeptus should be engraved upon it, or upon the hilt in letters of emerald green, in addition to the mystic devices and names. the hilt, pommel and guard are to be coloured a flame red. the blade should be clean and bright. pentagrams should be painted on salient portions because this is the lineal figure of hrwbg. the divine and angelic names related to hrwbg are then to be added in emerald, as well as their sigils taken from the rose. the sword must then be consecrated in due form. 3 here, again, let the adeptus minor remember his obligation to never use his knowledge of practical magic for purposes of evil, and let him be well assured that if he does this, notwithstanding his pledge, the evil he endeavors to

n yourself and f for convenience. step 9 trace in the air the invoking pentagram of the sign that f is in. step 10 trace the invoking hexagram of f, vibrating "rwbg \yhla" step 11 then, still holding the wand by the white band, recite your invocation to the power of hrwbg and the forces of f, tracing the sigil of each as you read it. 5 "o mighty power who governeth hrwbg, thou strong and terrible divine rwbg \yhla, i beseech thee to bestow upon this magical sword power and might to slay the evil and weakness i may encounter. in the fiery sphere of \ydm, may it be welded and tempered to unswerving strength and fidelity. may thy great archangel lamk bestow upon me courage wherewith to use it aright, and may the powerful angels of the order of the \yprc scorch with their flames the feebleness

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emple furniture arranged as in the grade of neophyte. step 1 perform the banishing ritual of the pentagram and hexagram. step 2 open the temple by the ceremony of the watchtowers. step 3 after the adoration, perform the invoking hexagram ritual of the supernals, using hyha and atyrara. employ the vibratory formula of the middle pillar, and invoke rtk, but do not proceed until the sensation of the divine force is present in every vein and nerve. then, contemplate the higher and divine genius, and utter the following prayer "unto thee, sole wise, sole eternal and sole merciful one, be the praise and glory forever, who hath permitted me, who now standeth humbly before thee, to enter thus far into the sanctuary of thy mystery. not unto me, ynda, but unto thy name be the glory. let the influenc

rce is present in every vein and nerve. then, contemplate the higher and divine genius, and utter the following prayer "unto thee, sole wise, sole eternal and sole merciful one, be the praise and glory forever, who hath permitted me, who now standeth humbly before thee, to enter thus far into the sanctuary of thy mystery. not unto me, ynda, but unto thy name be the glory. let the influence of thy divine ones descend upon my head, and teach me the value of self sacrifice so that i shrink not in the hour of trial, but that thus, my name may be written on high, and my genius may stand in the presence of the holy one in that hour, when the son of man is invoked before the lord of spirits, and his name before the ancient of days" step 4 pause, then formulate the pillars. stand between them, and

irits of n, adore your creator" step 6 still facing west, vibrate very powerfully the fourth enochian key, invoking the line hcoma from the tablet of union. formulate an astral banner of the east surrounding one's self "in the name of twabx \yhla and in the name of la, i command ye, o ye dwellers in the realm of n, that ye fashion for me a magical base in the astral light wherein i may invoke the divine forces to charge this talisman of qdx" step 7 go to the east to begin the supreme invoking ritual of the jupiter hexagram. step 8 precede with the qabalistic cross, closing with the keyword. return to the altar so that the latter is between the operator and the previously ascertained position of k. say "o thou divine one, who dwellest in the majesty and love of dsj, the fourth sephira. la

sigil of \ylmcj, and vibrate the name "command unto me the presence of layjs, the angel of k, and his intelligence, layphy, that they may consecrate this most powerful symbol. layphy (vibrate 4 times, i conjure ye potently to make manifest your presence within my soul that this talisman of k may be charged. come now, o all ye powers and forces of the realm of dsj, obey ye now the name of la, the divine ruler of your kingdom, and layqdx, your archangelic ruler, and the mighty powers of the brilliant ones of qdx. step 12 place the talisman outside the circle, in the west, and then slide it within the circle with the point of sword "creature of talismans. enter thou within this sacred circle that thou mayest become a dwelling place of layphy, the intelligence of k, a body for the manifestati

elligence layphy, in order that spiritual vision may be mine, and that it may assist me to overcome all obsticles of both a spiritual and material nature so that i may be enabled to perform the great work" step 14 pick up the talisman and place it at the foot of the altar "i, do solemnly pledge myself in the name of la, to consecrate in due ceremonial form this k talisman. and i assert, that with divine aid, i shall invoke the intelligence layphy from his abode in qdx that life and power may be imparted to this talisman to the end that i may be assisted to perform the great work, and that i may be better able to assist my fellow men. may the powers of dsj witness my solemn pledge" step 15 place the talisman on the white triangle on the altar. stand west of the altar and face east "ye power

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mmand of our rota, there are come to sight some books, among which is contained m (which were made instead of household care by the praiseworthy m.p. finally, we departed one from the other, and left the natural heirs in possession of our jewels. and so we do expect the answer and judgment of the learned and unlearned. how beit we know after a time there will now be a general reformation, both of divine, and human things, according to our desire and the expectation of others; for it is fitting, that before the rising of the sun there should appear and break forth aurora, or some clearness, or divine light in the sky. and so, in the meantime, some few, which shall give their names, may join together, thereby to increase the number and respect of our fraternity, and make a happy and wished f

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nal splendor which dwellest in the light to which no man can approach, wherein is mystery and depth unthinkable, and awful silence. i beseech thee who art shekinah and aima elohim, to look down upon me in this ceremony which i perform to thine honor, and for the assistance of (state your earthly name) who has passed through the veil. grant thine aid unto the highest aspirations of my soul, in thy divine name \yhla hwhy by which thou dost reveal thyself as the perfection of creation and the light of the world to come. i implore thee to grant unto me the presence of thine archangel layqpx. o layqpx, thou prince of spiritual initiation through suffering and of strife against evil, aid me, i beseech thee to transcend the evil that is in me, so that i may be enabled to perform a higher and divi

implore thee to grant unto me the presence of thine archangel layqpx. o layqpx, thou prince of spiritual initiation through suffering and of strife against evil, aid me, i beseech thee to transcend the evil that is in me, so that i may be enabled to perform a higher and divine work. o ye strong and mighty ones of the sphere of yatbc, o ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of your realm, and by the name of layqpx, your archangel to aid me with your power in your office to place a veil between me (whisper your power name) and all things belonging to the 3 outer and lower world. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest, that in this chamber of the divine mystery, i may hear nothing that comes not from on

t in this chamber of the divine mystery, i may hear nothing that comes not from on high, and see naught that may distract my vision from the ineffable glory of the supernals. grant unto me, i beseech thee, the power of the spirit to bring the brilliance of the eternal splendor to one who has now entered the invisible (state earthly name. lift me, i beseech thee, lift me up so that i may be made a divine messenger bearing the peace and harmony of higher spheres to (state earthly name) who on this day of (date) has now transcended the veil into the land of the dead and away from the land of the living" step 7 s.i.r.h. of l. trace l hexagram with sigil in the center. step 8 "term of all that liveth, whose name is death and inscrutable, be thou favorable unto us in thine hour. and unto (state

d inscrutable, be thou favorable unto us in thine hour. and unto (state earthly name, from whose mortal eyes the veil of physical life hath fallen, grant that there may be the accomplishment of his/her true will" purify and consecrate the shells with n and o. step 9 walk the shell to the east so that it is facing west. leave it there and return to behind the altar faced east "i invoke thee by the divine name iao, thou great angel hru, who art set over the operations of this secret wisdom. strengthen and establish (state earthly name) in his/her search for the divine light. increase his/her spiritual perception so that he/she may accomplish his/her true will, and that thus, he/she may be enabled to rise beyond that lower self-hood which became as nothing unto that highest self-hood which is

poverty, torture, and death hast thou passed through. they have been but the purifacation of the gold. in the alembic of thine heart, through the athanor of afflication, seek thou the true stone of the wise. step 13 the shells are walked forth to the place behind the altar facing east. members then return to the east facing west, leaving the shells behind the altar "come in peace, o beautiful and divine one, to a body glorified and perfected. herald of the gods, knowing his/her speech among the living! pass thou through every region of the invisible unto the place wherein thy genius dwelleth because thou comest in peace provided with thy wealth. dwell thou in that sacred land that far-off travellers call naught. o land beyond honey and spice and all perfection! dwell therein with thy lord

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which has not a claim on the memory, so those are nearest and likes unto us who do make the bible the rule of their life, the end of all their studies, and the compendium of the universal world, from whom we require not that it should be continually in their mouth, but that they should appropriately apply its true interpretation to all ages of the world, for it is not our custom so to debase the divine oracle, that while there are innumerable expounders of the same, some adhere to the opinions of their party, some make sport of scripture as if it were a tablet of wax to be indifferently made use of by theologians, philosophers, doctors, and mathematicians. 7 be it ours rather to bear witness, that from the beginning of the world there hath not been given to man a more excellent, admirable

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on that all is refreshed and returned back unto f, the virginal state. 3 this brings forth the three primary forces in the egyptian pantheon of: isis birth life apophis death destruction osiris rebirth resurrection it is the mystical cycle of: life- death- rebirth the letters: isis i apophis a osiris o a notarikon formulated from the first three letters of isis, apophis, and osiris, formulate the divine name of the gnostic iao. this is pronounced in ritual work as: eeeee- aaaahh- oooohhh (reference of a deeper understanding of iao can be found in the book of enoch 3) hwchy is a symbol of resurrection and it is only through death that we can rise again unto life "for if you will die with hwchy ye shall rise with him" osiris becomes osiris onnophoris, the justified one, only after death and

virgo, isis, mighty mother" form the "v" while saying "scorpio, apophis, destroyer" form the "cross" then "x" while saying "sol, osiris, slain and risen" form the "l" while saying "isis" form the "v" while saying "apophis" form the "x" while saying "osiris" step 3 slowly move your arms from the "x" position to the "v" position while vibrating "iao (pronounced ee-aahh-oohh) step 4 vibrate "let the divine light descend" draw down the light as your arms descend to the sides of your body. feel the light completely descend around you. step 5 with your arms in the form of a cross. say "the sign of osiris slain" step 6 raise your right arm straight up with your palm facing to the left, keeping your left arm straight out with your palm facing forward. tilt your head slightly to the left. you are f

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rms into the form of a cross while saying "lux (looox" step 10 now say with meaning "the light of the crosyiritual of spiritual alchemy r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 preface this ritual may be performed as a high level, inner alchemical ritual by any adept, either solo or in group form. any adept who performs this ritual of inner alchemy and spiritual attunement unto the divine genius should first have created and consecrated the following! lotus wand! banishing sword! four elemental tools! tablet of union! four elemental watchtower tablets only after the above have been made and consecrated should this ritual be performed. all z.a.m.'s who are current hierophants of the golden dawn in the outer should place themselves on a regular schedule of performing this ritu

first have created and consecrated the following! lotus wand! banishing sword! four elemental tools! tablet of union! four elemental watchtower tablets only after the above have been made and consecrated should this ritual be performed. all z.a.m.'s who are current hierophants of the golden dawn in the outer should place themselves on a regular schedule of performing this ritual. this allows the divine genius to lead in the process of initiation rather than the mundane ego where little, if any initiating force can be projected and maintained. g.h. frater p.c.a. 7= 4 chief adept r.r. et. a.c. items needed! four elements: wine, bread and salt, rose, fire incenser! lotus wand! fire wand! cup! air dagger! earth pantacle! sigils for: layqpx, yatbc \ylara \yhla hwhy! banishing sword! incenser!

is in the invisible. ye are the guardians of the gates of the universe; be ye also the watchers of my mystic sphere. remove and banish far the evil; strengthen and inspire me that i may preserve unsullied this my body, as the abode of the mysteries of the holy one. let my sphere be pure and holy so that i may be able to enter into the center of my being, and become a partaker of the secret of the divine light" 5 step 11 pass to the northeast. take the lotus wand and say "the visible sun is the dispenser of light to the earth. let me, therefore, form a vortex in this chamber that the invisible sun of the spirit may shine thereunto from above" step 12 circumambulate with a thrice, saluting with 5=6 signs or sign of the rending of the veil as you pass the east. go to the west of the altar, fa

wheel, vibrate hyha, hy \yhla hwhy, and say "supernal splendor which dwellest in the light to which no man can approach, wherein is mystery, and depth unthinkable, and awful silence. i beseech thee, who are shekinah and aima elohim, to look upon me in this ceremony which i perform to thine honor and for my own spiritual development. grant thine aid unto the highest aspirations of my soul, in thy divine name \yhla hwhy, by which thou dost reveal thyself as the perfection of creation, and the light of the world to come. i implore thee to grant unto me the presence of thy archangel layqpx" perform the s.i.r.h. of saturn. trace sigils as required and vibrate powerfully. say "o layqpx, thou prince of spiritual initiation through suffering and of spiritual strife against evil, aid me, i beseech

turn. trace sigils as required and vibrate powerfully. say "o layqpx, thou prince of spiritual initiation through suffering and of spiritual strife against evil, aid me, i beseech thee, to conquer the evil that is in me by the binding and controlling of my mortal parts and passions. o ye strong and mighty ones of the sphere of yatbc, o ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of your strength, and by the name of layqpx, your archangel, aid me with your realm, and by the name of layqpx, your archangel. aid me with your power in your office to place a veil between me and all things belonging to the outer and lower world. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest in the sphere of yatbc, so that in this chamber

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ing tangible and penetrating forces of an unlimited magnitude for the specific purpose of protecting and defending this temple, this order, and all loyal and dedicated members of the r.r. et a. c. and the hermetic order of the golden dawn in the outer. in addition, it is to aid us in (state any other purpose. before we dare proceed into such an operation, it is necessary that we should invoke the divine aid and assistance without which our work would be totally in vain. let us kneel down and pray (all kneel) chief adept "from thine hand, oh lord, cometh all good. from thine hands flow down all grace and blessing. the characters of nature with thy fingers thou has traced, but none can read them unless he hath taught in thy school. therefore, even as servants look unto the hands of their mas

"prepared in body, mind and spirit, we now invoke thee ye great lords of the watchtowers of the universe. guard well this magic circle, and let no evil or impure spirit enter therein. strengthen and inspire us in this righteous and holy operation of the magic of light. keep far removed the evil and unbalanced so that we, who are weak, may be strong and may enter into and partake of the secrets of divine light (perform rending of the veil (enochian call of the watchtowers is said) second adept (moves to the banner of the east "the visible sun is the dispenser of light to the earth as the rose cross is the symbol of light to the spirit. let us, therefore, form a vortex in this chamber that we may attract the invisible sun within to illuminate the cross of gold and the rose of red (all form t

yesterday, today, and the brother of tomorrow. i am born again and again. mine is the unseen force whereof the gods are sprung, which is as life unto the dwellers in the watchtowers of the universe. i am the charioteer of the east; lord of the past and the future. i see by my own inward light; lord of resurrection who cometh forth from the dust, and my birth is from the house of death. oh, ye two divine hawks upon your pinnacles who keep watch over the universe, ye who company the bier to the house of rest, and pilot the ship of ra, ever advancing onwards to the heights of heaven. thou art lord of the shrine which standeth in the center of the earth. behold! he is in me, and i am in him. mine is the radiance wherein ptah floateth over the firmament. i travel upon high. i tread upon the fir

r. et a.c, loyal adept and subject unto the infinite mercy and power of light (cuts self "in the name of the vast and mighty one, in the name of all the gods who symbolically stand guard around this temple and order, in the name of elohim gibor, the mighty and terrible one, i shed this blood as a symbol of the blood that must not be shed by those who would interpose against my will and service to divine light (returns to position (when all have finished the invocation and the cutting, all adepts move around the altar of the universe and touch the sword that is held up high while saying in unison) 13 all "you who would destroy me, be thou destroyed! you who would desecrate this temple or order by intentional acts of malice, be thou desecrated! by all the forces and powers invoked here this

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to be wrapped in black and thrice bound. step 1 let the adept banish by means of pentagram and hexagram. step 2 perform the supreme invoking ritual of the pentagram with enochian call of the portal followed by three circumambulations (desoil (thou mayest utilize the ceremony of the watchtowers. step 3 perform the adoration to the lord of the universe. step 4 3 let the z.a.m. now meditate upon the divine white brilliance and humbly raise him/herself to such. step 5 after sincere and humble meditation, the z.a.m. shall now with great solomness, perform the supreme invoking hexagram ritual of the supernals, while inscribing hyha and atyrara. step 6 the adept shall now employ the vibratory formula of the middle pillar to invoke rtk. let the adept not rush this process until the sensation of th

vine white brilliance and humbly raise him/herself to such. step 5 after sincere and humble meditation, the z.a.m. shall now with great solomness, perform the supreme invoking hexagram ritual of the supernals, while inscribing hyha and atyrara. step 6 the adept shall now employ the vibratory formula of the middle pillar to invoke rtk. let the adept not rush this process until the sensation of the divine force is present within the ruach, nephesh and the g uph. let the adept take as much time as necessary to contemplate the higher and divine genius. when the adept is ready to proceed, recite the following prayer "unto thee sole wise, sole eternal and sole merciful one, be the praise and glory forever. thou who hath permitted me, who now standeth humbly before thee, to enter thus far into th

ry to contemplate the higher and divine genius. when the adept is ready to proceed, recite the following prayer "unto thee sole wise, sole eternal and sole merciful one, be the praise and glory forever. thou who hath permitted me, who now standeth humbly before thee, to enter thus far into the sanctuary of thy mysteries, not unto me adonai, but unto thy name be the glory. let the influence of thy divine ones descend upon my head and teach me the value of self sacrifice so that i shrink not in my hour of trial, but that my name may be written on high, and my genius stand in the presence of the holy one in that hour when the son of man is invoked before the lord of spirits and his name before the ancient of days. amen. invocation of o step 1 formulate pillars standing in the east (or stand b

rubic band of e,begin tracing the whorl. say: in the name of edlprnaa, great king of the south, spirits of o, adore your creator! make the 4=7 grade sign. step 6 move back to the east between the pillars, facing west. say: in the name of twabx hwhy and in the name of \yhla, i compel and command ye, ye spirits of o, that ye fashion for me a magical base in the astral light wherein i may invoke the divine forces to charge and empower this magical talisman of cmc. 5 a invocation step 1 facing east, perform the qabalistic cross and the supreme invoking ritual of a. close with the analysis of the keyword. step 2 return to the altar so that the altar is between the operator and the previously ascertained position of cmc. recite the following: o thou divine one who dwellest in the majesty and bea

eech thee, as i perform this consecration ceremony. let a ray from thy holy perfection descend upon me, to awaken within my being that which shall prove a channel for the working of thine abundant power and beauty. may this talisman of a which i have made, be a focus of thy light, life, and love and beauty, so that it may awaken within my soul a clear vision and a stronger aspiration to the light divine. step 3 trace letters and rose cross sigil of tudw hwla hwhy in the air, and visualize these letters like flames burning before you and within your heart. vibrate the divine name one time for each letter. say: grant unto me thou great and beautiful king of trapt the presence and power of thy holy archangel lapr that he may aid me with his power and might! step 4 using the lotus wand held by

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howing an increased beauty and a greater light of symbolism. thus only will you give, when the time comes, a good account of your stewardship. let me further remind you that the guardians of the outer temple should at all times, in all things, 8 command your respect as the deputies of the absolute power which dwells behind the veil, directing all things in the two orders for the attainment of its divine ends. let the memory of these objects abide you, even as it abides in them and do you assist them in their labor so to direct the temple that peace may be maintained with power (sits down) chief adept "in the presence of this convocation of adepti of the second order, seated in this assumed temple, i again ask you whether you are prepared in your mind to accept the responsible office to whi

eries, or of external initiation, is by the intervention of the symbol, ceremonial, and sacrament, so to lead the soul, that it may be withdrawn from the attraction of matter and delivered from the absorption therein, whereby it walks in somnambulism, knowing not whence it cometh nor whither it goeth; and seeing also, that thus withdrawn, the soul by true direction must be brought to the study of divine things, that it may offer the only clean oblation and acceptable sacrifice, which is love expressed toward god, man and the universe; now, therefore, i confess and testify thereto, from my throne in this temple, and i promise, so far as in me lies, to lead you by the rites of this order, faithfully conserved and exhibited with becoming reverence, that through such love and such sacrifice, y

he lamen) hierophant (while holding the lamen of the hiereus "by the power to me committed, i ordain you hiereus of this temple for the ensuing six months, and i pray that from your throne in the west, symbolizing the failing light, you also may lead the fraters and sorors of the order to the full light in the end, and that you and they, in the midst of material gloom, will ever remember that the divine darkness is the same as the divine glory" hiereus (passes to the east of the altar and takes up the sword "by the password, i claim my sword (goes back to throne) hierophant (waits for the hiereus to be seated "let the hegemon come to the east" 11 (hegemon goes to the east to the hierophant) hierophant "by the power to me committed, i ordain you hegemon of this temple for the ensuing six mo

ux comes forward and arranges the elements properly upon the altar (the chief adept will now make any announcements) 12 (the hierophant may address the temple. when he has finished, he gives one knock and the kerux comes forward to begin the closing which is that of the neophyte grade) kerux (goes to northeast of the altar "hekas hekas este be beloi" hierophant (goes to the east "i now invoke the divine scribe of this order to record and place this event into thy tablets. i now release any spirits that may have been imprisoned by this ceremony. go back to thine own abodes and habitation with the blessings of yehashua yehovashah, for i now declare this rite in the hall of the neophyte duly closed" hierophant "khabs" hiereus "am" hegemon "pekht" hiereus "konx" hegemon "om" hierophant "pax" h

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llusion or form to distract him or her from the work and should quickly banish astral distractions should they appear. step 5 the adept should now, using the formula of the middle pillar, infuse the sphere of sensation with the briatic color of dwsy (purple) until the adept feels fully integrated in the yesodic astral current. let the adept now astrally perform the s.i.r.h. of trapt, reciting the divine names and rising in the planes to trapt, the place of the a. the adept now stands in trapt under the light of rtk. step 6 let the adept now integrate his astral body with the rose color of the king scale of trapt with the divine light of rtk above his or her head glowing ever brighter. let the adept now astrally perform the invocation of the supernals. step 7 upon connection and reception o

names and rising in the planes to trapt, the place of the a. the adept now stands in trapt under the light of rtk. step 6 let the adept now integrate his astral body with the rose color of the king scale of trapt with the divine light of rtk above his or her head glowing ever brighter. let the adept now astrally perform the invocation of the supernals. step 7 upon connection and reception of the divine white brilliance of rtk, let the adept make the l.v.x. signs (keeping his hands in the form of osiris risen. 4 step 8 let the adept now recite the following "i am the way the truth and the life. no man cometh unto the father but by me. i am purified. i have passed through the gates of darkness unto the light. i have fought upon the earth for good. i have finished my work. i have entered int

vealing the golden cross and red rose in the center of his being. step 10 let the adept, now under the guidance of the higher genius, feel a deep and profound connection with the chiefs of the third order and fellow fraters and sorors throughout the world. there should exist no feelings of separateness or individuality. the adept should feel eminently inter-connected to the cosmos. step 11 as the divine white brilliance reaches its apex, let the adept recite the following "i am he, the bornless spirit, having sight in the feet, strong and the immortal fire. i am he, the truth. i am he, who hate that evil should be wrought in the world. i am he that lighteneth and thundereth. i am he from whom is the shower of the life of earth. i am he, whose mouth ever flameth. i am he, the begetter and m

world. the heart girt with a serpent is my name. come thou forth and follow me and make all spirits subject unto me, so that every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air, and of rushing fire, and every spell and scourge of god, the vast one be made obedient unto me" step 12 feeling surrounded and empowered by the divine white brilliance and filled with the rose colored glow of trapt of atziluth, let the adept now astrally look at the luna 5 far below him and the earth below luna. let him descend to the sphere of dwsy and unto the heaven of levanah. while doing this, recite the following "i come in the power of light, i come in the light of wisdom, i come in the mercy of light, the light hath healing in its

GOLDEN DAWN RITUALS ZAM4

d by the sign of silence. chief adept will say "konx om pax. light in extension" followed by the sign of silence. step 15 let the adept now descend at his or her own pace and close with the usual banishind the advanced meditation of rah ynda r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 this meditation is for the zelator adeptus minor and should be performed on a regular basis to obtain divine guidance and to reach higher levels of malkuth, i.e. briah. this ritual will also strengthen the neschamah as well as radically give you more control of the elements. step 1 perform the l. b. r. p, b. r. h. and s. i. r. p. step 2 begin deep middle pillar breathing until your nephesch is filled with divine white brilliance, and you feel elevated to an integration with the neschamah. no part

also strengthen the neschamah as well as radically give you more control of the elements. step 1 perform the l. b. r. p, b. r. h. and s. i. r. p. step 2 begin deep middle pillar breathing until your nephesch is filled with divine white brilliance, and you feel elevated to an integration with the neschamah. no part of you should feel crude, gross or mundane. you should be flashing and glowing with divine white brilliance. step 3 formulate the following in white, flashing brilliance: a d r a h n y n d a y h a r rah ynda 3 this can also be painted on black poster board in white letters or the poster board may be in the four elemental colors. this will require much more work, but will give you more elemental control, whereas the white letters on black will elevate you spiritually and be of gre

fills your entire universe (see lesson on telesmatic images) step 6 continue by the formula of the middle pillar vibration method, then absorb the image into yourself, seeing only the flashing letters. step 7 now breath deep, and absorb the name as well. open yourself up to images, thoughts and feelings. allow the energy to be totally infused in your body. also, make certain you are glowing with divine white brilliance when you formulate the telesmatic image, for to not do so could invoke an adverse energy. step 8 banish by the way of the l.b.r.p. and b.r.anthe bornless middle pillar r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 notes on the bornless middle pillar exercise by g. h. frater p. c. a. the bornless middle pillar is designed to equilibrate the elements within the sphe

GOLDEN DAWN RITUALS ZAM5

en you formulate the telesmatic image, for to not do so could invoke an adverse energy. step 8 banish by the way of the l.b.r.p. and b.r.anthe bornless middle pillar r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 notes on the bornless middle pillar exercise by g. h. frater p. c. a. the bornless middle pillar is designed to equilibrate the elements within the sphere of sensation under the divine rulership of spirit. in the bornless middle pillar exercise, the letter c glowing above the head is depicted as black. let this not be confused with the blackness of evil and of ignorance. this is the light of the holy spirit, shining so intensely and so brilliantly that it appears as black to the naked eye. it is divine brilliance. at any given moment in one's sphere of sensation, there sh

s is the light of the holy spirit, shining so intensely and so brilliantly that it appears as black to the naked eye. it is divine brilliance. at any given moment in one's sphere of sensation, there shines a pentagram. when the mind and heart is focused on the spiritual in every aspect of life, the pentagram points upward. this, in effect, is placing the world of matter under the direction of the divine or higher genius as symbolized by spirit ruling of the elements. this pentagram in one's sphere of sensation on a microprosopic level and is the light that shineth in the darkness yet the darkness comprehendeth it not. the averse pentagram is an evil symbol of the world of matter and of shells ruling over the spirit; the filling of one's sphere of sensation with the darkness of the evil ave

the light that shineth in the darkness yet the darkness comprehendeth it not. the averse pentagram is an evil symbol of the world of matter and of shells ruling over the spirit; the filling of one's sphere of sensation with the darkness of the evil averse pentagram. many individuals and groups would argue that the averse pentagram is not an evil symbol, but remember, that any action against one's divine and true will is an evil action, therefore, disproving the argument that the inverted pentagram in one's sphere of sensation is acceptable. the bornless middle pillar exercise should be performed by the adept as an important prerequisite to the bornless ritual. it may also be used as a method to spiritually focus on the higher genius. the use of this ritual on a daily basis will develop the

ocus on the higher genius. the use of this ritual on a daily basis will develop the mind and the body to further aid the adept in the continual effort for union with the higher genius. for maximum effectiveness, the ritual should be memorized. the ritual of the bornless middle pillar part 1 step 1 holding the lotus wand by the white band, perform the l.b.r.p. and the s.i.r.p. step 2 formulate the divine white brilliance above your head and vibrate hyha (minimum of four times, maximum of twenty-one times. step 3 3 visualize the black fire of utter brilliance beyond comprehension, forming the letter c superimposed upon the divine white brilliance in rtk. step 4 vibrate alga (four to twenty-one times. step 5 your mind should be totally focused on the divine white brilliance, the letter c, and

r head and vibrate hyha (minimum of four times, maximum of twenty-one times. step 3 3 visualize the black fire of utter brilliance beyond comprehension, forming the letter c superimposed upon the divine white brilliance in rtk. step 4 vibrate alga (four to twenty-one times. step 5 your mind should be totally focused on the divine white brilliance, the letter c, and your higher spiritual self (the divine genius therein. now say the following "i am the resurrection and the life, he that believeth in me though he were dead, yet shall he live, and whosoever believeth in me shall never die. i am the first and the last. i am he that liveth and was dead and behold i am alive evermore and hold the keys to hell, for i know that my redeemer liveth and he shall stand at the latter days upon the earth

GOLDEN DAWN RITUALS ZAM7

yesterday, today, and the brother of tomorrow. i am born again and again. mine is the unseen force whereof the gods are sprung, which is as life unto the dwellers in the watchtowers of the universe. i am the charioteer of the east; lord of the past and the future. i see by my own inward light; lord of resurrection who cometh forth from the dust, and my birth is from the house of death. oh, ye two divine hawks upon your pinnacles who keep watch over the universe, ye accompany the bier to the house of rest, and pilot the ship of ra, ever advancing onwards to the heights of heaven. thou art lord of the shrine which standeth in the center of the earth. behold! he is me, and i am in him. mine is the radiance wherein ptah floateth over the firmament. i travel upon high. i tread upon the firmamen

GOLDEN DAWN RITUALS ZAM8

the abasement of reason and the loss of reason beneath the blind force of matter. notice that we didn't say beneath the blind force of. it is beneath the blind force of gross matter. the inverted pentagram is also a representation of the elevation or adoration of anarchy above order. it is also the elevation of conflicting forces driven simply by chance or haphazardness above the elevation of the divine unknowable one. the upright pentagram represents the force of and the four elements governed by the five letters of the name of the restorer of all things. the element of is fused between the spiritual/higher and the mundane/lower, hwchy. with a circle drawn around the pentagram, it represents the \ybwrk and the wheel of. one final point of symbolism of the pentagram is that it becomes a tr

GOLDEN CHAIN AND THE LONELY ROAD

ll outward rites are but a blessing, a confirmation of that which has been attained by interior disposition. such individuals enjoy a rapport with the gods and possess a clarity of vision that cannot be learned or taught, such souls are born into the house of cain and bear his mark within. moment by moment, the way of midnight's lightning is a tortuous path for its adherent. one is dependent upon divine favour and openness of heart to maintain the continuity of inspiration, and yet its blessings far outweigh its bane. for there is a solitude in this path 'a marriage that divorceth all other, in which perfect all-oneliness may be realised. within the ambit of 'unique transmission' one may consider that an appointed individual may receive entire bodies of lore, whole rites and mysteries. in

eet with a true beholder of the mysteries, an initiate without mortal intercessor, then consider yourself blessed indeed. to learn from such a person could reveal more of the craft than any store of knowledge accumulated through the passage of years. from experience i would counsel caution and prudence, but if truth be found then i believe we should respect those who have gained the favour of the divine. to speak boldly, i consider that the lineage of unique transmission, as incepted by the self-recognition of one's innate 'seed of light, is a prerequisite for all who practise the arte magical. perchance all beings may possess that spark within themselves, but the rubicon between initiate and uninitiate is the self-recognition of that spiritual seed. for unless that inchoate germ of the ma

must be made aware of the inner process whereby phantasy assumes the guise of historical reality. a refinement of method is required in order for us to recognise the imaginal fore-shadowing of spiritual presence. as aforesaid, communicable inspiration is the simplest sign of veracity. where a genuine interior activity is augured and imaged-forth in phantastical invention, let us consider that the divine imagination contains its own denizens- the 'messengers' of godhood, and that the shadows thereof may impress themselves in 'types' conducive to the perceiver's apprehension. the open mind thus behold the whispering daimon as an ancestor- an elderly forbear, or as a stranger, a 'black man' bearing a curious gift of book, beast, or secret salve. the sabbat is an astral conclave, a state of gn

nd other, and is therefore a potential transaction between the aspirant and the initiator. the opening of the eyes, the placing of the step, the turning to-and-fro between directions, the on-lay of the hand, the sojourn, the flight, the labour, the rest..all may show forth the work of mahazhael's hand. 0/iv. the great lineage: the path of true witchblood- whether it is by kinship, rite, vision or divine election, that one is made a 'knowing witch, it is by birth and by birth alone that one is chosen and branded with the sign of liberty 'the mark of cain. solely those whose aethyr bears this seal of power partake in the one true lineage of 'witchblood. though its design is cast though countless ways, it is ever the path of one. the force of the initiator, the spirit of perfect gnostic reali

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ennium bc of the christian calendar.13 the method of calculating its end, however, had been forgotten by the time of aztecs.14 in the absence of this essential information, human sacrifices were apparently carried out in the hope that the impending catastrophe might be postponed. indeed, the aztecs came to regard themselves as a chosen people; they were convinced that they had been charged with a divine mission to wage war and offer the blood of their captives to feed tonatiuh, thereby preserving the life of the fifth sun.15 stuart fiedel, an authority on the prehistory of the americas, summed up the whole issue in these words: the aztecs believed that to prevent the destruction of the universe, which had already occurred four times in the past, the gods must be supplied with a steady diet

into their eyes which clouded their sight as when a mirror is breathed upon. their eyes were covered and they could only see what was close, only that was clear to them. in this way the wisdom and all the knowledge of the first men were destroyed.4 anyone familiar with the old testament will remember that the reason for the expulsion of adam and eve from the garden of eden had to do with similar divine concerns. after the first man had eaten of the fruit of the tree of the knowledge of good and evil, the lord god said, behold, the man has become as one of us, to know good and evil. now, lest he put forth his hand and take also of the tree of life and eat and live for ever [let us] send him forth from the garden of eden. 5 the popol vuh is accepted by scholars as a great reservoir of 1 pop

gamesh brought back had been told to him by a certain utnapishtim, a king who had ruled thousands of years earlier, who had survived the great flood, and who had been rewarded with the gift of immortality because he had preserved the seeds of humanity and of all living things. it was long, long ago, said utnapishtim, when the gods dwelt on earth: anu, lord of the firmament, enlil, the enforcer of divine decisions, ishtar, 1 the epic of gilgamesh, penguin classics, london, 1988, p. 61. graham hancock fingerprints of the gods 185 goddess of war and sexual love and ea, lord of the waters, man s natural friend and protector. in those days the world teemed, the people multiplied, the world bellowed like a wild bull, and the great god was aroused by the clamour. enlil heard the clamour and he sa

the lord smelled the sweet savour. 8 maya history and religion, p. 332. 9 sir j. g. frazer, folklore in the old testament: studies in comparative religion, legend and law (abridged edition, macmillan, london, 1923, p. 107. graham hancock fingerprints of the gods 188 tezpi and his family went forth from their ark, multiplied and repopulated the earth. 10 memories of a terrible flood resulting from divine displeasure are also preserved in the popol vuh. according to this archaic text, the great god decided to create humanity soon after the beginning of time. it was an experiment and he began it with figures made of wood that looked like men and talked like men. these creatures fell out of favour because they did not remember their creator: and so a flood was brought about by the heart of hea

ibable cold, fire, earthquakes and derangement of the skies the avestic aryans of iran, who are known to have migrated to western asia from some other, distant homeland,7 are not the only possessors of archaic traditions which echo the basic setting of the great flood in ways unlikely to be coincidental. indeed, though these are most commonly associated with the deluge, the familiar themes of the divine warning, and of the salvation of a remnant of mankind from a universal disaster, are also found in many different parts of the world in connection with the sudden onset of glacial conditions. in south america, for example, toba indians of the gran chaco region that sprawls across the modern borders of paraguay, argentina and chile, still repeat an ancient myth concerning the advent of what

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

lizations and states of consciousness. he eventually revealed that his novels were built upon alien transmissions and a hidden cipher. in 1974 he received a spontaneous high initiation in cosmic consciousness. at his untimely death he was working on a series of novels based on his understanding of the aliens intentions towards earth. notable works include the man in the high castle, valis and the divine invasion. the critically acclaimed science fiction film blade runner is loosely based on his novel do androids dream of electric sheep. jung, dr. carl, the famed swiss psychiatrist and creator of analytic psychology, a theory that relies on the importance of archetypes. dr. jung was a member of the national investigations committee on aerial phenomena (nicap) and author of a book about ufos

the beginning of ufology. no doubt to some extent we can explain such events in terms of comets and supernov. however, these celestial occurrences leave unexplained such events as the mythos surrounding the star sirius and the knowledge of its dark star neighbor, or semi-aquatic beings called the oannes (oannes were considered visitors from the sirius region who taught on earth and left behind a divine mythos and a priesthood awaiting their return. they are known to the sumerians and their babylonian successors, and to the egyptians, and held as legends to the present day by remote african tribal priesthoods) nor do comets and supernov explain the ascent of elijah alive into heaven, nor the vision of ezekiel the prophet, which in hebrew is even eerier than in the english translation. a pr

are known to the sumerians and their babylonian successors, and to the egyptians, and held as legends to the present day by remote african tribal priesthoods) nor do comets and supernov explain the ascent of elijah alive into heaven, nor the vision of ezekiel the prophet, which in hebrew is even eerier than in the english translation. a priesthood protecting what it took to be the secrets of the divine visitors, whether an actuality or not, has existed since these remote times. in the early ages when the ability to build observatories overlapped with the ability to predict and therefore control civilization, the intermeshing of early operative masonic fraternities and the priest-kings or magi or magicians was to be expected. because these guild secrets were of utmost importance in preserv

se who do not know. while this was developing, millennia were passing, aeons giving way to one an20 allen h. greenfield other, and new observations of phenomena in the sky continued. new cults arose, only to intermesh with older ones through conquest or exchange of information. a rich and ever-developing mythology became more and more complex. the question arises, were there new contacts with the divine beings, or only new legends and variations of old legends? i suggest to you that present-day contact cases and sightings indicate ongoing communication. in fact, modern ufology emerged from a narrow circle of survivors in possession of all or part of the old knowledge trying to look into the new sightings and contacts in the hope of renewing their communication with the ancient gods. key fi

owley, under the direction of aiwass, wrote carol smith in 1980, in order that thou shalt obtain the order and value of the english alphabet (ch.1 v.55) the instruction is in ch.1li v.47 this shall be translated into all tongues but always with the originals in the writing of the beast; for in the chance shape of the letters and their position to one another; in these are mysteries no beast shall divine. aleister crowley, in sardonic commentary on his fundamentalist plymouth brethren upbringing, called himself the great beast. in crowley s original liber al, sheet 16 of chapter iii is a page containing the balance of verse 47 written over a grid made with simple lines. an unexplained diagonal line crosses the page, and a circle with an x in it appears near the end of this line. published v

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

but what is your holy guardian angel? it is none other than your own spiritual self or genius. enochian magick teaches that every person has a spiritual counterpart, a 10 spark of divinity, at the core of bis being.you are inherently spiritual.your physical body is an expression of your mirad. your mirad is an expression of your soul. your soul is an expression of your spirit. this inner spark of divine light acts on a higher level than your human mirad.it will appear to be separate from you and will seem to act independent of you. in enochian magick it is called your holy guardian angel. the knowledge and conversation with the holy guardian angel refers to the act of the human self confronting the spiritual self. it is a mystical experience in which the human personality or ego melts into

heric plane symbolized by the element earth. the next more ethereal world is the astral plane which is usually divided into a lower half, symbolized by the element air, anda higher half symbol ized by the element fi re. the highest plane conceivable to human consciousness is the spiritual plane symbolized by the element spirit (the enochian system uses spirit as a fifth element. aboye this is the divine piane which is inconceivable to the human mirad and no descriptions are possible. there are seven cosmic planes in all. little can be raid of the highest two. the lower five cosmic planes are inhabited by man, although most people will acknowledge only the lowest of these, the physical. figure 1 shows the cosmic planes that surraund our world. actually, they are meant to be concentric, inte

familiar h20 of physical chemistry. western occultism uses these terms because of their correspondences. cosmic water is somewhat like physical water. for example, it is reflective, and expressive. both can be easily molded into any desired shape. but the similarities can only be stretched so far. the golden dawn taught the qabalistic doctrine of four worlds or planes as follows: 1. atziluth, the divine world of archetypal ideas. 2. briah, the creative world of the archangels. 3. yetzirah, the astral world of angels and demons. 4. assiah, the physical world, the lowest and most material. these bear striking sinnilarities to the enochian earth, water, air, and fire tablets. you must always remember that the earth tabeet refers to the etheric plane rather than to our physical world. in the s

it has a grammar and syntax of its own. it is very much more sonorous, stately and impressive than even greek or sanskrit, and the english translation, though in places difficult to understand, contains passages of a sustained subiimity that shakespeare, milton and the b ble do not surpass" aleister crowley, confessions "the enochian language is not just a haphazard combination and compilation of divine and angelic names drawn from the tablets. apparently, it is a true language with a grammar and syntax of its own" israel regardie, the enochian language the enochian alphabet was given to the public by sir john dee and edward kelly and enhanced later by the golden dawn and aleister crowley. each letter has a specific magical meaning and gematria number associated with it.when letters are co

ring the sides of truncated pyramids as follows: blue squares/pyramid sides have orange lettering yellow squares/pyramid sides have purple lettering black squares/pyramid sides have white lettering red squares/pyramid sides have green lettering 51 names of archangels, angels, and demons behold, isis assumed the form of a woman who was adept with words. isis said to ra "please tell me your name, o divine father, for the life of a person is invested in his narre. the divine majesty, ra, said "i will give in, and go to isis and senil the divine name from my body to her body" t h e divinity hid himself, from the gods in the vast throne room on the boat of millions of years. when events corresponded to the 'time of coming forth of the heart' she said to her son horus "forces of attraction are f

GREY W G CONDENSATION OF KABBALAH

xpulsion of an individual from a womb, then the final tenth sphere of the human world, should be another stage lower and the two above it should follow suit to balance the design. this gave figure 3, which left a space below the top three concepts which provided a useful symbology of its own. a gap, or abyss just below this top level of consciousness which clearly indicated the difference between divine and human thinking. it also symbolised our legendary fall by which we were supposed to reach the level of this material world. this abyss was then marked as per figure 4. the next logical step was to show the descent of god to the state of man by connecting the spheres up by lines as shown in figure 5. since this was reminiscent of a lightening-flash, and god was said to have created by mea

four ways of bringing theminto concrete and objective consciousness, and the triplicity of their combinations. just as the three primary colours of red, yellow and blue with white for light and black for dark can paint any picture you can conceive, or the letters of the alphabet tell any story you can imagine, so will the fundamentals of the kabbalistic tree of life explain everything about human-divine relationships you want or need to know. yet yours is the responsibility for learning how to relate these with each other in the right ways. so start by 6 getting themfirmly and deeply enough in yourmind and soul before you begin wondering what to do with them later. even einstein had to begin by counting 1, 2, 3, 4, and shakespeare by learning how to write a, b, c, d. methodology is all ver

it is said: he is all right. in him there is no left hand path. 2 chochmah, wisdom. a wise looking elder holding a book of the law. 3 binah, understanding. a throned matriarch, expressing comprehension. 4 chesed, mercy. a cheerfully benevolent uncrowned but throned king. 5 gevurah, severity. an armed warrior, usually in a chariot. 6 tiferet, beauty. three related figures which are really the same divine king at different stages. first a young naked child (incarnation, second a crucified body (sacrifice, third a crowned and robed priest-king (transformation. the birth, death and resurrection of sacred kings. 7 netzach, victory. a beautiful young woman with a palm branch. 8 hod, glory. an hermaphrodite with the grace of both sexes. 9 yesod, foundation. a naked and virile man. 10 malchut, the

able. this may be why the tree was sometimes seen as the two faces of god, its upper part being the face of macroprosopus or the great creation which it was unsafe for mortals to attempt viewing. the lower portion was the face of microprosopus, or lesser creation, which is a representation of the greater but safe to study. 12 the general idea was that if god got down to our level by concentrating divine consciousness through the tree-system, we might get back to god by a reverse-return procedure. start with intense concentration on each sphere and path, then expand and widen-out our intensified awareness through contemplative states of consciousness until this state reached a realisation of the absolute. practical kabbalists discovered that they had invented a mathematical means of coding

names with the connecting sefirot, they could call up that specific state of consciousness at will just by thinking of the path number. by associating different aspects of god with numerical-letters, kabbalists came to find themselves in constant touch with deity whenever they thought, spoke, or wrote anything at all, and that was really the object of the whole exercise. to bring an awareness of divine energy into every intelligent activity of their lives. what is more, the kabbalists were able to systematise this awareness so that it could be arranged rationally, logically and purposefully, with a definite and comprehensible current of that energy flowing through the whole. this allowed them to lift their lives all of the time towards the ultimate objective, the godhead. see table 1. tab

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

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

preparation for evocation magical evocation of the averse forces is one of the most perilous tasks an adept must undertake. within the initiatic framework of the r. r. et a. c, the initiate should not undertake work of evocation until the 6=5 grade of adeptus major. as a minor adept, the magician at length achieves the knowledge and conversation with his or her holy guardian angel (also known as divine genius) and progressively invokes the forces of the tree of life through the subgrades. only then, 3 having grown into the full consciousness of tiphareth and contact with the divine and angelical forces, is the adept ready to strive to achieve the strength of gevurah. the magical weapon attributed to gevurah is the magic sword, and the primary magical task of the adeptus major is the confr

regimen of magical invocation, and significant self-abnegation together prepare the adept for this perilous undertaking. without such formal preparation, the solitary practitioner should by some means or another first have come into the fullness of the knowledge and conversation with his or her holy guardian angel. the student should have additionally successfully invoked and banished each of the divine, archangelical, and angelical forces in the rituals of this book before setting out to evoke, constrain, and subdue any of the averse forces. should this not be the case, the solitary practitioner should leave magical evocation strictly alone. evocation is not a game to toy with, but a dangerous undertaking even for a major adept. the result of ignoring this warning could be spiritual disas

light of consciousness. the averse forces, qlippoth, spirits, and demons are unconscious forces, which exist in the dark realm beyond our conscious awareness. indeed, the demons are but the "shadows of the gods" a lotus flower opens gracefully in the light, but its root grows in the dark slime beneath the water. each of the forces attributed the tree of life may be likened to a lotus flower. the divine names, archangels, angels, and spheres corresponding to each force are like the petals of the lotus, bathing in the light of consciousness. the corresponding qlippoth, spirits, and demons are the root of the lotus growing in the dark slime. the gods, archangels, and angels are rational or conscious forces. the averse forces comprise the dark, non-rational, frequently repressed, instinctual

. paint a black triangle outline about two inches inside the edge, and glue a round mirror in the center. then add the names and sigil in crayon or in any other easily removable material before each ritual. in the following illustration, the triangle of art bears the names and sigil appropriate for the evocation of zazel, the demonic spirit of the planet saturn, which follows in this chapter. the divine name, archangel, angel, intelligence, and sphere appear in hebrew in the outer triangle. the inner triangle contains the name and the sigil of the demon. the names in the outer section constrain the spirit within the inner triangle. for the spirit to escape, it must first pass by all the divine and angelical forces of saturn that constrain it. the magician's second line of defense is the ma

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

, bedizened, loving. as all the sounds of language are reducible to a few, from whose simplicity the rest can be derived the vowels by broadening, narrowing, and combination into diphthongs, the mute consonants by subdivision of their three groups each into three stages, while particular dialects shift them from one stage to another in regular gradation; so in mythology i reduce the long array of divine personages to their unity, and let their multiplicity spring out of this unity; and we can hardly go wrong in assumingr for deities and heroes a similar coincidence, combination and gradation, according to their characters and particular^ thus, to take an example from the dental xxll preface. functions. how wuotan, donar, and zio partly run into one another has been shewn; logi (lowe, blaze

y-hatted wuotan. what a tender fragrance breathes in those tales of mary, and what has any other poetry to put by the side of them? to the kindly heathen traits is superadded for us that sense of superior sanctity which encompasses this lady. herbs and flowers are named after mary, her images are carried about, and, quite in accordance with the heathen worship, installed on forest trees. she is a divine mother, she is a spinning-wife, she appears as maid of mercy (vierge secourable) to whosoever calls upon her. to the country folk in italy, mary stands well in the foreground of their religion; the madonnas of several churches in naples are looked upon as so many different divine beings, and even as rivals, and a santa venere by their side gives no offence. three marys together (p. 416, not

and they create him one much in the same way as kvasir was engendered (p. 902, conf. 1025n. ovid s fasti 5, 495 535. hyginus 195 relates the same fable of the thracian byrseus. in the beautiful legend of philemon and baucis (ovid's met. 8, 626 721, jupiter and mercury are travelling, and reward their kind entertainers by saving them from the impending deluge (p. 680; a fable of phaedrus makes the divine messenger alone, the god of roads and highways, pass the night with mortals (mercurium, hospitio mulieres olim duae illiberali et sordido receperant. but demeter also is at times represented as travelling and associating with men, as would be natural for all mothers of gods; aesop in fab. 54 makes demeter travel with a swallow and an eel, but when they came to a river the bird flew up, the

on p. 532 from our proper names fanigolt, manigolt (fen-gold, bracelet-gold; conf. haupt^s pref. to engelh. p. x. and what is more, the austrian weisthiimer (3, 687. 712) require by way of fine a shield full of ground gold; and fillingshields with gold meant being liberal. the folk-song in uhland 1, 76-7 makes the mill grind gold and love. how else to explain gold-grinding and gold-meal i cannot divine. i cpuld multiply such examples; i could also, if the task were not reserved for others or another occasion, shew in detail that the same mythic basis, which must be assumed for our own heroic lays, was not foreign either to the carolingian poetry, the product mainly of a german tribe, or even to the british. arthur belongs to the^ wild host^ and the' heaven's wain' morgana coincides with n

ughed. between deifying much and deifying all, it is hard to draw the preface. liii line, for even the most arrant pantheism will admit some exceptions. the limit observed by the greek and even the norse religion appears in those sets of twelve; personification indeed, on which i have inserted a chapter, seems to dip into the domain of pantheism; yet when elements and implements are thought of as divine, they scarcely mean more than our old acquaintances, the gods, presented in a new form: the air melts into wuotan, the hammer into donar, the sword into eor, and sselde (fortune) into wuotan again. the human mind strives to conceive the unfathomable depth of deity in new and ever new ways. some would give our heathenism fetishism for a foundation (p. 104; the truth is, hammer, spear, flint

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

of their tragedy by satyric plays, in which e.g. proteus, similar to our sea-sprite (p. 434, played a leading part. 2 there is yet another way in which a former connexion between gods, wise-women and these genii now and then comes to light. the elf who showers his darts is servant or assistant to the high god of thunder, the cunning dwarf has forged his thunderbolts for him; like gods, they wear divine helmets of invisibility, and the home-sprite has his feet miraculously shod as well; watersprites can assume the shape of fishes and sea-horses, and homesprites those of cats. the weeping nix, the laughing goblin are alike initiated in the mystery of magic tones, and will even un veil it to men that sacrifice. an ancient worship of genii and daemons is proved by sacrifices offered to spirit

an ancient custom to stick swords or knives into a tree standing in the middle of the yard (fornald. sog. 1, 120-1; a man s strength was proved by the depth to which he drove the hatchet into a stem, ra. 97. the jumping into the blue lake savours of the fairy-tale, and comes before us in some other narratives (kinderm. 1, 343. 3, 112. but, what deserves some attention, swedish folktales make the divine foe of giants, him that hurls thunderbolts and throws hammers, himself play with stones as with balls. once, as thor was going past linneryd in smaland with his henchman (the thialfi of the edda, he came upon a giant to whom he was not known, and opened a conversation: whither goes thy way? i go to heaven to fight thor, who has set my stable on fire. thou presumest too much; why, thou hast

tand for the old notion of giants. only we must not carry this too far, but give its due weight to the fact that iotunn and]?urs 3 have in themselves an intelligible meaning. 1 hiilphers 3, 47 speaks of lojlige berattelse om fordna jattar? without going into them. 2 it is quite another thing, when in the debased folktale siegfried the hero degenerates into a giant (whs. heldensage, pp. 301-16, as divine oden himself (p. 155) and thorr are degraded into diivels and dolts. a still later view (altd. bl. 1, 122) regards riese and recke (hero) as all one. 3 schafarik (slov. star. 1, 258) sees nothing in them but geta and thyrsus; at that rate the national name thussagetae must include both. chapter xix. creation. now that we have treated of gods, heroes, elves, and giants, we are at length prep

ria, a cinderella (graff 1, 252, from amr, ambr, ami, ambl (labor assiduus, whence also the hero s name amala (p. 370. as regards askr however, it seems worthy of notice, that legend makes the first king of the saxons, aschanes (askanius, grow up out of the harz rocks, by a fountain-head in the midst of the forest. see ing that the saxons themselves take their name from sahs (saxum, stone, that a divine hero bears the name of sahsnot (p. 203, that other traditions derive the word germani from germinare, beca/use the germans are said to have grown on trees; l we have here the possibility of a complex chain of relationships. the geogr. of eavenna says, the saxons removed from their ancient seats to britain( cum principe suo, nomine anchis. this may be hengist, or still better his son oesc, w

it; so that to the giant element in the titans we may add a daemonic. when the works and days makes the well-known* five races fill five successive ages, the act of creation must needs have been repeated several times; on which point neither the poem itself nor plato (cratyl. 397-8, steph) gives sufficient information. first came the golden race of blissful daimones, next the silver one of weaker divine beings, thirdly, the brazen one of warriors sprung from ash-trees, fourthly, the race of heroes, fifthly, the iron one of men now living. the omission of a metal designation for the fourth race is of itself enough to make the statement look imperfect. dimmest of all is the second race, which also plato passes over, discussing only daemons, heroes and men: will the diminutive stature of thes

GRIMOIRE OF TURIEL

abor. hail o mighty god, for in thy power alone abideth the key to all exorcising of principalities, powers, thrones, angels and spirits. amen. then bless your girdle, saying: o god who by the breath of thy nostrils framed heaven and earth and wonderfully disposed all things therein in six days, grant that this now brought to perfection by thine unworthy servant may be by thee blessed and receive divine virtue, power and jnfluence from thee that every thing therein contained may fully operate according to the hope and confidence of me thine tmworthy servant through jesus christ our lord and saviour. amen. the blessing of the light i bless thee in the name of the father. o holy, holy lord, god, heaven and earth are fuil of thy glory before whose face there is a bright shining light forever;

and holy ghost. asperges me, etc. benediction of the lamens (symbois. circles: o god thou god of my salvation i call upon thee by the mysteries of thy most holy name, on, st. agla, i worship and beseech thee by thy names el, elohim, elohe, zebaoth, and by thy mighty name tetragrammaton, saday, that thou wilt be seen in the power and force of these thy most holy names so written filling them with divine virtue and influence through jesus christ our lord. benediction of the pentacles: eternal god which, by thy holy wisdom, hast caused great power and virtue to lie hidden in the characters and holy writings of thy spirits and angels, and hast given unto man that with them, faithfully used, power thereby to work many things; bless these, o lord, framed and written by the hand of me thine unwo

jesus christ our lord. benediction of the pentacles: eternal god which, by thy holy wisdom, hast caused great power and virtue to lie hidden in the characters and holy writings of thy spirits and angels, and hast given unto man that with them, faithfully used, power thereby to work many things; bless these, o lord, framed and written by the hand of me thine unworthy servant that being filled with divine virtue and influence by thy commands, o most holy god, they may shew forth their virtue and power to thy praise and glory through jesus christ our lord. amen. i bless and consecrate you in the name of the father, the son, and the holy ghost, the god of abraham, isaac, and jacob. asperges me, etc. amen. benediction of the garment o holy, blessed and eternal lord god who art the god of purity

and assist me in the operation that i undertake under the auspices of the third brilliant luminary of the firmament; be favourable to my entreaties in the name of adonay sabaoth. the secret grimoire invocation of wednesday (mercury: run to me with speed, come to me ye spirits of mercury who preside over the operation of this day, hear favourably the present invocation that i make to you under the divine names of venoel, uranel, be kind and ready to second my undertakings. render them efficacious. the secret grimoire invocation for thursday (jupiter) come speedily ye olepid spirits who preside over the operation of this day. come, incomprehensible zebarel and all your legions, haste to my ass stance and be propitious to my undertakings, be kind and refuse me not your powerful aid and assist

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

l the privileges of nature, and all benefits and gifts equally with all of mankind; and to be free from the shackles of superstition, the limits of ignorance, and suffering [28] the work of the order.using the word work in an official sense. consists of teaching, studying, and testing such laws of god and nature as make our members masters in the holy temple (the physical body, and workers in the divine laboratory (nature's domains. this enables the fratres and sorores to render more efficient help to those who do not know, who need or require help and assistance. therefore, the order is a school, a college, a fraternity, with a laboratory. the members are students and workers. the graduates are unselfish servants of god to mankind, efficiently educated, trained, and experienced, attuned w

is enables the fratres and sorores to render more efficient help to those who do not know, who need or require help and assistance. therefore, the order is a school, a college, a fraternity, with a laboratory. the members are students and workers. the graduates are unselfish servants of god to mankind, efficiently educated, trained, and experienced, attuned with the mighty forces of the cosmic or divine mind, and masters of matter, space, and time. this makes them essentially mystics, adepts, and magi.creators of their own destiny. there are no other benefits or rights. all members are pledged to give unselfish service, without other hope or expectation of remuneration than to evolve the self and prepare it for greater work. jurisdiction masters of subordinate lodges, in all jurisdictions

from ebbing life at the west, to its dismal darkness of the north, likewise teaches man that life is continuous and immortal, rising again and again in the east, the south, and the west. in the east is the new life begun. from the east comes forth the glory of god "which is of god" therefore, in our lodges, the east is the point in which all fratres and sorores seek that dawn of illumination and divine resurrection, from the "dismal darkness of the north" that will make them free from the superstitions of darkness (ignorance, and the fears of night (evil. for this reason, the east is always respected and saluted, as the "place of divine illumination and resurrection" it must be so regarded at all times, and must never be occupied by the profane (unilluminated, uninitiated) or the unworthy

tion and resurrection" it must be so regarded at all times, and must never be occupied by the profane (unilluminated, uninitiated) or the unworthy. the "south" the "south" in our lodges, is that point where the sun (source of illumination) shines in the greatest glory and strength, and finds the culmination of its ascendency in the realm of heaven (spirituality. therefore, this point is where the divine mind finds fullest (spiritual) expression, and is occupied in all lodges by the chaplain, the spiritual representative of god in his temple. from the "south" shall come words of prayer and holy blessings, in all matter of our work and service for god and man. the "west" in the "west" the sun of life slowly resigns itself to the close of its journey, and, in radiant splendor, goes to rest in

dst" it is "the point within the inner circle (the outer circle is the temple; the inner circle is the lodge) thus, it is "the triangle within the two circles" it indicates, therefore, that god is in all places (lodges.meeting places, at all times (temple.time; therefore, he is omnipresent. the shekinah is illuminated at all convocations, to symbolize the "fire and fervor, flame and light" of the divine presence. three candles are used upon the shekinah to remind us of the law that with no less than three "points" can perfect manifestations exist. the shekinah is placed with its third point toward the west, so that the "presence of god" may manifest in the west, where dwell the children of light in peace, love, and meditation. the outer two points of the shekinah are toward the north and s

HAMIL THE ROSICRUCIAN SEER

eir antecedent habits and opinions; in other words 'a jew seems to remain a jew, a catholic a catholic, and a miser as fond of his gold as before' exactly so; and what idea more rational than the soul, which i presume mr s. allows to be the reasoning faculty when on earth, retaining its erratic dogmas for a short period (for what is1000years or so to eternity, and when it becomes illumined by the divine mind, and capable of solvingourdoubts, being placed beyond the reach of mortals however magnetic. had these clairvoyantsaffirmedthat the souls of the defunct became immediate converts to romanism or even orthodox church of england, i should have become a rationalist at once. notwithstandingjung, whosetheoryofpneumatology*i conceive to be the best in our language, has the following for the 3

hades, the possibility of a communion with the souls of the departed and the spirit world, particularly the ministry of guardian angels-doctrines which appeared novel to the great body of the protestant faith, though strictly scriptural and strenuously asserted by the ancient fathers and numerous modem author255 ities of the church of england.theclaims of mahomet ]acobbehmen, or swedenborg, to a divine mission arose from their cases being isolated, though exceedingly elevated, instances of spontaneous somnambulism; but surely the demonstration of the existence of animal magnetism by mesmer, the discovery of clairvoyance by de puysegur, and the phenomena since elicited by an almost countless number of somnambulists, tending incontestibly to prove that the great disposer of all things has t

egur, and the phenomena since elicited by an almost countless number of somnambulists, tending incontestibly to prove that the great disposer of all things has thus placed the same powers in the hands of every man, irrespectively of his creed or station, ought to be deemed sufficient to strip from their revelations everyparticle of a belief in their being the,result of aspecialinterpositionof the divine will, but leave their statements as to the spirit world to be attested or refuted by subsequent investigations. in m. cahagnet's theorem 'that the soul is an intelligent being or fluid, independent in that (the magnetic) state of the material body, and able to see, hear, feel, and converse with another being at a distance,'mrsandby demurs to the logical accuracy of the termindependent.tomsy

r &c, is to support thedoctrine:of emanuel swedenborg. but to this also i must, with due deference, object: in the first place, it is plain that m. cahagnet and davis are neither of them believers in swedenborgianism or any otherismbut pure theism, although their revelations strongly confirm a multitude ofstatementsmade by the swede.thatswedenborg sincerely believed in his own being a special and divine commission, it would be a libel upon humanity to deny; that he was, though ignorant of it himself, a natural somnambulist, i think no one, conversant with animal magnet255 ism, can reasonably doubt, and it has. been held by many magnetizers.whose opinions well deserve attention, that in this magnetic state he became possessed of the facultyofclair255 voyance, fell into a connexion with the

fthezoist,to offer the following notes upon the subject, trusting they may prove the germ of a more full and able essay by one of your learned correspondents. it would trespass too much upon your space to attempt to elucidate the origin and various modes of divination by the crystal, of the antiquity and wide-spread belief in which there exist innumerable testimonies, sacred and profane; from the divine responses by the urim and thummim, men255 tioned in the old testament" to josephus, who in his history declares it to be more than200years since the stones of the ephod hadgivenan answer by their extraordinary lustre; and from porphyry, iamblichus, and psellus, to the magiciansofcairo and the peepers and speculators in england at the present day. with respect to the 'superstitious rites, th

HANDBOOK OF EGYPTIAN MYTHOLOGY

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

l enough to blind or kill. from early times on, the egyptians believed that they needed a spiritual leader who could treat with the dangerous world of the gods on behalf of humanity. this leader was usually a king with semidivine status. in egypt, concepts that might in other cultures belong to the realm of abstract philosophy were expressed by symbols, images, and, to a lesser extent, myths. the divine order envisaged by the egyptians placed their country at the center of the created world. this world was still surrounded by the primeval waters (the nun) from which the creator had originally emerged. the ultimate source of the nile and the inundation was believed to be in the nun. foreign lands and the deserts that bordered the nile valley were said to belong to the realm of chaos (isfet

aced their country at the center of the created world. this world was still surrounded by the primeval waters (the nun) from which the creator had originally emerged. the ultimate source of the nile and the inundation was believed to be in the nun. foreign lands and the deserts that bordered the nile valley were said to belong to the realm of chaos (isfet, the force that constantly threatened the divine order. there was a tradition that the creator and the numerous gods and goddesses whom he/she had created originally lived in egypt itself. at the beginning of history they withdrew up into the heavens or down under the earth, though their spirits might be persuaded to reside in shrines built for them by the king. the egyptians believed that some supernatural beings could still be encounter

t. the images used in art were felt to have power to affect the real world, so order had to be shown triumphing over chaos and good over evil. violent mythical episodes such as that in which seth tears out the eye of horus were not represented directly. the king and the gods from the first dynasty onward, every egyptian king was called a horus. the extent to which egyptian rulers were regarded as divine is much disputed,12 but the kings of the early dynastic period certainly enjoyed more power and responsibility than anyone else in their culture. they were rulers of the first large nation-state in history. the king was the political, religious, and military leader of this state. royal annals for the early dynastic period partially survive in a copy on the palermo stone and related fragment

images of living creatures. in the writing of the pyramid texts, potentially harmful creatures such as snakes, scorpions, and some kinds of birds and people are often shown dismembered or skewered with knives. this suggests that there was a strong fear of the latent power of images during this period. the texts themselves seem to have been adapted from a variety of genres, such as hymns, lists of divine names and epithets, spells from the type of magic used in daily life, and the recitations that accompanied ritual actions. many were composed in the first person and would have been highly dramatic when spoken or chanted aloud. some of the incantations may have been passed down orally for many generations and only written down when the pyramid texts were first assembled. the majority of the

HEAVEN HELL

ir overlord and god, and his priests taught that all the gods of the dead, including osiris, lived through his words, and that such refreshing as the beings of the tuat enjoyed each day was due to his grace and light during his passage through their regions and circles. moreover, according to the dogmas of the priests of amen-ra, only those who were fortunate enough to secure a place p. xi in the divine bark of the god could hope to traverse the tuat unharmed, and only those who were his elect had the certainty of being re-born daily, with a new supply of strength and life, and of becoming of like nature and substance with him. in the book of gates the dogmas and doctrines of osiris are far more prominent, and the state of the beatified closely resembles that described in the "book of the

beatified live for ever in the kingdom of osiris, and feed daily upon the heavenly wheat of righteousness that springs from the body of osiris, which is eternal; he is righteousness itself, and they are righteous, and they live by eating the body of their god daily. on the other hand, the p. xii wicked, i.e, those who did not believe in the great god or make offerings, are hacked to pieces by the divine messengers of wrath, and their bodies, souls, and spirits are consumed by fire once and for all. the egyptians had no belief in a purgatory. the fires of the other world were, it is true, occupied daily in burning up the damned and the opponents of the sun-god, but each day brought its own supply of bodies, souls, spirits, demons, etc, for annihilation. in all the books of the other world w

f the winds. may i become a spirit therein, may i eat therein, may i drink therein, may i plough therein, may i reap therein, may i fight therein, may i make love therein, may my words be powerful therein, may i never be in a state of servitude therein, and may i be in authority therein [let me] live with the god hetep, clothed, and not despoiled by the 'lords of the north' 1 and may the lords of divine things bring food unto me. may he make me to go forward and may i come forth; may he bring my power to me there, may i receive it, and may my equipment be from the god hetep. may i gain dominion over the great and mighty word which is in my body in this my place, and by it i shall have memory and not forget" the pools and places in sekhet-hetepet which the deceased mentions as having a desi

arents, and with his kinsfolk, and with those who have worked for him upon earth: then verily the heart which is provided [with words of power] shall be removed from ra, and the choice oxen for sacrifice shall be driven away from the altars of the gods, and the bread-cakes shall not be shattered, and the white bread-cakes shall not be broken in pieces, the meat-offering shall not be cut up in the divine chamber of sacrifice, and for you ropes shall not be coiled, and for you boats shall not be manned "but if he shall be with his father when he appeareth, and if he shall receive his mother when she maketh herself visible, and if he shall be rejoined to his ancestors and to his fathers and his mothers, and his men and his women, and his little p. 69 children, and his beloved ones, and his fo

nd on earth, and in neter-kher, and in the sky, and in aakeb (i.e, a region of the sky, and in hap (the nile, and in akeb (i.e. the watery abyss of the sky, and in het-ur-kau, and in tetu, and in tetet, and in pa-ur, and in abakher, and in abtu: then verily the bread-cakes shall be shattered, and the white bread-cakes shall be broken in pieces, and verily the meat offerings shall be cut up in the divine chamber of sacrifice, and verily ropes shall be coiled, and verily boats shall be manned, and verily the boat of ra shall journey on its way, being rowed by the mariners of the akhemu-seku and the akhemu-urtchu; now his name is unknown, his name is unknown "the goddess hathor surroundeth sepa with the magical protection of life, but it is seb who equippeth him. 1 the sister of sepa [and] wi

HELENA BLAVATSKY NIGHTMARE TALES

now, those who are the reigning princes, reign by virtue of their personal merits. it is thegreatness of heart, the nobility of character, their superior qualities of observation, wisdom, love of truth andjustice, that have raised them to the dignity of heirs to the thrones, of kings and queens. the crowns, byauthority and the grace of god, have been thrown off, and they now rule by "the grace of divine humanity,"chosen unanimously by recognition of their fitness to rule, and the reverential love of their voluntary subjects. all around seems strangely changed. ambition, grasping greediness or envy- miscalled patriotism- existno longer. cruel selfishness has made room for just altruism and cold indifference to the wants of themillions no longer finds favour in the sight of the favoured few

into the general symbolism of thelotus and the particular symbolism of the blue lotus. this mysterious and sacred plant has been consideredthrough the ages, both in egypt and in india, as a symbol of the universe. not a monument in the valley ofthe nile, not a papyrus, without this plant in an honoured place. on the capitals of the egyptian pillars, on thethrones and even the head-dresses of the divine kings, the lotus is everywhere found as a symbol of theuniverse. it inevitably became an indispensable attribute of every creative god, as of every creative goddess,the latter being, philosophically considered, only the feminine aspect of the god, at first androgynous,afterwards male. it is from padma-yoni "the bosom of the lotus" from absolute space, or from the universe outside timeand sp

believe the legends he was as selfish and deceitful as he was beautiful. when the prince had attained the appointed age, the god speaking through the mouth of the same courtpriest, charged the king to keep his promise; but when each time ambarisha invented some excuse topostpone the hour of sacrifice, the god at last grew annoyed. being a jealous and angry god, he threatenedthe king with all his divine wrath. for a long time, neither commands nor threats produced the desired effect. as long as there were sacred cowsto be transferred from the royal cowsheds to those of the brahmans, as long as there was money in thetreasury to fill the temple crypts, the brahmans succeeded in keeping varuna quiet. but when there were nomore cows, when there was no more money, the god threatened to overthro

here were nomore cows, when there was no more money, the god threatened to overthrow the king, his palace and hisheirs, and if they escaped, to burn them alive. the poor king, finding himself at the end of his resources,summoned his first-born and informed him of the fate which awaited him. but devarata lent a deaf ear tothese tidings. he refused to submit to the double weight of the paternal and divine will. so, when the sacrificial fires had been lighted and all the good towns-folk of ayodhya had gathered together,full of emotion, the heir-apparent was absent from the festival. he had concealed himself in the forests of the yogis. now, these forests had been inhabited by holy hermits, and devarata knew that there be would beunassailable and impregnable. he might be seen there, but no one

s form only to a human shape, oozesout suddenly from the top of the head, expands, loses its form and scatters. and i say to myself "this isinsanity; life-long, incurable insanity, for the principle of intelligence is not paralyzed or extinguishedtemporarily, but has just deserted the tabernacle for ever, ejected from it by the terrible force of the suddenblow. the link between the animal and the divine essence is broken. and as the unfamiliar term"divine" is mentally uttered my "thought- laughs. suddenly i hear again my far-off yet near voice pronouncing emphatically and close by me the words."why my sister has so suddenly ceased writing. and before the two final words "to me" have completedthe sentence, i see a long series of sad events, immediately following the catastrophe. i behold th

HELENA BLAVATSKY THE KEY TO THEOSOPHY

the legal status of the theosophical society 347 note by the editor: the page numbers refer to the book edition and have no meaning in this file. despite careful checking for typos there may still be a few left. theosophy and the theosophical society the meaning of the name q. theosophy and its doctrines are often referred to as a newfangled religion. is it a religion? a. it is not. theosophy is divine knowledge or science. q. what is the real meaning of the term? a "divine wisdom (theosophia) or wisdom of the gods, as (theogonia, genealogy of the gods. the word 'theos' means a god in greek, one of the divine beings, certainly not "god" in the sense attached in our day to the term. therefore, it is not "wisdom of god" as translated by some, but divine wisdom such as that possessed by the

ical system, is generally attributed to the third century, yet, if diogenes la rtius is to be credited, its origin is much earlier, as he attributed the system to an egyptian priest, pot-amun, who lived in the early days of the ptolemaic dynasty. the same author tells us that the name is coptic, and signifies one consecrated to amun, the god of wisdom. theosophy is the equivalent of brahma-vidya, divine knowledge. q. what was the object of this system? a. first of all to inculcate certain great moral truths upon its disciples, and all those who were "lovers of the truth" hence the motto adopted by the theosophical society "there is no religion higher than truth" eclectic theosophy was divided under three heads: 1. belief in one absolute, incomprehensible and supreme deity, or infinite esse

"there is no religion higher than truth" eclectic theosophy was divided under three heads: 1. belief in one absolute, incomprehensible and supreme deity, or infinite essence, which is the root of all nature, and of all that is, visible and invisible. 2. belief in man's eternal immortal nature, because, being a radiation of the universal soul, it is of an identical essence with it. 3. theurgy, or "divine work" or producing a work of gods; from theoi "gods" and ergein "to work" the term is very old, but, as it belongs to the vocabulary of the mysteries, was not in popular use. it was a mystic belief-practically proven by initiated adepts and priests-that, by making oneself as pure as the incorporeal beings-i.e, by returning to one's pristine purity of nature-man could move the gods to impart

ork" or producing a work of gods; from theoi "gods" and ergein "to work" the term is very old, but, as it belongs to the vocabulary of the mysteries, was not in popular use. it was a mystic belief-practically proven by initiated adepts and priests-that, by making oneself as pure as the incorporeal beings-i.e, by returning to one's pristine purity of nature-man could move the gods to impart to him divine mysteries, and even cause them to become occasionally visible, either subjectively or objectively. it was the transcendental aspect of what is now called spiritualism; but having been abused and misconceived by the populace, it had come to be regarded by some as necromancy, and was generally forbidden. a travestied practice of the theurgy of iamblichus lingers still in the ceremonial magic

ect of what is now called spiritualism; but having been abused and misconceived by the populace, it had come to be regarded by some as necromancy, and was generally forbidden. a travestied practice of the theurgy of iamblichus lingers still in the ceremonial magic of some modern cabalists. modern theosophy avoids and rejects both these kinds of magic and "necromancy" as being very dangerous. real divine theurgy requires an almost superhuman purity and holiness of life; otherwise it degenerates into mediumship or black magic. the immediate disciples of ammonius saccas, who was called theodidaktos "god-taught"-such as plotinus and his follower porphyry-rejected theurgy at first, but were finally reconciled to it through iamblichus, who wrote a work to that effect entitled de mysteriis, under

HEPTAMERON

of time; for as the time is changed, so the names are to be altered. and in the outermost circle, let there be drawn in the four angles, the names of the presidential angels of the air, that day wherein you would do this work; to wit, the name of the king and his three ministers. without the circle, in four angles, let penheptameron 2 tagones be made. in the inner circle let there be written four divine names with crosses interposed in the middle of the circle; to wit, towards the east let there be written alpha, and towards the west let there be written omega; and let a cross divide the middle of the circle. when the circle is thus finished, according to the rule now before written, you shall proceed. of the names of the hours, and the angels ruling them. it is also to be known, that the

our parts of the world, in the circle. a morule, taneha, latisten, rabur, taneha, latisten. escha, aladia, alpha& omega, leyste, oriston, adonay: o my most merciful heavenly father, have mercy upon me, although a sinner; make appear the arm of thy power in me this day (although thy unworthy child) against these obstinate and pernicious spirits, that i by thy will may be made a contemplator of thy divine works, and may be illustrated with all wisdom, and alwaies worship and glorifie thy name. i humbly implore and beseech thee, that these spirits which i call by thy judgement, may be bound and constrained to come, and give true and perfect answers to those things which i shall ask them, and that they may declare and shew unto us those things which by me or us shall be commanded them, not hur

HINE P OVEN READY CHAOS

be concerned with removing or transcending the ego- behind which, it is implied, is a higher self. the fiction of higher- lower self maintains the divide between spirituality and everyday experience. personally, i prefer the idea that we are each a multiplicity of selves, or, as tantra has it, a squirming ball of shaktis (desire-comlexes) interacting (but not all at once) with shiva (or kia, the divine spark of consciousness. another useful concept is that of, rather than overcoming the ego, shifting from a condition of ego-centredness, to that of exo-centredness. in the former, the self is maintained by rejecting all that it is not, of being seperate to others. for the 66 phil hine latter, the self is constantly renewed (and modified) through a process of engagement with others. as shown

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

te. 1 a suggestive inquiry into the hermetic i\1ystery with a dissertati n on the more celebrated of the alchemical philosophers, was published anonymously in 1850. it was not by thomas south but by his daughter mary anne (later atwood. in his hermetica catalogue no. 25 (summer 1981) mr r. a. gilbert described it as an attempt to 'explain alchemy as a science of the soul by which the adept sought divine union by way of illumination gained in an exalted form of weare so sorry we could not see more of you whilst in london. we returned from yorkshire last evening and mrs ayton is decidedly the better for the change, in fact as nearly as possible, herself again. i meant to mention a book to you, but had not the opportunity. it is the revd- south 1142.1.8 ihermet c myste!y, ilondon i 1850 \8 0

might be useful. since my return i have been so occupied with parochial and other matters, that i have not been able to find time to touch a [retort] or [crucible [ayton drew small diagrams to illustrate the latter] by this post i send you a copy of a photograph ofthe magnum opus which i got from vienna. i had some photographs made of it, and, as you are one of the few who take an interest in the divine art, be pleased to accept it. take care as you undo it that you do not tear it. when the original came to me it was folded, and the mark of the folding has been reproduced in the photograph. wherefore, i put it on a roller to send. i have been going to send it for months, but being so very busy, i kept putting it off. i have not yet made out the smallest print in it for want of time. the wh

them. i am glad that mrs gardner and yourself are well, tho' the weather has been abominable and seems likely to continue so. i am only moderately well and cannot walk as i used to do. yet i do get out every fine day. i do hope england will not be dragged into this jap-russ war. the jesuits are behind it all. gladstone, with the jesuits behind him, in a public speech, alluded to the tsar as the "divine figure of the north. the jesuits have been calculating on the 108 thealchemist of the golden dawn supposed huge power of russia to crush protestant england. the supposed great power seems likely to turn out to have been a big bubble, which having become too large, bursts. if so, it will make a great difference, a great bully having been removed. there is a noted person coming to reside at l

HP LOVECRAFT POETRY AND THE GODS

if searching for an elusive treasure, she suddenly came upon something which dispelled her languor. an observer could have read her thoughts and told that she had discovered some image or dream which brought her nearer to her unattained goal than any image or dream she had seen before. it was only a bit of vers libre, that pitiful compromise of the poet who overleaps prose yet falls short of the divine melody of numbers; but it had in it all the unstudied music of a bard who lives and feels, who gropes ecstatically for unveiled beauty. devoid of regularity, it yet had the harmony of winged, spontaneous words, a harmony missing from the formal, convention-bound verse she had known. as she read on, her surroundings gradually faded, and soon there lay about her only the mists of dream, the p

y, as would have the radiance of lofty olympus; for in this lesser court the father of gods had tempered his glories for the sight of mortals. before the laurel-draped mouth of the corycian cave sat in a row six noble forms with the aspect of mortals, but the countenances of gods. these the dreamer recognized from images of them which she had beheld, and she knew that they were none else than the divine maeonides, the avernian dante, the more than mortal shakespeare, the chaos-exploring milton, the cosmic goethe and the musalan keats. these were those messengers whom the gods had sent to tell men that pan had passed not away, but only slept; for it is in poetry that gods speak to men. then spake the thunderer "0 daughter for, being one of my endless line, thou art indeed my daughter behold

ese were those messengers whom the gods had sent to tell men that pan had passed not away, but only slept; for it is in poetry that gods speak to men. then spake the thunderer "0 daughter for, being one of my endless line, thou art indeed my daughter behold upon ivory thrones of honour the august messengers gods have sent down that in the words and writing of men there may be still some traces of divine beauty. other bards have men justly crowned with enduring laurels, but these hath apollo crowned, and these have i set in places apart, as mortals who have spoken the language of the gods. long have we dreamed in lotosgardens beyond the west, and spoken only through our dreams; but the time approaches when our voices shall not be silent. it is a time of awakening and change. once more hath

let thy lamp at midnight hour be seen in some high lonely tower, where i might oft outwatch the bear with thrice-great hermes, or unsphere the spirit of plato, to unfold what worlds or what vast regions hold the immortal mind, that hath forsook her mansion in this fleshy nook* sometime let gorgeous tragedy in sceptered pall come sweeping by, presenting thebes, or pelop s line, or the tale of troy divine. last of all came the young voice of keats, closest of all the messengers to the beauteous faun-folk: heard melodies are sweet, but those unheard are sweeter, therefore, yet sweep pipes, play on* when old age shall this generation waste, thou shalt remain, in midst of other woe than ours, a friend to man, to whom thou say st "beauty is truth- truth beauty- that is all ye know on earth, and

HP LOVECRAFT THE TREE

and advice; this charity producing two images of unheard of beauty, the lovelier of which would eclipse even the dreams of poets. with joy the sculptors hailed the tyrant's offer, so that in the days that followed their slaves heard the ceaseless blows of chisels. not from each other did kalos and musides conceal their work, but the sight was for them alone. saving theirs, no eyes beheld the two divine figures released by skillful blows from the rough blocks that had imprisoned them since the world began. at night, as of yore, musides sought the banquet halls of tegea whilst kalos wandered alone in the olive grove. but as time passed, men observed a want of gaiety in the once sparkling musides. it was strange, they said amongst themselves that depression should thus seize one with so grea

INITIATION INTO HERMETICS

ervently vanished more and more in nebulous distances. provided the one or the other did start to work on the progress after instructions so highly praised, his good will and diligence never saw any practical results. apart from that, nobody could reliably answer to his pressing questions, whether or not just this way he had selected, was the correct one for his individual case. just at this time divine providence decided to help all those seekers who have been searching with tough endurance to find means and ways for their spiritual development. through this book universal methods are given into the hands of mankind by a highest initiate who was chosen by divine providence for this special task. it can be said without exaggeration that never before have these complete magical methods been

lways two basic qualities, which must be clearly distinguished in each element. religions have always imputed the good to the active and the evil to the passive side. but fundamentally spoken, there are no such things as good or bad; they are nothing but human conceptions. in the universe there is neither good nor evil, because everything has been created according to immutable rules, wherein the divine principle is reflected and only by knowing these rules, shall we be able to come near to the divinity. as mentioned before, the fiery principle owns the expansion, which i shall call electrical fluid for the sake of better comprehension. this definition does not just point to the roughly material electricity in spite of its having a certain analogy to it. every one will realize at once, of

free a visible effect which is called disease. for disharmony in the form of sickness is already an essential disturbance in the workshop of the elements inside the body. the main condition for the novice is to concentrate himself absolutely on his body. the outwardly visible expression of the body resembles that of a beautiful garment, an beauty, in all its aspects, is likewise an aspect of the divine nature beauty, properly speaking, is not only that which pleases us or appears to be sympathetic to our taste, because sympathy or antipathy are dependent on the interaction of the elements. genuine health is rather a basic condition of our spiritual rising. if we like to live in beauty, we must form our house, our flat, or, in this case, our body beautifully and fill it with harmony. accor

ter of fire, as center of the soul, is in the umbilical region and is named manipura. the center of air as compensatory element is in the region of the heart and is termed anahata. the center of the ether or principle of akasa is found in the region of the neck and is named visudha. another center, that of volition and intellect, is between the eyebrows and is called ajna. as the supreme and most divine center is regarded as the thousand-petaled lotus, named sahasrara from which derive and are influenced all the other powers of the centers. beginning at the top, from the supreme center, along the neck, down to the lowest center, like a channel runs the so-called susumna or the akasa-principle already known to us, liable for the connection and control of the entire centers. later on, i shal

as 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 it evident that body and soul serve only as a veil or garment for the spirit. the spirit is the immortal part and the image of god. it is not easy to define something divine, immortal, imperishable, and to put it into the correct terms. but here, as well as with any other problems, the key of the four-pole magnet will be a great help for us. from the supreme prototype (akasa, the original source of all beings, has proceeded the spirit, the spiritual ego with the four specific elemental qualities, proper to the immortal spirit, which was created in god s image

INTERVIEW WITH ANDREW CHUMBLEY

witchblood? ac: different streams of british traditional craft have different patron deities, ancestors and spirits. if one is able to oversee this diversity certain strands of commonality may be perceived. if one may seek amongst these strands amidst the many other kinds of shared features, one may speak about a body of lore that exists in the old craft which incorporates a gnostic faith in the divine serpent of light, in the host of the gregori, in the children of earth sired by the watchers, in the lineage of descent via lilith, mahazael, cain, tubal-cain, naamah, and the clans of the wanderers onward to the present-day initiates of arte. speaking from my knowledge of the ophite-sabbatic lore within the cultus, its historical provenance is primarily rooted in oral transmission. nonethe

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

s of body, mind, emotions, and will that the initiate has the first taste of rulership of the inner world. rulership of the inner world means a sense of reality and purpose in what one does. we have all had those moments of power, of knowing that we are alive, and that the world is meaningful. they are rare moments and usually we attribute them to an external trigger, perhaps even a mysterious or divine source. when we discover that we can have those moments at will, then we have begun the lifelong task of rulership of the inner world. the magical name of this task is the quest for meaning. rulership of the outer world when we have the first task well in hand, we are ready to remanifest its results in our lives. to rule the outer world, we have to know what we like, and what we have decide

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

is considered in its own right as the custodian of specific ritual instruments and aspects of ritual practice. whilst the retinue constitute a pantheon in their own right, it is in keeping with the customs of our nameless faith and the mystery of the iconostasis, that our deities are often syncretised with the saints and deities of the so-called mortal faiths of man, that is, with the revered and divine personae of our localities presiding churches and holy sites. it is thus our custom to call many souls to walk in the procession of the hidden faith. what follows below is a call, adapted from the dragon-book of essex, for evoking the sovereign witch-father mahazhael. it is intended for the use of a covine or working lodge of arte. the lord mahazhael is revered as the guardian of the northe

IRISH WITCHCRAFT AND DEMONOLOGY

cause of the doctor's destruction. it is; even said that he gave orders that the candle should be put into his coffin and buried with him. so, we may presume, dr. colville evaded the payment of his debt. our readers may perchance wonder why such stories as the above should have become connected with the reverend gentleman. and an explanation is not hard to be found. dr. colville was a well-known divine, possessed of great wealth (inherited lawfully, we may presume, and enjoyed considerable influence in the country-side. at this time p. 85 ulster was overrun by triumphant presbyterianism, which the doctor, as a firm upholder of episcopacy, opposed with all his might, and thereupon was spoken of with great acerbity by his opponents. it is not too uncharitable, therefore, to assume that thes

emed entirely of opinion that the jury could not bring them in guilty upon the sole testimony of the afflicted person's visionary images. he said he could not doubt but that the whole matter was preternatural and diabolical, but he conceived that. had the persons accused been really witches and in compact with the devil, it could hardly be presumed that they should be such constant attenders upon divine service, both in public and private" unfortunately his brother on the bench was not so open-minded. judge macartney, who is almost certainly the counsel for the plaintiff in the lostin case, differed altogether from him, and thought that the jury might well bring them in guilty. p. 221 the twelve good men and true lost no time in doing so, and, in accordance with the statute, the prisoners

ISIS UNVEILED

like so many spores of fungi after a rainy day' we will not even stop to consider the alleged millions of spiritualists; for the majority lack the courage to break away from their respective religious denominations. these are the back-door nicodemuses. and now with hlate let us inquire. what is truth? where is it to be searched for amid thb multitude of warring sects? each claims to be based upon divine revelation, and each to have the keys of the celestial gates. is any one of them in possession of this rare truth? or, must we exclaim with the buddhist philosopher "there is but one truth on earth, and it is unchangeable: and this is that there is no truth on it" though we have no disposition whatever to trench upon the ground that has been so exhaustively gleaned by those learned scholars

eek spouse of christ never disdains to retaliate on helpless victims. having successfully performed her part of deus ex mataind from behind the french bench, which has not scrupled to disgrace itself for her, the church of rome sets to work and shows in the year 1876 what she can do. from the whirling tables and dancing pencils of profane spiritualism, the christian world is warned to turn to the divine 'mira- cles' of lourdes. meanwhile the ecclesiastical authorities utilise their time in arranging for other more easy triumphs, calculated to scare the superstitious out of their senses. so, acting under orders, the clei^ hurl dramatic, if not very impressive anathemas from every catholic diocese; threaten right and left; excommunicate and curse. per- ceiving, finally, that her thunderbolts

perverted its sense with respect to tbe idea of bell-torments. according to bis doctrine, when sodom and gomorrah aie said to be su fering 'eternal fire' we must understand it (xdy in tbe sense of tbat fire "not being extinguished till both cities were entirdy consumed" but, as to hell-fire the words must be understood in tbe strictest sense of infinite duration. such is tbe decree of tbe learned divine. for tbe duration of the punishment of tbe wicked must be proportionate to the eternal happiness of the righteous. so be s^rs "these (speaking of tbe wicked "sballgoaway its koxatm airnnon into eternal punishment; but tbe ri^teous ds w^ otwvuif into life eternal* tbe reverend t. swinden' commenting on tbe speculations of bis predecessors, fills a whole volume with unanswerable arguments, te

s and constant a fire could not be there supposed; and, 2nd, that it must want the nitrous particles in the air to sustain and keep it alive "and how" says he "can a fire be eternal, when, by degrees, the whole substance of the earth must be consumed thereby* the skeptical gentleman had evidently forgotten that centuries ago st, augustine solved the di sculty. have we not the word of this learned divine that hell, nevertheless, ia in the center of the earth, for "god supphes the central fire with air iy a miracuf" the argument is unanswerable, and so we will not seek to upset it* the christians were the first to make the existence of satan a dogma of the church. and once that she had established it, she had to struggle for over 1700 years for the repression of a mysterious force which it w

eve neither in devil nor spirit, are more than likely to ridicule m. des mousseauz's books without reading them, for they really contain so many facts of profound scientific interest! but what can we expect in our own age of unbelief when we find plato, over twenty-two centuries ago, complaining of the same "me, too" says he, in his euihyj^mm "when i say anything in the public assembly concerning divine things, and predict to them what is going to happen, they ridicule as mad; and although nothing that i hone predicted has proved wurue, yet they envy all such men as we are. however, we ought not to heed, but pursue our own way" the literary resources of the vatican and other catholic repositories of learning must have been freely placed at the disposal of these modem authors. when one has

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

ication. it comprises three separate gestures: 1. the invocation of the god-name ruling the element earth. 2. tracing the appropriate invoking earth pentagram. 3. summoning the appropriate presiding genius which rules over the question at hand. in the qabalah, which is the occult philosophy upon which this initiated interpretation of geomancy is predicted, the element of earth is placed under the divine aegis of that aspect of god attributed to malkuth, the tenth sephirah on the tree of life. the divine name is adonai ha-aretz meaning 'the lord of the earth (its pronunciation can be described thus: ahdoh- nye hah-ah-retz) when opening the divinatory process by the method to be described, this name should be softly intoned or vibrated so that one's mind may be exalted above temporal and mun

with the aid of a compass or else the presiding genius 45 guess as best as you can. this circle marked by five points will ensure that while tracing the invoking earth pentagram, there will be no clumsy groping that might result in the drawing of a malformed geometrical figure. while drawing this figure from the uppermost point down to the lowermost left angle, and then completing the figure, the divine name already given should be audibly or subvocally vibrated, as many times as you feel may be necessary. one more feature remains to be stated, and this is most important, differentiating the initiated approach from the profane. to every planetary force in gcornancy, there is attributed a genius presiding over all matters covered by the definitions of that force. this genius is an earth ele

re. his name is given in the following table, together with his sigil, a traditional word that merely means a signature. this sigil should be very deliberately and carefully drawn in the centre of the pentagram which has been traced. it should be visualized as clearly as is possible, while vibrating his name several times, either vocally or mentally. this places the whole divinatory process under divine guidance, and opens up specific pathways to the unconscious area which can act to provide an answer to the question. these basic facts must now be drawn together and amalgamated to provide for a clear and perfect divination. the form no. 1 which we are using for the purpose may now be finally elaborated to cover each one of these several points which have been described< summary of divining

ly. 2. consider what house on the chart should be involved. 3. what planetary force would govern the nature of the question. 4. then decide upon the genius to be invoked. 5. write the above on the top of the blank to be used. 6. mark the five points around the circumference of the circle which has been traced with the aid of the plastic tumbler. 7. while making the invoking pentagram, vibrate the divine name ruling the element earth. 8. very carefully, draw within the centre of the pentagram the sigil of the genius. vibrate his name several times. 9. if you proceed by tracing the dots, concentrate on the question and repeat it many limes to distract the mind from counting. 10. if you use the pebbles or dice, similarly verbalize the question. 11. count sixteen lines of dots, or throw the pe

judge. 14. enter the twelve geomantic figures on the chart. 15. if need be, make a reconciler. the mechanical part of obtaining the necessary geomantic symbols completed, it remains only to interpret what you have entered on form no. 2. some imagination and ingenuity needs to be employed, but the following tables of general interpretation should take the slack out of the first several attempts to divine. as one gains experience, enough confidence will be created to permit the intuition to operate, or to say what comes to mind spontaneously, without critical interference from the ego. gradually, as time goes on, the intuition or inner psychic sense will become stronger, clearer and of course more reliable. geomantic divination as a process is a good psychological corrective for excessive in

JASMUHEEN THE FOOD OF GODS

the judge and if need be, added to the judge by the methods already described to produce another figure called the reconciler. this too should be studied in the light of the question asked, and the interpretations given on the charts that follow. the close relationship between astrology and geo-mancy now becomes apparent. one searches for the aspects between the significator and the other figu s divine nutrition: the madonna frequency& the food of gods with jasmuheen 1 divine nutrition: the madonna frequency& the food of gods with jasmuheen 2 divine nutrition the madonna frequency the food of gods produced by jasmuheen& the self empowerment academy p.o. box 1975, noosa heads, 4567, australia fax+ 61 7 5447 2540 first edition. april 2003 second edition. august 2003 isbn: 978-1-876341-97-8

ademy p.o. box 1975, noosa heads, 4567, australia fax+ 61 7 5447 2540 first edition. april 2003 second edition. august 2003 isbn: 978-1-876341-97-8 http//www.jasmuheen.com/ instigating, recording& summarizing humanity s co-creation of paradise e-book produced 01-04-2003 please respect the work of the author& help s.e.a. promote planetary peace. for more copies go to www.jasmuheen.com/shop/e-books divine nutrition: the madonna frequency& the food of gods with jasmuheen 3 introduction as i began to collate the data for this book i realized that everyone is hungry for something and that it is our lack of fulfilling nutrition that has created much of the disease and disharmony on our planet today. i also realized that lack of education sustains this state of disharmony and disease as many peop

all desire. while much has been written and researched on balanced physical nourishment and how to create physical health, very little has been written about nutritional sources that can satiate all of our hungers on both a cellular, and also on a soul level. nor have many simple pragmatic tools been shared that will bring deep fulfillment to our door. while i have written two other books in the divine nutrition series, in this book i would like to present a very simple, easy to understand method of satisfying all our hungers while also introducing a basic system that. if an individual is prepared to get themselves tuned to the right channel. can also free people from the need to take nourishment from physical food if this is their desire. however, the formulas, lifestyles and meditations

tilized by all. the only difference is that for those wishing to still partake in the delight of physical food, we recommend a vegetarian diet for health, sensitivity and resource sustainability reasons. the food of gods book and its research and recommendations apply to anyone who is hungry for love, or health and happiness, and/or peace and prosperity. i call this hunger being at level 1 in the divine nutrition program. level 2 is where we satisfy this hunger and gain health and happiness and peace and prosperity. level 2 is gaining and applying the tools to get the nourishment we need to attract these things into our field. then we have level 3 of the divine nutrition program, which is where we refine ourselves even further and learn how to be free from the need to take physical food an

e an endless stream of love and healing guidance, the field s gift of pranic nutrition had yet to be explored. we cover this journey and how it relates to us personally and globally in the first two books of this series. pranic nourishment. nutrition for the new millennium (also known as living on light) and ambassadors of light. world health& world hunger project. in this third book we bring the divine nutrition reality into perspective with dimensional biofield science and of course we talk further on my favorite topic. which is the god within us all, that force that is all powerful, all loving, all knowing and everywhere, that force that drives our breath and guides us and gives life to all the fields, nourishing and sustaining all that is born, a force that also expresses itself as div

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

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

ous acquisition to which they were supposed to have at last penetrated, were raymond lully, the celebrated scholastic, metaphysician, and chemist (died 1315; john reuchlin, the renowned scholar and reviver of oriental literature in europe (born 1455, died 1522; john picus di mirandola, the famous philosopher and classical scholar (1463 1594; cornelius henry agrippa, the distinguished philosopher, divine, and physician (1486 1535; john baptist van helmont, a remarkable chemist and physician (1577 1644; dr. henry more (1614 1687; and lasty and chiefly (in regard of whom this whole book is but the translation and exposition of his highly-prized and very scarce works, our own countryman* robert flood or fludd (robertus de fluctibus, the famous physician and philosopher (1574 1637. hargrave jen

se they do not understand it, and that, entirely because the light of the modern world is so brilliant in them, so dark to them, as eclipsed in this novel artificial light, is the older and better and truer sunshine nearer to the ancients: because time itself was newer to the old peoples of the world, and because the circumstances of the first making of time were more understood in the then first divine disclosing, granting that time ever had a beginning, as man s reason itsists it must. shelly, the poet, who, if he had not been so great as a poet, would have perhaps been equally eminent as a metaphysician, that is, when age and experienced had ripened and corrected his original brilliant crudities of thought, used to declare that most men at least, most thinking men spend the latter half

d make wars; be violent when they are contradicted; turn usurers, gluttons, and drunkards; abandon themselves to lust? now, all these things deface and defile man, and the holy temple of man's body, and are plainly against the ordinances of god. for this dream of the world, as also the body or vehicle through which it is made manifest, the lord intended to be pure. and it was not purposed, in the divine arrangement, that men should grow again down to the earth. it is for other purposes that the stars, in their attraction, have raised man on his feet, instead of abandoning him to the all-fours that were the imperfect tentatives of nature until life, through the supernatural impulse, rose above its original condemned level base and relegate. we of the secret knowledge do wrap ourselves in my

antiquities, declares that he does not understand the meaning of this term logan, as applied to the druidical stones. had dr. borlase been acquainted with the irish mss, significantly adds colonel vallancey, he would have found that the druidical oracular stone called loghan, which yet retains its name in cornwall, is the irish logh-oun, or stone into which the druids pretended that the logh, or divine essence, descended when they consulted it as an oracle. logh in the gnostic abraxas. 47 celtic is the same as logos in the greek; both terms mean the logos( word) or the holy ghost. sanchoniathon, the phoenician, says that ouranus contrived, in boetulia, stones that moved as having life. stukeley s abury, p. 97, may be here referred to for further proofs of the mystic origin of these stones

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

evelopment; what with recent publications on midrashim and other rabbinic literature, a full list might have dozens of titles. given our track, however, see the following. urbach, ephraim e. the sages. their concepts and beliefs. jerusalem: magnes press, 1975; rpt. cambridge and london: harvard university press, 1987; see especially chapter vi. gmagic and miracle h; chapter vii. gthe power of the divine name h; chapter viii. gthe celestial retinue f; chapter ix. ghe who spoke and the world came into being h; and pp. 578-80. chernus, ira. mysticism in rabbinic judaism. berlin: walter de gruyter, 1982. chernus presents a series of essays on the relationship between merkabah mysticism and rabbinic midrashim. halperin, david. the merkabah in rabbinic literature [american oriental series, vol

itz. new york: sepher-hermon press, 1988. the secret of the torah (sefer yesod mora ve-sod ha-torah) translated by norman strickman. northvale. jerusalem: jason aronson inc, 1995. rabbi ibn ezra fs commentary on the creation (perush ha-torah: bereshit, perek 1-6) translated by michael linetsky. jason aronson, 1998. also see. del valle, carlos. gabraham ibn ezra fs mathematical speculations on the divine name, h in mystics of the book: themes, topics and typologies, edited by r. a. herrera (new york: peter lang, 1993. friedlander, m. essays on the writings of abraham ibn ezra. london: the society of hebrew literature/ trubner and co, 1873; rpt yerushalayim [mitshuf, 724 [1963 or 4. halbertal, moshe. concealment and revelation: esotericism in jewish thought and its philosophical implications

. oxford: oneworld publications, 1995. passages: from eleazer of worms f secret of secrets (pp. 90-95; from sefer hasidim (pp. 95-98; a prayer from the ashkenazi liturgy (pp. 98-100. dan, joseph. gashkenazi hasidim, 1941-1991: was there really a hasidic movement in medieval germany? h= jmii: chapter 13. also in gershom scholem fs major trends c, edited by p. schafer and j. dan (1993. gthe book of divine glory by rabbi judah the pious of regensburg, h in studies on jewish manuscripts [texts and studies in medieval and early modern judaism, 14 (tubingen: mohr siebeck, 1999. gthe emergence of jewish mysticism in medieval germany, h= jmii: chapter 2. also in mystics of the book, edited by r. a. herrera (1993. gthe emergence of mystical prayer, h= jmii: chapter 10. also in studies in jewish mys

in the academic field h that kabbalah is ga relatively homogeneous mystical phenomenon, more theoretical than practical. h idel fs primary target is, of course, scholem and his notion that kabbalah is defined, and thus unified, by a certain gcore question, h namely, the mystery of the godhead.which question is ganswered h by the doctrine of the sefirot. idel discusses the various mystical uses of divine names as an alternative kabbalistic channel. in the introduction to essential papers on kabbalah, lawrence fine attempts to set up a working definition for kabbalah starting with a rejection of the gpopular, noncritical use of the term h as referring to all gesoteric and occult phenomena, past and present. h10 fine prefers to limit kabbalah to ga discrete body of literature that became clea

cism and gnosticism: an essay in method, f in journal of jewish studies, vol. 35, no. 1 (1984. joseph dan. gjewish gnosticism? h in jewish studies quarterly, vol. 2, no. 4 (1995. ithamar gruenwald. gjewish merkavah mysticism and gnosticism, h in studies in jewish mysticism, edited by j. dan and f. talmage (cambridge: association for jewish studies, 1982. 9. gdefining kabbalah: the kabbalah of the divine names, h in the mystics of the book: themes, topics, and typologies, edited by r. a. herrera (new york: peter lang, 1993. 10. if one were to pick up any of a number of popular books on kabbalah, one might come away with the impression that kabbalah was primarily, if not solely, the doctrine of the sefirot, or divine emanations. in fact, kabbalah involves a rich array of concepts and techniq

KETAB E SIYAH

overeign somewhat from the mundane world which he should not deal with it being so far beneath him. upon faithful servants then does he depend 340 to administrate and bring intelligence that he might rule most rightly. in that second capacity let us then act and tell of that which passes in your dominion. of those that dwell in palestine is there one nazarene of galilee that does proclaim himself divine and crowns himself king of these lands. thus does he seek to usurp that which is to caesar and to heaven. yet with his most devious speech does he stir the people of the land against rome's most beneficent rule and against the religion of their fathers. this one that is named jesu does preach both sedition and blasphemy and, by his sorceries, those that hear are persuaded and make rebellion

arrogant. do they deal with their own god so? i should that indeed they do not for if their adonai yahweh were so mighty as they would claim him to be they would not such presumption. who are they that they lecture to me, telling me how my duties are to be done? caesar himself has appointed me emissary and given this land to my keeping. not only then do they insult me but make insult also to the divine emperor. am i then to believe of these ones that they are wanting in loyalty to tiberius? surely such a thing would not be so. maybe i should make apparent to them that power which rome holds over them. no! i shall show them mercy for their pretty speech has much amused me. does this seem fair to you, judaeans? it matters not whether you think that i be just or not for despite your flatteri

god that their sacerdotes had told them of, that gabriel had told them of. yet they perceived not the hand of god nor any other agency of his. what saw they then within the skies if not the king that they were told of. they saw only the burning coals that were the stars, the lesser suns, whose perfect mechanisms yielded truth. in the stars were the secrets of creation revealed to those that could divine them. in the motions of the planets did the nephilim come to understand. that which gabriel had taught to them they now knew as falsehood. the power of the deceiver over them was broken by the turning of the spheres. now the age of darkness was ending and the age of light grew in the womb of history. nowhere did gabriel look upon the world and saw not his power fade from him. the nephilim h

lf. 12. neither pray to me, for those who pray i hold in the highest contempt. pray not, rather act, and you will be rewarded. 13. my power can neither be contained nor compelled. i act as i will for my own purposes, and those who would seek to bind me in service i will surely destroy. i am your master, you are not mine. 14. only those who truly know my essence will be rewarded with a share of my divine power. my gift is precious and will be given only to the worthy. seek me earnestly, and i will be found. seek after phantasms and you will be forever lost, a wanderer in the wastes of your own daydreams. 15. if anyone says he has found my essence, they surely lie. my gift inspires silence, not empty boasting. 16. i am the first being, before all others. observe the proper respect. 17. if an

oy: i will be at your arms in battle& ye shall delight to slay. success is your proof; courage is your armour; go on, go on, in my strength& ye shall turn not back for any! 47. this book shall be translated into all tongues: but always with the original in the writing of the beast; for in the chance shape of the letters and their position to one another: in these are mysteries that no beast shall divine. let him not seek to try: but one cometh after him, whence i say not, who shall discover the key of it all. then this line drawn is a key: then this circle squared in its failure is a key also. and abrahadabra. it shall be his child& that strangely. let him not seek after this; for thereby alone can he fall from it. 48. now this mystery of the letters is done, and i want to go on to the hol

KNOWLEDGE LECTURE FOUR

, arranged so as to yield the same number each way. the number of the sum of each column of figures and the number of the total of all the number of the squares are also especially attached to the planet. for example the number of the planet saturn is 3, square 9, the sum of all columns vertical, horizontal and diagonal is 15. the total sum of all numbers is 45. these numbers are then formed into divine and spirit names. the solid greek cubical cross it is the admission badge for the path of tau, and is composed of 22 squares which answer to the 22 letters of the hebrew alphabet. the solid triangle or tetrahedron this figure is also known as the pyramid of fire. it is the admission badge for the path of shin, representing the simple fire of nature and the latent or hidden fire. the three u

let him seek out their meanings and correspondences. let him contemplate the symbol mercury and the number 8. let him now learn to control his emotions, on no account giving way to anger, hatred and jealousy, but to turn the force he hitherto expended in these directions towards the attainment of perfection, that the malarial marsh of his nature may become a clear and limpid lake, reflecting the divine nature truly and without distortion. let him identify himself with the powers of water, considering the water triplicity in all its aspects, with its attributions and correspondenc a cross each letter represents a number and also has a meaning. five letters have a different shape when written at the end of a word (remember, hebrew is read right to left. mem is the only final with an oblong

KNOWLEDGE LECTURE ONE

hnique will help to still the body and quiet the mind of the neophyte. having attained this, the neophyte should consider a point as defined in mathematics having position, but no magnitude and let him or her take note of any important ideas which arise during this simple meditation. concentrating his or her mind on this point of meditation, let him or her endeavor to realize the immanence of the divine wisdom throughout nature, in all her aspects. vii. the qabalistic cross and lesser ritual of the pentagram [gm note: these rituals are extremely simple, and easy to memorize. these are the only rituals in golden aeon that i will expect players to know and be able to perform without prompts or a sheet. the rationale for this is that they are extremely common elements of rituals, and even nor

come into the scheme of the orginal text. it has, together with the 12th chapter, been very carefully translated for the purpose of this lecture by the v.h. frater m.w.t, and the v.h. soror s.s.d.d. has made many valuable suggestions with regard to the interpretation. the title and preface of the 17th chapter reads "concerning the exaltation of the glorified ones, of coming and going forth in the divine domain, of the genies of the beautiful land of amentet. of coming forth in the light o fday in any form desired, of hearing the forces of nature by being enshrined as a living bai" and the rubric is "the united with osiris shall recite it when he has entered the harbour. may glorious things be done thereby upon earth. may all the words of the adept be fulfilled" owing to the complex use of

r among the gods. the breath of my mouth is as a flame. i light upon the earth with my glory. eye cannot gaze on my daring beams as they reach through the heavens and lick up the nile with tongues of flame. i am strong upon earth with the strength of ra. i have come into harbour as osiris made perfect. let priestly offerings be made to me as one in the train of the ancient of days. i brood as the divine spirit. i move in the firmness of my strength. i undulate as the waves that vibrate through eternity. osiris has been claimed with acclamation, and ordained to rule among the gods. enthroned in the domain of horus where the spirit and body are united in the presence of the ancient of days. blotted out are the sins of his body in passion. he has passed the eternal gate, and has received the

KNOWLEDGE LECTURE TWO

world, are: 1. primum mobile, rashith ha gilgalim \ylglgh tycar 2. sphere of the zodiac, mazloth twlzm 3. sphere of saturn, shabbathai yatbc 4. sphere of jupiter, tzedek 'qdx 5. sphere of mars, madim \ydm 6. sphere of the sun, shemesh cmc 7. sphere of venus, nogah hgwn 8. sphere of mercury, kokab bkwk 9. sphere of the moon, levannah hnbl 10. spehere of the elements, olam yesodoth twdwsy \lwu the divine names attributed to the sephiroth kether's divine name is eheieh (hyha, its archangel is metatron( wrffm, its choir of angels is the chayoth ha-qedesh (cdqh twyj) or 'holy living creatures. chokmah's divine name is yah (hy, its archangel is raziel (layzr, its choir of angels is the auphanim(\ynpwa, or 'wheels. binah's divine name is yhvh elohim(\yhla hwhy, its archangel is tzaphkiel (layqpx

heieh (hyha, its archangel is metatron( wrffm, its choir of angels is the chayoth ha-qedesh (cdqh twyj) or 'holy living creatures. chokmah's divine name is yah (hy, its archangel is raziel (layzr, its choir of angels is the auphanim(\ynpwa, or 'wheels. binah's divine name is yhvh elohim(\yhla hwhy, its archangel is tzaphkiel (layqpx, its choir of angels is the aralim(\ylara, or 'thrones. chesed's divine name is el (la, its archangel is tzadkiel (layqdx, its choir of angels is the chashmalim(\ylmcj, or 'lucid ones. geburah's divine name is elohim gibor (rwbg \yhla, its archangel is kamael (lamk, its choir of angels is the seraphim(\yprc) or 'firey ones. tiphareth's divine name is yhvh eloah vedaath (tudw hwla hwhy, its archangel is raphael (lapr, and its choir of angels is the melekim(\yklm

its archangel is tzadkiel (layqdx, its choir of angels is the chashmalim(\ylmcj, or 'lucid ones. geburah's divine name is elohim gibor (rwbg \yhla, its archangel is kamael (lamk, its choir of angels is the seraphim(\yprc) or 'firey ones. tiphareth's divine name is yhvh eloah vedaath (tudw hwla hwhy, its archangel is raphael (lapr, and its choir of angels is the melekim(\yklm, or 'kings. netzach's divine name is yhvh tzabaoth (twabx hwhy, its archangel is haniel (laynah, its choir of angels is the elohim(\yhla, or 'god/desses. hod's divine name is elohim tzabaoth (twabx \ihla, its archangel is michael (lakym, its choir of angels is the beni elohim(\yhla ynb, or 'sons of god/desses. yesod's divine name is shaddai el chai (yjla ydc, its archangel is gabriel (layrbg, and its choir of angels is

changel is haniel (laynah, its choir of angels is the elohim(\yhla, or 'god/desses. hod's divine name is elohim tzabaoth (twabx \ihla, its archangel is michael (lakym, its choir of angels is the beni elohim(\yhla ynb, or 'sons of god/desses. yesod's divine name is shaddai el chai (yjla ydc, its archangel is gabriel (layrbg, and its choir of angels is the kerubim(\ybwrk, or 'strong ones. malkuth's divine name is adonai ha-aretz( rah ynda, its archangel is sandalphon wpldns)and its choir of angels is the ashim(\yca, or 'virile ones. planetary names, angels, and intelligences in hebrew, saturn is called 'shabbathai. it's angel is cassiel, its intelligence, or beneficial spirit, is agiel (layga, and its spirit (darker aspect) is zazel (lzaz) jupiter is called tzedek. it's angel is sachiel, its

LAITMAN M BASIC CONCEPTS IN KABBALAH

me it takes to transform egoism into the will to enjoy for the creator s sake) is actually carried out by every person during his or her lifetime and by all generations combined. everyone must continue to reincarnate until the work is completed. the existence of the dark system of abya is necessary only for the creation of the body, so that by correcting its egoism, one will acquire one s second, divine nature. however, if egoism (the selfish will to enjoy) is so base, how could it appear in the creator s thought? the answer is simple: since time does not exist in the spiritual world, the creation s final state appeared simultaneously with the plan of creation. this is because in the spiritual worlds, the past, present and future merge in a single whole. therefore, the egoistic will to enj

bbalist rashbi (rabbi shimon bar-yochai, lived in the 2nd century bce, the author of the book of zohar, c o n d i t i o n s f o r d i s c l o s i n g t h e s e c r e t s 91 was filled with the surrounding light; hence, he had the power to explain the secrets of the universe in such a way that when he spoke before the great assembly, only the worthy understood him. therefore, he alone received the divine permission to write the book of zohar. although kabbalists who lived before him knew more, they did not have his gift of enrobing spiritual concepts in words. thus we see that the conditions for divulging kabbalah depend not on the knowledge of a kabbalist, but on the attributes of the kabbalist s soul. only because of this does a kabbalist receive instruction from above to disclose a certa

ledge about our world (i.e, all sciences in their unrevealed entirety) and its elements, because it studies the roots that control our world, and from which our world appeared. the soul is an i that everyone feels. on closer examination, the soul divides a force into our body, which vitalizes it, creating the animate soul, as well as a force of aspiration to the spiritual, known as the spiritual (divine) soul, which is practically nonexistent in spiritually undeveloped people. the physical body and the animate soul are the products of our world. they are sufficient for us to perceive through sense organs. by developing a spiritual soul, we acquire the ability to feel beyond the i. this occurs when the spiritual, altruistic i emerges from the negation of the egoistical i. thus, we begin to

in the heart. only the surrounding light is destined to fill it. the light is called surrounding because it surrounds the sixth sense while still unable to fill it. this point, the embryo of the sixth sense expands and acquires sufficient volume to allow the surrounding light inside it. the entry of light into the point in the heart creates in the student the first sensation of the spiritual, the divine, the beyond. as the light enters the point, we perceive a wider and clearer picture of the upper world and see our past and future. in the introduction to the study of the ten sefirot, item 155, it is written: why do kabbalists obligate each person to study kabbalah? this is because even when people who study kabbalah do not understand what they are learning, through their desire to underst

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

them. if we are at the mercy of nature, then there is no predicting where this wild, unreasonable nature can lead us. our natures are responsible for constantly causing conflicts between individuals and entire nations, who, like wild animals, are engaged in a vicious struggle of the instincts. yet, subconsciously, we cannot accept a comparison of ourselves with primitive beasts. if, however, the divine force that created us does exist, then why do we not perceive it, why does it conceal itself from us? for if we knew what it required of us, we would not commit those mistakes in our lives for which we are punished by suffering! how much easier would life be if the creator were not concealed from human beings, but were clearly perceived and seen by each and every one of us! then, we would h

r off a cliff. if we could clearly perceive the creator and his providence, we would have no difficulty in performing the hardest of tasks, for the personal benefit derived from these tasks would be apparent. it would be as if we were giving all our possessions to a stranger without thinking twice about the present or future. yet, this would present 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

rceived the creator are as animals. on the other hand, if one concerns oneself with glorifying the creator, he will reveal himself to that person. the "drops of unification" which fulfill the purpose of creation, flow into the hearts of those who are concerned with- 20- attaining the worlds beyond the creator s glory and love. they flow into those who, rather than complain about the unfairness of divine rule, are completely convinced in their hearts that all the creator has done is ultimately for their own good. the spiritual cannot be divided into separate parts; we can comprehend the whole only a part at a time, until we comprehend it all. therefore, the success of our spiritual endeavors depends on the purity of our yearning. the spiritual light flows only into those parts of our hearts

and all are products of the original created being, called "malchut" that is, all worlds and all created beings, except for the creator, are a single malchut entity, meaning the root or the original source of all beings. malchut eventually fragments into many small parts of itself. the total of the constituent parts of malchut is known as "shechina" the light of the creator, his presence, and the divine filling of shechina are all known as "shochen" the time required for the complete filling of all parts of shechina is called the "time of correction" during this time, the created beings implement internal corrections on their respective parts of malchut. each being corrects the part from which it was created; meaning it corrects its own soul. until the moment the creator can fully merge wi

s to enjoy a spiritual life and prevent us from sinking to the depths of egoism, once again becoming pleasure seekers. our need to become aware of the creator must be cultivated until it becomes permanently entrenched in our being. it must resemble a permanent attraction towards a loved one, without whom life seems unbearable. everything that surrounds human beings deliberately dulls the need for divine awareness, and sensing pleasure from anything external instantly reduces the pain of spiritual emptiness. therefore, while enjoying the pleasures of this world, it is vital that we keep them from obliterating our need to perceive the creator, as these pleasures rob us of spiritual sensations. a desire to perceive the creator is characteristic only of human beings. it is not true, however, o

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

ury brought radical changes in our thought patterns. at the time, researchers believed that theories must be tested against experiments and observations. they also cautioned us to avoid mythological and religious explanations. at the center of scientific thinking was an analysis of reality, and the search for scientific answers to age-old questions. until then, these topics had been ascribed to a divine power. k a b b a l a h, s c i e n c e, a n d t h e m e a n i n g o f l i f e 10 in his book, mathematical principles of natural philosophy (1687, isaac newton (1642-1727) proposed a theory of mechanics that would let us calculate the change in the motion of any body when influenced by a given force. the success of newton s theory presented a whole new worldview. newton s deterministic viewp

rinciples of natural philosophy (1687, isaac newton (1642-1727) proposed a theory of mechanics that would let us calculate the change in the motion of any body when influenced by a given force. the success of newton s theory presented a whole new worldview. newton s deterministic viewpoint stated that in any event, regardless of its nature, a certain natural law will manifest. the presence of the divine was of little importance because the trajectory of all motion is fixed, and there was no intervention by the divine. the deterministic approach was well described by the astronomer, pierre simon laplace (1749-1827) as he sought to explain to napoleon how our solar system had been formed. when napoleon asked him about god s place in the process, laplace replied: je n'avais pas besoin de cett

t of magia naturalis. the hebrews also call both of them cabala--pico della mirandola, conclusions paulus ricius( 1470-1541) ricius, a physician and a professor of philosophy at pavia university, austria, served as personal physician and consultant to maximilian i, archduke of austria, german king and holy roman emperor, and to ferdinand i king of bohemia and hungary. the ability to interpret the divine and human secrets by a type of the mosaic law with allegorical sense is called kabbalah. a literal meaning (of a scripture) submits to the conditions of time and space. allegorical and kabbalistic- remains for centuries, unbounded by time and space--paulus ricius, introductoria theoramata cabalae philippus aureolus paracelsus (1493-1541) a german-swiss physician and alchemist, paracelsus es

LAITMAN M THE KABBALAH EXPERIENCE

h is never lessened upon filling with pleasure, and hence is everlasting. not concealed from the vessel behind all the worlds (the hebrew word olam derives from the word haalama, concealment; hence it is not weakened to the level of minute light. the tiniest spiritual pleasure is billions of times greater than any physical one, meaning one that is received for oneself. the result of receiving the divine pleasure consists not just of the pleasure itself, but of a feeling of unity with the creator, sensing him, which is an additional pleasure. the result of feeling the creator is grasping him, becoming all knowing, encompassing the entire universe, which is an additional pleasure. c i r c u l at i o n o f k a b b a l a h a n d t h e d e v e l o p m e n t o f t h e s o u l q: i would very muc

s the preceding stages three, two and one, meaning the animate, vegetative and still. man has within an animate stage and a man stage, in which the man stage is his soul, developing from the point in his heart to its full size at the end of correction. man s biological body and his animate soul are similar to those of animals and have the same fate: according to the degree of cooperation with the divine soul, the animate soul rises to correction, and, as we learn, they dress one another, merging into one. a l l a b o u t t h e s o u l q: where is the soul and what processes occur in it between each descent to this world? a: kabbalah, being the revelation of the creator to the creatures in this world, does not deal with these questions. it describes only what we must experience in this eart

s (heart) for the pleasures of this world, which are felt through our five senses. upon crossing the barrier, the point starts to grow, ascending 125 steps of the spiritual ladder of the five worlds. as it reaches its root, it finds its original place, except now it is 620 bigger than before. q: can knowledge directly received from the creator be argued? a: if it is indeed received as a result of divine revelation, it is true for the person concerned and can t be argued. but this is subject to change during one s spiritual ascent. nothing is absolute! a r e n e w e d s o u l q: is the soul fixed in the body, or does it change? a: let me simplify the explanation by saying that the soul is fixed and never changes, because otherwise one cannot even begin to understand what happens with the so

external, pay no heed to medals or citations, and can walk around in rags. it happens because they increasingly discover their inner depths. hence, what was felt as the inner yesterday, becomes external and destined to be shed today. a r t a n d s p i r i t ua l i t y q: it is hard to believe that the greatest artists are ordinary people. i think they were marked by the creator and have attained divine goodness. a: there are many people in our world who have special talents v for better or for worse--beginning with the most wicked, scientists, musicians and politicians, and ending with philosophers, religious figures and scholars. however, that fact does not testify to their attainment of the upper world. it can be proven easily that, despite their genius, they remain in their uncorrected

all religions, which go below reason, bow their heads before torments, without exception. they are unaware that the creator is the one who sends those torments precisely in order to get us going, and not for us to blindly obey and place the torment as a goal. that is how the forces of impurity speak in man, they call upon him to suffer and respect the situation. now you can see how different the divine kabbalah is from manmade religions. q: what is insanity? why are the insane punished? a: insanity is a hindrance to health to the point where one s selfawareness and freedom of choice are denied, and the person becomes totally captive by the will of nature v the will of the creator. no one has r e f l e c t i o n s a n d t h o u g h t s 415 complete and objective freedom of choice, though w

LAITMAN M THE PATH OF KABBALAH

ain is the only way we can be motivated to act. the wisdom of kabbalah enables us to reduce or even avoid suffering and to be cured before we feel illness. the study of kabbalah renders us with spiritual forces, understanding, and the ability to know what to do in this world. thus, we are able to avoid problems, disease, and other trials. q: how can you explain the fact that despite the bliss and divine pleasures of kabbalah, there isn t any kabbalah rush? a: the fact that the coarsest souls descend to our world in this generation does not necessarily imply that they are aware of what they need for their correction. every generation consists of layers of all the souls in previous generations. this is the reason the public is still passive. an ordinary person does not want to live in dreams

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

nies and teachings which could have had no significance for the mere operative mason, though when examined by the light of the knowledge received in the mysteries it is seen to be pregnant with meaning. many masonic writers claim various degrees of antiquity for the craft, some assigning its foundation to king solomon, and one at least boldly stating that its wisdom is all that now remains of the divine knowledge which adam possessed before his fall. there is, however, plenty of evidence less mythical than that, and to that evidence i happen to be able to contribute a fragment of personal experience of a rather unusual kind. 2. by devoting some years to the effort and many more years to practice, i have been able to develop certain psychic faculties of the kind mentioned in the foreword, w

one in ancient egypt was altruistic, any more than are all the people in modern england. but i do say that the country was permeated with joy and fearlessness so far as its religious ideas were concerned, and that every one who by any stretch of courtesy could be described as a religious man was occupied not with thoughts of his personal salvation, but with the desire to be a useful agent of the divine power. 46. the outer religion of ancient egypt- the official religion in which everyone took part, from the king to the slave- was one of the most splendid that have ever been known to man. gorgeous processions perambulating avenues miles in length, amid pillars so stupendous that they seemed scarcely human work, stately boats in a medley of rainbow colours sweeping majestically down the pl

real personages and hold festivals in their honour, so in ancient egypt adoration was offered to isis and osiris, and to other deities likewise. in the ultimate these august names referred to aspects of the godhead, amen-ra, for the trinity in egypt was represented by father, mother, son- osiris, isis and horus instead of the christian presentation of father, son, and holy spirit; but below that divine level there were then, as there are now, great beings in whom the ideal was embodied, who acted as representatives and as channels of god fs threefold power and grace to man. furthermore there are hierarchies of angels belonging to these different lines, just as there are hierarchies of angels who follow the leadership of st. michael and of our lady- each of whom is a channel and representa

s belonging to these different lines, just as there are hierarchies of angels who follow the leadership of st. michael and of our lady- each of whom is a channel and representative of his order according to the level of his development. the celebration of the ritual of isis, for instance, always attracted her attention, and invoked the presence of angels of her order, who acted as channels of the divine blessing in that wondrous aspect of the hidden truth which she represented. 52. the hidden york 53. no doubt the really religious man took his part in all the outward pomp which i have described; but what he prized far above all its amazing magnificence was his membership in some lodge of the sacred mysteries- a lodge which devoted itself with reverent enthusiasm to the hidden work which wa

he principal activity of this noble religion. it is of this hidden side of the egyptian cult, not of its outer glories, that freemasonry is a relic, and the ritual which is preserved in it is a part of that of the mysteries. to explain what this hidden work was, let us draw a parallel from a more modern method of producing a somewhat similar result. 54. the christian plan for spreading abroad the divine power or grace is principally by means of the cele-bration of the holy eucharist, commonly called by our roman brethren the mass. we must not think of that grace as a sort of poetical expression, or as in the least degree vague and cloudy; we are dealing with a force as definite as electricity- a spiritual power which is spread abroad over the people in certain ways, which leaves its own ef

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

room. the three columns. models of shrines. the altar objects. various symbols. the statuettes. chapter iv the jewish mysteries the jewish line of descent. the jewish migrations. the prophets. the builders of k.s.t. the recasting of the rituals. the mingling of traditions. the transmission of the new rites. the essenes and the christ. kabbalism. the spiritualization of the temple. the loss of the divine name. chapter v the greek mysteries the eleusinian mysteries. the origin of the greek mysteries. the gods of greece. the officials. the lesser mysteries. the greater mysteries. the myths of the greater mysteries. the magic of the greater mysteries. the hidden mysteries. the school of pythagoras. the three degrees. other greek mysteries. chapter vi the mithraic mysteries zarathustra and mith

the occult student by means of long and careful discipline and meditation. 22. the goal of the occultist, no less than that of the mystic, is conscious union with god; but the methods of approach are different. the aim of the occultist is to attain that union by means of knowledge and of will, to train the whole nature, physical, emotional and mental, until it becomes a perfect expression of the divine spirit within, and can be employed as an efficient instrument in the great plan which god has made for the evolution of mankind, which is typified in masonry by the building of the holy temple. the mystic, on the other hand, rather aspires to ecstatic union with that level of the divine con-sciousness which his stage of evolution permits him to touch. 23. the way of the occultist lies throu

eps, a pathway of initiations conferring successive expansions of consciousness and degrees of sacramental power; that of the mystic is often more individual in character, a flight of the alone to the alone, as plotinus so beautifully expressed it. to the occultist the exact observance of a form is of great importance, and through the use of ceremonial magic he creates a vehicle through which the divine light may be drawn down and spread abroad for the helping of the world, calling to his aid the assistance of angels, nature-spirits and other inhabitants of the invisible worlds. the method of the mystic, on the other hand, is through prayer and orison; he cares nothing for forms and, though by his union therewith he too is a channel of the divine life, he seems to me to lose the enormous a

ice and sacrifice; the other more inward-turned in contemplation and love. 24. the knowledge of the occultist 25. the student of occultism, therefore, learns to awaken and train for scientific use the powers latent within him, and by their means he is able to see far more of the real meaning of life than the man whose vision is limited by the physical senses. he learns that each man is in essence divine, a veritable spark of god s fire, gradually evolving towards a future of glory and splendour culminating in union with god; that the method of his progress is by successive descents into earthly bodies for the sake of experience, and withdrawals into worlds or planes which are invisible to physical eyes. he finds that this progress is governed by a law of eternal justice, which renders to e

ies for the sake of experience, and withdrawals into worlds or planes which are invisible to physical eyes. he finds that this progress is governed by a law of eternal justice, which renders to each man the fruit of that which he sows, joy for good and suffering for evil. 26. he learns, too, that the world is ruled, under the will of t.m.h, by a brotherhood of adepts, who have themselves attained divine union, but remain on earth to guide humanity; that all the great religions of the world were founded by them, according to the needs of the races for which they were intended, and that within these religions there have been schools of the mysteries to offer to those who are ready a swifter path of unfoldment, with greater knowledge and opportunities for service; that this path is divided in

LEFT HAND PATH AND RIGHT HAND PATH

dividuality, while the right-hand path destroys it. conversely, some accuse left-hand path religions of narcissism while praising the right-hand path for its altruism. right-hand path religions are usually said to share the following properties: belief in a higher power, such as a deity. obedience to the will of the higher power. belief in the existence of a supernatural mechanism, such as karma, divine retribution, or threefold law, which causes the moral decisions that an individual makes to be reciprocated upon himself. the ultimate goal of having the individual consciousness be absorbed into a greater or cosmic whole. left-hand path religions are usually said to share the following properties: the belief that some people can, by attaining spiritual insight, themselves become akin to go

ral decisions that an individual makes to be reciprocated upon himself. the ultimate goal of having the individual consciousness be absorbed into a greater or cosmic whole. left-hand path religions are usually said to share the following properties: the belief that some people can, by attaining spiritual insight, themselves become akin to gods. an esoteric understanding of concepts such as karma, divine retribution, or threefold law, resulting in fluid, rather than strict, codes of morality. the belief that the individual self is preeminent, and that all decisions should be made with the goal of cultivating the self (though not the ego. the belief that each individual is responsible for his own happiness, and that no external force will provide salvation to reward actions which do not adva

LEMEGETON

liber juratus (also thirteenth century, the text centers around an even older collection of orations or prayers which are interspersed with magical words. the orations in ars notoria and those in liber juratus are closely related, and suggest to me a common oral tradition. the orations in both works are said to have mystical properties which can impart communion with god and instant knowledge of divine and human arts and sciences. older manuscripts of the ars notoria contain exquisite drawings, the "figures" mentioned in the text [9] their omission adds greatly to the confusion of the text. not all manuscripts of the lemegeton include the ars notoria, their contents listing only four books. those that do are entirely dependant on robert turner's 1657 edition, which is evidently his own tr

of all the spirits salomon ever conversed with. the seals and characters belonging to each spirit, and the manner of calling them forth to visible appearance. some of these spirits are in enoch's tables which i have explained, but omitted their seals and characters, how they may be known; but in this book they are at large set forth. the definition of magic magic is the highest most absolute and divine knowledge of natural philosophy advanced in its works and wonderful operations by a right understanding of the inward and occult vertue of things, so that true agents being applied to proper patients, strange and admirable effects will thereby be produced; whence magicians are profound and diligent searchers into nature, they because of their skill know how to anticipate an effect which to

e temptations of sathan, and are misled by him into the study of the black art. hence it is that magic lies under disgrace and they who seek after it are vulgarly esteemed sorcerers. and the fraternity of the rosicrucians thought it not fit to style themselves magicians, but philosophers. thay are not ignorant empirics1 but learned and experienced physicians whose remedies are not only lawful but divine [100r] lemegeton clavicula salomonis: rex: the little key of salomon the king which containeth all the names, orders and offices of all the spirits that ever he hadd any converse with, with the seales or characters belongeing to each spirit, and the manner of calling them forth to [visible] appearance, in 5 parts, called books viz* the first part, is a book of evill spirits, called goetia

, and wt spirits belong to every degree of the signes and planets in ye signes, and is called ars paulina* the fourth part of this booke is called ars almadel solomonis [sic, contayning 20 cheife spirits wch governe the four altitudes or the 360 degrees of the world& signes [zodiac &c. these twoo last orders of spirits is of good, and are called the true theurgia, and it is to be sought affter by divine seeking &c* the fifth part is a booke of orations and prayers that wise salomon used upon the alter in the temple which is called artem novam [sic (ars nova] the wch was revealed to salomon by the holy angel of god called michael, and he also recieved [sic] many breef notes written by the fingar of god wch was delivered to him by ye said angell, with thunder claps, without wc notes salomon

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

. our true home is the absolute spirit, referred to as the pleroma, to which we should seek to return. two distinct types of entities are associated with gnosticism: aeons and archons. the aeons are the higher spiritual beings who reside in the pleroma. the archons are the rulers, created by the evil demiurge, who govern this world and who act as guardians preventing the sparks of light (i.e, the divine essence of individual human beings) from returning to the pleroma.abraxas appears to have originally referred to the great unknown out of which the aeons and the pleroma itself emerged. however, in later cabalistic thought, abraxas becomes the designation of the chief aeon. yet other ancient writers portrayed abraxas as a demon and/or as an archon who ruled other archons. abraxas was also a

nt, or apparitions of the dead,which usually occur within a short time after death. sometimes apparitions are collective, occurring simultaneously to multiple witnesses, or can be reciprocal, when both agent and percipient, who are separated by distance, experience each 10 apparition other simultaneously. other types of apparitions include the deathbed apparitions, which usually involve images of divine and religious beings as well as dead loved ones, and apparitions suggestive of reincarnation, such as announcing dreams in which the deceased appears in a dream to a member of the family into which he will be born. numerous theories have tried to explain all edward kelly summons a corpse from the grave,walton-de-dale, lancashire (fortean picture library) apsaras 11 types of apparitions, fro

e to heaven. unlike the valkyries, however, the apsaras would true to their nature seduce the heroes as they were flown to heaven. although in hindu mythology the apsaras are not demonic, they perform certain functions reserved for demons in western religions. specifically, they were often sent to earth to seduce ascetics who seemed to be on the verge of break12 aquinas, thomas ing through into a divine state, and thus posing a threat to the status of the gods. in buddhism, the best-known story involving mara, the buddhist satan, portrays the apsaras as being mara s minions. this story, the tale of his attempt to prevent the buddha from achieving enlightenment, is structurally parallel to classical hindu myths about the gods sending apsaras to tempt ascetics. the story goes that as siddhar

hristians; and the unfinished summa theologica, a three-part treatise on sacred doctrine that contains the principles of thomistic theology. the element that provides the summa with conceptual unity is the dionysian circle, implying the going forth of all things from god and the return of all things to god. part one includes questions and treatises about creation, the angels, the human being, and divine government. the two divisions of the second part are about virtues, vices, law, and grace, and the questions contained aquinas, thomas 13 in the third part consider christ and his sacraments as indispensable means to salvation. according to thomas aquinas, salvation is possible through scriptural knowledge, which contains certain truths that exceed human reason and can be accepted only on f

multaneous presence occurs in all things as the source of their being, power, and operation. god s essence, defined as an immutable pure act, cannot be fully understood by the created intellect, unless god makes himself intelligible to it through his grace, a foretaste of eternal life in heaven that is expressed in good works and in the exercise of all the virtues. only those who possess the more divine grace will be able to see god more perfectly, and they will be the more beatified. aquinas asserts that god cannot be seen in his essence by a mere human being, but the goals of beatific vision and ultimate happiness, which have an eternal nature and cannot be lost once attained, can be achieved only by the separation from mortal life. the third part of the summa deals with immortal life, w

LIBER O

l quoted, if his glance fall upon the lights, their number suggests mercury; he smells the perfumes, and again mercury is brought to his mind. in other words the whole magical apparatus and ritual is a complex system of mnemonics (the importance of these lies principally in the fact that particular sets of images that the student may meet in his wanderings correspond to particular lineal figures, divine names, etc. and are controlled by them. as to the possibility of producing results external to the mind of the seer (objective in the ordinary common sense acceptation of the term) we are here silent) 6. there are three important practices connected with all forms of ceremonial (and the two methods which later we shall describe. these are (1) assumption of god-forms (2) vibration of divine

LIBER 141

the miracle, then the quantity is as important as the quality, just as in working with electricity amperage is as important as voltage. and this we believe especially to be true in the case of great miracles; for we hold that it is the pitting of the david spirit against the goliath matter. and although this proportion be small, it is not indefinitely small. but it may be that the action of this divine substance is catalytic, and capable of transmuting an unlimited quantity of base and blind matter into the plastic and docile image of the will. and this theory is certainly more in accordance with the tradition of the stone and of the medicine. xv of eroto-comatose lucidity the candidate is made ready for the ordeal by general athletic training, and by feasting. on the appointed day he is

LIBER 777

s, that transcending of the laws of intellect which is madness in the ordinary man, genius in the overman who hath arrived to strike off more fetters from our understanding. the savage who cannot conceive of the number six, the orthodox mathematician who cannot conceive of the fourth dimension, the philosopher who cannot conceive of the absolute all these are one; all must be impregnated with the divine essence of the phallic yod of macroprosopus, and give birth to their idea. true (we may agree with balzac, the absolute recedes; we never grasp it; but in the travelling there is joy. am i no better than a staphylococcus because my ideas still crowd in chains? but we digress. the last attempts to tabulate knowledge are the kabbala denudata of knorr von rosenroth (a work incomplete and, in s

samma sati and samaditthi cxcii. english of col. lxxxii lxxxiii. the attribution of the hexagram. 12 right speech left lower point 13 right aspiration bottom point 14 right conduct right lower point 21 right discipline right upper point 27 right energy left lower point 30 right rapture centre point 32 right recollection (in both senses of the word. right view-point. top point table iv 21 lxxxiv. divine names of briah. lxxxv. angels of briah. lxxxvi. choirs of angels in briah. lxxxvii. palaces of briah. 0. 1 lawhy yehuel \yprc seraphim 2 lapr raphael \ynpwa auphanim 3 la laybwrk kerubiel \ybwrk kerubim \ycdq cwdq lkyh hekel qadosh qadeshim 4 (sic) xpxm layqdx tzadqiel \ynnyc shinanim hbha lkyh h. ahbah 5 dwhy cycrt tharshish \ycicrt tharshishim twkz lkyh h. zakoth 6 hwhy* wrttm metatron \y

bt tebel vilon shamaim veil of the vault of heaven table of correspondences 22 xcv. contents of col. xciv. xcvi* the revolutions of hwhy in yetzirah. xcvii. parts of the soul. xcviii. english of col. xcvii. 0. 1 hwhy hdyjy yechidah the self 2 whhy hyj chiah the life force 3 blessings, all good things hhwy hmcn neshamah the intuition 4 snow, rain, spirit of life, blessings hywh 5 angels singing in divine presence ywhh 6 altar, mikhael offering souls of just wyhh 7 millstones where manna for just is ground for future whyh 8 sol, luna, planets, stars, and 10 spheres yhwh 9 hyhw jwr ruach the intellect 1010 has no use. follow 390 heavens, 18,000 worlds, earth, eden and hell. hhyw yhhw hwhy la cpn nephesh the animal soul, which perceives and feeds. xcix* archangels of assiah. c* angels of assia

of seven inferiors] hyha rca hyha existence of existences. yqytud aqytu ancient of ancient ones. acydq aqytu holy ancient one. fwcp rwa the simple light. yrmfd hrymf concealed of the concealed acyr the head ymynp rwa the inner light wylu the most high awh he. ald acyr the head which is not. line 2. chokmah has additional titles: hmjk power of yetzirah.1 y of tetragrammaton. ba aba it has also the divine name, hwhy. line 3. binah has these additional titles: ama the dark sterile mother. amya the bright pregnant mother \yhla \yhla hwhy divine names. aysrwk throne. line 4. chesed has this additional title: hmjk majesty. line 5. geburah has these additional titles: yd justice. djp fear. line 6. tiphereth has these additional titles: ypna ryuz lesser countenance ]lm king. ypna ryuc seir anpin \

LIBER ALEPH

and it is hard, because it is a total reversal of the current of the will, and a transmutation of its formula and nature. here, o my son, is the one secret of success in this great work: invoke often. t the book of wisdom or folly 91 gm de formula lun (of the formula of the moon) hus then concerning operations of the tao with the yang and the yin is there enough; for thine own art of beauty shall divine for thee, and devise new heavens. but in all these is the formula of the serpent with the head of the lion, and all his magick is wrought by the radiance and creative force hereof. and this force leapeth continually from plane to plane, and breaketh forth from his bonds, so that constraint is labour. now then learn that the yin hath also a formula of force. and the nature of the yin is to b

thus in three operations is the pentagram formulated. but in the figure of that star these operations are not indicated, for the five lines of force connect not according to any of them; but five new operations are made possible; and these are the works proper to the perfected man. first, the work which lieth level, the vau with the h, is of he yang and the yin, and maketh one the human with the divine, as in the attainment of the master of the temple. yet his work hath his perversion, which is of death. thus then for these four works, they pertain all to the natural formula of the cross and rose. i the book of wisdom or folly 107 dg de operibus stell microcosmi, quorum sunt quattuor majores (of works of the star of the microcosm, of which there are four greater) my son, behold now the vi

n of the forces of nature, each in its balanced strength; also her true name has the digamma for phi, and endeth in upsilon, not in xi, so that her orthography is s#inu whose numer-ation is six hundred and three score and six. for the root thereof is s, which signifieth the incarnation of the spirit; and of kin are not only the sun, our father, but sumer, where man knew himself man, and soma, the divine potion that giveth men enlightenment, and scin, light astral, and scire also, by a far travelling. but especially is this root hidden in sus, that is of the sow, swine, because the most holy must needs take its delight under the omphalos of the unclean. but this was hidden by wisdom in order that the arcanum should not be profaned during the on of the slain god. but now it has been given un

as visions, trances, and the like; yet they take not hold upon her, to transform her, as with men, but pass only as images upon a speculum. so then a woman advanceth never in magick, but remaineth the same, rightly or wrongly ordered according to the force that moveth her. here herefore is the limit of her aspiration in magick, to abide joyous and obedient beneath the man that her instinct shall divine so that by habit becoming a temple well-ordered, comely and consecrated, she may in her next incarnation attract by her fitness a man-soul. for this cause hath man esteemed constancy and patience as qualities preeminent in good women, because by these she gaineth her going toward our godliness. her ordeal therefore is principally to resist moods, which make disorder, that is of choronzon. a

f the rider, though his skill and custom. thus let thy star have profit of thy vehicle, assimilating it, and sustaining it, so that it be healed of its separation, and this even in life, but most especially in death. also thou oughtest to increase thy vehicle in mass by true growth in balance, that thou be a bridegroom comely and wellfavoured, a man of might, and a warrior worthy of the bed of so divine a dissolution. n the book of wisdom or folly 195 zm de arte voluptatis dilemma quaedam (a certain dilemma concerning the art of pleasure) ll disturbances, o my son, are variations from equilibrium; there is a certain objection, o my son, to our thesis concerning will that it should flow freely in its way: namely hat for such as i am it is well, because i am endowed by nature with a lust ins

LIBER ARARITA

v.v.v, reflecting the glory of adonai, lifted up his voice and said: 1. glory to god, and thanksgiving to god! there is one god alone, and god is exceeding great. he is about us, and there is no strength save in him the exalted, the great. 2. thus did v.v.v.v.v. become mad, and wend about naked. 3. and all these things fled away, for he understood them all, that they were but as old rags upon the divine perfection. 4. also he pitied them, that they were but reflections distorted. 5. also he smote them, lest they should bear rule over the just. 6. also he harmonized them into one picture, beautiful to behold. 7. and having thus conquered them, there was a certain glamour of holiness even in the hollow sphere of outward brilliance. 8. so that all became splendid. 9. and having firmly establi

LIBER ARCANORUM

hix. amprodias baratchial gargophias dagadgiel hemethterith uriens zamradiel characith temphioth yamatu kurgasiax lafcursiax malkunofat niantiel saksaksalim a.ano.nin parfaxitas tzuflifu qulielfi raflifu shalicu thantifaxath liber ccxxxi 5 [note: x (coptic ksi) is probably an error for (sou) the coptic letter rendered .st. by the golden dawn, attributed to kether and accordingly used to terminate divine names. in accordance with this text.s .class a. status i have not corrected this. ac diary, december 1907: tuesday 3] about now wrote arcana in atus of tahuti, sigils of genii, etc] saturday 14. liber trigrammaton, and copied sigilla 22] monday] curious vague depression most of day. i think the sigilla 22 have a very unpleasant influence. much of the corpus of .class a. texts was written ar

LIBER ASTARTE

be of awe, the second of fealty, the third of dependence, the fourth of adoration, the fifth of confidence, the sixth of comradeship, the seventh of passion.1 7. further concerning the ceremonies. let then this invocation be the principal part of an ordered ceremony. and in 1 [compare the varies stages of devotion described by vivekananda in his bhakti-yoga, chapter .human representations of the divine ideal of love. t.s] svb figvra clxxv 3 this ceremony let the philosophus in no wise neglect the service of a menial. let him sweep and garnish the place, sprinkling it with water or with wine as is appropriate to the particular deity, and consecrating it with oil, and with such ritual as may seem him best. and let all be done with intensity and minuteness. 8. concerning the period of devoti

nise all. as it is written .liber lxi. 32 .for perfection abideth not in the pinnacles, or in the foundations, but in the ordered harmony of one with all..3 second, if any part of this love exceed, there is disease therein. as, in the love of othello for desdemona, love fs jealousy overcame love fs tenderness, so may it be in this love of a particular deity. and this is more likely, since in this divine love no element may be omitted. it is by virtue of this completeness that no human love may in any way attain to more than to forthshadow a little part thereof. 1 [fallacy of failing to distinguish between different senses of .to be. coupled with non distributio medii. t.s] 2 [this is the concluding line of the famous passage in cap. 42 of the egyptian book of coming forth by day (book of t

LIBER AZAZEL

e semen and vaginal fluid. the reward is true judgment. 20. these are dark secrets which have remained hidden for centuries. 21. when the time comes for your will to be fully manifested upon this earth once more, these gates will again become unlocked for your elect, and your mighty name will be upon the chosen as a crown of glory. 22. hail azazel, lord of the majesty of the earth. 23. hail thee, divine sovereign of the pure will. 24. hail and glory to you, my perfection, my sustenance, my master. 25. the flame of my boundless depths, you will never be extinguished. 1. satan! the ferocious blaze that consumes the palatial garden. 2. stand before me and prepare to meet your judgement, for i am the true adversary of all that seeks to bind my creation in hypocritical servitude. stand before m

LIBER CCCXXXV ADONIS

fered with the prescription. psyche. there fs no hope, then? hermes. lend an ear! we may rule him by his fear! somehow we may yet contrive that he see the king, and live! have you influence? psyche. at court? plenty, in the last resort. letters from his suzerain! hermes. you are high in favour then? psyche. ay, that needs not to be sworn; i am his own daughter born. hermes. in thy blood the spark divine of olympus? psyche. even in mine! hermes. hark, then! at the hour of fears when the lordly lion rears in mid-heaven his bulk of bane violently vivid, shakes his mane majestical, and snake and bull lamp the horizon, and the full fire of the moon tops heaven, and spurs the stars, while mars ruddily burns, liber cccxxxv 26 and venus glows, and jupiter ramps through the sky astride of her, then

my course to curves subtle as breasts and limbs and tresses of this caressed suave sorceress.s that raves and rests in wildernesses whose giant gifts are strength that scars her soul and lifts her to the stars, savage, and tenderness that tunes her spirit.s splendour to the moon.s, and music of passion to outrun the fiery fashion of the sun. hush! there fs a stir not mine amid the groves, a foot divine that yet is not like love.s. hush! let me furl my forehead! i fll be gone to flicker and curl above great babylon [the gate of the garden opens. the lady psyche advances and makes way for the king of babylon. he is attended by many companies of warriors in armour of burnished silver and gold, with swords, spears, and shields. these take up position at the back of the stage, in perfect silen

LIBER CCXLII AHA

beyond, above the tides of being. the great sight of the intolerable light of the whole universe that wove the labyrinth of life and love blazed in me. then some giant will, mine or another fs thrust a thrill through the great vision. all the light went out in an immortal night, the world annihilated by the opening of the master fs eye. how can i tell it? olympas. master, master! a sense of some divine disaster abases me. liber ccxlii 22 marsyas. indeed, the shrine is desolate of the divine! but all the illusion gone, behold the one that is! olympas. royally rolled, i hear strange music in the air! marsyas. it is the angelic choir, aware of the great ordeal dared and done by one more brother of the sun! olympas. master, the shriek of a great bird blends with the torrent of the thunder. ma

LIBER CHANOKH

ubic and servient squares are nowhere stated in chanokh. the rule apparently used by dee (vide the lists of names in the .book of supplications and invocations. in sloane ms. 3191) was to use the black cross letter on the same row of the general view of the tablets as the name you were working with; thus only the letters e, x, a, r, p, h, c, o, m, a were thus used. these were used to (a) generate divine names ruling the angels of the four squares above the bar of the cross in each lesser angle, and (b) generate the names of kakodaimons from pairs of letters below the bar of the cross. the golden dawn rule, per contra (apparently deriving from sloane 307, was to refer one of the four lines of the .tablet of union. to each watchtower; thus exarp to air, hcoma to water, nanta to earth and bit

LIBER CLXV A MASTER OF THE TEMPLE

secluded spot; there i knelt down and did breathing exercise. felt prana all over body. invoked adonai and tried to unite with him. a brilliant white light filled sphere of consciousness. arose as adonai performed the ritual of pentagram, then prayed aloud and fluently, trying to unite consciousness with all nature. knelt again in meditation, and arose much strengthened and with a feeling of the divine presence [this is excellent for a beginner. but remember all these divine illuminations are mere breaks. o.m] note: i find more and more difficulty in remembering any details of these practices the next day. concentration was good. in this instance at end of practice could not remember what time i started, although i believe i am correct. i have thought several times lately about this loss

LIBER COLLEGII SANCTI

tance with all of them. more than acquaintance, it should be experience; otherwise what is he to do when as a neophyte he is consulted by his probationers? it is important that he should be armed at all points. no one will be admitted as a neophyte unless his year's work gives evidence of considerable attainment in the fundamental practices, asana, pranayama, assumption of god-forms, vibration of divine names, rituals of banishing and invoking and the practices set out in sections 5 and 6 of liber o. although he is not examined in any of these, the elementary experience is necessary in order that he may intelligently assist those who will be under him. the task of a neophyte. g c the tests called the powers of the sphinx. h it should not be assumed that these are formal theoretical or prac

LIBER CORDIS CINCTI SERPENTE

n the fresh springs were unloosed, that the folk athirst might be at ease. 41. and again i was caught up into the presence of my lord adonai, and the knowledge and conversation of the holy one, the angel that guardeth me. 26 liber lxv 42. o holy exalted one, o self beyond self, o self-luminous image of the unimaginable naught, o my darling, my beautiful, come thou forth and follow me. 43. adonai, divine adonai, let adonai initiate refulgent dalliance! thus i concealed the name of her name that inspireth my rapture, the scent of whose body bewildereth the soul, the light of whose soul abaseth this body unto the beasts. 44. i have sucked out the blood with my lips; i have drained her beauty of its sustenance; i have abased her before me, i have mastered her, i have possessed her, and her lif

LIBER CXCVII STORY OF SIR PALAMEDES

o arthur fs hall, all cased in damnascened steel. a sceptre and a golden ball he bears, and on his head a crown; but on his shoulders drapes a pall of velvet flowing sably down above his vest of cramoisie. now doth the king of high renown demand him of his dignity. whereat the dwarf begins to tell a quest of loftiest chivalry. quod he .by goddes holy spell, so high a venture was not known, nor so divine a miracle. a certain beast there runs alone, that ever in his belly sounds a hugeous cry, a monster moan, sir palamedes, the saracen knight 17 as if a thirty couple hounds quested with him. now god saith (i swear it by his holy wounds and by his lamentable death, and by his holy mother.s face) that he shall know the beauteous breath and taste the goodly gift of grace who shall achieve this

l their malice had the worst, liber cxcvii 18 till strong sir bors his prowess played. and all his might availed nought. now once sir bors had been betrayed to paynim; him in traitrise caught, they bound to four strong stallion steers, to tear asunder, as they thought, the paladin of arthur.s peers. but he, a-bending, breaks the spine of three, and on the fourth he rears his bulk, and rides away. divine the wonder when the giant fails to stir the fatuous dwarf, malign who smiles! but bors on arthur rails that never a knight is worth but one .by goddes death (quod he .what ails us marsh-lights to forget the sun? there is one man of mortal men worthy to win this benison, sir palamede the saracen. then went the applauding murmur round: sir lancelot girt him there and then to ride to that ench

nd bounded through the crashing glades .but now a staring savage head lurks at him through the forest shades. sir palamedes, the saracen knight 25 this was a naked indian, who led within the city gate the fooled and disappointed man, already broken by his fate. here were the brazen towers, and here the scupltured rocks, the marble shrine where to a tall black stone they rear the altars due to the divine. the god they deem in sensual joy absorbed, and silken dalliance: to please his leisure hours a boy compels an elephant to dance. so majesty to ridicule is turned. to other climes and men makes off that strong, persistent fool sir palamede the saracen. 26 xi sir palamede the saracen hath hied him to an holy man, sith he alone of mortal men can help him, if a mortal can (so tell him all the

aks, and thunder roars: down flaps the loathly wing of night. he sees the lonely breton shores lapped in the levin: then his eyes see how she shrieking soars and soars into the starless, stormy skies. well! well! this lesson will he learn, how music.s mellowing artifice may bid the breast of nature burn and call the gods from star and shrine. so now his sounding courses turn to find an instrument divine whereon he may pursue his quest. how glitter green his gleeful eyne when, where the mice and lice infest a filthy hovel, lies a wench bearing a baby at her breast, drunk and debauched, one solid stench, but carrying a silver lute .boardeth her, nor doth baulk nor blench, liber cxcvii 46 and long abideth brute by brute amid the unsavoury denzens, until his melodies uproot the oaks, lure lion

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

thing is.existence is.hyha rca hyha? what is existence? the question is so fundamental that it finds no answer. the most profound meditation only leads to an exasperating sense of impotence. there is, it seems, no simple rational idea in the mind which corresponds to the word. it is easy of course to drown the question in definitions, leading us to further complexity.but gexistence is the gift of divine providence, h gexistence is the opposite of non-existence, h do not help us much! the plain existence is existence of the hebrews goes further. it is the most sceptical of statements, in spite of its form. existence is just existence, and there fs no more to be said about it; don ft worry! ah, but there is more to be said about it! though we search ourselves for a thought to match the word

the joy of the man in the street. so too the buddha-thought, anatta, 1 [joseph mccabe, a grationalist h/ atheist writer of the period. t.s] 14 liber cxlviii is a more splendid conception than the philosopher fs dutch-dolllike ego, or the rational artillery of hume. this weapon, too, that has destroyed our lesser, our illusionary universes, ever revealing one more real, shall we not wield it with divine ecstasy? shall we not, too, perceive the interdependence of the questions and the answers, the necessary connection of the one with the other, so that (just as 0 is an indefinite) we destroy the absolutism of either? or! by their alteration and balance, until in our series. we care nothing as to which may prove the final term, any single term being so negligible a quantity in relation to th

LIBER CXX

the offering of cakes (he lifteth them) and vessels of libation (he poureth it) be made in them! my head is like unto the head of ra, and my limbs are strong as the limbs of tum. my tongue is the tongue of ptah& my throne is the throne of our lady ahathoor. i utter the words of my father tum; the handmaid of seb is constrained, and all are bowed in fear before me. they glorify me in their hymns; divine hair of seb is the name wherein they do invoke me to protect the earth, who am its lord and god. the god seb refreshing me maketh his. as mine own. the dwellers in amun bow down their heads unto me for i am their lord, their bull. i am more powerful than the lord of time; i shall enjoy the pleasures of love, and gain the mastery over millions of years (he then resumeth the throne of ra, as

the night& of thick darkness, i am come forth as a pure khu. my two hands are behind me and my lot is as that of my forefathers! o grant thou me thy mouth, that i may speak therewith, and guide thou to me mine heart in the hour of cloud and darkness (the officer removes the mouth wrapping, and kisses the candidate upon the mouth "homage to thee, o ra, who in thy setting art tum-heru-khut, of thou divine one, o thou who hast formulated thy father& made fertile thy mother! thou primeval orb, whence all things arise! when thou appearest in the back of thy bark men shout for joy at thee, thou maker of the gods! thou didst stretch out the heaven wherein thy two eyes might travel, thou didst make the earth to be a vast chamber for thy khus, so that every man might know his fellow. the sektet boa

place of restraint; the boat advanceth taking heed to thy way; thy head is covered up while i sail on over the heaven. i am he who lifteth up strength; i am come; i am become master of the serpents of ra when he setteth in my sight, at eventide i go round about heaven; but thou art fettered with the fetters that ra hath ordained. i, even i, guide the. wherewith apep is driven back, and i know the divine souls of the west: tum, and sebek the lord of baklan, and hathoor the lady of the evening (the boat advances "i, even i know the eastern gate of heaven whence ra cometh with a favorable wind. i am the helmsman of the eternal bark; i know the two sycamores of. between which ra showeth himself. i, even i, know the divine souls of the east, heru-khuit, and the calf of the goddess khera, the br

s that gnaw! for i am khnemu, the lord of. peshemu. i bring the words of the gods to ra (circle "homage to you, ye two rekht goddesses, ye sisters twin (circle "hail ye two mert goddesses, i bring a message to you concerning my magical words. i shine from the sektet boat. i am ra-hoor-kaa, the sun of strength and light (circle "get thee back, depart, get thee back from me, o apep! depart from the divine place of ra s birth, where in is the house of thy terror! i am ra, terrible and triumphant. ra setteth, ra setteth; ra is strong at his setting. apep hath fallen; apep the enemy of ra is overcome (circle "get thee back, hai, thou impure one, abomination of asar! tahuti hath cut off thine head and i have slain thee and hurled thee utterly asunder. get thee back from the neshuet boat, as with

allow! i am a swallow! i am the scorpion, the daughter of ra. hail thou flame whose scent is sweet! hail, ye gods whose scent is sweet! hail thou flame that cometh from the horizon! hail thou lord of the city; stretch out thy hand unto me, let me advance with my tidings, for my speech is of great gladness. open the doors to me, and i will declare the things that i have seen! horus hath become the divine prince of the boat of the sun; unto him hath been given the name of his father osiris. i have stretched out my arms at the word of osiris; i am entered in, i am justified, i come forth worthy at the gate. i am pure at the palace of the passage of souls; i have destroyed the evil that clung to my members upon earth. hail, ye twin hawks upon your pinnacles, ye that guard the gate of the abyss

LIBER DCCCLX JOHN ST

gs! the first operation of ritual 671 is the preparation of the place. there are two forces; that of death and that of natural life.1 death begins the operation by a knock, to which life answers. then death, banishing all forces external to the operation, declares the speech in the silence. both officers go from their thrones and form the base of a triangle whose apex is the east. they invoke the divine word, and then death slays with the knife, and embalms with the oil, his sister life. life, thus prepared, invokes, at the summons of death, the forces necessary to the operation. the word takes its station in the east and the officers salute it both by speech and silence in their signs; and they pronounce the secret word of power that riseth from the silence and returneth thereunto. all th

both by speech and silence in their signs; and they pronounce the secret word of power that riseth from the silence and returneth thereunto. all this they affirm; and in affirming the triangular base of the pyramid, find that they have mysteriously affirmed the apex thereof whose name is ecstasy. this also is sealed by that secret word; for that word containeth all. into this prepared pyramid of divine light there cometh a certain darkling wight, who knoweth not either his own nature, or his origin or destiny, or even the name of that 1 [death is represented by the hiereus, and life by the hegemon; they are identified with the greek god-forms of hades and demeter, with hermes and iacchus for invisible stations. t.s] liber dccclx 32 which he desireth. before he can enter the pyramid, there

i go on copying the ritual. 7.10. copying finished. i will go and dine, and learn it by heart, humbly and thoughtfully. the illumination of it can be finished, with a little luck, in two more days. i am disinclined to use the ritual until it is beautifully coloured.1 as zoroaster saith .god is never so much turned away from man, and never so much sendeth him new paths, as when he maketh ascent to divine speculations or works, in a confused or disordered manner, and (as the oracle adds) with unhallowed lips, or 1 [a colour facsimile of the illuminated ms. of this ritual was printed in equinox iv (1, commentaries on the holy books and other papers (1996] liber dccclx 56 unwashed feet. for of those who are thus negligent the progress in imperfect, the impulses are vain, and the paths are dark

c language, my native consciousness is now neschamah, not ruach or nephesch. i really cannot write more. this writing is a descent into ruach, and i want to abide where i am. 11.17. at 10.0 arrived at brenner.s studio, and took the pose. at once, automatically, the interior trembling began again, and again the subtle brilliance flowed through me. the consciousness again died and was reborn as the divine, always without shock or stress. how easy is magic, once the way is found! how still is the soul! the turbid spate of emotion has ceased; the heavy particles of thought have sunk to the bottom; how limpid, how lucid is its glimmer. only from above, from the overshadowing tree of life, whose leaves glisten and quiver in the shining wind of the spirit, drops ever and anon, self- luminous, the

LIBER DCCCXI ENERGIZED ENTHUSIASM

r t.s. for celephais press. this e-text last revised 21.07.200filiber dcccxi energized enthusiasm a note on theurgy v a a publication in class c 1 i i a o the supreme one of the gnostics, the true god, is the lord of this work. let us therefore invoke him by that name which the companions of the royal arch blaspheme to aid us in the essay to declare the means which he has bestowed upon us! ii the divine consciousness which is reflected and refracted in the works of genius feeds upon a certain secretion, as i believe. this secretion is analogous to semen, but not identical with it. there are but few men and fewer women, those women being inevitably androgyne, who possess it at any time in any quantity. so closely is this secretion connected with the sexual economy that it appears to me at t

ly the same sense, and goes on reproducing itself with similar characteristics through the ages, changed by circumstance indeed, but always identical in itself. but the spiritual flower of this process is that at the moment of discharge a physical ecstasy occurs, a spasm analogous to the mental spasm which meditation gives. and further, in the sacramental and ceremonial use of the sexual act, the divine consciousness may be attained. vi the sexual act being then a sacrament, it remains to consider in what respect this limits the employment of the organs. first, it is obviously legitimate to employ them for their natural physical purpose. but if it be allowable to use them ceremonially for a religious purpose, we shall find the act hedged about with many restrictions. for in this case the o

ts are not based on reason; thus they are neglected. but admit its religious function, and one may at once lay down that the act must not be profaned. it must not be undertaken lightly and foolishly without excuse. it may be undertaken for the direct object of continuing the race. it may be undertaken in obedience to real passion; for passion, as its name implies, is rather inspired by a force of divine strength and beauty without the will of the individual, often even against it. it is the casual or habitual.what christ called gidle h.use or rather abuse of these forces which constitutes their profanation. it will further be obvious that, if the act in itself is to be the sacrament in a religious ceremony, this act must be accomplished solely for the love of god. all personal consideratio

ality in the assistants; the sexual excitement must be suppressed and transformed into its religious equivalent. vii with these preliminaries settled in order to guard against foreseen criticisms of those protestants who, god having made them a little lower than the angels, have made themselves a great deal lower than the beasts by their consistently bestial interpretation of all things human and divine, we may consider first the triune nature of these ancient methods of energizing enthusiasm. music has two parts; tone or pitch, and rhythm. the latter quality associates it with the dance, and that part of dancing which is not rhythm is sex. now that part of sex which is not a form of the dance, animal movement, is intoxication of the soul, which connects it with wine. further identities wi

ve to the simple unwinking light. 1 [the design is a pattern of black and white squares. t.s] energized enthusiasm 15 the swinging of the body with the mantra (which has a habit of rising and falling as if of its own accord in a very weird way) becomes more accentuated; ultimately a curiously spasmodic stage occurs, and then the consciousness flickers and goes out; perhaps breaks through into the divine consciousness, perhaps is merely recalled to itself by some variable in external impression. the above is a very simple description of a very simple and earnest form of ceremony, based entirely upon rhythm. it is very easy to prepare, and its results are usually very encouraging for the beginner. xiii wine being a mocker and strong drink raging, its use is more likely to lead to trouble tha

LIBER DOMINI

as there are individuals. each of these interpretations is somehow different than the others, and unity is impossible as long as individuality remains. when any opinion claims absolute truth for itself, it renders all other opinions false, and so the gods of dogmatic faith are truly divided against each other in a hopeless struggle. as long as there is such widespread disagreement concerning the divine, all claims of absolute truth and unity will continue to ring hollow. the satanist is able to see this situation for what it really is, and to find humor in the meanderings of the sheep. 8. let those who follow their gods be set upon each other with a mad frenzy, let them compete in sports of bloodshed and treachery. watch them as they kill each other in the most ingenious of ways. observe

will surely destroy. i am your master, you are not mine. comment: satan is the master and lord of this earth- it is ridiculous to think that he can in any way be compelled to act, whether by ritual, prayer, or otherwise. failure to understand the relative stature of humans and the dark lord can only lead to selfdelusion. 14. only those who truly know my essence will be rewarded with a share of my divine power. my gift is precious and will be given only to the worthy. seek me earnestly, and i will be found. seek after phantasms and you will be forever lost, a wanderer in the wastes of your own daydreams. comment: many lies and opinions have been spread about the true nature of the prince of darkness, these can only lead to confusion and ruin. one should always be cautious when listening to

LIBER HHH

; imagine the various the various diseases that may attack thee, or accidents overtake thee. picture the process of death, applying always to thyself (a useful preliminary practice is to read text-books of pathology, and to visit museums and dissecting-rooms) 2. continue this practice until death is complete; follow the corpse through the stages of embalming, wrapping and burial. 3. now imagine a divine breath entering thy nostrils. 4. next, imagine a divine light enlightening the eyes. 5. next, imagine the divine voice awakening the ears. 6. next, imagine a divine kiss imprinted on the lips. 7. next, imagine the divine energy informing the nerves and muscles of the body, and concentrate on the phenomenon which will already have been observed in 3, the restoring of the circulation. 8. last

kness pass, and with rose and gold shalt thou arise in the east, with the cry of an hawk resounding in thine ear. shrill shall it be and harsh. 13. at the end shalt thou rise and stand in the midheaven, a globe of glory. and therewith shall arise the mighty sound that holy men have likened unto the roaring of a lion. 14. then shalt thou withdraw thyself from the vision, gathering thyself into the divine form of osiris upon his throne. 15. then shalt thou repeat audibly the cry of triumph of the god rearisen, as it shall have been given unto thee by the superior.9 16. and this being accomplished, thou mayest enter again into the vision, that thereby shalt be perfect in thee. 17. after this shalt thou return into the body, and give thanks unto the most high god iaida; yea, unto the most high

emonially open as thou hast knowledge and skill to perform, and that at the end thereof the closing should be most carefully accomplished. but in the preliminary practice it is enough if thou cleanse thyself by ablution, by robing, and by the rituals of the pentagram and hexagram. 0-2 should be practiced at first, until some realisation is obtained; and the practice should always be followed by a divine invocation of apollo or of isis or of jupiter or of serapis. next, after a swift summary of 0-2, practise 3-7. this being mastered, add 8. liber hhh 6 then add 9-13. then being prepared and fortified, well fitted for the work, perform the whole meditation at one time. and let this be continued until perfect success be attained therein. for this is a mighty meditation and holy, having power

authenticate it or even study a copy. 2 grk .corpse. the reference is to cap. ii, aaa, which parallels .liber cadavaris (120. compare also the meditations on various kinds of corpses described in the m.hasatipatth.na sutta. 3 grk .pyramid. the reference is to cap. i, mmm, which parallels .liber pyramidos (671. 4 grk .phallus. the reference is to cap. iii, sss. 5 the four kinds of .enthusiasm. or .divine madness (the first being poetic inspiration from the nine muses) are discussed in plato.s phaedrus and treated of by renaissance writers such as ficino in his commentary on the symposium, agrippa in de occulta philosophia lib. iii cap. 45-49, and giordano bruno in de gli eroici furori. see also crowley.s essay .energised enthusiasm (liber 811. it is believed that .liber iao. if it was ever

riters such as ficino in his commentary on the symposium, agrippa in de occulta philosophia lib. iii cap. 45-49, and giordano bruno in de gli eroici furori. see also crowley.s essay .energised enthusiasm (liber 811. it is believed that .liber iao. if it was ever written, described meditation or magick practices based on these three .enthusiasms. 6 to explain this piece of qabalistic analogic: the divine names hyha and hwhy, having as they do the letter-pair hy in common, may be combined to give a single six-letter name hwhyha, which is said to unite microprosopus and macroprosopus (it enumerates to 32, the total number of paths and sephiroth, the number of the .paths of wisdom. mentioned in the sepher yetzirah. next, since h is the letter of the mother, we substitute for the three h.s the

LIBER ISRAFEL

unto the dwellers in the watch-towers of the universe. 1 [more usually known as gjudgement h or gthe last judgement. h in crowley fs thoth deck it is called gthe aon. h. t.s] 2 liber israfel i am the charioteer of the east, lord of the past and of the future. i see by mine own inward light: lord of resurrection; who cometh forth from the dusk, and my birth is from the house of death. 7. o ye two divine hawks upon your pinnacles! who keep watch over the universe! ye who company the bier to the house of rest! who pilot the ship of ra advancing onwards to the heights of heaven! lord of the shrine which standeth in the centre of the earth! 8. behold, he is in me, and i in him! mine is the radiance, wherein ptah floateth over the firmament! i travel upon high! i tread upon the firmament of nu!

LIBER LIBERI VEL LAPIDIS LAZULI

stone, within the coffin, within the mighty sepulchre, and we too answer olalam! imal! tutulu! as it is written in the ancient book. 7. three words of that book are as life to a new aon; no god has read the whole. 8. but thou and i, o god, have written it page by page. 9. ours is the elevenfold reading of the elevenfold word. 10. these seven letters together make seven diverse words; each word is divine, and seven sentences are hidden therein. 11. thou art the word, o my darling, my lord, my master! 28 liber liberi vel lapidis lazuli 12. o come to me, mix the fire and the water, all shall dissolve. 13. i await thee in sleeping, in waking. i invoke thee no more; for thou art in me, o thou who hast made me a beautiful instrument tuned to thy rapture. 14. yet art thou ever apart, even as i. 1

LIBER LVII

not much more doubt my spiritual vision, my vision just open like a babe.s, my vision untested by comparison and uncriticized by reason? fortunately, there is one science that can aid us, a science that, properly understood by the initiated mind, is as absolute as mathematics, more self-supporting than philosophy, a science of the spirit itself, whose teacher is god, whose method is simple as the divine light, and subtle as the divine fire, whose results are limpid as the divine water, all-embracing as the divine air, and solid as the divine earth. truth is the source, and economy the course, of that marvellous stream that pours its living waters into the ocean of apodeictic certainty, the truth that is infinite in its infinity as the primal truth which which it is identical is infinite in

bulwer-lytton novel (zanoni or a strange story, i cannot remember which) and used it to denote the .astral body. t.s] 2 [the previous installment of temple of solomon the king, in equinox i (4. t.s] on the qabalah 5 need we say that we speak of the holy qabalah? o science secret, subtle, and sublime, who shall name thee without veneration, without prostration of soul, spirit, and body before thy divine author, without exaltation of soul, spirit, and body as by his favour they bathe in his lustral and illimitable light? it must first here be spoken of the exoteric qabalah to be found in books, a shell of that perfect fruit of the tree of life. next we will deal with the esoteric teachings of it, as frater p. was able to understand them. and of these we shall give examples, showing the fals

hing defined. thus, then, we obtain a duad composed of 1 and its reflection. now also we have the commencement of a vibration established, for the number 1 vibrates alternately from changelessness to definition, and back to changelessness again. thus, then, is it the father of all numbers, and a fitting type of the father of all things. the name of the first sephira is rtk, kether, the crown. the divine name attributed to it is the name of the father given in exodus iii, 14: hyha, eheieh, i am. it signifies existence. this first sephira contained the other nine, and produced them in succession, thus. the number 2, or the duad. the name of the second sephira is hmkj, chokmah, wisdom, a masculine active potency reflected from kether, as i have before explained. this sephira is the active and

es existence. this first sephira contained the other nine, and produced them in succession, thus. the number 2, or the duad. the name of the second sephira is hmkj, chokmah, wisdom, a masculine active potency reflected from kether, as i have before explained. this sephira is the active and evident father, to whom the mother is united, who is the number 3. this second sephira is represented by the divine names, hy, yah, and hwhy; and among the angelic hosts by \ynpwa, auphamim, the wheels. it is also called ba, the father. the third sephira, or triad, is a feminine passive potency, called hnyb, binah, the understanding, who is co-equal with chokmah. for chokmah, the number 2, is like two straight lines which can never enclose a space, and therefore is powerless till the number 3 forms the t

d, the elohim,16 in whose image man and woman are created, according to the teaching of the qabalah, equal before god. woman is equal with man, and certainly not inferior to him, as it has been the persistent endeavour of so-called christians to make her. aima is the woman described in the apocalypse (ch xii).17 this third sephirah is also sometimes called the great sea. to her are attributed the divine names \yhla, elohim, and \yhla hwhy; and the angelic order \ylara, aralim, the thrones. she is the supernal mother, as distinguished from malkuth, the inferior mother, bride and queen. the number 4. this union of the second and third sephiroth produced dsj, chesed, mercy or love, also called hlwdg, gedulah, greatness or magnificence; a masculine potency represented by the divine name la, el

LIBER LXVII THE SWORD OF SONG

r the cloud be the red mist of christianity, or the glimmering silver-white of celtic paganism; the hard grey dim-gilded of buddhism, the fleecy opacity of islam, or the mysterious medium of those ancient faiths which come up in as many colours as their investigator has moods .in order to get over the ethical difficulties presented by the na ve naturalism of many parts of those scriptures, in the divine authority of which he firmly believed, philo borrowed from the stoics (who had been in like straits in respect of greek mythology) that great excalibur 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

n philosophy.s lacteal river turns sour through a trifle of bile on the liver. but now for the sane and the succulent milk of truth.may it slip down as smoothly as silk .how very hard it is to be.34 a yogi! let our spirits see at least what primal need of thought this end to its career has brought .who.s griffiths? the safe man. a well-known advertisment, hence .who.s griffiths= safe. slowness of divine justice. poet pockets piety stakes. national anthem of natal. but this talk is all indigestion. now for health. reasons for undertaking the task. 150 155 160 165 170 175 180 185 pentecost 27 why, in a word, i seek to gain a different knowledge. why retain the husk of flesh, yet seek to merit the influx of the holy spirit? and, swift as caddies pat and cap a tee, gain the great prize all mor

h calm and philsophic mind, no fears, no hopes, devotions blind to hamper, soberly we.ll state the problem, and investigate in purely scientific mood the sheer ananke of the mind, a temper for our steel to find whereby those brazen nails subdued against our door-post may in vain ring. we.ll examine, to be plain, by logic.s intellectual prism the spiritual syllogism. we know what fools (only) call divine and supernatural and what they name material are really one, not two, the line by which divide they and define being a shadowy sort of test; a verbal lusus at the best, at worst a wicked lie devised to bind men.s thoughts; but we must work with our own instruments, nor shirk discarding what we erstwhile prized; should we perceive it disagree with the first-born necessity. i come to tell you

ctice. the poet abandons all to find truth. pentecost 35 to.what abyss.s dizzy brink? and fall! and i have ceased to think! that is, have conquered and made still mind.s lower powers by utter will. it may be that pure nought will fail quite to assuage the needs of thought; but.who can tell me whether nought untried, will or will not avail? aum! let us meditate aright50 on that adorable one light, divine savitri! so may she illume our minds! so mote it be! i find some folks think me (for one) so great a fool that i disclaim indeed jehovah.s hate for shame that man to-day should not be weaned of worshipping so foul a fiend in presence of the living sun, and yet replace him oiled and cleaned by the egyptian pantheon, the same thing by another name. thus when of late egyptian gods evoked ecsta

hese, refine the mystic agonies to nothing, lest the mystic jeer .so logic bends its line severe back to my involuted curve. these are my thoughts. i shall not swerve. take them, and see what dooms deserve their rugged grandeur.heaven or hell? mind the dark doorway there !62 farewell! how tedious i always find that special manner of my mind! aum! let us meditate aright on that adorable one light, divine savitri! so may she illume our minds! so mote it be! 795 800 805 810 815 christian mystics not true christians. what think ye of crowley? his interlocuter dismissed, not with a jest, but with a warning. poet yawns. aum! 43 notes to ascension day and pentecost .blind chesterton is sure to err, and scan my work in vain; i am my own interpreter, and i will make it plain. note to introduction 1

LIBER LXXVIII

s a white radiating angelic hand, issuing from clouds, and grasping the hilt of a sword, which supports a white radiant celestial crown; from which depend, on the right, the olive branch of peace; and on the left, the palm branch of suffering. six vaus fall from its point. it symbolizes invoked, as contrasted with natural force: for it is the invocation of the sword. raised upward, it invokes the divine crown of spiritual brightness, but reversed it is the invocation of demonic force; and becomes a fearfully evil symbol. it represents, therefore, very great power for good or evil, but invoked; and it also represents whirling force, and strength through trouble. it is the affirmation 10 liber lxxviii of justice upholding divine authority; and it may become the sword of wrath, punishment, an

ion is material, it means folly, stupidity, eccentricity, or even mania. 1. skill, wisdom, adaptation, craft, cunning, or occult wisdom or power. 2. change, alternation, increase and decrease, fluctuation; whether for good or evil depends on the dignity. 3. beauty, happiness, pleasure, success. but with very bad dignity it means luxury, dissipation. 4. war, conquest, victory, strife, ambition. 5. divine wisdom, manifestation, explanation, teaching, occult force voluntarily invoked. 6. inspiration (passive, mediumistic, motive power, action. 7. triumph, victory, health (sometimes unstable. 8. eternal justice. strength and force, but arrested as in act of judgment. may mean law, trial, etc. 9. wisdom from on high. active divine inspiration. sometimes gunexpected current. h 10. good fortune

s marriage, and so on. 4. examine this chosen stack. if the significator is not there, try some cognate house. on a second failure, abandon the divination. 5. read the stack counting and pairing as before. a description of the cards of the taro 55 third operation further development of the question 1. shuffle, etc, as before. 2. deal cards into twelve stacks for the twelve signs of the zodiac. 3. divine the proper stack and proceed as before. fourth operation penultimate aspects of the question 1. shuffle, etc, as before. 2. find the significator: set him upon the table; let the thirtysix cards following form a ring round him. 3. count and pair as before [note that the nature of each decan is shewn by the small card attributed to it, and by the symbols given in liber dcclxxvii, cols. 149-1

LIBER MMCMXI NOTE ON GENESIS

s of one law; and i propose to show, by applying to the text the keys of the qabalah, that not merely the surface meaning is contained therein. in the beginning, created, god, the essence of the heavens, and the essence, of the earth. in the beginning in wisdom in the head* created god the elohim the holy gods the essence. of the heavens and the essence of the earth contained therein also are the divine, magical and terrestrial formula of the passage of the incomprehensible nothingness of the ain soph to the perfection of creation expressed by the ten voices or emanations of god the vast one.blessed be he. even the holy sephiroth. and the method whereby i shall work shall be the one absolute and inerratic science: the science of number: which is that single mystery of the intellect of man

he centre of the verse. note, then, this perfect equilibrium of the verse, and remember that mystery.that equilibrium is strength. let us now look at the letters themselves. counting them, we find that the two central ones are am, the supernal mother; even as the number of letters had the dual symbol in their midst. now their numeration is 41, yielding by gematria lya= force: might: power: lawag, divine majesty: and blja= fecundity, all symbolic of the attributes of the dual polar force and mother. moreover, 4+ 1= 5= h, mother supernal once again.and in its geometric symbol the pentagram.the star of unconquered will. add the next two letters on either side, and we get e t d a c\ b y, or a concealed tetragrammaton. and this also reads \y, the great sea, ta, alpha and omega, or essence. add

rit (here the mother. ba ab, the father note how here again the son is first for humanity and the father last. these three letters, then, symbolise the three in one unmanifest. yet is there in them the all-potency of life. for 2+ 2+ 1= 5, the symbol of power, mother supernal, and h also is a, lamb of god and dawn of the life of the year. wherefore in them lieth concealed and hidden, not alone the divine white brilliance of the three supernals (awh, cwdqw [wrb, but even also that gleaming glory which partaketh of the redness, and which cometh from the bornless age, which is beyond kether. as it is written in ancient hindu scripture .in the beginning desire, t.nh, arose in it: which was the primal germ of mind. now in the aryan mythology t.nh, desire, was the god of love, k.m; whereof the sy

whereof the key is 14, whereof the key is 5. wherefore we say that this great name is 5 in its form symbolic, 5 in the heart of its power: the beginning and the end thereof are 5; and 5 is it in its venerable essence! turn now back unto the third symbol; gaze at it steadily for a few moments, and see hidden in the six-fold seal of creation the five-fold star of unconquered will. for this was the divine force which created the worlds! power eternal, power resistless, power all-dominating, in its absolute supremacy.gleaming as the great name elohim in the heart of the six-fold star! flaming as the purifying fire, purging and ordering the chaos of the night of time! as in the midst of the letters of the verse we saw the words \yh hta .thou in extension. so also does the name elohim read la

LIBER O

n the lights, their number suggests mercury; he smells the perfumes, and again mercury is brought to his mind. in other words, the whole magical apparatus and ritual is a complex system of mnemonics [the importance of these lies principally in the fact that particular sets of images that the student may meet in his wanderings liber o vel manvs et sagitta 4 correspond to particular lineal figures, divine names &c, and are controlled by them. as to possibility of producing results external to the mind of the seer (objective, in the ordinary common-sense acceptation of the term) we are here silent] 6. there are three important practices connected with all forms of ceremonial (and the two methods which later we shall describe. these are (1) assumption of god-forms (2) vibrations of divine name

LIBER SAMEKH

y to behold that living light of hell, the unluminous, dead flame, until that body from the crucible hath passed, pure gold! for, from the confines of material space, the twilight-moving place, the gates of matter, and the dark threshold, before the faces of the things that dwell in the abodes of night, spring into sight demons dog-faced, that show no mortal sign of truth, but desecrate the light divine, seducing from the sacred mysteries. but, after all these folk of fear are driven before the avenging levin that rives the opening skies, behold that formless and that holy flame that hath no name; the fire that darts and flashes, writhes and creeps snake-wise in royal robe, wound round that vanished glory of the globe, unto that sky beyond the starry deeps, beyond the toils of time.then fo

LIBER TZADDI

. the weak, the timid, the imperfect, the cowardly, the poor, the tearful.these are mine enemies, and i am come to destroy them. svb figvra xc 3 26. this also is compassion: an end to the sickness of earth. a rooting-out of the weeds: a watering of the flowers. 27. o my children, ye are more beautiful than the flowers: ye must not fade in your season. 28. i love you; i would sprinkle you with the divine dew of immortality. 29. this immortality is no vain hope beyond the grave: i offer you the certain consciousness of bliss. 30. i offer it at once, on earth; before an hour hath struck upon the bell, ye shallbe with me in the abodes that are beyond decay. 31. also i give you power earthly and joy earthly; wealth, and health, and length of days. adoration and love shall cling to your feet, an

LIBER V VEL REGULI

ction of .something. thus sht is motion in its double phase, an inertia compose of two opposite current, and each current is also thus polarized. sh is heaven and earth, t male and female; sht is spirit and matter; one is the word of liberty and love flashing its light to restore life to earth, the other is the act by which life claims that love is light and liberty. and these are two-in-one, the divine letter of silence-in-speech whose symbol is the sun in the arms of the moon.11 but sh and t are alike formula of force in action as opposed to entities; they are not states of existence, but modes of motion. they are verbs, not nouns. sh is the holy spirit as a .tongue of fire. manifest in triplicity, and is the child of set-isis as their logos or word uttered by their .angel. the card is x

LIBER XLI THIEN TAO

be got to understand that the circumstances of education and environment made but a small portion of the equipment of a conscious being. the brutal and truthful gyou cannot make a silk purse out of a sow fs ear h had been forgotten for the smooth and plausible fallacies of such writer as ki ra di.1 so serious had the situation become, indeed, that the governing classes had abandoned all dogmas of divine right and the like as untenable. the theory of heredity had broken down, and the ennoblement of the cheesemongers made it not only false, but ridiculous. we consequently find them engaged in the fatuous task of defending the anomalies which disgusted the nation by a campaign of glaring and venal sophistries. these deceived nobody, and only inspired the contempt, which might have been harmle

LIBER XLIV THE MASS OF THE PHOENIX

of the book of lies. it appeared in appendix vi of magick in theory and practice with no substantial changes (c) ordo templi orientis. original key-ebtry by frater e.a.d.n; further formatting, proofreading and notes by frater t.s. for niwg/ celepha s press. this e-text last revised 17.07.2004] 3 [hebrew \d, blood= 44] 4 [see also the equinox of the gods. the .invocation of horus according to the divine vision of ourada the seer. is divided into 44 sections (4 divisions of 11 sections each, with a string of 44 pearl beads to be told.the string broke after the first performance; the suggestion perhaps is that 44 had been communicated by rose as a particular number of horus prior to the ritual, though there is no clear statement to that effect in the account of the cairo working (then again

LIBER XV CHYMICAL JOUSTING OF PERARDUA

es be abroad. three things be golden: the mineral gold of the merchant that is dross; the vegetable gold that groweth from the seed of the scroll by virture of the lion; and the animal gold that cometh forth from the regimen of the dragon, and this last is the sole marketable gold of the philosopher. for, behold, an arcanum! i charge you, keep secret this matter; for the vile brothers, could they divine it, would pervert it. this mineral gold cannot be changed into any other substance by any means. this vegetable gold is fluidic; it must increase wonderfully and be fixed in the perfection of the sphinx. but this our animal gold is to this mighty pitch unstable, that it can neither increase nor decrease, nor can it remain that which it is, or seemeth to be. for even as a drop of glass unequ

LIBER XXXIII AN ACCOUNT OF AA

the life. the interior order was formed immediately after the first perception of man's wider heritage had dawned upon the first of the adepts; it received from the masters at first-hand the revelation of the means by which humanity could be raised to its rights and delivered from its misery. it received the primitive charge of all revelation and mystery; it received the key of true science, both divine and natural. but as men multiplied, the frailty of man necessitated an exterior society which veiled the interior one, and concealed the spirit and the truth in the letter, because many people were not capable of comprehending great interior truth. therefore, interior truths were wrapped in external and perceptible ceremonies, so that men, by the perception of the outer which is the symbol

LIBER XXXVI THE STAR SAPPHIRE

ow] saying: ararita ararita ararita [in this the signs shall be those of set triumphant and of 1 [for the l.v.x. signs see .liber o] 2 [the signs of n.o.x. are described in .liber v vel reguli. i.r= isis rejoicing, or mater triumphans] 3 [the holy hexagram is further described in cap (69) of the book of lies, which see. t.s] 4 [lat .father and mother [are] one god ararita. ararita is a qabalistic divine name, said to be the initials of a hebrew sentence meaning .one [is] his beginning; one [is] his individuality; his permutation [is] one] 5 [lat .mother and son [are] one god ararita] 6 [lat .son and daughter [are] one god ararita] 7 [lat .daughter and father [are] one god ararita] liber xxxvi, the star sapphire 2 baphomet.8 also shall set appear in the circle. let him drink of the sacramen

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

and freyja. at one time dumezil thought these functions represented actual social classes in proto-indo- european society, but later he backed away from this notion and was content to argue for the structure on a purely mythological plane. a second aspect of the dumezilian theory involved the gdisplacement of myth, h that is, the idea that a mythic structure could be gdisplaced h to the level of divine heroes or in some cases historical fictions. in the scandinavian area, dumezil fs most forceful argument for such displacement involved the prehistoric king hadingus, who had many aspects, according to dumezil, but who also enacted in his life and career all three functions. until the late 1950s or early 1960s dumezil was little known outside france, but thereafter scholars in many fields b

) figure and that of an animal show odin healing baldr fs horse, as he does in the second merseburg charm. he interprets another characteristic image, that of three figures together (the so-called three-god bracteates) as presenting odin, baldr, and loki, or perhaps odin, baldr, and hel, either of which would correspond to the baldr myth as we have it in the scandinavian sources. in addition, the divine twins have been identified in images with two figures. although hauck fs work is enormously learned and thorough, the mythological interpretations remain speculative and would seem to invite fresh investigations. see also baldr; hel; loki; merseburg charms; odin references and further reading: karl hauck provided a relatively short summary of his analyses in the encyclopedia article gbrakte

a high medieval icelandic audience thought about the worship of frey in uppsala. ogmund, an icelander, has fled the court of olaf tryggvason in norway because he is falsely suspected of the murder of one of the king fs men. coming to sweden, he meets and befriends a priestess of frey. the god is a statue, inhabited by a demon and pulled about on a cart. ogmund wrestles away the demon through the divine intervention of king olaf and thereafter impersonates frey. the swedes are delighted that their god deigns to eat and drink with them and are impressed when his priestess becomes pregnant. unlike before, frey is now willing to be propitiated with gold and fine clothing. times are good until king olaf arrives to bring ogmund back to norway. ogmund marries frey fs priestess and both are bapti

r nine nights later. frey complained that this wait would be too long. however, frey and gerd 138 norse mythology do appear to be married in the mythological present. frey gave up his sword to obtain gerd, and without it he will be weaponless when he faces surt at ragnarok. gerd fs name has been associated etymologically with the earth and with enclosures, and the wedding is often taken to be the divine coupling of sky and earth, or at least of fertility god and representative of the soil. it can also be read as a simple case of the gods getting what they want from the giants. see also frey; hrimgrimnir geri (ravenous-one) one of odin fs wolves. grimnismal, stanza 19, part of odin fs vision of the abodes of the gods, mentions geri: geri and freki the one accustomed to battle feeds, gloriou

most familiar in the genitive plural form ragna, in ragnarok (literally, deities, themes, and concepts 147 gfates of the gods h, the term for the end of the reign of the gods and the demise of the cosmos. etymologically, regin appears to be derived from a root meaning gto give counsel. h a runic inscription from around 600 c.e. has the word in a compound that scholars read as gdescended from the divine powers. h if this interpretation is correct, then this word has quite a prehistory. compounds like reginkunnr, gdescended from the gods, h are relatively clear in eddic poetry, but in other cases the usage of the word as a prefix meaning ggreat h or gtremendous, h which is common in modern icelandic (e.g, reginvitleysa, ggreat stupidity h, may be at work. thus, does regindomr in voluspa, st

LOGOMACHY OF ZOS

g..q. m 3$ 5! s5! y> e( transcendentalism and the magic of dynamic change. reactions are often worse than the thing reacted against. anathema quadrivial: the dark obliques from zodiacal signs, the evolutionary-parental chains, the environmental matrix, the obsession from foiled appetitive urges: thus are we born prehensive to, and slaves of, inheritances. creating a necessity is our utility. the divine effluvium is an eternal creative diversity: we are an ingression by contingency from which we simulate the creative when sufficiently individualistic. t w 5 rf6..q5. f. xu rf6- e% e( 9= emotional experience. those who would know themselves through their gods as other than their own selves. how blighted they appear, how sadly lost are they in their tautological theories. they too shall awake

secret of happiness is to be in harmony with yourself. little more is permitted or desirable. seek your own environment and adapt it: do not. z> 2..q$ 5 &7 i know but vaguely what i have made from memory into myself. if there is >b z. 5: z "d y>r..q..1 2#"d e( 6..1..q. 6. i.e, the convertibility of everything into every other thing to emerge again as more distinct. if the voice of the majority is divine it has never articulated. the majority has only borrowed ideas. all culture, discovery and ideals emanate from a few individuals who have seldom sought power or wealth for their own ends. the significance of greek art is that it is a possible ideal derived from the average; its potentialities are unexploited. care nothing for any social activity unless unplanned. the unknown is a metaphor

LUCIFERIAN SORCERY

r- the servitor or animal spirit which is associated with the sorcerer. the familiar may be evoked and bound, or may be created by the individual to assist in the workings of sorcery. called also the famulus (latin) fetish an object from which the focus of a spirit or coven item is charged. this is the home of the famulus and is an extension of the sorcerer. holy guardian angel the true will, the divine aspect of the self as the psyche, the immortal aspect of the mind which separates us from pure instinctual beings. iblis- the fallen angel known as the devil. the attribution of iblis is that of the imagination, thus lucifer is our imagination. while not widely accepted in the west, william blake was one of the few to and attributes satan to the mind. iblis is derived from the greek diabolu

LUCIFERIAN SORCERY AND SET TYPHON

flecting its unique touch, different from all others, as well as each other who make walk a similar path. it is within the nature of the ourobouros bound mirror that we emerge into the dream of spirit flight, when the sun is the black essence of creation, that all images are cast in the light of opposition. cain is the embodiment of the strength and wisdom of the watchers, the very possibility of divine consciousness awakened in man and woman. the entry of the luciferian practice is symbolized in luciferian witchcraft s "azothoz. in this work, i used the method of poem and prose to write a cipher of ensorcelling the self, or spiritual awareness through a luciferian and sethian mirror. in this work, my position was to clearly draw the connection and becoming process of self-initiation throu

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

red in america in the 1990s, and it is becomingmore and more vocal. it is also spreading to other parts of the world. this movement includes some scientists, particularly life scientists, who, again, are opposed to evolution. but this time, rather than seeking a ban on the teaching of evolution, these activists are trying to convince the public that equal time should be devoted to the teaching of divine creation stories that fall outside the realm of science. others are advocating the teaching of intelligent design, a philosophy that attempts to pass itself off as science. with a few scientists among their ranks to provide credence, creationist and neocreationist movements now claim that evolutionary thinking is critically flawed rather than being simply a-religious (or, perhaps as they se

these laws were different a very long time ago, some of our science would have to be revised. so far, doubting the validity of this postulate has found no support in the scientific community. nonetheless, it goes without saying that science should rely on as few postulates as possible, and it does. by contrast, we can say that id followers and classical creationists postulate the involvement of a divine creator or intelligent designer because they cannot demonstrate its existence using the tools of science. in effect, these people are putting science on its head. we conclude this section on scientific thinking with a quote attributed to the famous british mathematician and logician sir bertrand russell. when asked what he would say were he to find himself before the pearly gates face to fa

ersion of id, as we describe in the next section. to finish this section, we want to emphasize that dyson is far from being a classical creationist in that, contrary to them, he fully espouses evolution. to wit, making reference to the famous nineteenthcentury debate between thomas huxley (a friend and defender of darwin) and bishop wilberforce (an acerbic critic of darwin and strong proponent of divine design, dyson wrote: looking back on the battle a century later, we can see that darwin and huxley were right. in other words, god as creator is right as a matter of religious faith, and evolution by natural selection is right as a matter of science. figure 1.1 stellar lifetimes in 72 hypothetical, random universes. stellar lifetimes are expressed in the form of logarithms. on such a scale

ind an explanation for why man must till the soil, for adam also disobeyed god s command. god said to adam, cursed is the ground because of you; in toil you shall eat of it all the days of your life (genesis 3:17 18. origin myths from around the world often share common themes. floods, for example, are frequent. also common are explanations for human suffering through people or animals disobeying divine commands, as described above. many origin myths also make statements about the nature of men and women or the relationship between the genders. the genesis account is quite clear about this; god said to eve, your desire shall be for your husband and he shall rule over you (genesis 3:16. some nuer myths blame women for earthly ills; for example, it was women who in mythological times brought

religions as we mentioned above, id proponents and creationists in the united states are followers of particular versions of the christian faith. but christianity is far from being the only religion accepted and practiced by people on earth. therefore, let us now see how major religious traditions, other than christianity, view the process of evolution. not all religions or religious accounts of divine creation conflict with evolution. thus, before moving on to the science of evolution, we end this chapter with a section addressing an interesting question: aside from christianity, how do other major world religions view the issues of scientific evolution and divine creation? to what extent are 20 evolution and religious creation myths there conflicts between the two in these religions? an

MACNULTY W KIRK KABBALAH AND FREEMASONRY

be a "philosophical companion to religion" to my way of thinking that very idea is implicit in this definition, taken from the first lecture: masonry is "a peculiar system of morality, veiled in allegory and illustrated by symbols."1 as might be expected of a society of religious men, the moral and philosophical principles communicated by these symbols are considered to have been derived from the divine source. historical information about freemasonry's origin is much more difficult to provide than a definition. as one historian of thought, francis a. yates, has put it "the origin of freemasonry is one of the most debated, and debatable, subjects in the whole realm of historical enquiry."2 some of the masonic histories written in the 19th century were quite fanciful and uncritical in their

he subject have been moving in the direction of exact historical investigation, but the writers of such books have to leave as an unsolved question the problem of the origin of "speculative" masonry, with its symbolic use of columns, arches, and other architectural features, and of geometrical symbolism, as the framework within which it presents a moral teaching and a mystical outlook towards the divine architect of the universe."3 at the present time there is no real agreement, even among masons, about the origins of the order. some masons, those who are romantically inclined, like to think that they have participated in the very rituals which were used by king solomon to instruct the workmen at the building of his temple. this is certainly an unrealistic view.4 without doubt, there are p

t the building of physical structures do not relate to the real business of free-masonry, dermott introduces a distinction between the "mysteries of the craft" and operative masonry. after a long digression which denigrates authors of masonic exposures, dermott returns to the subject of masonry: certain it is. that free-masonry has been from the creation (though not under that name; that it was a divine gift from god; that cain and the builders of his city were strangers to the secret mystery of masonry; that there were but four masons in the world when the deluge happened, that one of the four, even the second son of noah, was not master of the art; that neither nimrod, nor any of his bricklayers, knew any thing of the matter, and that there were but very few masters of the art (even) at

lomon's temple (and not before) it received the name free-masonry, because the masons at jerusalem and tyre were the greatest cabalists then in the world; that the mystery has been, for the most part, practised amongst builders since solomon's time. this paragraph also includes a footnote which defines "cabalists" as "people skilled in the cabala i.e. tradition, their secret science of expounding divine mysteries &c."31 writing some fifty years later, in 1807 shortly before the union of the grand lodges, thomas harper, then the deputy grand master of the antients, published the seventh edition of ahiman rezon. the title page proclaimed it to be "revised and corrected" the introduction had been rewritten and derogatory material had been removed, but the two sections cited above (including t

and so on) who preserved it. with a veneration and prudence suitable to its great importance "33 then he goes on to say that mankind. adhered to the lessons of nature" and by doing so man learned the secrets of. creating habitations and cultivating the ground" and finally. by degrees to form the sciences of geometry and architecture "34 it is significant that the "royal art" is said to have had a divine source, while the source of skill in "creating habitations" and of "the sciences geometry and architecture" is seen as the study of nature. we can sum up this interpretation of these essays which introduce the antients' constitutions thus: there are two disciplines in freemasonry: the "royal art" or "the mystery; and the builder's craft. the former was taught to adam by the deity immediatel

MAGIC AND SPELLS

very rock, every stream, every living creature, even the air itself. raw magic is the frozen stuff of creation, the mute and mindless will of being, suffusing every bit of matter and present in every manifestation of energy throughout the world. magic permeates the peoples of faer n as well as the lands. every town is home to mighty temples venerating the deities and housing clerics who call upon divine power to heal injury, ward against evil, and defend the lives and property of the faithful. subtle and astute wizards stand by (and sometimes behind) the throne of every land, turning their formidable powers to the service of their lords. aberrations made by ancient tragic seethe and hunger in the dark spaces beneath the world's surface, awaiting the chance to feed. even the most unimaginat

different ways. the exact nature of the weave is elusive because it is many things simultaneously. the weave is the body of mystra, the goddess of tragic. mystra has dominion over magic worked throughout toril, but she cannot shut off the flow of magic altogether without ceasing to exist herself. the weave is the conduit spellcasters use to channel magical energy for their spells, both arcane and divine. finally, the weave is the fabric of esoteric rules and formulas that comprises the art (arcane spellcasting) and the power (divine spellcasting. everything from the texts of arcane spellbooks to the individual components of spells is part of the weave. magic not only flows from source to spellcaster through the weave, the weave gives spellcasters the tools they need to shape magic to their

ns by which some beings can call on the ever-present .energies and wield them to create effects. sorcerers do this instinctively through an innate gift and the incredible force of their personalities. bard songs waken echoes o the songs of beginning, the music of creation itself. wizard's construct processesspells- enabling them to bend the weave to their will in order to do what they desire. the divine power infusing any cleric holding the spells of her god or goddess can do the same, shaping the 26-40 41-so 51-55 s6-8s 86-95 96-100 mystra and the weave nothing happens. the spell does not function. any material components are used up. the spell or spell slot is used up, and charges or uses from an item or spell-like ability are used up. nothing happens. the spell does not function. any ma

the mad, tried to seize divinity by the casting of mighty spells that would have wrecked toril'sweave. mystryl sacrificed herself to save the weave. her successor mystra decreed that no mortals would be allowed to wield such terrible magic again-and that decree holds to this day: mystra wards the weave against those powerful or reckless enough to damage it further. until the world changes or the divine powers themselves lay down their guardianship over human affairs, the high and perilous magic of the past remains locked away under mystra's eye. radius portion of a larger wild magic zone. none of these spells, however, are effective against wild magic effects caused by a mythal. dead magic in some areas of toril, the weave is absent altogether. the weave has a tear or hole, and the area e

y? well, it's what i usually do -baerendra riverhand, sage of spandeliyon as a standard action, she may expend these spellfire energy levels as a ranged touch attack (maximum range 400 feet, dealing 1d6 points of spellfire damage per level expended (reflex half dc 20. spellfire damage is half fire damage and half raw magical power, just like the damage of aflame strike spell is half fire and half divine energy. creatures with immunity, resistance, or protection against fire apply these effects to half the damage. a spellfire wielder can also heal a target by touch, restoring 2 hit points per spellfire energy level expended for this purpose. unlike most supernatural abilities, spellfire is affected by spells and magic items that affect spell-like abilities, such as a rod of absorption or a

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ion of the koran--the valedictory pilgrimage--the tomb of the prophet--the caaba at mecca--the secret doctrine of islam. 189 american indian symbolism the ceremony of the peace pipe--the historical hiawatha--the popol vuh--american indian sorcery--the mysteries of xibalba--the midewiwin. 193 the mysteries and their emissaries the golden chain of homer--hypatia, the alexandrian neo-platonist--the "divine" cagliostro--the comte de st.-germain--the designing of the american flag--the declaration of independence. 197 conclusion 201 bibliography 205 index 207 next: introduction p. 12 p. 13 introduction philosophy is the science of estimating values. the superiority of any state or substance over another is determined by philosophy. by assigning a position of primary importance to what remains w

n of primary importance to what remains when all that is secondary has been removed, philosophy thus becomes the true index of priority or emphasis in the realm of speculative thought. the mission of philosophy a priori is to establish the relation of manifested things to their invisible ultimate cause or nature "philosophy" writes sir william hamilton "has been defined [as: the science of things divine and human, and of the causes in which they are contained [cicero; the science of effects by their causes [hobbes; the science of sufficient reasons [leibnitz; the science of things possible, inasmuch as they are possible [wolf; the science of things evidently deduced from first principles [descartes; the science of truths, sensible and abstract [de condillac; the application of reason to it

g brutes. but he who knows all that can be known by intellectual energy, is a god among men" man's status in the natural world is determined, therefore, by the quality of his thinking. he whose mind is enslaved to his bestial instincts is philosophically not superior to the brute, he whose rational faculties ponder human affairs is a man; and he whose intellect is elevated to the consideration of divine realities is already a demigod, for his being partakes of the luminosity with which his reason has brought him into proximity. in his encomium of "the science of sciences" cicero is led to exclaim "o philosophy, life's guide! o searcher--out of virtue and expeller of vices! what could we and every age of men have been without thee? thou hast produced cities; thou hast called men scattered a

? thou hast produced cities; thou hast called men scattered about into the social enjoyment of life" in this age the word philosophy has little meaning unless accompanied by some other qualifying term. the body of philosophy has been broken up into numerous isms more or less antagonistic, which have become so concerned with the effort to disprove each other's fallacies that the sublimer issues of divine order and human destiny have suffered deplorable neglect. the ideal function of philosophy is to serve as the stabilizing influence in human thought. by virtue of its intrinsic nature it should prevent man from ever establishing unreasonable codes of life. philosophers themselves, however, have frustrated the ends of philosophy by exceeding in their woolgathering those untrained minds whom

the ionic school ended. anaximander, differing from his master thales, declared measureless and indefinable infinity to be the principle from which all things were generated. anaximenes asserted air to be the first element of the universe; that souls and even the deity itself were composed of it. anaxagoras (whose doctrine savors of atomism) held god to be an infinite self-moving mind; that this divine infinite mind, not click to enlarge babbitt's atom. from babbitt's principles of light and color. since the postulation of the atomic theory by democritus, many efforts have been made to determine the structure of atoms and the method by which they unite to form various elements, even science has not refrained from entering this field of speculation and presents for consideration most detai

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

n named and represented as picus the red capped green woodpecker (picus viridis. with his sister turan he was the father of faunus the god of the wild forest. faunus also called silvanus is of course the patron of the hunt and as lupercus takes the form of a wolf. tages was sent to earth where he arose from the soil being ploughed by the etruscan swineherd tarchon, in the form of a small boy. the divine child taught tarchon the arts of haruspicy and augury (divination) before dying and ascending to the heavens. tarchon went on to found the city and royal line of tarquinia (and therefore of rome too, and the college of augurs who thereafter carried the crooked staff (lituus) of a swineherd as a symbol of office. the lituus also mimics the shape of a swans head and neck (this is not coincide

MASTERING WITCHCRAFT

to channel it into some useful activity such as driving a piston rod. in this way the witches' circle can be compare very closely with the ground mandala, or dkyilhkhor, used in indian and tibetan magic. it has very ancient, pre-celtic origins. in cabalistic magic the circle will usually consist of basically a double or triple concentric circle. in between the lines will be written hebrew names, divine and angelic, which pertain to the nature of the operation. in the centre may often be traced geometrical figures, such as a square or a pentagram whose sides or number of points again correspond numerologically with the type of spell being cast. to the practising witch, however, this is all mostly totally irrelevant and unnecessary. quite apart from the theoretical over-complication, the pr

emblematic of the powers of divination or prophecy. the staff of the prophet, the divining rod of the water witch, or dowser (as opposed to the pendulum, and the wand of the necromancer are all variations on the same theme. in the witch processes that i enumerate here, a wand or wands in the plural all play a primary part. the rod is obviously a phallic emblem and has always been associated with divine wisdom whether it is presented in the tibetan pantheon as a dorji or thunderbolt sceptre or as the classical mercury's winged rod, the caduceus. all the legendary wizards from biblical times on have carried rods wherein their powers were often vested. jannes and jambres of the egyptians, moses, aaron and elijah, merlin, virgilius, roger bacon: the list is extensive. apart from its phallic c

tuals: the riding staff in the past often disguised as the legendary broomstick used in fertility rites and the smaller goetic rod, sometimes referred to as the verendum or baculum, which is used in the questioning of intelligences during divination. often the riding staff will be carved with a phallic tip to it. the baculum usually is of a more cabalistic composition, often engraved with hebraic divine names. however, as often as not, the two rods are combined as one by many witches, and the burning need to disguise the phallic tip as a besom has surely well passed now. the rod of divination can range from one to anything up to six feet in length; from the elbow to the tip of the longest finger of the hand is often considered the ideal length. it should be made from ebony or a fruitwood o

ome type of physical or magnetic manifestation is required. some cabalistically inclined witches surround the triangle with a double circle, and between the two circles they inscribe the names and seals of the seven planetary angels and the demon kings of the four quarters of the earth, while others seek to enhance the potency of the figure by fortifying the sides of the triangle with the hebraic divine names primeumaton, anaphaxeton, tetragrammaton and placing the name of michael, leader of the heavenly host, within; but none of these things is strictly necessary. all you basically need is the triangle prepared with intention which is accomplished, as with your other magical tools, by exorcising and consecrating your materials with fire and water (using a mercurial incense) in a properly

ta nestera fuaro menut i name the [name of deceased] thou art [name of deceased. the circle cross you trace over the photograph is, like the triangle and pentacle, a witch symbol of great antiquity. some witches, who are hermetically inclined, say that it is an abbreviated version of the alchemical rose cross, whereas others see it as being a type of the crux ansata, or egyptian ankh, symbolizing divine life. in this particular instance, however, the symbol connotes a different history altogether, being derived from the same source as that old pirate device familiar to all readers of treasure island, the skull and crossbones. this emblem makes its appearance in more serious context in both templar and masonic symbolism, alongside that of the witch tradition. it is the sign of osiris. its p

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

over terrestrial but also over celestial things, that is to say, over the angels, of whom i am able to dispose according to my will, and to obtain from them very considerable services. firstly. it is necessary for thee to understand that god, having made all things, in order that they may be submitted unto him, hath wished to bring his works to perfection, by making one which participates of the divine and of the terrestrial, that is to say, man; whose body is gross and terrestrial, while his soul is spiritual and celestial, unto whom he hath made subject the whole earth and its inhabitants, and hath given unto him means by which he may render the angels familiar, as i call those celestial creatures who are destined: some to regulate the motion of the stars, others to inhabit the elements

ing the spirits, for i warn thee that the beneficial angels, wearied and fatigued by thine illicit demands, would to thy sorrow execute the commands of god, as well as to that of all such who, with evil intent, would abuse those secrets which he hath given and revealed unto me. think not, however, o my, son, that it would not be permitted thee to profit by the good fortune and happiness which the divine spirits can bring thee; on the contrary, it gives them great pleasure to render service to man for whom many of these spirits have great liking and affinity, god having destined them for the preservation and guidance of those terrestrial things which are submitted to the power of man. there are different kinds of spirits, according to the things over which they preside, some of them govern

ou wilt see in the following tables to what planet and to what angel each day and hour is submitted, together with the colours which belong unto them, the metals, herbs, plants, aquatic, a rial, and terrestrial animals, and temple incense, which are proper to each of them, as also in what quarter of the universe they ask to be invoked. neither are omitted, the conjurations, seals, characters, and divine letters, which belong to them, by means of which we receive the power to sympathize with these spirits. the key of solomon page 8 table 1: table of the planetary hours hours from hours from sun. mon. tues. wed. sunset to sunset midnight to midnight thurs. fri. sat. merc. jup. ven. sat. 8 1 sun. moon. mars. moon. mars. mer. jup. 9 2 ven. sat. sun. sat. sun. moon. mars. 10 3 mer. jup. ven. ju

ient hebrew clavicle, that is to say, this precious translation of it, fell into the hands of the archbishop of arles, after the destruction of the jews in that city; who, from the latin, translated it into the vulgar tongue, in the same terms which here follow, without having either changed or augmented the original translation from the hebrew. the key of solomon page 12 chapter i concerning the divine love which precedes the acquisition of this knowledge solomon, the son of david, king of israel, hath said that the beginning of our key is to fear god, to adore him, to honour him with contrition of heart, to invoke him in all matters which we wish to undertake, and to operate with very great devotion, for thus god will lead us in the right way. when, therefore, thou shalt wish to acquire

let him after this re-enter and close the circle. the master should afresh exhort his disciples, and explain to them all that they have to do and to observe; the which commands they should promise and vow to execute. let the master then repeat this prayer: prayer. when we enter herein with all humility, let god the almighty one enter into this circle, by the entrance of an eternal happiness, of a divine prosperity, of a perfect joy, of an abundant charity, and of an eternal salutation. let all the demons fly from this place, especially those who are opposed unto this work, and let the angels of peace assist and protect this circle, from which let discord and strife fly and depart. magnify and extend upon us, o lord, thy most holy name, and bless our conversation and our assembly. sanctify

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

ter of the art should have a crown made of virgin parchment paper, upon the which should be written these four names: yod, he, vau, he, in front; adonai behind; el on the right; and elohim on the left (see figure 57) these names should be written with the ink and pen of the art, whereof we shall speak in the proper chapter. the disciples should also each have a crown of virgin paper whereon these divine symbols should be marked in scarlet (see figure 58) figures 55 and 56. figure 57 book two page 95 take heed also that in clothing thyself with these aforesaid habiliments, that thou recite these psalms: psalms xv; cxxxi; cxxxvii; cxvii; lxvii; lxviii; and cxxvii. after this perfume the vestments by burning incense, and sprinkle them with the water and hyssop of the art. but when the master

. after having perfumed and consecrated them, put them aside in a pure and clean place for use when required. figures 63 65. the key of solomon page 100 swords are also frequently necessary for use in magical arts. thou shalt therefore take a new sword which thou shalt clean and polish on the day of mercury, and at the first or the fifteenth hour, and after this thou shalt write on one side these divine names in hebrew, yod he vau he, adonai, eheieh, yayai; and on the other side elohim gibor (see figure 70; sprinkle and cense it and repeat over it the following conjuration: the conjuration of the sword i conjure thee, o sword, by these names, abrhach, abrach, abracadabra, yod he vau he, that thou serve me for a strength and defence in all magical operations, against all mine enemies, visib

hou wilt discover the counter-hierarchy of the shells, or of the dead spirits. know thou only that the principalities of heaven, the virtues, and the powers, are not persons, but dignities. they are the degrees of the sacred ladder upon which the spirits ascend and descend. michael, gabriel, raphael, and the others, are not names but titles. the first of the numbers is the unity. the first of the divine conceptions called the sephiroth is kether or the crown. the first category of the spirits is that of chaioth ha-qadesh or the intelligences of the divine tetragram, whose letters are symbolized by the mysterious animals in the prophecy of ezekiel. their empire is that of unity and synthesis. they correspond to the intelligence. they have for adversaries the thamiel or double-headed ones, t

re the souls of the saints whose chief is moses (let us not forget that it is solomon who speaks. eliphaz levi) they have for adversaries the wicked ones who obey nahema, the demon of impurity. the wicked are symbolized by the five accursed nations whom joshua was to destroy. joshua, or jehoshua the saviour, is a symbol of the messiach. book two page 125 his name is composed of the letters of the divine tetragram changed into the pentagram by the addition of the letter schin (see figure 94. each letter of this pentagram represents a power of good attacked by the five accursed nations. for the real history of the people of god is the allegorical legend of humanity. the five accursed nations are: 1. the amalekites or aggressors; 2. the geburim or violent ones; 3. the raphaim or cowards; 4. t

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

thou this upon virgin parchment paper with the blood of a bat, in the day and hour of mars; and uncover it within the circle, invoking the demons spirits of the nature of mars, especially those which are written in the whose names are therein written; and thou shalt immediately see hail and tempest. figures 27 and 28. the holy pentacles page 69 editor s note. in the center of the pentacle are the divine names, el and yiai, which have the same numerical value when written in hebrew. the letters in hebrew, and in the secret alphabet called the celestial, compose the names of spirits. round the pentacle is "he gave them hail for rain, and flaming fire in their land. he smote their vines also, and their fig-trees" psalm cv. 32,33. figures 29 and 30. figure 31. the key of solomon page 70 the su

ed o ihvh to deliver me, o ihvh make haste to help me" figures 49 and 50. the key of solomon page 78 figure 52. the fourth pentacle of the moon. this defendeth thee from all evil sources, and from all injury unto soul or body. its angel, sophiel, giveth the knowledge of the virtue of all herbs and stones; and unto whomsoever shall name him, he will procure the knowledge of all. editor s note. the divine name eheieh asher eheieh, and the names of the angels yahel and sophiel. the versicle is "let them be confounded who persecute me, and let me not be confounded; let them fear, and not i" figure 53. the fifth pentacle of the moon. it serveth to have answers in sleep. its angel iachadiel serveth unto destruction and loss, as well as unto the destruction of enemies. thou mayest also call upon

secute me, and let me not be confounded; let them fear, and not i" figure 53. the fifth pentacle of the moon. it serveth to have answers in sleep. its angel iachadiel serveth unto destruction and loss, as well as unto the destruction of enemies. thou mayest also call upon him by abdon and dal against all phantoms of the night, and to summon the souls of the departed from hades. editor s note. the divine names ihvh and elohim, a mystical character of the moon, and the names of the angels iachadiel and azarel. the versicle is from psalm lxviii. 1 "let god arise, and let his enemies be scattered; let them also who hate him flee before him" figure 54. the sixth and last pentacle of the moon. this is wonderfully good, and serveth excellently to excite and cause heavy rains, if it be engraved up

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

he mahalingam, up which brahma flew at the rate of 84,000 yojanas a second for 84,000 mahakalpas, down which vishnu flew at the rate of 84,000 croces of yojanas a second for 84,000 crores of mahakalpas yet neither reached an end. but i reach an end. boleskine house, foyers, n.b. preliminary definition of magic. lemegeton vel clavicula salomonis regis. magic is the highest, most absolute, and most divine knowledge of natural philosophy,7 advanced in its works and wonderful operations by a right understanding of the inward and occult virtue of things; so that true agents8 being applied to proper patients,9 strange and admirable effects will thereby be produced. whence magicians are profound and diligent searchers into nature; they, because of their skill, know how to anticipate an effort,10

of sathan, and are misled by him into the study of the black art. hence it is that magic lieth under disgrace, and they who seek after it are vulgarly esteemed sorcerers. the fraternity of the rosie crusians thought it not fit to style themselves magicians, but rather philosophers. and they be not ignorant empiricks12 2 but learned and experienced physicians, whose remedies be not only lawful but divine. the brief introductory description (n.b. this is taken from several ms. codices, of which the four principal variations are here composed together in parallel columns as an example of the close agreement of the various texts of the lemegeton. for in the whole work the differences in the wording of the various codices are not sufficient to require the constant giving of parallel readings; b

3) the third part is of spirits governing the planetary hours, and what spirits belong to every degree, of the signs, and planets in the signs. called the pauline art, etc (4) the fourth part of this book is called almadel or solomon, which containeth those spirits which govern the four altitudes, or the 360 degrees of the zodiac. these two last orders of spirits are good, and to be sought for by divine seeking, etc, and are called theurgia (5) the fifth part is a book of orations and prayers that wise solomon used upon the altar in the temple. the which is called ars nova, which was revealed unto solomon by that holy angel of god called michael; and he also received many brief notes written with the finger of god, which were declared to him by the said angel with claps of thunder; without

nd also of the signs, and of the planets in the signs, as well as of the hours (4) the fourth book, called ars almadel salomonis, or the art almadel of solomon, concerneth those spirits which be set over the quaternary of the altitudes. these two last mentioned books, the art pauline and the art almadel, do relate unto good spirits alone, whose knowledge is to be obtained through seeking unto the divine. these two books be also classed together under the name of the first and second parts of the book theurgia of solomon (5) the fifth book of the lemegeton is one of prayers and orations. the which solomon the wise did use upon the altar in the temple. and the titles hereof be ars nova, the new art, and ars notaria, the notary art. the which was revealed to him by michael, that holy angel of

hours, and of what spirits do belong to every degree of the signs, and of the planets in the signs. this is called the pauline art, etc (4) the fourth part of this book is called almadel of solomon, the which containeth those spirits which do govern the four altitudes, or the 360 degrees of the zodiac. these two last orders of spirits are good, and are called theurgia, and are to be sought for by divine seeking, etc (5) the fifth part is a book of orations and prayers which wise solomon did use upon the altar in the temple. the which is called ars nova, the which was revealed to solomon by that holy angel of god called michael; and he also received many brief notes written with the finger of god, which were declared to him by the said angel with claps of thunder; without which notes king s

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

the name& in the name of that god that you owe obediency to& by the head of your hierarchy& by the seal of mark you are known in power by& by the 7 angels that stands before the throne of god& by the 7 planets& their seals& characters& by the angel that ruleth the sign of the 12th. house which now ascends in thy first hour, that you would be so graciously pleased to gird up yourself together& by divine permission to move& come from all parts of the world wheresoever you be& show thyself visibly& plainly in this crystal stone to the light of mine eyes, speaking with a voice intelligible& to my understanding& that you would be favorably pleased that i may have thy familiar friendship& constant society both now and at all times when i shall call thee forth to visible appearance, to inform& d

hip& constant society both now and at all times when i shall call thee forth to visible appearance, to inform& direct me in all things that shall seem good& lawful unto the creator& thee, o thou great& powerful angel samael i invocate adjure command& most powerfully call you forth from your orders& places of residence to visible appearance in& through these great& mighty incomprehensible signall& divine name of the great god who wast, is& ever shall be, adonay zebaoth, adonay amioram, hagios aglaon tetragrammaton& by& in the name primeumaton which commandeth the whole host of heaven, whose power& virtue is most effectual for the calling you forth& command you to transmit your rays perfectly to lemegeton: clavicula salomonis 14 my sight& voice to my ears, in& through this celestial stone, t

me, all or any of those angels that i shall call by name that are residing under your government, to instruct, help aid and assist in all such matters or things according to their office as i shall desire or request of him or them& that they may do for me as for the servant of the highest, amen" then begin as followeth "thou mighty& potent angel ameniel, who is the first& principal duke ruling by divine pearission under the great& potent angel samael, who is the first great& mighty angel ruling the first hour of the day (i) the servant of the most high god do conjure& invocate thee in the name of the most omnipotent& immortal lord god of hosts jehovah. so on as before, at this mark* in the conjuration of samael (as aforesaid, and when the spirit is come, bid him welcome, then ask your desi

ur genijs, turn your face to that quarter the sign there is& that, with prayer to god (they being composed to your fancy but suitable to the matter at hand) there thou shalt find him& having found him, sincerely acknowledge him, do your duty. then will he, as being benign& sociable, illuminate your mind, taking away all that is obscure& dark in thy memory& make you knowing in all sciences sacred& divine in an instant [below is] a form of prayer which ought to be said upon that coast or quarter where the genijs is several times, it being an exorcism to call the genij into the crystal stone. note this prayer may be altered to the mind of the worker, for it is here sett for an example. the prayer o thou great& blessed n my angel guardian, vouchsafe to descend from thy holy mansion which is ce

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 5

t this blank comes at the end of the section, and thus at the end of the entire lemegeton; it is blank because the work is finished at that point. most of the text of ars nova clearly relates to the first book of the lemegeton, the goetia, and the tools of the trade described therein: the magickal circle and triangle, the hexagrams within the circle and the pentagrams surrounding it. it lists the divine names written in each of these, and adds a short prayer, with one line of prayer per name. this list takes up the entire first page. i believe that the prayers were to be spoken either while drawing the divine names and figures, or later while consecrating the place of the work. on the opposite side of the sheet, there are three sections. in the first, several sets of hebrew characters are

s a prayer that incorporates some of the latin-alphabet words from the previous section. but it actually makes more sense with those words excised: it is a prayer to god to confine evil and aerial spirits in a brass urn. this immediately brings to mind the brass vessel of solomon, shown in the goetia. possibly this is a prayer to be said while consecrating or preparing such a vessel. however, the divine names in this prayer are not those shown on the vessel in my copy of the manuscript, nor those on the vessel in the crowley/mathers edition of the goetia. possibly this section is a borrowing from some document outside the lemegeton tradition; the extreme corruption of the divine names would suggest it. with the order of the pages reversed, the final section is the mighty oration. nelson wh

tor of the planets, and of the host of heaven: hasmalim command them by thine almighty power: zelez to be now present and assisting to us thy poor servants, both now and for ever. k. s. elohim geber most almighty and eternal and ever living lord god: seraphim command thy seraphim: camael, madim to attend on us now at this time, to assist us, and to defend us from all perils and dangers. s. 1. the divine names in this section are all written in the periphery of the circle of art, shown in the goetia. 2. it is uncertain what the h abbreviates. the names all refer to the sphere of saturn. 3. the copyist mistook a d in the diagram of the circle for an l, here and in the name zelez, which should be zedeq. lemegeton: clavicula salomonis 4 eloha o almighty god! be present with us both now and for

a jodgea rosen emolack roson subbartha roson eloham skimoy abomoth rosen elemoth zadon behoma reson gamaliall mackhamasmack baseh zadon hinmore molock ehaddon molack johiron& michael jodgea, i humbly implore thee rosen emolack thou everlasting god roson subbartha thou omnipotent& everlasting creator roson eloham thou god with us skimoy abomoth to bind& keep fast rosen elemoth mackhamasmack by thy divine power those evil& airy spirits baseh zadon of the spirit of flyes& spirit of the air hinnon& spirit of hinnon molock ehaddon with all the spirits of hidden treasure& the disturbers of mankind molack with the spirits of molack johinnon in chains in thy brazen urn michael with thy arch angel michael. the mighty oration by the most great& almighty power of alpha& omega, jehovah& emmanuel, and

MEANING OF MASONRY

ie buried and hidden at" the centre" or innermost part of our souls. it means the awakening of those hitherto dormant higher faculties of the soul which endue their possessor with "light" in the form of new enhanced consciousness and enlarged perceptive faculty. and lastly, in words with which every mason is familiar, it means that the postulant will henceforth dedicate and devote his life to the divine rather than to his own or any other service, so that by the principles of the order he may be the better enabled to display that beauty of godliness which previously perhaps has not manifested through him. to comply with this definition of initiation-which it might be useful to apply as a test not only to those who seek for admission into the order, but to ourselves who are already within i

tent they do so. but the fact is with us that the ideals of the masonic order are making a wide appeal to the best instincts of large numbers of men and that the order has imperceptibly become the greatest social institution in the empire. its principles of faith and ethics are simple, and of virtually universal acceptance. providing means for the expression of universal fraternity under a common divine fatherhood and of a common loyalty to the headship and established government of the state, it leaves room for divergences of private belief and view upon matters upon which unity is impracticable and perhaps undesirable. it is utterly clean of politics and political intrigue, but nevertheless has unconsciously become a real, though unobtrusive, asset of political value, both in stabilizing

g preparatory labour, after employing the choicest material and the most skilful artificers, solomon the king at last made an end of building and beautifying his temple, and dedicated to the of service of the most high that work of his hands in a state as perfect as human provision could make it; and how that then, but not till then, his offering was accepted and the acceptance was signified by a divine descent upon it so that the glory of the lord shone through and filled the whole house. so--if we will have it so--may it be with the temple of the masonic order. since the inception of speculative masonry it has been a-building and expanding now these last three hundred years. fashioned of living stones into a far-reaching organic structure; brought gradually, under the good guidance of it

t will enable you the better to appreciate the answer when i formulate it. in all periods of the world's history, and in every part of the globe, secret orders and societies have existed outside the deeper limits of the official churches for the purpose of teaching what are called" the mysteries: for imparting to suitable and prepared minds certain truths of human life, certain instructions about divine things, about the things that belong to our peace, about human nature and human destiny, which it was undesirable to publish to the multitude who would but profane those teachings and apply the esoteric knowledge that was communicated to perverse and perhaps to disastrous ends. these mysteries were formerly taught, we are told" on the highest hills and in the lowest valleys" which is merely

cipline and purification enabling his mind to acquire complete control over his passions and his lower physical nature, was advanced, as he may advance himself to-day, to the study of his more interior faculties, to understand the science of the human soul, and to trace these faculties in their development from their elementary stage until he realizes that they connect with, and terminate in, the divine itself. the secrets of his mental nature and the principles of intellectual life became at this stage gradually unfolded to his view. you will thus perceive, brethren, that the f.c. degree, sometimes regarded by us as a somewhat uninteresting one, typifies in reality a long course of personal development requiring the most profound knowledge of the mental and psychical side of our nature. i

MICHAEL FORD WITCHMOON

f inspiration, from thence the fulfillment of the will occurs. to those seeking guidance, the goddess- once invoked under one of her many forms- offers an abundance of inspiration and focus through the dreaming state. babalon is represented as both beautiful and ugly, of night black and fire red. she gives the flame essence of the great goddess, her vehicle upon earth being the scarlet woman, the divine manifestation of lust and strength. there is a well known saying 'behind every great man there is a woman, indeed, the all pervading woman. such a sentence can denote any particular aspect of woman, meaning mother, wife, lover, daughter or any female identity as she defines herself. a point within this phrase is that the feminine or lunar side of each individual should be well recognized an

is also life giving, a nurturing and loving mother, granting ecstasy to those who would invoke her in the rites of tantra, through which the sexual combination of opposites set in motion the process of creation. the union of male and female with a magickal aim or focus presents an accessible window to the astral and dream plane. thus through oz being pan can desire become flesh. it is through the divine woman that the essence of magick and witchcraft is found. those seeking beyond this path will often miss it altogether, due to the consistent denial of ones' own feminine or lunar side which must be invariably joined with the male or sun aspect. babalon the mysteries of babalon do hold a significant modern point within some witchcraft covens or groups. we must first discover what babalon wa

energy, strength and vision. the zos kia cultus presents the 'all- prevailing woman' as a combination of both hag and young woman. the combination equals experience and focus with beauty and grace. the twin aspects of the hidden 'i' as aos termed it was a combative instance of innate sexuality, in which all must be transgressed and explored in order to reach a higher level of will and focus. the divine woman is both beautiful and ugly, capable of transformation from a decrepit old woman to a lithe young woman. beauty is in the eye of the holder, yet possible through all forms of vision. the goddess and woman must be respected as divine and beautiful, to which all areas of magickal work be dedicated. all works to babalon, hecate and kali are soaked in blood yet lined with the softest silk

oung woman. beauty is in the eye of the holder, yet possible through all forms of vision. the goddess and woman must be respected as divine and beautiful, to which all areas of magickal work be dedicated. all works to babalon, hecate and kali are soaked in blood yet lined with the softest silk. invoke your goddess with will and strength, facing the devouring fear instinct that emanatates from the divine woman. the three torches which hecate carries give light through the darkness which she weaves and wanders in. light in which those of the witches sabbat tradition dance in astral flesh under a waning moon.the dark mother is present at each dream sabbat, watching above, granting her blessings under the night of pan. the date of august 13th is sacred to hecate, it is the traditional festival

k flame or essence of self be discovered. this is the ritual of the holy guardian angel the true will/true self. symbolized by the luciferian ascent of the isolated or sethian (setian) sense of being is self-deification possible within a positive aspect. the angelic famulus (latin for familiar also the hga) is the expression and essence of the true self is a magickally developed form. this is the divine initiator, the inspiration or muse of the self. the angelic familiar is the result of luciferian self-liberation, the angel which fell through darkness to again emerge in the light of being. in the saturnian gnosis, this rite and sate of being is the higher octave of saturn, from which one may ascend through from the darkness or demonium of the earth. the chant of going unto the luciferian

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

the breast, the symbols of renewedlife. the egyptians used to place their dead within sarcophagi that were symbols of thefemale body. in fact, the interior of the lid of the sarcophagus had the image of thenight sky as the over-arching body of the mother goddess nuith.clearly, the monarchies of any age have been responsible for atrocious crimes. and yet, themonarchs themselves claim rulership by divine right. james vi of scotland becamejames i of england and was the main proponent of this. the origins of the sanctity of kingsgoes back to pre-diluvian times, however.the state of monarchy is the most supreme thing upon earth, for kings are not only god'slieutenants upon earth, and sit upon god's throne, but even by god himself are calledgods..and so their power after a certain relation comp

ight. james vi of scotland becamejames i of england and was the main proponent of this. the origins of the sanctity of kingsgoes back to pre-diluvian times, however.the state of monarchy is the most supreme thing upon earth, for kings are not only god'slieutenants upon earth, and sit upon god's throne, but even by god himself are calledgods..and so their power after a certain relation compared to divine power..for if you willconsider the attributes to god, you shall see how they agree in the person of a king..to dis-pute what god does is blasphemy..so it is sedition in subjects to dispute what a king may doin the height of his power. i would not have you meddle with such ancient rights of mine as ihave received from my predecessors. james vi (king of scotland and england).on atlantis, the

ing. the gender problemand dichotomy are but a carefully crafted manifestation of a greater malevolence, an all per-vasive ancient loathing for earths original inhabitants. once we approach the problem fromits root, we will see progress.when we look back across the historical time of patriarchythere seems to be some terribleinevitability, a relentless desire to crush the female essence, human and divine. the questionof why is one of the most puzzling of our time (leonard schlain, the alphabet and thegoddess)the race of adam34atlantis, alien visitation, and genetic manipulation atlantis, alien visitation, and genetic manipulation35 chapter 6the world falls deadeventually, the exodus of the adamic race became known to the serpent masters,who grew furious and vengeful. this was the third time

s race became a nation ofevil magiciansthe giants and magicians and all flesh died and every man.and author jack barranger also expresses the travesty of mans perplexity:we have been lead to believe that the entity that the old testament describes as a mass mur-derer and heinous leader is the god of the universe. we have been lead to think that theslaughter of human beings in the name of god is a divine act. and all through these passages is the reference to more than one god. a perfect exam-ple follows:thou shalt not revile the gods (exodus 22:28) scholar and genius, ignatius donnelly wrote of the tribulations: it sounds like the cry not of a man but of a race, a great, religious, civilized race, who couldnot understand how god could so cruelly visit the world.and from comyns beaumonts th

s and the race of adam possessed peculiar similarities. thesupermen of plato s island were drowned in a flood like the adamites, the giants of old time,men of renown, the men whose thoughts became wholly evil, destroyed in what is called theflood or universal deluge. the cause advanced for their destruction was in effect the samein both cases, they being accused of having mastered too many of the divine secrets of, as weshould say, science, as the ancients named it, the gods.the world falls dead38atlantis, alien visitation, and genetic manipulation the indians of lake tahoe, california say:there was a time when their tribe possessed the whole earth and were strong and numerous,and rich; but a day came when a people rose up stronger than they and defeated andenslaved them. afterward the gre

MICHAEL W FORD THE VAMPIRE GATE

in called trshna, to fall into the abyss and the graal of dragon s blood from the eye of set does his form become darkness, ahriman. that spark within to awaken the senses. from which as shadow do i fall into nothingness to reach a cup to sate the deepest thirst to then discover the five flames of angra mainyu and servitors of the void join in my being to awaken and rise from the sea. the take my divine leadership upon the earth 16 luciferian will and immortality the will of the luciferian is essential in the development of the mind and body of the practitioner of vampirism. the black order of the dragon recognizes both the masculine and feminine demonic archetypes of the path of luciferian witchcraft, namely samael and lilith. in the auspices of the vampyric path, it is ahriman (the black

n some of the rapid color change. some writers have connected algol with the egyptian khu, or spirit. the khu is considered a shadow spirit which feeds on other shades of the dead. in reference to the writings and initiatory symbolism of michael w. ford, algol is the sigillized in one form as a chaos star with an averse pentagram in the center. the pentagram refers to the eye of set, timeless and divine, godlike and independent. the chaos star is destruction, change and power all of which emerges from the eye of shaitan, or set. it is this chaos which then brings order. algol is the mirror of the sorcerer, one who may enter and reside in the pulsing eye of blackened flame. arezura [avestan/pahlavi] arezurahe griva (arezura) in the bundahishin is called a mount at the gate of hell, whence t

tantra. this path is of the exploration of the dark recesses of the mind and spirit, transforming the self into a vessel of divinity, the daemonic itself. found in adamu are foundation rituals and theory of luciferian sex magick, the forbidden art of transforming consciousness and body into a temple of the adversarial spirit, being samael and lilith, to initiate the self and become a part of the divine by awakening the symbol of cain, the first satanist. adamu outlines practice which defines the how the luciferian sex magick path is a sucessful method of initiation which only strengthens and awakens consciousness. vampiric (spiritual) sex magick and ancient buddhism/bon po, including workings and descriptions of kali and her various mythological guises. adamu features numerous discipline

MICHAEL WYNN THE SOUL TRAVELERS

le tempting eve, was possessed by satan. this follows the avatar model, where multiple gods are related to a single god and vice-versa. after giving man magical knowledge that was forbidden by god, and mating with human women, the book of enoch describes the fallen angels, their offspring, and almost the whole of humanity (except for noah and his family) being destroyed by a flood whose cause was divine. black magicians, to this day, revere azazel and the rest as heroes for bringing the flame of magic and transformation to humanity. this story of god s enemy who, against the wishes of god, gives fire to mankind is also echoed in greek mythology. black magicians often equate azazel from the book of enoch, with lucifer and the greek god prometheus. the reason is that prometheus, against the

jewish texts that define the nature of reality, the number of universes, and the rulers of those universes. in the kabala, the universe is divided into 10 parts, each called sephirah, and these 10 sephirah are further divided into 4 worlds and constitute a separate universe, each containing its own ruler and inhabitants. the 4 worlds, in which the 10 sephirah are divided into, are: atziluth, the divine world of archetypal ideas; briah, the creative world of the archangels; yetzirah, the astral world of angels and demons; assiah, the material world. in the kabala, and occult in general, the universe is seen as series of layers where energy, originating from the top, cascades downwards becoming increasingly solid. each layer represents a slightly more solid reflection of the contents of the

d material world. it is in the way does the magician alter reality by intention. the mental world, being nothing but concepts and thoughts, are affected by the magician in such a way as to produce predictable results on the lower levels of reality. one could argue that my distinction of mental/astral/etheric worlds is unnecessary, or just plain wrong; some occults only make reference to 3 worlds: divine, astral, and material. i m satisfied as long as you understand the concept of cascading, and slowly solidifying energy. in truth, there s nothing slow about it. the objects in the separate worlds are copies of each other, tethered together by a rope; they respond instantly to changes in the others. as above, so below. every individual has a copy of themselves on each of the 5 planes. these

epts of time and space remain, albeit altered. there are cases were the dream world seems to exist outside the boundaries of space and time. i ve heard it remarked upon that the feeling of d j vu was in fact a premonition of the future delivered to the sleeper in a dream and, months later, the person finds themselves living the exact moment they had predicted and dreamt about. it is said that the divine mind gives visions of the future to the dreamer; going to bed on an empty stomach, a vegetarian diet, and abstinence from alcohol are claimed to facilitate these types of dreams. occultists recognize no difference between the astral realm and the dream realm, to such the extent that astral projection is considered nothing more than lucid dreaming. this world of the astral is alleged to not

(right arm at 12 o clock, left arm at 8 o clock) and say the sign of the mourning of isis. do sign of apophis (arms at 10 and 2 o clock. forming a v) and say the sign of apophis and typhon. do sign of osiris risen and say the sign of osiris risen. repeat the sign of isis, apophis, and osiris risin while saying l v x. do the sign of osiris slain and say lux! light! the light of the cross! let the divine light descend! excerpt from closing ritual: do sign of osiris slain and say in the great name of strength through sacrifice! yeh-heh-shu-wah! yeh-heh-wah-sha! i now release any spirit that may have been imprisoned by this ceremony. depart in peace unto your habitations, and peace be between us now, and in a time to come this represents only a small taste of the many references members of lo

MICHAEL W FORD NOX UMBRA

s the gateway of which you enter and dwell, then you shall emerge in the north from the gates of amenta. west holding the anthame focus on image of anpu and recite "i stand at the gate of the twilight realms. i have passed as a shadow of death yet in joy and love i shall return in flesh. o' dweller in the chamber of embalmment i invoke theel fill my spirit with the mysteries of the jackal and the divine, that through darkness i shall emerge as light. am ut, hekak, sekak, ursha umpesta zoriodo! dweller in the chamber of embalmment, by holy fire and blackened flame, arise from shadows, jackal and wolf, son of chaos born! surround the self in the enchantments of death and the tomb, the anthame should be circled around the self in widdershins, while moving envision the shades of the dead surro

MOODY RAYMOND A LIFE AFTER LIFE

y is the prison of the soul and that, correspondingly, death is like an escape or release from that prison. while, as we saw in the first chapter, plato articulates (through socrates) the ancient view of death as a sleeping and a forgetting, he does so only ultimately to disavow it and, indeed, to turn it around 180. according to plato, the soul comes into the physical body from a higher and more divine realm of being, for him it is birth which is the sleeping and the forgetting, since the soul, in being born into the body, goes from a state of great awareness to a much less conscious one and in the meantime forgets the truths it knew while in its previous out-of-body state. death, by implication, is an awakening and remembering. plato remarks that the soul that has been separated from the

he meantime forgets the truths it knew while in its previous out-of-body state. death, by implication, is an awakening and remembering. plato remarks that the soul that has been separated from the body upon death can think and reason even more clearly than before, and that it can recognize things in their true nature far more readily. furthermore, soon after death it faces a "judgment" in which a divine being displays before the soul all the things-=both good and bad-which it has done in its life and makes the soul face them. in book x of the republic perhaps the most striking similarity of all occurs. there plato recounts the myth of er, a greek soldier. er went away to a battle in which many greeks were killed, and when his countrymen went to collect the bodies of their war dead his body

e burned. after some time his body revived, and er described what he had seen in his journey to the realms beyond. first of all, er said, his soul went out of his body, he joined with a group of other spirits, and they went to a place where there were "openings" or "passage: ways" apparently leading from the earth into the, realms of the afterlife. here the other souls were' stopped and judged by divine beings, who could' see at a glance, in some sort of display, all the, things that the soul had done while in its earthly life. er, however, was not judged. instead, the beings told him that he must go back to inform me in the physical world concerning what the other world was like. after seeing many other sights, er was sent back, but he said that he was ignorant of how he was returned to h

ng" body-which does not appear to consist of material substance. thus, he can go through rocks, walls, and even mountains without encountering any resistance. travel is almost instantaneous. wherever he wishes to be, he arrives there in only a moment. his thought and perception are less limited; his mind becomes very lucid and his senses seem more keen and more perfect and closer in nature to the divine. if he has been in physical life blind or deaf or crippled, he is surprised to find that in his "shining" body all his senses, as well as all the powers of his physical body, have been restored and intensified. he may encounter other beings in the same kind of body, and may meet what is called a clear or pure light. the tibetans counsel the dying one approaching this light to try to have on

MORALS AND DOGMA

th grace of style, musical cadences, the beauty of figures, the play and irradiation of imagination and fancy; and so, in a state, the warlike and industrial force of the people, and their titanic strength, must be combined with the beauty of the arts, the sciences, and the intellect, if the state would scale the heights of excellence, and the people be really free. harmony in this, as in all the divine, the material, and the human, is the result of equilibrium, of the sympathy and opposite action of contraries; a single wisdom above them holding the beam of the scales. to reconcile the moral law, human responsibility, free-will, with the absolute power of god; and the existence of evil with his absolute wisdom, and goodness, and mercy--these are the great enigmas of the sphynx. you entere

; the latter of what concerns the heavens and the soul. yet the compass is also used in plane trigonometry, as in erecting perpendiculars; and, therefore, you are reminded that, although in this degree both points of the compass are under the square, and you are now dealing only with the moral and political meaning of the symbols, and not with their philosophical and spiritual meanings, still the divine ever mingles with the human; with the earthly the spiritual intermixes; and there is something spiritual in the commonest duties of life. the nations are not bodies-politic alone, but also souls-politic; and woe to that people which, seeking the material only, forgets that it has a soul. then we have a race, petrified in dogma, which presupposes the absence of a soul and the presence only o

e only of memory and instinct, or demoralized by lucre. such a nature can never lead civilization. genuflexion before the idol or the dollar atrophies the muscle which walks and the will which moves. hieratic or mercantile absorption diminishes the radiance of a people, lowers its horizon by lowering its level, and deprives it of that understanding of the universal aim, at the same time human and divine, which makes the missionary nations. a free people, forgetting that it has a soul to be cared for, devotes all its energies to its material advancement. if it makes war, it is to subserve its commercial interests. the citizens copy after the state, and regard wealth, pomp, and luxury as the great goods of life. such a nation creates wealth rapidly, and distributes it badly. thence the two e

eation is said to have been effected" the ornaments of a lodge are said to be "the mosaic pavement, the indented tessel, and the blazing star" the mosaic pavement, chequered in squares or lozenges, is said to represent the ground-floor of king solomon's temple; and the indented tessel "that beautiful tesselated border which surrounded it" the blazing star in the centre is said to be "an emblem of divine providence, and commemorative of the star which appeared to guide the wise men of the east to the place of our saviour's nativity" but "there was no stone seen" within the temple. the walls were covered with planks of cedar, and the floor was covered with planks of fir. there is no evidence that there was such a pavement or floor in the temple, or such a bordering. in england, anciently, th

ouncils to constitute a gospel. the edges of this pavement, if in lozenges, will necessarily be indented or denticulated, toothed like a saw; and to complete and finish it a bordering is necessary. it is completed by tassels as ornaments at the corners. if these and the bordering have any symbolic meaning, it is fanciful and arbitrary. to find in the blazing star of five points an allusion to the divine providence, is also fanciful; and to make it commemorative of the star that is said to have guided the magi, is to give it a meaning comparatively modern. originally it represented sirius, or the dog-star, the forerunner of the inundation of the nile; the god anubis, companion of isis in her search for the body of osiris, her brother and husband. then it became the image of horus, the son o

MOTTA MARCELO THE COMMENTARIES OF AL

ep intact the bogey he so dreads; the demonstration that love is a general passion, pure in itself, and the redeemer of all them that put their trust in him, is to tear open the raw ulcer of his soul. we of thelema are not the slaves of love "love under will" is the law. we refuse to regard love as shameful and degrading, as a peril to body and soul. we refuse to accept it as the surrender of the divine to the animal; to us it is the means by which the animal may be made the winged sphinx which shall bear man aloft to the house of the gods. we are then particularly careful to deny that the object of love is the gross physiological object which happens to be nature's excuse for it. generation is a sacrament of the physical rite, by which we create ourselves anew in our own image, weave in a

resolves the whole question in conformity with the facts observed by science and the proprieties prescribed by magick. it must be obvious to the most embryonic tyro in alchemy that if there be any material substance soever endowed with magical properties, one must class, primus inter pares, that vehicle of essential humanity which is the first matter of that great work wherein our race shares the divine prerogative of creating man in its own image, male and female (let us not forget, lest we turn pious, that all species share this divine prerogative, from viruses down or up, in one way or another. and that even crystals share it too) it is evidently of minor importance whether the will to create be consciously formulated. lot in his drunkenness served the turn of his two daughters, no less

e are trained to interpret the soul and the spirit in terms of the body. we do not deny the existence of the body, or despise it; but we refuse to regard it in any other light than this: it is the organ of the self. it must nevertheless be ordered according to its own laws; those of the mental or moral self do not apply to it. we love; that is, we will to unite: then the one must study the other, divine every butterfly thought as it flits, and offer the flower it most fancies. the vocabulary of love is small, and its terms are hackneyed; to seek new words and phrases is to be affected, stilted. it chills. but the language of the body is never exhausted; one may talk for an hour by means of an eye-lash. there are intimate, delicate things, shadows of the leaves of the tree of the soul that

stant bombardment of radiation from grosser sources--noise, radio, tv, subsonics, etc--become unable to perceive, and attune themselves to, her presence. it is not for nothing that nuit recommends that we worship her at night and in the desert! 63. sing the rapturous love-song unto me! burn to me perfumes! wear to me jewels! drink to me, for i love you! i love you! all those acts which excite the divine in man are proper to the rite of invocation. religion, as understood by the vile, is the very opposite of all this. he--it--seems to wish to kill his--its--soul by forbidding every expression of it, and every practice which might awaken it to expression (true. for the awakening of the soul means change, under which the present form and condition of the ego must 'die. fearing this death, the

he supernals. those who call themselves initiates and yet speak of the need of "pain, and "suffering, and "meek resignation" in this world to gain a "better life elsewhere" are merely puppets of the tyrants of religion, finance, or politics. in this sense, undoubtedly, religion is the opium of the masses. let us keep the lambs uninstructed, lest they perceive that their sorrows are not decreed by divine providence, but are merely the consequence of our oppression" as yet" this is clearly enheartening. this folk will come to know hadit that is, themselves. that's why al was dictated, so they would emancipate themselves. and that's why all the resources of propaganda were turned against crowley in his lifetime everywhere. the death-knell of superstition and privilege was being tolled, and th

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

re youth never ages, and the passing years leave no traces on its favoured inhabitants. on the cloud-capped summit of olympus was the palace of [28]zeus and hera, of burnished gold, chased silver, and gleaming ivory. lower down were the homes of the other gods, which, though less commanding in position and size, were yet similar to that of zeus in design and workmanship, all being the work of the divine artist hephastus. below these were other palaces of silver, ebony, ivory, or burnished brass, where the heroes, or demi-gods, resided. as the worship of zeus formed so important a feature in the religion of the greeks, his statues were necessarily both numerous and magnificent. he is usually represented as a man of noble and imposing mien, his countenance expressing all the lofty majesty of

fferences, and uniting in the enjoyment of the same festivities. it will doubtless have been remarked that in the representations of zeus he is always accompanied by an eagle. this royal bird was sacred to him, probably from the fact of its being the only creature capable of gazing at the sun without being dazzled, which may have suggested the idea that it was able to contemplate the splendour of divine majesty unshrinkingly. the oak-tree, and also the summits of mountains, were sacred to zeus. his sacrifices consisted of white bulls, cows, and goats. zeus had seven immortal wives, whose names were metis, themis, eurynome, demeter, mnemosyne, leto, and hera. metis, his first wife, was one of the oceanides or sea-nymphs. she was the personification of prudence and wisdom, a convincing proof

queen of heaven, a detailed account will be given of her in a special chapter. in the union of zeus with most of his immortal wives we shall find that an allegorical meaning is conveyed. his marriage with metis, page 32 who is said to have surpassed both gods and men in knowledge, represents supreme power allied to wisdom and prudence. his union with themis typifies the bond which exists between divine majesty and justice, law, and order. eurynome, as the mother of the charites or graces, supplied the refining and harmonizing influences of grace and beauty, whilst the marriage of zeus with mnemosyne typifies the union of genius with memory. in addition to the seven immortal wives of zeus, he was also allied to a number of mortal maidens whom he visited under various disguises, as it was s

ceeding, challenged the dioscuri to mortal combat, in which castor perished by the hand of idas, and lynceus by that of pollux. zeus wished to confer the gift of immortality upon pollux, but he refused to accept it unless allowed to share it with castor. zeus gave the desired permission, and the faithful brothers were both allowed to live, but only on alternate days. the page 34 dioscuri received divine honours throughout greece, and were worshipped with special reverence at sparta. europa was the beautiful daughter of agenor, king of phoenicia. she was one day gathering flowers with her companions in a meadow near the sea-shore, when zeus, charmed with her great beauty, and wishing to win her love, transformed himself into a beautiful white bull, and trotted quietly up to the princess, so

e, suspecting no treachery, followed the advice of her supposed nurse; and the next time zeus came to her, she earnestly entreated him to grant the favour she was about to ask. zeus swore by the styx (which was to the gods an irrevocable oath) to accede to her request whatsoever it might be. semele, therefore, secure of gaining her petition, begged of zeus to appear to her in all the glory of his divine power and majesty. as he had sworn to grant whatever she asked of him, he was compelled to comply with her wish; he therefore revealed himself as the mighty lord of the universe, accompanied by thunder and lightning, and she was instantly consumed in the flames [36] io, daughter of inachus, king of argos, was a priestess of hera. she was very beautiful, and zeus, who was much attached to he

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

trines and philosophy of the old testament, and forms the basis of modern occult thought. it is immensely complex, and it takes many years of earnest study and practice to master the merest fraction of it. the central symbol in cabalism is the tree of life, giving the path to perfection. the idea is that you follow a complex path of spiritual enlightenment up the tree passing through each sepher (divine emanation) until you achieve union with god in kether the crown. an interesting aspect of the cabala is that the achieving of knowledge is likened to sexual union with shekinah, a female personification of wisdom. this is similar to the gnostic sophia, wisdom given a female personification, only with a much stronger sexual connection since she was a prostitute. gnosticism was the main compe

itchen table acting as a makeshift talking board. a lot of what came through was, on reflection, gibberish. of course it was gibberish, 90% of spirits contacted in this manner are mischievous by nature and delight in leading us astray. it takes patience to make sense of what comes through, to sift the grains of gold from the sands of nonsense. now by holding the instrument over the chart, you can divine precise answers to your questions. as an example, let us. using your magical< divining instrument, ask first, then ask, in this manner you can pinpoint the dog s location. as you become more adept, you may even ask for a house number. these early contacts between you and the spirit force are important. keep your first contact with the spirit world fairly brief. your obsession with it can be

is alloces. pray to him for scholastic pursuits, at any hour of the day from sunrise till noon. the 4th spirit is amdusias. pray to him to receive excellent spirit familiars, at any hour of the day from sunrise till noon. the 5th spirit is amon. pray to him to settle disputes between friends, between the hours of 3pm and 9pm, and from 9pm to sunrise. the 6th spirit is amy. pray to him to receive divine inspiration, at any hour of the night. the 7th spirit is andras. pray to him to cause confusion among your enemies, between the hours of 3pm and 9pm, and from 9pm to sunrise. the 8th spirit is andrealphus. pray to him to gain mathematical knowledge, between the hours of 3pm and 9pm, and from 9pm to sunrise. the 9th spirit is andromalius. pray to him for the return of stolen goods and to dis

ven days of the dice being cast. in spirit contact, a pendulum is used to set up an actual code of communication. you may ask the spirit any question you desire. ask only one question at a time and each time wait for an answer. occasionally you may suspect that some spirit of malicious intent is controlling your pendulum because the answers seem to be gibberish. in advanced pendulum work, you can divine precise answers to your questions. it is best to keep your first contact with the spirit world brief. eventually you will have no further need for your initial magical working, the fiery serpent ritual. as you continue to apply the magic power of the occult to banish the influences that have been holding you back from the life you desire, you will find more and more that the need for the ri

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

es, signs, and ritual touch that had a sacred and psychological, perhaps even physiological, aspect. these signs also became the means used by members to recognize their colleagues, thereby guaranteeing the sanctity of craft secrets and protecting them from the profane. this necessity must have made itself felt in the collegia of builders who followed the legions on their campaigns. a collegium's divine protectors could be chosen by the order from almost anywhere. often a college chose a god whose attributions were related to the daily labor of its members (for example, sylvanus, god of woods, for the dendrophori, or wood carvers. in other cases it might choose a deceased emperor or even a foreign deity. we know that the romans often adopted the gods of other peoples. we can surmise what d

uvenated by the new religion, which enabled labor subsequently to acquire an even higher value. this effect, which is often overlooked, is of the utmost importance, for it appears in all the social and political upheavals that have taken place throughout the history of labor. throughout the centuries the church unfailingly proclaimed and continually developed this principle: labor is the image of divine creation. 14 the origins of freemasonry from ancient times to the middle ages the influence of the church was first felt on the ethical plane, resulting in the dignification of labor and the protection of the humiliores against the powerful in institutions. the earliest constitutions ordered that work be remunerated, and little by little slavery diminished and the fate of serfs gradually im

ed. according to the christian concept of labor, each trade was placed under the protection of a patron saint, who acted as an intercessor with the power on high. over the centuries these saints became increasingly involved with people's everyday lives. but the relationship between artisan and the higher power extended much further than this. christian religion teaches that we carry within us the divine virtues; we are, in effect, a temple for them. in following the exemplary life shown by christ, we are able to attain perfection and, through the action of christ within us, ensure that christ lives. in our work we are thus a participant in the creative labor of god. for more than a millennium, this christian truth permeated more and more of human life. in the middle ages it became one of t

ing. it is not possible to take seriously the accusations of heresy lodged against the templars. it should certainly be acknowledged, however, that without the destruction, or at least the weakening, of the holy land's latin states, whose great strength derived not only from their ties to the top feudal families, but also from their wealth, immense domains, perpetuity and mysterious prestige, and divine character that had no equal on earth, the french kingdom that is, french unity never would have prevailed. in short, it is acceptable that the destruction of the order was legitimized by reasons of state; it was only the means used to accomplish this destruction that were iniquitous. 6 the templars, the francs metiers, and freemasonry the templars and the master builders when the templars e

session of the baton, the emblem of his station, and sit down on the chair vacated by his predecessor."18 every year the brotherhood sang a solemn mass, which was followed by a procession in which one member carried the candle and baton of the trade. the following day, another service was celebrated and a novena was begun for the souls of deceased masters. in addition to this annual ceremony, the divine service with solemn vespers was celebrated on fixed days and a low mass was said each day of the year for deceased brothers. at the death of a member, a high mass was sung and attended by all the brothers. despite the persistence of these pious customs, however, the admirable spirit of christian charity that had animated the brotherhoods during the time of saint louis was weakened. yet it w

NEW WORLD ORDER OR OCCULT SECRET DESTINY

is inaccurate, in that she had understated the influence of the new age worldwide, especially in the un and the eec. it is no coincidence that america has become the center of new age and new world order conspiracies. the theosophical and rosicrucian traditions hold that every nation has a spiritual destiny guided by a hierarchy of beings using all ethical (or un-ethical) means of manifesting the divine plan through the will of the nation s leaders. a proponent of the new age and the secret brotherhood s plan for a new world order is robert hieronimus. in his book america s secret destiny, he traced the spiritual vision of america s founding fathers and the plan s eventual fruition in what we call the new world order and the new age movement (both of which are synonymous. he stresses that

hers and the plan s eventual fruition in what we call the new world order and the new age movement (both of which are synonymous. he stresses that the founding fathers of america had the equivalent of masters and were pupils in a sense, much like today s powerful elite have masters and gurus, following the teachings of the great plan. according to the rosicrucians and theosophists, supporting the divine plan are great beings referred to as masters of the physical and spiritual planes. the evolution of america owes much to the seed thoughts of four masters kuthumi, el morya, rogoczy, and djwhal khul. some of the founders of america may have been consciously or unconsciously students of these teachers, just as some contemporary americans are pupils of these masters. in fact, the motto of the

ONYX TABLET OF SET

e reason iv task candidates for the iii is not to reward them later with a medallion, but to insure that they have a minimal set of abilities. do they know enough to copy bad "screwy" letters? do they know a little bit about when to intervene and when to back away from another's process? do they know enough to encourage certain people to write for the scroll etc. this type of knowledge is not the divine aspect of the iii- it is the necessary human knowledge to bring thedivinity of the iii into the human organization called the temple ofs et. after the ordination it is the responsibility of other priests to help the new priest in learning the ropes- and it is the job of the new priest to make friends and find mentors in the plain of onyx. the function of the priesthood is to expand the acti

ic origin) was used to pry open the mouth of a corpse or animate a statue. set himself was said to have opened the mouths of the gods. onyx tablet: ot.i.4.1 temple of set author: don webb iv date: may 20, 1994 ce revision: html revision: august 8, 1999 ce i see the priesthood as being the experience of having set open our mouths. thus we experience the state of godhood while still alive. now this divine impulse to speak comes not from set, but from our own altered perceptions of ourselves. thus that mysterious moment of having to speak out is fraught with peril despite the godlike assurance we have when doing so. i would like to examine that experience, and suggest a model of it that may be helpful in understanding and utilizing it. the words "shock" and "friction" come from gurdjieff, but

e. or we may falter and hit a wrong note- and despite the correctness of our intent, see the glass shatter. sometimes these things happen before our eyes instantly. sometimes they take years in their remanifestations to work out in the world. the important thing for us to seek to understand is that we are engaged in an ongoing exploration/creation of our divinity. we know that we are focusing the divine, and try to get better at it each time when need makes us use this special quality in ourselves. the internal friction. after we have acted with what appears at first to be divine certainty (but which we later learn is merely the feeling of divinity, we are- if we are serious initiates (rather than people who just want to pat themselves on the back- plunged into the very human realm of doub

ality in ourselves. the internal friction. after we have acted with what appears at first to be divine certainty (but which we later learn is merely the feeling of divinity, we are- if we are serious initiates (rather than people who just want to pat themselves on the back- plunged into the very human realm of doubt and evaluation. we have experienced noesis; now the hard work of integrating that divine state with our human one begins. we feel two types of friction. firstly, did i really do the right thing? could it have been better? should i have tried to get my ideas across in a less [or more] personal way? did i emphasize it too much? or too little? learning to answer these questions is both the training for the priesthood (a skill that we continue to learn throughout our careers, and t

ize it too much? or too little? learning to answer these questions is both the training for the priesthood (a skill that we continue to learn throughout our careers, and training to act as a god- learning how to express your will in both the psychic and physical realms of another. the second sort of friction we feel is learning to understand what we have just said or done. we must look upon these divine actions, and reason and test. did what i say reflect xeper? why is it important? did it reflect remanifestation? does it reveal a mystery to be sought after? learning to answer these questions again trains us as priests and creates us as gods. the external friction: just as we have unleashed a storm inside ourselves by acting in and from the non-natural state of the priesthood, we will have

PATH OF INITIATION

r "arrival" of outside forces that were called by the soul of the initiate. this is the kindling of the cunning fire. 5. the meeting with the fetch mate, or otherworldly lover- the congress of the incubi/succubi, the faery marriage between the mortal and the immortal, this world and the next, soul and spirit, or the "wedding chamber" sacrament of the gnostics; this is the final culmination of the divine chain of events set into motion by the call of the initiate, the merging and union of the balanced human nature (a balance achieved by the merging with the puckril) and the divine nature. this is the invisible mystery or the spirit-essence of all. it is strange but true that even though the initiate "travels" or journeys to the locations where these forces interact with him or her, their or

PATRON OF SORCERY

betz are thought to have come from a private library in thebes and date from the 2nd century bce through the 5th century ce. we can't be sure if this collection of surviving scrolls is representative, or if it reflects a cult of set in graeco-roman egypt. but they do show that some literate egyptians not only identified typhon with set but invoked the powers of set-typhon, hailed set-typhon as a divine power, and so forth. strange though the magical papyri seem to us today, they document a flow of "operative" temple knowlege from egypt into the mediterranean world. this naturally invites speculation as to what theoretical or abstract knowlege might also have passed by way of the egyptians who wrote these papyri in the twilight of their civilization. in hermetic magic (york beach, me: samu

PHILIP NEIL MYTHS LEGENDS EXPLAINED

offers a way of understanding the world through metaphor. stories adapt and change according to the teller and the context; myths are not fixed and dogmatic but fluid and interpretive. myth and time many mythologies start before the dawn of time, with the coming into consciousness of a creator god, such as the egyptian re (see p. 12. re himself is described as the awareness of an all-encompassing divine being, nebertcher, the lord without limit. mythological time, unlike clock time, is cyclical rather than linear. it presupposes what the writer mircea eliade called the myth of the eternal return. it is set in motion by a particular event in egypt, the call of the benu bird as it alighted upon the first land. it will come to an end eventually, and the cycle of creation will begin again. the

in many native american cultures, including the mandan myth of lone man (see p. 94. even in the 19th century, folklorists could still collect in serbia a cycle of slavonic myths about the great flood from which the sole survivor kranyatz was preserved by the trickster god of wine, kurent. the creator one thing that all mythologies agree on is that the world was created by the deliberate act of a divine being, and that men and women were created especially to live in it. in the mandan creation myth, first creator and lone man send a mudhen down to fetch sand from the bottom of the primeval flood, in order to make the land. the ainu of japan tell how the creator kamui sent a water wagtail down from heaven to accomplish the same task (see p. 120. according to the yoruba people in west africa

die. the secrecy required of initiates into the mysteries of eleusis was so absolute that we are left to guess from fragments of evidence both what the rituals were and what they meant. culture heroes one of those fragments is the moment in the demeter myth when, having taken a position in a royal household while searching for her daughter, the goddess places the royal prince, her charge, into a divine fire to burn away his mortal parts and give him eternal life, but is interrupted before she can complete the ritual. the same incident occurs in egyptian mythology, when the goddess isis becomes nursemaid to a prince while searching for her husband, osiris (see p. 16. in the egyptian story the prince dies, but in the greek, the boy, triptolemus, becomes a benefactor of humankind a cultural

found in every mythology. greek prometheus, aboriginal ancestors, mandan lone man, aztec quetzalcoatl, polynesian maui all are revered for teaching us how to live in the world. alongside such figures stand the heroes who teach us by their example their bravery, virtues, persistence and, sometimes, their flaws. the exploits of the greek heroes such as heracles and theseus, who are half-human, half-divine (see pp. 50 51, 54 55) offer a pattern after which the wholly human can model themselves. the indian story of rama (see pp. 114 15, still inspires the devotion of all hindus, and his story has even been adopted as the national epic of buddhist thailand. the celtic hero king arthur (see pp. 80 81, 84 85) is the center of similar legends, in which celtic myth and the aspirations of medieval c

ory of rama (see pp. 114 15, still inspires the devotion of all hindus, and his story has even been adopted as the national epic of buddhist thailand. the celtic hero king arthur (see pp. 80 81, 84 85) is the center of similar legends, in which celtic myth and the aspirations of medieval christendom meet. taoist myths of the eight immortals (see pp. 118 19) show how human beings can aspire to the divine. in their search for perfection, the immortals earn not long life on earth, in linear time, but everlasting life in heaven, in eternal time. death and the underworld for most of humanity, the moment when linear time stops is at death. all mythologies hold out the hope that was so dear to the initiates of eleusis, that there may be a new life beyond this one. the egyptians hoped to be reborn

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

red as lucifer's enemy. our educated don't raise the perception of the mind to religious devotion, they paralyze the enthusiasm of the heart. for those who are searching for the light of the spirit lucifer shall be a messenger. he won't talk about a faith that is alien to perception. he won't flatter into the hearts to avoid the guardian of science: he shall respect him. he won't preach piety and divine bliss but will show ways for the knowledge to change into divine sensation, into the devotion of the cosmic spirit. lucifer knows that the radiant sun may only rise in the heart of the individual; but he also knows that only the paths of perception lead up to the mountain where the sun appears in his divine radiation. lucifer is no devil leading the searching faust to hell; he shall be an a

ation, into the devotion of the cosmic spirit. lucifer knows that the radiant sun may only rise in the heart of the individual; but he also knows that only the paths of perception lead up to the mountain where the sun appears in his divine radiation. lucifer is no devil leading the searching faust to hell; he shall be an awaker of those who believe in knowledge who want to change into the gold of divine wisdom -from luzifer-gnosis, rudolph steiner. lucifer stands on the threshold of dawn and dusk. the bringer of light, symbol of thelemic strength and divine wisdom emerges. the age of lucifer is the uprising of what blatavatsky termed "phosphorus, the cosmic force of illumination and light. lucifer is the force of air, while satan the dual and corrupted form of the light bringer is of activ

understand. christianity teaches the annihilation of perception and the repression of the awakened mind. the enthusiasm of the driven conscious, charged with the bright luciferian light; leads all individuals towards god itself. lucifer is the fallen angel of light. born strong in the light of the god spirit, his crown held the most beautiful jewels from the earth. his essence was of the sun and divine wisdom and enlightenment shone throughout him. no other angel or seraphim was as bright as lucifer. as with all beings of light and will, a great fire emerged within lucifer. he sought to become as god, to rise towards godhead. thus the great rebel was born. standing against the holy hierarchy, lucifer gathered many of his fellow seraphim, leviathan, belial, astaroth, asmodeus/samael, mephi

arcolaci sigil was designed to manifest the essence of the varcolaci vampire, the astral being that rose from the flesh of the sorcerer to ascend to the night sky. this is the evermorphing version of lucifer, to eternally seek knowledge and the faustian spark which ignites into the black flame. the inverse pentagram that the varcolaci hold is the eye of lucifer, devilcosm that would glow with the divine light of self godhood. the inverse pentagram is itself symbol of exploring and controlling the dark side powers which exist within every man and woman. christian attempts of labeling lucifer as a god of death only proves the extent of brainwashing which only mirrors their subconscious desire to be bound, that fragile and undeveloped flame to be extinguished. lucifer as being the prince of t

PROMETHEUS

ous man, but easily, as from a god, prometheus himself sacrifices two bulls. when he had first placed their entrails on the altar, he put the remaining flesh of the two bulls in one heap, covering it with an oxhide. whatever bones there were he covered with the other skin and put it down between them, offering jove [zeus] the choice of either part for himself. jupiter, although he didn t act with divine forethought, nor as a god who ought to foresee everything, was deceived by prometheus sine we have started to believe the tale! and thinking each part was a bull, shoe the bones fo r his half. and so after this, in solemn rites and sacrifices, when the flesh of victims has been consumed, they burn with fire the remaining parts which are the gods. but, to come back to the subject, jupiter, w

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

itation what is contemplation hitbonenut girsah surface study length, width& depth height chochmah, binah& da at the depth of a concept iyun deep analysis (hitbonenut) da at concentration "meditation" chochmah wisdom "be understanding with wisdom, and wise in understanding" binah& tvunah (comprehension& application) love& fear of g-d the effects of hitbonenut the purpose of hitbonenut part three: divine inspiration divine inspiration bodies without souls false excitement of the emotions divine excitement or alien service proper and improper approach to the toil of hitbonenut level one "cold thought" level two "a good thought" level three: natural love& fear level four: intellectual love& fear level five: pure desire the five levels of the natural soul the difference between the divine& ani

ien service proper and improper approach to the toil of hitbonenut level one "cold thought" level two "a good thought" level three: natural love& fear level four: intellectual love& fear level five: pure desire the five levels of the natural soul the difference between the divine& animal souls the three general levels of comprehension the three general levels of excitement the lowest level of the divine soul the five levels of the divine soul de ah et hashem (the knowledge of g-d) copyright by rabbi amiram markel and habochur hatamim shimon markel the soul of man it is clear that there is a force which enlivens the body. the external body itself is nothing more than an inanimate vessel which contains and is animated by this force. this is readily observable by the fact that when one passes

short measuring line which protrudes from the reshimu. furthermore, though a measuring line is short, it can measure anything. this represents g-d s infinite ability to reveal himself on any level, whether it is the highest or the lowest. three abilities from the above, we see three general abilities in g-dliness. 1. the ohr ein sof (the infinite light) represents the general ability for infinite divine revelation. 2. the tzimtzum and reshimu (restraint and impression) represent the general ability for the absolute withdrawal and concealment of divine revelation. the kav v chut (line and thread) represents a combination of the two, revelation and concealment, but both in a limited way. this is to say that there is a limited revelation of g-dliness according to the vessels of the recipients

ion of the two, revelation and concealment, but both in a limited way. this is to say that there is a limited revelation of g-dliness according to the vessels of the recipients. this represents the general ability to reveal g-dliness on any level, whether it is the highest or the lowest. hagadol, hagibor v hanorah the great, the mighty and the awesome these three abilities correspond to the three divine attributes which are mentioned three time daily in the first blessing of the amidah prayer; hagadol, hagibor v hanorah (the great, the mighty and the awesome "the great, refers to the ohr ein sof (the infinite light) which is g-d s ability to reveal infinitely "the mighty, refers to the tzimtzum and reshimu (restraint and impression) which is his ability to restrain and conceal his revelati

uity 11. vapeshah- and transgression 12. v'chata'a- and sin 13. v'nakeh- and he cleanses. the source of these thirteen attributes is in keter of arich. it is for this reason that they are called the thirteen attributes of mercy. because they are higher than chochmah of arich which, as mentioned above (in ch. 32) is the source of the laws of the torah, they therefore have the ability to overturn a divine decree from harshness to leniency, through mercy. this is how moshe was able to arouse g-d s mercy, and appease g-d in his wrath against the jewish people. it was specifically by appealing to g-d s mercifulness as exemplified by these thirteen attributes of mercy. the eighth and the thirteenth attributes, notzer and v nakeh, are called mazalot. the hebrew word mazal comes from the root noze

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

their separation was in direct proportion to their pleasure in being together. from this we see that love and fear of g-d come in equal proportion to each other. according to the degree of love of g-d will be the degree of fear of separating from him. fear of punishment, on the other hand, is not actual love of g-d at all, but rather a love of self. the reason he does not sin is because he fears divine retribution and it is therefore not related to love of g-d at all. on the contrary, if a person views his relationship to g-d with such a perspective, he may come to the conclusion that g-d is tyrannical, heaven forbid. this, in turn, may bring him to harbor feelings of resentment towards g-d, heaven forbid. fear of punishment is, therefore, not at all a level of divine service, but is rath

because of this, there will either be no final action (malchut, or the final action will be like a body without a soul. whatever commandments (mitzvot) he performs, will be done completely by rote, with no life or enthusiasm, whatsoever. moreover, those who attempt to work themselves into an emotional froth of forced enthusiasm and who attempt to arouse pleasure and emotional excitement in their divine service, without the prerequisite of hitbonenut, are making a grave error. because they skip this necessary prerequisite, whatever emotion and interest they hype themselves into, are nothing more than delusions, for they have no true interest in g-d himself. they are not truly interest in truth or the true nature of reality (g-d. in essence they are nothing more than pleasure seekers, who a

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

iah. it is also known that gima nests in the [world of the] chariot. h1 this is another reason why the torah begins with the letter beit, for beit is the first letter of binah. it is stated in the zohar that abba nests in the world of atzilut; ima in the world of the chariot; z feir anpin in yetzirah, and nukva d fzeir anpin in asiyah. beriah is called here gthe world of the chariot h because the divine chariot that figures in the vision of ezekiel is identified with this world. the partzufim referred to here are the partzufim of atzilut; the meaning is that abba of atzilut nests in atzilut, while ima of atzilut descends and rests in beriah, and so forth. all this simply means that, although each world possesses its own array of ten sefirot (in the form of their respective partzufim, each

een truly or fully created in tishrei. tishrei is the beginning of the cold half of the year, in contrast to nisan, which is the beginning of the warm half. the holidays of tishrei emphasize human effort, to crown g-d king (rosh hashanah, to achieve atonement for man fs sins (yom kippur, to rejoice in g-d fs protection, to achieve joy in his service, and unity in his people (sukkot, and to elicit divine revelation through the study of the torah (shemini atzeret.simchat torah. the holiday of nisan.pesach.in contrast, emphasizes g-d fs initiative (in taking us out of bondage. thus, the cold half of the year (which we have to gwarm up h on our own) is characterized more by human effort ascending heavenward, while the warm half of the year is characterized more by g-d gtaking over h and our si

to gwarm up h on our own) is characterized more by human effort ascending heavenward, while the warm half of the year is characterized more by g-d gtaking over h and our simply being open and receptive to his leadership. this dynamic in our relationship with g-d is alluded to in the verse, ghis left hand is under my head, and his right hand will embrace me. h the left hand signifies gevurah, the divine attribute of judgement and justice, while the right hand signifies chesed, the divine attribute of loving-kindness. tishrei and the half of the year it ushers in is thus clearly an expression of g-d fs left hand (cf. g-d as judge on rosh hashanah, etc, while nisan and its halfyear are an expression of g-d fs right hand. this is also why [in the entire account of creation] the name elokim is

verse, gand abel brought, he also c, h2 meaning that he sinned as well. the fact that abel fs offering is compared to cain fs implies that it, too, was defective in some way. also, the fact that abel was murdered means that he must have been deserving of death in some way (although this in no was exonerates cain, of course. elsewhere, the arizal states that abel fs sin was that he ggazed h at the divine presence [the situation remained unrectified] until moses came and rectified the hei of [abel fs name in hebrew] hevel and the shin of [seth fs name in hebrew] shet. moses in hebrew is moshe, mem-shin-hei. he is thus seen as the rectification of seth and abel. in other words, the ultimate tool for rectifying the sin of adam is the torah (which was given through moses. some of the souls that

trength, to glorify my splendor? h6 1 genesis 11:1-9. 2 ibid. 10:8 ff. 3 daniel 3:1. 4 isaiah 14:14. 5 daniel 3:3-30. 6 ibid. 4:27. the arizal on parashat noach (2) 34 the people who built the tower of babel had said, glet us build ourselves a city and a tower whose top reaches the heavens, and we will [thereby] achieve glory. h7 he built the statue in place of the tower. he wanted to receive the divine beneficence via the seventy [celestial] princes, hoping that perhaps in this way israel would be unable to arise [from its exile] and g-d fs beneficence would be directed toward the forces of evil. g-d set up the workings of the world such that ideally, his beneficence flows primarily and directly to the forces of holiness and goodness, in order that they have what they need to carry out hi

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

h [yesod] dwells with vav-hei [z feir anpin and nukva. understand this, for coupling is actualized through gall, h i.e, the gwhite coriander seed. h 1 deuteronomy 33:20. 2 1 chronicles 29:11. 3 proverbs 10:frdawn 7 1 as revealed by israel regardie the 6th edition, revised complete in one volume with new the golden dawn "howbeit we know after a time there will now be a general reformation, both of divine and human things, according to our desire and the expectation of others; for it is fitting that before the rising of the sun there should appear and break forth aurora, or some clearness or divine light in the sky. and so, in the meantime, some few, which shall give their names, may join together, thereby to increase the number and respect of our fraternity, and make a happy and wished for

en negotiating with the collective unconscious and is not a religion, philosophy or even a cult. as the candidate is about to take the obligation of the neophyte, the hierophant assures him or her that "there is nothing contrary to your civil, moral, or religious duties in this obligation" furthermore, the hierophant reminds the candidate to respect all religions, for each contains a spark of the divine. the key theme in both the neophyte grade and the ritual of adeptus minor is that of being brought to the light. this light is also referred to as l.v.x. in the introduction to volumes 111 and iv of the golden dawn, regardie's excellent analysis of the keyword (i.n.r.i) and subsequent gematric correspondences and conclusions will bear fruit from continued study and meditation regarding this

very first initiatory ritual of the order is found the remarkable phrase "by names and images are all powers awakened and reawakened" this simple phrase sets the stage, as it were, for all subsequent order teaching. in effect it reveals the essential fact involved in all practical magical work. most of the later instructions merely elaborate the necessity for the correct vibration of the highest divine names, and the building up in the imagination of pictures of one kind or another. in all of the major rituals, and in all such instructions as those on talismans and telesmatic images, the basic factors are those mentioned in the very simple phrase given above. never let it be forgotten, when apparently submerged in a mass of complicated attributions and technical details, that the essence

en serves as the basis for the construction of several elaborate types of ceremonies. these will be altogether without meaning until and unless the students have thoroughly studied the neophyte ritual. nor will it convey much if he has neglected to master the basic principles of the qabalah, particularly the dynamics involved in tetragrammaton, the four-lettered nameand how, by the descent of the divine fire, it becomes converted into the pentagrammaton. with a display of great erudition, even the letter shin representing the divine fire becomes classified according to the three mother letters (aleph, mem, shin-air, water, and fire, each serving as the basis of a distinct type of ritual. this document is one of the intrinsic signs of the genius of the g. d. i have been impressed by its mag

e enthusiasm and fanaticism may well run away with him. for this reason, i suggest the enochian system-rich, suggestive and powerful that it is-be left alone until a great deal of prior knowledge and magical experience be obtained. the adeptus minor obligation contains the following clause, which is the quintessence of the entire golden dawn magical work: i further promise and swear that with the divine permission i will, from this day forw&d, apply myself to the great work-which is, to purify and exalt mv spiritual nature so that with the divine aid i mav at length attain to be more thkahuman, and thus gradually raise and unite kiyselfvto my higher and divine genius, and that in this event i will not abuse the great power entrusted to me. introduction 11 many years after crowley had becom

REGARDIE TALISMANS

wo contending forces, and a third which eternally reconciles them. thus, logically, a saturn talisman would be a superb characterological corrective to an over-balanced natal chart which stresses airy signs too much. the first step would be to collect all the symbols of saturn that would be available. the astrological symbol, the geomantic and geometric symbols, the hebrew letter, the appropriate divine names from the appropriate sephirah on the tree of life, etc. having collected them, think of some phrase, scriptural or otherwise, which correctly summates the idea involved stability. gradually experiment with one design after another, until you arrive at one that seems to fill the bill, and is aesthetically satisfying as well. here is a tentative design that could be taken as basic or su

eference to be found which could sanctify the use to which this particular talisman was about to be put. involved here is an archaic principle called commemoration. its theory is simply that in the past god came to the aid of so-and-so, and performed suchand- such a feat for this person. an allusion to this event is required in the versicles used, as though to re-affirm the suggestion that such a divine feat may be repeated here and now, for me, by the same god who had previously done similar things. for example, if i were an electrical engineer, under contract to build a new power station to provide light and power for a new village to be erected adjacent to an atomic installation, and needed inspiration to deal adequately with this project, i might construct a solar talisman. since the s

tead of some other. the sole requirement is that the student should be emotionally moved by or involved in the quotation employed. in the last resort, let me assert here that rituals and talismans and all ceremonial magic become effective not only because of the employment of the trained will and imagination, but primarily by virtue of the affective arousal of which he is capable. enthusiasm or a divine frenzy is the primary productive factor. moreover, in place of the traditional seven planets, let me suggest a far simpler classification: that of the five ancient elements earth, air, water, fire and ether, the quintessence. and going further, i believe we can find the golden dawn attributions to these five elements a broad base of meaning into which most projects may be classified. their

tion being given in the golden dawn documents as a radiant white angelic hand issuing from clouds and supporting a cup. from it rises a fountain of clear calm water below, in which grow lotus and water lilies. the great letter heh of the supernal mother is traced in the spray of the fountain, symbolizing fertility, productiveness, beauty, pleasure, happiness, etc. the next step is to assemble the divine names pertaining to this element, and a sentence or so which will express and formalize my basic intention. instead of selecting a verse from the bible as previously might have been the case, i am reminded of two separate verses which would be considered appropriate. the first one is adapted from one of the golden dawn rituals reading: blessed be thou, father, of the undying, for thy glory

are excellent. after due reflection, however, i decide in favour of that from the book of the law, as being more apt to my purpose. so then, with great and loving care, using a fine brush or a special lettering pen, i print the ecstasy versicle on the second side of the talisman in such a way as to create for me the most pleasing design or emotional effect. on side three, the appropriate enochian divine names are inscribed around the circumference. the three most secret holy names of god as the rituals describe them, empeh arsl gaiol, are printed on the upper portion of the circumference, while the divine king s name (based on the central whorl) is printed below ra agiosel. they could have been lettered in the angelic tongue, but i have decided to do this in english script in order to comp

RELIGIOUS TENANTS OF THE YEZIDI

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

y affirm that the shaks occupy the sites where the sheikhs have sat, sometimes where they are buried, sometimes that they are only cenotaphs, and that the bodies were interred at sheikh adi, and then again you are told that the sheiks did not really die. from this i have been tempted to conclude, that these monuments may be myths, or symbols of the attributes ascribed to the deity, or of supposed divine emanations or incarnations. fr. 1 twice a year these festivals are commemorated at the different villages with the same rites as those observed at sheikh adi; a lamp is nightly kindled and left to burn in the shaks called after their names, and in those to which a room is attached (as in the case of that dedicated to sheikh mohammed at ba-sheaka, the kaww ls assemble at sunset every tuesday

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

analyses and syntheses to theend of conquering the possible; the reduction or destruction of pain and waste in physical organism,the rejuvenation of man, the obtainment of the general solvent, or menstrum universale, whichshould possess the power of removing all the seeds of disease from the human system, therebyrenewing life, the transmutation of baser to superior metals, or the elevation of the divine in man.twice had the iron-tongued bell echoed through the rocks, startling the monks from their reveriesand duties, proclaiming some potent special secret found. once it was the mystery solved, that alloyand baser metal had yielded to transmutation to silver, and again, once to the richer gold, but theirproducts were not permitted to result in ease and luxury.the greatest secret yet lay hid

rding to the absence or presenceof the holy lux. all things in the world must flourish or wither, there can be no mediate state. fromexperience we know that within us there is a continual yearning of the soul, end by laying our handsupon our breasts we can feel our hearts, while they are fed from an internal fire or light, which isthat blessed and impregnated light from above. seek to obtain that divine lux which should warmour souls with love for god, for without this you cannot obtain the rich treasure of a truerosicrucian. we abstain from speaking further at present, but proceed in your continued search.conductor of n.:venerable 2nd ancient, will you give to us the password of this cardinal point?2nd ancient:let him that bath wisdom find it: yet i give you a password 'ignigene (burn by

our thoughts to the symbolism of fire, and the reflections caused in themind. the appearance of deity when making himself manifest to men has invariably been in a glory,a halo, or surrounded by flame, brightness and fire, whether on an occasion of beneficence ordispleasure: wonder not then that the eastern nations were lead to look on god as embodied in fire,and finally as the vivid symbol of the divine presence. when in solemn convocation, they swore notby the altar, but by the flame or fire which was upon the altar, the emblem of the deified fire,disguised in many theological or theosophic forms. lead on. my pass is 'gloria ignis embra (glorythe shadow of flame).the conductor repairs with the theoricus direct to the centre of the hall, then to the south, to the3rd ancient, who has a vest

pass is 'mil nisi luce (naught but the light).the conductor repairs with theoricus direct from the south to the 4th ancient in the north, crossinghis path when passing from the east to the west, and thereby completing in his travel the form of across. the 4th ancient has three tapers burning in front of him placed in position of a triangle and asmall cross in the centre thereof, representing the divine lux.4th ancient:to me is awarded the impressive duty of explaining the divine essence of fire: the holy andperpetual fire which was under the constant care of the virgin priestesses, whose services of puritywere preserved in the doctrines taught in persia, egypt, greece and italy, and were termed 'perpetualwatches' or 'watch lights, this observance is still maintained in the persian, roman

eir philosophy was the claim of the rosicrucians. as fire dissolvethall things, dissipateth all things, and causeth them to become invisible, true philosophy could go nofurther, and so adoration was paid to the unknown god in the last image that was possible to men ofanything; fire, which was known as his shadow. in all this we contemplate not the natural fire, butthe symbolic, the celestial, the divine, the ineffable ethereal spirit; the immortal fervour, into whichthe world evolves. lead on. my pass is 'immortalis (immortality).rituals of the societas rosicrucianis in angliapracticus28 the conductor now returns to the celebrant in the centre of the sacred hall, with the theoricus incharge, and faces him to the east. the veil is removed.celebrant:thus far hast thou carried the rose transf

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

ch interpret to the faithful of india the inspired pages of the vedas, in the cryptic emblems of our old books on alchemy, in the ceremonies practised at reception by all secret societies, there are found indications of a doctrine which is everywhere the same and everywhere carefully concealed. occult philosophy seems to have been the nurse or god-mother of all intellectual forces, the key of all divine obscurities and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and of kings. it reigned in persia with the magi, who perished in the end, as perish all masters of the world, because they abused their power; it endowed india with the most wonderful traditions and with an incredible wealth of poesy, grace and terror in its emblems; it

eplies with a simple and terrible word which destroys the sphinx and makes the diviner king of thebes: the answer to the enigma is man. unfortunate! he has seen too much, and yet through a clouded glass. a little while and he will expiate his ominous and imperfect clairvoyance by a voluntary blindness, and then vanish in the midst of a storm, like all civilizations which each in its own day shall divine an answer to the riddle of the sphinx without grasping its whole import and mystery. everything is symbolical and transcendental in this titanic epic of human destinies. the two antagonistic brothers formulate the second part of the grand mystery, completed divinely by the sacrifice of antigone. there follows the last war; the brethren slay one another; capaneus is destroyed by the lightnin

to be master of the absolute. a single word comprehends all things, and this word consists of four letters: it is the tetragram of the hebrews, the azot of the alchemists, the thot of the bohemians, or the taro of the kabalists. this word, expressed after so many manners, means god for the profane, man for the philosophers, and imparts to the adepts the final term of human sciences and the key of divine power; but he only can use it who understands the necessity of never revealing it. had oedipus, instead of killing the sphinx, overcome it, harnessed it to his chariot and thus entered thebes, he would have been king without incest, without misfortunes and without exile. had psyche, by meekness and affection, persuaded love to reveal himself, she would never have lost love. now, love is one

created the world! all truly dogmatic religions have issued from the kabalah and return therein. whatsoever is grand or scientific in the religious dreams of the illuminated, of jacob bohme, swedenborg, saint-martin and the rest, is borrowed from the kabalah; all masonic associations owe to it their secrets and their symbols. the kabalah alone consecrates the alliance of universal reason and the divine word; it establishes by the counterpoise of two forces in apparent opposition, the eternal balance of being; it alone reconciles reason with faith, power with liberty, science with mystery: it has the keys of the present, past and future! to become initiated into the kabalah it is insufficient to read and to meditate upon the writings of reuchlin, galatinus, kircher, or picus de mirandola;

e remains and evidences of its previous life. so also moses saw to it that all those who had known egypt and her mysteries should end their life in the desert; at ephesus st. paul burnt all books which treated of the occult sciences; and in fine, the french revolution, daughter of the great johannite orient and the ashes of the templars, spoliated the churches and blasphemed the allegories of the divine cultus. but all doctrines and all revivals proscribe magic and condemn its mysteries to the flames and to oblivion. the reason is that each religion or philosophy which comes into the world is a benjamin of humanity and insures its own life by destroying its mother. it is because the symbolical serpent turns ever devouring its own tail; it is because, as essential condition of existence, a

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

r, as follows: gself-conscious 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 un

ntelligences. 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. intelligence awakened, and comprehended its nature completely by the understanding of that utterance of the divine word: elet there be light! f it felt itself to be free because god had called it into being, and, raising up its head, with both wings extended, it replied: ei will not be slavery. f ethen shalt thou be suffering, f said the untreated voice. ei will be liberty, f replied the light. epride will seduce thee, f said the supreme voice, eand thou wilt bring forth death. f ei needs must strive wi

become popular, philosophy transformed into belief. emancipated by belief itself, the human mind protested speedily against the school which sought to materialize its signs and the work of roman catholicism was solely an undesigned provision for the emancipation of consciences and the establishment of the bases of universal association. all these things were the regular and normal development of divine life in humanity; for god is the great soul of all souls, that immovable centre about which gravitate all intelligences like a cloud of stars. human understanding has had its morning; its noon shall come, and the waning follow; but god will be ever the same. it seems, however, to dwellers on earth that the sun rises youthful and timid in the morning, shines with all its power at midday and

eligious unity will be broken by the malevolence of courts. he trusts in god rather than roman policy for the salvation of the unity idea; he respects the old age of the church, but he has no fear that she will die; he knows that her apparent death will be a transfiguration and a glorious assumption. the author of this book calls upon the eastern magi to come forward and recognize once again that divine master whose cradle they saluted, the great initiator of all the ages. all his enemies have fallen; all those who condemned him are 8 the ritual of transcendental magic dead, those who persecuted him have passed into sleep for ever; but he is for ever alive. the envious have combined against him, agreeing on a single point; the sectaries have united to destroy him; they have crowned themsel

g, his own disciples speedily misuse his name; pride enters the sanctuary; those who should proclaim his resurrection seek to immortalize his death, that they may feed, like ravens, on his ever-renewing flesh. in place of imitating him in his sacrifice and shedding their blood for their children in the faith, they chain him in the vatican, as upon another caucasus, and become the vultures of this divine prometheus. but what signifies their evil dream? they can only imprison his image; he himself is free and erect, proceeding from exile to exile and from conquest to conquest. it is possible to bind a man but not to make captive the word of god; speech is free, and nothing can repress it. this living introduction 9 speech is the condemnation of the wicked, and hence they seek to destroy it;

ROBERT KIRK WALKER BETWEEN WORLDS

f jesus. elisha saw gehazi not only intellectually [that is, in the mind] but sensibly [that is, with the eyes, when [he was] out of reach of an ordinary view. it wants not good evidence that there are more managed by god's spirit good, evil, and intermediate spirits among men in this world, than we are aware of the good spirits ingesting fair and heroic apprehensions and images of virtue and the divine life, thereby animating us to act for a higher happiness according to our improvement and [the good spirits] relinquishing us as strangely upon our neglect [of virtue, or our embracing the deceitful siren-like pictures and representations of pleasures and gain presented to our imaginations by evil and sportful angels to allure us to an unthinking ungenerous and sensual the secret commonweal

5 am] robert kirk- walker between worlds(pages 50-59) after a long healthy life, into an orb and receptacle fitted for their [proper] degree, until they come under the general cognisance of the last day [of judgement. question 4. does the acquiring of this second sight make any change on the acquirer's body mind or actions? answer. all uncouth sights enfeeble the seer. daniel though familiar with divine visions, yet fell frequently down without strength, when dazzled with a power which had the ascendant of him, and pressed on him beyond his comprehension [as in] cappadocians 10:8,17. so our seer is put in a rapture, transport, and sort of death as [if] divested of his body and all it senses, when he is first made participant of this curious the secret commonwealth 59 piece of knowledge. bu

at this species of vision is real and not fantastic it evident from the enquirer's conviction of the truth of it, though he came to the seer possessed with prejudice, and with a previous misbelief of the art this qualification [of disbelief] usually mars the effort of all jugglings and deceitful trick [this is] not to say that the alleged speculum trinitatis by which every creature is seen in the divine essence, which some can the beatific vision, gives [us] some light and probability upon this branch or beam of [supernatural] vision. surely elisha's servant having his eyes opened, as in 2 kings 6:17 and seeing the mountains full of horses and chariots of the heavenly host shows that there is a sight beyond ordinary [sight, acquirable even on earth, by infusing some quality in the eye [and

ddle-earth is worth noting, both in its use by kirk and its preservations in scottish-english dialect and early english. in norse and scandinavian mythology15 the term is used for the middle world, that of humans. the concept is rooted in a primal magical cosmology of three worlds: over-world, middle- world and under-world. humans dwell in the middle-world, certain gods and goddesses, angels, and divine messengers or spirits in the over-world, while other deities, fairies and ancestral spirits dwell in the under-world. at its simplest level the three worlds are the sky-world, the land-world, and the under-world. the three worlds relate to the concepts of stars and planets and the four elements as shown in figure 4, and though there are several variations upon the patterns, the basic concep

10 [10/9/2001 12:36:03 am] robert kirk- walker between worlds(pages 82-91 (similar in many ways to that of the youthful or mad merlin or to the search for mabon in khllwch and olwen in the mabinogion, or the tragic myth of balder in norse legend. in these tales, the interaction of all life is shown through orders of animals and other entities, all of which depend upon a central figure, usually a divine son or child of light. the cyclical nature of these myths is frequently connected to the seasons of the year, and there are firm analogies or reflections of the cycles of birth, life, death, and rebirth of the mortal world, but extending into, or rather depending on or reflecting from, other mythic dimensions. page 27 they are said to have aristocratic rulers and laws, but no discernible re

RUBY TABLET OF SET

ctions and associations between things and events perceived in the human mind. there was no distinction between "reality" and "appearance" anything capable of exerting an effect upon the mind thereby existed [hence a dream could be considered just as "real" and thus significant as a daytime experience] egyptian art, literature, and science looked for beauty and symmetry (felt to be indications of divine perfection, rather than for cause and effect relationships. hence egyptian thought is sometimes called "geometric" as opposed to the "algebraic" thought of hellenic and later logicians. since impressions and appearances substantiated reality, the egyptian emphasis on portraits and statues of the neteru was not merely decorative, metaphorical, or symbolic. rather an image was a medium whereb

as not considered one of them [fewer than 20 mesopotamian kings between 2300 and 1500 bce laid claim to personal divinity "substitute kings" were occasionally employed in classification: 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 "

isregard of custom was hybris, and was unacceptable and even dangerous beyond its immediate implications. as it became increasingly evident that social problems, such as the reform of athenian laws by draco and then solon, could be solved by either an appeal to either relative practicality or absolute standards, a growing controversy arose concerning the relation of nomos to physis (nature or the divine order. foremost of the absolutists was pythagoras, who sought in number the beginning or arche of things- the ordering principle or "one behind the many. the teachers of relativism were known as sophists. there were a great many of them in periclean athens, and they gave advice ranging from the practical to the quasi-legal [there were no lawyers per se. they performed an important function

ean concepts. in the laws plato argues that the wise man must be subjected to laws which are not as competent as he is in order that unwise men will continue to trust him, because otherwise they cannot understand him. virtue in the laws is the proper posture towards pleasure and pain reached by reason. lf the reasoning is adopted by the city, the result is law. the rule of laws is an imitation of divine rule. hence honor must be paid to the gods by the populace. there must be resistance to law-changing, but laws can be changed with caution by wise men (philosophers. failures of the ideal state result in timocracy (run according to soldierly ideals or power, oligarchy (based upon control by wealth, democracy (a state governed by the passions of the masses, and tyranny (manipulation by self

clusion that the universe is the creation of an infinite, uncreated being; that everything in nature is composed of matter and form, with the potentiality of the former being brought to actuality by the latter; that everything which is natural is good in itself and a cause for evil only when used for ends other than those for which it was created or beyond the limits prescribed by sound reason or divine law; and that because of his rational nature man is compelled by necessity to seek the highest good. invoking aristotle's argument for an "unmoved mover" aquinas suggests that the necessity for a "first cause" logically proves the existence of god. this was later to be challenged by hume (who suggests that causes and effect can go forward or backward indefinitely) and kant (who maintains th

SABBATIC KABALA OF THE CROOKED PATH

phallus and mouth. followed by the formulaes of understanding for the symbolism and cultivation of the vessel. this vessel is reflected in the tetragrammaton of the four sacred letters of the name of god. this discussion will remain hinted towards in favour of a short exposition of the components of the vessel, or rather the kind of fuels necessary to effectuate the occult arte in the hand of the divine artist. firstly the elements are represented through this four-fold exposition, when properly adjusted it construct the fifth from the mage, who then becomes the sum of the four into the fifth and the one. therefore this cell acts as the window, in accordance with the symbolism in the fifth letter heh. properly enough heh is also connected to the star or the pentalpha. the sexual suggestion

eh is also connected to the star or the pentalpha. the sexual suggestions of the procedures to follow in the conjuration of this aat is evident and refers to the various modes of sexual congress and the type of kala these sexo-magical asanas will lead to. this aat is under the influence of aquarius and inhabits the potentiality of cultivating the new language of the famulus through the use of the divine artist as the vessel of the arte, and through this producing the azoth of transformation and the fluids of congress with the famulus. to accomplish this one must have understood and mastered the powers of the house of sah, which is related to the magical process of transformation. this transformation is based in the motion and manipulation of the firesnake in connection with ayin (o) which

the 8th and 19th letter of the sacred alphabet this cell speaks of the union of all systems and the understanding of our belief through mastery of alchemy and therefore our own senses. the construction of the temple of flesh, the path of no return and total integration is found in this cell of ultimate vision and fluids. there is a great flexibility in this cell and is experienced as the muse of divine inspiration. the most important formulae is the techniques of iconoclastisism, or the formation of the many into one. again sigilic methods are used to accomplish this task and through this the one and its adversary are integrated in this fluid process. permutation are an important aspect of these operations, for instances the temuric birth of sekah from hekas. this method is the same as us

SALMANRUSHDIE THESATANICVERSES

tioning projectors burned his celluloid memory away: a star gone supernova, with the consuming fire spreading outwards, as was fitting, from his lips. it was the death of god. or something very like it; for had not that outsize face, suspended over its devotees in the artificial cinematic night, shone like that of some supernal entity that had its being at least halfway between the mortal and the divine? more than halfway, many would have argued, for gibreel had spent the greater part of his unique career incarnating, with absolute conviction, the countless deities of the subcontinent in the popular genre movies known as "theologicals. it was part of the magic of his persona that he succeeded in crossing religious boundaries without giving offence. blue-skinned as krishna he danced, flute

ring beneath a studio-rickety bodhi-tree. on those infrequent occasions when he descended from the heavens he never went too far, playing, for example, both the grand mughal and his famously wily minister in the classic _akbar and birbal. for over a decade and a half he had represented, to hundreds of millions of believers in that country in which, to this day, the human population outnumbers the divine by less than three to one, the most acceptable, and instantly recognizable, face of the supreme. for many of his fans, the boundary separating the performer and his roles had longago ceased to exist. the fans, yes, and? how about gibreel? that face. in real life, reduced to life-size, set amongst ordinary mortals, it stood revealed as oddly un-starry. those low-slung eyelids could give him

my own questions by my faith in it, sir- here maslama pointed to the ceiling of the railway compartment "and of course you are not in the least confused about your identity, for you are the famous, the may i say legendary mr. gibreel farishta, star of screen and, increasingly, i'm sorry to add, of pirate video; my twelve children, one wife and i are all long-standing, unreserved admirers of your divine heroics" he grabbed, and pumped gibreel's right hand "tending as i do towards the pantheistic view" maslama thundered on "my own sympathy for your work arises out of your willingness to portray deities of every conceivable water. you, sir, are a rainbow coalition of the celestial; a walking united nations of gods! you are, in short, the future. permit me to salute you" he was beginning to g

late marking examination papers, ingratiating herself with the school principal at the termly staff families outing, struggling with the novels of bibhutibhushan banerji and the metaphysics of tagore in an attempt to be more worthy of a spouse who could quote effortlessly from rig--veda as well as quran--sharif, from the military accounts of julius caesar as well as the revelations of st john the divine. in those days she had admired his pluralistic openness of mind, and struggled, in her kitchen, towards a parallel eclecticism, learning to cook the dosas and uttapams of south india as well as the soft meatballs of kashmir. gradually her espousal of the cause of gastronomic pluralism grew into a grand passion, and while secularist sufyan swallowed the multiple cultures of the subcontinent

turned it upside down he found a message, scratched into the base in painstaking english _to ali bibi. we were luck. not to try again. what allie did not tell gibreel was that the sherpa's prohibition had scared her, convincing her that if she ever set her foot again upon the goddess-mountain, she would surely die, because it is not permitted to mortals to look more than once upon the face of the divine; but the mountain was diabolic as well as transcendent, or, rather, its diabolism and its transcendence were one, so that even the contemplation of pemba's ban made her feel a pang of need so deep that it made her groan aloud, as if in sexual ecstasy or despair "the himalayas" she told gibreel so as not to say what was really on her mind "are emotional peaks as well as physical ones: like o

SAPPHIRE TABLE OF SET MAIN

, toilet paper printed to look money. and certainly they are as valuable. i would like to discuss initiation as seen from a left-and path perspective. the left hand path is the path of nonunion. our right hand path brothers and sisters look for patterns external to themselves to harmonize with- be it god, goddess, or dialectical materialism. we look for existent but underdeveloped patterns of the divine within our own experience to bring forth to create a unique harmony within ourselves and our world. our path is burdened by strife, false pride, and true anguish of not knowing what to do- and rewarded by love, personal victories, mindful cooperation, and the sense of the unknown. given our values, and our weaknesses, initiation is a very important concept to us. now keep in mind that i am

ed/strengthened? we live in two realms, those of being and becoming. the iii brings some of the nonnatural force of the realm of being (in our case the on of set) to the realm of becoming. the iii teaches how to obtain the preparation where such an experience can be had. this is because it is _communication_ between the realms of being and becoming that has brought the iii access to a (temporary) divine mode of being. it is communication that will further enhance this process and make it more and more reliable and permanent. who better to communicate with than other people who seek after the experience of the divine? the iv takes a bit more long-term view on the process of initiatory communication. she realizes that it is not enough that temporary access to the realm of being be ascertaine

ransform present day people? creating the methods is not always enough; also a school with various levels of people will often be needed to make the passage into higher realms possible (not to mention probable. this is where the orders and various other mundane and initiatory projects come to play. the world must be prepared to receive the teaching. initiatory teachings show where to look for the divine and how to draw new being/substance therefrom. the outer masterpiece of the master of the temple of set, is, to my mind, a crystallization of her initiatory methodology/formula. this crystallization will probably (at least at first) be clear only to the eye of the master, since realizations of this level are very hard to communicate. depending on the nature of the magical identity/function

SAPPHIRE TABLET OF SET

, toilet paper printed to look money. and certainly they are as valuable. i would like to discuss initiation as seen from a left-and path perspective. the left hand path is the path of nonunion. our right hand path brothers and sisters look for patterns external to themselves to harmonize with- be it god, goddess, or dialectical materialism. we look for existent but underdeveloped patterns of the divine within our own experience to bring forth to create a unique harmony within ourselves and our world. our path is burdened by strife, false pride, and true anguish of not knowing what to do- and rewarded by love, personal victories, mindful cooperation, and the sense of the unknown. given our values, and our weaknesses, initiation is a very important concept to us. now keep in mind that i am

ed/strengthened? we live in two realms, those of being and becoming. the iii brings some of the nonnatural force of the realm of being (in our case the on of set) to the realm of becoming. the iii teaches how to obtain the preparation where such an experience can be had. this is because it is _communication_ between the realms of being and becoming that has brought the iii access to a (temporary) divine mode of being. it is communication that will further enhance this process and make it more and more reliable and permanent. who better to communicate with than other people who seek after the experience of the divine? the iv takes a bit more long-term view on the process of initiatory communication. she realizes that it is not enough that temporary access to the realm of being be ascertaine

ransform present day people? creating the methods is not always enough; also a school with various levels of people will often be needed to make the passage into higher realms possible (not to mention probable. this is where the orders and various other mundane and initiatory projects come to play. the world must be prepared to receive the teaching. initiatory teachings show where to look for the divine and how to draw new being/substance therefrom. the outer masterpiece of the master of the temple of set, is, to my mind, a crystallization of her initiatory methodology/formula. this crystallization will probably (at least at first) be clear only to the eye of the master, since realizations of this level are very hard to communicate. depending on the nature of the magical identity/function

SATANGEL

bed me over with a wonderful oil like dew; with the scent of myrrh; which shone like a sunbeam. and i looked at myself, and i was like one of the others; there was no difference and all my fear and trembling left me. dr. john dee was obsessed by the idea of the book of enoch, and yet was unable to obtain a copy. his system of enochian magick was created when he and edward kelly were attempting to divine its contents. clavicula salomonis otherwise known as the key of solomon the king. the first english translation of this theurgic text was made in 1889, although the british museum possess a greek version dated 1100-1200 e.v. it is known to have existed since the first century, and is an important text in the study of kaballa. in 1310 the pope innocent vi ordered all copies destroyed, and a

he seven angels of creation and is associated with human sexuality. he is also named as governor of the second heaven, with control of the world s leaders and whose dominion encompasses the moon. the final and strangest contender is nisrock, originally an assyrian deity and is also identified as a prince of hell. 8th choir: archangels according to dionysos these are the messengers which carry the divine decrees. they are considered the most important intercessionaries between god and humankind and lead the forces of heaven in their constant struggle with the infernal legions. they are the seven angels that stand before god in revelations. the koran of islam recognises four but names only two- jibril (gabri-el, and micha-el. these two also appear in masonic and psuedo-masonic occult lore, a

onic and psuedo-masonic occult lore, accompanied by rapha-el and uri-el, as are summoned in the lesser rite of the pentagram. these are the four guardian angels. the other three are traditionally chosen from remi-el, sari-el, ana-el, ragu-el, razi-el and metatron. metatron according to rabbinical texts he is really the greatest angel of all. in christian texts he is variously called prince of the divine face, angel of the covenant, king of angels, and the lesser tetragrammaton (yhvh, and is charged with the sustenance of the world. in the talmud and targum he is the direct link between humankind and god. he appears in the yakult hadash, where the two egyptian magicians jannes and jambre manage to gain unqualified admission to heaven and refuse to leave. micha-el and gabri-el are sent to ex

el jibril, an alternative version of the name, dictated the koran to mohammed and is considered the angel of truth. gabri-el is described as possessing 140 pairs of wings and in judeo-christian lore is the angel of annunciation, resurrection, mercy, revelation and death. the root of the name gabri-el lies in the sumerian word gbr, meaning gubernator or governer. the name may also be translated as divine husband, and in luke 1:26 it is gabriel who places the child within the womb of mary. the ruler of the cherubim and the governor of eden, said to sit on the left side of god, some theologians have made a case for gabri-el being female. if such is so she is the only female angel of the higher echelons known by name. in occult lore she is often associated with childbirth, and with escorting t

it of lucifer. has power over wives and maids, and will help thee enjoy them. frucissiere (grimorium verum. brings the dead to live. frutimiere (grimorium verum. a subordinate spirit of lucifer. dights thee all kind of festivals. furfur (goetia, 34th spirit. earl commanding 26 legions. appears as a hart with a fiery tail, or as an angel with a hoarse voice. procures love, answers truly concerning divine and earthly matters. gaap (goetia, 33rd spirit. president and prince, formerly of the angelic order of potentates. who appears sporting bat s wings, rules sixty-six legions of hell, and is governor of the southern region of the abyss. makes men insensible and stupid, teaches philosophy) and liberal sciences, causes love or hatred, teaches how to consecrate objects belonging to the dominion

SATANIC APHORISMS

lf-deceit! 4. satan represents kindness to those who deserve it instead of love wasted on ingrates! 5. satan represents vengeance instead of turning the other cheek! 6. satan represents responsibility to the responsible instead of concern for psychic vampires! 7. satan represents man as just another animal, sometimes better, more often worse than those that walk on all-fours, who, because of his "divine spiritual and intellectual development" has become the most vicious animal of all! 8. satan represents all of the so-called sins, as they all lead to physical, mental, or emotional gratification! 9. satan has been the best friend the church has ever had, as he has kept it in business all these years! the eleven satanic rules of the earth by anton szandor lavey 1967 1. do not give opinions o

SATANIC BIBLE

ight-hand path have bickered and quarreled for an entire age of earth. each of these deities and their respective priests and ministers have attempted to find wisdom in their own lies. the ice age of religious thought can last but a limited time in this great scheme of human existence. the gods of wisdom-defiled have had their saga, and their millennium hath become as reality. each, with his own "divine" path to paradise, hath accused the other of heresies and spiritual indiscretions. the ring of the nibelungen doth carry an everlasting curse, but only because those who seek it think in terms of "good" and "evil- themselves being at all times "good. the gods of the past have become as their own devils in order to live. feebly, their ministers play the devil's game to fill their tabernacles

deceit! 4. satan represents kindness to those who deserve it, instead of love wasted on ingrates! 5. satan represents vengeance, instead of turning the other cheek! 6. satan represents responsibility to the responsible, instead of concern for psychic vampires! 7. satan represents man as just another animal, sometimes better, more often worse than those that walk on all-fours, who, because of his "divine spiritual and intellectual development, has become the most vicious animal of all! 8. satan represents all of the so-called sins, as they all lead to physical, mental, or emotional gratification! 9. satan has been the best friend the church has ever had, as he has kept it in business all these years (fire) the book of satan the infernal diatribe the first book of the satanic bible is not an

moral dogmas, i write thereon in letters of blazing scorn: lo and behold; all this is fraud! 3. gather around me, oh! ye death-defiant, and the earth itself shall be thine, to have and to hold! 4. too long the dead hand has been permitted to sterilize living thought! 5. too long right and wrong, good and evil have been inverted by false prophets! 6. no creed must be accepted upon authority of a "divine" nature. religions must be put to the question. no moral dogma must be taken for granted- no standard of measurement deified. there is nothing inherently sacred about moral codes. like the wooden idols of long ago, they are the work of human hands, and what man has made, man can destroy! 7. he that is slow to believe anything and everything is of great understanding, for belief in one false

ligionists profess to be enlightened and emancipated from the guilt-ridden dogma which is typified by christianity. however, the eastern mystic is even more preoccupied than the christian with avoiding animalistic actions that remind him he is not a "saint, but merely a man- only another form of animal, sometimes better, more often worse, than those who walk on all fours; and who, becuase of his "divine spiritual and intellectual development, has become the most vicious animal of all! the satanist asks "what is wrong with being human, and having human limitations as well as assets" by denying his desires the mystic has come no closer to overcoming compulsion than his kindred soul, the christian. the eastern mystical beliefs have taught people to contemplate their navels, stand on their hea

SATANIC RITUALS

he scarce can bear; and often in his secret soul he prays to sleep through barren periods unaware, arousing at some longed-for date of pleasure; which having passed and yielded him small treasure, he would outsleep another term of care. and now at last authentic word i bring, witnessed by every dead and living thing; good tidings of great joy for you, for all: there is no god; no fiend with names divine made us and tortures us; if we must pine, it is to satiate no being's gall. we bow down to the universal laws, which never had for man a special clause of cruelty or kindness, love or hate; if toads and vultures are obscene to sight, if tigers burn with beauty and with might, is it by favor or by wrath of fate? all substance lives and struggles evermore through countless shapes continually

ties like kors. in the ritual of these "seekers after joy" their whirlings and circumambulations, followed by frenzied sexual release, were virtually indistinguishable from the ecstatic flailing about of the dervishes. undoubtedly the strongest testimony to the influence of foreign sects upon the khlysty was their dogma of "repentance through sin"-the proposition that physical intercourse with a "divine" or chosen one (one in whom a god or the flame of god dwelt) would abolish and transform sin into virtue. this doctrine has overt resemblance to and varies only slightly from one preached by the brethren of the free spirit in france, germany and czechoslovakia in the fifteenth and sixteenth centuries. the brethren of the free spirit was a sect of dissidents that miscarried from the womb of

ransform sin into virtue. this doctrine has overt resemblance to and varies only slightly from one preached by the brethren of the free spirit in france, germany and czechoslovakia in the fifteenth and sixteenth centuries. the brethren of the free spirit was a sect of dissidents that miscarried from the womb of its mother roman church. they taught that within each human being there dwelt a little divine spark (f nklein. they believed that a simple recognition of this magical essence within each man was enough to liberate one from any restrictions whatsoever, whether social, sexual or intellectual. the russian has been, throughout history, predominantly receptive, though sometimes quixotic and despite the contemporary myth of classlessness, he can easily find his place and remain reconciled

nantly receptive, though sometimes quixotic and despite the contemporary myth of classlessness, he can easily find his place and remain reconciled to it. intrigue and change have always hailed from alien spheres. the doctrine of the little flame was, therefore, easily adapted to fit the russian "soul" instead of fifty lesser gods of a congregation realizing their divinity, one human leader became divine. to this master, or leader, all bowed with devotion. he was the one who would deliver them from sin! along with this went the use of a transmogrified orthodox liturgical format, persistently forming a crosscurrent in the rituals. associated with this phenomenon is the russian master and convenient villain, grigori yefimovich rasputin, the "mad monk" who, through the strength of his personal

itiate stands and dons the black robe. priest then places amulet around initiate's neck, while saying] priest: i place the amulet of baphomet upon you, and therewith seal thy eternal commitment to satan, lord of thy chosen realm, and thy unyielding loyalty to the wondrous order of his creation. raise thy right hand in the sign of the horns and receive this, thine oath: thou, who have forsworn the divine mindlessness, do proclaim the majesty of thine own being amongst the marvels of the universe. thou rejecteth oblivion of self, and accepteth the pleasure and pain of unique existence. thou art returned from death to life, and declareth thy friendship with lucifer, lord of light, who is exalted as satan. thou receiveth the sigil of baphomet and embraceth the black flame of cherished enlighte

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

avity whilst little emphasis is placed upon an understanding of the internal form of initiation. this internal initiation has also been likened to the process of rebirth. yet this rebirth is an internal one, which is not simply reduceable to a change of mind but also involves the development of the astral body and, dependant upon which tradition the initiate belongs to, later on of the mental and divine bodies. with some ritual initiations, if they are powerful enough, the astral body of the neophyte may become so strong that the individual will have a spontaneous out of body experience. yet in order for the astral body(5) to be fully developed a long process of inner work must begin and this may take the form of self study. here the premise know thyself is of the utmost importance where t

orm of the black mass, one that frees the psyche of the protagonists from the unconscious influences of liberalism and equality is one that has been answered in the form of the mass of heresy. whilst this mass negates equality it upholds and positively identifies with the positive aspects of national socialism. thus the individual pronounces that he/she believes in the inequality of races and the divine status of adolf hitler, who is perceived as being god-like, a saviour of the aryan race. the holocaust is denied and the swastika and mein kampf are focal points for the ritual, mein kampf replacing the black book of satan which is used in the black mass and other traditional forms of satanic ritual. to many individuals such a ritual appears to be pointless and unnecessary. the holocaust is

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

n religion are also featured, including mother maria skobtsova, an orthodox christian nun who worked to save many during the holocaust. world religions: primary sources (one volume) offers eighteen excerpted writings, speeches, and sacred texts from across the religious spectrum. the selections are grouped into three thematic chapters: creation stories and foundation myths; characteristics of the divine; and religion as a guide to living. the first explores the creation stories of religions, such as those relayed in islam s qur an, and foundational myths, such as the one told in black elk speaks, that provide a unifying cultural basis for many people. the second chapter, characteristics of the divine, explores the aspects and personalities of god or the gods as revealed through religious d

olc: neo-pagan holiday generally held on february 2 to mark the lengthening of the days and the emergence of the world from winter. immaculate conception: the principle of the roman catholic church that mary, the mother of jesus, was conceived with a soul free from original sin. incarnation: in christianity, the belief that god took on bodily form through jesus, making jesus fully human and fully divine. indigenous: a word that describes a people, culture, or religion that is native to a particular geographical region. indulgence: in the roman catholic church, the belief that paying money to the church would allow a person to get into heaven or be forgiven for sins that were not yet committed. izanagi: the male figure in the shinto creation myth. izanami: the female figure in the shinto cr

th one has to follow to be a zoroastrian. laity: body of worshippers who are not members of the clergy. li: the rules of behavior a person must follow to reach the confucian ideal of correct living. xxii world religions: almanac words to know logos: word, logic, or defining pattern of the universe, similar to the dao in chinese philosophy. lughnasadh: neo-pagan harvest festival on august 1. maat: divine order and justice; a central concept in the religion of ancient egypt. mabon: neo-pagan celebration of the autumn equinox; the completion of the harvest season. magen david: the so-called star of david, a symbol of the jewish faith and nation. magick: the ability to focus mental and physical energies to affect the natural world or to achieve a goal. mahavira: the twenty-fourth tirthankara o

f traveling teachers in ancient greece who doubted the possibility of knowing all the truth through the physical senses. state shinto: shinto as it was practiced after it was declared the official state religion in the late nineteenth century until 1945. xxviii world religions: almanac words to know stoicism: the philosophical system that holds that people should pursue the knowledge of human and divine things through the use of logical systems. it also says that humans may not be able to control natural events, but that they can control the way they react to them. stupas: originally a mound marking the spot where the buddha s ashes were buried. rock pillars carved with the words of the buddha are also sometimes called stupas. sufism: a trend in or way of practicing islam; characterized by

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

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

with their innermost depths of light, which is the new birth in man, all seven are good, and then saturnius stands for compassion, mercurius for doing good, mars for gentleness, sol for humility, venus for chastity, jupiter for wisdom, and luna for christ's flesh or body. the hermetic philosophy i attract all those seeking god and the truth; those alone will find the art. i am the magnet-stone of divine love; attracting the iron- hard men on the road to the truth. i am the moisture which preserves everything in nature and makes it live, i pass from the upper to the lower planes; i am the heavenly dew and the fat of the land; i am the fiery water and the watery fire; nothing may live without me in time; i am close to all things yea; in and through all things, nevertheless unknown. neverthel

SEPHER HA BAHIR

) the heaven and (et) the earth [why is the word et added in both places] if the word et (an untranslated preposition that connects a transitive verb to its predicate noun) were absent, we would think that "heaven" and "earth" were gods [for we could have read the verse "in the beginning, god, the heaven and the earth created" taking all three nouns as subjects of the sentence] he replied: by the divine service! you may have reached out for the true meaning, but you have not sorted out, and therefore you speak in this manner. but [in the case of "heaven] the word et comes to include the sun, moon, stars and constellations, while [in the case of "earth] it comes to add trees, plants, and the garden of eden. 33. they said to him: it is written (lamentations 2:1 "he threw the beauty of israel

this, it is written, that you may live and occupy the land. if you judge yourself, then you will live. if not, then it will judge you, and it will be fulfilled, even against your will. 75. why does the torah say righteousness, righteousness twice? he said: because the scripture continues (psalm 18:13, at the glow opposite him. the first righteousness is literal righteousness (tzedek. this is the divine presence [i.e shekinah. it is thus written (isaiah 1:21, righteousness dwells in it. what is the second righteousness? this is the righteousness that frightens the righteous. is this righteousness charity (tzadakah) or not? he said that it is not. why? because it is written (isaiah 59:17, he put on righteousness like a coat of mail, and [a helmet of salvation on his head. his head is nothin

the verse, in the midst of years make it known. 77. what is the meaning of the verse (habakkuk 3:2) in anger, you shall remember love (rachem? he said: when your children sin before you and you are angry at them, remember love. what is the meaning of remember love? that regarding which it is written (psalm 18:2, i love (rachem) you o god, my strength. and you have him this attribute, which is the divine presence of israel. he recalled his son whom he inherited, and whom you gave to him. it is thus written (i kings 5:26, and god gave wisdom to solomon. and you should remember their father abraham, as it is written (isaiah 41:8, the seed of abraham my friend in the midst of years make it known. 78. where do we see that abraham had a daughter? it is written (genesis 24:1, and god blessed abra

e above the other. just like a tree brings forth fruit through water, so the blessed holy one increases the powers of the tree through water. what is the water of the blessed holy one? it is wisdom. it is the souls of the righteous. they fly from the fountain to the great pip, ascend and attach themselves to the tree. through what do they fly? through israel. whey they are good and righteous, the divine presence dwells among them. their deeds then rest in the bosom of the blessed holy one, and he makes them fruitful and multiplies them. 120. how do we know that the divine presence is called tzedek (righteous? it is written (deuteronomy 33:26, he who rides in the heavens is your help, and his majesty is in the skies (shechakim. it is also written (isaiah 45:8, the skies (shechakim) run with

ir deeds then rest in the bosom of the blessed holy one, and he makes them fruitful and multiplies them. 120. how do we know that the divine presence is called tzedek (righteous? it is written (deuteronomy 33:26, he who rides in the heavens is your help, and his majesty is in the skies (shechakim. it is also written (isaiah 45:8, the skies (shechakim) run with righteousness (tzedek. tzedek is the divine presence, as it is written (isaiah 1:21, righteousness (tzedek) dwells in it. righteousness was given to david, as it is written (psalm 146:10, may god reign forever, your god o zion, for generation to generation. it is also written (1 chronicles 11:1, zion is the city of david. 121. what is the meaning of generation to generation? rabbi papias said: a generation goes and a generation comes

SEPHER YETZIRAH WESTCOTT

t powers; two of them as in the first case, and a third power whose function was to decide between the two others, a supreme arbitrator. the third sect recognised no god beside the sun, in which it recognised the sole principle of existence" rabbi judah ha l vi (who flourished about 1120, in his critical description of this treatise, wrote "the sepher yetzirah teaches us the existence of a single divine power by shewing us that in the bosom of variety and multiplicity there is a unity and harmony, and that such universal concord could only arise from the rule of a supreme unity" according to isaac myer, in his quabbalah (p. 159, the "sepher yetzirah" was referred to in the writings of ibn gebirol of cordova, commonly called avicebron, who died in a.d. 1070. eliphas levi, the famous french

ination of commentators have gathered around it, will be dissipated, if we look for, in it, not mysteries of ineffable wisdom, but an attempt at a reasonable doctrine, made when reason arose, an effort to grasp the plan of the universe, and to secure the link which binds to one common principle, all the elements which are around us "the last word of this system is the substitution of the absolute divine unity for every idea of dualism, for that pagan philosophy which saw in matter an eternal substance whose laws were not in accord with divine will; and for the biblical doctrine, which by its idea of creation, postulates two things, the universe and god, as two substances absolutely distinct one from the other "in fact, in the 'sepher yetzirah' god considered as the infinite and consequentl

the influence diffused by it from the most high and exalted sublime glory. the twentieth path is the intelligence of will, and is so called because it is the means of preparation of all and each created being, and by this intelligence the existence of the primordial wisdom becomes known. the twenty-first path is the intelligence of conciliation and reward, and is so called because it receives the divine influence which flows into it from its benediction upon all and each existence. the twenty-second path is the faithful intelligence, and is so called because by it spiritual virtues are increased, and all dwellers on earth are nearly under its shadow. the twenty-third path is the stable intelligence, and it is so called because it has the virtue of consistency among all numerations. the twe

obtained thus--2 x 2 x 2 x 2 x 2=32. laib, lb as a hebrew word, means the heart of man. paths.the word here is ntibut, netibuth; ntib meant primarily a pathway, or foot-made track; but is here used symbolically in the same sense as the christian uses the word, way--the way of life: other meanings are--stage, power, form, effect; and later, a doctrinal formula, in kabalistic writings. 2. jah. this divine name is found in psalm lxviii. 4; it is translated into greek as kurios, and into latin as dominus, and commonly into the english word, lord: it is really the first half of the word ihvh or jehovah, or the yahveh of modern scholars. 3. jehovah tzabaoth. this divine name is printed in english bibles as jehovah sabaoth, or as "lord of hosts" as in psalm xxiv. 10. tzba is an army. 4. god of is

les as jehovah sabaoth, or as "lord of hosts" as in psalm xxiv. 10. tzba is an army. 4. god of israel. here the word god is alhi, which in unpointed hebrew might be god, or gods, or my god. 5. the elohim of the living. the words are alhim chiim. alhim, often written in english letters as elohim, or by godftey higgins as aleim, seems to be a masculine plural of the feminine form eloah, alh, of the divine masculine name el, al; this is commonly translated god, and means strong, mighty, supreme. chiim is the plural of chi--living, or life. chih is a living animal, and so is chiva. chii is also life. frey in his dictionary gives chiim as the plural word lives, or vitae. the true adjective for living is chia. elohim chiim, then, apart from jewish or christian preconception, is "the living gods"

SETH IN THE MAGICKAL TEXTS

the son of adam, the first revelation of the unformed hands c (1.15-2.2. he is the one "to whom have been revealed the virtues, and the mysteries, and its manipulations (i.e, the rituals which attend the prayer, and the power of these arts (4.2-5. p. mirecki, who is preparing a comprehensive critical edition of the "wizard's hoard, correctly has pointed out that the idea of seth as a recipient of divine mysteries derives from gnostic and.ultimately.jewish sources.22 he also states that this theme appears to be otherwise unknown in the magical texts.23 this appears to be right, but we should note that it is found in a non-magical and non-gnostic text known as the martyrdom of chamoul: here seth is said to be the one "to whom god showed the mysteries of life."24 thus, in different branches o

so states that this theme appears to be otherwise unknown in the magical texts.23 this appears to be right, but we should note that it is found in a non-magical and non-gnostic text known as the martyrdom of chamoul: here seth is said to be the one "to whom god showed the mysteries of life."24 thus, in different branches of coptic christianity, the jewish figure of seth was seen as a recipient of divine mysteries. in this capacity, however, he was never equated with the egyptian god seth-typhon. 19 between these two phrases, we find another iao formula which begins "the great power (dynamis) of heaven, iao iao machael (col. i, 15-16. the name, machael, apparently is to be understood as michael. in an alleged quotation from the gospel according to the hebrews preserved in a coptic translati

he "lord of the holy words, thoth-hermes knew the formulas by which the cosmic powers could be controlled. the identification of jesus as aberamentho in the untitled work in the askew codex is thus easily explicable. in the beginning of the tract, jesus is said to have invoked god while "he stood upon the water of the ocean (afahera i. hi n pmoou pwkeanos (ch. 136).33 jesus goes on to cry out the divine name, iao, towards the four corners of the world, obviously manifesting himself as the master of the universe through wielding the proper name of god.34 "then jesus, who is aberamentho, cried out again" this time commanding "all the mysteries of the archons and the powers and the angels and the archangels, and all powers and all works of the invisible god c (ibid. jesus' disciples are now g

SIFRA DETZNIYUTHA

o be singular, with the letter indicating the plural form missing. 35 ezekiel 1:22. these chayot are the directional sefiroth traveling at the velocity of light in a four dimensional space-time continuum. 36 torah b reshith 1: 3. 37 avh (he) is pronounced hoo. 38 psalms 33:9, yhyv and it was. 39 the letters yhyv are transposed into y vhy. 40 in the name hvhy, the lower heh h is the shekhinah, the divine presence in the worlds of matter. in yvhy, the latter yod y is the shekhinah. 41 ezekiel 1:14. 42 torah b reshith 1:4. 43 isaiah 3:10. 44 proverbs 7:4, say unto wisdom (sefirah wisdom/east, you are my sister, and call understanding (sefirah understanding/north) friend. 45 daniel 7:8, 20. the tongue is the sefirah knowledge (of the ayn)/the first. see zohar ii:123a. 46 isaiah 44:5. 47 these

tongue is the sefirah knowledge (of the ayn)/the first. see zohar ii:123a. 46 isaiah 44:5. 47 these are the first three letters of the name hvhy, extending only through the world of yetzirah. in the sefer yetzirah, the six directions are sealed with permutations of the three letters. 48 torah b reshith 1:14. 49 proverbs 10:25. 50 the hairs of the beard are the atziluthic letters convoluting into divine names. see fig. 51 man sya, ish, pronounced eesh as in leash. 52 adam kadmon, celestial man, vast face. in the eleventh chapter of the bhagavad gita, this is described as the universal form (vishvarupa) of vast face as mahavishnu. 53 jeremiah 2:6. 54 son, rb, bar; he i.e. small face. 55 these four are inside the skull as the hidden brain, composed of the three roots of the tree and sefirah

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

of commerce, and the angry rivalries of competition. you have not wrought your marble for the market, you have not been tempted, by the praises which our vicious criticism has showered upon exaggeration and distortion, to lower your taste to the level of the hour; you have lived, and you have laboured, as if you had no rivals but in the dead, no purchasers, save in judges of what is best. in the divine priesthood of the beautiful, you have sought only to increase her worshippers and enrich her temples. the pupil of canova, you have inherited his excellences, while you have shunned his errors, yours his delicacy, not his affectation. your heart resembles him even more than your genius: you have the same noble enthusiasm for your sublime profession; the same lofty freedom from envy, and the

s and steady labour, and his ambition rather sought to gather the fruit than to plant the tree. in common with many artists in their youth, he was fond of pleasure and excitement, yielding with little forethought to whatever impressed his fancy or appealed to his passions. he had travelled through the more celebrated cities of europe, with the avowed purpose and sincere resolution of studying the divine masterpieces of his art. but in each, pleasure had too often allured him from ambition, and living beauty distracted his worship from the senseless canvas. brave, adventurous, vain, restless, inquisitive, he was ever involved in wild projects and pleasant dangers, the creature of impulse and the slave of imagination. it was then the period when a feverish spirit of change was working its wa

answered glyndon, embarrassed "viola is not of my rank. her profession, too, is in short, i am enslaved by her beauty, but i cannot wed her" zanoni frowned "your love, then, is but selfish lust, and i advise you to your own happiness no more. young man, destiny is less inexorable than it appears. the resources of the great ruler of the universe are not so scanty and so stern as to deny to men the divine privilege of free will; all of us can carve out our own way, and god can make our very contradictions harmonise with his solemn ends. you have before you an option. honourable and generous love may even now work out your happiness, and effect your escape; a frantic and selfish passion will but lead you to misery and doom "do you pretend, then, to read the future "i have said all that it ple

ce. but art is more godlike than science; science discovers, art creates. you have faculties that may command art; be contented with your lot. the astronomer who catalogues the stars cannot add one atom to the universe; the poet can call a universe from the atom; the chemist may heal with his drugs the infirmities of the human form; the painter, or the sculptor, fixes into everlasting youth forms divine, which no disease can ravage, and no years impair. renounce those wandering fancies that lead you now to myself, and now to yon orator of the human race; to us two, who are the antipodes of each other! your pencil is your wand; your canvas may raise utopias fairer than condorcet dreams of. i press not yet for your decision; but what man of genius ever asked more to cheer his path to the gra

s well defined the distinction between discretion and the larger wisdom. in the last there is a certain rashness which the first disdains "the purblind see but the receding shore, not that to which the bold wave wafts them o'er" yet in this logic of the prudent and the worldly there is often a reasoning unanswerable of its kind. you must have a feeling, a faith in whatever is self-sacrificing and divine, whether in religion or in art, in glory or in love; or common-sense will reason you out of the sacrifice, and a syllogism will debase the divine to an article in the market. every true critic in art, from aristotle and pliny, from winkelman and vasari to reynolds and fuseli, has sought to instruct the painter that nature is not to be copied, but exalted; that the loftiest order of art, sel

SIR WALLIS BUDGE EGYPTIAN MAGIC

and, from the earliest to the latest period of their history, shaped their views concerning things temporal as well as spiritual in a manner which, at this stage in the history of the world, is very difficult to understand. the scrupulous care with which they performed their p. viii innumerable religious ceremonies, and carried out the rules which they had formulated concerning the worship of the divine power or powers, and their devotion to religious magic, gained for them among the nations with whom they came in contact the reputation of being at once the most religious and the most superstitious of men. that this reputation was, on the whole, well deserved, is the object of this little book to shew. egyptian magic dates from the time when the predynastic and prehistoric dwellers in egyp

ellectual enlightenment. but the fact remains that they did believe in one god who was almighty, and eternal, and invisible, who created the heavens, and the earth, and all beings and things therein; and in the resurrection of the body in a changed and glorified form, which would live to all eternity in the company of the spirits and souls of the righteous in a kingdom ruled by a being who was of divine origin, but who had lived upon the earth, and had suffered a cruel death at the hands of his enemies, and had risen from the dead, and had become the god and king of the world which is beyond the grave; and that, although they believed all these things and proclaimed their belief with almost passionate earnestness, they seem never to have freed themselves from a hankering p. xiv after amule

a matter for surprise is that they seem to see nothing incongruous in such a mixture of magic and religion, and the general attitude of the mind of the egyptian on the point is well illustrated by the following facts. attached to the service of ra, the sun-god, at thebes were numerous companies of priests whose duties consisted as much in making copies of religious books and in keeping alive the "divine traditions" as in ministering to the god in their appointed seasons. the members of these companies who wrote the copies of the book of the dead which were buried with kings and queens and personages of royal or exalted rank declared the power and omnipotence of almighty god, whose visible emblem to mankind was the sun, and his sovereignty over things celestial and things terrestrial with n

nd tears accused the widow of poisoning his nephew so that she might inherit his property and marry her lover. presently the mob which had gathered together wanted to set her house on fire, and some people began to stone her; the small boys also threw stones at her. when she had denied the accusation, and had called upon the gods to be witnesses of her innocence, the old man cried out "let, then, divine providence decide the truth, in answer to her denial. behold, the famous prophet zaclas the egyptian, dwelleth among us, and he hath promised me that for much money he will make the soul of the dead man to return from the place of death p. 14 in the underworld, and to make it to dwell in his body again for a short time" with these words, he led forward a man dressed in linen, and wearing pa

torious in peace, and triumphant in the beautiful amenta and on the mountain of eternity, bid thee [o heart] to be obedient unto me in the underworld" another chapter (xxixb) was connected with a heart amulet made of carnelian, of which so many examples may be found in large museums; the text p. 33 reads "i am the bennu, 1 the soul of ra, and the guide of the gods who are in the underworld. their divine souls came forth upon earth to do the will of their doubles, let therefore the soul of the osiris come forth to do the will of his double" the bennu was also the soul of osiris, and thus the amulet brought with it the protection of both osiris and ra. but of all the chapters which related to the heart, the most popular among the egyptians was that which is commonly known as xxxb, and its im

SOLOMON

shape, and it spoke with a loud voice, and said "hail, lord, king solomon" and i solomon was astounded. i said to it: who art thou, o hound" and it answered "i do indeed seem to thee to be a hound, but before thou wast, o king solomon, i was a man that wrought many unholy deeds on earth. i was surpassingly learned in letters, and was so mighty that i could hold the stars of heaven back. and many divine works did i prepare. for i do harm to men who follow after our star, and turn them to [1] and i seize the frenzied men by the larynx, and so destroy them [1. the ms. has a vox nihili. can it mean "her that is born of echo (see above, p. 19, n. 8] 48. and i solomon said to him "what is thy name" and he answered''staff (rabdos. and i said to him "what is thine employment? and what results can

SPENSER THE CULT OF THE ALL SEEING EYE 1960

ty. an unknown god. the identity of this deity has been concealed behind an elaborate system of veiled allegories and secret symbols. followers of this pseudomystical, humanistic, occult system of beliefs affirm, without proof, that it is based on an unbroken oral tradition handed down from an ancient priesthood in egypt. the cult projects a minimum belief in a god which totally excludes god, the divine redeemer, and which rejects jesus christ, the son of god. its leaders tell its initiates that the doctrine of the cull is based on a hidden master religion in which all men can agree because it is founded on pre-christian, pagan models that appear not to be in conflict with reputable faiths. this offspring of the ancient idolatrous mystery cults has existed in america for centuries, but its

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

luminati of adam weishaupt in 1776.20 the female principle is also emphasized by the crescent moon or lunette figure. there are 72 geometrical figures (and shadings) in the mural. the two crescent shapes and the four long triangles. white, yellow, blue and black. which are located in the two upper tiers of the mural, are each counted as one figure. the number 72 denoted from the earliest days the divine name of 72 words. this number is derived from a permutation of the values assigned to the four letters of the tetragrammaton (jhvh: jehovah, the ineffable, unpronounceable name of god. this name, in its multitude of forms, can be used to work miracles or magic, so say the cabalists. it was derived from exodus xiv, verses 19, 20 and 21, which each consist of 72 letters "now, if these three v

left from the tip end of the caduceus line and forms the third side of a white geometrical figure which is unique in the mural. the lower end of this arc meets the apex of four triangles. two white, one gray, and one yellow, the last of which touches the perimeter of the black and blue sphere. this arc represents the crown of the sephiroth, the first of the ten emanations issued from en soph, the divine darkness (waite, op. cit, p. 26. the four triangles represent other emanations. the caduceus line symbolizes the spinal chord of adam kadmon, the archetypal man, another form of the sephiroth (pick, op. cit, p. 70. the quartered sphere represents the four different worlds of the tree. the three rows up and down of the mural are the three pillars of the tree. the 22 iriangles in the mural ar

nd the entire coat of arms. the arms and crest in st. paul's chapel, n. y. c. a. l. totten was the first historian to photograph and publicize the painting of the arms and crest in st. paul's chapel in new york city:28 immediately alter the inauguration of george washington, their first constitutional president, congress adjourned, and in a body proceeded to st. paul's chapel, where it engaged in divine service. upon reorganizing it ordered that a duly blazoned, and framed painting of the arms of the crest of the united states should be prepared, and suspended over the president's pew in st. haul's. this painting hangs today in its appropriate place. it is. of immense value as a link in the history of our national heraldry. it speaks with the highest authority upon some of the disputed poi

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

has pierced through the illusion of the sense-world bears the spirit within as a manifest truth. to attain insight is to unfold a new organ, an event comparable to a plant unfolding the color of its blossom out of its former green and leafy state. the ability to produce flowers was always there in the plant, but it was hidden, and became manifest only with the blooming of the flower. even so, the divine spiritual forces lie hidden within sense-dominated human beings, and become manifest truth for the first time in the mystes. that is the nature of the mystery transformation. through inner development, the mystai bring to the world, as it formerly existed, something radically new. the world order known to the senses had formed them as natural human beings, and then abandoned them. 14 christ

mselves. they also feel something urging them on to higher creative life. there lies within them something that preexisted their natural being and will outlive it. it brought them into existence; nevertheless they can seize hold of it and share in its creative force. such feelings pervaded the life of the ancient mystai as a result of their initiation. it was the felt presence of the eternal, the divine. human action became an integral part of divine creativity. a higher self had been discovered, a self extending the mysteries and mysteriosophy 15 beyond the bounds of perceptual process, prior to physical birth and existing after death. it is an eternally creative self, spanning time past and time to come. the empirical personality is a product of the self; but that is henceforth only a su

birth and existing after death. it is an eternally creative self, spanning time past and time to come. the empirical personality is a product of the self; but that is henceforth only a subordinate part of its creative life within. now is created something higher than the senses can grasp, something for which the personality is a mere instrument of its creative power, something in humanity that is divine. this is the divinization experienced in the mysteries.12 the hidden god for the mystai that power which illuminated them from within was what they called their true spirit, the spirit of which they themselves were the product. it was as though a new being had penetrated them and taken possession of their faculties. such a being stood between them, in their ordinary identities, and the supr

ly adopted a skeptical position. they scrutinized the public representations of the gods, and noted that in fact they resemble things encountered in the sense-world. is it not the case that they are made by someone who selects and brings together features from the natural world? the primitive hunter makes a heaven where the gods engage in marvelous hunting. the greeks populated their olympus with divine personalities, but the originals belong to the real world of greek cultural life. the early greek philosopher xenophanes (575 480 b.c) exposed this situation with rude logic. the early philosophers were entirely dependent upon mysteriosophy (we shall presently demonstrate this in detail, beginning with heraclitus) we may assume therefore that the views of xenophanes are equally those of the

mankind able to fashion a work of their hands, and a representation to show how the beasts would conceive of the gods they believe in and worship, then would the horses make gods assuming the visage of horses, the oxen would fashion an ox, and each separate species would give them the form and the shape that each derived from himself.17 such insights might lead to total skepticism in face of the divine. the epic accounts of the gods would then be rejected. a person might acknowledge as real and compelling only the results of sense-perception. but the mystai did not give in to mere doubt. the skeptics, they realized, resembled a plant rejecting its own colorful flower because it felt complete with its green leaves, and therefore regarding anything more as illusory appearance! yet it was no

SYMBOLISM OF THE BANNERS

calvary cross of six squares is the number six of trapt, the yellow cross of solar gold, and the cubical stone, bearing in its center the sacred t of life, and having bound together upon it the form of the macrocosmic hexagram, the red triangle of o and the blue triangle of n "the \yhla jwr and the waters of creation" in addition to this explanation, it affirms the mode of action employed by the divine light in its operation by the forces of nature. upon it is the symbol of the 12 macrocosm so colored as to affirm the action of the o of the through the waters of creation under the harmony of the golden cross of the reconciler. within the center of the hexagram is a t cross in white to represent its action as a triad; and the whole is placed on a white field representing the ocean of the r

enting the ocean of the rwa [ws ya. the banner is suspended from a gold colored bar by red cords, and the pole and base should be white. the base represents the purity of the foundation- the shaft, the purified will directed to the higher. the golden cross-bar is that whereon the manifested law of perfection rests; the banner itself, the perfect law of the universe, the red cords and tassels, the divine self-enunciation, whose trials and sufferings form, as it were, the ornament of the completed work. the whole represents the ascent of the initiate into perfect knowledge of the light. therefore, in the address of the hiereus, the neophyte hears "even the banner of the east sinks in adoration before him" as though that symbol, great and potent though it be, lowers itself before the vast and

ss of the hiereus, the neophyte hears "even the banner of the east sinks in adoration before him" as though that symbol, great and potent though it be, lowers itself before the vast and mighty one. symbolism of the banner of the west on the banner of the west, the white triangle refers to the three paths connecting twklm with the other sephiroth; while the red cross is the hidden knowledge of the divine nature which is to be obtained through their aid. the cross and triangle together represent life and light. in addition to this explanation from the zelator grade, it represents eternally the possibility of rescuing the evil. but in it, the trapt cross is placed within the white triangle of the supernals as thereby representing that sacrifice made only unto the higher. the red cross is bord

SYMBOLISM

cidental resemblance. 5: an act, sound, or object having cultural significance and the capacity to excite or objectify a response> symbolism: 1: the art or practice of using symols esp. by investing things with a symbolic meaning or by expressing the invisible or intangible by means of visible or sensuous representations; as a: the use of conventional or traditional signs in the representation of divine beings and spirits, b: artistic imitation or invention that is a method of revealing or suggesting immaterial, ideal, or otherwise intangible truth or states. 2: a system of symbols or representations. symbolism is an art, a practice, something which is done. it is used to communicate meaning. it is a language. our visceral responses to symbolism may be unconscious, but if that's all there

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

x and educated italian verb and tense forms as i essentially learned to speak the language in the streets of rome with the common-folk. in our first meeting, she delved heavily into her involvement with the "family" or the "chosen ones" saying her aristocratic background left her no choice in the matter. she said she was born into the ranks of the illuminati, taught as a child she was one of the "divine chosen ones" to rule over the masses and initiated into the "order" at a secret vatican underground ceremony in a room very similar to the type i previously heard about on the street. and when i finally got up enough courage to ask her about the child sacrifices, she couldn't talk about it, only burying her head in her hands as tears rolled out from between her fingers. the remainder of our

al theology, holy angels institute of roma. 2-16-69# 2145-22 "monda" morgante, marcello. bishop of ascoli piceno in east italy. 7-22-55# 78-3601. morma" natalini, teuzo. vice president of the archives of secretariat of the vatican. 6-17-67# 21-44d "nate" nigro, carmelo. rector of the seminary, pontifical of major studies. 12-21-70# 23-154 "carni" noe, virgillio. head of the sacred congregation of divine worship. he and bugnini paid 5 protestant ministers and one jewish rabbi to create the novus ordo mass. 4-3-61# 43652-21 "vino" palestra, vittorie. he is legal council of the sacred rota of the vatican state. 5-6-43# 1965 "pavi" pappalardo, salvatore. cardinal. archbishop of palermo, sicily. 4-15-68# 234-07 "salpa" pasqualetti, gottardo. 6-15-60# 4-231 "copa" pasquinelli, dante. council of

9-2-70# 314-52 "gipi" pimpo, mario. vicar of office of general affairs. 3-15-70# 793-43 "pima" pinto, monsignor pio vito. attache of secretary of state and notare of second section of supreme tribunal and of apostolic signature. 4-2-70# 3317-42 "pipivi" poletti, ugo. cardinal. vicar of s.s. diocese of rome. controls clergy of rome since 3- 6-73. member of sacred congregation of sacraments and of divine worship. he is president of pontifical works and preservation of the faith. also president of the liturgical academy. 2-17-69# 32-1425 "upo" rizzi, monsignor mario. sacred congregation of oriental rites. listed as "prelate bishop of honour of the holy father, the pope" works under top-mason mario brini in manipulating canon law. 9-16-69# 43-179 "mari "monmari" romita, florenzo. was in sacre

TECHNICIANS GUIDE TO THE LEFT HAND PATH

ing an individual path of spiritual transformation- rhp or lhp. these experiences follow a pattern generally consisting of the recognition, and reconciliation (management of tension) of the various principles governing both objective existence, and spiritual being. it is through the understanding of these principles- externalized as a personal methodology- that a way is formed leading towards the divine nature man. where that path leads in terms of noumenalism must be the solitary conclusion of the one who walks it. the adept walks alone upon the antinomian path of spiritual dissent, and within this silence each must listen to the voice of their heart; not because of dogmatism and rote, but due to personal discovery and revelation. this is important to understand for there is no expectatio

e just described you can reach the limits of what is known to you and begin to project- based upon that known- into the unknown. this personal projection will have a very different form than what is possible through the undeveloped constructs that are, and never were your own in the first place. compare this idea to those of plato regarding dianoia and noesis, you will find that they are similar. divine inspiration can only result from the use of the truly divine gift- the full use of the intellectual faculties- it cannot, and never has occurred as the result of the sublimation of consciousness. when you begin to disperse, and rid yourself of ideas that are not your own, and then replacing them with what you do know, the entire world as you view it will change. wisdom comes from those meth

annot, and never has occurred as the result of the sublimation of consciousness. when you begin to disperse, and rid yourself of ideas that are not your own, and then replacing them with what you do know, the entire world as you view it will change. wisdom comes from those methodologies that help free you from that which is not your own. thus opening the floodgate to what can be yours through the divine gift of self consciousness. any text which asks you to accept its tenets- on blind faith or dogma- is an abhorrence to the dignity of the soul that seeks its true expression through its own knowledge of self. any text which asks you to examine its ideas and sources, and then determine for yourself the validity of its ideas, is to be esteemed. the answers are out there, but it will take an a

TELESMATA AND FLASHING TABLETS

step 2 in general, hebrew names represent the offices of certain forces. enochian names and the tablets are a representation of a species or a more specific idea. hebrew may be employed without enochian, but seldom is enochian employed without hebrew. 5 step 3 first, formulate the supreme ritual of the pentagram as taught, toward the quarter or element you wish to attempt. step 4 next, invoke the divine names and turn toward the quarter of that element. step 5 standing in the direction and looking in the direction you wish to invoke, take several deep breaths, close the eyes and hold the breath, and mentally pronounce the letters of the force you wish to invoke. you may wish to formulate the letters before you as you do the above. repeat several times until the force is present. step 6 hav

rmed by the figure of the planet required. place them at opposite ends of the wheel of eight ratio as shown in the diagram. you may also place them in components of a square. within the double lines, a vesicle, that is appropriate to the matter, is then to be written. k additional notes love talismans it is rare that a talisman made for love is appropriate. pure love links us to the nature of the divine. between angels and god, there is pure love because there is 13 perfect harmony. this is not usually the case with lower and earthy love. in fact, what many claim to be love is actually "need" and the fulfillment of the nephesch. danger of making mass talismans making a large supply of talismans on a wholesale basis may not be in the best interest of the adept or the people he/she is making

TELESMATIC FIGURES

severe terminating with la. the termination of the names in both cases terminate with the suffices for different reasons. therefore an angel of the shemhamphoresch that terminates with la does so for entirely different reasons than an angel of a sephiroth, planet, or even path. let the adept be reminded that even demons may have their name ending in la these beings also draw their power from the divine energies, therefore, the la is frequently added to the names of evil spirits. thou mayest build up an image astrally before thee or thou mayest construct a painting of the actual resemblance. let the adept be cautious to vibrate the hierarchy pertaining to thy force. always and especially when working with telesmatic figures, invoke the highest divine names. telesmatic images cannot apply t

to vibrate the hierarchy pertaining to thy force. always and especially when working with telesmatic figures, invoke the highest divine names. telesmatic images cannot apply to the world of tylzta (in only a limited sense into ayrb, a telesmatic image in ayrb would be thou conceded) telesmatic forms are thusly attributed unto aryzty. let the adept be warned not to apply a telesmatic image 3 to a divine name in tylzta. the image would be of aryzty, and in aysa, it would be an elemental form. thou shall determine the sex of thy form by the predominance of masculine or feminine in the totality of the letters. thou shall avoid a jumbling of the sexes in the same form. divide into as many parts as there are letters commencing from the first letter and the upper part downward in order. irrespec

sable at all. headdress is winged. body clouded, veiled in mist. legs and feet are not seen. yeziratic world- warrior type with winged helmet, face angelic, yet fierce. body& arms mailed and child-like. legs and feet, mailed with buskins, and wings are attached to them. assiatic plane- lunatic at times given to fits of mania. evil! bordering between bird and demon. angelic and spiritual forces of divine light have no gender in the grosser understanding of the term. thou mayest classify them according to masculine or feminine sides. gender is stronger in the lower forms such as elemental spirits, planetary spirits, olympic spirits, kerubic forms, fays, etc. thou wilt observe that in the higher forms, gender is correlated by either steady, firm or rushing. firmness is of the feminine nature

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

al signs of the jewish cabala the six-pointed star, babylonian 419 witchcraft, and the hollywood perdition of jerry seinfeld and associates 22 scorched by the sun solar signs, circles, and serpents 459 23 "i fell in to a burning ring of fire" arnold schwarzenegger's 483 masonic ring, newt gingrich's t-rex dinosaur, and other mysterious messages on rings and neckties of the elite 24 ok-sign of the divine king 501 2 5 victory for the devil fabulous exploits of sir winston churchill 517 and other druid priests and llluminati servants 26 "every man and woman is a star" 537 27 lightning fall from heaven 557 28 blood red red stars, clenched fists, hammers and sickles, 563 and other signs and symbols of communist intrigue footnotes and references 589 index 599 more resources for you 621 about the

arked "what is one to do, when in order to rule men, it is necessary to deceive them..for almost invariably the more simple, the more silly, and the more gross the phenomenon, the more likely it is to succeed."19 listen to the admission of albert pike, former sovereign grand commander who masonic historian manley p. hall, 33, magnificently praised as a "masonic prometheus..a king among men by the divine right of merit" masonry, like all the religions, all the mysteries, hermeticism, and alchemy, conceals its secrets from all except the adepts and sages, or the elect, and uses false explanations and misinterpretations of its symbols to mislead those who deserve only to be misled; to conceal the truth, which it calls light, from them, and to draw them away from it. 20 caution- you are enteri

thored a book, inside the brotherhood, exposing the masonic order inside great britain, observed that masons, believing their secrets to be oblivious to detection, are known to mutter words of near-contempt as they sing a little ditty called "the entered apprentice's song" a verse of this melody goes: the world is in pain, our secrets to gain. and still let them wonder and gaze on; they ne'er can divine, the word or the sign of a free and accepted mason 24 oh, we can't, can we? perhaps it is true that the uninformed "world" at large cannot divine the word and sign of the mason, but the readers of codex magica shall do exactly that. let us therefore move forward with eager anticipation as we uncover in this book many of the most precious and despicable secrets of the elite things they never

esses a clear perception of reality he knows full well what he's doing but he refuses to abide by society's morals. instead, he pursues personal gratification in such things as criminal acts, drug addiction and sexual perversion. combined with feelings of megalomania, the psychopath has visions of his own omnipotence he thinks he is a god and has delusions of grandeur. since he is persuaded he is divine and not bound by the rules that apply to other, less godly beings, the psychopath is a dangerous person, indeed. dr. essi viding, of the institute of psychiatry at the prestigious king's college in london, england, has done extensive study of the motivation and behavior of the psychopathic personality. dr. viding cautions that the psychopath "shows a lack of remorse, conscience, and underst

instinctually know they are also serving the will of his human hierarchy. they expect to be rewarded for this service to the evil side. george bernard shaw, who maintained an overwhelming hatred for god and for christianity, wrote of a "will" incarnated in higher consciousness man (the elite) that shall "finally mould chaos itself into a race of gods."5 to fancy yourself as in a state of becoming divine, as so superhuman, special and superior you shall achieve elevation as one of a "race of gods" is an intoxicating prospect "do as thou wilt" the bible says of the antichrist, he "shall do according to his will (daniel 11:36. aleister crowley, head of the occultic order, ordo templi orientis, prided himself on being the "wickedest man on earth" crowley preached that satanists had only one co

THAGIRION

of total power, but not in the naive and more illusory form that can be experienced on the spheres below. for a white magician a feeling of total goodness is experienced. both states are self-sufficient in themselves, but has often been traps for many magicians. this level is only half the way. the sun sphere can in a basic terminology be called a level everything of it self. beyond is the higher divine levels, the star sphere or the transcendental plane that could be called a level more than itself. this is the goal for a draconian magician. tiphereth corresponds with the sun in the form of light, while thagirion represents the black sun. the black sun represents the sun in its inner form where it shines inside man and reveals the hidden qliphotic worlds. the ordinary sun is the outer sun

the sun down in the underworld and is reborn and creates himself there. in another interpretation the black sun/ the thagirion principal is more independent of the self and is more like the principal the shines upon and brings enlightenment to the self on the journey of consciousness into the inner dimensions. in all forms the black sun is the inner or central sun that generates enlightenment and divine power to man. there is descriptions of an outer black sun. one theory describes a world inside the earth; a world that has its own sun that is called the black sun. these speculations has been associated with the vril mythos by sir bullwer-lytton where a divine race inside the earth are in control of the divine power called vril. another theory describes that in the middle of the universe o

an be understood as the dragon (chaos) is manifested through thagirion by a man, or by mankind. the fact that the number of the beast is a human number shows our relation to the wild animals that civilization and religion have tried to repress. on a more esoteric plane it means that man is not just an animal but also a god since 666 is the number of the sun and therefore the number that makes man divine. dragon rouge www.dragonrouge.agthe black lodge lesson 1 in the name of the initiator augmn do what thou wilt shall be the whole of the law. what is usually called the "black lodge" is not really an organization of human beings, or even of "black brethren. in a sense, the "black brother" is infinitely above the activities of what we generally name the "black lodge; in another sense, he/she

THE BOOK OF PLEASURE

rable satisfaction, whereas mine is complete. let him tarry here, who is not strong for the great work. in freedom he might be lost. so fledge your wings fearlessly, ye humble ones! 1: all means of locomotion, machinery, governments, institutions, and everything essentially modern, is vital symbolism of the workings of our mind, etc. 2: the symbol of justice known to the romans is not symbolic of divine, or our justice, at least not necessarily or usually. the vitality is not exactly like water-nor are we trees; more like ourselves, which might incidentally include trees somewhere unlearnt-much more obvious in our workings at present. others say knowledge only is eternal, it is the eternal illusion of learning-the ukase of learning what we already know. directly we ask ourselves "how" we i

urselves "how" we induce stupidity; without this conception what is there we could not know and accomplish? others for concentration, it will not free you, the mind conceiving the law is bondage. arrived at that, you will want deconcentration. dissociation from all ideas but one is not release but imaginative fulfilment, or the fury of creation. others again, that all things are emanations of the divine spirit, as rays from the sun, hence the need of emancipation? verily, things are of necessity through their conception and belief. then let us destroy or change conception, and empty the belief. these and many other doctrines, are declared by me as the perpetuators of sin and illusion. each and all depending on a muddled implication, obscuring, yet evolved from the duality of the consciousn

utonomy, the deliberate, etc, as the chance arises. the rest is due to a conflicting traditional moral doctrine that has become constitutional (partly adopted to govern and time this reaction. in its origin, an idea of what was then considered conveniently good and bad. to maximize pleasure by an arbitrary compromise of abstention and performance of desire feared. assimilated by the deceit of its divine origin, its tenets are reward for obedience, punishment for transgression, both holding good for all time (this world and another. this moral code is a dramatised burlesque of the conceptive faculty, but is never so perfect or simple in that it allows latitude for change in any sense, so becomes dissociated from evolution, etc; and this divorce loses any utility and of necessity for its own

ulsory bondage" in this world or even in dreams there is such bondage. remove the conception of freedom and bondage in any world or state by meditation on freedom in freedom by the "neither-neither" for this we know- vampirism is quite well proven enough- even by the strong presumption that whenever blood-sucking is done, it is done by vampire bats apart from the probability of it being done by a divine or human agency! therefore kiaize desire by the "neither-neither" the most excellent formula far beyond contentment- the all-embracing vacuum which reduces "all" to common sense and upon which this universe rests. therefore believe nothing in this book by the "neither-neither" and dispel the conception of the "neither-neither" by the "neither-neither" and belive it is "notnecessary" or the

THE CANOPIC GODS SYMBOLISM

kabexnuv in the west, in the region of n, has the form of a hawk, the subordinate form to the alchemic eagle of distillation, and the form also, of horus, the hiereus, beside whom is his station, and of whose symbolism he partakes. ahephi in the north, has the head of an ape. the symbology of the ape in ancient egypt is very complex. here it may be taken that while apis, the bull, represents the divine strength of the eternal gods, the ape represents the elemental strength which is far inferior and blended with cunning. ahephi, however, has other symbolism and other attributes. for by reason of the fertilizing qualities of the nile and of the fact that what is brought down by the nile as refuse from the land of the sacred lakes is, to egypt, its life and the source of its fertility, so th

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

rrow from a popular movie series, everything that exists has within it the force. there is only one force, and it is within all things! now this idea is nothing new, and before star wars it was more commonly known as the tao. the tao is a beautiful concept, but is has only one major flaw, it has no face. humans, being the creatures that we are, like to have faces and personalities attached to our divine beings. let me also state that pagans do not really worship these gods and goddesses. what we do is honor the aspect of the divine that they reflect. by employing a name of a god or goddess our human psyche connects with the archetype symbol that they represent for us. common examples: diana the huntress for many brings to mind a maiden who is wild and free. frigga the mother is evoked ofte

ess for many brings to mind a maiden who is wild and free. frigga the mother is evoked often by both pagans and non-pagans with the words t.g.i.f. as the f stands for friday, and once upon a time that was frigga tag, or frigga day. we all have strong emotions about friday. hecate the crone brings to mind for many, an ancient woman sitting over a cauldron. just to be fair to the male aspect of the divine, there is pan the goat footed god of male youth. the oak king brings to mind the strength and warmth of summer. while the holly king is symbolic of the joys of the winter season. deck the halls with boughs of holly, tra-la-la-la-la la-la la la. tis the season to be jolly etc. etc. what deities you choose to honor, unless you are following a tradition, are very much a personal matter. these

verview( your ability to practice magick is as much an intuitive understanding of the theory, as it is the ability to read words from a book. magick is governed by the three fold law of return. the magician, or witch should also temper their actions with the wiccan rede (or some other ethical philosophy. pagans don t worship multiple gods, so much as they do honor the lord& lady as aspects of the divine (known by such names as the spirit, the tao, and everyone s favorite, the force. magick can be practiced as a means of self advancement along a spiritual path (theurgy. it can also be practiced for material goals (thaumaturgy. magick is not good or evil, black or white, magick just is! like air, water or even gravity, it works the same no matter what is in the heart of the user. now for a l

ativity the conscious mind preforms two basic functions (1) it directs your attention, and (2) it gives instructions to the other levels of your being. the untrained conscious mind will focus the attention upon the path of least resistance. the trained mind, the magician s consciousness, will focus without being distracted by events around it. the super-consciousness is the magician s link to the divine. at this level of awareness, time& space are fluid, and for those who understand how to perceive them, there are no secrets. the creativity of the subconscious is unlimited. thomas d. willhite the sub-conscious mind is where the true authority of the magician resides. this source of power is the force behind our magick. to know memory to dare emotions to will creativity to keep silent progr

omeplace safe, or returned them to nature. grimoire of eclectic magick the art of magick spells continued the art of magick rituals ritual is the soul of pagan& wiccan worship, and heart of the art of magick. it is a series of actions intended to altar awareness, elevate energy, and facilitate events for the achievement of goals, or celebrate personal transitions. it is also a way to honoring the divine in the form of the seasons, and the lord& lady. most rituals include these procedures: 1) preparing the space and equipment 2) preparing of self (cleansing& centering) 3) asperging the space (with salt-water or smudge stick) 4) cast the circle 5) call the quarters 6) invoke the lord& lady 7) state your desired goal(s) 8) raise the cone of power 9) ground the energy with refreshments 10) dis

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

t historical times. the ancient egyptians had a highly developed concept of life after death, devoting much thought and effort to their eternal wellbeing, and they were not the only early civilization to be concerned about an afterlife. with all their diversity of beliefs, the major religions of today are in accord in one essential teaching: human beings are immortal and their spirit comes from a divine world and may eventually return there. the part of the human being that survives death is known in judaism, christianity, and islam as the soul the very essence of the individual person that must answer for its earthly deeds, good or bad. hinduism perceives this spiritual essence as the divine self, the atman, and buddhism believes it to be the summation of conditions and causes. of the maj

theorists, the freemasons, while once a powerful and influential group throughout the western world, is today regarded by many as simply a philanthropic and fraternal organization. another secret society, the illuminati, deemed by many conspiracy buffs to be the most insidious of all, faded into obscurity in the late eighteenth century. however, there is always a new secret society that seeks to divine arcane and forbidden avenues to wealth and power. sorcery, alchemy and witchcraft although christianity affirms the existence of a transcendent reality, it has always 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 xviii introduction distinguished between religio (reverence for god) and superstitio, which in latin means unreasonable religious belief

is a definable concept, a genuine and real result of how they have lived their present life. to religious individuals, faith in an afterlife becomes increasingly part of their existence, a source of courage and strength as the years go by. and once physical death overtakes them, for the great majority of these individuals, the most significant feature of an afterlife will be their union with the divine. for those individuals who hold christian, islamic, or jewish religious beliefs, the soul is generally conceived as coming into existence with the birth of the body, and it would perish when the body perished if it were not for the supernatural intervention of god, who confers upon the soul an immortality that it could not otherwise attain. those whose view of the afterlife includes the pos

ity have been joined by many scientists, who are proving that the scientific desire to know and to keep on knowing is but another form of the same demand for a continuation of a conscious and rational life. how the major religions view the afterlife with all their diversity of beliefs, the major religions are in accord in one great teaching: human beings are immortal and their spirit comes from a divine world and may eventually return there. since the earliest forms of spiritual expression, this is the great promise and hope that religions have offered to their followers. it is the believer s eternal answer to the cynicism of the materialist who shouts that there is no afterlife, that death is the end. anthropologists can only guess whether or not the earliest members of the homo sapiens s

ing, and protection to journey safely in another kind of existence beyond the grave. somehow, there was some part of the person that survived death. that part of the human being that survives death is known in christianity, islam, and judaism as the soul, the very essence of the individual person that must answer for its earthly deeds, good or bad. hinduism perceives this spiritual essence as the divine part of a living being, the atman, which is eternal and seeks to be united with the universal soul, or the brahman. buddhism teaches that an individual is but a transient combination of 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 4 afterlife mysteries the five aggregates (skandhas) matter, sensation, perception, predisposition, and consciousness

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

t historical times. the ancient egyptians had a highly developed concept of life after death, devoting much thought and effort to their eternal wellbeing, and they were not the only early civilization to be concerned about an afterlife. with all their diversity of beliefs, the major religions of today are in accord in one essential teaching: human beings are immortal and their spirit comes from a divine world and may eventually return there. the part of the human being that survives death is known in judaism, christianity, and islam as the soul the very essence of the individual person that must answer for its earthly deeds, good or bad. hinduism perceives this spiritual essence as the divine self, the atman, and buddhism believes it to be the summation of conditions and causes. of the maj

theorists, the freemasons, while once a powerful and influential group throughout the western world, is today regarded by many as simply a philanthropic and fraternal organization. another secret society, the illuminati, deemed by many conspiracy buffs to be the most insidious of all, faded into obscurity in the late eighteenth century. however, there is always a new secret society that seeks to divine arcane and forbidden avenues to wealth and power. sorcery, alchemy and witchcraft although christianity affirms the existence of a transcendent reality, it has always 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 xviii introduction distinguished between religio (reverence for god) and superstitio, which in latin means unreasonable religious belief

wish to retain a sense of mystery and wonder through belief in ghosts and the supernatural. in such works as leaps of faith: science, miracles, and the search for supernatural consolation (1999, psychologist nicholas humphrey insists that science will never be able to explain the world and reassure men and women that there is meaning to life as completely as can belief in the supernatural or the divine. m delving deeper associated press. haunted experiences draw skeptical society together. boston globe, july 22, 2001 [online] http//www.boston.com/dailyglobe2/203/ metro/haunted_experiences_draw_skeptical_ socie. denning, hazel m. true hauntings. st. paul, minn: llewellyn publications, 1996. murphy, gardner. the challenge of psychical research. new york: harper& row, 1970. spooky! we re sti

many bible scholars, including herself, believe that animals must therefore have a soul. the holy breath that god breathed into man was the same breath that he breathed into the animals, birds, and other creatures. it is kolb s further contention that god s act of blessing the animals is further proof that all creatures have a soul. blessed, she points out, means to make holy, sanctify, to invoke divine favor upon, to honor as holy. god blessed his creation of man and woman, and thereby granted them a soul. why else would god have blessed the animals if it were not to bestow a soul upon them? in july 2001, abc news and beliefnet released the result of their poll of americans regarding the question of whether pets would one day meet their owners in heaven. fortyseven percent of pet owners d

the talmudic tradition was set down sometime in the tenth century by rabbi eliezar rokeach in the book of formation, and in his modern adaptation of the ancient text, rabbi aryeh kaplan stressed that the initiate should never attempt to make a golem alone, but should always be accompanied by one or two learned colleagues for it can become a monster and wreak havoc. when such a mistake occurs, the divine name must somehow be removed from the creature s tongue and it be allowed to revert to dust. 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 74 mysterious creatures boris karloff in the 1931 production of frankenstein (corbis corporation) t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mysterious creatures 7

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

t historical times. the ancient egyptians had a highly developed concept of life after death, devoting much thought and effort to their eternal wellbeing, and they were not the only early civilization to be concerned about an afterlife. with all their diversity of beliefs, the major religions of today are in accord in one essential teaching: human beings are immortal and their spirit comes from a divine world and may eventually return there. the part of the human being that survives death is known in judaism, christianity, and islam as the soul.the very essence of the individual person that must answer for its earthly deeds, good or bad. hinduism perceives this spiritual essence as the divine self, the atman, and buddhism believes it to be the summation of conditions and causes. of the maj

theorists, the freemasons, while once a powerful and influential group throughout the western world, is today regarded by many as simply a philanthropic and fraternal organization. another secret society, the illuminati, deemed by many conspiracy buffs to be the most insidious of all, faded into obscurity in the late eighteenth century. however, there is always a new secret society that seeks to divine arcane and forbidden avenues to wealth and power. sorcery, alchemy and witchcraft although christianity affirms the existence of a transcendent reality, it has always 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 xviii introduction distinguished between religio (reverence for god) and superstitio, which in latin means gunreasonable religious belie

ducational, moral, and scientific establishments of europe. the german monk martin luther (1483.1546) had already set in motion a reformation in the spiritual sphere of life, the rosicrucian fraternity pointed out, but now it was time to educate the people of europe to understand the true relationship of humankind to the universe and to perceive truly the distinctions between the material and the divine. the manifestos condemned all those who contributed to the moral decay of europe, and the brotherhood promised to help alleviate all suffering and to eradicate all ignorance. the illumined father christian rosencreutz possessed the wisdom and the wealth through the transmutation of base metals to elevate the common people of europe. the manifestos also shared some startling assertions, amon

es. steadfastly arguing that all human knowledge depends upon a study of mathematics, bacon insisted that the noblest expression of mathematics is astrology. at each person fs birth the heavenly energies determine powerful physical, mental, and emotional factors that strongly affect that individual fs destiny. the stars do not decide one fs fate, bacon conceded, for humans did have free will as a divine gift, but the celestial movements did most certainly dispose one toward one fs fate. therefore, he concluded, astrology should be utilized as a powerful tool in medicine, alchemy, and predicting the future of individuals and nations. friar bacon was well aware that the church did not share his enthusiasm for astrology, but he argued that the bible itself is the basic source of astrological

gthree times the greatest, h was a deity of a group of greeks who once founded a colony in egypt. this transplanted god drew his name from hermes (mercury to the romans, the messenger of the greek hierarchy of deities and the god who conducted the souls of the dead to the underworld kingdom of hades. the egyptians identified hermes trismegistus with thoth, who, in their pantheon of gods, was the divine inventor of writing and the spoken word. these same greek colonists developed an interest in the old egyptian religion, then went on to combine elements of their hellenistic beliefs, add fragments of judaism and other eastern belief constructs, and set about creating a synthesis of the various theologies. a vast number of unknown authors worked at the great task of composing a series of eso

THE GOD OF THE WITCHES

a supreme dei a the god of the witchesmargaret alice murraythe god of the witchesmargaret alice murraythis page copyright 251 2001 blackmask online.http//www.blackmask.comforeword to the first edition267 introduction267 chapter i. the horned god267 chapter ii. the worshippers267 chapter iii. the priesthood267 chapter iv. the rites267 chapter v. religious and magical ceremonies267 chapter vi. the divine victim267 references267 foreword to the first editionthis book being intended for the general reader as well as for the student of anthropology the authority foreach statement is not always given in the text. for the benefit of those who wish to pursue the study furtherthere is a bibliography for each chapter at the end of the book. for a complete bibliography of englishrecords the reader i

inlaidwith limestone or shell for the white of the eye, and lapis lazuli for the iris. the head wears two horns, anumber which at a slightly later period would indicate that the wearer was an inferior deity; for, during manycenturies, the position of a deity in the babylonian pantheon was shown by the number of horns worn. thegreat gods and goddesses had seven horns, which is the reason that the divine lamb in the book ofrevelation was said to have seven horns. the two-horned deities of babylonia are so numerous that it islikely that they were originally the deities of the primitive inhabitants, who had to take a lower place whenthe great gods were introduced; these latter were given more horns than the godlings to show their superiorposition. the horns were a sign of divinity. when the k

a sheep's head and horizontal horns. but the greatest of allthe horned gods of egypt was osiris, who appears to have been the pharaoh in his aspect as the incarnategod. the crown of osiris, of which the horizontal horns were an important part, was also the crown of themonarch, indicating to all who understood the symbolism that the king as god was the giver of all fertility'in the accounts of the divine birth of the egyptian kings, the future father of the divine child, the pharaoh,visits the queen as the god amon wearing all the insignia of divinity, including the horns. in this connection the god of the witcheschapter i. the horned god7it should also be noted that down to the latest period of pharaonic history the divine father was always thehorned amon.there are two other links between

y victims, who, like the children stolen by the fairies, had to "pay the teind to hell" with their lives.the sanctity of the ram in the aegean in the early bronze age is shown in the legend of helle and phrixos.they were the children of the family who were set apart as victims when human sacrifice was required. thesacrifice of helle was consummated by drowning, but phrixos escaped by means of the divine animal, whichhe afterwards sacrificed, possibly as a substitute for himself. the story of jason's expedition suggests that thefleece had a divine connotation, and that its value was greatly in excess of the intrinsic worth of the gold.of the horned gods of the mainland of greece pan is the best known to the modern world, yet he is put oneamong many, horned deities of the eastern mediterrane

tches acknowledge the devil for their god, call upon him, prayto him, and trust in him, and that when they go to the sabbath "they repeat the oath which they have givenunto him in acknowledging him to be their god. of the aberdeen witches, tried in 1596[7] agnes wobsterwas accused of having dealings with "satan whom thou callest thy god; marion grant confessed thatchristsonday was the name of the divine personage "christsonday bade thee call him lord, and caused theeto worship him on thy knees as thy lord. boguet,[8] the inquisitor, who records with unction that he triedand executed many witches in france in 1608, states that "the witches, before taking their repast, bless thetable, but with words full of blasphemy, making beelzebub the author and protector of all things. delancre,[9] the

THE GOLDEN ESSENCE

efinitive and central essay, i wish to make a revelation of the great power of the housle rite, and to shed light on the immensity of what it conceals and soundlessly communicates. awareness, after all, is needed to reap the full benefit of the mysteries; as we will soon see, it is awareness that is the center and the very point of the entire system, both the human system of craft, and the entire divine world and universe itself. the housle rite is the very sum of all craft mysteries, and all western pagan mystery religions besides, including primal christianity. the holy meal, or the sacrament of bread and wine was absorbed into the primal christian stream at a very early date, from the pagan tradition. this does not change the power of this ancient ritual consumption of bread and drink;

tological concept of resurrection and a new heaven and earth. the more ancient and wise indo-european mythology taught that the universe was generated from the great all-potential-containing void of chaos, and when the newly born universe found its pristine and golden order, the evolutiona ry passage of time and events, ordained by fate, began. these events included the birth and struggles of the divine beings or gods, the birth/creation of humankind, the gradual decline, degeneration, and final destruction of the universe, when the forces of chaos would gain strength again and overwhelm the world-order, and when all would be plunged back into the unformed and original state of chaos, and from thence, the regeneration would take place, with all things cosmically regenerated and re-emerging

wing reality force to bridge across the awareness and to suffuse the consciousness of the one who was aware, and by so doing, bring about a transformation that was, in all ways, the same transformation that was waiting in potent ial at the heart of all things for the cosmos itself. humans were not different from the cosmos, on one level; a human transformation/rebirth through understanding of the divine mysteries was a lower harmonic to the cosmic rebirth or regeneration; the same event in essence, if not in magnitude. in fact, as we shall see, regeneration and recognition have a deep and important relationship in this context. what happens to a dream deferred the primal (and later) christian mysteries had ignored the elder wisdom of regeneration and renewal, in exchange for a very specifi

change for a very specific form of renewal or regeneration, which they summed up as a belief in resurrection. their notion was of a very personal experience of regeneration, called resurrection, which was usually seen as being a gift from god specifically to humankind (as animals and plants had no souls) and they saw their idea of resurrection as not being a natural, normal part of reality, but a divine gift, a divine, supernatural occurrence based on the salvific activity of a single historical savior, to whom it was necessary to bond one s self, if a person wanted to take part in the resurrection. this narrow view of the regeneration included an ultimate vision of a new and perfected world, which would emerge after the apocalypse, but not a world that anyone except faithful christians wo

a simple faith-based guarantee that the renewal of the faithful christian and his loved ones would take place on the last day or at some point after death. what was meant to be a direct experience of reality became a deferment of reality, a bitter rain check that was miscalled faith. in short, when the christians denied and destroyed the elder wisdom from whence they sprang, when they denied the divine feminine, or at best attempted to channel her into a form that they could tame and contain, a form without overt sexuality and independence (so as not to offend their patriarchal sensibilities) and when they locked their understandings of their redeeming son of light into a linear time mold, and locked this universal being into the historical limitations of a little-known jewish prophet/cul

THE HOLY ROSARY OF THE BRETHREN

mical catalyst, keeping the practitioner, as it were, between the sacred pillars in a greater, more noticeable state of harmony, integration and balance. the rosary of our order has built within it the mystical formula of yhshvh. this is the greatest and most potent symbol of elemental harmony. it is directed by spirit, and thus, it sublimely evokes the forces of the four elements directed by the divine spirit. the physical shape of the rosary is in the shape of c; the symbol of a over the cross of corrosion. therefore, the adept is forewarned that the inner work must always proceed the outer work, that in a sense to the true adept, the outer work does not exist in that all is an extension of the inner work. one will also observe that its shape is symbolic of masculine and feminine united

rosaries are black to denote the change brought forth through the process of putrefaction. this fits well with the (5) decanates of (10= 50= n= death. in god we are born, in yeheshua we die and in the holy spirit we are reborn. the black rosary could be said to be symbolic of the war waged on the control of the ruach and nephesch, thus, opening the gateway to the higher genius. white: symbolic of divine white brilliance and the transformation brought forth when this purity touches corruptibility. pink, rose or natural color: to denote the highest forces of tiphareth through which we must attain to receive direction for the divine and the higher genius within the microcosm. the five colors: this helps attract the spiritual force that directs the four elements within (many brethren choose th

ain for us the gift of a firm faith. recite: ave maria. step 5: second of three beads together, repeat the following: i salute thee, mother of god; obtain for us the gift of a constant hope. recite: ave maria. step 6: third of three beads together, say the following: i salute thee, spouse of the father; obtain for us the gift of an ardent charity. recite: ave maria. step 7: visualize the infinite divine white brilliance and focus on your higher genius. recite: sanctus est tu dominus de mundi. first decanate: step 8 (first bead) vibrate: a) y b \yhla c) lakym step 9 (first bead) 6 say the following: nequaquam vacuum. step 10 (first bead) recite: pater noster. step 11 (first bead through the tenth bead) recite: ave maria. end of first decanate step 12: single bead: sanctus est tu dominus de

THE KEY TO THE MYSTERIES

hy the immutable characters of that truth, which is in science "reality" in judgment "reason" and in ethics "justice" finally, we shall acquaint you with the laws of nature, whose equilibrium is stability, and we shall show how vain are the phantasies of our imagination before the fertile realities of movement and of life. we shall also invite the great poets of the future to create once more the divine comedy, no longer according to the dreams of man, but according to the mathematics of god. mysteries of other worlds, hidden forces, strange revelations, mysterious illnesses, exceptional faculties, spirits, apparitions, magical paradoxes, hermetic arcana, we shall say all, and we shall explain all. who has given us this power? we do not fear to reveal it to our readers. there exists an occ

ief that one might justly give the name of natural religion; and all which tends to clip the wings of these beliefs is, on the religious plane, in opposition to nature. the essence of the object of religion is mystery, since faith begins with the unknown, abandoning the rest to the investigations of science. doubt is, moreover, the mortal enemy of faith; faith feels that the intervention of 3 the divine being is necessary to fill the abyss which separates the finite from the infinite, and it affirms this intervention with all the warmth of its heart, with all the docility of its intelligence. if separated from this act of faith, the need of religion finds no satisfaction, and turns to scepticism and to despair. but in order that the act of faith should not be an act of folly, reason wishes

reckoning with it. let us now dare to affirm that there exists an immense fact equally appreciable both by faith and science; a fact which makes god visible (in a sense) upon earth; a fact incontestable and of universal bearing; this fact is the manifestation in the world, beginning from the epoch when the 6 christian revelation was made, of a spirit unknown to the ancients, of a spirit evidently divine, more positive than science in its works, in its aspirations, more magnificently ideal than the highest poetry, a spirit for which it was necessary to create a new name, a name altogether unheard< in the sanctuaries of antiquity. this name was created, and we shall demonstrate that this name, thi

the revolution whose voice was extinguished once in blood, and once again in the silence of contempt; join to it all that the future may hold for us of monstrosities and of vain dreams; then will there come the humblest and the simplest of all sisters of charity- the world will leave there all its follies, and all its crimes, and all its dreams, to bow before this sublime reality. 7 charity! word divine, sole word which makes god understood, word which contains a universal revelation "spirit" of "charity" alliance of two words, which are a complete solution and a complete promise! to what question, in fine, do these two words not find an answer? what is god for us, if not the spirit of charity? what is orthodoxy? is it not the spirit of charity which refuses to discuss faith lest it should

provided every one acquiesces in it" and reprehends christianity for disturbing the peace of paganism "or" indicates that christianity is but syncreticeclectic paganism, and defends it on this ground- o.m> and the universal church, is it any other thing than a communion in the spirit of charity? it is by the spirit of charity that the church is infallible. it is the spirit of charity which is the divine virtue of the priesthood. duty of man, guarantee of his rights, proof of his immortality, eternity of happiness commencing for him upon the earth, glorious aim given to his existence, goal and path of all his struggles, perfection of his individual, civil and religious morality, the spirit of charity understands all, and is able to hope all, undertake all, and accomplish all. it is by the s

THE MAGICIAN S KABBALAH

ld in memory. the unlikely juxtapositions so created (a chicken on the shopping list placed in the armchair, and a lettuce inside the goldfish bowl) assist the recall of the list. once the basics of the tree have been mastered, new ideas from any source can be assimilated quickly or at least stored in relevant "areas" in the structure. the kabbalistic exercise of "permutations, where letters of a divine name are re-arranged and shuffled in a constant motion during meditation can provide a basis of further exercises where areas of the tree or tarot cards are shuffled to provide vast ranges of new insight. this process has recently been made more accessible to non-meditators by computer programs such as "brainstorm" or "turbothought, which allow the ranking, chaining and shuffling of ideas o

ianic school (amongst others) in the 16th century. this version depicted four worlds (a) olam ha-azilut, the world of emanation (the sephiroth (b) olam ha-beriah, the world of creation (the throne& chariot (c) olam ha-yezirah, the world of formation (the angels (d) olam ha-asiyyah, the world of making (the terrestrial sphere) the four worlds obviously can be connected with the four letters of the divine name yhvh, the four quarters, the four elements, and other quaternary systems. sedir, quoted by papus, gives the nature of each world as (a) azilut, the world of emanations, at which level that which renders possibility becomes real (i.e. the thirty-two paths of wisdom (b) beriah, the world of creation, at which level the spirit is moved to general manifestation without differentiation. the

t which level the spirit is moved to general manifestation without differentiation. the zohar calls this world the pavilion which veils the point (c) yetzirah, the world of formation, the level at which the general spirit is broken down into a crowd of individual minds (d) assiyah, the world of production. at each level the practical kabbalist works with a different mode of personification of the divine, in that at the world of assiyah he works with the elemental spirits, in the world of yetzirah he works with the angels, in the world of briah the archangels, and at the world of atziluth he works directly with the ten names of god in each of the sephiroth (see table one. however, the basic idea is that the universe is broken down into four layers of functionality, each of which resonates w

o the four worlds as they exist in the psyche (a) number (sensation) referred to assiyah (b) space (feeling) referred to yetzirah (c) logic (thinking) referred to briah (d) infinity (intuition) referred to atziluth. the fifth concept, that of information, can be seen (as the top point of the pentagram or the shin descending into yhvh) as the binding or redeeming concept and may be referred to the divine presence in each of the worlds in terms of communication, complexity, and meaning. information, in terms of coherence, organisation, or "a non-random pattern, is that which is resultant of the fact that, as r.a. wilson demonstrates "life is an ordering, selecting, coherencemaking process. the physicist schrondinger put it simply that "life feeds on negative entropy (b) the hierarchy briefly

othing, nought ain svph- infinite (svth- end) ain svph avr- limitless light (avr- light, fire) the "neverness" of ain and its "negativity" is due in part to the infinite nature of the light, which is thus by virtue undefinable and hence "negative" to human consciousness. this aspect of divinity is examined in such mystical treatises as "the cloud of unknowing" and "the ascent of mount carmel "the divine darkness is the inaccessible light in which god is said to dwell (1 timothy 6:10, invisible indeed, because of the superabundant light" in the temple the magician reminds himself of this unknowable ultimate by the lamp of dazzling darkness, which is the everburning and eternal lamp of edessa, of jupiter ammon, of pallas, and the perpetual lamp found in the tomb of christian rosencreutz. ind

THE MARTINIST OPERATIVE GENERAL RITUAL

the members of l'ordre martiniste& synarchique of canada (loge 'la canadienne' and circle 'sophia, for their generous help- in its many forms. they have given us a perfect example of martinist unity "behold, how good and how pleasant it is for brethren to dwell together in unity (psalm 133) november 1962, sendivogius orient of toronto, canada. grand master 3 introduction introductory notes on the divine name "ieshouah: iod-he-shin-vau-he. the following notes concern a very ancient divine name called at times the pentagrammic name which was well known to the kabbalists, especially christian kabbalists, as well as to the doctors of the original christian church. the letter shin: hebrew kabbalists knew this letter shin as one of the three mother-letters (with aleph and mem) and that it signif

tter shin as one of the three mother-letters (with aleph and mem) and that it signified the fire. st. jerome in his "mystic interpretation of the alphabet" defined this letter shin as the symbol of the vivifying word. much later, papus tells us1) that this letter shin, inverted, in the flamboyant star (the pentagram) with its point up, represents to the rosicrucian initiate the incarnation of the divine word in the human nature. dr. r. allandy, in his work on the symbolism of numbers, adds this to what papus had already said. the addition of shin to the sacred tetragram (i.h.v.h) marks the passage of the quaternary into the quinary for the formation of the living creature. jesus, the word made flesh, kabalistically represents all creatures, but particularly man, as man is the most evolved

ote that the name of five letters is ieshouah, while that of three letters is ishouh. in his recapitulating table 'the ladder of the quinary, this famous occultist shows us that ieshouah is a synonym of elohim (aleph-lamed-he-iod- 1 martinisme& franc-maconnerie, paris, 1899, page 98. 2 cologne edition, 1533, book 2, chapter vii. 4 mem, and also of elion (ayin-lamed-iod-vau-nun, and that these two divine names deal with the archetypal world. shortly after agrippa, heinrich khunrath in his famous work "amphitheatre of eternal wisdom (hanau, 1609, placed the divine name of five letters- ieshouah- in the centre of the fifth plate representing christ on the cross3, and on the twelfth and the last plate called the pentacle of khunrath (see page 6 of this issue for its drawing)4. louis-claude de

our elementary air is a very secondary thing in the process by which these names make sensible what was not so before. their virtue is to do to-day, and at all times, what they did at the beginning, in creating all things; and, as they made all things before the air existed, no doubt they are still higher than the air when they perform the same functions now; and it is no more impossible for this divine word to make itself audible, even to one who is deaf and in a place the most deprived of air, than it is difficult for spiritual light to make itself visible to our physical eyes, even though we be blind, and shut up in the darkest dungeon" it is noticeable that all great names of the kabbala of the 16-th, 17-th and 19-th centuries knew the profound value of the pentagrammic name. sedir, in

phic correspondence (theosophical university press, corvina, calif, usa, 1949, pages 197 198. 5 shin-vau-ayin. moreover, an identical word but spelled iod-shin-vau-ayinhe, signifies in hebrew welfare, help, assistance, deliverance, salvation, victory (ex.14.15, job30.15, is.26.l. all this points to the fact that all christian kabbalists have known and utilised the profound mystery enclosed in the divine name ieshouah. it is by the virtue of all this that martinism of tradition made from it its mysterious "word, and it imprints martinist prayers with a true esoteric character and with an indelible possibility. to know that the kabbalists of the calibre of pic de mirandola and reuchlin worked on the mystery of the pentagrammic name, is enough to dismiss some malicious and/or curious and misi

THE MIDDLE PILLAR

. an understanding and application of magic can telescope the time required for man to acquire the realization of h s own divinity. then, once he has become aware of the existence of h s hgher self, and works in cooperation rather than opposition to it, once he looks to it for guidance and direction, thenceforth regarding his ego as a tool, sharpened and polished to be employed now to fulfill the divine plan rather than in the indulgence of h s own petty purposes-then will his way become easier. long before obtaining his final release, then may he move fornard on the upward path with joy and equanimity. introduction to the second edition xxvii so it is that, at a time when the planet seems to be rocking beneath our feet, i derive great pleasure from writing an introduction to a new edition

s the middle pillar will increase the field of attention, aid in the achievement of balance and equilibrium, and unfold to the aspirant a completely new and remarkable sphere of power and spiritual perception. v i i iin troductiotno the seconedd ition every techruque of magic is intended in various ways to widen the field of vision of the conscious ego to the deeper, more spiritual aspects of the divine nature-which, in reality, is his true or higher self. of the numerous techruques available in the vast armamentarium of magic for this purpose, the most vital and essential ones are summed up in the simple exercises outlined in this book. ceremonial magic enables man to become an engine capable of harnessing and directing the enormous power that lies within. a multitude of basic principles

enlarged. the development of proper breathng habits will serve many purposes, including eradication of considerable neuromuscular tension, with a consequent increase of energy and vitality. the air by which we are surrounded, and in which we live and move and have our being, is the essence of life itself. consequently we live, literally surrounded by a circumambient sea of energy and vitality- a divine force whch can be assimilated by the simple process of learning to breathe in a proper rhythm, altogether apart from more abstruse occult theories. intvoduction to the second edition xxix once he has gained control over h s mental processes, the student can then learn to stimulate and direct his emotions. this becomes will. so complete and interlocking are the details of this system, that t

given objective. for fervor and conviction are essential to activating the productive and creative agency w i t h man. in the process, over a period of time, life becomes consecrated so that all one's energies become automatically concentrated in a continuous devotion to god or the one life that courses through all of us. in short, the student acheves a perfect and harmonious identification with divine power, life, and love. and then he will know that "existence is pure joy; that all the sorrows are but as shadows; they pass and are done."9 the middle pillar was originally dedicated to s. l. macgregor mathers and dr. william wynn westcott who were chiefs of the hermetic order of the golden dawn, to which i owe so very much. the book is merely the simplest possible representation of some o

of karma is that you get back what you give out. thus evil that you do in one lifetime will come back to haunt you in the next. likewise, the good that you do in one lifetime will come back to reward you in the next. in this manner, the individual human soul slowly evolves over the course of many lifetimes, gradually learning though its mistakes and growing a little wiser, a little closer to the divine each time. in buddhism, the "wheel of life" or round of births is known as sasara. the mystic seeks to get off the wheel of incarnation as soon as possible, speeding up the process of spiritual crowley's teachings, though based on golden dawn much more eastern in focus. 11. john laurence bendit (1898) was a psyduatrist, researcher. educated at cambridge university, as a psychiatrist from 19

THE MOTHMAN PROPHECIES

and contactees are poorly read, it is doubtful if this is a question of fakers repeating the earlier material. rather, it seems as if there is a phonograph in the sky endlessly repeating the same material generation after generation as if there were a crack in the record. author brad steiger interviewed scores of psychics, prophets, and contactees for his study of this phenomenon, revelation: the divine fire. he found that people claiming to be in communication with god, angels, spirits of the dead, and spacemen from other planets were all receiving essentially the same information. all spoke of an impending disaster, just as zandark warned 'the time for your planet is crucial" but the prophets and seers of the last century were getting the same spiel. william miller (1782-1849) founded th

THE NECRONOMICON SIMON VERSION

the ground where i was hiding became wet with some substance, being slightly downhill from the scene i was witnessing. i touched the wetness and found it to be blood. in horror, i screamed and gave my presence away to the priests. they turned toward me, and i saw a loathing that they had cut their chests with the daggers they had used to raise the stone, for some mystical purpose i could not then divine; although i know now that blood is the very food of these spirits, which is why the field after the battles of war glows with an unnatural light, the manifestations of the spirits feeding thereon. may anu protect us all! my scream had the effect of casting their ritual into chaos and disorder. i raced through the mountain path by which i had come, and the priests came running after me, alth

sweetsmelling resins. and the calling be to the north. the first name is marduk the lord of lords, master of magicians. his name should not be called except when no other will do, and it is the most terrible responsibility to do so. the word of his calling is dugga. this is his seal: the second name is marukka knows all things since the beginning of the world. knows all secrets, be they human or divine, and is very difficult to summon. the priest should not summon him unless he is clean of heart and spirit, for this spirit shall know his innermost thoughts. this is his seal: the third name is marutukku master of the arts of protection, chained the mad god at the battle. sealed the ancient ones in their caves, behind the gates. possesses the arra star. this is his seal: the fourth name is

y it was not enki. and i have heard them calling all the names of the ancient ones, proudly, at their rites. and i have seen the blood split upon the ground and the mad dancing and the terrible cries as they yelled upon their gods to appear and aid them in their mysteries. and i have seen them turn the very moon's rays into liquid, the which they poured upon their stones for a purpose i could not divine. and i have seen them turn into many strange kinds of beast as they gathered in their appointed places, the temples of offal, whereupon horns grew from heads that had not horns, and teeth from mouths that had not such teeth, and hands become as the talons of eagles or the claws of dogs that roam the desert areas, mad and howling, like unto those who even now call my name outside this room!

THE PATH OF KABBALAH

mind, cannot comprehend why now the lord likes him and after that he does not) and likewise when he regrets that the creator does not draw him near, he should also be careful not to be sorry for himself, for having been distanced from the creator, for by so doing he becomes a recipient for his own benefit, and he who receives is separated from the creator. rather he should regret the exile of the divine presence, meaning, for inflicting sorrow upon the divine presence. one should take as an example when some small organ of a person is sore. the pain is still felt mainly in the heart and mind, which are the generality of man. and certainly the sensation of a single organ cannot resemble the sensation of a person s full stature, where most of the pain is felt. likewise is the pain that a per

take as an example when some small organ of a person is sore. the pain is still felt mainly in the heart and mind, which are the generality of man. and certainly the sensation of a single organ cannot resemble the sensation of a person s full stature, where most of the pain is felt. likewise is the pain that a person feels when he is detached from the lord, since man is but a single organ of the divine presence, for the divine presence is the soul of israel in general. therefore the sensation of a single organ does not resemble the sensation of the pain in general. that is to say that the divine presence regrets that there are parts of it that are detached from it, which she cannot provide for (and that might be the meaning of the words: when a man regrets, the divine presence says: it is

an my head. and if man does not relate the sorrow at being distant from god to himself, he is saved from falling into the trap of the desire to receive for himself, which is the separation from holiness. the same applies when one feels somewhat closer to holiness, when he is happy at having merited favor in the eyes of the lord, he must say that the core of his joy is that now there is joy in the divine presence, from having being able to bring her private organ near her, and not send it away. and man rejoices at having been endowed with the ability to please the divine presence. and this goes by the same token, because joy that an individual feels, is but a part of the joy that the whole feels. and through these calculations he loses his individuality and avoids being trapped by the other

apart from the desire to receive is attributed to the creator. nevertheless, the will to receive pleasure should be corrected to a form of bestowal. that is to say, that the pleasure and joy, taken by the will to receive, should be intended to bring contentment above, because there is pleasure below. for that was the purpose of creation, to benefit his creations. and this is called the joy of the divine presence above. 215 of 273 for this reason, man must seek advice as to how he can cause contentment above. and certainly, if he receives pleasure, contentment shall be felt above. therefore, he should long to always be in the king s palace, and to have the ability to play with the king s treasures. and that will certainly cause contentment above. it follows that his entire longing should be

e can be motivated for action. the wisdom of kabbalah enables us to reduce or altogether avoid the suffering, and be cured before we feel the illness. the study of kabbalah renders one with spiritual forces, an understanding and the ability to know what to do in this world. thus, one is able to avoid problems, disease and other tragedies. q: how can you explain the fact that despite the bliss and divine pleasures of kabbalah, there isn t any kabbalah rush? a: the fact that the coarsest souls descend to our world in this generation does not necessarily imply that they are aware of what they need for their correction. every generation consists of layers of all the souls in previous generations. this is the reason the public is still passive. an ordinary person does not want to live in dreams

THE ROSICRUCIAN MANIFESTOS

d of our rota, there are come to sight some books, among which is contained m (which were made in stead of household care by the praise-worthy m.p) finally we departed the one from the other, and left the natural heirs in possession of our jewels. and so we do expect the answer and judgment of the learned, or unlearned. howbeit we know after a time there will now be a general reformation, both of divine and humane things, according to our desire, and the expectation of others: for it is fitting, that before the rising of the sun, there should appear and break forth aurora, or some clearness, or divine light in the sky; and so in the mean time some few, which shall give their names, may joyn together, thereby to increase the number and respect of our fraternity, and make a happy and wished

THE SHADOWED ONES

oth ecstasies. we are undying and eternal, we may sleep in the flesh of the dragon yet emerge in the heights of both the sun and the moon. the shadows merely remind us of our reflections and self divinities. you too are like us, no bending knee as the mindless, yet an ascended mind beyond that fallen and crumbling crowd-control method called god. you are the only the christ you need, separate and divine. dragon and angel in the flesh, devour and thirst eternally for knowledge and matter. place yourself above the church and its sheep. they cast stones at the wolf in the wild, yet it survives while they kneel and decay in houses of death and sickness. we vomit upon them to clean our stomachs of that sickness of spirit. let those who seek the angels know, that by dream and within the cradle o

ss of expansion do we go forth 5 iv the blade within the desert sun -the knowledge of azazel called shaitan- i am the enemy of ignorance, or servitude and blindness to the self. i seek to lead you away from spiritual gnosis which is not your own. empower yourself in the flames of self-awareness, of the passions of the soul! listen well to your consciousness and seek to expand it, never unify your divine being in a faith not heeded by the instincts of yourself. dissent from the paths all torn by the death of the soul, by a cross way can you fully recognize your potential as a god or goddess. by this path you must seek that wisdom not yet known, by journeying into the unknown and feared. i am that demon which is of hell, yet in the pleasures of hell the very hidden nature of mankind can you

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

of eternal rest. the fools and the faulty, the wise and the wizened read and tremble before the might of its majesty, for into its flaming horrent hath it woven and braided the ashen locks of wisdom, the dyed curls of folly, and all the glittering circlets of golden youth. all is transcended, all is unified and transcendental; neither is there joy nor laughter, sorrow nor weeping, for all is as a divine mastery of truth and knowledge to those who worship the new-born god, like the magi of the east, with gold, and frankincense, and myrrh. above whose heptagonal cradle flashes the magic star lusanaher, that great star cor leonis, which heralds and directs our reverent pilgrimage. the star has arisen; let us like men drop the silly pretence of an ostrich-like self-delusion that the cindery as

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 kiss *the tale of archais, vol. i, p. 11. these superb lines, like those of swinburne, are in reality a series of brilliant lyrical illustrations depicting the story in measures of divine song. more we find in this same poem, and in others also; the following fine sonnet entitled gthe summit of the amorous mountain, h is distinctly swinburnian; i give it in its entirety: to love you, love, is all my happiness; to kill you with my kisses; to devour your whole ripe beauty in the perfect hour that mingles us in one supreme caress; to drink the purple of your thighs; to press yo

ition in the opinion of aleister crowley. ghe is a neurasthenic counter-jumper h certainly would not have pleased poe, who regarded him as the noblest poet that ever lived. nevertheless we find traces of the great laureate fs work in these poems, such as the idea contained in the following verse of gde profundis h: i have dreamed life a circle or a line, called god, and fate, and chance, and man, divine. i know not all i say, but through it all mark the dim hint of ultimate sunshine *mysteries: lyrical and dramatic, vol. i, p. 113. which is almost identical with that in canto liv of gin memoriam. h a poem written in the metre of tennyson fs most famous work, yet differing in cadence, is gthe blood lotus. h quaint carven vampire bats, unseen in curious hollows of the trees, or deadlier serp

gather one by one, to the vineyard comes the shower, no sweet rain to fresh the flower, but the thunder rain that cleaves, rends and ruins tender leaves. ere the crimson lips have planted paler roses, warmer grapes, ere the maiden breasts have panted, and the sunny shapes flit around to bless the hour, comes men know not what false flower: ere the cup is drained, the wine grows unsweet, that was divine *the tale of archais, vol. i, pp. 9, 10. these last two lines contain the whole secret of this story. the beauty of the clinging love of childhood is tinged with a glowing desire, the pink desire of the bud bursts into the passionate crimson of the rose, and as in galice, h gthe dove gave place a moment to the swine; h. and yet hardly so! the pure desire of man and woman in whatever state o

been grundy) the curse of zeus is reversed: his form did change, and, writhing from her clasp, fled hissing outward, a more hateful asp than india breeds to-day. ctill day dropped her blue pinions, and the night drew on, and sable clouds banked out the weary sun *the tale of archais, vol. i, p. 16. the whole course of events is now reversed, charicles a venomous adder, archais once again her own divine and glorious self. and this is how we find her the second time: it was a pinnacle of ivory whereon she stood, the loftiest of three fangs thrust up by magic, in the direst pangs of earth, when earth was yet a whirling cloud of fire and adamant, a ceaseless crowd of rushing atoms roaring into space, driven by demons from before the face *the tale of archais, vol. i, p. 17. so beautiful was s

THE TAROT OF C C ZAIN

and force. above is a four-pointed star, its rays extending heavenward; it is the overshadowing genius of his spiritual master directing his efforts and counseling him in his upward struggles. the left hand extends the index finger to the earth to show that the mission of the perfect man is to reign over the material world. this double gesture also expresses that the human will should reflect the divine will in order to procure good and prevent evil. before the magus, upon a cubic stone, are placed a cup, a sword, and a piece of gold money in the center of which is engraved a cross. the cup signifies the mixture of the passions which contribute to happiness and unhappiness according as we are their masters or their slaves. the sword signifies the work, the struggle which traverses obstacle

of the sanctuary; he leans upon a cross of three bars, and with his right hand makes the sign of the pentagram. from his brow the sacred serpent thrusts its head; and at his feet kneel two men, one dressed in red and the other dressed in black. the hierophant, supreme organ of sacred science, represents the genius of good inspiration, of mind, and of conscience. the column at the right symbolizes divine law, that on the left symbolizes the liberty to obey or to disobey. the triple tau, or cross of three bars, is emblem of divine fire penetrating the three worlds, spiritual, astral, physical, in order that all manifestations of universal life may have their birth. the left hand of the hierophant on the triple tau indicates his receptivity to the divine force; and the gesture of his right ha

to obey or to disobey. the triple tau, or cross of three bars, is emblem of divine fire penetrating the three worlds, spiritual, astral, physical, in order that all manifestations of universal life may have their birth. the left hand of the hierophant on the triple tau indicates his receptivity to the divine force; and the gesture of his right hand--making the pentagram- indicates his use of this divine energy to command the obedience of all sub-mundane atoms of life, and to hear the voice of heaven in the silence of the passions and the instincts of the flesh. the sacred serpent at his brow signifies enlightenment; and the two kneeling men, the one red and the other black, denote the intelligences of light and shadow, both of whom obey the force of the pentagram. the two paths--arcanum vi

in a flashing aureole of twelve rays, draws his bow and directs toward vice the arrow of punishment. the genie is crowned with a flame to show he is a spirit; and is represented in an aureole of twelve rays to indicate that justice will be meted out in due time to all as the sun passes through the zodiacal signs. this ensemble typifies the struggle between conscience and the passions, between the divine soul and the animal soul, and that the result of this struggle commences a new epoch in the life. the conqueror--arcanum vii. in divination, arcanum vii may briefly be read as victory. arcanum vii is figured by a war chariot of square form, surmounted by a starry canopy sustained by four columns. upon this chariot advances a conqueror armed with a cuirass and carrying both sword and scepter

with the sacred serpent to signify she acts with enlightenment, and her throne is placed on a platform or three steps to represent her action in all three worlds. at her side is a lion, symbol of the force over which she rules; and a sphinx, symbol of the passage of time which enables her to manifest. above is a winged turtle, symbol of the repentance which may bring forgiveness. at the back is a divine messenger, signifying that the justice of god will be the final judge of the justice of men. the sword is here a sign of protection to the good and a menace to the wicked. the eyes of justice are covered with a bandage to show that she weighs and strikes without taking into account the conventional differences that men establish for themselves. the sage- arcanum ix. in divination, arcanum i

THE WITCH CULT OF ZOS VEL THANATOS

here the sorcerer in ceremonial robe, calls upon his godforms and desires, that by serpent and flame shall they become flesh. the only thing true here is the lie which becomes the flesh of his self-love. the ascension of the ego from ecstasy to ecstasy when the mind of akoman (daemon within) is uplifted by rite and trance, can then their very words make the flesh they seek. by the whore who is a divine mother and love, to the winged familiar of the black eagle s flesh, to the baphometic god which is our desire flesh out, can then we rise to the totem of our gods and goddesses. witch mother this is the desire of the hag and the circle of the triple moon d queen of the sabbat. the witch mother speaks to us in dream, offers withered flesh to the repulsed and becomes as beauty in the black mi

THE BOOK OF GATES

he first hour. this god entereth into the earth through the hall of the horizon of amentet. there are one hundred and twenty atru to journey over in this hall before a man arriveth at the gods of the tuat. the name of the first field of the tuat is net-ra. he (i.e, ra) allotteth fields to the gods who are in [his] following, and he beginneth to send forth words to and to work out the plans of the divine beings of the tuat in respect of this field. whosoever shall have these made (i.e, copied) p. 2 according to the similitude which is in ament of the tuat [and] whosoever shall have knowledge of these similitudes [which are] the copies of this great god himself, they shall act as magical protectors for him upon earth regularly and unfailingly, and they shall act as magical protectors for him

sh of this god. the gods who are in [the train of] this god hear the words of ra, who crieth unto them from where this god is. aha-neteru is the name of the door [of this city. ament is the name of the circle of this god [and in it are] the secret path of amentet, and the doors of the hidden palace, and the holy place of the land of seker [with his] flesh, and [his] members [and his] body, in the divine form which they had at first. baiu-amu-tuat is the name of the gods who are in [this] circle. their forms (aru) who are in their hour, p. 17 and their secret shapes (kheperu) neither know, nor look upon, nor see this image (or, similitude) of seker (or, the hawk) himself. whosoever shall make these representations according to the image which is in writing in the hidden places of the tuat

e night which guideth this great god through this field. next: the sixth hour sacred texts egypt ehh index index previous next p. 20 the sixth hour. the majesty of this great god taketh up his position in the stream of nebt-mu-tuatiu (i.e, the lord of the waters of the gods of the tuat, and he sendeth forth words to the gods who are therein, and he commandeth that they have the mastery over their divine offerings in this city. he maketh his way through this field, being provided with his boat, and he setteth apart by his words the estates which are [to produce] their offerings in this city, and he giveth to them water for their lakes, and he travelleth through the tuat every day. sept-metu is the name of the door of this city. p. 21 the secret roads of amentet, and the manner wherein this

he tuat, at the south of the hidden palace, and whosoever shall know them shall be in the condition of one who awardeth offerings in abundance in the tuat, and he shall be united to the offerings of the gods who are in the following of osiris, and his parents (or, kinsfolk) shall make the offerings which are obligatory on the earth. the majesty of this great god sendeth forth words, and he giveth divine offerings to [the gods of] the tuat, and he standeth up by them; and they see him, and they have dominion over their fields and over the gifts made to them, and they effect their transformations by reason of the words which this great god hath spoken unto them. metchet-nebt-tuatiu is the name of this field, which is the road of the boat of ra. mesperit-ar-maat is the name of the hour of the

of ra, seti mer-en-ptah, whose word is maat" speech of hapi "i am hapi. i have come that i might be among those who protect thee, i bind together for thee thy head [and thy members, smiting down for thee thine enemies beneath thee, and i give p. 52 thee] thy head, o osiris, king, men-maat-ra, whose word is maat, son of ra, seti mer-en-ptah, whose word is maat" speech of anpu, the governor of the divine house: i am anpu, the governor of the divine house. o osiris, king, lord of the two lands, men-maat-ra, whose word is maat, son of the sun [proceeding] from his body, the lord of crowns, seti mer-en-ptah, whose word is maat, the shennu beings go round about thee, and thy members remain uninjured, o osiris, king, men-maat-ra, whose word is maat for ever" speech of qebhsennuf "i am thy son, i

THE SECRET RITUALS OF THE OTO

r me: i (name in full) in the presence of the powers of birth, visible and invisible, and of this camp of free men, do hereby and hereon most solemnly promise and swear: never to reveal what i learn beneath the seal within the guarded border of this most holy order unless it be to a true brother and not to another using a perfect portion of proper caution that he may be duly tested truly by right divine of grip and sign file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c2.html (6 of 14 [12/28/2001 2:02:43 pm] the secret rituals of the o.t.o. and of each word that ye have heard in full possession or else in session of such a camp as this within whose border i stand, aspiring to the holy order which i do know by the letters o.t.o. s: besides the oath of secr

hin the guarded border of this most holy order unless it be to a true brother file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c3.html (6 of 15 [12/28/2001 2:03:09 pm] the secret rituals of the o.t.o. and not another and be lustrated and consecrated by high permission a true magician using a perfect portion of proper caution that he be duly tested truly by right divine of grip and sign and of each word that ye have heard in full possession or else in session of such a camp as this within whose border i stand, aspiring to the holy order which i do know by the letters o.t.o. s: besides the oath of secrecy, there are certain obligations designed to make you more efficient in your way as in ours. are you willing to take these? file//c /documents%20and%20setti

tml (6 of 19 [12/28/2001 2:03:21 pm] the secret rituals of the o.t.o. never to reveal what i learned beneath the seal within the guarded border of this most holy order unless it be to a true brother and not another and he lustrated and consecrated by high permission a true magician and through disaster a proven master using a perfect portion of proper caution that he be duly tested truly by right divine of grip and sign. and of each word that ye have heard file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c4.html (7 of 19 [12/28/2001 2:03:21 pm] the secret rituals of the o.t.o. in full possession or else in session of such a camp as this within whose border i stand, aspiring to the holy order which i do know by the letters o.t.o. s: besides the oath of sec

on. let me ask you to consider, brother master magician, that as the solar tragedy is but the uninformed and partial views of acts, so may the human prove. of this your progress in our order may give you opportunity to judge. w (to s) most mysterious master of the time past, will you not bequeath to your successor a double portion of your spirit, and bestow upon him from the shades a mark of your divine favour? file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c4.html (18 of 19 [12/28/2001 2:03:21 pm] the secret rituals of the o.t.o. s: it is my will (gives c. his insignia, and affixes o.t.o (places candle in his hand) w (to c) most mysterious master, the secret place of masters is never closed. it is dissolved into ecstasy, and i request you to order that

ph, but with contempt, such as may have been felt of old by a faithful knight who, dressed in the armour of his monarch, was slain in mistake for him. if you have not understood that word, these expressions will appear strange to you. in either case, it is merely necessary that you should know that while the word of that degree sums up human nature, the word of this degree is the synthesis of the divine. man is the microcosm, a perfect mirror of that universe for which one name is god. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c5.html (18 of 22 [12/28/2001 2:03:44 pm] the secret rituals of the o.t.o. the word upon the altar is then a hieroglyph of the microcosm; and all its secrets are therein contained. ii accordingly, we find the word of a minerva

THE HOLY BIBLE KING JAMES VERSION

e youngest: and the cup was found in genesis page 26 benjamin s sack. 44:13 then they rent their clothes, and laded every man his ass, and returned to the city. 44:14 and judah and his brethren came to joseph s house; for he [was] yet there: and they fell before him on the ground. 44:15 and joseph said unto them, what deed [is] this that ye have done? wot ye not that such a man as i can certainly divine? 44:16 and judah said, what shall we say unto my lord? what shall we speak? or how shall we clear ourselves? god hath found out the iniquity of thy servants: behold, we [are] my lord s servants, both we, and [he] also with whom the cup is found. 44:17 and he said, god forbid that i should do so [but] the man in whose hand the cup is found, he shall be my servant; and as for you, get you up

urim, nor by prophets. 28:7 then said saul unto his servants, seek me a woman that hath a familiar spirit, that i may go to her, and enquire of her. and his servants said to him, behold [there is] a woman that hath a familiar spirit at endor. 28:8 and saul disguised himself, and put on other raiment, and he went, and two men with him, and they came to the woman by night: and he said, i pray thee, divine unto me by the familiar spirit, and bring me [him] up, whom i shall name unto thee. 28:9 and the woman said unto him, behold, thou knowest what saul hath done, how he hath cut off those that have familiar spirits, and the wizards, out of the land: wherefore then layest thou a snare for my life, to cause me to die? 28:10 and saul sware to her by the lord, saying [as] the lord liveth, there s

gh] hand [join] in hand, he shall not be unpunished. 16:6 by mercy and truth iniquity is purged: and by the fear of the lord [men] depart from evil. 16:7 when a man s ways please the lord, he maketh even his enemies to be at peace with him. 16:8 better [is] a little with righteousness than great revenues without right. 16:9 a man s heart deviseth his way: but the lord directeth his steps. 16:10 a divine sentence [is] in the lips of the king: his mouth transgresseth not in judgment. 16:11 a just weight and balance [are] the lord s: all the weights of the bag [are] his work. 16:12 [it is] an abomination to kings to commit wickedness: for the throne is established by righteousness. 16:13 righteous lips [are] the delight of kings; and they love him that speaketh right. 16:14 the wrath of a kin

o hope that they would confirm the word. 13:7 have ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, the lord saith [it] albeit i have not spoken? 13:8 therefore thus saith the lord god; because ye have spoken vanity, and seen lies, therefore, behold, i [am] against you, saith the lord god. 13:9 and mine hand shall be upon the prophets that see vanity, and that divine lies: they shall not be in the assembly of my people, neither shall they be written in the writing of the house of israel, neither shall they enter into the land of israel; and ye shall know that i [am] the lord god. 13:10 because, even because they have seduced my people, saying, peace; and [there was] no peace; and one built up a wall, and, lo, others daubed it with untempered [morter] 13

ll i tear, and deliver my people out of your hand, and they shall be no more in your hand to be hunted; and ye shall know that i [am] the lord. 13:22 because with lies ye have made the heart of the righteous sad, whom i have not made sad; and strengthened the hands of the wicked, that he should not return from his wicked way, by promising him life: 13:23 therefore ye shall see no more vanity, nor divine divinations: for i will deliver my people out of your hand: and ye shall know that i [am] the lord. 14:1 then came certain of the elders of israel unto me, and sat before me. 14:2 and the word of the lord came unto me, saying, 14:3 son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should i be enquired of at all by t

THOUGHTS ON SETH

n accomplishment. from don webb of the tos "xeper is an egyptian verb meaning 'i have come into being' xeper is the experience of an individual psyche becoming aware of its own existence and deciding to expand and evolve that existence through its own actions. xeper has been experienced by anyone who has decided to seek after his or her own enlightenment "set, the egyptian god of darkness, is the divine origin of the word. set's name ultimately means the 'separator' or 'isolator' his chief enemies are the gods of stasis and mindlessness. the first of these is osiris, death himself. set's slaying of osiris has a twofold significance for the seeker of xeper. firstly this represents the slaying of old thought patterns, the dethroning of those internal gods that we have received from society

he left hand path is a quest to become an immortal, potent, and powerful essence. set's other enemy is the demon of mindless chaos, apep. set is said to slay this creature every night just before dawn. this symbolizes overcoming self doubt and delusion, of acting at the times of greatest despair, or not being lulled to sleep by the powerful self- hypnotizing engines of mankind. set achieves (on a divine level) this isolation from the universe so that he may say 'xeper 'i have come into being' each of these breaks the break from the dead past (by slaying osiris) and the break from the confused present (by slaying apep) is done for the sake of a self-determined future. one of set's cult titles, set- heh, means god of unending futurity" not all of don's musings may apply to us directly, but h

TRUE HISTORY OF WITCHCRAFT

abika.com 10 bondage freak with a `penchant for ritual' to borrow a line from the story of o. both were, in reality, spiritual libertines, ceremonial magicians who did not shy away from the awesome force of human sexuality and its potential for spiritual transformation as well as physical gratification. i will not say with finality at this point whether wicca is an outright invention of these two divine con-men. if so, more power to them, and to those who truly follow in their path. i do know that, around 1945, crowley chartered gardner, an initiate of the ordo templi orientis, giving him license to organize an oto encampment. shortly thereafter, the public face of wicca came into view, and that is what i know of the matter: i presently have in my possession gardner's certificate of licens

TURNER ROBERT ARBETEL OF MAGICK

tchcraft and sorcery, are works done merely by the devil, which with respect unto some covenant made with man, he acteth by men his instruments, to accomplish his evil ends: of these, the histories of all ages, people and countries, as also the holy scriptures, afford us sundry examples. but magus is a persian word primitively, whereby is expressed such a one as is altogether conversant in things divine; as plato affirmeth, the art of magick is the art of worshipping god: and the persians call their gods, hence apollonius saith, that magus is either [illegible greek]2 or [illegible greek]3, that is, that magus is a name sometime of him that is a god by nature& sometimes of him that is in the service of god: in which latter sense it is taken in matt, 2.1,2. when the wise men came to worship

hipping god: and the persians call their gods, hence apollonius saith, that magus is either [illegible greek]2 or [illegible greek]3, that is, that magus is a name sometime of him that is a god by nature& sometimes of him that is in the service of god: in which latter sense it is taken in matt, 2.1,2. when the wise men came to worship jesus, and this is the first and highest kind, which is called divine magick; and these the latins did entitle sapientes, or wise men: for the feare and worship of god, is the beginning of knowledge. these wise men the greeks call philosophers; and amongst the egyptians they were termed priests; the hebrews termed them cabalistos, prophets, scribes and pharisees; and amongst the babylonians they were differenced by the name of caldeans& by the persians they w

anitatis inimicos; sosthenes ascribeth the due majesty to the true god& acknowledgeth that his angels are 1. plin. lib. 30. nat. hist- r.t. 2. the handwritten greek of turner: 3. 2 ministers and messengers which attend the worship of the true god; he also hath delivered, that there are devils earthly and wandering, and enemies to mankind. so that the word magus of itself imports a contemplator of divine& heavenly sciences; but under the name magick, are all unlawful arts comprehended; as necromancy and witchcraft, and such arts which are effected by combination with the devil, and whereof he is a party. these witches and necromancers are also called malefici or venefici; sorcerers or poisoners; of which names witches are rightly called, who without the art of magick do indeed use the help

nstructed the egyptians in arithmetic and astronomy; who before abraham s coming unto them, knew none of these sciences. abraham sanctitate& sapientia omnium pr stantissimus, primum cald os, deinde phoenices, demum egyptios sacerdotes, astrologia& divina docuerit. abraham the holiest and wisest of men, did first teach the caldeans, then the phoenicians, lastly the egyptian priests, astrologie and divine knowledge. without doubt, hermes trismegistus, that divine magician and philosopher, who (as some say) lived long before noah, attained to much divine knowledge of the creator through the study of magick and astrologie; as his writings testifie. the third kind of magick containeth the whole philosophy of nature; which bringeth to light the innermost virtues, and extracteth them out of natur

th zoroaster, word for word: god the first, incorruptable, everlasting, unbegotten, without parts, most like himself, the guide of all good, expecting no reward, the best, the wisest, the father of right, having learned justice without teaching, perfect, wise by nature, the onely inventor thereof. so that a magician is no other but divinorum cultor& interpres, a studious observer and expounder of divine things; and the art itself is none other quam naturalis philosophi absoluta consummatio, then the absolute perfection of natural philosophy. nevertheless there is a mixture in all things, good with evil, of falsehood with truth, of corruption with purity. the good, the truth, the purity, in every kinde, may well be embraced: as in the ancient worshipping of god by sacrifice, there was no ma

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

, long established; for it seems to have been as general in homer s days as at present; but which certainly did not exist when the mystic symbols of the ancient worship were first adopted. as these symbols were intended to express abstract ideas by objects of sight, the contrivers of them naturally selected those objects whose characteristic properties seemed to have the greatest analogy with the divine attributes which they wished to represent. in an age, therefore, when no prejudices of artificial decency existed, what more just and natural image could they find, by which to express their idea of the beneficent power of the great creator, than that organ which endowed them with the power of procreation, and made them partakers, not only of the felicity of the deity, but of his great char

found that they had been worked before with great expense and ingenuity, by a people well versed in mechanics, of whom no memorials whatever were then extant. of these, probably, was orpheus, as well as thamyris, both of whose poems, plato says, could be read with pleasure in his time. 1 see sophocl. oedip. tyr, ver. 1436. 2 orph. hym. 5. 3 symph. i. 2. of priapus 21 matter, by the efforts of his divine strength. the incubation of the vital spirit is represented on the colonial medals of tyre, by a serpent wreathed around an egg;1 for the serpent, having the power of casting his skin, and apparently renewing his youth, became the symbol of life and vigour, and as such is always made an attendant on the mythological deities presiding over health.2 it is also observed, that animals of the se

etimes represented upon the greek medals,3 probably in its stead. i have myself seen the heart of an adder continue its vital motions for many minutes after it has been taken from the body, and even renew them, after it has been cold, upon being moistened with warm water, and touched with a stimulus. the creator, delivering the fructified seeds of things from the restraints of inert matter by his divine strength, is represented on innumerable greek medals by the urus, or wild bull, in the act of butting against the egg of chaos, and breaking it with his horns.4 it is true, that the egg is not represented with the bull on any of those which i have seen; but mr. d hancarville5 has brought examples from other countries, where the same system prevailed, which, as well as the general analogy of

infinity, said they, is that which has no bounds. this negation, being a positive assertion, must be founded on a positive idea. we have therefore a positive idea of infinity. the eclectic jews, and their followers, the ammonian and christian platonics, who endeavoured to make their own philosophy and religion conform to the ancient theology, held infinity of space to be only the immensity of the divine presence `o qepk auto topoj esti1 was their dogma, which is now inserted into the confessional of the greek church.2 this infinity was distinguished by them from common space, as time was from eternity. whatever is eternal or infinite, said they, must be absolutely indivisible; because division is in itself inconsistent with infinite continuity and duration: therefore space and time are dis

spirit is here described as expanding itself through the universe, and giving life and motion to the inhabitants of earth, water, and air, by a participation of its own essence, each particle of which returned to its native source, at the dissolution of the body which it animated. hence, not only men, but all animals, and even vegetables, were supposed to be impregnated with some particles of the divine nature infused into them, from which their various qualities and dispositions, as well as their powers of propagation, were supposed to be derived. these appeared to be so many emanations of the divine attributes, operating in different modes and degrees, according to the nature of the beings to which they belonged. hence the characteristic properties of animals and plants were not only reg

TYSON DONALD NEW MILLENNIUM MAGIC

lf to become greater in understanding than the mass of humanity, and so must grasp the concept of the unmanifest, for the entire art of magic depends on this single truth. the magus must understand the all, insofar as this is human- ly possible, in order to understand him or herself and the work of magic. the unrnanifest created the universe of forms from a single point within itself by an act of divine wiu. within this point the diversity of the physical world-the ten thousand things of chinese philosophy--grew by rational stages from desire to idea to form to materiality, in a way analogous to the growth of a living creature in the womb. the ancients tried to express this idea by presenting the universe as a giant egg floating in the endless womb of god. around the egg of creation is a s

point the need to understand distinctions, which is an aspect of the manifest, ceases. after death all individuals become god-not parts of god, for the all has no parts but is whole. any part of the unmanifest is all of the unmanifest. the all is indivisible. the veil is crossed by the totality of being at birth and at death. when a human is conceived physically in the womb, the finer elements of divine conception join, and the personal human essence comes into being. at death the human identity, or soul, disperses and the physical body returns to the earth, but the divine essence that was the foundation of the life escapes across the veil back into the bosom of the unmanifest. this passage across the veil is true of all created things, not only human beings-poems, beasts, rocks, even a su

s and the physical body returns to the earth, but the divine essence that was the foundation of the life escapes across the veil back into the bosom of the unmanifest. this passage across the veil is true of all created things, not only human beings-poems, beasts, rocks, even a summer sunrise. each comes into discrete being out of the unmanifest, and to the unmanifest each ultimately returns. the divine act of creation did not happen once at the beginning of the universe, nor does it occur only once at the beginning of a life. it is happening constantly everywhere. in a single second every human being is recreated an infinite number of times. this is why blake said "if the sun& moon should doubt /they'd immedi- ately go out."2 it is useful in this matter to meditate on the flame of a candl

every point on the surface of the torus can be the center point if it is occupied by the awareness of god. this statement is conditioned by human perceptions since, in absolute terms, the awareness of god is constant and simultaneous in all points of the universe. the universe exists within this point awareness. however, it is the illusion of the apparent lack of the simultaneous presence of the divine eye that allows the manifest universe to be perceived. a magus can make any point in the universe the center point by properly considering it as such. it is also worth noticing how similar this model is to the magnetic fields that surround planets and stars. the great hermetic doctrine applies here "what is below is like that which is above; and what is above is like that which is below: to

for this reason the magus is granted rule over all spirits, even those of the inner circles of creation who possess great powers, such as the archangels. none but god is set over a human being. none but god can overthrow a human being, but often humans are made to overthrow themselves through the deceit and guile of evil spirits. there are only two forces that can thwart the desire of the magus- divine will, and human ignorance. magically, the unmanifest is the source of all power. it is neither good nor evil, but raw potential. into the blood of the all the magus dips a hand when he or she meditates, and from this reservoir of limitless possibility, draws words and signs of command. the whole of the art of magic is in learning to reach across the veil and bring the fire of the unmanifest

TYSON DONALD SOUL FLIGHT

ls they used still exist. in one such rare description, an altaic shaman descended vertically down through seven subterranean levels called pudak, a word that means "obstacles" in this task, he was accompanied both by spirits of his ancestors and by familiars. at the seventh level, he reached the place where the nine subterranean rivers have their mouths and met the lord 3. eliade, 275. 4. deren, divine horsemen, 36. of the dead, erlik khan, to whom he uttered a prayer. if the prayer was accepted, he was permitted to return to the urface. sometimes a shaman who went down to rescue the soul of one who had died was not so fortunate. there is a tale in the chronicon norvegiae of a shaman who attempted to bring back the soul of a woman who had suffered a sudden death. in the middle of this wor

nuns receiving punishment derived sexual pleasure from it, and this is no doubt true, given how closely chastisements of the flesh used by the religious parallel the sexual play of submissives and masochists. however, sexual pleasure was not the primary goal, but rather freedom from the yoke of the body by inducing spontaneous astral projection, which resulted in visions that were interpreted as divine revelations. music the second general technique employed by shamans to transform their consciousness involves rhythm and sound. it is the least dangerous of the three, but perhaps the most effective since it can be replicated with exactitude and does not reduce to a serious degree the vital energies of the body. a shaman undergoing an extreme trial of the flesh chapter one: sharnanic soul f

ana's forbidden arts. until spirits manifest on the astral level, they have no existence to human 15. guazzo, compendium maleficarum, 34. 16. scot, bk. 111, chap. 16, p. 37. 17. leland, aradia, 4. 22 soul flight consciousness. there is also an echo here of the gnostic myth of sophia, goddess of wisdom, who incarnated as a mortal woman in order to aid human souls mired in ignorance to regain their divine birthright to dwell among the stars. witch's power of flight witchcraft is ancient in italy, and even in its pagan beginnings involved soul flight. the second-century roman writer lucius apuleius, in his novel the golden ass, described the flight of the witch pamphile, who smeared her body with a magic ointment and transformed herself into the form of an owl: and when midnight came, she led

near joan's home village of domrkmy. it was a giant beech, also called the ladies' tree, located on the property of seigneur pierre de bourlemont, and accepted as the gathering place of "fairy-ladies."58 joan was accused of having danced around the tree, and of having made garlands for it, along with the other girls of her village. joan admitted to having heard the rumor that she had received her divine mission to liberate orleans from the fairy-ladies of the ladies' tree, but she did not confirm or deny the rumor. she stated that she had never seen fairies (but did not state that she had never heard them. she admitted that her grandmother had seen the fairy-ladies, but said that her grandmother was held to be a good woman, not a 57. paine, joan of arc, vol. 1, p. 112. 58. murray, 238. 50

at the stake in 1431. the executioner, geoffroy therage, confided to others shortly after the execution that he was in great fear of being damned, for "he had burned a saint" in 1920, joan was canonized by the church and transformed into saint joan. the case of joan of arc is particularly interesting for the way it shows how the same behavior might be looked upon by the catholic church as either divine or devilish, depending on the circumstances of the moment. the theologians who examined her at poitiers came close to proclaiming joan a messenger of god. the burgundians and the english, good catholics all, conspired to have her burned as a witch by the inquisition. centuries later, she was elevated to sainthood. the voices in joan's head that helped the dauphin charles finally be anointed

TYSON DONALD THE MAGICAL WORKBOOK

occult philosophy [1533. donald tyson (editor. translated from the latin by j. f. in 1651. st. paul, mn: llewellyn, 1993. alexander, michael (translator. the earliest english poems [1966. harmondsworth, uk: penguin, 197el magic: the yoga of the west although they differ in methods, magic and yoga share a common goal-to transform the individual's consciousness and life through an inner union with divine forces. donald tyson, a practicing magician as well as a prolific writer, designed this magical curriculum based on the premise that we learn best by doing rather than simply by reading and theorizing. the impetus for engaging in magic is the desire for results-and this book gives the aspiring magician a clear path to that end. i'%e ma