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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

, gen. heidens) is erroneoi;s, but current ever since luther. full confirmation is afforded by mid. lat. agrestis= paganus, e.g. in the passage quoted "in ch. iv from vita s. agili; ami the' wilde heiden' in our heldenbuch is an evident pleonasm (see supplement. 1 2 intkoduction. the worn out empire of the eomans saw both its interior convulsed, and its frontier overstept. yet, by the same mighty doctrine which had just overthrown her ancient gods, subjugated eome was able to subdue her conquerors anew. by this means the flood-tide of invasion was gradually checked, the newly converted lands began to gather strength and to turn their arms against the heathen left in their rear. slowly, step by step, heathendom gave way to christendom. five hundred years after christ, but few nations of eur

on the ehine, especially the alamanni; and about the same time or a little earlier^ among the goths. the goths were the first teutonic people amongst whom christianity gained a firm footing; this occurred in the course of the fourth century, the west-goths leading the way and the east-goths following; and after them the vandals, gepida^ and eugii were converted. all these races held by the arian doctrine. the burgundians in gaul became catholic at the beginning of the fifth century, then arian under their visigoth rulers, and catholic again at the commencement of the sixth century, the suevi in spain were at first catholic, then arian (about 469, until in the sixth century they, with all the west-goths, went over likewise to the catholic church. not till the end of the fifth or the beginn

anity would sometimes lead captive the minds of the rich and great, by whose example the common people were carried away; sometimes it affected first the poor and lowly. when chlodowig (clovis) received baptism, and the salian franks followed his lead, individuals out of all the frankish tribes had already set the example. intercourse with burgundians and west-goths had inclined them to the arian doctrine, while the catholic found adherents in other parts of gaul. here the two came into collision. one sister of chlodowig, lantlnld, had become an arian christian before his conversion, the other, albofled, had remained a heatlien; the latter was now baptized with him, and the former was also won over to the catholic communion^ but even in the sixth and seventh centuries heathenism was not ye

d the national feeling. not only the rude bloody sacrifices, but the sensuous pleasure-loving side of heathenism was to them an abomination (see suppl. and what their words or their wonder-working gifts could not effect, was often to be executed against obdurate pagans by placing fire and sword in the hands of christian proselytes. the triumph of christianity was that of a mild, simple, spiritual doctrine over sensuous, cruel, barbarizing paganism. in exchange for peace of spirit and the promise of heaven, a man gave liis earthly joys and the memory of his ancestors. many followed the inner prompting of their spirit, others the example of the crowd, and not a few the pressure of irresistible force. although expiring heathenism is studiously thrown into the shade by the narrators, there bre

ant fragrant blossom we regard with wonder; christianity to the crop of nourishing grain that covers wide expanses. to the heathen too was germinating the true god, who to the christians had matured into fruit. at the time when christianity began to press forward, many of the heathen seem to have entertained the notion, which the missionaries did all in their power to resist, of combining the new doctrine with their ancient faith, and even of fusing them into one. of norsemen as well as of anglo-saxons we are told, that some believed at the same time in christ and in heathen gods, or at least continued to invoke the latter in particular cases in which they 1 old norse sagas and songs have remarkable passages in winch the gods' are coarsely derided. a good deal in lokasenna and harbard's so

ABRAMELIN1

is based on the following conception (a) that the good spirits and angelic powers of light are superior in power to the fallen spirits of darkness (b) that these latter as a punishment have been condemned to the service of the initiates of the magic of light (this idea is to be found also in the koran or, as it is frequently and perhaps more correctly written, qur-an (g) as a consequence of this doctrine, all ordinary material effects and phenomena are produced by the labour of the evil spirits under the command introduction ix usually of the good (d) that consequently whenever the evil demons can escape from the control of the good, there is no evil that they will not work by way of vengeance (e) that therefore sooner than obey man, they will try to make him their servant, by inducing hi

d he therefore pushed no further his research into the true and sacred magic. i also learned his extravagant experiments, and for ten years did i remain buried in so great an error, until that after the ten years i arrived in egypt at the house of an ancient sage who was called abramelim, who put me into the true path as i will declare it unto thee hereafter, and be gave me better instruction and doctrine than all the others; but this particular grace was granted me by the almighty father of all mercy, that is to say, almighty god, who little by little 7 the sacred magic 4 illuminated mine understanding and opened mine eyes to see and admire, to contemplate, and search out his divine wisdom, in such a manner that it became possible unto me to further and further understand and comprehend t

and these two signs are the key of the whole operation. unto the glory of the most holy name of god and of his holy angels! the sacred magic 32 end of the first book. of abramelin the mage 33 footnotes to book one 1 des exemples et des circonstances. 2 d acheminement. 3 i consider this a truer orthography of the word than the usual rendering of cabala. 4 r el 5 this is identical with the oriental doctrine that ignorance is itself evil and unhappiness. 6 yet the true qabalah is undoubtedly derived from the egyptian and eastern wisdom. 7 i.e. from the angels. 8 this name is spelt abramelin in some places and abramelim in others. i have consequently carefully in all cases put the orthography as it there occurs in the ms. 9 vormatie; that is to say, the district under the government of the tow

ABRAMELIN2

ical enchanters;74 for this would be the coin wherewith the hideous satan would buy you for his slave. but let your whole trust be in the arm, the power, and the force of god almighty; then shall you be in all safety, and the guard of your angel will defend you from all dangers. this is why you should have good courage, and have confidence that no adversity can happen unto you. observing then the doctrine that your angel will have given unto you, and persevering in placing all your trust in god, at length they will appear in the form commanded upon the terrace, upon the sand; when, according to the advice and doctrine received from your holy angel, and as i will clearly teach you in the following chapter, you shall propound your demand, and you shall receive from them their oath.75 the spi

al part; neschamah, or the soul, that is to say, the higher aspirations, and ruach, ie, the mind or spirit. but besides these, the qabalists also recognise certain higher principles, of which abraham the jew does not here speak, nor yet of the faculty of reincarnation of those principles. reincarnation is a subject much treated of by the oriental sacred writings, and was undoubtedly a fundamental doctrine of the ancient egyptian magic, from which, be it well remembered, the hebrew qabalah has been derived. the esoteric buddhists divide the personality into seven principles, instead of the three given above. 128 i.e, the four cardinal points, 129 the bandages. 130 in the original ms, despersonnes religieuses. this expression would include monks, nuns, and also people bigoted in religion. 13

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

o the process of thought. we have seen that thought cannot exist without continual change; all that we have to do is to prevent change occurring. all change is conditioned by time and space and other categories; any existing object must be susceptible of description by means of a system of co-ordinate axes. on the 'terrasse' of the cafe des deux magots it was once necessary to proclaim the entire doctrine of yoga in the fewest possible words 'with a shout, and with the voice of the archangel, and with the trump of god' st. paul's first epistle to the thessalonians, the fourth chapter and the sixteenth verse. i did so 'sit still. stop thinking. shut up. get out' the first two of these instructions comprise the whole of the technique of yoga. the last two are of a sublimity which it would be

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

why perpetuate it) art is for him the parasite and pimp of love. he cannot distinguish between the apollo belvedere and the crude bestialities of certain pompeian frescoes, or between rabelais and elenor glyn. what then is his ideal of human life? one cannot say. so crass a creature can have no true ideal. there have been ascetic philosophers; but the prohibitionist would be as offended by their doctrine as by ours, which, indeed, are not so dissimilar as appears. wage-slavery and boredom seem to complete his outlook on the world. there are species which survive because of the feeling of disgust inspired by them: one is reluctant to set the heel firmly upon them, however thick may be one's boots. but when they are recognized as utterly noxious to humanity--the more so that they ape its fo

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

for two reasons: one, that the emergence of new world orders generally seems to instigate holocausts and, two, that he is said to have influenced the mind of adolf hitler. while it is almost certain that crowley and hitler never met, it is known that hitler belonged to several occult lodges in the early days after the first war; the symbol of one of these, the thule gesellschaft which preached a doctrine of aryan racial superiority, was the infamous swastika which hitler was later to adopt as the symbol of the forms, however, is evident in many of his writings, notably the essays written in the late 'thirties. crowley seemed to regard the nazi phenomenon as a creature of christianity, in it's anti-semitism and sever moral restrictions concerning its adherents, which lead to various types

ALEISTER CROWLEY BOOK OF LIES

ible modes of conceiving the universe; horus unites these. follows a version of the "lord's prayer, suitable to horus. compare this with the version in chapter 44. there are ten sections in this prayer, and, as the prayer is attributed to horus, they are called four, as above explained; but it is only the name of horus which is fourfold; he himself is one. this may be compared with the qabalistic doctrine of the ten sephiroth as an expression of tetrabook of lies get any book for free on: www.abika.com 14 grammaton (1 plus 2 plus 3 plus 4= 10. it is now seen that this hawk is not solar, but mercurial; hence the words, the cry of the hawk, the essential part of mercury being his voice; and the number of the chapter, b, which is beth the letter of mercury, the magus of the tarot, who has fou

sed refers to water, from which venus sprang, and which is the symbol of the mother in the tetragrammaton. see chapter 0 "god the father and mother is concealed in generation. but chesed, in the lower sense, is conjoined to microprosopus. it is the true link between the greater book of lies get any book for free on: www.abika.com 20 and lesser countenances, whereas daath is the false. compare the doctrine of the higher and lower manas in theosophy. the rest of the chapter therefor points out the duality, and therefore the imperfection, of all the lower sephiroth in their essence [21] 6 kappa-epsilon-phi-alpha-lambda-eta digamma caviar the word was uttered: the one exploded into one thousand million worlds. each world contained a thousand million spheres. each sphere contained a thousand mi

of their seeming to be terrible devouring creatures. they are masters of the temple, for their number is 6 (1 plus 2 plus 3, the mystic number of binah; but they are called "none, because they have attained. if it were not so, they would be called "six" in its bad sense of mere intellect. they are called seven, although they are eight, because lao-tzu counts as nought, owing to the nature of his doctrine. the reference to their "living not" is to be found in liber 418. the word "perdurabo" means "i will endure unto the end. the allusion is explained in the note. siddartha, or gotama, was the name of the last budda. krishna was the principal incarnation of the indian vishnu, the preserver, the principal expounder of vedantism. tahuti, or thoth, the egyptian god of wisdom. mosheh, moses, th

ative side of truth; the positive side is beyond even silence. nevertheless, one true god crieth hriliu! and the laughter of the death-rattle is akin. book of lies get any book for free on: www.abika.com 56 [58] commentary( kappa-delta) the hawk is the symbol of sight; the blindworm, of blindness. those who are under the dominion of reason are called blind. in the last paragraph is reasserted the doctrine of chapters 1, 8, 16 and 18. for the meaning of the word hriliu consult liber 418. book of lies get any book for free on: www.abika.com 57 [59] 25 kappa-epsilon-phi-alpha-lambda-eta kappa-epsilon the star ruby facing east, in the centre, draw deep deep deep thy breath, closing thy mouth with thy right forefinger prest against thy lower lip. then dashing down the hand with a great sweep ba

entagrams, and the fellow- craftsmen in triangles. this may refer to the number of manual signs in each of these degrees. the moral of the chapter is apparently that the mother-letter aleph is an inadequate solution of the great problem. aleph is identified with the yoni, for all the symbols connected with it in this place are feminine, but aleph is also a number of samadhi and mysticism, and the doctrine is therefore that magick, in that highest sense explained in the book of the law, is the truer key. notes (23) l=30, o=70, v=6, e=5=111 (24) a=1, m=40, o=70=111 (25) the trowel is shaped like a diamond or yoni. l=30, a=1, p=80=111 (26) n=50, i=10, n=50, a=1=111. book of lies get any book for free on: www.abika.com 115 [119] 55 kappa-epsilon-phi-alpha-lambda-eta nu-epsilon the drooping sun

ALEISTER CROWLEY LIBER 777

teaching the differential calculus to a bushman; and i answer the former only when i have succeeded with the latter. but to withhold the alphabet of mysticism from the learner is the device of a selfish charlatan. that which can be taught shall be taught, and that which cannot be taught may at last be learnt* this is probably true, though in agreement with the statement of the traducer of levi s doctrine and the vilifier of his noble personality. iii 3. as a weary but victorious warrior delights to recall his battles fortisan h c olim meminisse juvabit* we would linger for a moment upon the difficulties of our task. the question of sacred alphabets has been abandoned as hopeless. as one who should probe the nature of woman, the deeper he goes the rottener it gets; so that at last it is se

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

recognise it, incident for incident, in the story of christ. this legend is but the dramatization of spring. the magician who wishes to invoke bacchus by this method must therefore arrange a ceremony in which he takes the part of bacchus, undergoes all his trials, and emerges triumphant from beyond death. he must, however, be warned against mistaking the symbolism. in this case, for example, the doctrine of individual immortality has been dragged in, to the destruction of truth. it is not that utterly worthless part of man, his individual consciousness as john smith, which defies death- that consciousness which dies and is reborn in every thought. that which persists (if anything persist) is his real john smithiness, a quality of which he was probably never conscious in his life<
r samekh, point ii, section j> the same idea is expressed by the rosicrucian formula of the trinity "ex deo nascimur. in jesu morimur per spiritum sanctum reviviscimus" this is also identical with the word lux, l.v.x, which is formed by the arms of a cross. it is this formula which is implied in those ancient and modern monuments in which the phallus is worshipped as the saviour of the world. the doctrine of resurrection as vulgarly understood is false and absurd. it is not even "scriptural. st. paul does not identify the glorified body which rises with the mortal body which dies. on the contrary, he repeatedly insists on the distinction. the same is true of a magical ceremony. the magician who is destroyed by absorption in the godhead is really destroyed. the 28 miserable mortal automaton

damental falsehood. he consequently determined to modify the word in such a manner as to fit it to represent the arcana unveiled by the aeon of which he had attained to be the logos. the essential task was to emphasize the fact that nature is not catastrophic, but proceeds by means of undulations. it might be suggested that manvantara and pralaya are in reality complementary curves; but the hindu doctrine insists strongly on denying continuity to the successive phases. it was nevertheless important to avoid disturbing the trinitarian arrangement of the word, as would be done by the addition of other letters. it was equally desirable to make it clear that the letter m represents an operation which does not actually occur in nature except as the withdrawal of phenomena into the absolute; whi

ring virgin that receives in her womb the quickening of that same spirit of god. any idea that is thus in itself positive and negative, active and passive, male and female, is fit to exist above the abyss; any idea not so equilibrated is below the abyss, contains in itself an unmitigated duality or falsehood, and is to that extent qliphotic<qabalah for the use of this word, and study the doctrine concerning the kings of edom> and dangerous. even an idea like "truth" is unsafe unless it is realized that all truth is in one sense falsehood. for all truth is relative; and if it be supposed absolute, will mislead<spiritual experience goes yet deeper, and destroys the canon of the law of contradiction. there is an immense amo

can exert certain powers which his natural body cannot do. it can, for example, pass through "matter, and it can move freely in every direction through space. but this is because "matter, in the sense in which we commonly use the word, is on another plane<magical doctrine is universally accepted by sceptics- only they wish to make magick itself an exception. now this fine body perceives a universe which we do not ordinarily perceive. it does not necessarily perceive the universe which we do normally perceive, so although in this body i can pass through the roof, it does not follow that i shall be able to tell what the weather is like. i might do so, or i m

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ly) baffled; when it is our own ignorance of what we ought to will, or lack of skill in adapting our means to the right end, then we set up a conflict in our own nature: our act is suicidal. such interior struggle is at the base of nearly all neuroses, as freud recently "discovered- as if this had not been taught, and taught without his massed errors, by the great teachers of the past! the taoist doctrine, in particular, is most precise and most emphatic on this point; indeed, it may seem to some of us to overshoot the mark; for nothing is permissible in that scheme but frictionless adjustment and adaptation to circumstance "benevolence and righteousness" are actually deprecated! that any such ideas should ever have existed (says lao-tse) is merely evidence of the universal disorder. taois

ch ideas should ever have existed (says lao-tse) is merely evidence of the universal disorder. taoist sectaries appear to assume that perfection consists in the absence of any disturbance of the stream of nescience; and this is very much like magic without tears get any book for free on: www.abika.com 53 the buddhist idea of nibbana. we who accept the law of thelema, even should we concur in this doctrine theoretically, cannot admit that in practice the plan would work out; our aim is that our nothing, ideally perfect as it is in itself, should enjoy itself through realizing itself in the fulfillment of all possibilities. all such phenomena or "point-events" are equally "illusion; nothing is always nothing; but the projection of nothing on this screen of the phenomenal does not only explai

i, 1. 39 for ever and ever, amen" often a "redeemer" a "dying god" is needed to secure victory to omnipotence; and this is usually what little vulgar boys might call a "touching story" j. the monist (or advaitist) school, is at once subtler and more refined; it seems to approach the ultimate reality (as opposed to the superficial examination of the dualists) more closely. it seems to me that this doctrine is based upon a sorites of doubtful validity. to tell you the hideously shameful truth, i hate this doctrine so rabidly that i can hardly trust myself to present it fairly! magic without tears get any book for free on: www.abika.com 69 but i will try. meanwhile, you can study it in the upanishads, in the bhagavad-gita, in ernst haeckel's the riddle of the universe, and dozens of other cla

appeared at this grave conjuncture of fate. this document consists of a series of visions, in which we hear the various intelligences whose nature it would be hard to define, but who are at the very least endowed with knowledge and power far beyond anything that we are accustomed to regard as proper to the human race. we must quote a passage from one of the most important of these documents. the doctrine is conveyed, as is customary among initiates, in the form of a parable. those who have attained even a mediocre degree of enlightenment are aware that the crude belief of the faithful, and the crude infidelity of the scoffer, with regard to matters of fact, are merely childish. every incident in nature, true or false, possesses a spiritual significance. it is this significance, and only t

f the parable. it may be suspected, for reasons which should be apparent after further investigation of the doctrines of the three schools, that this parable was invented by an intelligence of the black school, who was aware of his iniquity, and thought to transform it into righteousness by the alchemy of making a boast of it. the intelligent reader will note the insidious attempt to identify the doctrine of the black school with the kind of black magic sic that is commonly called diabolism. in other words, this parable is itself an example of an exceedingly subtle black magical operation, and the contemplation of such devices carried far enough beings us to an understanding of the astoundingly ophidian processes of magicians. let not the profane reader dismiss such subtleties from his min

ALEISTER CROWLEY MEDITATION

he influence of the genius. there is no known analogy in nature. one cannot even think of a "super-dog" transforming the 7 world of dogs, whereas in the history of mankind this happens with regularity and frequency. now here are three "super-men" all at loggerheads. what is there in common between christ, buddha, and mohammed? is there any one point upon which all three are in accord? no point of doctrine, no point of ethics, no theory of a "hereafter" do they share, and yet in the history of their lives we find one identity amid many diversities. buddha was born a prince, and died a beggar. mohammed was born a beggar, and died a prince. christ remained obscure until many years after his death. elaborate lives of each have been written by devotees, and there is one thing common to all thre

s is excessively misleading, for as we saw in the last section, dhyana is a preliminary of samadhi, and of course jhana is merely the wretched plebeian pali corruption of it<buddhist cannon is infinitely repulsive to all nice minds; and the attempt to use the terms of an ego-centric philosophy to explain the details of a psychology whose principal doctrine is the denial of the ego, was the work of a mischievous idiot. let us unhesitatingly reject these abominations, these nastinesses of the beggars dressed in rags that they have snatched from corpses, and follow the etymological signification of the word as given above> there are many kinds of samadhi<
gunas in the bhagavadgita> but hindu philosophy is so occupied with the main idea that only the absolute is worth anything, that it tends to consider these gunas (even sattvas) as evil. this is a correct view, but only from above; and we prefer, if we are truly wise, to avoid this everlasting wail which characterizes the thought of the indian peninsula "everything is sorrow" etc. accepting their doctrine of the two phases of the absolute, we must, if we are to be consistent, class the two phases together, either as good or as bad; if one is good and the other bad we are back again in that duality, to avoid which we invented the absolute. the christian idea that sin was worth while because salvation was so much more worth while, that redemption is so splendid that innocence was well lost

and it is impossible perfectly to understand all things unless all things be first known. understanding is the structuralization of knowledge. all impressions are disconnected, as the babe of the abyss is so terribly aware; and the master of the temple must sit for 106 seasons in the city of the pyramids because this coordination is a tremendous task. there is nothing particularly occult in this doctrine concerning knowledge and understanding. a looking-glass receives all impressions but coordinates none. the savage has none but the most simple associations of ideas. even the ordinary civilized man goes very little further. all advance in thought is made by collecting the greatest possible number of facts, classifying them, and grouping them. the philologist, though perhaps he only speaks

ALEISTER CROWLEY TAO TEH KING

that this has nothing to do with any of the platonic conceptions of the nature of things. the least abject asset in the intellectual bankruptcy of european thought is the hebrew qabalah. properly understood it is a system of symbolism infinitely elastic, assuming no axioms, postulating no principles, asserting no theorems, and therefore adaptable, if managed adroitly, to describe any conceivable doctrine. it has been my continual study since 1898, and i have found it of infinite value in the study of the tao teh king. by its aid i was able to attribute the ideas of lao tze to an order with which i was exceedingly familiar, and whose practical worth i had repeatedly proved by using 9 it as the basis of the analysis and classification of all aryan and semitic religions and philosophies. des

ture is becoming. matter and motion cannot exist separately. the reader should regard every verse of this book as a text worth of the most intense and prolonged meditation. he will not understand the book thoroughly until he has wrought his mind into its proper shape in the great forge of samadhi) 2. unmanifested, it is the secret father of# heaven# and earth; manifested, it is their mother((this doctrine is the initiated teaching to hint at which priests invented legends of parthenogenesis- weh note: this footnote includes the diagram of the trigrams on the tree of life, but the diagram has been moved to the next page for reasons of space) 3. to understand this mystery, one must be fulfilling one's will((in a moral state, therefore, without desire, frictionless) and if one is not thus fre

ty (an illusion) and disorder necessarily result from the departure from homogeneity) oh tao, how vast art thou, the abyss of abysses, thou holy and secret father of all fatherhoods of things! 2. let us make our sharpness blunt((for sharpness implies a concentration) let us loosen our complexes((for these are the ganglia of thought, which must be destroyed) let us((on the same principles. cf. the doctrine in ccxx as to the 'space-marks. the stars are blemishes, so to speak, on the continuity of nuit) tone down our brightness to the general obscurity. oh tao, how still art thou, how pure, continuous one beyond heaven! 3. this tao hath no father; it is beyond all other conceptions, higher than the highest. 5 chapter v the formula of the vacuum. 1. heaven and earth proceed without motive, but

pare an edition of the yi) exhausteth; guard thyself, therefore, maintaining the perfect freedom of thy nature. 6 chapter vi the perfecting of form. 1. the teh is the immortal enemy of the tao, its feminine aspect. heaven and earth issued from her gate; this gate is the root of their world- sycamore. its operation is of pure joy and love, and faileth never((cf. in the book of wisdom or folly, the doctrine of 'the play of nuit) 7 chapter vii the concealment of the light. 1. heaven and earth are mighty in continuance, because their work is delivered from the lust of result. 2. thus also the sage, seeking not any goal, attaineth all things; he doth not interfere in the affairs of his body, and so that body acteth without friction. it is because he meddleth not with personal aims that these co

ord of sin) 8 chapter viii the nature of peace. 1. admire thou the high way of water! is not water the soul of the life of things, whereby they change? yet it seeketh its level, and abideth content in obscurity. so also it resembleth the tao, in this way thereof((hydrogen and chlorine (for example) will not unite when perfectly dry. dryness is immobility or death (cf. book of wisdom or folly, the doctrine concerning change) 2. the virtue of a house is to be well-placed; of the mind, to be at ease in silence as of space; of societies, to be well-disposed; of governments, to maintain quietude; of work, to be skillfully performed; and of all motion, to be made at the right time((in all these illustrations, laotze deprecates restlessness or friction) 3. also it is the virtue of a man to abide

ALEISTER CROWLEY THE LOST CONTINENT

ight, instead of being opened at sunset, as was the custom. this, however, was never attempted, the great mass of the people being devoted to the moon. others wished full sunlight, the aim of atlas being (they thought) to reach the sun. but this theory contradicted the prime axiom of attaining things through their opposites, and was only held by the lower classes, who were not initiated into this doctrine. the 'houses' of atlas were carved from the living rock by the action of zro in its seventh precipitation. enormously solid, the walls were lofty and smoother than glass, though the pavements were rough and broken almost everywhere for a reason which i am not permitted to disclose. the passages were invariably narrow, so that two persons could never pass each other. when two met, it was t

died with its creation. it may therefore be possible that these words are those of poetic exaggeration, or that there is a concealed meaning in them, or that they are intended to mask and mislead, or that the poet was not himself fully instructed. indeed it is certain that only the high house had the secrets of atlas, and that the magicians of the house held the undeniable if sometimes dangerous doctrine that the truth and falsehood of any statement alternated as do day and night according to the status of the hearer of the statement. however, so strong is the tradition concerning the 'angel of venus' that it must at least be considered carefully. the theory appears to have been that if the magicians of venus invited the atlanteans, means would assuredly follow, just as if a king summons

ng this was in the main a particular case of the general proposition that whatever was natural should be transcended. as will be seen in the final chapter, the very stigma of success in their great work was the transcending of the sexual process. the bond of marriage was not, however, entirely of this negative character. it had its positive side, and here closely resembled the so-called christian doctrine of christ and the church. husband and wife were to be father and daughter, mother and son, brother and sister, teacher and pupil, and above all, friends. and this relation was to subsist on all planes. the hieroglyph of love was a cross; that of marriage, parallel straight lines, and as the cross was to be transcended in the circle, so were these lines to converge not on earth, but in ven

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

must examine the meaning of the word 'difference. difference is the denial of identity in the first place, but the word is not properly applied to discriminate between objects which have no similarity. one does not ask "what is the difference between a yard and a minute" in practical life. we do ask the difference between two things of the same kind. the book of the law is trying to emphasize the doctrine that each number is unique and absolute. its relations with other numbers are therefore in the nature of illusion. they are the forms of presentation under which we perceive their semblances; and it is to the last degree important to realize that these semblances only indicate the nature of the realities behind them in the same way in which the degrees on a thermoetric scale indicate heat

f the virgin and the bull (see "liber 418) protected on either side by the letter of air, and followed by the letter of fire twice over. al i,8 "the khabs is in the khu, not the khu in the khabs" the old comment 8. here beings the text. khabs is the secret light or l.v.x; the khu is the magical entity of a man. i find later (sun in virgo, an vii) that khabs means star. in which chase cf. v.5. the doctrine here taught is that that light is innermost, essential man. intra (not extra) nobis regnum dei. the new comment we are not to regard ourselves as base beings, without whose sphere is light or "god. our minds and bodies are veils of the light within. the uninitiate is a "dark star, and the great work for him is to make his veils transparent by 'purifying' them. this 'purification' is reall

by 'purifying' them. this 'purification' is really 'simplification; it is not that the veil is dirty, but that the complexity of its folds makes it opaque. the great work therefore consists principally in the solution of complexes. everything in itself is perfect, but when things are muddled, they become 'evil (this will be understood better in the light of "the hermit of esopus island, q.v) the doctrine is evidently of supreme importance, from its position as the first 'revelation' of aiwass. this 'star' or 'inmost light' is the original, individual, eternal essence. the khu is the magical garment which it weaves for itself, a 'form' for its being beyond form, by use of which it can gain experience through self-consciousness, as explained in the note to verses 2 and 3. this khu is the fi

usness. then "take your fill of love; that is, do your true will, whose mode of fulfilment is love, as explained later in this chapter. al i,12 "come forth, o children, under the stars& take your fill of love" the old comment 12. the key of the worship of nu. the uniting of consciousness with infinite space by the exercise of love, pastoral or pagan love. but vide infra. the new comment the whole doctrine of 'love' is discussed in the book "aleph (wisdom or folly" and should be studied therein. but note further how this verse agrees with the comment above, how every star is to come forth from its veils, that it may revel with the whole world of stars. this is again also a call to unite or 'love, thus formulating the equation 1(-1= 0<
that men should cover him with lies? is love so sacred that others must not intrude? nay 'under the stars, at night, what 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

ALEISTER CROWLEY THE QABALAH

but i will give one example. if i wish to visit the sphere of geburah, i use the colours and forces appropriate: i go there: if the objects which then appear to my spiritual vision are harmonious therewith, it is a test of their truth. so also, to construct a talisman, or to invoke a spirit. the methods of discovering dogma from sacred words are also numerous and important: i may mention (a) the doctrine of sympathies: drawn from the total numeration of a word, when identical with, or a multiple or submultiple of, or a metathesis of, that of another word (b) the method of finding the least number of a word, by adding (and re-adding) the digits of its total number, and taking the corresponding key of the taro as a key to the meaning of the word (c) the method of analogies drawn from the sh

d from the translation of the zohar by s. liddell macgregor mathers, and his introduction thereto, though for those who have latin and some acquaintence with hebrew it is better to study the kabbala denudata of knorr von rosenroth, in despite of the heavy price; for the translator has distorted the text and its comment to suit his belief in a supreme personal god, and in that degraded form of the doctrine of feminism which is so popular with the emasculate. the sephiroth are grouped in various ways. there is a superior triad or trinity; a hexad; and malkuth: the crown, the father, and the mother; the son or king; and the bride. also, a division into seven palaces, seven planes, three pillars or columns: and the like. the flashing sword follows the course of the numbers and the serpent nech

bet (see tarot cards, and meditate [la. folly s doom is ruin tyb. the juggler with the secret of the universe. lmg. the holy guardian angel is attained by self-sacrifice and equilibrium. tld. the gate of the equilibrium of the universe (note d, the highest reciprocal path) hh. the mother is the daughter; and the daughter is the mother. ww. the son is (but) the son (these two letters show the true doctrine of initiation as given in liber 418; opposed to protestant exotericism. yz. the answer of the oracles is always death. tyj. the chariot of the secret of the universe. tyf. she who rules the secret force of the universe. dwy. the secret of the gate of initiation [k. in the whirlings is war. dml. by equilibrium and self-sacrifice, the gate \ym. the secret is hidden between the waters that a

ALEISTER CROWLEY THE SWORD OF SONG

by suddenness of fate) may the truth be flashed out by one blow, and guido see one instant and be saved. else i avert my face nor follow him into that sad obscure sequestered state where god unmakes but to remake the soul he else made first in vain: which must not be* probably a record for a bishop. a.c. this may be purgatory, but it sounds not unlike reincarnation. it is at least a denial of the doctrine of eternal punishment. as for myself, i took the first step years ago, quite in ignorance of what the last would lead to. god is indeed cut away a cancer from the breast of truth. of those philosophers, who from unassailable premisses draw by righteous deduction a conclusion against god, and then for his sake overturn their whole structure by an act of will, like a child breaking an ingen

taking of life can only mean the reduction of living protoplasm to dead matter: or, in a truer and more psychological sense, the destruction of personality. now, in the chemical changes involved in buddha s speaking this command, living protoplasm was changed into dead matter. or, on the other horn, the fact (insisted upon most strongly by the buddha himself, the central and cardinal point of his doctrine, the shrine of that metaphysic which isolates it absolutely from all other religious metaphysic, which allies it with agnostic metaphysis) that the buddha who had spoken this command was not the same as the buddha before he had spoken it, lies the proof that the buddha, by speaking this command, violated it. more, not only did he slay himself; he breathed in millions of living organisms a

ite space is a contradiction in terms. the idea of an absolute and infinite2 god is relegated to the limbo of all similar idle and pernicious perversions of truth. infinity remains, but only as a mathematical conception as impossible in nature as the square root of -1. against all this mathematical, or semi-mathematical, reasoning, it may doubtless be objected that our 1 compare and contrast this doctrine with that of herbert spencer( first principles, pt. i, and see my science and buddhism for a full discussion of the difference involved. a. c. 2 if by infinitely great we only mean indefinitely great, as a mathematician would perhaps tell us, we of course begin at the very point i am aiming at, viz, ecrasez l infini. a.c. tycarb 78 whole system of numbers, and of manipulating them, is mer

e neither have a conception, nor are competent to form any, back to the indefinable latency from which they arose. thus the most obvious attribute of the cosmos is its impermenance. it assumes the aspect not so much of a permanent entity as of a changeful process, in which naught endures save the flow of energy and the rational order which pervades it. this is an admirable summary of the buddhist doctrine (b) see above on the first noble truth (c) this is the grand position which buddha carried against the hindu philosophers. in our own country it is the argument of hume, following berkeley to a place where berkeley certainly never meant to go a curious parallel fulfilment of christ s curse against peter (john xxi. the bishop demolishes the idea of a substratum of matter, and science and b

te 1. from such possibility of misinterpretation in our own bodies. compare the longevity of a bone with that of a corpuscle. but it is this substratum universe, which must not be confounded with the substratum, the arguments for whose existence berkeley so utterly shattered,1 which may conserve memory for a period greatly exceeding that of one of its particular avatars. hence the jataka. but the doctrine is not very essential; its chief value is to show what serious difficulties confront us, and to supply a reason to struggle to some better state. for if nothing 1 without an elaborate analysis of the ideas involved in the ding an sich of kant, and of h. spencer s definition of all things as modes of the unknowable, i may point out in passing that all these hypotheses are as sterile as the

ALEISTER CROWLEY EQ I 1

'tis a clumsy monster. essentially, it seems to involve a great deal beyond our original statement. we compass heaven and earth to make one syllogism; and when we have made it, it is tenfold more the child of mystery than ourselves. we cannot here discuss the whole problem of the validity (the surface- question of the logical validity) of the syllogism; though one may throw out the hint that the doctrine of distributed middle seems to assume a knowledge of a calculus of infinites which is certainly beyond my own poor attainments, and hardly impregnable to the simple reflection that all mathematics is conventional, and not essential; relative, and not absolute. we go deeper and deeper, then, it seems, from the one into the many. our primary proposition depends no longer upon itself, but up

of my conscious devotion to the attainment of adeptship- but surely the capacity was there, inborn. mere despair and desire can do little; anyway, the first impulse of 132 fear was the passing spasm of an hour; the magnetism of the path itself was the true lure. it is as foolish to ask me "why do you adep" as to ask god "why do you pardon "c'est son m tier" i am not so foolish as to think that my doctrine can ever gain the ear of the world. i expect that ten centuries hence the "nominal crowleians" will be as pestilent and numerous a body as the "nominal christians" are to-day; for (at present) i have been able to devise no mechanism for excluding them. rather, perhaps, should i seek to find them a niche in the shrine, just as hinduism provides alike for those capable of the upanishads and

ALEISTER CROWLEY EQ I 5

ut i will give one example. if i wish to visit the sphere of geburah, i use the colours and forces appropriate: i go there: if the objects which then appear to my spiritual vision are harmonious therewith, it is one test of their truth. so also, to construct a talisman, or to invoke a spirit. the methods of discovering dogma from sacred words are also numerous and important: i may mention("a" the doctrine of sympathies: drawn from the total numeration of a word, when identical with, or a multiple of submultiple of, or a metathesis of, that of another word("b" the method of finding the least number of a word, by adding (and re- adding) the digits of its total number, and taking the corresponding key of the taro as a key to the meaning of the word("c) the method of analogies drawn from the s

d from the translation of the zohar by s. liddell macgregor mathers, and his introduction thereto, though for those who have latin and some acquaintance with hebrew it is better to study the kabbala denudata of knoor von rosenroth, in despite of the heavy price; for the translator has distorted the text and its comment to suit his belief in a supreme personal god, and in that degraded form of the doctrine of feminism which is so popular with the emasculate. the sephiroth are grouped in various ways. there is a superior triad or trinity; a hexad; and malkuth: the crown, the father, and the mother; the son or king; and the bride. also, a division into seven palaces, seven planes, three pillars or columns, and the like. 88 the flashing sword follows the course of the numbers; and the serpent

" tarot cards "and meditate) alp. folly's doom is ruin. bith. the juggler with the secret of the universe. gml. the holy guardian angel is attained by self-sacrifice and equilibrium. 94 dlth. the gate of the equilibrium of the universe (note d, the highest reciprocal path) hh. the mother is the daughter; and the daughter is the mother. vv. the son is (but) the son (these two letters show the true doctrine of initiation as given in liber 418; opposed to protestant exotericism) zin. the answer of the oracles is always death. chith. the chariot of the secret of the universe. tith. she who rules the secret force of the universe. ivd. the secret of the gate of initiation. kp. in the whirlings is war. lmd. by equilibrium and self-sacrifice, the gate! mim. the secret is hidden between the waters

n is new, and deserves comment. mr waite still talks as if his mouth were full of hot potatoes. the length and obscurity of his archaisms renders him almost unintelligible to me, an affectation which i find intolerable. such fools as it may impress are not worth having as followers, unless on is a swindler. in fact (let me whisper in mr waite's ear) no follower is worth having. mr waite's central doctrine appears identical with that to which i personally assent; but i think he ruins its simplicity by his insistence on sectarian symbols and on the literalism which he would be the first to condemn in a methodist. as to the rituals of ceremonial magic which he condemns, he is right. but the mass itself is a magical ceremony, 135 and he does not condemn the mass. the ceremonies which might be

f west country life. jaspar ramridge is a schoolmaster, and can see nothing but discipline. cuthbert orton is a schoolboy, and can see nothing but revolt against that discipline. 150 neither grows up. so when they start to create, the boy produces a creature of naked emotion and no more; the man a creature of naked intellect and no more. the first is an animal, the second a devil. this is our own doctrine; but never have i seen it better expressed. it is not the province of man to create, but to beget. the father of the girl who is in turn obsessed by orton and ramridge is a perfect ass; but he made a very good job once in his life. let this admirable book be a warning to all those who seek magical power, or to teach pupils. if you obtain magical powers, as is easy, you can only use it to

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erewith; or if they have thorns, for they shall be crowned withal; or if they have whips, for with whips they shall be scourged: or if they bear wine, for their wine shall be turned to bitterness; or if they have a spear, for with a spear shall they be pierced unto the heart. and the nails are desires, of which 51 there are three; the desire of light, the desire of life, the desire of love. 6 the doctrine implied is that one must not be the child, but the mother (and the thorns are thoughts, and the whips are regrets, and the wine is ease, or perhaps unsteadiness, especially in ecstasy, and the spear is attachment) and now there dawns the scene of the crucifixion; but the crucified one is an enormous bat, and for the two thieves are two little children. it is night, and the night is full o

ual 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. the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equi

ALEISTER CROWLEY EQUINOX EQ I 2 2

erfect obtaining another sense or entering into another dimension.32 the blind man, if a universal testimony that he believed in the impossibility of the resurrection. supposing such an occurrence was proved, what would follow? must we deny evidence, or renounce reason? it would be absurd to say so. we should simply infer that we were wrong in supposing resurrection to be impossible- e. l vi "the doctrine of transcendent magic" pp. 121, 158, also p. 192 "also see" capt. j. f. c. fuller "the star in the west" pp. 273- 284. 30 as opposed to "free thinker" 31 not "there is not a god "for us" because we have no experience of a god" which, so long as they had no such experience, would be correct. 32 whatever is intelligible and can be distinctly conceived implies no contradiction, and can never

ALEISTER CROWLEY EQUINOX EQ I 2

ey have been perplexed rather than illumined by the light which we flashed upon them; and even if it showed a road, gave no sufficient reason why it should be followed. of such we humbly crave the pardon; and in answer to a seemingly widespread desire to know if we mean anything, and if so, what? we request those who would know the truth of scientific illuminism to look into the open mouth of its doctrine, to follow its simple teachings step by step and not to turn their backs on it and, walking in the opposite direction, declare so simple a problem to be an everlasting mystery. we are therefore not concerned with those who have not examined our doctrine of sceptical theurgy, or scientific illuminism, or that which lies beyond. let them examine without prejudice. some, too, have raised wea

, so certain, that logic is condemned unflinchingly as puerile. the best escape for the logician is to argue that the three assertions are closely consecutive, so closely that mind thinks them one; just as the two points of a pair of compasses pressed upon certain parts of the body are felt as one point only. while the mystic will mutter some esoteric darkness about the true interpretation of the doctrine of the trinity. i think one should add that these results of my introspection are almost certainly due to my own training in philosophy and magic, and that nothing but the intensification of the introspective faculty is due to the hashish. probably, too, this effect (alpha) would be suppressed or unnoticed in a subject who had never developed his introspection at all. yet i am inclined to

probably experienced something of this type when he penned his insane creed. so the hindus with their attempts to affirm parabrahma by denying him all qualities, their dogmas of the "pairs of opposites" their assertion of sat-chit-ananda as transcending these pairs; so too perhaps with herbert spencer it was direct samadhic perception of this san n a type that led him to formulate his irrational doctrine of transcendental realism, just as (certainly) berkeley's doctrine arose from samadhi of the type of vedana. for the stigma of this class of mystic experience is undoubtedly first its resolution of all concepts into purely formless and passionless perception, secondly (and above this, its transcendence of the laws of thought, as we have been accustomed to understand them (this is only in

m phenomena do not represent finality; so stupendous are they that even to one who is accustomed to them it must always be difficult to imagine a state not merely beyond them but out of their dimension. yet. perhaps that which i now urge is indeed the great illusion. at least, having adopted the buddhist skandhas as the basis of my classification, i was bound in mere courtesy to give the buddhist doctrine as i have heard it from the one man who really understands it, bhikkhu ananda metteyya. if i could only understand him! 86 xx "if thou extendest the firey mind to the work of piety, thou wilt preserve the fluxible body "for three days and no longer need ye sacrifice- zoroaster. we are at the end of our little digression upon mystic states, and may cheerfully return to the consideration of

ALEISTER CROWLEY EQUINOX EQ I 3 3

aking of life" can only mean the reduction of living protoplasm to dead matter: or, in a truer and more psychological sense, the destruction of personality. now, in the chemical changes involved in buddha's speaking this command, living protoplasm was changed into dead matter. or, on the other horn, the fact (insisted upon most strongly by the buddha himself, the central and cardinal point of his doctrine, the shrine of that metaphysic which isolates it absolutely from all other religious metaphysic, which allies it with agnostic metaphysic) that the buddha who had spoken this command was not the same as the buddha before he had spoken it, lies the proof that the buddha, by speaking this command, violated it. more, not only did he slay himself; he breathed in millions of living organisms a

e gathered up his feet into the bed, and yielded up the ghost" matter, spirit, and the cosmos. by h. stanley redgrove. william rider and sons. 2"s" 6"d" big fleas have little fleas upon their backs to bite 'em; little fleas have smaller fleas, and so "ad infinitum" this book consists of reprinted articles from the "occult review" and some of them are quite entrancing, especially chapter i "on the doctrine of the indestructibility of matter" and chapters v. and vi "on the infinite" and "on the fourth dimension" in the first chapter mr. redgrove tries to prove that though matter "cannot" be destroyed, its form can be so utterly changed that it can no longer be treated as such. he illustrates his theory by quoting sir oliver 11 weh note: pos "devil's disciple? lodge's "knot tied in a bit of s

he first vision, alas! was an atrocity after watts, r.a, but we persisted. chapter i. is jolly good. chapter ii. might have been better with less quotation. 322 chapter iii. is first rate. mystics can only conquer the universe when they can prove themselves better than the rest of the world even in worldly things, and that by virtue of their mystic attainment. we cannot, however, subscribe to her doctrine of the agglutination of the virttis to the atman, save only in due order and balance in the case of the adept. yet we would not deny the possibility of her theory being correct. in chapter iv. she puts a drop of the kerosene of myers into her good wine. in chapter v. we begin to suspect that the authoress's brain is a mass of ill-digested and imperfectly understood pseudo-science; yet it

by, m.d. 120 pp. crown 8vo, cloth gilt, 2s. net. a treatise on the metaphysical doctrines of the great neoplatonic philosopher. contents_ life of plotinus. ancient and modern methods. neoplatonism. matter. the universe. individuality. the problem of evil. providence and the individual. demons and the demonic faculty. concerning love and emotions. substance or corporeal essence. time and eternity. doctrine of the soul. individuality. incarnation or descension. intelligence, and the intelligible world. primal categories or elements of the notion. universal number. number and unity. time and space in eternity. ideal functions of time and space. universal differentiation. intelligence and the one. the one. potential import of the doctrine of unity "for the professed student of philosophy, plot

e triumph of pan" and many shorter poems, the volume will contain "the romance of olivia vane" a lyric sequence. occultism to the readers of "the equinox_ all who are interested in curious old literature should write to frank hollings for his catalogue of over 1,000 volumes. sent post free on receipt of name and address, and all future issues. a few selected items below. 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. the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equi

ALEISTER CROWLEY EQUINOX EQ I 3

lished at frankfort in the year 1678. containing 22 celebrated alchemical tracts. translated from the latin and edited by a. e. waite. with numerous most interesting engravings. fcap. quarto, 2 vols. very scarce, 35s. azoth, or the star in the east. a new light of mysticism. by arthur edward waite. imperial 8vo, pp. xvi+ 239. original edition in special binding. price 5s. a presentation of mystic doctrine and symbolism in the light of christian teaching and hermetic philosophy; evolution in the light of mysticism; the way of attainment; and the interior life from the mystic standpoint "note_ many old books on astrology and alchemical science are also kept "in stock. write for latest new and second-hand catalogues_ william rider& son, ltd, 164 aldersgate st, london. e.c. the star in the wes

s alpha and omega to either side, and the last "r" has "2" to the left and "4" to the right. the cover board is engraved with a large pentagram in a circle. the pentagram is interlaced as envoking earth would form, and there is a left eye of horus in the center. the argumentation a little before dawn, the pupil comes to greet his master, and begs instruction. inspired by his angel, he demands the doctrine of being rapt away into the knowledge and conversation of him. the master discloses the doctrine of passive attention or waiting. this seeming hard to the pupil, it is explained further, and the method of resignation, constancy, and patience inculcated. the paradox of equilibrium. the necessity of giving oneself wholly up the the new element. egoism rebuked. the master, to illustrate this

tmadarshana arising is destroyed by the opening of the eye of shiva; the annihilation of the universe. the adept is destroyed, and there arises the master of the temple. the pupil, struck with awe, proclaims his devotion to the master; whereat the latter bids him rather unite himself with the augoeides. yet, following the great annihilation, the adept reappears as an angel to instruct men in this doctrine. the majesty of the master described. the pupil, wonder-struck, swears to attain, and asks for further instruction. the master describes the eight limbs of yoga. the pupil lamenting the difficulty of attainment, the master shows forth the sweetness of the hermit's life. one doubt remains: will not the world be able instantly to recognise the saint? the master replies that only imperfect s

the faint whisper of his wings, behold the starry breast begemmed with the twelve stones of the twelve kings! his forehead shall be diademed with the faint light of stars, wherein the eye gleams dominant and keen. thereat thou swoonest; and thy love shall catch the subtle voice thereof. he shall inform his happy lover: my foolish prating shall be over! olympas. o now i burn with holy haste. this doctrine hath so sweet a taste that all the other wine is sour. marsyas. son, there's a bee for every flower. 43 lie open, a chameleon cup, and let him suck thine honey up! olympas. there is one doubt. when souls attain such an unimagined gain shall not others mark them, wise beyond mere mortal destinies? marsyas. such are not the perfect saints. while the imagination faints before their truth, th

t. marsyas. admitted, o thou astute and subtle-witted! yet one_ loose, jagg d, clad in mist! another_ firm, smooth, loved and kissed by the soft sun! our order hath this secret of the solar path, even as our lord the beast hath won the mystic number of the sun. olympas. these secrets are too high for me. 51 marsyas. nay, little brother! come and see! neither by faith nor fear nor awe approach the doctrine of the law! truth, courage, love, shall win the bout, and those three others be cast out. olympas. lead me, master, by the hand gently to this gracious land! let me drink the doctrine in, an all-healing medicine! let me rise, correct and firm, steady striding to the term, master of my fate, to rise to imperial destinies; with the sun's ensanguine dart spear-bright in my blazing heart, and

ALEISTER CROWLEY EQUINOX EQ I 4 2

lling me with intense exultation as i heard them welcoming their master; in my agony heaping nameless curses on my head as i went away into an eternal exile from all sympathy. of this tradition of iamblichus i feel an appreciation which almost convinces me that the voice of the river was indeed heard, though only by the quickened mind of some hasheesh-glorified esoteric. again, it may be that the doctrine of the metempsychosis was first communicated to pythagoras by theban priests; but the astonishing illustration which hasheesh would contribute to 265 this tenet should not be overlooked in our attempt to assign its first suggestion and succeeding spread to their proper causes. i looked, and lo! all the celestial hemisphere was one terrific brazen bell, which rocked upon some invisible ada

use you are a sexual maniac. true, it is, of course, that the soul must not unite herself to every symbol, but only to the god which every symbol veils. and lake harris is perfectly clear on the point. the "counterpart" is often impersonated, with the deadliest results. but if the aspirant be wise and favoured, he will reject all but the true. and i really fail to see much difference between this doctrine and our own of attaining the knowledge an conversation of the holy guardian angel, or the hindu doctrine of becoming one with god. we may easily agree that lake harris made the error of thinking men pure-minded, and so used language which the gross might misinterpret; but sincere study of this book will make the truth apparent to all decent men. aleister crowley [we print this review with

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ble, invincible, insciable, irrationapsychicable, inequilegijurable, immamemimomummable. such is its nature: without parts, places, or persons, plumes, or pell, having nor lungs nor lights nor hearts, but two in one and one in two. be he accurs d that disparts them now, or seemeth so to do! him will i pile the curses on; him will i hand, or saw him through, or burn with fire, who doubts upon this doctrine, hotototon spells the holy word otototon" the poor sir palamedes quells his rising spleen; he doubts his ears "how may i catch the beast" he yells. the smiling sage rebukes his fears"'tis easier than all, sir knight! by simple faith the beast appears. 46 by simple faith, not heathen might, catch him, and thus achieve the quest" then quoth that melancholy wight "i will believe" the hermit

ual 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. the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equi

ALEISTER CROWLEY EQUINOX EQ I 4

vidual. 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 thinking ourselves similar to the unity and yet separated fr

ny of men, the company of women, all company. he should practise in secrecy in a retired palace "for the sake of appearances he should remain in society, but should not have his heart in it. he should not renounce the duties of his profession, caste or rank, but let him perform these merely as an instrument without any thought of the event. by thus doing there is no sin" this is sound rosicrucian doctrine, by the way. 52 "hatha-yoga pradipika" pp. 5, 6. note the similarity of these conditions to those laid down in "the book of the sacred magic" also see "gheranda sanhita" p. 33. 53 "hatha-yoga pradipika" p. 22. on the question of food vivek nanda in his "bhakti yoga" p. 90, says "the cow does not eat meat, nor does the sheep. are they great yogins. any fool may abstain from eating meat; su

ou are brave enough, in six months you will be a perfect yogi."137 dhyana. after dh ran we arrive at dhy na, or meditation upon the outpouring of the mind on the object held by the will.138 105 when once dh ran or 133 "unity of j va and brahman, srimat s nkar ch rya" paragraph 122. 134 see chapter v, 43-51. 135 compare the abramelin instructions with these. 136 the nada. 137 compare eliphas levi "doctrine and ritual of magic" p. 195. 138 imagine the objective world to be represented by a sheet of paper covered with letters and the names of things, and our power of concentration to be a magnifying glass: that power is of no use, should we wish to burn that paper, until the rays of light are "focussed" by moving the glass or paper with our hand we obtain the right distance. in the above the

truth about the cause of suffering; the truth about the cessation of suffering; and the truth about the path which leads to the cessation of 126 suffering" these consist of the above three characteristics with the addition of the noble eightfold path, which contains as we shall presently see the whole of canonical buddhism. up to this point, save for the denial of the ego, the whole of the above doctrine might have been extracted from almost any of the upanishads. but there is a difference, and the difference is this. though the ved ntist realized that ignorance (avidy) was the foundation of all sorrow, and that all, possessing the essence of change, was but illusion or m y, a matter of name and form;202 buddha now pointed out that the true path of deliverance was through the reason (ruac

d crushed down the emotions of his followers, those emotions which had found so rich and fertile as soil in the decaying philosophy of the old ved nta. the statement in the dhammapada that "all that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts:"204 is equally true of the ved nta as it is of buddhism. but, in the former we get the great doctrine and practice of the siddhis directly attributable to a mastering of the emotions and then to a use of the same, which is strictly forbidden to the buddhist, but which eventually under the mah y na buddhism of china and tibet forced itself once again into recognition, and which, even as early as the writing of "the questions of king milinda" unless the beautiful story of the courtesan bind

ALEISTER CROWLEY EQUINOX EQ I 6 2

t the early christians- iv. oriental cosmogonies and bible-records- v. mysteries of the kabala- vi. esoteric doctrines of buddhism parodied in christianity- vii. early christian heresies and secret societies- viii. jesuitry and masonry- ix. the vedas an the bible- x. the devil myth- xi. comparative results of buddhism and christianity- xii. conclusions and illustrations. transcendental magic: its doctrine and ritual. by eliphas levi (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 (pub. 15"s. postage free. 10"s" 6"d" the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical e

ALEISTER CROWLEY EQUINOX EQ I 6

dissolve into hers, putrefy in her reviving limbeck. he never loved who let them case him in a coffin from the supreme embrace. it is from the earth, bride of the sun, that all bodily strength derives. it is no figure that antaeus regained all his force when he touched earth. it is no pedantry and folly of the hindus, who (fearing bodily lust) isolate their acolytes from earth, no futility their doctrine of prana and the tamo-guna. 109 it is not mere faith healing, this hygiene of father kneipp, and his failures are those who retain decorum and melancholy, who follow the letter and not the spirit, cold-blooded treaders upon earth instead of passionate lovers of its strength. it is no accident of mythology that the titans made war upon the gods, and in prometheus overthrew them. it was whe

leluiah occur in the bible, yet we know that it formed the close of a chant in the "rites of purification" in a call to the slain god for deliverance, in pre-christian centuries, and further there are mythraic traces in revelation. we also know from a large mass of inscriptions found in recent times, that the early christians made use of the very ancient societies, and by that course spread their doctrine. before the issue of the "unsealing" the same translator published the "magical message of ioannes" a translation of great value which receives much additional light from the later work, and the more so as it supplies, in a knowledge of hermetic greek, much meaning which escapes us in the authorised version. in the "unsealing" mr. pryse goes solid for the book, the whole book, and nothing

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

t is going on in the solar system, and to what will happen in the solar system when the logos withdraws from that which is, for him, but a temporary manifestation. let us now make practical application of these thoughts. we are living at this time in a period in which all the forms of thought seem breaking up, in which the religious life of the peoples is no longer what it was, in which dogma and doctrine of every kind come under criticism. many of the old forms of scientific thought are likewise disintegrating, and the foundations of the old philosophies seem to be shaken. our lot is cast in one of the most difficult periods of the world's history, a period which is characterised by the breaking up of nations, the smashing of old relationships and ties, and the apparently imminent disrupt

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

umors, as such; nor writings by sages, because sages wrote them: nor fancies that we may suspect to have been inspired in us by a deva (that is, in presumed spiritual inspiration; nor from inferences drawn from some haphazard assumption we may have made; nor because of what seems an analogical necessity; nor on the mere authority of our teachers or masters. but we are to believe when the writing, doctrine, or saying is corroborated by our own reason and consciousness "for this" says he in concluding "i taught you not to believe merely because you have heard, but when you believed of your consciousness, then to act accordingly and abundantly (secret doctrine, vol. iii, page 401) foreword the subject of initiation is one that has a great fascination for thinkers of all schools of thought, an

lation. we must resign ourselves to the fact that the only way in which we can find the clue to the mystery of the rays, systems, and hierarchies, lies in the study of the law of correspondences or analogy. it is the one thread by which we can find our way through the labyrinth, and the one ray of light that shines through the darkness of the surrounding ignorance. h. p. blavatsky, in "the secret doctrine" has told us so, but as yet very little has been done by students to avail themselves of that clue. in the study of this law we need to remember that the correspondence lies in its essence, and not in the exoteric working out of detail as we think we see it from our present standpoint. the factor of time leads us astray for one thing; we err when we attempt to fix stated times or limits;

mic initiation. at-one-ment, the result of initiation. a point that we need to grasp is that each successive initiation brings about a more complete unification of the personality and the ego, and on higher levels still, with the monad. the whole evolution of the human spirit is a progressive 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 m

master k. h. of a good deal of their teaching work, taking over from them for certain stated times some of their pupils and disciples. he works largely, too, with certain groups of the devas of the ethers, who are the healing devas, and who thus collaborate with him in the work of healing some of the physical ills of humanity. he it was who dictated a large part of that momentous book the secret doctrine, and who showed to h. p. blavatsky many of the pictures, and gave her much of the data that is to be found in that book. the master who concerns himself especially with the future development of racial affairs in europe, and with the mental outgrowth in america and australia, is the master rakoczi. he is a hungarian, and has a home in the carpathian mountains, and was at one time a well-k

ree esoteric. who are the focal points for the distribution of the force of the systemic kumaras. kundalini. the power of life: one of the forces of nature. it is a power known only to those who practise concentration in yoga, and is centred within the spine. lemuria. a modern term first used by some naturalists and now adopted by theosophists to indicate a continent that, according to the secret doctrine of the east, preceded atlantis. it was the home of the third root race. logos. the deity manifested through every nation and people. the outward expression, or the effect of the cause which is ever concealed. thus, speech is the logos of thought, hence it is aptly translated by the "verbum" and the "word" in its metaphysical sense (see john 1:1-3. lord of civilisation (see mahachohan) lor

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

discipleship in the new age, which gives the direct personal instructions by the tibetan to a selected group. in a treatise on cosmic fire the tibetan has given us what h. p. blavatsky prophesied he would give, namely the psychological key to the cosmic creation. h.p.b. stated that in the 20th century a disciple would come who would give the psychological key to her own monumental work the secret doctrine on which treatise the tibetan worked with her; and alice a. bailey worked in complete recognition of her own task in this sequence. foster bailey tunbridge wells december 1950 foreword this "treatise on cosmic fire' has a fivefold purpose in view- 3- a treatise on cosmic fire copyright 1998 lucis trust first, to provide a compact and skeleton outline of a scheme of cosmology, philosophy

real. this treatise is put out in the hope that it may prove useful to all broad-minded seekers after truth and of value to all investigators into the subjective source of all that which is tangibly objective. it aims to provide a reasonably logical plan of systemic evolution and to indicate to man the part he must play as an atomic unit in a great and corporate whole. this fragment of the secret doctrine, in the turning of the evolutionary wheel, goes out to the world making no claims as to its source, its infallibility or the correctness in detail of its statements. no book gains anything from dogmatic claims or declarations as to the authoritative value of its source of inspiration. it should stand or fall solely on the basis of its own intrinsic worth, on the value of the suggestions m

mours, as such; nor writings by sages, because sages wrote them; nor fancies that we may suspect to have been inspired in us by a deva (that is, in presumed spiritual inspiration; nor from inferences drawn from some haphazard assumption we may have made; nor because of what seems an analogical necessity; nor on the mere authority of our teachers or masters. but we are to believe when the writing, doctrine, or saying is corroborated by our own reason and consciousness''for this" says he in concluding "i taught you not to believe merely because you have heard, but when you believed of your consciousness, then to act accordingly and abundantly" secret doctrine iii. 401. may this be the attitude of every reader of this''treatise on cosmic fire' alice a. bailey- 6- a treatise on cosmic fire cop

ays he in concluding "i taught you not to believe merely because you have heard, but when you believed of your consciousness, then to act accordingly and abundantly" secret doctrine iii. 401. may this be the attitude of every reader of this''treatise on cosmic fire' alice a. bailey- 6- a treatise on cosmic fire copyright 1998 lucis trust note: in the 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 eart

ls 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) of the mother (matter" secret doctrine i. 112. ii. the fire of mind or solar fire. the fire of knowledge bu

ALICE A BAILEY05 THE LIGHT OF THE SOUL

not in its practices. when these are studied, it will become apparent why the day of opportunity has only just arrived. the east has preserved rules for us since time immemorial. here and there orientals (with a few western adepts) have availed themselves of those rules and have submitted to the discipline of this exacting science. thus has been preserved for the race the continuity of the secret doctrine, of the ageless wisdom, and thus has been gathered together the personnel of the hierarchy of our planet. in the time of the buddha and through the stimulation he produced there was a great gathering in of arhats. these were men who had achieved liberation through self-initiated effort. this period, in our aryan race, marked a climax for the east. since then the tide of spiritual life has

s a great mystery but will reveal itself to the man who overcomes the five modifications of the lower mind, who through non-attachment to the lower, identifies himself with the higher, and who thus solves the mystery of the "makara" and treads the way of the kumaras. herein lies a hint to the more advanced students of this science as to the esoteric problem of the makara, hinted at in the "secret doctrine" by h. p. blavatsky. 6. these modifications (activities) are correct knowledge, incorrect knowledge, fancy, passivity (sleep) and memory. there exists a vast field of knowledge which the seer must cognise at some time or another. it is generally conceded among occult psychologists, that there are three modes of apprehension: 1. direct cognition through the avenue of the senses, each sense

isable to add here. enough has been given to indicate to the aspirant its purpose and potency. there will have to be communicated in other ways and at other times further information as the student through study and self initiated effort arrives at just conclusions. it might be added, that this great word, when meditated upon, gives the clue to the true esoteric meaning of the words in the secret doctrine by h. p. blavatsky "life we look upon as the one form of existence, manifesting in what we call matter; or what, incorrectly separating them, we name spirit, soul and matter in man. matter is the vehicle for the manifestation of soul on this plane of existence, and soul is the vehicle on a higher plane for the manifestation of spirit, and these three are a trinity synthesized by life, whi

thus spake the exalted one. when the happy one had thus spoken, the master added this further: blind to the fourfold aryan truths of things, and blind to see things as they really are, long was our journeying thro' divers births. gone is the cord of life when these are seen. no more becoming when ill's root is cut" the four elements have been stated for us in the following extract from the secret doctrine (i. 95 "the golden egg was surrounded by seven natural elements, four ready (ether, fire, air, water, three secret" 11. their activities are to be done away with through the meditation process. the "opposing mental attitude" referred to in the previous sutra has distinct reference to the seeds or the latent tendencies as they subsist in the mental body and in the body of desire. this ment

be related to karma, opportunity and form; there are certain words which when rightly understood give the key to all practical occultism and make the yogi a master of life. they are: sound. number. colour. form word. life. light. body and these are recognized as subject to the space-idea and the time-element. it should be borne in mind, in this connection, that "space is the first entity (secret doctrine i. 583) and that cyclic manifestation is the law of life. when this is recognized, the entity, expressing itself cyclically, will make its presence felt through differentiation, through the colour or quality of the veiling form and through the form itself. these factors make up the sum total of the expression of any identity, god or man, and the appearance of any man in exoteric expressio

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

when a man has gained control of the mind and can offer it to the soul as a transmitting agent, then a vast region of spiritual awareness can unfold itself. the soul itself can then become a transmitting agent, and can pass on, via the mind and from thence to the physical brain, some of the realizations and concepts of the spirit aspect. students would do well to remember the words in the secret doctrine "matter is the vehicle for the manifestation of soul on this plane of existence, and soul is the vehicle on a higher plane for the manifestation of spirit, and these three are a trinity synthesized by life, which pervades them all."15(81) this, in the academic language of occultism, is the realization of the mystic. cardinal richelieu calls contemplation that state "in which man sees and

hree. this is the objective of all the schools wherein the mystic transcends feeling, and even thought, in the last analysis, and becomes united with the all. individuality, however, remains in consciousness, but it is so identified with the sum-total that all sense of separateness disappears. naught is left but realized unity. chapter nine the practice of meditation "it is to be noticed that the doctrine of this book instructs not all sorts of persons, but those only who keep the senses and passions well mortified, who have already advanced and made progress- 87- from intellect to intuition copyright 1998 lucis trust in prayer, and are called by god to the inward way, wherein he encourages and guides them, freeing them from the obstacles which hinder their course to perfect contemplation"

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

roduct of existence in the three worlds. by man, i mean the spiritual man, a son of god in incarnation. the forms of all the kingdoms of nature human, animal, vegetable and mineral contribute to that manifestation. the energy of the third aspect of divinity tends to the revelation of the soul or the second aspect which in turn reveals the highest aspect. it must ever be remembered that the secret doctrine of h. p. blavatsky expresses this with accuracy in the words "life we look upon as the one form of existence, manifesting in what is called matter; or what, incorrectly separating them, we name spirit, soul and matter in man. matter is the vehicle for the manifestation of soul on this plane of existence, and soul is the vehicle on a higher plane for the manifestation of spirit, and these

e look upon as the one form of existence, manifesting in what is called matter; or what, incorrectly separating them, we name spirit, soul and matter in man. matter is the vehicle for the manifestation of soul on this plane of existence, and soul is the vehicle on a higher plane for the manifestation of spirit, and these three are a trinity synthesized by life, which pervades them all (the secret doctrine. vol: i. p. 79. 80) through the use of matter the soul unfolds and finds its climax in the soul of man, and this treatise will concern itself with the unfoldment of that soul and its discovery by man. 5. knowledge might be divided into three categories: first, there is theoretical knowledge. this includes all knowledge of which man is aware but which is accepted by him on the statements o

a or angel evolution and the human. this is a mystery which will be solved as man arrives at the consciousness of his own solar angel, only to discover that that too is also but a form of life which, having served its purpose, must be left behind. the angel or deva evolution is one of the great lines of force, contained in the divine expression and the solar angels, the agnishvattas of the secret doctrine and of a treatise on cosmic fire belong in their form aspect to this line- 60- a treatise on white magic copyright 1998 lucis trust thus humanity serves, and in the development of a conscious aptitude for service, in the growth of a conscious understanding of the individual part to be played in the working out of the plan and in the rendering of the personality subject to the soul, will c

e higher planes, are being very carefully, forcefully, yet strenuously trained. it is necessary that they should be enabled to act accurately and adequately as transmitters and interpreters. i would like to point out certain factors and methods which should be borne in mind in connection with inspirational writing and mediumship, and which have a bearing on the writing of such books as the secret doctrine, the scriptures of the world and those transmitted volumes which potently affect the thought of the race. the interpretation of the process arises from many causes; the status of the writers can be overestimated or not sufficiently appreciated; the terms used by the transmitter being dependent upon his educational status may also be incorrect or give rise to misinterpretation. it is neces

e abstruseness of the subject. so many factors govern this awakening, and each aspirant has to determine for himself the order and mode of his awakening. the centre between the eyebrows, commonly called the third eye has a unique and peculiar function. as i have pointed out elsewhere, students must not confound the pineal gland with the third eye. they are related, but not the same. in the secret doctrine they are apparently regarded as the same, and the casual reader can easily confound them but they are by no means identical. this h. p. b. knew, but the apparent confusion was permitted until more of the etheric nature of forms was known. the third eye manifests as a result of the vibratory interaction between the forces of the soul, working through the pineal gland, and the forces of the

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

s for disciples and initiates i ii. the rays and the initiations- 2- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust matter is the vehicle for the manifestation of soul on this plane of existence, and soul is the vehicle on a higher plane for the manifestation of spirit, and these three are a trinity synthesized by life, which pervades them all. the secret doctrine vol. i. page 80. third edition three souls, one man three souls which make up one soul: first, to wit, a soul of each and all the bodily parts, seated therein, which works, and is what does, and has the use of earth, and ends the man downward: but, tending upward for advice, grows into, and again is grown into by the next soul, which, seated in the brain, useth the first with its collecte

all problems and on the- 6- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust phenomena of life itself. this book was given the name the light on the soul. here i am fulfilling my intention to write a book on the subject of the seven rays. this topic has always been of real interest for students, but about these rays little is known. we know, from the secret doctrine, that they are the building forces and the sum total of all that is in the manifested universe, but their effect in the human kingdom, and their essential quality and nature, remain as yet a mystery. it will be necessary for me to avoid the cosmic note, if i may so call it, for i seek to make the information of practical value to the student and to the intelligent reader. i shall therefor

nd to the intelligent reader. i shall therefore approach the subject entirely from the standpoint of the human family and deal with the subject in terms of psychological values, laying the foundation for that new psychology 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

the one reality, coloured by one of the seven qualities of the love of deity and responsive to the other qualities. for our purposes in this treatise, we must grasp the fact that the world of appearances is energised by and vibrating to the world of qualities or values, which world, in its turn, is energised by or vibrating to the world of purpose or of will. therefore, as is stated in the secret doctrine and in a treatise on cosmic fire, the electric fire of will, and the solar fire of love, in cooperation with fire by friction, produce the world of created and creative forms. these proceed under the law of attractive magnetic love towards the evolutionary accomplishment of a purpose- 31- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust at present i

duality can be seen, for each of them, the interplay which we call cause and effect. ray i..will, dynamically applied, emerges in manifestation as power. ray ii..love, magnetically functioning, produces wisdom. ray iii..intelligence, potentially found in substance, causes activity. the result of the interplay of these three major rays can be seen in the activity of the four minor rays. the secret doctrine speaks of the lords of knowledge and of love, and also of the lords of ceaseless devotion. we might, in order more clearly to understand the mystical significance of these names, point out that the dynamic persistent will of the logos expresses itself through the lords of ceaseless devotion. here devotion is not the quality to which i referred earlier in this treatise, but is the persiste

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

hey then fall back upon a belief which is based upon the testimony of the trusted, as the easiest way out of the impasse. the problem of religion and the problem of orthodox christianity are not one and the same thing. much that we see around us today of unbelief and criticism, and the negation of our so-called truths, is based upon the fact that religion has been largely superseded by creed, and doctrine has taken the place of living experience. it is 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 h

ure, is often forgotten, and this perhaps is one of the reasons why people speak of a failing christianity, and look forward to that spiritual revelation which seems so sorely needed. unless this continuity is emphasised and the place of the christian faith in it, revelation may come and pass unrecognised "there was" we are told "in every ancient country having claims to civilisation, an esoteric doctrine, a system which was designated wisdom, and those who were devoted to its prosecution were first denominated sages, or wise men. pythagoras termed this system. the gnosis or knowledge of things that are. under the noble designation of wisdom, the ancient- 5- from bethlehem to calvary copyright 1998 lucis trust teachers, the sages of india, the magians of persia and babylon, the seers and p

standing of all of them. the religion of the buddha, though preceding that of the christ, expresses the same basic truths, but phrases them in a different manner, which can help us nevertheless to a larger interpretation of christianity "buddhism and christianity find their origins respectively in two inspired moments of history: the life of the buddha, and the life of christ. the buddha gave his doctrine to enlighten the world: christ gave his life. it is for christians to discern the doctrine. perhaps in the end the most valuable part of the doctrine of the buddha is its interpretation of his life."8 the teaching of lao-tzu can also serve the same purpose. religion must eventually be composite, gathered from many sources and composed of many truths. yet it is legitimate to feel that if o

ation of suffering is brought about by eradicating all desire for existence in this universe of phenomena. 4. that the way to the cessation of suffering is by treading the noble eightfold path, wherein are expressed right belief, right intentions, right speech, right actions, right living, right endeavour, right-mindedness and right concentration. he provided a structure of truth, of dogma and of doctrine which has enabled many thousands, down the centuries, to see the light. today christ and his disciples are occupied (as they have been for two thousand years) with the same task of bringing enlightenment and salvation to men; blows are being struck at the world illusion, and the minds of humanity are arriving, en masse, at an increasing clarity of thought. through the message, therefore

a he can learn that the way of release is to be found in detachment, dispassion and discrimination. these are the first steps on the road to christ. through the message of christ three general concepts emerged into the racial consciousness- 11- from bethlehem to calvary copyright 1998 lucis trust first, that the individual, as an individual, is of value. this was a truth which the general eastern doctrine of rebirth had tended to negate. time was long; opportunity would endlessly recur; the evolutionary process would do its work. let mankind therefore drift as a whole with the tide, and eventually all would be well. hence the general attitude of the east was failure to emphasise the supreme value of any individual. but christ came and emphasised the work of the individual, saying "let your

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

ally to an ultimate unselfishness. the separative entity begins his preparation for group realisation. a god walks on earth, veiled by the fleshly form, the desire nature and the fluidic mind. he is a prey temporarily to the illusion of the senses, and dowered with a mentality which primarily hinders and imprisons but which finally releases and liberates. there has been much written in the secret doctrine and a treatise on cosmic fire on the subject of individualisation. it can be simply defined as the process whereby forms of life in the fourth kingdom in nature arrive at: 1. conscious individuality, through experiencing the life of the senses. 2. the assertion of individuality through the use of the discriminating mind. 3. the ultimate sacrifice of that individuality to the group. today

ept of the fifth initiation. absorption into the one life is the nature of this elevated state of consciousness. freedom from all that is implied in the use of the words form and ego is the major characteristic, and, therefore, many ancient scriptures, when attempting to deal with and explain this supernormal and superlative condition, are forced back into the use of negatives, and the so-called "doctrine of negation. only by indicating what this state or condition of awareness is not, can any idea be conveyed of what it essentially is. the negations thus met with (and frequently misunderstood by the occidental reader) are, therefore, the result of the futility and inadequacy of language to express the reality then known. after the major initiations are undergone, the state of consciousnes

ds and to the manifestation of the divine creator. it might help to a better understanding of the law of sacrifice if it were expressed through synonymous words and terms. a. the significance of the law of sacrifice it means the impulse of giving. the whole secret of the doctrines of "the forgiveness of sins" and of the "at-onement" lies hid in this simple phrase. it is the basis of the christian doctrine of love and sacrifice. hence the emphasis laid, in the piscean age and through the influence of christianity, upon just these two things, forgiveness and atonement. that man, as usual, distorted and misinterpreted the teaching and the truth, and that it fell, as does all else at present, under the glamour and illusion of the astral plane, plus the piscean influence, is true. man's thought

piscean age and through the influence of christianity, upon just these two things, forgiveness and atonement. that man, as usual, distorted and misinterpreted the teaching and the truth, and that it fell, as does all else at present, under the glamour and illusion of the astral plane, plus the piscean influence, is true. man's thought dominated and distorted the ideal and produced such a damnable doctrine as the elect of god, the chosen of the lord, or the sole people to benefit by the sacrifice and death of the great son of god, and who pass, due to the merits of that vicarious death, into a state of bliss in heaven, simply because of an emotional choice, which ignores millions of those who have made no such choice, nor had the opportunity to do so. the symbolic activity of the great teac

of a son of god, a solar angel, for, from the angle of deity, descent into matter, manifestation through form, the taking of a body, extension of consciousness through the process of incarnation, are all occultly considered to be death. but the angels "chose to die, and in dying, lived" through their sacrifice, matter is lifted up into heaven. it is this theme which fills the pages of the secret doctrine, and which is discussed in greater elaboration in a treatise on cosmic fire. the sacrifice of the angels, the death of the sons of god, the immolation of the mystic christ, the crucifixion in time and space of all living entities, called souls this is the theme of those books. this is the mystery hinted at in the world of scriptures, and this is the secret of the ages, which is only disco

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

uses all the various branches of the healing art exoteric and esoteric, orthodox and experimental. he is not confined to one mode of service or to one scheme of presented healing. again, i would ask you to ponder upon this. i would ask you, also, to make a careful study of the use of the hands in healing. i have given various hints in my different books and there is much anent this subject in the doctrine of the church as to the "laying on of hands" and also in the oriental teachings anent the mudras, or the use of hands in ritualistic service. find out all that you can about the hands. later, i will indicate the future use of this science of the hands and give further instruction on the purpose of the centres in the hands in relation to the healing art. in the meantime, gather all the inf

der that, with deliberation and knowledge, they may constantly give along the indicated lines and thus contribute to the group life. there is the gift of being these embodied qualities. there is also the gift of realising that because one does embody some divine attribute in some measure large or small one can act as a channel for its transmission from the greater centre. this is the basis of the doctrine of avatars or divine messengers. the gift of being and the gift of deliberate transmission of qualified powers must be better understood. i have only a brief mantric sentence for you; it has the significance of a dedication "i plunge myself into the pool of wisdom. from thence i come, bearing a knowledge of its mysteries for my fellowmen" seek during the next few months to understand not

by instinct or desire as by thought energy, dedicated to and expressing the nature of the man's plan. this plan indicates increasingly his intelligent desire selfish in the early stages, complex and dualistic in the intermediate stages but slowly responding to the world plan and to the divine intent for humanity. 4. finally, when the power of the triangles (the spiritual name given in the secret doctrine to the soul) is being imposed upon the personality, then their energy supersedes the other energies and the personality focussed now in the mind and responsive to soul impression expresses upon the physical plane, through the medium of the physical brain and the body, the intent, potency and nature of the all-inclusive soul. the individual etheric web galvanises the automatic physical bod

s. an ashram is a place wherein this study enters the laboratory or experimental stage. the disciple is supposed to be in process of becoming aware of the forces and energies which condition him as an individual; these originate within himself and produce changes and specific effects in his life-expression upon the physical plane. when he knows himself to be the "life and the lives (as the secret doctrine puts it, a sum total of forces and a controlling energy, then he- 540- discipleship in the new age- volume i copyright 1998 lucis trust can be a world disciple and work significantly in an ashram. it will be apparent to you, therefore, that when a disciple enters into an ashram and works in closer relation with his master than heretofore, he begins to collaborate as far as is in him with

y (which no one affiliated with the hierarchy ever does, i would have found no collaboration from her. letters on occult meditation followed next. these indicated a somewhat new approach to meditation, based not on devotion to the masters but on a recognition of the soul in each person. this was succeeded by a treatise on cosmic fire. this book was an expansion of the teaching given in the secret doctrine on the three fires electric fire, solar fire and fire by friction and it was an awaited sequence; it also presented the psychological key to the secret doctrine and is intended to offer study to disciples and initiates at the close of this century and the beginning of the next century, up until 2025 a.d. later a.a.b. felt that it would be of value to me and to the work if she demonstrated

ALICE A BAILEY13 PROBLEMS OF HUMANITY

ts an individual against his brother; it makes him consider his selfish, personal interests as of paramount importance; it leads inevitably to crime and cruelty; it constitutes the greatest hindrance to happiness in the world, for it sets man against man, group against group, class against class and nation against nation. it engenders a destructive sense of superiority and leads to the pernicious doctrine of superior and inferior nations and races; it produces economic selfishness and leads to the economic exploitation of human beings, to trade barriers, to the condition of have and have not, to territorial possessiveness and to the extremes of poverty and riches; it sets an important emphasis upon material acquisitiveness, upon boundaries, and the dangerous doctrine of national sovereignt

eligious groups of churches in every land and composing all faiths do not offer spiritual guidance and help, humanity will find another way. nothing can keep the spirit of man from god. i. the failure of the churches let us remember: christ has not failed. it is the human element which has failed and which has thwarted his intentions, and prostituted the truth which he presented. theology, dogma, doctrine, materialism, politics and money have created a vast dark cloud between the churches and god; they have shut out the true vision of god's love, and it is to this vision of a loving reality and to a vital recognition of its implications that we must return. is there any chance that a renewal of the faith as it was in christ will return? are there enough men of vision in the churches to sav

become religious law and the irrefutable truths of countless millions. in the last analysis, what have you? the ideas of some human mind interpreted in terms of his period, tradition and background about what god said in some scripture which has been subjected during the centuries to the difficulties and the mistakes incident to constant translation a translation often based on oral teaching. the doctrine of the verbal inspiration of the scriptures of the world (deemed particularly applicable to the christian bible) is today completely exploded and with it the infallibility of interpretation; all the world scriptures are now seen to be based on poor translations and no part of them after thousands of years of translation is as it originally was, if it ever existed as an original manuscript

t is that dogmas and- 73- problems of humanity copyright 1998 lucis trust doctrines, theology and dogmatic affirmations, do not necessarily indicate the truth as it exists in the mind of god, with whose mind the majority of dogmatic interpreters claim familiarity. theology is simply what men think is in the mind of god. the more ancient the scripture, the greater, necessarily, the distortion. the doctrine of a vengeful god, the doctrine of retribution in some mythical hell, the teaching that god only loves those who interpret him in terms of some particular school of theological thought, the symbolism of the blood sacrifice, the appropriation of the cross as a christian symbol, the teaching about the virgin birth and the picture of an angry deity only appeased by death are the unhappy resu

for himself. the day of theology- 74- problems of humanity copyright 1998 lucis trust is over and that of a living truth is with us. this the orthodox churches refuse to recognize. truth is essentially non-controversial; where controversy emerges, the concept is usually secondary in importance and consists largely of men's ideas about truth. men have gone far today in the rejection of dogmas and doctrine and this is good and right and encouraging. it signifies progress, but, as yet, the churches fail to see in this the workings of divinity. freedom of thought, the questioning of presented truths, a refusal to accept the teachings of the churches in terms of the past theology, and a rejection of imposed ecclesiastical authority are characteristic of creative spiritual thinking at this time

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

lice a. bailey copyright 1948 by lucis trust copyright renewed 1976 by lucis trust keynote whenever there is a withering of the law and an uprising of lawlessness on all sides, then i manifest myself. for the salvation of the righteous and the destruction of such as do evil, for the firm establishing of the law, i come to birth age after age. the bhagavad gita book iv, sutra 7, 8. chapter one the doctrine of the coming one western teaching the doctrine of avatars eastern teaching right down the ages, in many world cycles and in many countries (and today in all) great points of tension have occurred which have been characterised by a hopeful sense of expectancy. some- 1- copyright 1998 lucis trust one is expected and his coming is anticipated. always in the past, it has been the religious t

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. even the human soul is regarded as an intermediary between man and god; christ is believed by countless millions to act as the divine

aiths 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 sorrowing on earth. everywhere this transmission is to be found "i am come that they may have life" says the christ, and the scriptures of

ission 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 we know transmitted the

tation and expression upon earth; this they can be because they have achieved perfection and have attained to the highest possible initiations. they have the gift of being these embodied spiritual qualities, and because they have in fullness expressed such a specific principle or quality they can act as channels for its transmission from the centre of all spiritual life. this is the basis for the doctrine of avatars or divine messengers. such an one was the christ; he was twice an avatar because he not only struck the keynote of the new age (over two thousand years ago) but he also, in some mysterious and incomprehensible manner, embodied in himself the divine principle of love; he was the first to reveal to men the true nature of god. the invocative cry of humanity (the second of the ince

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

the destiny of the nations copyright 1998 lucis trust all other forms of faith as well as its internal dissensions, its protesting groups and its cliques and cabals. the church has wandered far from the simplicity which is in christ. theologians have lost (if they ever possessed it) the "mind that is in christ" and the outstanding need of the church today is to relinquish theology, to let go all doctrine and dogma and to turn upon the world the light that is in christ, and thus demonstrate the fact of christ's eternal livingness, and the beauty and the love which it can reflect from its contact with him, the founder of christianity but not of churchianity. i generalise. there are those in the church today who do express all that i have stated and who are reflections in the truest sense of

oth equally illumined by the light of the intellect, and both of them formulating clearly their objectives, but differing in their direction and their emphasis. one group, under the divine plan, works with the form aspect entirely, and in this group the light of love and of selflessness is absent. the other group is working entirely with the soul or the consciousness aspect, and in this group the doctrine of the heart and the law of love control. in this connection, the two groups are working in opposition, therefore, upon the mental plane- 58- the destiny of the nations copyright 1998 lucis trust 2. the plans, which embody these two differing ideals and objectives, are carried down on to the astral plane, and thus into the world of desire. the lines of demarcation remain ever entirely cle

as necessary to present to the vision of the sons of men as their possible and immediate goal. in these manifestations as i have earlier pointed out the sixth ray influence can easily be seen. when, however, an individual sixth ray influence can be noted in an era wherein the sixth ray is uniquely active, then the reason for the potency of the religious idea, as expressed in theological dogma and doctrine and the universal authority of the churches can be seen. this orientation of man to the world of higher values has been the main objective of the piscean age which is ending now and of the sixth ray influence which is so rapidly passing out. though there has never been a time when this basic orientation has not been going steadily forward, it is of value to bear in mind that during the pa

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

part of the world glamour may be dissipated if only all men of goodwill within the world aura adhere to their appointed task. when the buddha was on earth and achieved illumination, he "let in" a flood of light upon the world problem through his enunciation of the four noble truths. his body of disciples and his nine hundred arhats formulated those four great truths into a structure of dogma and doctrine that by the power of collective thought has greatly helped in the attack upon the world illusion. today the christ is carrying forward the same great task and in the spiritual significance of his imminent coming (and in the language of symbolism) he and his nine thousand arhats will strike a second blow at the world glamour. it is for this that we prepare. only the intuition can dispel il

ch controls so much of the mass belief. when the revelation reaches this stage, the mass of men become involved; they recognise the illusion as the truth; they regard this illusion as reality; they fail to grasp the significance of the veiled, symbolically presented revelation but confuse it with the illusory presentation, and thus the intuitively perceived revelation becomes a distorted, twisted doctrine. theological interpretations and dogmas fall into this category and there ensues a re-enactment of the ancient drama of the blind leading the blind, to which christ referred as he faced the theologians of his time. the above statements are true of all revelation as it comes forth from the emanating centre of light, whether they concern so-called religious truth or scientific discoveries o

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

secondary revelations. in the case of the first, the time cycle is long; in the second, the time cycle is short. a very good instance of this process is demonstrated by one of the secondary points of revelation in connection with the teaching which emanated from the hierarchy (the custodian of secondary revelations, as shamballa is of primary) fifty years ago and which took the form of the secret doctrine. h.p.b. was the "penetrating, sensing, appropriating intuitive" the revelation she conveyed followed the accustomed routine of all secondary revelation from the source to the outer plane. there the minds of men, veiled by illusion and clouded by glamour, formulated it into an inelastic doctrine, recognising no further revelation and holding steadily many of the theosophical groups that th

h.p.b. was the "penetrating, sensing, appropriating intuitive" the revelation she conveyed followed the accustomed routine of all secondary revelation from the source to the outer plane. there the minds of men, veiled by illusion and clouded by glamour, formulated it into an inelastic doctrine, recognising no further revelation and holding steadily many of the theosophical groups that the secret doctrine was a final revelation and that naught must be recognised but that book and naught deemed correct but their interpretations of that book. if they are correct, then evolutionary revelation is ended and the plight of humanity is hard indeed. even the neophyte upon the way of the intuition can begin to develop in himself the power to recognise that which the lower mind cannot give him. some

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

act and to interpret correctly. there are many paradoxes in what i am here giving you, and apparently some contradictions where orthodox occultism is concerned, but that is ever the case as the teaching expands in content and the earlier all- inclusive facts are seen to be minor aspects of still greater facts. you can see, therefore, the significance and the importance of the dictum in the secret doctrine that the hierarchy and all in the council chamber of sanat kumara (or shamballa) have invariably passed through the human stage of evolution, for only human beings can perfectly blend and express life-reason, and only human intellect can consciously create what is needed in order to bring the needed stages of manifested life into being. here again emerges another reason for the importance

the second initiation when the soul of the initiate sweeps into activity and fundamental force (if i might use such a term) submerges the astral nature, vitalising and inspiring the astral body, changing temporarily the quality of the astral aura, and establishing a control which will lead finally to the substitution which i have mentioned above. this is an aspect of the truth which underlies the doctrine of "vicarious atonement" a doctrine which has been woefully distorted by christian theology. registration, recording and interpretation let us now deal with the aforementioned "processes of registration, of recording interpretations, and the resultant invocative response" we must bear in mind always that i am stating general rules and that i am not dealing either with the ideal or with th

into phases of the divine character of which, at present, nothing is known and for which we have no terminology that could convey the exact facts and nature. all that i am attempting to do here is to give you a general outline of events which may lie centuries ahead but which will inevitably occur once the christ is again in physical presence and recognition on earth. h.p.b. speaks in the secret doctrine of the "three periodical vehicles" referring as he does so to the monad, the soul and the personality; he is dealing, therefore, with the nine aspects of divinity which connote the nine major initiations and those divine characteristics through which the three major aspects of divinity reflect themselves. in this connection, it is well known to students that the monad expresses itself thr

triangle of energies carrying the qualities of the three major rays, and then the point at the centre which stands for the dynamic embodied life. in connection with shamballa, that point is sanat kumara himself; when the right time comes (though the hour is not yet) he will place his representatives as the central points in both the hierarchy and in humanity. for this relatively distant event the doctrine or the theory of avatars, of mediators or of inter-mediaries is preparing the way, thus enabling men to think in these representative and inclusive terms. not even in the hierarchy is the time yet ripe for the "residence in state of the divine representative" each year, the buddha comes and carries the force of sanat kumara to the hierarchy but he cannot stay. the "units of energy" the me

am plays little part in their thinking; they are so preoccupied with the task ahead and with the need of humanity and of these to be served that they seldom think of the ashram or of the master at its centre. they are an integral part of the ashramic consciousness and their conscious occupation is called, in the ancient writings "the emanating of that which flows through them, the teaching of the doctrine of the heart which is the force of truth itself, the radiating of the light of life, borne upon the stream to which the non-initiate gives the name `the light of love" the members of the ashram constitute a united channel for the new energies which are, at this time, entering the world; these energies pour dynamically through the ashram out into the world of men; they stream with potency

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

ement, which is so basic and fundamental that i would ask you to pause and contemplate it, even though you grasp not its full implications as yet. the ancient wisdom teaches that "space is an entity" it is with the life of this entity and with the forces and energies, the impulses and the rhythms, the cycles and the times and seasons that esoteric astrology deals. h.p.b. stated this in the secret doctrine. i would remind you that there is an astrological key to the secret doctrine which cannot yet be given in completeness. i can, however, give you some hints and suggest some lines of approach, and these, if carried in the consciousness of the illumined astrologers, may enable one of them at a later date to discover that key and then turning it on behalf of humanity reveal the fourth great

nnot yet be given in completeness. i can, however, give you some hints and suggest some lines of approach, and these, if carried in the consciousness of the illumined astrologers, may enable one of them at a later date to discover that key and then turning it on behalf of humanity reveal the fourth great fundamental of the ageless wisdom of which three are already given in the proem of the secret doctrine. space is an entity and the entire "vault of heaven (as it has been poetically called) is the phenomenal appearance of that entity. you will note that i did not say the material appearance, but the phenomenal appearance. speculation about the nature, the history and identity of that entity is useless and of no value. some dim idea, providing analogy even when eluding specifications, might

with these hierarchies. a. the first 5 are regarded as pure abstractions. b. hierarchy one has the numbers 6.1.7. hierarchy two has the numbers 7.2.6. hierarchy three has the numbers 8.3.5. hierarchy four has the numbers 9.4.4. hierarchy five has the numbers 10.5.3. hierarchy six has the numbers 11.6.2. hierarchy seven has the numbers 12.7.1. it is necessary to take note of this as in the secret doctrine reference will be found to the hierarchies under different numbers. this serves to conceal, but it will also confuse the student. 6. the first four hierarchies achieved liberation in the first solar system. their influence reached our earth through the medium of the fifth creative hierarchy. 7. these are, therefore, related to the four rays which work as minor rays of attribute under the

rms of some degree of density or another. hierarchy i. the first great hierarchy is emanated from the heart of the central spiritual sun. it is the son of god himself, the first born in a cosmic sense, even as the christ was the "eldest in a vast family of brothers" and the "first flower on the human plant" the symbol of this hierarchy is the golden lotus with its twelve petals folded. the secret doctrine i. 233-250. iii. 565. it should be remembered that this hierarchy is literally the sixth, for five hierarchies have passed on, being the product of the earlier system, that wherein intelligence or manas was the goal. the five liberated hierarchies are in their totality the sum total of manas. it is the hierarchy which is the fifth in order, and which we are told is in process of achieving

f them in the old commentary "they burned to know. they rushed into the spheres. they are the longing of the father for the mother. hence do they suffer, burn, and long through the sixth sphere of sense" hierarchy ii. the second hierarchy is closely allied with the great bear. we are told that they entered through the second ventricle within the sacred heart, and are (as we are told in the secret doctrine) the prototypes of the monads. they are the source of monadic life, but they are not the monads; they are far higher. this hierarchy, which is literally the seventh, is the influx into our system of those lives who in the first solar system remained on their own plane, being too sinless and holy to find opportunity in that very material and intellectual evolution. even in this, they will

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

dean of cape colony. his mother was the guardian, appointed by the courts of chancery, to take care of my sister and myself. she was my father's youngest sister, and laurence was one of her six boys with whom we spent much time as children. her husband, my uncle clare, a somewhat hard and stern man, was the brother of lord rosse and son of the lord rosse of telescope fame, mentioned in the secret doctrine. as a child i was terrified of him, yet before he died, he showed me another side of his nature and one which is not well known. his exceeding kindness to me during the first world war when i was stranded in great poverty in america, i shall never forget. he wrote me helpful and understanding letters and made me feel that there were those in great britain who had not forgotten me. i want

lf was very broad. she gave me certain keynotes for spiritual living which have never failed me and to the end, she herself never failed me. when i became interested in esoteric matters and gave up being an orthodox, theologically minded christian, she wrote me that she could not understand but she certainly could trust me because she knew that i had a deep love for christ and that no matter what doctrine i might renounce she knew i would never renounce him. that was the exact truth. she was beautiful, lovely and good. her influence was widespread throughout the british isles. she had her own specially built and endowed cottage hospital; she supported missionaries in heathen countries and was president of the y. w. c. a. in scotland. if i have been of any service to my fellowmen and if i h

their confidence and liking because i am their mother. i personally love them for themselves and not so particularly because they are my children. i think once the need for the physical care of small children is no longer required that parents would do well to cultivate the friendship angle. i was absolutely sure (how wonderful that seems to me today and how delightfully young) of everything god, doctrine, my ability to do things, the sureness of my knowledge and the infallibility of any advice i might give. i had an answer for everything and knew just what should be done. i handled life and circumstances at that time with the sure touch of complete inexperience and my answer to every problem, and my cure for every ill was always to be found in the answer to the one question "what would je

s i struggled with the presented ideas and sought to fit my own beliefs and the new concepts together. then i met two very old ladies who lived side by side in two cottages indispensable to each other and quarreling all the time. they were both of them personal pupils of h. p. blavatsky. they had trained with her and studied with her. i had just made the acquaintance of her great book "the secret doctrine" i was intrigued by it but completely bewildered. i couldn't make head or tail of it. it is a difficult book for beginners for it is badly put together and lacks continuity. h. p. b. starts with one subject, wanders off to another, takes up a third at length and if you search you will find her returning to her original theme sixty or seventy pages further on. claude falls wright, who was

nt and the teaching it contains has revolutionised human thought, little as people may realise it. i regard the hours of study that i expended over it as some of the most valuable hours of my life- 78- the unfinished autobiography copyright 1998 lucis trust and the background and knowledge it gave me has made all the best of my work along occult lines possible. i sat up in bed reading "the secret doctrine" at night and began to neglect reading my bible, which i had been in the habit of doing. i liked the book and, at the same time, i disliked it cordially. i thought it was very badly written, incorrect and incoherent but i could not get away from it. then these two old ladies took me in hand. day after day, for weeks, they taught me. i moved over into a little cottage so as to be near them

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

gian. the real truth bears little resemblance to our modern formulations. i am, therefore, seriously handicapped when dealing with the subject of disease from the angle of karma. it is difficult for me to convey to you anything of the truth as it really exists, owing to the pre-conceived ideas as to the ancient law of cause and effect which are necessarily in your mind. when i say to you that the doctrine of emergent evolution and the modern theories of the work of a catalyst upon two substances which when brought into relation with each other under the effect of the catalyst produce a third and different substance carry in them much of the truth anent karma, will you understand? i question it. when i say to you that the emphasis given to the law of karma as it explains apparent injustices

eric healing copyright 1998 lucis trust plane force. vital energy. animal life low grade animal type of men. 7. base..adrenals..kidneys..w. ill energy..t. he mother of spine. spinal u niversal life of the muladhara column. kundalini world. this tabulation is simply an outline and, like the tabulation of the principles and their correspondences, as given by h.p.b. in the third volume of the secret doctrine, its interpretation will be dependent upon the point of view of the student. we shall employ it later and add further columns to it and further correspondences. in all our considerations, what we have to say will have the following synthesis of structure behind it: 1. the soul. 2. the subtler bodies of the mind and the emotions, which are simply qualified energy centres. 3. the vital body

an integrated whole and in the quality of personality, which is the aroma, the influence, the effect and the radiation of a personality. i throw out these ideas to students, hoping that some research may follow which will relate this subject of the centres to the recognised facts of coordination, integration and their effects in producing greatness. for those of you who are students of the secret doctrine, there is much to be unfolded anent the relation of the "lunar lords" the barhishad pitris, to the solar lord or angel. the field of work of the former is the sacral centre, par excellence; that of the solar angel is the throat centre. e. the sacral centre registers the energy of the third aspect of divinity, just as the solar plexus centre registers that of the second aspect and the basi

man steps out of the general mass and steps upon the probationary path, and thus becomes a candidate for discipleship, then the diseases of the flesh and the inharmony of his entire threefold system, plus the conveying stream, constitute a conscious problem and one which the aspirant must himself tackle thus revealing to him the need for conscious, creative building. it is at this point that the doctrine of reincarnation becomes of supreme value; the disciple begins to institute those conditions, to create those forms and build those vehicles which, in another life, will prove more suitable for soul control and more adequate instruments with which to carry forward the perfecting process which the soul demands. let me point out that the disciple does not concentrate upon the physical body

uld be appropriated. just as the major sins of lemurian times (if they could be called sins in any true sense, because of the low intelligence of the race) were through the misuse of sex, so the major sin of the atlantean people was theft widespread and general. the seeds of aggression and of personal acquisitiveness began to show themselves, culminating in the great war (as related in the secret doctrine) between the lords of the shining countenance and the lords of the dark face. to procure what they coveted and felt they needed, the most highly evolved of that race began to practice magic. it is not possible for me to outline to you the nature and practices of atlantean magic with its control of elementals and of forms of life which have now been driven back into retreat and are inacces

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

r the ancient east and the modern west approaches as two mutually exclusive alternatives. in some instances the approaches are merely two "languages" for stating universal truths about human nature and we are not faced with an either-or antithesis. intertranslation may reduce the strangeness of terminology. for example, the tibetan's view that "meditation is thinking things through" is good dewey doctrine. as the elements of unfamiliarity diminish, understanding is facilitated. that the research project so briefly sketched is not some vague philosophical phantasy but an urgent and immediate need is indicated by a document drawn up by the department for cultural activities of unesco which formulated the theme for discussion in these terms "the concept of man and the philosophy of education

"body of light" and no "manifestation of the sons of god" apart from the process of physical incarnation. there can be no fusion of the opposites of soul and personality apart from the physiological processes of sex, and i say this deliberately, for it is in the relation of the sexes that the element of time enters into the experience of the soul, and the understanding of this will come when the doctrine of reincarnation is properly comprehended and taught universally. it is here that sex magic and the inner tantric teachings have gone so woefully astray, and been centralised upon individual development and the attainment of some experience which is presumed to promote spiritual attainment. the underlying idea, governing all that has been given out on the sex relation heretofore, is twofo

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

a dual capacity invocation and evocation. they also have a third function: they ground or focus energy, thus producing a point of tension, of crisis and an interlude, prior to a process of transmission. ponder on these words. the physical body can be evoked into manifestation and subsequent activity, but it has no power of invocation. hence it is not a principle (as h.p.b. tells us in the secret doctrine) but is basically an automaton. the etheric body invokes and evokes; but it also, in relation to the physical plane, precipitates energy through a process of appropriation. a study of these things- 15- discipleship in the new age- volume ii copyright 1998 lucis trust will bring to our attention the entire subject of the centres and this we will approach from the angle of invocation and ev

not a school for probationers. it will consequently always remain relatively small- 61- discipleship in the new age- volume ii copyright 1998 lucis trust 2. it is a school for adults wherein occult obedience is developed. this is not obedience to man-made rules or school obediences, but involves soul obedience. 3. this is a school wherein belief in the hierarchy is scientifically taught, not as a doctrine but as an existent and provable natural kingdom; the rules of the ashram and the dual life of the disciple are emphasised. 4. this is a school wherein the student is taught that "the souls of men are one" 5. no claim for place or power is made, and the claim of being an initiate is never heard. the headquarters group and the workers in the school are there because of spiritual inclination

ognised all over the world and as expounded in my books, constitute the foundational teaching of the arcane school. this is so, not because they are my books but because they are part of the continuity of the ageless wisdom and constitute the latest emanation of the ageless wisdom issued by the hierarchy. they must not be permitted to become a bible of a sect, as has been the case with the secret doctrine and the theosophical society. this incidentally has been a profound disappointment to the hierarchy. a.a.b. must not be turned into an occult authority. those connected with the great white lodge favour no bibles or authorities only the freedom of the human soul. the teaching matters, not the source or the form. let me reiterate for the sake of clarity: none of you has any responsibility

w what that almost inchoate appeal would invoke. light appeared on earth and true progressive enlightenment became possible. i am not here referring to physical light, but to the light of the intellect. in atlantean days, as a result of the strife between the lords of light or of the shining countenance and the lords of the dark face (as they are called in the ancient scriptures and in the secret doctrine) another "era of invocation" occurred and the second divine aspect of love became a possible unfoldment, though still only an embryonic quality of mankind. the mass appeal was then more intelligently voiced, though the instinctual appeal still persisted. it was not intelligence, however, as we understand the term. in our aryan cycle, another great invocative cry is issuing forth. it is th

he spiritual future of the race and the requirements of the hierarchical plan. there must always be, in your consciousness, a recognition of the needs of all men, and this must be true of all spiritually-minded people, of all true esotericists and of the religiously inclined man whose heart and understanding are more divinely inclusive than are the hearts of the average followers of any religious doctrine, enunciated by the theologians of any faith. it must be realised that money is the energy which can set in motion and make possible the activities of the new group of world servers no matter what their colour, caste or church. money does not yet lie in their hands. their need for it is great. millions are needed to spread the required knowledge of the hierarchical plan; millions are neede

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

sure and circumstance, and there is a widespread interest in progressive education and in the new ideals which should and will eventually govern educators. there is a definite stirring among the masses and the life of the mind (note that phrase) is now more active and potent than ever before. for this there is an occult reason of a most interesting nature. those of you who have studied the secret doctrine will remember that in that momentous period wherein animal-man made the great transition into the human family and humanity came into being, developing the germ of individuality, the seed of self-consciousness and embryo intellect, we are told that this event was brought about in three ways: 1. the seed of mind was implanted in some of the aspiring animal-men by the hierarchy, and these a

lace after the third initiation that of the transfiguration. 3. a study of the plan, as it appears at this time to be working out in the five kingdoms in nature. it will be apparent to you that the teaching connected with this group will be more definitely and academically occult in its significance than will be the case in the others, for it will be based upon information contained in the secret doctrine and in a treatise on cosmic fire. it will be founded upon certain premises contained in those volumes. therefore, the members of this group of disciples will be of the more orthodox persuasion; they will be theosophists by nature, and academic by disposition. the nature of the anima mundi, the fact of the subjective consciousness found in all forms without exception, and the existence of

r the growth of the kingdom of god in such a manner that this fifth kingdom in nature may be a tangible, factual and objective occurrence upon the earth. in the founding of the fourth kingdom in nature, the human kingdom, the process is spoken of in the ancient books and archives in the library of the hierarchy in the following terms which are (some of them) paraphrased and expanded in the secret doctrine "seven men appeared, the prisoners of the prajapatis and the prisoners also of the earthly barhishads. seven men of seven colours. seven men, each on his own lot and related to the eighth. they spoke and knew each other. they saw and they desired that which then appeared. they sensed the first, the second and the third. they were themselves the fourth, but of the fifth they had as yet no

o the methods to be employed in creating these groups. the primary method is the presentation of the more advanced ideas (which are stimulating in their effects upon the minds which are receptive) and the presentation of the vision, which is evocative in its influence and produces amazing results. ponder on this. the basic method employed, which lay behind the three methods outlined in the secret doctrine and referred to above, was the presentation (very dimly and vaguely) of the concept of the self, of the lower integrated self and its correlated inner implications of self-centredness and self-direction. the presentation made today to self-conscious man and to this self-directed individual is the revelation of the larger whole of which the individual is a part. to this whole the self must

fe and thought were so clear, that a crisis was precipitated in the then civilised world of which the present conflict is a definite effect. let us also hope that it constitutes a climax which will never again occur. then took place the great war between the lords of form and the lords of being, or between the forces of matter and the great white lodge. a careful study of volume two of the secret doctrine will prove enlightening to students, if they will study with particular care pages 275-466. to our understanding, this account may seem vague and obscure, but the issues at the time were clear. the forces of light triumphed because the hierarchy was forced to intervene potently, and, with the aid of certain great lives extraneous to our planetary life, they brought the atlantean civilisat

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

is eye upon him, his hand beneath, and his heart in unison with his" the keynote of christ's mission will be to evoke from humanity a response to that influence, and an unfoldment on a large scale of intuitive perception. when he came before, he evoked from humanity a gradual response to truth, and mental understanding. that is why at the end of the cycle, which he inaugurated, we have formulated doctrine and mental development. the work now being done by shamballa and the hierarchy on behalf of humanity will tend also to develop group consciousness and the formation of many groups which will be living organisms and not organisations; it will make group initiation possible and will enable certain aspects of the will to flower forth correctly and with safety. the tendency to overlook the di

are: seven physical states of matter, seven emotional states, enabling the astral body to function on the seven subplanes of the astral plane, and four states of matter for each of the four conditions of the concrete mind (7, 7, 4= 18. these are eighteen grades of substance, eighteen vibratory groups of atoms, and eighteen aggregates of life which form the bodies of the lunar lords (as the secret doctrine calls them) which in their totality, form the body of the lunar lord, the personality. the above is the very a b c of occultism and a familiar truth to all of you. what is referred to here has, however, no reference to processes of purification, of control or of discipline. these have been much earlier considered and are regarded as the necessary processes instituted upon the probationary

ierarchy. he then becomes a factual part of the hierarchical membership. of that truth, we know (as aspirants) relatively very little. truth as we understand it during the early treading of the path of discipleship is concerned with great verities which are (from the insight of the enlightened ones) only the a b c of life. these truths are: the manifestation of divinity on the physical plane. the doctrine of avatars. this religious history reveals. the nature of consciousness, through the development of psychology. the doctrine of the trinity, as it expresses itself through the aspects and the attributes. these four expressions of truth will be found to convey all the knowledge with which the initiate must stand equipped when he climbs the mount of transfiguration at the time of the third

s the medium or channel of related communication between the great centres in our planet, through which the life of our logos flows and his purposes are worked out. i would remind you that the creative process was initiated by sound, and in that sound the logos both invoked and evoked. he issued the call and he engineered and implemented the response and thus the "army of the voice (as the secret doctrine calls it) came into being. the head (the idea, the heart (the ideal) and the throat (the creative agent of the resulting idol, the temporary and fleeting expression of the ideal, inspired by the idea) came into being; three great centres emerged in time and space and at this point in the evolutionary cycle we call them shamballa, the hierarchy and humanity. with these fundamental factors

netary life, thus completing the interplay and the interrelation between all seven. these four include the three lower kingdoms of nature and a certain basic centre (corresponding to the centre at the base of the spine in man) about which nothing is as yet known nor will be known for ages to come. diagram the importance, therefore, of the centre which we call humanity will be apparent. the secret doctrine has ever taught that mankind has a special function in saving and regenerating nature. the "saving force" a circulatory combination of the three major energies is radiated by humanity as a group-creative impulse, and this gradually sweeps all forms of life into the field of its magnetic potency, thus relating them (or rather the soul of each kingdom) to the hierarchy and to shamballa. thi

ALICE BAILEY THE LABOURS OF HERCULES

so should pass the idea of [120] at-one-ment by the blood of christ. that was born of the medieval guilt complex and the torturing of the physical instrument as a means to produce the dominance of the spirit; when the truth is that the body should be attuned to the soul and bring its beauty into manifestation, redeem it. all this is implicit in the sign of the virgin and its labor. in the secret doctrine is a clear statement of the whole message of this sign "matter is the vehicle for the manifestation of soul on this turn of the spiral; and soul is the vehicle on a higher turn of the spiral for the manifestation of spirit, and these three are a trinity synthesized by life which pervades them all. the constellations and stars the three constellations in close proximity to that of virgo ar

AN INTRO TO STUDY OF THE KABALAH

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 of the doctrines; the other, an excellent book "the doctrine and literature of the kabalah" by arthur e. waite, 1902; and one in french by adolph franck, 1889, which is more discursive and gives fewer details. many points of the teaching of indian systems of religious philosophy are not touched on by the hebrew system, or are excluded by differences of a fundamental nature: such as the cosmogony of other worlds, unless the destroyed worlds of unbal

igious philosophy are not touched on by the hebrew system, or are excluded by differences of a fundamental nature: such as the cosmogony of other worlds, unless the destroyed worlds of unbalanced force refer to these; the inviolability of law, as karma, is not a prominent feature; reincarnation is taught, but the number of re-births is limited generally to three. some small part of the kabalistic doctrine is found in the jewish talmud, but in that collection of treatises there is some grossness that is absent from the true kabalah; such are the theories of the debasement of men into animal forms; and of men to be re-born as women, as a punishment for earthly sins in a previous life. it must be remembered that many points of doctrine are limited to the teachings of but a few rabbis; and tha

ntive study of some of these old mystical hebrew books discloses the existence of intentional "blinds" which appear to have been introduced to confine certain dogmas to certain students fitted to receive them, and to preserve them from promiscuous distribution and so from misuse by the ignorant or vicious. two or three centuries have now passed since any notable addition to the body of kabalistic doctrine has been made, but before that time a long succession of commentaries had been produced, all tending to illustrate or extend the philosophical scheme. as already said, when the kabalah first took shape as a concrete whole and a philosophic system, may remain for ever an unknown datum, but if we regard it, as i believe is correct, as the esotericism of the religion of the hebrews, the foun

of the main principles of the worship of jehovah. i cannot now attempt any glance at the contentions of some doubting scholars, who question whether the story of the twelve tribes is a historic fact, or whether there ever were a moses, or even a king solomon. it is sufficient for the present purpose that the jewish nation had the jehovistic theology and a system of priestly caste, and a coherent doctrine, at the time of the second temple when cyrus, sovereign of all asia, 536 b.c, holding the jews in captivity, permitted certain of them to return to jerusalem for the express purpose of reestablishing the hebrew mode of worship which had been forcibly interfered with by nebuchadnezzar in 587 b.c. after this return to jerusalem it was that ezra and nehemiah, circa 450 b.c, edited and compil

aries on the old testament books, which have come down to our times. of these the earliest are the volume called the "targum of onkelos" on "the law" written about a.d. 100, and that of jonathan ben uzziel on "the prophets" about a.d 141 there first came into note the now famous treatise written by the rabbis of judah, called "mishna" and this formed the basis of those vast compilations of hebrew doctrine called the "talmud" of which there are two extant forms, one compiled at babylon-the most notable, and the other associated with jerusalem. to the original "mishna" the rabbis added further commentaries named "gemara" from this time the literature of judaism grew apace, and there was a constant succession of notable hebrew rabbis who published religious treatises, until at least a.d. 1500

ANATHEMA OF ZOS

i possessed, my goodness towards ye would be volcanic. he who is lawless is free. necessity and time are conventional phenomena. without hypocrisy or fear ye could do as ye wish. whosoever, therefore, shall break the precept or live its transgression shall have relativity of heaven. for unless your righteousness exist not, ye shall not pleasure freely and creatively. in so much as ye sin against doctrine, so shall your imagination be required in becoming. it has been said without wit "thou shalt not kill" among beasts man lives supremely-on his own kind. teeth and claws are no longer sufficient accessory to appetite. is this world's worst reality more vicious than human behavior? i suggest to your inbred love of moral gesture to unravel the actual from the dream. rejoice ye! the law-maker

ANTINOMIANISM

wn antinomian gnostic cults) from which the concept that moral law is not obligatory emerged. what is frequently misunderstood about antinomianism is this idea of non-obligatory moral law. often i see this idea distorted to mean having no morals or ethics. this is absolutely and historically innacurate. what the concept of non-obligatory moral law means is that morality cannot be an obligation to doctrine as emphasized by religion or culture. rather, morality must issue as a principle from the individuals own soul, heart and conscience as opposed to doctrinally instituted and enforced. obviously there is an element of self responsibility and personal development involved here. antinomianism as a praxis of spiritual dissent manifests as both a methodology and a practicum to personal spiritu

ARADIA GOSPEL OF THE WITCHES

who are interested in this subject of womans influence and capacity, this evangel of thewitches will be of value as showing that there have been strange thinkers who regarded creation asa feminine development or parthenogenesis from which the masculine principle was born. lucifer, orlight, lay hidden in the darkness of diana, as heat is hidden in ice. but the regenerator or messiahof this strange doctrine is a woman aradia, though the two, mother and daughter, are confused orreflected in the different tales, even as jahvehis confused with the elohim.remains to be said that the adam-nable and eve-il, or adamite assemblages enjoined in thegospel of sorcery, are not much, if at all, kept up by the now few and far between old or youngwitches and venerable wizards of the present day. that is to

he fully equal, which meansthe superior sex. thus in the extraordinary war of conflicting elements, strange schools of sorcery,neo-platonism, cabala, heretic christianity, gnosticism, persian magism and dualism, with theremains of old greek and egyptian theologies in the third and fourth centuries at alexandria, and inthe house of light of cairo in the ninth, the equality of woman was a prominent doctrine. it wassophia or helena, the enfranchised, who was then the true christ who was to save mankind. page 64 the supper of the witches, the cakes of meal, salt, and honey, in the form of crescent moons, areknown to every classical scholar. the moon or horn-shaped cakes are still common. i have eaten ofthem this very day, and though they are known all over the world, i believe they owe their f

riests as the haunt of evil spirits or ancient heathengods, or in the mountains. t o this day the dweller in italy may often find secluded spots environed byancient chestnut forests, rocks, and walls, which suggest fit places for the sabbat, and are some-times still believed by tradition to be such. and i also believe that in this gospel of the witches wehave a trustworthy outline at least of the doctrine and rites observed at these meetings. they adoredforbidden deities and practised forbidden deeds, inspired as much by rebellion against society as bytheir own passions.there is, however, in the evangel of the witches an effort made to distinguish between the naturallywicked or corrupt and those who are outcasts or oppressed, as appears from the passage: yet like cains daughter (offspring)

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

nighthood had learned in palestine more than the west could teach. out of such elements were begotten some at least of the templar rites and they grew from more to more, till this particular aspect culminated in the templar dramas of werner, in which an order concealed through the ages and perpetuated through saintly custodians reveals to a chosen few among knights templar some part of its secret doctrine-the identity of christ and horus, of mary the mother of god, and isis the queen of heaven. the root of these dreams on doctrine and myth transfigured through the ages- with a heart of reality behind it- will be found, as it seems to me, in occult derivations from templar ritual which belong to circa 1782 and are still in vigilant custody on the continent of europe. i mention this lest it

e passes through various symbolical veils by which the encampment is guarded (3) that connected with the name of canongate kilwinning under the title of knight templar masonry, in which there is a pilgrimage to jericho and the jordan (4) that of st. george aboyne templar encampment at aberdeen, a strange elaborate pageant, in which the candidate has a searching examination on matters of christian doctrine (5) that of the royal, exalted, military and holy order of knights of the temple, in the library of grand lodge. it represents a revision of working and belongs to the year 1830. it is of importance as a stage in the development of the english military order (6) that which matthew cooke presented to albert pike, by whom it was printed in the year 1851. it is practically the same as ours a

relation of symbols. the old chivalry was founded and existed to defend the church and its hallows, and masonic knights templar are dedicated to the same ends though official obediences alter and hallows transform. the holy sepulchre for them is the church of christ, however understood, and if there is anything in the old notion that the christian chivalry in the past had sounded strange wells of doctrine, far in the holy east, there are such wells awaiting our own exploration, to the extent that we can enter into the life behind doctrine, and this is the life which is in christ. finally the modern chivalry is of masons as well as templars, because in both orders there is a quest to follow and attain. but this quest is one, a quest for the word, which is christ, and a quest for the abodes

BALANONES TEMPLE OF SET FAQ

h the underworld. there is a very definite sense that, through my contact with the art of austin osman spare, the previously unseen spirit world has become tangible and palpable, more reachable and more real. powerful stuff indeed. john balaohbalanone's temple of set faq contents: 1.0 introduction 2.0 philosophy 2.1 xeper 2.2 initiation 2.3 satanism 2.4 left hand path 2.5 metaphysics 2.6 dogma vs doctrine 3.0 religion 3.1 the temple of set as a religion 3.2 set 3.3 the gift of set 4.0 magic 4.1 black magic 4.2 ritual practices 4.3 occult studies 5.0 the organization 5.1 membership in the temple 5.2 relations with other organizations 5.3 why the temple of set? 5.4 our reputation(s) 5.5 pylons and orders 5.6 the high priest 6.0 setians and setianism 6.1 activities 6.2 setians 6.3 why are we

tradition of spiritual dissent. it is a process of using the ideas and actions of the seeker to create or realize an immortal, individual, potent, and powerful essence that will survive death. the left hand path is the quest for personal immortality, won by hard effort without grace of gods, even of our role model, set. 2.5 metaphysics this section is found only in the ref document. 2.6 dogma vs doctrine the temple of set has no dogma, but it does have teachings. we're sometimes accused of having dogma because of these teachings. the ref document includes some discussion detailing the distinction i see between doctrine and dogma. there is some disagreement on this issue, primarily i believe because people use different definitions for dogma. for example, in reviewing a draft of this faq

BEHOLDERS OF NIGHT

he adversary itself is the gateway from which we discover our own will, or direction of endless possibility of desire. this is the very conscious gift of the artist austin osman spare, whom of witch blood, gave us the gift of self liberation in the form of the grimoire the book of pleasure. that we may translate the system of the hand and the eye, within our personal universe form this luciferian doctrine to our own desire of becoming, shall be the greatest distinction from the order of the right hand path. the adversary exists within the 8 pointed sabbat star of chaos, called often algol. the very essence of chaos is disruption and the opening of possibility, that we may destroy that which hinders ourselves and thus creating a new form of order. order exists until the self grows into stas

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

orth examining for their illuminating idiosyncrasies. first, tsiu marpo, as well as most other deities and even peripheral characters and settings, have variant names. tsiu marpo himself is variously called tsi marpo (rtsi dmar po, tsi dmar po, tse marpo (tse dmar po, rtse dmar po, tsi mara (tsi ma ra, ch kyong n jin marpo (chos skyong gnod sbyin dmar po, the "red violence demon, protector of the doctrine" and pudri marpo (spu gri dmar po, the "red-razored one" as he is referred to in his root tantra. as a prince in his previous birth, the name "chorwa" has two variants. they are nearly homophonic, but with slightly different meanings that add suggestively to this character: chorpo (mchor po, meaning "handsome or vain" and chorwa( phyor ba, meaning "a dandy or rich person" both of these de

kingship. he suggests that, once the yarlung dynasty fell, might demons became popular personifications that continued to embody the power and dominion of the kingship, as well as the military might indicative of tibet s period of expansion.92 the intense anger attributed to might demons developed as a mythic response to the fall of the kingdom as well as to any later degradation of the buddhist doctrine. here we have almost an inversion of kapstein s theory. as religion became the prominent force in tibet after political centralization crumbled, the powerful mythology of buddhism remained to reshape early tibetan history. in turn, demons were likewise recast as vicious but nonetheless positive defenders of the buddhist teachings. no doubt parallels were also drawn between tibetan kings a

llness that swells the throat. 96 a painful illness. 97 de nebesky-wojkowitz 1998, p. 167. nbgl, fol. 6b.6-7b.1. 54 oppose the positive attributes these deities personify.98 the common motif that protector deities were once backsliding monks,99 as discussed in chapter 2, certainly explains why their common enemy is the vow-violator. this is also understandable since, as protectors of the buddhist doctrine, these deities would act most hateful toward those who disparage it. when an enemy is destroyed or consumed by a protector deity, the act is considered to be ultimately good. the justification for such violence is that the enemy, once dispatched by a being representing buddhist truth, will ultimately be liberated. in many instances, the body of the enemy is offered up to transcendental an

that this title ties oracles to the epic bard traditions of tibet and also draws attention to the dangerous experiences that are commonly found in the life narratives of oracles.154 de nebesky-wojkowitz makes a distinction between terms used for oracles that channel low-ranking deities lhapa (lha pa "god person" and those used for high-ranking, state-recognized oracles ch j (chos rje "lord of the doctrine" one final term that was shared with me personally is ch kyong (chos skyong "guardian of the doctrine."155 this term is particularly confusing because it is more commonly applied to the deities themselves. thus, there appears to be a degree of conflation occurring here, where the individual identity of the oracle is so subsumed within that of the possessing deity as to be indistinguishabl

ile tsiu marpo is the lord of the might demons, pehar is the lord of the conqueror demons (rgyal po).203 however, pehar is also considered the lord of all protector deities.204 like tsiu marpo, pehar has several variant names and appellations that are most discernible in their transliterations: dpe kar, pe dkar, spe dkar, dpe dkar, be dkar, dpe ha ra, and pe ha ra. his titles include "king of the doctrine guardians (chos skyong ba i rgyal po "great doctrine guardian (chos skyong chen mo "king treasury master (dkor bdag rgyal po, and "white lord of life-energy (srog bdag dkar po).205 as speculated in chapter 2, the individual deity of tsiu marpo is potentially no older than the sixteenth century; pehar, however, 202 see de nebesky-wojkowitz 1998, p. 130. 203 see de nebesky-wojkowitz 1998, p

BLACK WITCHCRAFT

ius potiori insidiari soleat" 10 "he built a city (gen. iv. 17) means that "he built a doctrinal system of law-lessness, insolence, and immoderate indulgence in pleasure("de posteritate" 15; and the epicurean philosophers are of the school of cain "claiming to have cain as teacher and guide, who recommended the worship of the sensual powers in preference to the powers above, and who practiced his doctrine by destroying abel, the expounder of the opposite doctrine (ib. 11. the jewish encyclopedia, compiled by kaufmann kohler, w. h. bennett, louis ginzberg herein we can see that cain is thus a flesh and blood embodiment of the luciferian path itself, he is the son of satan and lilith, the dark essence which is deeply connected with eve, the wife of adam. cain is not only the patron father of

BLAVATSKY H P ANTHROPOGENESIS

arimanius, ford also is the author of liber hvhi, an explaination of the luciferian trinity and the rituals of the qlippoth, the book of the witch moon which features an introduction by chaos magician peter j. carroll and numerous articles and essays. michael w. ford s grimoires may be found here: http//algol.chaosmagic.im[[vol. 2, page xv[[eh eme didache ouk estin eme, alla tou pemphantos me "my doctrine is not mine, but his that sent me- john vii. 16[[vol. 2, page xvi] modern science insists upon the doctrine of evolution; so do human reason and the "secret doctrine" and the idea is corroborated by the ancient legends and myths, and even by the bible itself when it is read between the lines. we see a flower slowly developing from a bud, and the bud from its seed. but whence the latter, w

on is given; but some of the stanzas were too obscure to be understood without explanation. hence, as was done in book i, while they are first given in full as they stand, when taken verse by verse with their commentaries an attempt is made to make them clearer, by words added in brackets, in anticipation of the fuller explanation of the commentary. as regards the evolution of mankind, the secret doctrine postulates three new propositions, which stand in direct antagonism to modern science as well as to current religious dogmas: it teaches (a) the simultaneous evolution of seven human groups on seven different portions of our globe (b) the birth of the astral, before the physical body: the former being a model for the latter; and (c) that man, in this round, preceded every mammalian- the a

efore the animals; for the animals mentioned in chapter i. are the signs of the zodiac, while the man "male and female" is not man, but 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 inscrib

from[[footnote(s* as it is now asserted that the chaldean tablets, which give the allegorical description of creation, the fall, and the flood, even to the legend of the tower of babel, were written "before the time of moses (see g. smith's "chaldean account of genesis" p. 86, how can the pentateuch be called a revelation? it is simply another version of the same story[[vol. 2, page] 4 the secret doctrine. the egyptians, compiled their genesis and first cosmogonic traditions- 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

owever, is not preserved in these or in any other exoteric accounts. now these "creations" according to the occult teachings, refer respectively to the formation of the primordial seven men by the progenitors (the pitris, or elohim: and to that of the human groups after the fall[[footnote(s* see pliny, 4, c. 12; strabo, 10; herodotus, 7, c. 108; pausanias, 7, c. 4, etc[[vol. 2, page] 6 the secret doctrine. all this will be examined in the light of science and comparisons drawn from the scriptures of all the ancient nations, the bible included, as we proceed. meanwhile, before we turn to the anthropogenesis of the prehistoric races, it may be useful to agree upon the names to be given to the continents on which the four great races, which preceded our adamic race, were born, lived, and died

BLAVATSKY H P COSMOGENESIS

e, as it is and as it ought to be. should the present volumes meet with a favourable reception, no effort will be spared to carry out the scheme of the work in its entirety. the third volume is entirely ready; the fourth almost so. this scheme, it must be added, was not in contemplation when the preparation of the work was first announced. as originally announced, it was intended that the "secret doctrine" should be an amended and enlarged version of "isis unveiled" it was, however, soon found that the explanations which could be added to those already put before the world in the last-named and other works dealing with esoteric science, were such as to require a different method of treatment: and consequently the present volumes do not contain, in all, twenty pages extracted from "isis unv

e publication of many of the facts herein stated has been rendered necessary by the wild and fanciful speculations in which many theosophists and students of mysticism have indulged, during the last few years, in their endeavour to, as they imagined, work out a complete system of thought from the few facts previously communicated to them. it is needless to explain that this book is not the secret doctrine in its entirety, but a select number of fragments of its fundamental tenets, special attention being paid to some facts which have been seized upon by various writers, and distorted out of all resemblance to the truth. but it is perhaps desirable to state unequivocally that the teachings, however fragmentary and incomplete, contained in these volumes, belong neither to the hindu, the zoro

s which have been seized upon by various writers, and distorted out of all resemblance to the truth. but it is perhaps desirable to state unequivocally that the teachings, however fragmentary and incomplete, contained in these volumes, belong neither to the hindu, the zoroastrian, the chaldean, nor the egyptian religion, neither to buddhism, islam, judaism nor christianity exclusively. the secret doctrine is the essence of all these. sprung from it in their origins, the various religious schemes are now made to merge back into their original element, out of which every mystery and dogma has grown, developed, and become materialised. it is more than probable that the book will be regarded by a large section of the public as a romance of the wildest kind; for who has ever even heard of the b

er she smiles in silent contempt. de minimis non curat lex. h.p.b. london, october, 1888[[vol. 1, page ix] table of contents- page. introduction. xvii. the need of such a book. xix. the antiquity of documents and mss. xxiii. what the book is intended to do. xxviii- volume first. cosmogenesis. proem. 1 the oldest mss. in the world and its symbolism. 2 the one life, active and passive. 4 the secret doctrine- pantheism- atheism. 6 "space" in all religions and in occultism. 9 seven cosmic elements- seven races of mankind. 12 the three postulates of the secret doctrine. 14 description of the stanzas from the book of dzyan. 20- book i- part i. cosmic evolution. seven stanzas from the book of dzyan. 27- stanza i- the night of the universe. 35 the seven eternities. 36 "time. 37 the universal mind

es. 214 correlations of beings. 223 what incarnates in animal man. 233 formation of man: the thinker. 238 occult and kabalistic pneumatics. 243 akasa and ether. 257 the invisible "lives. 259 occult vital chemistry and bacteriology. 261[[vol. 1, page] xii contents. page. the watcher and his shadow. 265 earth peopled by the shadows of the gods. 267- summing up. 269 the pith and marrow of the secret doctrine. 273 hermes in christian garb. 285 some occult aphorisms. 289 the seven powers 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 copi

BLUE EQUINOX

tzaddi vel hamus hermeticus sub figur xc. an account of initiation, and an indication as to those who are suitable for the same. the equinox 28 liber cdxviii. liber xxx rum vel s culi, being of the angels of the thirty aethyrs the vision and the voice. besides being the classical account of the thirty thyrs and a model of all visions, the cries of the angels should be regarded as accurate and the doctrine of the function of the great white brotherhood understood as the foundation of the aspiration of the adept. the account of the master of the templi should in particular be taken as authentic. the instruction in the 8th thyr pertains to class d, i.e. it is an official ritual, and the same remarks apply to the account of the proper method of invoking thyrs given in the 18th thyr. liber lxv

and in private letters to thee and others. the open preaching of this law, and the practice of these precepts, will arouse discussion and animosity, and thus place thee upon a rostrum whence thou mayest speak unto the people. note, pray thee, this mentor .remember ye that existence is pure joy; that all the sorrows are but shadows; they pass and are done; but there is that which remains. for this doctrine shall comfort many. also there is this word .they shall rejoice, our chosen; who sorroweth is not of us. beauty and strength, leaping laughter and delicious languor, force and fire, are of us. indeed in all ways thou mayest expound the joy of our law, nay, for thou shalt overflow with the joy thereof, and have no need of words. it would moreover be the equinox 176 impertinent and tedious

his plan, under certain conditions. what he had foreseen occurred; he had possessed one house; by surrendering it he became owner of a thousand houses. he gave up the world, and found it at his feet. eliphas l vi, the great magician of the middle of the last century, whose philosophy made possible the extraordinary liber clxi 233 outburst of literature in france in the fifties and sixties by its doctrine of the self-sufficiency of art(.a fine style is an aurole of holiness. is one phrase of his) prophesies of the messiah in a remarkable passage. it will be seen that our founder, born as he was to the purple, has fulfilled it. i have not the volume at my side, living as i am this hermit life in new hampshire, but its gist is that kings and popes have not power to redeem the world because t

f .artistic principles. he is so puritanically conscious of artistic right and wrong, that he can never give us so much as a half-holiday from the ethical culture hall of his aesthetics. whether he is making a creative appearance, as in pavannes, or a critical appearance, as in divisions, he has to impose upon us the propinquity of ferule and desk. either by example or precept he must enforce the doctrine: look in reviews 283 your note-book and write. and like all doctrinaires, mr. pound is exposed to the besetting sin of the half-true or the maybe-true platitude .the mastery of any art is the work of a lifetime. for example. how about the art of lyric poetry, how about sappho and keats and swinburne s early work? again, we must have .direct treatment. mr. pound affirms, and we must .use a

st, he does not seem settled about it. in some parts of his book he makes statements which certainly imply that this is so, but in others he appears too conscious of dividuality. he does not always make it perfectly clear that evil so-called is part of the game, which he describes as the .thought of god. we have no doubt that as he progresses, he will attain this clearer conception of the magical doctrine. he has already gone very far. his interpretation, for example, of the statement .god is love. can hardly be distinguished from our own .love is the law. yet even here there is some taint of a lingering manichaeanism. he seems to imagine .the all-loving. as always trying to bring us to a conception of sonship. yet this .all-loving. is a metaphysical entity, omnipotent, omniscient, omnipre

BOOK OF PLEASURE

olizing we become the symbolized? were i to crown myself king, should i be king? rather should i be an object of disgust or pity. these magicians, whose insincerity is their safety, are but the unemployed dandies of the brothels. magic is but one's natural ability the book of pleasure (self love) get any book for free on: www.abika.com 5 to attract without asking; ceremony what is unaffected, its doctrine the negation of theirs. i know them well and their creed of learning that teaches the fear of their own light. vampires, they are as the very lice in attraction. their practices prove their incapacity, they have no magic to intensify the normal, the joy of a child or healthy person, none to evoke their pleasure or wisdom from themselves. their methods depending on a morass of the imaginat

wn functions and the modern unbiassed. some praise the belief in a moral doctrinal code, which they naturally and continually transgress, and never obtain their purpose. given the right nature, they succeed fairly in the book of pleasure (self love) get any book for free on: www.abika.com 6 their own governing, and are those most healthy, sane and self-pleased. it may be called the negation of my doctrine, they obtain tolerable 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

o certain early sex principles in nature. they are carried further in the sacred alphabet, being too abstruse to explain by orthodox words and grammar*(3) the ego*(4) the belief ever striving for denial- fulness by multiplication, the book of pleasure (self love) get any book for free on: www.abika.com 15 is kept free by retention in this*(5 "he, the ego, now becomes the "absolute" the ritual and doctrine lying on your back lazily, the body expressing the condition of yawning, suspiring while conceiving by smiling, that is the idea of the posture. forgetting time with those things which were essentialreflecting their meaninglessness, the moment is beyond time and its virtue has happened. standing on tip-toe, with the arms rigid, bound behind by the hands, clasped and straning the utmost, t

ions can be traced back to a subconscious desire (for freedom) in conflict with habit, an obedience to inherent fatalism which hangs on "good and bad" actions already committed (in past existence) against a preserved morality* and whose reaction gives expression as spontaneity, involuntariness, autonomy, 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

he regards everything as self, and is the consciousness of non-resistance, has no horizon: he is free. on seeing the star-lit eyes and rosebud mouths, the breasts and loins of beautiful women, you become lovingly attached, but if you fear, consider constantly that they are merely the charred flesh and bones of yourself after the torture. the space between the eternal and "self" is it not a moral doctrine? by unbelieving all one believes and sedulously without anxiety not believing (by the "neither-neither" process, the principle becomes simple and cosmic enough to include what you are always desiring, and you are free to believe what was impossible. the desire is so mighty, it asks no permission, and suffers no consequences, but the ecstasy of its possession. against it nothing can prevai

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

f at all possible. the correlation of days and planets, with their governing of properties, is as follows. choose your day for working magick based on these. monday moon merchandise; dreams; theft tuesday mars matrimony; war; enemies; prison wednesday mercury debt; fear; loss thursday jupiter honor; riches; clothing; desires friday venus love; friendship; strangers saturday saturn life; building; doctrine; protection sunday sun fortune; hope; money cord magick many witches and covens work cord magick. for this you will need a cord, or tingulum as it is sometimes called, that is nine feet long (three times three; the perennial magick number) and is red in color (the color of blood; the life force. it is best to make your own by taking three lengths of red silk (or wool, nylon, whatever you

the week and can therefore correlate those properties with the metals: sunday sun /gold/ fortune, hope, money monday moon/ silver/ merchandise, dreams, theft tuesday mars/ iron/ matrimony, war, enemies, prison wednesday mercury/ mercury/ debt, fear, loss thursday jupiter/ tin i honor, riches/clothing, desires friday venus/ copper/ love, friendship, strangers saturday saturn/ lead/ life, building, doctrine, protection so, for example, knowing that friday is associated with love (ruled by venus) and that the metal is copper, you now know that a love talisman, for greatest effect, should be made of copper. mercury gives a bit of a problem in that it is a liquid metal. it could be used by containing it in a miniature bottle, or similar, of some other metal, but it is more usual and a lot easie

a must. one possible alternate that may prove less of a hassle is to associate yourself with such a group as the universal life church, of modesto, california (601 third street, modesto, ca 95351. i mention this church especially because they have already gone through numerous legal battles with the irs, have fought all the way up to the u.s. supreme court, and have won! they have "no traditional doctrine. as an organization (they) only believe in that which is right. so says their literature "each individual has the privilege and responsibility to determine what is right so long as it does not infringe on the rights of others (sounds a little like "an'it harm none, do what thou wilt, doesn't it. we are active advocates of the first amendment of the united states of america. in other words

CASE PAUL F THE BOOK OF TOKENS

hile i expound the mystery of mine inferior nature, which standeth in the tree of life as the sephirah of wisdom. 2 forget not that these two, though they be named superior and inferior, are in truth of equal rank. as it is written "that which is below is as that which is above, and that which is above is as that which is below [31] t h e book o f t o k e n s be thou not 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

ded in this brief commentary. 2 the quotation is from the emerald tablet, supposed to have been written by hermes trismegistus, and is one of the evidences that our author is one of the later qabalists. in the qabalah, the direction below is attributed to gimel, and above to beth. philosophically they refer to the superior and inferior natures of the one life, as described in the meditations. the doctrine here is so closely allied to that of the bhagavad-gita as to suggest that our author may have met one of the wandering hindu philosophers [36] c o m m e n t on g i m e l 4 compare the words of this paragraph with the symbols of key 2, the high priestess. the phrase" whose purity naught can defile, means that no matter how many the forms developed from it, the virgin substance is itself un

also the reality manifested as 1, or as any other number [46] c o m m e n t ox d a l e t h and that which may be thought of as subsisting between any two consecutive numbers. even in common parlance this is true. if we ask "what comes between 1 and 2" the correct answer is, of course" nothing. 2 the idea that the universe is created with the letters of the alphabet is a commonplace of qabalistic doctrine. it is found also in hindu teaching (see the serpent power and shakti and shakta, by arthur avalon. what is meant is that the powers designated by the letters are the building-forces of the cosmos. 4 binah, understanding, is named a i m a, the mother. in this paragraph she is called "the desirable one, or "the precious thing, because the number of the word a i m a is 52, and this is also

of t o k e n s "door of perplexity" refers to the letter-name daleth, signifying "door. perplexity, because to daleth qabalists attribute the pair of opposites, wisdom and folly. it is said that the son is hidden in her because the value of the noun b n, ben, son, is 52, the same as the number of aima. and, again, since daleth is here identified with binah, the text refers also to the qabalistic doctrine that in binah are concealed both the father and the son, because binah is spelt b i n h, so that this noun contains yod, i, the letter of the father, heh, h, the letter of the mother, and b n, ben, the name of the son. 6 adding the digits of 434 gives us 11. in theqabalah the number 22 represents the whole circle of creation because it is the number of letters in the alphabet. thus the bo

a hundred lifetimes? time ceaseth for those who come to me. the quest will be forgotten when thou hast reached the goal [70] comment on vav* v a v, pronounced vahv. transcribed as "v" or "u. the number 6. meaning: nail. the triumphant and eternal intelligence. up to paragraph 4, the text requires little explanation. readers of the works of jacob boehme will see a close correspondence between his doctrine and that of paragraph 3. in paragraph 4, the phrase "a hunger, and a desire, and a longing, is based upon the verb avah, a v h" to wish for, which has the numeral value 12, equivalent to that of the letter-name vav, v v. 5 "a property of sharpness" corresponds to the adjective khad, ch d "sharp. this adds up to 12 also. the idea of joining together the parts of the universe may be based o

CHAOS MAGICK AND LUCIFERISM

ccumb to my present level of performance, denying myself the option of functioning at capacity by not recognizing that belief is arbitrary and that i can change my beliefs as readily as i change my shoes. the current state of chaos magick in the present time has only maneuvered to some certain state due to lack of imagination and vision. chaos magick is an egocentric ideology that has no specific doctrine or form. lack of dogma can often lead to emptiness of concepts and then the boat literally runs aground. chaos magick must be defined in a certain context in order to re-awaken the luminous possibilities contained therein. austin osman spare was the founder of what is today chaos magick. his study and practice of magick developed early on and was later subject to formal training with alei

n classical grimoires such as grimoirium verum, the grand grimoire, abramelin the mage and various works by levi and agrippa. spare developed his alphabet of desire from these formulas, something that was groundbreaking and lesser understood by his peers. spare, just as crowley, wanted to usher forth a new magickal system. as aleister sought ceremony and beautiful ritual as his own means, spare s doctrine of the alphabet of desire and death posture brought the same effect. the holy guardian angel within each individual could be brought to the surface for communication. spare s concept of underneath the conscious make up of the individual was the all awakened subconscious, capable of anything opened for thinking. both created something amazing which threw the doors towards magickal explorat

nfleshed. magick is nothing but a science of the mind. it is our psychic connection between the universe surrounding the casual world and us. the language of the fallen angels and those who would seek the promethean light of knowledge and wisdom is inherent also within us. it must be understood that chaos magick is not a form of magick specifically; it is open to possibilities. one may assume the doctrine of thelema but practice both witchcraft and rune magick. the potentials are never ending. any combination may be used only if it is perfectly suitable to the individual developing it. the quote used by aleister crowley and many chaos magicians is nothing is true, everything is permitted; this is attributed to hassan i sabbah. hasan bin sabah (perhaps a more accurate spelling) is the histo

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ong affinities with some ex-slave traditions. two of the pioneers of pentecostalism, william j. seymour, a black preacher from texas with afro-baptist roots, and charles f. parham, a white methodist evangelist hailing from topeka, kansas, had carried forth the old-time practices and biblically fundamentalist beliefs of their forebears. yet their particular innovations regarding the sanctification doctrine marked a departure that ultimately was to shape the course of modern christianity. both seymour and parham insisted that the sanctification experience should be accompanied by a manifest sign of the baptism of the holy spirit, glossolalia, or speaking in tongues. they began to popularize this "third blessing" of the gift of tongues. while parham is credited with having introduced the prac

to shape the course of modern christianity. both seymour and parham insisted that the sanctification experience should be accompanied by a manifest sign of the baptism of the holy spirit, glossolalia, or speaking in tongues. they began to popularize this "third blessing" of the gift of tongues. while parham is credited with having introduced the practice in his bible school as a "formally stated doctrine" it was seymour who is considered responsible for its institutionalization in the public revival that inaugurated the pentecostal movement at the azusa street mission in los angeles, california, in 1906.[37] divine healing became a cornerstone of pentecostal theology. the conviction that physical healing, along with unknown tongues and other gifts of the holy spirit such as prophecy and m

the holy spirit such as prophecy and miraculous signs and wonders\ 109\ existed in the present-day church stemmed from the pentecostals f emphasis on biblical authority. for pentecostals, physical affliction ran counter to god's will for the faithful christian. in this tradition, cause of all disease was sin, which had originated with the fall of humanity. underlying the pentecostal faith healing doctrine was the establishment of a "healing contract" with god, in which the health of the believer was linked to a biblical promise that was accomplished through christ's redeeming work of atonement. thus encapsulated within the pentecostal healing process was the entire experience of repentance, conversion, salvation, sanctification, and baptism by the holy spirit. as seymour wrote in a publica

e house of bondage, to condemn magical beliefs. appropriating the voice of her christian narrator, albert admonished her readers "yes, the vice of black magic page 80 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 voudouism which is practiced among the colored people is the result of ignorance and slavery. they will, in the course of time, ignore such doctrine, for they are being educated, and the time will come when such simple and nonsensical teachings will find no place among them" to many of these observers, conjuring traditions harked back to anachronistic beliefs that had been carried over from bondage. these cultural reformers hoped that the rites and revels of the slave past would give way to more proper expressions of religious faith.[

CHRONOLOGIA RORISPERGIUS

turfan. 762 caliph al-mansur in baghdad founded house of wisdom for the purpose of promoting the arab's assimilation of indian, greek and persian science. 787-886 abu ma'shar. persian astrologer. al-kindi's student wrote a "great introduction (ysagoga maiore) to astrology around 850 ce; a major source for medieval astrologers. a fusion of sabian hermeticism, persian chronology, islamic religious doctrine, greek science and mesopotamian astrology. identified idris with enoch and hermes. 796-861 dhu l-nun al-misri hermetic sufi from akhmim egypt, said to have studied with jabir b. hayyan al-kufi. 800-866 al-kindi wrote "on rays (de radiis. al-kindi's theory would tend to imply that the "occult qualities" of plants and stones are a kind of signification "all terrestrial things emit "rays" wh

der to predict the date of the lord's return, determined as 1655- michael guhler. 1652 ashmole theatrum chemicum britannicum. english translation of fama and confessio edited by thomas vaughan, kircher's oedipus aegyptiacus published. another latin edition with commentary published by joanne stephano rittangelio rittangehus (rittangel, rittanhello) 1657 the chemists key to shut& open: or the true doctrine of corruption and generation in ten brief aphorisms, illustrated with most plain and faithful commentaries, out of the pure light of nature: by that judicious and industrious artist henry nollius. published by eugenius philalethes 1659 jean noblet tarot(paris) 1659-61 theatrum chemicum [ed. lazarus zetzner]publisher of rosicrucian texts 1660 jacques vieville tarot. invisible college becom

ulius evola born aleister crowley joins the golden dawn; mathers publishes the book of the sacred magic of abra-melin the mag [abramelin] 1899 c.g. leland publishes aradia, the gospel of the witches 1900-1973 valentine tomberg. meditations on the tarot..the tarot is a system or organism of spiritual exercises" 1900 crowley expelled from the golden dawn 1901 manly palmer hall born 1902 a.e. waite "doctrine and literature of the kabalah" 1903 eine mithrasliturgie published by albrecht dieterich "otot u-mo'adim" by joshua eisenback of prystik (pol. przystyk) commentary on "sefer yezirah" printed. 1907 henry steel olcott, cofounder of the theosophical society, dies israel regardie born 1909 franz bardon born 1912 phineas mordell published thesis "the origin of letters and numerals according to

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

advance of that which humanity in general has been allowed to know. if you want to manipulate people, it is essential that you have knowledge which they don't have. one of the first rules of control and manipulation is "don't let your victims know what you know. i will call this 'hidden, suppressed understanding the 'esoteric knowledge. the dictionary definition of esoteric is "of a philosophical doctrine meant only for the initiated, not generally intelligible; private, confidential. sums it up perfectly. this knowledge has been kept from the mass of the people for reasons of manipulation and control. hence, the knowledge has indeed become 'private [and] confidential. there is an unfolding global awakening, however, which will make these understandings available to all who wish to hear, a

p up hostility against this action and turn that anger into demands for independence from britain. it appears on the surface- and in the history books- as britain versus the american colonies. in fact, the same network was manipulating both sides. this is how all the major wars and revolutions have been created, as we shall see. this strategy was described very well by p. sedir in his histoire et doctrine des rose-croix, published in paris in 1910 "unable to control destinies on earth openly because governments would resist, this mystic alliance can act only through secret societies .these, gradually created as the need for them arises, are divided into distinct groups, groups seemingly in opposition, sometimes advocating the most contradictory policies in religion, politics, economics, an

have been working together all along to play one side against the other in classic modified hegel fashion while at the same time projecting at the public mind a belief in two deeply opposing forces? pollard's the secret societies of ireland says that the force behind the revolutions of europe had ireland in its sights "these emissaries from france aimed at bringing england low, and spreading the doctrine of world-revolution by means of an alliance between the catholic malcontents of the south and the republican presbyterians of the north" one vehicle for the irish strand of the world-revolution was the irish brotherhood, later the united irishmen, founded by the freemasons, wolfe tone and napper tandy in 1791. the writer and researcher of the eighteenth and early nineteenth century, rober

f luxor, which she later denounced as "a den for disgusting immorality, greediness for selfish power, and money making. madame blavatsky arrived in new york in 1873 and, with the help of a colonel henry olcott she founded the theosophical society two years later. this is still around today. its doctrines are based on blavatsky books such as isis unveiled, which was written in 1877, and the secret doctrine, published in 1888. she claimed to be in psychic contact with hidden masters or supermen. these hidden masters, she said, lived in central asia and could be contacted telepathically by those who knew the secrets to the esoteric mysteries. today we call this process of communication 'channelling. there are many ufo sightings and much research which indicates that there are secret undergrou

DAVID ICKE CHILDREN OF THE MATRIX

s' or the 'land of the wise serpents. the title amaraka is derived from the quechuan-lemurian word amaru, meaning snake or serpent (quechuan, the language of the incas, is derived from runa sima, the primal tongue spoken on lemuria, and ends in the syllable "ka, which denotes both serpent and wisdom. apparently echoing the recollections of the andean elders, h.p. blavatsky maintains in the secret doctrine that america is referred to in the hindu puranas (legends) as potala, the kingdom of the nagas [serpents."36 native americans call america "turtle island" after their reptilian ancestors. the name of the founder of both the inca empires in south america was manco or manko kapac (kapac means serpent wisdom or spiritually wealthy. some of the former lemurian and atlantean peoples who settle

at normally interacts with the daily world, may be of a church leader, a top politician, a doctor, and generally people who would never be suspected of being involved with the illuminati's satanic ritual network "oh, he'd never do that" is the response they are looking for if the truth ever threatens to come out. these programmes can give someone like billy graham a word-perfect grasp of biblical doctrine, while his "back altars" or personalities take part in satanic sacrifice ritual. this is why we should not view many of these people harshly. they, too, are victims of the other-dimensional entities, which inhabit their bodies and control their minds. david berkowitz, the serial killer in new york known as the son of sam, said he was part of a satanic group that had orchestrated the murde

DAVID ICKE THE BIGGEST SECRET

e general language of egypt was calledcbt, qbt or cbt, and is better known as copt or coptic. the sacred language of themystery schools took its name from obr or abr which, in these times, meant thepassage from one place to another and a transition of some kind. exactly the point ofthe original mystery school teachings, a transition to greater enlightenment. abrbecame ambres, the name of the holy doctrine reserved for initiates, and it was alsowritten as ambric, hebric, hebraic and. hebrew.12 the hebrew alphabet has 22 letters,but the original, before the time of moses, only contained ten, and its true meaningwas known only to the priests.hebrews were not israelites or jews, they were initiates of the egyptian mysteryschools, or at least their founders were. no wonder it has proved impossi

ce. christianity is a pagan sun religion,the worship of which is condemned by christianity! it is also an astrology religion, theevil of which is condemned by christianity, not least by the pope! beam me up scotty,its mad down here. the church hierarchy, of course, know all this. they just dont wantyou to know. the mystery cult of mithra spread from persia to the roman empire andat one point this doctrine could be found in almost every part of europe. the presentsite of the v atican in rome was a sacred place for the followers of mithra, and hisimage and symbols have been found cut into rocks and stone tablets throughout thewestern provinces of the former roman domain, including germany, france andbritain. christianity and the roman church were based on the persian-roman sun godcalled mith

freemasonic symbolism today. peter is supposed to be the custodian of the keysto heaven, but this is just a rerun of the mystery school symbol of the two-faced janus,custodian of the key to the temple of wisdom and the keys to heaven held by mithra.and janus was eannus, a title for nimrod in babylon. the gold and silver keys of stpeters alleged successor, the pope, are more symbols of the secret doctrine. the popesand those who control them know what all this stuff really means. gold and silver are theprecious metals used to symbolise the sun and the moon. peter and paul are both said to109have been killed in rome during the purge of christians by the emperor nero, but thereis no evidence to confirm this because it didnt happen. two other people who weresaid to have been killed by nero, h

ause doingso allowed millions to actually read the texts the priests were using to control andterrify them. in 553 ad, the belief in reincarnation was outlawed at the second synodcouncil of constantinople under the influence of the emperor justinian. the councildecided, without the attendance of the pope, that: if anyone assert the fabulous pre-existence of souls and shall submit to the monstrous doctrine that follows from it, lethim be. excommunicated. the monstrous doctrine was that we live forever on aneternal journey of evolution through experience and we are all responsible for ouractions in this physical life or a future one. an acceptance of reincarnation took awaythe power of the heaven or hell mob to frighten people into doing as they, sorry, god,said. the knowledge continued to b

other emperors who influenced the course of the fast emergingchristian creed. among them was theodosius who made christianity the officialreligion of the empire in 380. the power of the men in frocks grew enormously as thebabylonian priesthood dropped anchor in rome. anyone who strayed even marginallyfrom the official beliefs was brutally executed and their documents destroyed- exactlythe nimrod doctrine of babylon. this is not just a bunch of power crazed psychopaths,ad-libbing their way through this grotesque slaughter, it was a coldly calculated plan torule by terror and in doing so, take any other knowledge or versions of life out of publiccirculation. as reptilians and the puppets of reptilians, they wanted to create a mentaland emotional prison cell, outside of which it was fatal to

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

s meaning from all non-occultists. the symbols that were interwoven into the design of governmental center, communicate tremendous power to the occultist while at the same time they hide the true meaning from nonoccultist. these symbols take on a life of their own, in the mind of the occultist, possessing great inherent power to accomplish the plans of the occultist. according to occultic/satanic doctrine, the upper four points of the goathead(left) represent the four elements of the world, fire, water, earth, and air. the bottom fifth point represents the spirit of lucifer. in the above photocopy of the goathead pentagram, the fifth point extends down into the mind of the goat, who represents lucifer. with all that as background, let us now begin our study of governmental center, washingt

tice that i did not arbitrarily draw these lines to center on the white house; rather, the white house is the precise point where the two lines formed by connecticut avenue flowing from dupont circle, and by vermont avenue flowing from logan circle, intersect. the meaning is all too clear. occultists planned for the white house to be controlled by lucifer in accordance with his occultic power and doctrine. the goathead.(for your reference) but, there is still more meaning expressed by this goathead pentagram. quickly look again at the photocopy of the devil's pentagram, as copied from goodman's magic symbol book. protruding from the middle top of the pentagram is a lighted candle, which is producing light. this physical light represents spiritual illumination. if this representation were m

ge of time within an occultic spiritual context is what is in view here. in this instance, the united states of america is the physical realm which is moving in time toward the desired direction of the new world order. mason headquarters (mt. vernon square) this square also contains one more piece of occultic meaning. in this goathead pentagram, mt. vernon square is the eastern point. in occultic doctrine, east is the direction from which a person receives spiritual knowledge and guidance. this belief originated in the pagan worship of the sun, and it is very much alive in freemasonry today. now, let us look at the symbol contained in the lower right hand portion of your washington, d.c, city street map. this combination of symbols runs south and east from the white house to the united sta

ood" page civ 'the lost keys of freemasonry' by manly palmer hall 33 "when the mason learns that the key to the warrior on the block is the proper application of the dynamo of living power, he has learned the mystery of his craft. the seething energies of lucifer are in his hands and before he may step onward and upward, he must prove his ability to properly apply this energy" page 48 'the secret doctrine' by helena petrovna blavatsky "lucifer represents..life..thought..progress..civilization. liberty..independence..lucifer is the logos..the serpent, the savior" on pages 171, 225, 255 (volume ii "it is satan who is the god of our planet and the only god" pages 215, 216, 220, 245, 255, 533 (vi "the celestial virgin which thus becomes the mother of gods and devils at one and the same time; f

e" 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 of us initates of the high degrees, maintained in the purity of the luciferian doctrine. if lucifer were not god, would adonay whose deeds prove his cruelty, perdify and hatred of man, barbarism and repulsion for science, would adonay and his priests, calumniate him? yes, lucifer is god, and unfortunately adonay is also god. for the eternal law is that there is no light without shade, no beauty without ugliness, no white without black, for the absolute can only exist as two

DEITUS

he cycle of restriction had ended. he refered to this cycle as the aeon of horus but the aeon of horus was only the first of many aeons within the cycle he had identified. the god osirus had passed through the land of the dead and was now reborn as horus. the bright and glorious child was reborn and now sat upon the throne of his father. this fit beautifully into crowley s egyptian schema but the doctrine of thelema failed to transform the world as he believed it would. the religion of crowley-anity attracted few followers at the time but the child grew and was weaned. and in 1966 it went out to play with its friends. anton lavey referred to a cycle of expansion as an age of fire and to a cycle of restriction as an age of ice. the age of ice had ended, he said, and a new age of fire had be

DIABOLUS

lack-hearted, sorcerous and vicious akht, on account of his sorcerous practices and his enmity towards men, proclaimed that no good should be done to any person, but that every person should be rendered capable of doing evil (to others) 16 here we are able to discover the antinomian nature of akht that this individual 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

ould 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 some areas of inverse zoroastrian ritual, they as a whole were operating within their own understood doctrines of magical practice. this can be seen in the later yezidis, who operated according to their own antinomian initiatory structure. the relig

egarded ahriman to be an original dual aspect of ohrmazd, in the bundahishn ahriman is represented as a lesser demon, but a very significant one that equally causes problems but strengthens those who are connected with him. while they sought to condemn ahriman and speak of his weakness, he was important and powerful enough to haunt their very minds into submission according to a written religious doctrine "diabolus enim et alii d mones a deo quidem natur creati sunt boni, sed ipsi per se facti sunt mali("the devil and the other demons were created by god good in their nature but they by themselves have made themselves evil- fourth lateran council, from the catholic encyclopedia. here we see that azazel and other angels possessed an original independence of being, that is they recognized th

1100 a.d. adi traveled to lalish (iraq) and founded a religion based on melek tauus, or malek ta us, the peacock angel. the yezidis as they were called were the descendants of adi, and were considered heretics and disbelievers by other fundamentalists in their area. the deity of worship, known as iblis of hallaj is the peacock angel, known as azazyl or shaitan, the adversary. in the black book, a doctrine considered written by shaykh adi, describes the foundation of azazel as the black light or hidden way of the path against all others- in the beginning god created the white pearl out of his most precious essence; and he created a bird named anfar. and he placed the pearl upon its back, and dwelt thereon forty thousand years. on the first day, sunday, he created an angel named 'azazil, whi

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

s. it had it's origins in decadent france but was so rare as to be virtually mythical. blavatsky, helena petrovna: a ukrainian woman who was the principle founder and guiding force behind the theosophical society. many members of the hermetic order of the golden dawn [g.d (q.v) were also members of this society. her importance is also due to two large books she wrote, isis unveiled and the secret doctrine. many mystical and occult writings or so-called "channeling" are directly or indirectly based on these two books. blood of the red lion: in sex magick (q.v) the semen. body, etheric: an emanation of all created things. halfway between the astral and the physical. bon: the shamanic religion of tibet before the coming of buddhism, which officially supplanted it. in fact many bon beliefs and

nclude: abundance, expansion, abstract thought, excess, philosophy, religion, science, 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 t

response, feelings, reflected, changeable, fluctuate, protective, mother, nurture, instinctual, domestic, home, care, subconscious memory, parenting, environment, security, babyhood, public opinion, the public, masses, women. luria, isaac: famous jewish kabbalist. his prayers form part of standard jewish prayer books to this day. one of his major interests was said to be in reincarnation and the doctrine of the transmigration of souls- m- macrocosm: the greater world, or universe. distinguished from the microcosm (q.v, with which it corresponds. magick [magic: definitions of this term vary widely. 1) the art of causing change in the manifest world through the unmanifest. 2) the science and art of causing change (in reality or in consciousness) to occur in conformity with will using means

a hypnotic technique in which a person in trance is led to remember or imagine that he or she is remembering events that occurred in previous past lives, when the soul of the person inhabited other physical bodies. often the regressed person and even the therapist conducting the regression do not realize that a trance state has been induced or that suggestions are being given. reincarnation: the doctrine that souls are born, live, die and are re-born into other bodies, either human or animal (see transmigration of souls) after death. relaxation: the first step of true meditation. remanence: occurrence of reactions relating to a bygone material object or condition, as if the object or condition were still present. a term used in dowsing (q.v. retort: in alchemy (q.v, a type of container. i

v. sephirohth: pronounced "seh-fear-oht" the plural of sephirah (q.v. serpent: in alchemy (q.v, the result of heating a substance in the athanor (q.v. in sex magick, it is the semen. shakta: in hinduism and eastern occultism, the male seed or spark of light that impregnates the womb of the universal goddess, shakti (q.v, and allows her to give birth to all things. it is viewed as a god in tantrik doctrine. shakta does not himself exist, but he enables existence. shakti: in hinduism and eastern occultism, the universal power of realization that creates and sustains the world from moment to moment. in tantrik doctrine, it is viewed as a fertile goddess who gives birth to all existing things, both material and immaterial (astral. shamanism: the religions of the primitive peoples of north euro

DION FORTUNE MYSTICAL QABALA

itage. 6. it is not necessarily incumbent upon us to do certain things or hold certain ideas because the rabbis who lived before christ had certain views. the world has moved on since those days and we are under a new dispensation but what was true in principle then will be true in principle now, and of value to us. the modern qabalist is the heir of the ancient qabalist, but he must re-interpret doctrine and re-formulate method in the light of the present dispensation if the heritage he has received is to be of any practical value to him. 7. i do not clairn that the modern qabalistic teachings as i have learnt them are identical with those of the pre-christian rabbis, but i claim that they are the legitimate descendants thereof and the natural development therefrom. 8. the nearer the sour

e principles that are resumed in the symbol which is the object of meditation of the qabalist. who then were the first qabalists who built up the whole scheme? the rabbis are unanimdus upon this point, they were angels. in other words, it was beings of another order of creation than humanity who gave the chosen people their qabalah. 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

itiate's oath of secrecy. it is crowley's jibe at his teachers that they bound him to secrecy with terrible oaths and then "confided the hebrew alphabet to his safe keeping" 24. the philosophy of the qabalah is the esotericism of the west. in it we find such a cosmogony as is found in the stanzas of dyzan, which were the basis of mme blavatsky's work. herein she found the framework of traditional doctrine which she expounded in her great book, the 5ecret doctrine. this qabalistic cosmogony is the christian gnosis. without it we have an incomplete system in our religion, and it is' this mystical qabala page 21 incomplete system which has been the weakness of christianity. the early fathers, in the homely metaphor, threw away the baby with the bath-water. a very cursory acquaintance with the

as it is called by the alchemists. chokmah, the second sephirab, is called by the rabbis mazloth, the sphere of the zodiac. here we have introduced the concept of the circle with its segments. creation has moved onwards. out of the primordial egg has developed the serpent that holdeth his tail in his mouth, as mme blavatsky chronicles in her invaluable storehouses of archaic symbolism, the secret doctrine and isis unveiled. 16. in a similar manner to that in which kether overflowed into chokmah does chokmah overflow into binab, the third sephirab. the paths pursued by the emanations in these successive overfiowings is represented upon the tree of life by a lightning flash, or in some diagrams by a flaming [page 42] sword. it will be observed by reference to diagram i that the lightning fla

ociation of saturn suggests the idea of primordial age "before the gods that made the gods had drunk at eve their fill" it suggests the most ancient rocks "within the shady stillness of the vale. sat grey-haired saturn, quiet as a stone" max heindel speaks of the lords of form as among the earliest phases of evolution, and an inspirational work in mystical qabala page 32 my possession, the cosmic doctrine, speaks of the lords of form as the laws of geology. 14. considering again the symbolism of the two lateral columns of the tree, we see chokmah and binah as force and form, the two units of manifestation. 15. it would not profit us to go more deeply into the endless ramifications of this symbolism at the present moment, for it is carrying us beyond the three sephiroth we have already stud

DION FORTUNE PSYCHIC SELF DEFENSE

miliar with; secondly, it forms the basis of western occult thought and all medieval magic is based upon it, together with much modern magic; thirdly, it is, in my opinion, singularly lucid, coherent and comprehensive; and being a system consecrated by antiquity, i cannot be accused of romancing, or fabricating my own system. in order to render my concepts clear, a brief explanation of qabalistic doctrine must be given. as it is not possible to enter into an exposition of this vast system, i will state certain axioms dogmatically, and explain them by illustration instead of argument, thus obtaining the maximum clarity for the minimum expenditure of space. the initiate recognises two kinds of evil, negative evil and positive evil. negative evil is the polarising opposite of good. let us try

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. when we consider all that must have been poured into these ten sinks of iniquity since the days of atlantean magic, through the decadence of babylon and rome, down to the great war, we can guess what rises up from them when their seals are broken. not

s been largely destroyed by systematic persecution, but in the qabalah there is still left us a complete system. the jews, being strictly monotheistic, did not speak of gods, but they recognised a hierarchy of angels and archangels which is the equivalent of the pagan pantheons. it is through these etherial messengers that the all-father formed the worlds. let us consider once more the qabalistic doctrine of the qlippoth, for it has an intimate bearing upon the problem of insanity. the doctrine of the ten holy sephiroth, arranged in their correct pattern to form the tree of life, is invaluable in enabling us to conceive the invisible. the first sephira is concentrated out of the unmanifest, the point within the circle. this emanates the second, which in its turn emanates the third. as soon

DONALDTYSON DEMON

he direct personification of the forces of nature, demons were formed by the vilification of the gods and goddesses of other cultures. many of the medieval demons mentioned in the old testament, such as ashtaroth and baal, are the gods of middle eastern peoples other than the hebrews. the modern 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 au

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

y papyri in the british museum. the second edition of the facsimile has been executed by mr. f. c. price. e. a. wallis budge. british museum. january 25, 1895. next: contents preface http//www.sacred-texts.com/egy/ebod/ebod01.htm [8/10/2001 11:22:25 am] sacred texts egypt index previous next contents. preface v. introduction- the versions of the book of the dead ix the legend of osiris xlviii the doctrine of eternal life lv egyptian ideas of god lxxxii the abode of the blessed ci the gods of the book of the dead cvii geographical and mythological places cxxxiii funeral ceremonies cxxxviii the papyrus of ani cxlii table of chapters cliii the hieroglyphic text of the papyrus of ani, with interlinear transliteration and word for word translation 1-242 translation 245-369 bibliography 371-377

cond king of the ivth dynasty, about b.c. 3733, who was at the time making a tour of inspection of the temples. birch[5] and naville[6] consider the chapter one of [1. chabas, voyage d'un gyptien, p. 46. according to m. naville (einleitung, p. 138, who follows chabas's opinion, this chapter is an abridgement of the whole book of the dead; and it had, even though it contained not all the religious doctrine of the egyptians, a value which was equivalent to the whole. 2. see goodwin, aeg. zeitschrift, 1866, p. 55, and compare the reading from the cairo papyrus of mes-em-neter given by naville (todtenbuch, ii, p. 139) 3 naville, todtenbuch, bd. i, b1. 76, l 52. 4 lepsius, todtenbuch, bl. 25, 1. 31. 6 "the most remarkable chapter is the 64th. it is one of the oldest of all, and is attributed, a

hs of the whole may be found in the monuments of his ancestors. what principle guided each king in the selection of his texts, or whether the additions in each represent religious developments, it is impossible to say; but, as the egyptian religion cannot have remained stationary in every particular, it is probable that some texts reflect the changes in the opinions of the priests upon matters of doctrine.[1] the "pyramid texts" prove that each section of the religious books of the egyptians was originally a separate and independent composition, that it was written with a definite object, and that it might be arranged in any order in a series of similar texts. what preceded or what followed it was never taken into [1. a development has been observed in the plan of ornamenting the interiors

whole work is expressed by another title[2] which calls it "the chapter of making strong (or perfect) the khu [1. see naville, todtenbuch (einleitung, p. 20. on the titles "book of the dead" and "ritual fun raire" which have been given to these texts, see lepsius, todtenbuch, p. 3; de roug, revue arch ologique, n.s, t. i, 1860, pp. 69-100. 2. see naville, einleitung, p. 24] p. xxxi continuity of doctrine in the theban version the main principles of the egyptian religion which were held in the times when the pyramid texts were written are maintained, and the views concerning the eternal existence of the soul remain unaltered. many passages in the work, however, show that modifications and developments in details have taken place, and much that is not met with in the early dynasties appears

the chief gods mentioned in the pyramid texts are identical with those whose names are given on tomb, coffin and papyrus in the latest dynasties; and if the names of the great cosmic gods, such as ptah and khnemu, are of rare occurrence, it should be remembered that the gods of the dead must naturally occupy the chief place in this literature which concerns the dead. furthermore, we find that the doctrine of eternal life and of the resurrection of a glorified or transformed body, based upon the ancient story of the resurrection of osiris after a cruel death and horrible mutilation, inflicted by the powers of evil, was the same in all periods, and that the legends of the most ancient times were accepted without material alteration or addition in the texts of the later dynasties [1. le chris

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

re than a hundred times. in 1981, the first miracle was recorded: a woman experienced a healing of what had been diagnosed as terminal brain cancer. later, sister agnes was cured of her deafness. the local diocese conducted an investigation, and in 1984 the bishop of niigata announced a favorable conclusion and authorized the veneration of our lady of akita. the messages are in accord with church doctrine and appear to be of mysterious or supernatural origin. this verdict was confirmed by the vatican in 1984. the events at akita challenge the more common explanations of skeptics concerning weeping statues as the substance coming from the eyes was not water (as would have been the case if it was due to mere condensation. in like measure, explanations generally attributed to bleeding statues

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 french alchemists of his time regarded the discoveries of modern science as merely so many evidences of the truth of the doctrines they embraced. throughout europe, he said, the positive alchemical doctrine had many adherents at the end of the eighteenth century and the beginning of the nineteenth. reportedly, a vast association of alchemists called the hermetic society, founded in westphalia in 1790, continued to flourish in the year 1819. in 1837 an alchemist of thuringia presented to the societe industrielle of weimar a tincture he averred would effect metallic transmutation. about the sa

in use among medieval encyclopedia of occultism& parapsychology. 5th ed. amulets 45 british witches. but in most countries they were thought to descend from the sky and were therefore kept to preserve people and cattle from lightning. certain roots, which have the shape of snakes, were kept by malays to protect them against snakebite. this correspondence of root to animal likeness is known as the doctrine of signatures. the celts used many kinds of amulets, such as the symbolic wheel of the sun god found frequently in france and great britain, pebbles, amulets of the teeth of the wild boar, and pieces of amber. the well-known serpent s egg of the druids was also probably an amulet of the priests. indian amulets are numerous, and in buddhist countries their use was universal, especially whe

ong jews and christians, referring either to the curse or its object. the man who is anathematized is denied communication with the faithful, and he is delivered to the demon if he dies without absolution. through the centuries the church often lavished anathemas upon those considered heretics and enemies, though many such as st. john chrysostom taught that while it was well to anathematize false doctrine, people who have strayed should be pardoned and prayed for. the use of anathemas has largely dropped out of contemporary christianity. magicians and sorcerers once employed a sort of anathema to discover thieves and witches. some limpid water was brought, and in it were boiled as many pebbles as there were persons suspected. the pebbles were then buried under the doorstep over which the t

ther is farther or nearer to him, yet are the three kingdoms circular about him. the visions of emanuel swedenborg date a century later, and describe his intimacy with the angelic world. the angels described to him in great detail a level of spiritual existence qualitatively different from the visible world of sensation. angelic realms in jewish thought jewish teachers have developed an elaborate doctrine of a heavenly hierarchy. some, such as bechai and joshua, teach that every day ministering angels are created out of the river dinor, or fiery stream, and they sing an anthem and cease to exist; as it is written, they are new every morning. this idea appears to be a misunderstanding of biblical intent.to be renewed or created in the scriptural sense is to be regenerated. thus, to be renew

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

eavenly bodies and the elements. this was probably before the time of zoroaster, when the religion of persia seems to have resembled that of ancient india. their hymns in praise of the most high exceeded (according to dio chrysostom) the sublimity of anything in homer or hesiod. they exposed their dead bodies to wild beasts. schlegel maintained that it was an open question whether the old persian doctrine and wisdom or tradition of light did not undergo material alterations in the hand of its median restorer, zoroaster, or whether this doctrine was preserved in all its purity by the order of the magi. he then remarked that on them devolved the important trust of the monarch s education, which must necessarily have given them great weight and influence in the state. they were in high credit

magician s possession. it was commonly believed that if the animal familiar of a witch is wounded, the wound will manifest on the witch herself (see werewolf. this is called repercussion. it was also widely assumed that if the magician procures the name of a person he can gain dominion over that person. this arose from the idea that the name of an individual is the same as the person himself. the doctrine of the incommunicable name, the hidden name of the god or magician, has many examples in egyptian legend, usually the deity taking extraordinary care to keep his name secret so that no one might gain power over him. the spell or incantation is connected with this concept. associated with these, to a lesser degree, is magic gesture, usually introduced for the purpose of accentuating the sp

ecently (1980, charles marshall attempted to prove by computer analysis that there is a strong dissimilarity between blavatsky s language and that of the masters. however, the computer program, although extensive, was somewhat arbitrary, being confined to certain prepositions and conjunctions. moreover the comparison between the mahatma letters and blavatsky s writings in such works as the secret doctrine ignored the extensive editorial work by others on behalf of blavatsky s writings, and her own extensive and unacknowledged plagiarism from other writers, thus making her claimed style unrepresentative. other recent defenses of blavatsky have been made by vernon harrison and walter a. carrithers. some of the original mahatma letters may be viewed in the manuscripts department of the britis

ic faith, homage to the devil, and carnal intercourse with demons. even disbelief in the existence of witches and witchcraft was declared a grave heresy. part ii details the specific practices of witches. part iii sets forth rules for legal action and conviction of witches. the antiquary thomas wright, in his book narratives of sorcery and magic (2 vols, 1851, stated: in this celebrated work, the doctrine of witchcraft was first reduced to a regular system, and it was the model and groundwork of all that was written on the subject long after the date which saw its first appearance. its writers enter largely into the much-disputed question of the nature of demons; set forth the causes which lead them to seduce men in this manner; and show why women are most prone to listen to their proposal

s associates to have a realistic view of her complex character. he believed her to be a racy personality as well as a powerful medium, and not simply a charlatan, as alleged by her critics. in 1890 mead was appointed general secretary of the theosophical society, a position he held for eight years. among his first tasks, he helped to edit the second edition of blavatsky s massive text, the secret doctrine (1890. in 1908 he resigned from the society (with some 700 other members) in protest against the sexual scandals concerning c. w. leadbeater. in march of the next year, mead founded the quest society, which he saw as a group of sincere seekers after spiritual wisdom without taint of charlatanism. he edited the quest, a quarterly review, for over 20 years (1909.30. after the death of his w

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

g with another entity, elihu. however, on this date the space being avinash took control of john s consciousness. soon thereafter, avinash moved to hawaii with another walk-in (a person under the control of a spirit or other-intelligence that has claimed his or her body, a woman named alezsha. in due course, a third walk-in, ashtridia, joined them. avinash, however, did the channeling, teaching a doctrine that said essentially that conscious could affect reality; thus, both personal and societal reality can be altered if one rearranges one s perceptions. overseen by an immense extradimensional spaceship, the three moved to the popular new age community, sedona, arizona, where avinash met arthea, and the two became a couple. they were brought together, they believed, by divine guidance. the

aft. indeed, the ubiquitous starship commander and channeling entity ashtar may owe his name and occupation to newbrough s creation. helena petrovna blavatsky (1831 1891, who founded theosophy, wrote of a hierarchy of ascended masters, including the venusbased lords of the flame. in the 1930s the flamboyant, fascist-oriented guy warren ballard marketed a simplified, popular version of blavatsky s doctrine. he spoke of his own meeting with twelve venusian masters in the teton mountains in wyoming. religious studies scholar j. gordon melton identifies ballard (who died in 1939) and his i am movement as crucial to the development of the later contactee movement. not only did ballard become the first to actually build a religion on contact with extraterrestrials, he writes, but his emphasis wa

friend of ad a m s k i s. another prominent 1950s contactee, truman bethurum, claimed to have encountered his spacewoman friend aura rhanes on a sidewalk in las vegas. when he greeted her, she turned around but did not seem to want to be recognized, for she shook her head and just walked across the street and joined a crowd waiting for a bus, according to bethurum (bethurum, 1954. much contactee doctrine concerning earthbound extraterrestrials focuses more on the souls of these beings than on the particular bodies they happen to inhabit. within the contactee underground, many people believe they themselves were space people in previous incarnations; a lifetime or lifetimes ago they made the decision to be born as earthlings so to work toward the changes that will prepare humankind for mem

ival on mars, men and women will be separated and will live chaste, segregated lives. in this new paradise, they will go beyond vegetarianism and learn to subsist on air and the perfume of certain flowers. in his book, bernard urged readers to come to san francisco island, off the coast of brazil, where he had gone to establish a utopian colony. coincidentally or otherwise, mayita was preaching a doctrine bernard had advocated for the previous two decades. in it, sexual intercourse is vile and unclean, women are superior, and men are a dangerous mutation. critic walter kafton-minkel observes that this story of our origins sounds much like a mythology devised by a community of modern radical feminists (kafton-minkel, 1989. see also: atlantis; lemuria further reading bernard, raymond [pseud

es. the 1870s and 1880s saw a hollow- e a rt h re v i val with the publication of still other books championing the notion, including m. l. sh e r m a n s the ho l l ow gl o b e (1871, a channeled work, and frederick cu l m e r s the in n e r wo rl d (1886. helena bl a vatsky incorporated the hollow earth into her two popular and influential occult texts isis un ve i l e d (1877) and the se c ret doctrine (1888. another import a n t book, william re e d s the phantom of the po l e s, was published in 1906, the first of a small lib r a ry of hollow- e a rth volumes to be issued t h rough the twentieth century. by the late nineteenth century, a re l i g i o n based on the hollow earth was formed by cy ru s teed (1839 1908, after a vision in which the mother of the un i verse told him he woul

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

inguishes between the divine essence (fana) and the divine attributes (fala, and mystical christianity between the father and the son. in hindu mystical scriptures, this is called swagatabheda xliterally a difference within itself. this difference is said to spontaneously arise as a sort of whim of the divine to know itself. in the mystical qabalah, the difference within itself is alluded to by a doctrine that distinguishes the mysterious unknown (ayn) as having two aspects described as faces. one is called vast face, denoting a station of infinite consciousness devoid of differentiation and manifest activity. the other is called small face, denoting a station of finite consciousness encompassing all differentiated, manifest activity. small face is also the immense i-ness of the divine per

s judaic roots. today, a growing body of scholars is questioning many aspects of christianity that have been popularly held for a long time. a picture is emerging that shows that the history, theology, and practice of christianity have been directly effected and shaped by dominant factions, resulting in the marginalization and suppression of the mystical element as being in opposition to accepted doctrine. as soon as paul entered the picture, a dichotomy arose among the early christian devotees between those coming from a traditional jewish background and the growing group of gentile christians. in this regard, it is interesting to consider the letter written by master yeshuvah s brother james, the leader of the jerusalem church, as an indicator of the opposition that emerged to some of pa

, it is well beyond the scope of this book* 4* 4 '0* a number of elements in the qabalistic teachings regarding the work of the chariot (ma aseh merkabah) and the work of the creation (ma aseh b reshith) provide rich opportunities for comparison with the ideas and models of modern physics and astrophysics. for instance, it has been particularly popular in some recent books to compare the lurianic doctrine of the 0' 8: h" 2: 2 2:e 8% expansion of light in the envacuous, circular contraction (tzimtzum) to the modern astrophysical model of the big bang. in the big bang model, this universe originated in a quantum fluctuation that generated an immense explosion of tremendous mass (1058, or in the more technical parlance, 10e58 grams) contained in an infinitesimally small space (10e-33 cm. as t

reshith. this breakdown includes an alternative rendering of the first word of the torah as bara-shith i.e. it created six, reflecting the six symmetry breaks of modern quantum physics.42 some other authors have also speculated on the correlation between qabalistic formulations and the components of particle physics.43 another core idea in modern cosmology that finds its counterpart in qabalistic doctrine is that time is relative and subject to compression and expansion. the first chapter of torah b reshith describes the seven days of creation. in zohar b reshith, it says that the entire cycle of creation is contained in the first verse of torah b reshith. in this light, it can then be said that the hebrew calendar of seven thousand years spans the entire life of this universe in matter, w

s of the tree of life. one form renders the sefiroth as a pattern of ten concentric circles, like layers of an onion. two other trees are set upon a version of the vertical arrangement of the letters of the name hvhy mentioned in the description of the sh ir qoma (measure of the divine body. these trees will be presented in a later chapter. 4' 8: h" 2: 2 2:e 8% luria is particularly noted for his doctrine of the shevirat hakelim, or the shattering of the vessels. this doctrine widely influenced many qabalists who followed, including sabbatai zevi and the baal shem tov (the father of chasidism. the core idea of the shevirat hakelim is that the universe was shattered at the moment of creation (mirroring the big bang theory. from this inflationary event, holy sparks flew off in all directions

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ken chain to plato. much other evidence could be quoted from his works of ficino's unquestioning belief in the primacy and importance of hermes, and this attitude impressed an early biographer of the florentine philosopher who says that "he (ficino) held it as a secure and firm opinion that the philosophy of plato took its origin from that of mercurius, whose teachings seemed to him closer to the doctrine of orpheus and in certain ways to our own theology (that is, to christianity) than those of pythagoras."2 mercurius wrote many books pertaining to the knowledge of divine things, continues ficino in his preface to the pimander, in which he reveals arcane mysteries. nor is it only as a philosopher that he speaks but sometimes as a prophet he sings of the future. he foresaw the ruin of the

iarity with the race of demons, knowing that he is issued from the same origin; he despises that part of his nature which is only human, for he has put his hope in the divinity of the odier part.1 (2) egyptian regeneration. the secret discourse on the mountain of hermes trismegistus to his son tat. corpus hermeticum, xiii2; dualist gnosis) tat asks his father, trismegistus, to teach him about the doctrine of regeneration, for he has fortified his spirit against the illusion of the world and is ready for the final initiation. trismegistus tells 1 see below, p. 35. 2 c.h, ii, pp. 200-09; ficino, pp. 1854-6. 28 ficino's "pimander" and the "asclepius" him that regenerated man is born of intelligent wisdom in silence and the seed is the true good, sown in him by the will of god. the man thus bo

e to the masses a teaching entirely filled with the divine majesty. when the fervour of the four men and the presence of god had filled the holy place, the divine love divinus cupido)1 began to speak through the lips of hermes. all descends from heaven, from the one who is the all, by the intermediary of the heaven. attend carefully to this, with full application of your divine intellect, for the doctrine of the divinity is like a torrential flood coming down from the heights with violent impetuosity. from the celestial bodies there are spread throughout the world continual effluvia, through the souls of all species and of all individuals from one end to the other of nature. matter has been prepared by god to be the receptacle of all forms; and nature, imprinting the forms by means of the

s, there was a certain parallelism between the writings of hermes trismegistus, the egyptian moses, and cabala which was a jewish mystical tradition supposed to have been handed down orally from moses himself. in common with all cabalists, pico 84 pico della mirandola and cabalist magic firmly believed in this extreme antiquity of the cabalistic teachings as going right back to moses, as a secret doctrine which moses had imparted to some initiates who had handed it on, and which unfolded mysteries not fully explained by the patriarch in genesis. the cabala is not, i believe, ever called a prisca theologia for this term applied to gentile sources of ancient wisdom, and this was a more sacred wisdom, being hebrew wisdom. and since, for pico, cabala confirmed the truth of christianity, christ

mless but weak. the magus who combines natural magic with cabala will be in a different position, for, as pico explains in the apology, there are two kinds of cabala, and one of them is "the supreme part of natural magic' pico, opera, p. 105. 2 ibid, loc. cit. 3 ibid, p. 107. 4* 91 pico della mirandola and cabalist magic the cabala' as it developed in spain in the middle ages had as its basis the doctrine of the ten sephiroth and the twenty-two letters of the hebrew alphabet. the doctrine of the sephiroth is laid down in the book of creation, or sefer yetzirah, and it is constantly referred to throughout the zohar, the mystical work written in spain in the thirteenth century which embodies the traditions of spanish cabalism of that time. the sephiroth are "the ten names most common to god

FRATER TENEBROUS CULTS OF CTHULHU

om, recalls that of crowley s argentum astrum, or order of the silver star, founded in 1907. the silver star represents sirius, from which emanates the magical cultent represented on earth by the entity, aiwaz. another contemporary of lovecraft s whose writings contain many similarities and correspondences is helena petrovna blavatsky, the famous occultist and theosophist and author of the secret doctrine, this vast work is in fact an expanded commentary on the book of dzyan, itself a fragmentary extract from the mani koumbourm, the sacred writings of the dzugarians, an ancient race which inhabited the mountain regions of northern tibet. these texts tell of how the earth was once possessed by chaotic beings said to have crossed the gulf from another universe, at a time pre-dating the appea

FRATER U D PRACTICAL SIGIL MAGIC

al-anarchistic direction so that we may describe his philosophy, without undue exaggeration, as a mixture of lao-tse, wicca and max stirner. english magic of the turn of the century was also influenced by an important young science which would actually achieve its major triumphs only after the second world war.the psychology of sigmund freud. before that. blatvatsky's isis unveiled and the secret doctrine, as well as frazer's the golden bough, had given important impulses to the occult in general. william james's comparative psychology of religion influenced deeply the intellectuality of this time, but freud, adler, and especially carl g, jung eventually effected major breakthroughs. from then on, people started to consider the unconscious in earnest. this apparent digression, which had to

FREEMASONS SATANISM AND SYMBOLISM

r 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 adversary, called seth, baby, or typhon to account for the injurious influences of nature [pike, op. cit, p. 588, teachings of the 28th degree, knight of the sun, or prince adept. once again, we can see the occult, satanic doctrine that all of nature is composed of good and evil, black and white, opposites that are equal but opposite. folks, this is pure satanism, and albert pike has just espoused it, explaining that nature could not allow the all-loving, all-good osiris to exist without an evil counterpart. in fact, satanism and freemasonry both share the same, very revealing, symbol to depict this situation. quoti

cross of jesus christ with pentagrams and hexagrams as to make you sick. hall's major revelation was that freemasonry is the son of samael. being careful not to confuse samael with the beloved prophet samuel. samael is one of the infernal names of satan. in fact, house of theosophy author, writing under the influence of her demon possessing her- master d.k- identifies samael as satan [the secret doctrine, p. 378] in fact, satanists have a symbol of samael. the pentagram on the left with the one point up represents the divine man specifically and lucifer the good god generally; the pentagram on the right with two stars up and the goats head is called the goats head of mendes by most satanists, but black magick satanists call him samael. thus, hall is admitting that freemasonry is the worst

[masonry] is derived from the druids. and our chief emblems originally came from egypt [william hutchinson, mason, the spirit of masonry, revised by george oliver, new york, bell publishing, originally published in 1775, p. 195] another masonic writer (albert churchward, states that masons are "our present druids [albert churchward, signs and symbols of primordial man: the evolution of religious doctrine from the eschatology of the ancient egyptians, london, england, george allen and company, ltd. 1913, second edition, p. 189. another masonic author, george oliver, also noted freemasonry's connection with the druids "the druids had a high veneration for the serpent. their great god, hu, was typified by that reptile; and he is represented by the bards as 'the wonderful chief dragon, the so

FULLER J F C SECRET WISDOM OF THE QABALAH

tudy of the mystical philosophy of the brahmins and buddhists h gthe beings who live below, say that god is on high; while the angels in heaven, say that god is on earth. h-zohar. agnz secret wisdom of the qabalah page 2 preface this small book is in no sense a treatise on the qabalah. instead, it is a speculative study on one of several secret doctrines which it contains, and, i believe, the key-doctrine of all the others. should this be correct, then it follows that, unless this doctrine is understood, the whole symbolism of jewish mysticism must remain obscure, and it is this mysticism, so it seems to me, which constitutes the foundations of jewish culture and jewish aspirations. granted that this is so, then it follows that the idea elaborated in this book is one of considerable import

zed in the east. amongst the jews, and christ was of that race, we find it firmly established, and it is not a mere coincidence that the hebrew word sod, which means gmystery h or gsecrets h, has the same numerical value, namely 70, as the hebrew word which represents gwine h; for mystery can intoxicate as well as refresh. the mysteries of the early hebrews were closely guarded by the sons of the doctrine, and it would appear that many of their secrets were derived from egypt and later on from babylonia. we are told that moses was learned in all the wisdom of the egyptians2 and that in the first four books of the pentateuch he has esoterically laid down the principles of the secret doctrine. he initiated seventy elders into the mysteries,3 which they transmitted from mouth to ear. generall

m, and weishaupt, the supposed founder of the illuminati, may not have been altogether wrong when he said: no one. has so cleverly concealed the high meaning of his teaching, and no one finally has so surely and easily directed men on to the path of freedom, as our great master jesus of nazareth. this secret meaning and natural consequence of his teaching he hid completely, for jesus had a secret doctrine, as we see in more than one place of the scriptures.9 whether this is so or not, there can be no doubt whatever that the bible is a mystical work containing a secret doctrine which is only known to those who have been initiated into it. what part of this doctrine is will be discovered later on in this book. from this brief excursion into the past it will be seen that secrecy has played an

he qabalah emerged into daylight. this word is a curious one: its value is 70, which is, as we have seen, the numerical value of sod (dvs= 4+6+60) and gwine h (oyy= 50+ 10+ 10) and also of gnight h (lyl= 30+ 10+ 30) and gbe silent h (hsh= 5+ 6o+ 5. therefore it may be said to mean: gthe secret which intoxicates, which is as dark as night and which must not be divulged. h the fountain-head of this doctrine is the zohar, or book of splendour, a vast jumbled commentary on the pentateuch, written partly in aramaic and partly in hebrew. tradition asserts that its author was rabbi simeon ben yohai, who lived in the second century a.d; of it ginsburg says: it was first taught by god himself to a select company of angels, who formed a theosophic school in paradise. after the fall the angels most g

endour, a vast jumbled commentary on the pentateuch, written partly in aramaic and partly in hebrew. tradition asserts that its author was rabbi simeon ben yohai, who lived in the second century a.d; of it ginsburg says: it was first taught by god himself to a select company of angels, who formed a theosophic school in paradise. after the fall the angels most graciously communicated this heavenly doctrine to the disobedient child of earth, to furnish the protoplasts with the means of returning to their pristine nobility and felicity. from adam it passed secret wisdom of the qabalah page 10 over to noah, and then to abraham, the friend of god, who emigrated with it to egypt, where the patriarch allowed a portion of this mysterious doctrine to ooze out. it was in this way that the egyptians

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

essary to creation, and which had hitherto been worshipped as an indivisible unity, began gradually to separate into its individual elements, the male representing spirit, the moving or forming force in the generative processes, the female being matter--the instrument through which spirit works. spirit which is eternal had produced matter which is destructible. the fact will be observed that this doctrine prevails to a greater or less extent in the theologies of the present time. a little observation and reflection will show us that during this change in the ideas relative to a creative principle, or god, descent and the rights of succession which had hitherto been reckoned through the mother were changed from the female to the male line, the father having in the meantime become the only r

code of menu, which, however, since its earliest conception, has undergone numberless mutilations to suit the purposes of the priests, declares that "the mother is but the field which brings forth the plant according to whatsoever seed is sown" although, through the accumulation of property in masses and the capture of women for wives, men had succeeded in gaining the ascendancy, and although the doctrine had been propounded that the father is the only parent, thereby reversing the established manner of reckoning descent, still, as we shall hereafter observe, thousands of years were required to eliminate the female element from the god-idea. we must not lose sight of the fact that human society was first organized and held together by means of the gens, at the head of which was a woman. th

owledged throughout the whole extent of egypt and india "flourishing with equal vigor amidst the snowy mountains of thibet, and the vast deserts of siberia" the idea of a trinity is supposed to have been first elaborated on the banks of the indus, whence it was carried to the greek and latin nations. astrologically the triune deity of the ancients portrayed the processes of nature. this recondite doctrine as understood by the very ancient people which originated it, involved a knowledge of nature far too deep to be appreciated or understood by their degenerate descendants, except perhaps by a few philosophers and scholars who imbibed it in a modified form from original sources in the far east. after the establishment of the trinity, the creative energy, which had formerly been represented

hroughout asia is acknowledged by all those who have examined either the literature or monumental records of oriental countries. the rev. mr. maurice bears testimony to the character of eastern religious ideas in the following language "whoever will read the geeta with attention, will perceive in that small tract the outlines of all the various systems of theology in asia. the curious and ancient doctrine of the creator being both male and female, mentioned on a preceding page, to be designated in indian temples by a very indecent exhibition of the masculine and feminine organs of generation in union, occurs in the following passage 'i am the father and mother of this world; i plant myself upon my own nature and create again and again this assemblage of beings; i am generation and dissolut

re. in the bhagavat geeta the supreme god speaks thus concerning itself "i am the holy one worthy to be known; and immediately adds "i am the mystic [trilateral] figure om; the reig, the yagush, and the saman vedas" it is a unity and still a trinity. this om or aum stands for the creator, preserver, and destroyer or regenerator, and represents the threefold aspect of the force within the sun. the doctrine maintained throughout the geeta is not only that the great life-force represents a trinity in unity, but that it is both female and male. on this subject maurice, in his indian antiquities, says "this notion of three persons in the deity was diffused amongst all the nations of the earth, established at once in regions so distant as japan and peru, immemorially acknowledged throughout the

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

pose of giving the enquiring public an intelligent conception of thewritingsofa.j. davis, or is it an effort to mislead and confuse the enquirer, and as shakespeareput it "damnwithfaint praise"thegreatestprophetand seerofall time'.14it was probably ajustcriticism, for although waite recognized the importanceofdavis'sworkand felt it desirablethatthere should be a digest of'theessentialparts of his doctrine, philosophy and testimony to worl? of spirits and natural law therein'(harmonialphilosophy,p. xi) he didnotfindthepreparationofthebooka congenial task. his personal antipathy to'theseership and writingsofdavis' were clear to others as heworkedonthebookthroughout1916. mercy phillimore recalledthat56a.e.waite-magicianofmanyparts_ he usedtocome fairly often to our library to borrow and consu

er while staying at worthingwithhis mother. there, through her attendance at the roman catholic church,'mymother became acquaintedwithsome elderly anglo-indians, mr and mrs hogg,whohad a daughter named mysie, a tall pallid girl, well-shapenbutwithlittle attraction in her looks. i had occasional talks with her and found that she had no horizon beyond that which was proffered and provided by latin' doctrine and practice' there was, however, an elder sisterof lessrestricted viewsand lessconstraining ways. amyhogg'was living in london and mixing much withauthors, artists and actors. it was understood that she .and i would prove to be kindred spirits, if chance brought us together as well it might, since she was always a possible visitor to worthing and her parents for a few days, or so long as

ofthe verdict 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 tre

the history, theory, and practiceof magic_'hethataspiredtoknow'89his three principalworks,dogmeetritueldelahautemagie(1856),histoiredelamagie(1860),andlaclefdesgrandsmysteres(1861),were inaccurate, idiosyncratic,and-utterlyenchanting. theyalsoexercisedan enormous influence on occultists andideasthat were born. of levi's imagination became enshrined as occult dogmas: he reiterated in new forms the doctrine.of 'correspondences('asabove,sobelow; postulated an all-pervading universal medium, the astral light; arguedfor the supremacy in magicof the will; and proclaimed theparallelbetween the letters of the hebrew alphabet and the tarot trumps. all of these ideas were regurgitated, with embellishments, by his successors-not the least of whom was madameblavatsky.waite came upon levi in 1881, read

acquaintancewithat least his latin authorities' in her scathing review oftheoccultsciences(1891)for the society for psychical research. 267but occultists are rarely psychical researchers, and few readthesociety'sproceedings.waite's reputation remainedhigh-buttressedby his long and learned latters pub255 lished inlight,2and by the lambasting he gave criticswithin the occult camp.93lastly, in this doctrine, and in the principles connected therewith,lies the only adequate basis for a new religionwhichshall be at once scientific and aspirational, positive and mystical; and such a religion is sincerely and honestly believed to be the supreme needofthe age by a large and increasingnumberofdevout and earnest persons_'hethataspiredtoknow' notexplain. he concludes his statements by advocating a ne

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

that 'no aspirant shall be admitted into the society unless he be a master mason, and of good moral character, truthful, faithful and intelligent. he must be a man of good abilities, so as to be capable of understanding the revelations of philosophy and science; possessing a mind free from prejudice and anxious for instruction. he must be a believer in the fundamental principles of the christian doctrine, a true philanthropist and a loyal subject" but the golden dawn, as we shall see, made no such restrictions.inlater years westcott was at pains to justify this distinction 'at the constitution of our societas rosicruciana in anglia, it was decided to make it consist solely of freemasons, although it was recognized that on the continent many groups of rosicrucian initiates and adepts had a

society in dublin in1885and joining the esoteric section of the theosophical society in 1888. eastern theosophy, however, held little for him at this time and he was ever suspicious of madame blavatsky'smahatmas; his real interests are evident in his first contribution tolucifer,'irish fairies ghosts and witches, in the introduction to which he reveals his familiarity with paracelsus and with the doctrine of elementals. perhaps it was an elemental who led yeats to mathers, but it was certainly mathers who brought him into the golden dawn, and yeats freely acknowledged his debt:'itwaswisdom47through him mainly that i began certain studies and experiences, that were to convince me that images well up before the mind's eye from a deeper source than conscious or subconscious memory! and throug

GILBERT THE MAGICAL MASON

st, instead of a tomb stone, was aroundaltar covered 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

f. in one case we find the expenditure of loving care and skill in preserving the remains of the master; and in the other we find an urn of ashes preserved by loving hands and placed in respectful privacy in her own chamber; and lastly, as christian rosenkreuz left the prophetic, and perhaps allegorical asser255 tion, to be found by his successors of the third generation, that he, or his name and doctrine, should re-appear: even so didh.p.b.,as i understand, affirm that she would return, in another form indeed,butstill the same ego, and individual, in a stage still farther on in the path to full adeptship. you will all, as theosophists struggling to the light, hope that even as we read that the pupils of rosy cross,120years after his death, shewed the vitality of their order, so may this l

or to possess such an elixir of life as could enable men to avoid death altogether, or indefinitely, as charlatans have asserted. poets and writers of romance have also shed a halo of unreality about the rosicrucians, as we find in the volume calledthe count de gabalis,in theundine,of la motte fouque, and pope'srapeofthe lock.the fraternity has, however, instructed its pledged mem255 bers in the doctrine of human reincarnation, has declared that the law of cause and effect acts in the spiritual, as well asinthe physical world, that man has around him unseen beings related to elemental forces, that man is influenced by the sun, moon and planets, and that special training and the use of certain personal processes will in some students lead to supra-normal spiritual functions and a high form

present 41the honoured founder of our society- christian255 rosenkreuz- did not invent, at least in our modern sense of the word, the doctrines he promulgated, and which we should now study.itis narrated that he journeyed to arabia, to palestine, to egypt and to spain, and in the seats of learning in those countries he found and collected the mystic lore, which was made anew by him into a code of doctrine and knowledge. on his return from these foreign travels he settled in germany, founded a collegium, selected certain friends and transformed them into enthusiastic pupils, and giving his new society his own name, he laid the foundation of that scheme of mystical philosphy, which we are now here to perpetuate and carry into practice: let us remember that he died in the year 1484, that is s

6themagicalmasonezekiel. on the christian aspect i recommendthe perfect way,orthe findingofchrist,by the latedra. kingsford; in this volume will be found worked out the broader scheme of christian teaching which is so apt to be obscured by sectarian forms of worship. the tenets of this work are closely approxi255 mate to those of the earliest of the followers of christian rosencreuz. there is one doctrine for the learned, and a simpler formula..225for those who are unable to bearityet, even as the new testament itself tells us, of the great master who taught his immediate disciples the true keys, but to others he spake only in parables 'and without a parable spake he not unto them. such, my fratres, are suitable subjects for the attention of your members,butthere are many allied topics whi

GILBERT THE SORCERER AND HIS APPRENTICE

e may take the fact of thetarotbeing the originofthe modern cards as being now pretty well established by general consensus of opinion. it was court de gebelin who, in hismondeprimitif(paris, 1781, wrote 'were we to hear that there exists in our day a work of the ancient egyptians, one of their books which had escaped the flames which devouredtheirsuperb libraries, and which contains their purest doctrine on most interesting subjects, every one would doubtless be anxious to acquire the knowledge of so valuableandextraordinary a work. were we toaddthatthis book is widely spread through a large partofeurope,andthat for several centuries it has been accessible to every one, would not it be still more surprising? and would not that surprise be at its height were it asserted that people have ne

revelation is one of the greatest astrological books that ever was written. the jews, phoenicians, and the phrygians, all just about the time of christ's coming went strangely back to egypt; this was outwardly caused by the power and the policy of alexander the great. the pupils went back to their old master, and so we have the great neoplatonic school founded inalexandria,255we get the hermetic doctrine in its then state. the result of this concurrence is exceeding instructive in working out this hermetic philosophy. these concurrent streams passed on through the middle ages; and through these times of darkness and of materialism the philosophy was kept alive in occult schools- as has always been the case throughout all history; whenever a race or people get materialistic, philosophy is

rom them still existing, and from timetotime these. schools. allow certain portions of their knowledge to be proclaimed generally. to such allowance we owe the foundation of the theosophical societyinthe west. and the east has taught us much- for example, the sevenprinciples. no one knew anything about the seven principles till itwas taught from the east..or about karma. according to the hermetic doctrine, there are always certain personsspecially.illuminated,to whom special revela255 tions are.given, these individuals not being connected with any school..theroman church accepts this fully, as it is bound to do; and it is to be hoped that protestants ere long will also doso,for it is certainly a fact that there are seers and prophets among us still. here there is a special danger, however

thekabaliststhemselves saidthey gotitby divine revelation, and found out afterwards that every science keyed into it,icannot say,butat all events they arrived at the conclusion thatthe:key number of-the entireuniverse was 10, the decad. and as everythinghad tobesetdownsothatthe profane who might chance to light on any of the records or hieroglyphs would not find out. anything, they symbolised the doctrine thus: therewasunity, that is the eternalsilence, because 1 is necessarily alone;itcannot multiply or. divide. directly, however, the unity comes into manifestation, it emanates the ten sephiroth, andnotill any particular order.ifone might symboliseitby an earthly image, when the time for manifestation arose the whole ten sephiroth flashed forth at once. these tenthescienceofnumbers167seph

brain and heart. for each human being is the inmost and most material heart and centre of an akasa of his own- that is to say, every human being is surrounded by a sphereofsome sort, which, in theosophical language, we call his aura.thataura is what the human being is conscious of, and he is consciousofnothing else. and in this sphere the tatwic currents operate; now here comes a pointc.,it is a doctrine of the tatwic philosophy, that the aura of each man is therealman. the physical body which we see is merely the stula sharira, but everybody knows quite well that the physical human body is not all summed up in the mere material flesh and bones which we share with all animals- there is much of our intellectual and emotional nature which is as physical as the body. now how does the aura ma

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

of those ideas, and of swedenborgian theology in general is beyond the scope of this paper but certain aspects must be noted in order to make sence of the swedenborgian rite. for swedenborg the physical world is the result of spiritual causes, and the laws of nature are reflections of spiritual laws; thus objects and even the material world are images of their spiritual counterparts. this is his doctrine of correspondences. from this derives the other notion that concerns us: the idea behind the literal, historical meaning of the scriptures is an inner, spiritual sense which sense is drawn out for all to see in swedenborg s expository works. and it was a fascination with those expository works that led to the first creation of a masonic rite of swedenborg. the first rite of swedenborg if

GILBERT R A THE MASONIC CAREER OF A

ight there; there is no secret of the soul enshrined in the recesses of its suggestive ceremonial; whatever it may have been in the past, at the present day it neither is, nor claims to be, more than "a beautiful system of morality veiled in allegories and illustrated by symbols (pp. 214-15. its true principles, according to waite, are these 'the foundation of all transcendental philosophy is the doctrine of interior regeneration, and its end is the perfect man. this also is the foundation, and such the end, of masonry (p. 213. these principles are now obscured, but can yet be recovered 'it has been corrupted by worldly wealth and magnificence; it has turned away its eyes from its objects. but the principles are there, and let us hope that within the ranks of the brotherhood, but without i

to its lost glory 'at the same time, we ask only a tentative faith. in a forthcoming "esoteric history of freemasonry he will find the 15[15] westcott pointed out the lack of copyright at the high council meeting (above. see p. 5 of the minutes 16[16] the british mail, vol. 20, no. 172, new series, march 1890, pp. 20-1 17[17] ibid, p. 21 18[18] the occult sciences, a compendium of transcendental doctrine and experiment (kegan paul, 1891) entire subject exposed, with the necessary proofs, documents and available sources of knowledge'(p. 214)19[19. shortly before the occult sciences was published waite had joined the hermetic order of the golden dawn, a society of would-be magicians founded in 1887 by westcott, dr. w. r. woodman and s. l. macgregor mathers, on the basis of manuscript ritual

asm for the doctrines of saint-martin remained and in 1899 he completed a major study which is still the only significant english work on saint-martin42[42. the doctrines of saint-martin are diffuse and difficult to elucidate with any clarity but waite succeeded admirably in his presentation. it is unnecessary here to expound them except to record that waite treated martinism as 'a body of mystic doctrine, and not a 39[39] letter from yarker to waite, manchester 30 january, 1897. in the collection of the late geoffrey watkins 40[40] letter from waite to yarker, gunnersbury, 5 february 1897. formerly in the yarker library, now in private hands. 41[41] printed in light, for 2 july 1898 42[42] the life of louis claude de saint-martin, the unknown philosopher, and the substance of his transcen

e, and not a 39[39] letter from yarker to waite, manchester 30 january, 1897. in the collection of the late geoffrey watkins 40[40] letter from waite to yarker, gunnersbury, 5 february 1897. formerly in the yarker library, now in private hands. 41[41] printed in light, for 2 july 1898 42[42] the life of louis claude de saint-martin, the unknown philosopher, and the substance of his transcendental doctrine (wellby, 1901. the book was to have been issued in 1900 by redway but his business had failed in the interim and was taken over by wellby. masonic rite devised by saint-martin to replace the elect cohens'43[43. he was also sceptical of 'papus's' claims as to saint-martin's masonic connections and advised his readers 'to bear in mind that upon historical questions the criterion of evidence

exhortatory than are the craft degrees. i wish in any case to record that as regards both grades the rites could have scarcely been simpler, more impressive or worked with more smoothness and dignity' later he found the ceremony of raising to the grade of knight beneficent to be 'done very beautifully and very affectingly' and noticed in the profession of faith 'the stress which it laid upon the doctrine of the fall of man and the distinctly martinistic flavour which characterized the wording of the doctrine and was apparent also in other parts of this document. on the following day he returned to england well-pleased and anticipating the news that finally reached him early in may 'the helvetian priory in its session of 16 april has agreed to confer upon me the full powers required for th

GLOBAL FREEMASONRY

f christianity, though, in actuality, the idea of the crusades was born out of a desire for worldly gain. this was the reason for the sudden change among christians of europe from their former pacifist policies, in earlier periods of their history, towards military aggression. the founder of the crusades was pope urban ii. he summoned the council of clermont, in 1095, in which the former pacifist doctrine of the christians was abandoned. a holy war was called for, with the intent to wrest the holy lands from the hands of the muslims. following the council, a huge army of crusaders was formed, composed both of professional dd from the templars to ancient egypt the roots of masonry date back to the crusades against muslims initiated by pope urban ii soldiers, and tens of thousands of ordinar

beliefs of ancient egypt and mesopotamia. the jewish historian, theodore reinach, says that the kabbalah is "a subtle poison which enters into the veins of judaism and wholly infests it."17 salomon reinach defines the kabbalah as "one of the worst aberrations of the human mind."18 the reason for reinach's contention that the kabbalah is "one of the worst aberrations of the human mind" is that its doctrine is connected in large part with magic. for thousands of years, the kabbalah has been one of the foundation-stones of every kind of magic ritual. it is believed that rabbis who study the kabbalah possess great magical power. also, many non-jews have been influenced by the kabbalah, and have tried to practice magic by employing its doctrines. the esoteric tendencies that took hold in europe

statues, but was carried down to the present day. by those secret societies that see themselves as the heirs of ancient egypt global freemasonry the templars were founded as a christian order, they were affected by some secret doctrines that they discovered in jerusalem, totally abandoned christianity and became an anti-religious organization practicing heretical rites. 2. when we asked what this doctrine was that influenced the templars, we found that it was basically the kabbalah. 3. when we examined the kabbalah, we found proof that, however much it may resemble jewish mysticism, it is a pagan doctrine older than judaism, that later entered the religion, and that its true roots are found in ancient egypt. 4. ancient egypt was governed by the pagan system of pharaoh, and there we found a

farther into perversity. of course, the same thing cannot be said of all jews, but some of them did adopt egyptian paganism. indeed, they carried on the doctrines of the egyptian priesthood (pharaoh's magicians, that lay at the foundation of global freemasonry fk an ancient egyptian statue of hathor. that society's beliefs, and corrupted their own faith by introducing these doctrines into it. the doctrine that was introduced into judaism from ancient egypt was the kabbalah. like the system of the egyptian priests, the kabbalah was an esoteric system, and its basis was the practice of magic. interestingly, the kabbalah provides an account of creation quite different from that found in the torah. it is a materialist account, based on the ancient egyptian idea of the eternal existence of matt

ystems of belief. so, the kabbalah is far removed from jewish religion and much more closely related to the ancient mystery religions of the east.24 the jews, by adopting these ancient egyptian materialist and esoteric doctrines that were founded on magic, ignored the related prohibitions in the torah. they took on the magic rituals of other pagan peoples, and thus, the kabbalah became a mystical doctrine within judaism, but contrary to the torah. in her book entitled secret societies and subversive movements, the english writer nesta h. webster says: global freemasonry gc some jews, influenced by the cultures of the pagan civilizations of ancient egypt and mesopotamia, turned away from the torah that god gave them as a guide, and began to worship various material objects. above is picture

GNOSTIC CATECHISM

ight there; there is no secret of the soul enshrined in the recesses of its suggestive ceremonial; whatever it may have been in the past, at the present day it neither is, nor claims to be, more than "a beautiful system of morality veiled in allegories and illustrated by symbols (pp. 214-15. its true principles, according to waite, are these 'the foundation of all transcendental philosophy is the doctrine of interior regeneration, and its end is the perfect man. this also is the foundation, and such the end, of masonry (p. 213. these principles are now obscured, but can yet be recovered 'it has been corrupted by worldly wealth and magnificence; it has turned away its eyes from its objects. but the principles are there, and let us hope that within the ranks of the brotherhood, but without i

to its lost glory 'at the same time, we ask only a tentative faith. in a forthcoming "esoteric history of freemasonry he will find the 15[15] westcott pointed out the lack of copyright at the high council meeting (above. see p. 5 of the minutes 16[16] the british mail, vol. 20, no. 172, new series, march 1890, pp. 20-1 17[17] ibid, p. 21 18[18] the occult sciences, a compendium of transcendental doctrine and experiment (kegan paul, 1891) entire subject exposed, with the necessary proofs, documents and available sources of knowledge'(p. 214)19[19. shortly before the occult sciences was published waite had joined the hermetic order of the golden dawn, a society of would-be magicians founded in 1887 by westcott, dr. w. r. woodman and s. l. macgregor mathers, on the basis of manuscript ritual

asm for the doctrines of saint-martin remained and in 1899 he completed a major study which is still the only significant english work on saint-martin42[42. the doctrines of saint-martin are diffuse and difficult to elucidate with any clarity but waite succeeded admirably in his presentation. it is unnecessary here to expound them except to record that waite treated martinism as 'a body of mystic doctrine, and not a 39[39] letter from yarker to waite, manchester 30 january, 1897. in the collection of the late geoffrey watkins 40[40] letter from waite to yarker, gunnersbury, 5 february 1897. formerly in the yarker library, now in private hands. 41[41] printed in light, for 2 july 1898 42[42] the life of louis claude de saint-martin, the unknown philosopher, and the substance of his transcen

e, and not a 39[39] letter from yarker to waite, manchester 30 january, 1897. in the collection of the late geoffrey watkins 40[40] letter from waite to yarker, gunnersbury, 5 february 1897. formerly in the yarker library, now in private hands. 41[41] printed in light, for 2 july 1898 42[42] the life of louis claude de saint-martin, the unknown philosopher, and the substance of his transcendental doctrine (wellby, 1901. the book was to have been issued in 1900 by redway but his business had failed in the interim and was taken over by wellby. masonic rite devised by saint-martin to replace the elect cohens'43[43. he was also sceptical of 'papus's' claims as to saint-martin's masonic connections and advised his readers 'to bear in mind that upon historical questions the criterion of evidence

exhortatory than are the craft degrees. i wish in any case to record that as regards both grades the rites could have scarcely been simpler, more impressive or worked with more smoothness and dignity' later he found the ceremony of raising to the grade of knight beneficent to be 'done very beautifully and very affectingly' and noticed in the profession of faith 'the stress which it laid upon the doctrine of the fall of man and the distinctly martinistic flavour which characterized the wording of the doctrine and was apparent also in other parts of this document. on the following day he returned to england well-pleased and anticipating the news that finally reached him early in may 'the helvetian priory in its session of 16 april has agreed to confer upon me the full powers required for th

GNOSTIC HANDBOOK

the original inner teachings of jesus as part of a continuum of wisdom which spans from pagan to so-called christian sources. but it is perhaps desirable to state unequivocally that the teachings here, however, fragmentary and incomplete belong neither to the hindu's, the zoroastrian, the chaldean, nor the egyptian religion, nor to buddhism, islam, judaism or christianity exclusively. the secret doctrine is the essence of all these. the secret doctrine, madame blavaskty. behind the veil of all the hieratic and mystical allegories of ancient doctrines, behind the darkness and strange ordeals of all initiations, under the deal of all sacred writings, in the ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened visage of the assyrian or egyptian sphinx, in t

e ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened 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 v

amentalism is ambivalent to the intellect, it uses a restricted form of rationalism to hold its doctrines in place, accordingly, fundamentalism is most prevalent in religions of "the book- protestantism, islam and so forth. while other forms of fundamentalism exist, the most pernicious forms are those which in reaction to materialism and scientism use rationalism to create a stalwart of dogma and doctrine, and yet in the process destroy the very foundation of the true religious vision- mysticism. to appreciate the esoteric and mystical view of truth we need to travel back to ancient greece and examine the allegory of the cave as used by plato. this allegory, beyond all others, offers us a real insight into the problem of what truth is. plato sees all of humanity as prisoners, each of us ha

motion pictures have caused ideas to span continents and the world almost with the speed of light. like a prairie fire, the dry grass consumes itself to the roof of the gnostic handbook page 48 hopes of humanity which are blighted, then by the searing infamy of wasted energy and emotion. the soulless ones: cloning of a counterfeit creation. mark.l.prophet. summit university press, l.a. 1981. the doctrine of dominions and principalities is one of the more difficult to explain without sounding extremist and paranoid. it certainly lends itself to dark speculation and conspiracy theories. however, it is a doctrine that is central to a real understanding of the world around us and there is certainly more to come, since the watchers not only live among us but through interbreeding are part of o

cadent nature of the modern world and its social and political isms and ologies and demanded a return to old world values, which he felt were epitomised by the teutonic knights, knights who could act as spiritual warriors waging war against the whole corrupt bourgeois modern system. this concept of spiritual warriorship he elucidated most clearly in his radically revisionist book on buddhism "the doctrine of awakening. in the doctrine of awakening evola offers a radical re-assessment of buddhism and indeed of the gnostic handbook page 62 the path to completeness. he argues than the modern monastic approach of buddhism is alien to gautama s original intent and suggests that buddhism was originally a path of action. accordingly evola sees the primal form of buddhism as centred on a warrior/p

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

n. these teachings are those which lead back to the spiritual world, the treasury of light from which we have become alienated. but it is perhaps desirable to state unequivocally that the teachings here, however fragmentary and incomplete, belong neither to the hindus, the zoroastrian, the chaldean, nor the egyptian religion, nor to buddhism, islam, judaism or christianity exclusively. the secret doctrine is the essence of all these. madame blavaskty. behind the veil of the hieratic and mystical allegories of ancient doctrines, behind the darkness and strange ordeals of all initiations, under the deal of all sacred writings, in the ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened visage of the assyrian or egyptian sphinx, in the monstrous or marvellou

hebes, on the crumbling stones of old temples and on the blackened 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 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?

, the chariot is the body. the soul is the charioteer, the mind is the reins and the senses are the steads. katha upanishad. x gnostic theurgy page 50 what is reincarnation? reincarnation is a concept that can be found at the heart of all of the great esoteric systems of the world. indeed, it can be found at the heart of most religions. in the early christian church there were many who taught the doctrine of reincarnation. clement of alexandria, origen, jerome, gregoras, augustine and irenaeus to name but a few. it was only during the council of nicea in 325 ad that the concept of reincarnation became unpopular. this disavowal was coupled with the development of new teachings regarding the trinity, eternal hellfire and purgatory that were imported into the church for political reasons by e

ing the council of nicea in 325 ad that the concept of reincarnation became unpopular. this disavowal was coupled with the development of new teachings regarding the trinity, eternal hellfire and purgatory that were imported into the church for political reasons by emperor constantine. it was only in ad 553 at the second council of constantinople that the church finally and formally condemned the doctrine of reincarnation. in both hinduism and buddhism reincarnation is a central doctrine. in the bhagavad gita, we find krishna expounding the theory of reincarnation to arjuna, a wise and powerful warrior. the fascinating thing about this dialogue is its emphasis on spiritual action. krishna tells does not tell arjuna to abandon the battle and retire to a monastery, but to return and fight an

fruits of life eternal, but is dragged back again, it reverses its course and takes its way back to creeping things and that ill fated soul, having failed to know itself, lives in servitude to noxious and uncouth bodies, in this doom are vicious souls condemned. hermes. while we may not agree to the extent he has taken the concept of reincarnation, this quote does illustrate his acceptance of the doctrine. turning to ancient greece we find a very old tale, a story of proteus, who could change his shape at will. when an old man attempted to grab him, hoping to ascertain his real form, proteus was sleeping as a stone. on being touched he became a plant, when approached again he became a serpent and then transformed into a man and finally a spirit, at which time he flew off into the sky. here

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

e penguin dictionary of religions, penguin books, london, 1988, p. 166. 14 e.g. the egyptian book of the dead, introduction, p. xlix; qsiris and the egyptian resurrection, volume ii, pp. 1-11. graham hancock fingerprints of the gods 350 egypt. the priests of heliopolis, after all, had taught of the creation, but who had taught them? had they sprung out of nowhere, or was it more likely that their doctrine, with all its complex symbolism, was the product of a long refinement of religious ideas? if so, when and where had these ideas developed? i looked up to discover that we had left heliopolis behind and were winding our way through the noisy and crowded streets of down-town cairo. we crossed over to the west bank of the nile by way of the 6 october bridge and soon afterwards entered giza

d dramatic climate changes experienced in the northern hemisphere during this period the result of some other catastrophic agency simultaneously capable of melting millions of cubic miles of ice and of sparking off the worldwide increase in volcanism that accompanied the melt-down?24 modern geologists are opposed to catastrophes, or rather to catastrophism, preferring to follow the uniformitarian doctrine: that existing processes, acting as at present, are sufficient to account for all geological changes. catastrophism, on the other hand, holds that changes in the earth s crust have generally been effected suddenly by physical forces. 25 is it possible, however, that the mechanism responsible for the traumatic earth changes which took place at the end of the last ice age could have been a

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

he golden dawn taught that dee had merely rediscovered an ancient system known to the ill-fated atlanteans thousands of years ago. the enochian alphabet was said to have been a direct derivative of that which was used in atlantis. according to h.p. blavatsky "enoch was a generic title, applied to, and borne by, scores of individuals, at all times and ages, and in every race and nation (the secret doctrine) she equated enoch with the egyptian god thoth, who gave language, law, medicine, and science to man. the term 'enoch' meant seer or adept of the secret wisdom. thus enochian magick was not created by a single individual but evolved gradually over time which is now lost in history. the enochian alphabet and language may in fact be nearly as old as man, at least in this hemisphere. certain

earth with physical earth. nor is the cosmic element water the 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 t

or mzkzb is 401 (this is because tthe letter z can be either 9 or 3. this is the numberfor k hr, the 20th aethyr, the aethyrof the wheel. the enochian formula of mzkzb expresses the spiritual impulse which is cyclic and yet continuous. the special aspect of this formula addresses the intoxicating effects of truth on the magician. the letters of this formula touch on a special aspect of qabalistic doctrine. the emperor (m) and the star(b) are the two extremes of this formula.crowley switched the pplaces of these two tarot paths on the tree of life tto better accord with his message. according to the formula of mzkzb, it doesn'tmatter which position they take because bzkzm is an iidenticalformula. the emperor and the star acting together encircle the impulse to create (z) which is ttemperedb

e the measure of your success because these are the elements that strengthen ldcipsp. 203 zaa, an adventure with yourself maya or illusion is an element which enters into all finite things, for everything that exists has only a relative, not an absolute, reality, since the appearance which the hidden noumenon assumes for any observer depends upon his power of cognition. h.p. blavatsky, the secret doctrine after you have successfully entered the three lowest aethyrs, tex, ru, and bag, you wi l l be ready for an adventure in loneliness; a meeting with yourself alone. this takes place in the 27th aethyr, zaa, the aethyr of solitude. the three governors of zaa are: saziami sah-zodee-ah-mee mathvla mah-teh-hev-lah korpanib koh-rah-pah-nee-beh zaa is located in the highest region of the astral p

with the deep, dreamless sleep state that you enter periodically at night, and with the devachan of theosophy. 205 des, the ego lipikas, the recorders of the karmic ledger, make an impassible barrier between the personal ego and the impersonal self, the noumenon and parent-source of the former. they circumscribe the manifested world of matter within the ring "pass-not" h.p. blavatsky, the secret doctrine after the solitude in zaa, you will be prepared to face and understand the l imitations of the human mind. these are fully encountered in the 26th aethyr, des. the three governors of des are: pophand poh-peh-hah-en-deh nigrana nee-gar-ah-nah bazhiim bah-zod-hee-ee-meh these governors are all interested in division. they divide up ideas into component thoughts and thus perpetuate the logic

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

bidding for fiefs by floralia and averruncalia, and the cutting of henbane by the fruges excantare: why may not our es also come from id, our auge from oculus, our zehn from decem? at that rate wuotan might without more ado be traced back to jupiter, holda to diana, the alp to the genius, all german mythology to roman, and nothing be left us of our own but the bare soil that drank in the foreign doctrine, when two nations resemble each other in language, manners, and religion, such agreement is welcome in proof of their age. xxvlll peeface. and is not to be perverted to conclusions in favour of borrowing or influence which any peculiarity in them may suggest. but the stamp of authority will be given to research, when side by side with the string of consonances there also runs an inevitabl

it is a harder matter than one would imagine for this last sort to take root among the people. roman literature has from early times spread itself over other european lands, and in certain cases it may be quite impossible to strike the balance between its influence and that inner growth of legend. and nowhere is extrinsic influence less a matter of doubt than where, by the collision of christian doctrine with heathenism among the peeface. xxxv converted nations, it became unavoidable to abjure the old, and in its place to adopt or adapt what the new faith introduced or tolerated. oftentimes the church and i have specified sundry instances either was from the outset, or gradually became, tolerant and indulgent. she prudently permitted, or could not prevent, that heathen and christian thing

he far later solar-lio-s traces of christian teaching are discernible. in a conflux of so many elements it could not but happen, even where the mental conceptions and views of a simple populace unable to do without myths had felt the full force of the revolution, that in its turn the old, not wholly extinct, should half unconsciously get interwoven with the irrepressible new. jewish and christian doctrine began to lean towards heathen, heathen fancies and superstitions to push forward and, as it were, take refuge in all the places they found unoccupied by the new religion. here we find christian material in a heathen form, there heathen matter in a christian disguise. as the goddess ostara was converted into a notion of time, so was hellia into one of place. the beliefs of our forefathers

o that, but the same thing is found in numberless myths and legends. the might of the godlike king flashes forth yet again in his heroes. to my thinking, polytheism almost everywhere arose in innocent unconsciousness: there is about it something soft and agreeable to the feelings; but it will, when the intellect is roused, revert to the monotheism from which it started. no one taunts the catholic doctrine with teaching many gods, yet one can see in what respect catholics stand in the same relation to heathens as protestants do to catholics. heathenism bowed before the power of pure christianity; in course of time heathenish movements broke out in the church afresh, and from these the eeformation strove to purify it. the polytheistic principle, still working on, had fastened on two points m

them all. a pagan religion never dropt out of the clouds, it was carried on through countless ages by the tradition of nations, but in the end it must rest on a mysterious revelation which accords with the marvellous language and the creation and propagation of mankind. our native heathenism seems not to have been oppressed by gloomy fancies about the misery of a fallen existence (like the indian doctrine of emanation, it favoured a cheerful fatalism (p. 860-1, and believed in a paradise, a renovated world, deified heroes; its gods resemble more those of greece, its superstition more that of rome' tanta gentium in rebus frivolis plerumque religio est' the question has been gravely asked, whether the heathen pkeface. iv gods really existed; and i feel disgust at answering it. those who beli

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

th was not, nor sky, noh paum (tree) nohheinig noh pereg (mountain) ni was, noh sunna ni scein [noh sterno ni cleiz (glistened, 564 ceeation. no mano (moon) ni liuhta noh der mareoseo (sea. do dar niwiht ni was enteo ni wenteo, enti do was der eino almahtico cot (almighty god alone. the last line may sound completely christian, and the preceding ones may have nothing directly opposed to christian doctrine; yet the juxtaposition of earth and heaven, tree and mountain, sun [and star, moon and sea, also the archaic forms ero (terra, ufhimil (ccelum, mareoseo (mare, goth, marisaivs, which must be thrown into the scale, all have a ring of the edda: vara sandr ne sasr, ne svalar unnir, ior&lt;5 fanz seva ne upphiminn, gap var ginnunga, enn gras hvergi. sol]?at ne vissi hvar hon sali atti, st

t of the creation of the first man. but, while the edda uses up the giant s gutted and dismembered frame to make a heaven and earth, here on the contrary the whole world is made use of to create man s body. tv\ conf valso ptf- il 1 3: 6r 6 ioh himil wurti, ioh erda ouh so herti, and the description of chaos in caedmon 7. 8, particularly the term lieohtersceado 7, a; si 1s r n thing pp sed to bime doctrine. conf. aristopb. ceeation. 565 the oldest version is to be found in the rituale ecclesiae dunelmensis (lond. 1839, in which a scribe of the 10th century has interpolated the following passage, an as. translation being interlined with the latin: octo pondera, de quibus factus jelite pundo, of];em aworden est adam, pondus limi, inde is adam, pund lames, of]?on factus (sic) est caro; pondus

um, ex inferiori habet olfactum, ex aqua gustum, ex terra habet tactum. in duritie participat cum lapidibus, in ossibus vigorem habet cum arboribus, in capillis et unguibus decorem habet cum graminibus et floribus. sensus habet cum brutis animalibus. ecce talis est hominis substantia corporea/ ceeation. 567 godfrey, educated at bamberg, and chaplain to german kings, must have heard in germany the doctrine of the eight parts; he brings forward only a portion of it, such as he could reconcile with his other system of the four elements; he rather compares particular parts of the body with natural objects, than affirms that those were created out of these. not one of the four compositions has any direct connexion with another, as their peculiarities prove; but that they all rest on a common fo

d itself to christians, as the bible expressly states that man was made of earth or loam,1 without enlarging on the formation of the several constituent parts of the body. none of the fathers seem to be acquainted with the theory of the eight constituents of the first man; i will not venture to decide whether it was already familiar to heathen times, and maintained itself by the side of the eddie doctrine, or first arose out of the collision of this with christian teaching, and is to be regarded as a fuller development of the adamic dogma. if adam was interpreted to mean clay, it was but taking a step farther to explain, more precisely, that the flesh only was borrowed from earth, but the bones from stones, and the hair from grass. it is almost unscriptural, the way in which the mhgr. poet

ha made the world out of the giant banio s body, of his skull the sky, of his eyes the sun and moon, of his flesh the earth, of his bones rocks and hills, and of his hair trees and plants. similar macrocosms are met with in japan and ceylon; kalmuk poems describe how the earth arose from the metamorphosis of a mountain-giantess, the sea from her blood (finn magn. lex, 877-8, and suppl. but indian doctrine itself inverts this macrocosm, making the sun enter into the eye, plants into the hair, stones into the bones, and water into the blood of created man, so that in him the 1 the giants mould a man out of clay (leir, sn. 109. the finnish god hmarinen hammers himself a wife out of gold, eune 20. pintosmauto is baked of sugar, spice and scented water, his hair is made of gold thread, his teet

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

the order.should be correctly informed as to the purposes and work of the order. the only correct way of so informing the inquirer is to adhere to the following statements: the order is primarily a humanitarian movement, making for greater health, happiness, and peace in the earthly lives of all mankind. note particularly that we say in the earthly lives of men, for we have naught to do with any doctrine devoted to the interests of individuals living in an unknown, future state. the work of rosicrucians is to be done here and now; not that we have neither hope nor expectation of another life after this but we know that the happiness of the future depends upon what we do today for others as well as for ourselves. also, our purposes are to enable men and women to live clean, normal, natural

but the very best.and truthful.explanation for our use of the triangle in this fashion is the fact that it was used by the old mystics of egypt and possibly atlantis, to represent the divine (or so-called spiritual) creations of the universe, while the triangle with the point upward was used to represent the material creations of the world (the pyramids of egypt typify the material triangle) the doctrine of the trinity is an after-creation of the old mystical law of the triangle. by comparing the laws given in our temple lectures regarding the two triangles (in the first degree temple monographs) with this doctrine, one will find at once the similarity, as well as an explanation of why the triangle with the point downward represents divine or spiritual creations. throughout the work of th

eproductive process throughout all nature, in all plant and animal life, was a great mystery. that the seed in the ground, or any cell of living matter, could reproduce its kind and assist in maintaining a continuous line of its own species, proved the continuity of all life, or in other words, demonstrated the principle of immortality, through birth, transition, and rebirth. this led them to the doctrine of reincarnation and the crux ansata became the symbol of that belief in immortality. one will see at once that the relation to sex matters was remote and purely incidental, as must be the study of such physical processes in relation to the whole scheme of the continuity of life. the rosicrucians today use the crux ansata as a symbol of immortality and reincarnation exclusively. to them i

f the knowing mind; inductive or genetic reasoning is of the cognition. induction is progressing from results to cause. its weakness is in the process. deduction consists of logical steps forward from the primary idea to its ultimate conclusion. its weakness is in the premise. the objective reasons by all processes, the subconscious mind tends to reason deductively. reincarnation .the rosicrucian doctrine of reincarnation is unique in some respects, yet it represents the one religious or ethical doctrine more universally held in the world today than any other, because the doctrine is nonsectarian, just, understandable, and revealing. in brief, it is that the soul of man, a divine essence, has as an attribute a memory and consciousness which constitute the personality of the individual ego

er physical body, for more and different earthly experiences, which are added to the personality memory and remain intact there as the accumulating knowledge and wisdom of the inner self. each personality may incarnate many times, the limit being unknown. reincarnation should not be confused with transmigration: the personality never retrogrades or enters the bodies 200 of animals. the mystical doctrine underlying the necessity of reincarnation is the absorption of the soul personality into the universal mind, the process of perfecting the soul personality. life by life through varied experiences the personality unfolds as we become more and more conscious of the cosmic intelligence within us. when our soul personality is equivalent to the soul force within us, then perfection is realize

HAMIL THE ROSICRUCIAN SEER

, w. f. g. of clifton,butbelongs todrcollyerofphiladelphia, and forms the chief feature in hispsychographyorembo4ymentofthought,and also in his lectures, which he delivered at bristol and mostotherlarge towns in england.206therosicrucianseerstate; endued, also, with a prodigious amount of varied knowledge, which he brought, by his peculiar idiosyncracy, to bear in support of dogmas founded on the doctrine of 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 sweden

stem which he has founded, and which, if carried out strictly, would 'sow the good seed' in the hearts of man, and which is intended to be universal education, no religion should be named. were he to mention that, he must name one particular sect; and were that one sect mentioned, all others would be excluded. where it is founded to teach piety and benevolence,itis unnecessary that any particular doctrine should be argued upon. children brought up under his method could not fail to have religious feelings.3.-mrowen illustrated his axiom that 'man's character is formedjor and notbyhim' at his lecture on the rst january, by observing that it was possible to take seven children of the same parentage, and to bring them up in different places, in different languages, nationalities, and creeds

of the rst is to hand. i will ask the c. a. for his opinion upon your advertisement, and forward. it to you forthwith. i intend (d.v) to be at the proposed meeting on therstofjanuary, 1855, and i trust your philanthropic exertions will at length meet the much coveted'reward'-thehappiness ofseeing'the permanent happy existence of the human race' actually commenced. with reference to the christian doctrine of the atonement, which you deem 'contrary to all your previously received ideas of the almighty godoftheuniverse'-ican only repeat the words of your friend william allen, addressed by him to you in october,1815-'ifa man will believe nothing which cannot be mathematically demonstrated tohim,-nothingwhich is not beyond the reachofhis limited capacities andpowers,-hemust remain in darkness

sed by him to you in october,1815-'ifa man will believe nothing which cannot be mathematically demonstrated tohim,-nothingwhich is not beyond the reachofhis limited capacities andpowers,-hemust remain in darkness so long as it is impossible forfiniteto comprehendinfinite.'i am still engaged upon the subject with thec.a, and through him receive that by faith, which reason could never give me.ifthe doctrine could be demonstratedbyargument, professor newman's earnestly writtenworks-'thesoul,itssorrowsanditsaspirations,'and'thephasesoffaith'-wouldnot still remain unanswered; for i cannot receive the much lauded'eclipseoffaith'as ananswer;-indeed,i do not think an effectual antidote to his views can be given, except by him.thathe will ultimately do so, i believe, from the response given to me b

smissthee,csc.'or,'ifthou, spirit who now rappest, art evil, or other than what thou declarest thyself to be,idismiss,csc.'if the communicating spirit remains, let the members of the circle propose your 5th theorem a, and again exorcise itthus-'i conjure you, spirit c. d.,in thenameof thea/mightygod,inwhomweliue,andmove,andhaveourbeing,truly, explicitly, and without equivocation, to state if that doctrine is correct or otherwise' 1 may appear to attach an undue importance to a formula of exorcism so simple in itself as the above, but i could notcorrespondencewithrobertowen165blind reliance upon an invisible infallibility.thisprecaution i believe to be the more needful, as i have not observed in any work which i have yet read upon american spirit manifestations, that any exorcism or other t

HEAVEN HELL

but the food on which lived the beatified souls who succeeded in securing a place in the boat consisted of the emanations of the god ra, or, according to the priests of amen, amen-ra. in other words, the beatified souls in the boat became beings formed of the light of ra, on which they subsisted. the belief p. 21 that the souls of the righteous flew into the boat of ra is a very old one, but the doctrine in the form in which it was developed by the priests of amen can never have been universally accepted in egypt, for it was not sufficiently material to satisfy any but the educated classes. the great kings of the xviiith and xixth dynasties, being convinced that their military successes were due to the influence and operation of amen-ra, dutifully accepted the instructions of the priests

lation, was published by drs. pleyte and boeser in 1894; 1 in this papyrus the text of the summary only fills 119 short columns, and the great popularity of the work is attested by the fact that the priests of amen were induced to compress all the most important portions of am-tuat into so small a compass. similar in many details, but widely different from the book am-tuat in point of fundamental doctrine, is the great funeral work to which the names "book of the lower hemisphere" 2 "book of hades "livre de l'enfer" have been given. a glance at the pictures which accompany the texts of this book is sufficient to show that it deals with the passage of the sun-god through the other world during the hours of the night, but, as m. maspero pointed out long ago, it is wrong to p. 85 call the reg

HELENA BLAVATSKY NIGHTMARE TALES

into the blue lotus, be calledharischandra or ambarisha? names have nothing to do with the naive poetry of the legend, nor with itsmoral- for there is a moral to be found if looked for well. we shall soon see that the chief episode in thestory is curiously reminiscent of another legend- that of the story of abraham and the sacrifice of isaac inthe bible. is not this one more proof that the secret doctrine of the east may have good reason to maintainthat the name of the patriarch was neither a chaldean or a hebrew name, but rather an epithet and a sanskritsurname, signifying abram, i.e, one is non-brahman* a debrahmanised brahman, one who is degraded orwho has lost his caste? after this how can we avoid suspecting that we may find, among the modern jews,the chaldeans of the time of the rish

fused to admit that he was no better than "astalking machine, a speaking head without a soul in it" whose "thoughts" are all bound by the laws ofmotion "for" he argued "if my actions were, as you say, prescribed beforehand, and i had no more libertyor free will to change the course of my action than the running waters of the river yonder, then the glorious nightmare talesi- the stranger's story28 doctrine of karma, of merit and demerit, would be a foolishness indeed" thus the whole of my hyper-metaphysical friend's ontology rested on the shaky superstructure ofmetempsychosis, of a fancied "just" law of retribution, and other such equally absurd dreams "we cannot" said he paradoxically one day "hope to live hereafter in the full enjoyment of ourconsciousness, unless we have built for it bef

bject slave to fear. a fatalist of the school of d'holbach, i, who hadalways regarded belief in the system of necessity as being the only promoter of philosophical happiness, andas having the most advantageous influence over human weaknesses, i felt a craving for something akin to nightmare talesii- the mysterious visitor32 fortune-telling! i had gone so far as to forget the first principle of my doctrine- the only one calculated tocalm our sorrows, to inspire us with a useful submission, namely a rational resignation to the decrees of blinddestiny, with which foolish sensibility causes us so often to be overwhelmed- the doctrine that all isnecessary. yes; forgetting this, i was drawn into a shameful, superstitious longing, a stupid, disgracefuldesire to learn- if not futurity, at any rate

HELENA BLAVATSKY THE KEY TO THEOSOPHY

maloka and devachan 133 on the fate of the lower principles 133 why theosophists do not believe in the return of pure "spirits" 135 a few words about the skandhas 142 on postmortem and postnatal consciousness 145 what is really meant by annihilation 150 definite words for definite things 158 on the nature of our thinking principle 165 the mystery of the ego 165 the complex nature of manas 170 the doctrine is taught in st. john's gospel 172 on the mysteries of reincarnation 183 periodical rebirths 183 what is karma? 186 who are those who know? 199 the difference between faith and knowledge, or blind and reasoned faith 201 has god the right to forgive? 205 what is practical theosophy? 209 duty 209 the relations of the t.s. to political reforms 213 on self-sacrifice 217 on charity 222 page 3

in part to exterminate the various errors that had found their way into the different popular religions. this, again, is precisely what the modern theosophists say. only while the great philaletheian was supported and helped in the policy he pursued by two church fathers, clement and athenagoras, by all the learned rabbis of the synagogue, the academy and the groves, and while he taught a common doctrine for all, we, his followers on the same line, receive no recognition, but, on the contrary, are abused and persecuted. people 1,500 years ago are thus shown to have been more tolerant than they are in this enlightened century. q. was he encouraged and supported by the church because, notwithstanding his heresies, ammonius taught christianity and was a christian? a. not at all. he was born

hristian, but never accepted church christianity. as said of him by the same writer: he had but to propound his instructions according to the ancient pillars of hermes, which plato and pythagoras knew before, and from them constituted their philosophy. finding the same in the prologue of the gospel according to st. john, he very properly supposed that the purpose of jesus was to restore the great doctrine of wisdom in its primitive integrity. the narratives of the bible and the stories of the gods he considered to be allegories illustrative of the truth, or else fables to be rejected. as says the edinburgh encyclopedia: moreover, he acknowledged that jesus christ was an excellent man and the "friend of god" but alleged that it was not his design entirely to abolish the worship of demons (g

cret teachings of christ, which are called "the mysteries of the kingdom of heaven" and the later ritualism and dogmatic theology of the churches and sects. buddha means the "enlightened" by bodha, or understanding, wisdom. this has passed root and branch into the esoteric teachings that gautama imparted to his chosen arhats only. q. but some orientalists deny that buddha ever taught any esoteric doctrine at all? a. they may as well deny that nature has any hidden secrets for the men of science. further on i will prove it by buddha's conversation with his disciple ananda. his esoteric teachings were simply the gupta-vidya (secret knowledge) of the ancient brahmins, the key to which their modern successors have, with few exceptions, completely lost. and this vidya has passed into what is no

terpretations regarding the theosophical society. this society was organized on this one principle, the essential brotherhood of man, as herein briefly outlined and imperfectly set forth. it has been assailed as buddhist and anti-christian, as though it could be both these together, when both buddhism and christianity, as set forth by their inspired founders, make brotherhood the one essential of doctrine and of life. theosophy has been also regarded as something new under the sun, or, at best as old mysticism masquerading under a new name. while it is true that many societies founded upon, and united to support, the principles of altruism, or essential brotherhood, have borne various names, it is also true that many have also been called theosophic, and with principles and aims as the pre

HINE PHIL ASPECTS OF EVOCATION

ts- personalities which it wears like masks, creating them out of the memories of the humans it wishes to contact. it 34 explains that it needs these masks to establish a point of access- an interface- between its own experience and the perceptual limits of human beings. reading this brought very much to mind accounts of human- entity contacts. particularly a sentence in dion fortune.s the cosmic doctrine, which reads .what we are you cannot realise and it is a waste of time to try and do so but you can imagine (italics mine) us on the astral plane and we can contact you through your imagination, and though your mental picture is not real or actual, the results of it are real and actual. dion fortune made extensive use of inner-plane contacts to synthesise her magical ideas. alan richardso

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

uses col. o[lcott]'s name, i doubt very much whether he would have approved of this appeal' my idea of the position is, that some tremendous crisis is at hand, which is foreseen by the mahatmas, and which will probably necessitate their interference in a more open way, even as the count st german [i.e. saint-germain] interfered in the first french revolution. the t.s. by making known the "secret doctrine &c. generally, altho' the minds ofmen are now far too much taken up with worldly gain, and worldly pleasures, will, in this great crisis, and the terrible sufferings and distress the letters 45 attend.ant u on it, then turn to the mahatmas and their pure doct mes, instead of the spurious xtianity which the b.b [iesuits] have foisted upon us, and part of which still adheres (without their

onsent to sixteen. the story that w. e. gladstone and his liberal henchman sir william harcourt frequented a brothel in st john's wood was nonsense and merely indicated that ayton voted conservative. it is unlikely that ayton knew that gladstone was privately interested in reforming prostitutes (see joyce marlow, mr and mrs gladstone: an intimate biography, 1977. when h. p. blavatsky's the secret doctrine was published in march 1889 stead gave it to annie besant to review. he knew about her recent interest in spiritualism and potentially occultism, although at this time she cannot have known much about the latter. stead had met madame blavatsky but did not know her well. fascinated by h.p.b.'s vast compendium of occult lore, mrs besant asked stead for an introduction to her. when she first

e immemorial, and included such adepts as hadrian mynsight, eugenius philalethes, sigismund backstrom, and a host of others. we must, however, never forget that the t.s. has a peculiar mission for this "fin de siecle" and englan? and india in particular. the ts. teaches generally and th oret cally for the most part, tho' there are some practical pomts in the s.d [i.e, h. p. blavatsky's the secret doctrine 1888] we should do well to bear in mind and add to the practice of our order. the t.s. is doing a great work, as we may see shortly. the b.b [i.e, the jesuits] are most active and have developed a most elaborate and perfect scheme for the destruction of british power and influence, and it is so far successful, and they may get the upper hand temporarily. i believe that it is this which th

INITIATION INTO HERMETICS

al attention to the elements for, as you will see, the key to the elements is the panacea, with the help of which all the occurring problems may be solved. according to the indian succession of the tattwas, it runs as follows: akasa principle of the ether tejas principle of the fire waju principle of the air apas principle of the water prithivi principle of the earth in accordance with the indian doctrine, it has been said that the four somehow grosser tattwas have been descended from the fifth tattwa, the akasa principle. consequently akasa is the cause ultimate and to be regarded as the fifth power, the so-called quintessence. in one of the following chapters, i shall inform the reader about this most subtle element akasa in detail. the specific qualities of each element, beginning with

er concerning the spirit. as it has been said before, according to the elements, the soul is divided in exactly the same way as the body. the psychic functions, powers and properties also have their seat respectively in the soul and certain centers analogous to all the elements, which the indian philosophy designates as charkas. the awakening of these charkas is named kundalini yoga in the indian doctrine. i desist, however, from a comment on these lotuses or centers, because the student interested in this problem will find all the necessary enlightenment in the respective literature. i will touch on it only slightly and say that the lowest center is the so-called muladhara or earth center, having its seat in the lowest part of the soul. the next center is that of the water, with its seat

IRISH WITCHCRAFT AND DEMONOLOGY

1 at one period in their history that peculiar people, known amongst themselves as the society of friends, and by their opponents as quakers, appear to have been most troublesome, and to have caused a good deal of annoyance to other religious bodies. not unnaturally their enemies credited any wild tales which were related about them to their detriment, especially when they had reference to their doctrine of the influence of the spirit. dr. more, in his continuation to glanvill's book, has in the sixth relation an account of a man, near cambridge in england, who was possessed by an evil spirit which led him to do the most extraordinary things in its attempt to convert him to quakerism. in the life of mr. alexander peden, late minister of the gospel at new glenluce in galloway, who died in

ISIS UNVEILED

of reugion section i chapteb i the chtrch: where is it? church stattftici 1 catholic 'miradn' and spiritualutic 'phedomeiu' 4 christian and pa^an beliefs compared 10 .jblagic and mcer^ practiaed by chriitian dergy 20 o^muatitc theology a new idcdce 2s eafteni traditioii* as to alexandrian library 27 rotnan pontiffs imitatoia of the sndq brakm^tna 30 christimi dogmm derived from heathm philom^y 33 doctrine trf the l^inity of pagan gnostics and church fathers 51 bloody leooids of oiriitimiity 63 chapter n christian crimes and heathen virtues so t eeiies tt catherine of medida 5s occult aria practised by the clemt 69 tntijcbumintp and auto-tuhfi ocutot children 62 lgring cathdic saints 74 n t^iboii* of missionaries in india and china 79 sacrilqpou* tricks of catholi

ntijcbumintp and auto-tuhfi ocutot children 62 lgring cathdic saints 74 n t^iboii* of missionaries in india and china 79 sacrilqpou* tricks of catholic clergy 82 fuii k kabalist 91 peter not the founder of the roman dinrdi 91 strict lives of pagan hierophants 98 hl^ dwntctct of ancient 'mysteries' 101 jacouiot's account ol hiudd faldrs 103 christian symbolism derived from fbauic worship 109 hindu doctrine of the pitns, 114 "brahmanic spirit-dinununion dangers of u digitizecoy google contents chapter m ditisioi^ amongst the early christiai>k beaemblance between eariy chrotianity and boddhiun 12 iwer oeyex la rome 12 meanibg ot 'naiw' and 'naiarene' 12' b denved right 13 a generic name, islhagorean teacbin^ of jenu. ine apocalyps e apocalypse kabalistk. jesui coniidcied an adept by some paga

0 doctiiae of permatation 152 the meaning irf god-incarnate 153 dogmas ol tbe gnostics 155 idraa of marcion, the 'bereaiardi' 159 precepts of mann 163 jebovab, identical with baccbos 165 chafteb jv oriental cosmogonies and bible bbcords discrepancies in the pentateoch 167 indian, chaldaean and ophite systems conqwred 170 who were the firat christians? j78 christos and sc^rfiia-acbamoth 183 secret doctrine uuriit by jesus 191 jesut never daimed to be god 193 new tcatament narrative* and hmdal^aads 199 antiquity irf the 'logos' and 'christ' 205 comparative vi^n-wocship 209 chapter v mysteries of the kabala ain-soph and the sn>hiroth 212 the primitive wisdom-rdigion 216 the booii of omint a compilation of old-world trends 217 the trinity of the kabala 222 gnostic and-naaarene systems coatiast

d with hindo myths 225 kabaliim in the book of etdeui 232 story of the reantrection of jainu's daiuhter found in the history of krislina 241 untnutwcvth^ teadungs of the early fathera 248 thdr pcnecuting spirit 249 chapter vi esoteric doctrines op buddhism parodied in christianity dccimons of nicene cooudl, how arrived at 251 murder of hypatia 252 origin of the eab- ymbdoctrine al cosmogony 264 diagrams of hindfl and cbaldaeo-jewish systems 265 ten mythical avatarv of viahnu 274 trinity of man uught by paul 281 sooatea and i^to on soul and spirit 283 ?ftue buddhism, what it is 288 digitizecoy google contents chapter vn early cheistian heresies and secret sooeties naiareani, otohitea, and modem druiei (or 'hunxa-ita] 201 etymology of lao 298 'hennelic brotben
dera, crimes permitted to its memben principles of jesuitry compared with tboae of pagan morallits. trinity erf man in egyptian soak rf iht dtad penecution of templan by the cburch 381 secfet maaonic dpben 3s5 jehovah not the "ineffable nanw' 398 chapter ix -the vedas and the bible ne*rly evwy myth baaed on some gnat truth 405 whence the christian sabbath 406 antiquity of the ved s 410 ^rthasoran doctrine of the potentialities of number* 417 'd*ys of (bnetu and 'days' of brahmi 422 fall ot man and the deluge in the hiadh books 425 antiquity of the mancient egyptians of the aryan race? 434 skmnel. david, and solomon mythicsl powmages 439 ^mbcjiam of noah's ark 447 "nie patriaichs identical with sodiacal signs 459 ad biue legends bdong to univenal history 4c9 chapter x

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

apter the thirty-fourth. the pre-adamites. profound cabalistic or rosicrucian speculations. 322 xvi contents chapter the thirty-fifth. page. the adapted rosicrucian contemplation. intrusion of sin. ruins of the old worlds. 337 chapter the thirty-sixth. indian mysterious adoration of forms. the unity of the mythologies found in the buddhistic and mahommedan temples. 346 chapter the thirty-seventh. doctrine and rationale. the embodied children of the elements, both of heathen and of christian periods. 354 chapter the thirty-eighth. robert flood (robertus de fluctibus, the english rosicrucian. 361 supplementary notes. the first. notice of an ancient work (1595. 367 the second. rosicrucian views on the ark of noah. 368 the third. cabalistic illustrations. the sang-r ale, gr al, or holy gr ale

by death; hell by hell; and satan by satan (ferus in matth. 27: suffered actually all the torments of hell for our redemption, and descended into the heaviest that hell could yield; endured the torments of hell, the second death, abjection from god, and was made a curse; that is, had the bitter anguish of god s wrath in his soul and body, which is the fire that shall never be quenched. faith and doctrine (thomas rogers, london, 1629. jacob behmen produces some of these most stringent and dark shades in his profound mysticism although essentially christian. note. it is a great mistake to suppose that any of the egyptian hieroglyphics tell the stories of their religion. there are various series of hieroglyphics, more or less reserved, but the real .beliefs of the egyptian priests were never

ight stones (menhirs, monumental crosses, and architectural perpendiculars of every description, and, generally speaking, all erections conspicuous for height and slimness, were representatives of the sworded, or of the pyramidal, fire. they bespoke, wherever found, and in whatever age, the idea of the first principle, or the male generative emblem. having given, as we hope, some new views of the doctrine of universal fire, and shown that there has been error in imagining that the persians and the ancient fire-worshippers were idolaters simply of fire, inasmuch as, in bowing down before it, they only regarded fire as a symbol, or visible sign, or thing placed as standing for the deity, having, in our preceding chapters, disposed the mind of th reader to consider as a matter of solemnity, a

ner, we shall say in all the stories and theologies of the ancient world in all the countries (and they, indeed, are all) where belief has grown, yea, as a thing with the trees and plants, as out of the very ground, in all the continents and in both worlds. and out of this great fact of its universal dissipation, as a matter of history the most innate and coexistent, shall we not assume this fire-doctrine as being of truth? as a thing really, fundamentally, and vitally true? as in the east, so in the west; as in the old time, so in the new; as in the preadamite and postdiluvian worlds, so in the modern and latter-day world; surviving through the ages, buried in the foundations of empires, locked in the rocks, hoarded in legends, maintained in monuments, preserved in beliefs, the fire-relig

n antiquaries. this raising of the reminding-stone prevails in all places, and was the act of all time. it is the only independent thing which stands distinct out of the clouds of the past. it would seem universally to refer to the single supernatural tradition all that is heired out of time. a mysterious cabalistic volume of high repute, and of the greatest antiquity, is the book of light, whose doctrine divides. the first dogma is that of light-enlightened or self-existent, which signifies god, or the light spiritual, which is darkness in the world, or manifestation or creation. this light-enlightened is inspiration, or blackness to men (god, opposed to knowledge, or brightness to men (the devil. the second light is the enlightening light, or the material light, which is the producer, fo

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

lar analyzes and translates quite a number of sy paragraphs (according to gruenwald s numbering) 1-3, 5-8, 10-11, 13-14, 37-38, 40, 43, 47-48, 51, 56, 60-61. other articles by peter hayman (aka a. p. hayman and a. peter hayman) include sefer yesira and the hekhalot literature, in jerusalem studies in jewish thought, vol. vi, nos. 1- 2, edited by joseph dan. jerusalem, hebrew university, 1987. the doctrine of creation in sefer yesira: some text-critical problems, in rashi 1040-1990, edited by gabrielle sed-rajna. paris: les editions du cerf, 1993 [see page 15 for a description of hayman s critical edition and translation of sy] a most disappointing piece by david meltzer, a reader s guide of kabbalah, appeared in gnosis magazine 3 (fall/winter 1986/7. listed there is a rendition of sy which

draws from rabbinic sources ranging from the gaon of vilna and saadia to moses cordovero and hayim vital. this means that the commentary stays within the bounds of traditional jewish kabbalah, even if straying from the stated contents of sy. glotzer s translation and extended commentary are preceded by a brief introduction to kabbalah and followed by eight appendices covering particular points of doctrine related to sy, even if only by tradition: the sefirot in the shape of a man, the numerical values of the hebrew letters, names of god, the thirty-two paths according to raivad, the soul and the five faces, and two versions of the 231 gates. overshadowed by kaplan s sy, which has been reprinted several times, glotzer s fundamentals has not received the attention that it deserves. segments

new translation is supplemented by lengthy explanations, complete with diagrams and tables. with its somewhat rosicrucian tone, reiss reinterpretation, has been written more for the thinker or seeker than for the academic. alas, his historical and conceptual summaries are often misleading and frustratingly lacking in nuance, e.g, his statement, the knowledge that we call kabbalah is based on the doctrine and teachings of isaac luria, who was born in jerusalem during the 16th century( ancient secrets, page 87; reiss does go on to mention the zohar and moses de leon. in an excerpt from an interview with the author of ancient secrets of creation: sepher yetzira, the book that started kabbalah, revealed* dr. reiss begins to understand why god chose the aleph, mem, and sheen to be the mother l

which was rejected by subsequent research he regarded kabbalah as a uniquely important jewish phenomenon. this diagnosis of the role of kabbalah is strikingly similar to scholem s famous perception of the role of kabbalah as a vital component of judaism (kabbalah: new perspectives, p. 8) waite, arthur edward. the holy kabbalah: a study of the secret tradition in israel as unfolded by sons of the doctrine for the benefit and consolation of the elect dispersed through the lands and ages of the greater exile. london: williams and norgate ltd, 1929; reprinted new hyde park: university books, 1960. this title incorporates a. the doctrine and literature of the kabbalah. london: theosophical publishing company, 1902. b. the secret doctrine in israel. a study of the zohar and its connections. lon

ry doctor whose medical tracts on herbal prescriptions came to be overshadowed by his cosmological writings, in particular sefer hakhmoni. donnolo brought together jewish and non-jewish ideas about astronomy and astrology, but fell short of creating a unified, organized system. further on donnolo s commentary, see elliot r. wolfson, the theosophy of shabbetai donnolo, with special emphasis on the doctrine of sefirot in his sefer hakmoni, in jewish history, vol. 6, nos. 1-2 (haifa: haifa university press, 1992; and joseph dan, medieval jewish influences on renaissance concepts of harmonia mundi, in aries (new series, vol. 1, no. 2 (leiden: brill, 2001. saadia gaon s commentary on sy, tafsir kitab al-mubadi, referred to so often, has still not been published english. the promising but mislea

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

hed a school which included (3) r. moses ben nahman (nahmanides) and (4) r. jacob ben sheshet. on the gerona circle, see ek (pp. 34-36, ok (pp. 365-475, and moshe idel fs article, gsome remarks on ritual and mysticism in geronese kabbalah, h in the journal of jewish thought and philosophy, vol. 3, issue 1 (1993. other references: 1. r. ezra ben solomon. altmann, alexander. ga note on the rabbinic doctrine of creation, h in (idem) studies in religious philosophy and mysticism (ithaca: cornell university press, 1969. includes excerpts from r. ezra ben solomon fs perush eal shir ha-shirim and a letter to r. abraham on god fs garments.in english. brody, seth. commentary on the song of songs= perush eal shir ha-shirim. kalamazoo: western michigan university, 1999. along with r. ezra fs commenta

ge and closed 20081 8 knowledge: the kabbalists of gerona.rabbi azriel and rabbi ya fakov bar sheshet h. idel, moshe. gjewish kabbalah and platonism, h in neoplatonism and jewish thought [studies in platonism: ancient and modern #7, edited by lenn goodman (albany: state university of new york press, 1992. 5. sefer ha-temunah [sht] a treatise often cited by the gerona circle, sht expounds upon the doctrine of the shemittot (cosmic cycles. references: ok pp. 460-75; and g. scholem, on the kabbalah and its symbolism, pp. 77-86. 6. sefer ha-yashar [shy] scholem placed this tract gin the circle of the kabbalists of gerona in approximately 1260. h indeed, it is generally believed that shy was written by a kabbalist who attempted to render his kabbalistic ideas more acceptable. and accessible.by

s a direct disciple of avraham abulafia, natan ben saadyah harar. h (fabrizio lanza fs preface, page vi. for information, go to www.everburninglight.org. wolfson, elliot r. abraham abulafia.kabbalist and prophet: hermeneutics, theosophy and theurgy [sources and studies in the literature of jewish mysticism, 7. culver city: cherub press, 2000. this work incorporates the following articles: 1. gthe doctrine of the sefirot in the prophetic kabbalah of abraham abulafia, h parts i and ii, in jewish studies quarterly, vol. 2, no. 4 and vol. 3, no. 1 (tubingen: mohr siebeck, 1995 and 1996. 2. gmystical rationalization of the commandments in the prophetic kabbalah of abraham abulafia, h in perspectives on jewish thought and mysticism, edited by a. ivry, e. wolfson, and a. arkush (1998. 2. b. josep

jewish quarterly review, vol. 93, nos. 1.2 (philadelphia: university of pennsylvania, july.october 2002. kaplan, aryeh. meditation and kabbalah. pp. 122-4 (excerpt of shekel ha-kodesh. koren, sharon faye. gkabbalistic physiology: isaac the blind, nahmanides, and moses de leon on menstruation, h ajs review, vol. 28, no. 2 (cambridge: association for jewish studies, 2004. margoliouth, george. gthe doctrine of ether in the kabbalah, h in jewish quarterly review, vol. 20 (1908. wolfson, elliot. gmystical realization of the commandments in sefer ha-rimmon, h in hebrew union college annual, vol. 59 (cincinnati: 1988. gmystical-theurgical dimensions of the commandments in sefer ha- rimmon, h in approaches to judaism in medieval times i, edited by david r. blumenthal [brown judaic studies, no. 54

osner, m.d (northvale. london: jason aronson inc, 1991. 20081 19 also see. idel, moshe. gjewish philosophy and kabbalah in spain, h in sephardic& mizrahi jewry: from the golden age of spain to modern times (new york: new york university press, 2005. neoplatonism and jewish thought, edited by lenn e. goodman (albany: state university of new york press, 1992- dillon, john m. gsolomon ibn gabirol fs doctrine of intelligible matter h- mathis, c. k. gparallel structures in the metaphysics of iamblichus and ibn gabirol h- mcginn, bernard. gibn gabirol: the sage among schoolmen h ii. judah halevi fs principal work, kuzari (or cuzari, has been put into english a few times, but not all versions include the commentary on sefer yezirah. two that do are. hirschfeld, hartwig. the book of kuzari. new yo

LAITMAN M FROM CHAOS TO HARMONY

s research of behavioral genetics. the researchers assume that there is a reward for altruistic behavior in the form of a chemical called dopamine, released in the benefactor s brain and prompting a pleasant feeling.18 approximately 10% of the world s population are this kind of egoistic altruists. this is what baal ha- sulam explains in the writings of the last generation, which cover his social doctrine and depict the shape of the corrected future society. thus, humanity has always been divided into 90% egoists and 10% altruists. altruists care about the well-being of society, mutual aid in various fields, the well-being of the weak, and so on. in fact, altruists handle cases and situations that society does not, either for lack of attention or for lack of empathy with others difficultie

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

advance toward something. the right line represents the essence of the spiritual object, whereas the left line is actually only that part of egoism that can be employed by joining it to one s altruistic intentions- 340- attaining the worlds beyond 26 cognition of the spiritual world much paper has been wasted by philosophers discussing the impossibility of comprehending the creator. judaism, as a doctrine founded on the personal experimentation of the kabbalists, answers the question: how can we discourse on the possibility or impossibility of perceiving the creator prior to perceiving him? any definite statement implies a certain measure of perception. therefore, it is first necessary to define what is meant by saying "it is impossible to perceive the creator or infinity" on what basis ca

LAITMAN M THE KABBALAH EXPERIENCE

, and i begin to feel like the taker. that sensation of charity eradicates any pleasure i might receive. q: isn t it important that the homeowner prepared everything out of the kindness of his heart? a: it s not important. even if the homeowner wants to give us everything, we would still remain the receiver and the creator, the giver. we cannot compensate for that difference. only if we study the doctrine introduced by kabbalah will our problem be solved. the essence of the doctrine is that there is the creator, the homeowner, who has a desire to give. as we see, he, too, has a need: he hungers for our joy. he suffers if we are not happy, just as the guest suffers when the feeling of shame stops him from eating the delicacies. at that point, everything depends on the guest. can he enjoy a

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

es. do not let the eye of anyone look upon it- that were abomination. the book of the master of the secret house is its name. h(*w. marsham adams, the book of the master, p. 96) 22. in ancient egypt they recognized seven souls, or life-forces, coming forth from the most high. students of eastern philosophy call them the primordial seven, and they are mentioned in the book of dzyan(*see the secret doctrine, by h. p. blavatsky) six of these were prehuman; the seventh was our humanity, and was brought forth from the virgin neith. the symbol attached to that bringing forth was that of the pelican, who was fabled to draw blood from her own breast in order to feed her young; this later became a prominent symbol in the rosicrucian philosophy, which seems to have been derived largely from egyptian

ntry. the christian scheme needs a vast number of churches dotted all over the land; the egyptian plan required only the action of a few grand lodges established in the principal cities in order to flood the whole kingdom with the hidden light- the work of the ordinary lodges being regarded as subsidiary to these, and rather as a training ground for membership in the grand lodges. 57. the central doctrine of the religion of the ancient egyptians was that the divine power dwelt in every man, even the lowest and most degraded, and they called that power gthe hidden light h. they held that through that light, which existed in all, men could always be reached and helped, and that it was their business to find that light within every one, however unpromising, and to strengthen it. the very mott

karma and dharma, the former providing the environment or material world, and the latter the direction of the self within; by the union or harmonious working of these two laws a man may attain the stability and strength required for the occult path, and map thus reach the circle within which a m.m. cannot err. 188. also the pillars were used in the teaching of the priests to illustrate the great doctrine of the pairs of opposites- spirit and matter, good and evil, light and darkness, pleasure and pain, etc. 189. it is interesting to note that kabbalistic writers understood these pillars somehow to have represented involution, the descent of the divine life into lower worlds, though they may not have been familiar with all the details. a treatise named the gates of light is quoted by bro

we draw a line of demarcation and say: ehere the physical process ends, and there the physiological begins f? no such barriers exist. h 210. psychic experience and trained clairvoyance add their testimony to this conclusion, and affirm that without a shadow of doubt the same kind of life can be seen pulsating in the body of a tiger or an oak tree or a fragment of mineral substance. as the secret doctrine expressed it: 211. with every day, the identity between the animal and physical man, between the plant and man, and even between the reptile and its nest, the rock, and man- is more and more clearly shown. the physical and chemical constituents of all being found to be identical, chemical 212. science may well say that there is no difference between the matter which composes the ox, and t

ry day, the identity between the animal and physical man, between the plant and man, and even between the reptile and its nest, the rock, and man- is more and more clearly shown. the physical and chemical constituents of all being found to be identical, chemical 212. science may well say that there is no difference between the matter which composes the ox, and that which forms man. but the occult doctrine is far more explicit. it says: not only the chemical compounds are the same, but the same infinitesimal invisible lives compose the atoms of the bodies of the mountain and the daisy, of man and the ant, of the elephant and of the tree which shelters it from the sun. each particle-whether you call it organic or inorganic- is a life(*the secret doctrine, i, 281) 213. in looking, then, at ou

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

and confirmed in the writings of masonic scholars. 2 the egyptian mysteries 50. the message of the world-teacher 51. in the hidden life in freemasonry i have described to some extent the form and meaning of freemasonry as i knew it in egypt about six thousand years ago. that form was largely due to the birth of the world teacher among the egyptian people about 40,000 b.c. when he taught them the doctrine of the hidden light. it may be well to sketch briefly the history of the nation from that period up to 13,500 b.c, where i took it up in the previous book. 52. the authentic history of egypt, as determined by modern scholars, begins with the first dynasty, which was founded by mena or manu about 5,000 b.c- the dates are variously given. it is considered that the pyramids of gizeh, which p

uch as herakles of the twelve labours, whose tradition was handed on to classical times. 55. it was to this people about 40,000 b.c. that the world teacher came forth from the white lodge, bearing the name of tehuti or thoth, called later by the greeks hermes; he founded the outer cult of the egyptian gods and restored the mysteries to the splendour of byegone days. 56. he came to teach the great doctrine of the inner light to the priests of the temples, to the powerful sacerdotal hierarchy of egypt, headed by its pharaoh. in the inner court of the chief temple he taught them of the light that lighteth every man that cometh into the world- phrase of his that was handed down through the ages, and was echoed in the fourth gospel in its early egyptian-coloured words. he taught them that the l

denudata, the oedipus aegyptiacus of athanasius kircher, the de arte cabalistica of reuchlin and a latin translation of the yetzirah. as bro. a. e. waite, our chief authority in this field, has pointed out: 301. the written jewish tradition presupposes throughout a tradition which did not pass into writing. the zohar, for example, which is its chief memorial, refers everywhere to a great body of doctrine as something perfectly well-known by the circle of initiation for which the work was alone intended(*secret tradition in freemasonry, i, 64) 302. the skeleton of this body of doctrine has reached us in the symbolism of masonry, although along so different a line; and in the kabbala we may find a clue to much that is obscure in our modern rituals. 303. the spiritualization of the temple 30

sonry, i, 64) 302. the skeleton of this body of doctrine has reached us in the symbolism of masonry, although along so different a line; and in the kabbala we may find a clue to much that is obscure in our modern rituals. 303. the spiritualization of the temple 304. two mystical concepts found in the zohar relate directly to our subject- the spiritualization of the temple of king solomon, and the doctrine of the lost word, both of which have their roots in the egyptian mysteries, as we have already seen. king solomon s temple formed the physical basis for a vast structure of mystical speculation and inquiry; for its measurements and proportions were held to have a relation to those of the universe, and all the sacred objects which it contained had their macrocosmic and microcosmic interpre

. the jews applied what they knew of the egyptian system to the temple of king solomon, reflecting the wisdom of egypt through the lens of their own fiery and poetical tempera-ment, whence some portion of it gradually passed on the one hand into written and exoteric literature, and on the other was handed down in the secret lodges of masonry. 306. the loss of the divine name 307. the second great doctrine of kabbalism which concerns us here is the loss of the divine name, or rather of the correct method of pronouncing that name. the jews thought of this name as a word of four letters, j.h.v.h, which we generally read as jehovah. the tradition relates that the omnific word which, being the name of god, commanded all the creative forces of nature, was pronounced by the high priest once a yea

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

ce and existence to the aristotelian dependence of abstracted universals on individual material things; the summa contra gentiles, four books in which he argues against nonbelievers and heretics; against the errors of the greeks, in which he expresses his opinion about the doctrinal points disputed by greek and latin christians; 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

s extended beyond what it can possibly reach, the divination will be unlawful and superstitious. this negative judgment derives ultimately from deuteronomy 18:10, mistranslated by jerome to say, let there not be found among you him who observes dreams. see also demons; incubi and succubi; nightmares for further reading: alger,william rounseville. the destiny of the soul. a critical history of the doctrine of a future life. new york: greenwood press, 1968. edward, paul, ed. the encyclopedia of philosophy. new york:macmillan, 1967. macgregor, geddes. angels.ministers of grace. new york: paragon house publishers, 1988. magill, frank n, ed.masterpieces ofworld philosophy. new york: harpercollins, 1990. maritan, jacques. the sin of the angel. an essay on a re-interpretation of some thomistic po

wisdom teaching of ancient israel, and which is based on a diagrammatical and symbolic glyph called the tree of life, a pictorial-symbolic representation of the one god and humanity s relationship with god and creation. bota s teachings also draw upon the tarot (viewed as a pictorial textbook of ageless wisdom, the hermetic teachings of hermes mercurious trismegistus, alchemy, and astrology. the doctrine of the oneness of god, the brother/sisterhood of humanity, and the kinship of all life patterned after the ageless wisdom mystery schools constitute the principal subjects of bota s teachings and practices, which, like in other occult orders, have as their major objective the promotion of the welfare of humanity. the meaning of the welfare of humanity is embodied in a seven-pointed progra

e twelfth century. catharism arose in the eastern mediterranean region during the middle ages and spread slowly westward. among its most important groups were the albigensians, who were militarily destroyed in the early 1200s by the only successful medieval crusade, which began in 1209. cathars were distinguished from other medieval heretic groups for rejecting such basic christian beliefs as the doctrine of incarnation, christ s two natures, the virgin birth, and bodily resurrection. they also repudiated the church hierarchy and sacraments, particularly baptism of water and matrimony, and followed an ascetic lifestyle that included celibacy, vegetarianism, and even ritual suicide.most cathars accepted only the new testament, which they read in its catholic version. the universe was seen b

the reception of cathars unique sacrament, the consolamentum, which was administered by the laying on of hands. individuals could come to recognize evil through a series of reincarnations, and could eventually free their souls from satan and therefore become perfect. according to catharism, at the end of time all souls would be saved or damned, even though there were some differences between the doctrine of the absolute dualists and that of the mitigate dualists. for the former group, free will played no part in salvation, and in the end the material world would fall apart after all souls had departed. for the latter, satan would be captured and the proper order of all things would be reestablished. see also gnosticism; last judgment for further reading: brenon, anne. le vrai visage du ca

LIBER 777

teaching the differential calculus to a bushman; and i answer the former only when i have succeeded with the latter. but to withhold the alphabet of mysticism from the learner is the device of a selfish charlatan. that which can be taught shall be taught, and that which cannot be taught may at last be learnt* this is probably true, though in agreement with the statement of the traducer of levi s doctrine and the vilifier of his noble personality. iii 3. as a weary but victorious warrior delights to recall his battles fortisan h c olim meminisse juvabit* we would linger for a moment upon the difficulties of our task. the question of sacred alphabets has been abandoned as hopeless. as one who should probe the nature of woman, the deeper he goes the rottener it gets; so that at last it is se

LIBER ALEPH

. the book of wisdom or folly. an extended and elaborate commentary on the book of the law, in the form of a letter from the master therion to his magical son. this book contains some of the deepest secrets of initiation, with a clear solution of many cosmic and ethical problems .pr monstrance of a.a. equinox iii (1) liber aleph, the book of wisdom or folly was intended to express the heart of my doctrine in the most deep and delicate dimensions [it] is the most tense and intense book that i have ever composed. the thought is so concentrated and, if i may use the word, nervous, that both to write then, and to read now, involved and involves an almost intolerable strain. i remember how i used to sit at my desk night after night.it was the bitterest winter that had been known in new york for

hysical sleep appointed to refresh and recreate by cleansing and repose; but on him that is bodily pure the lord bestoweth a solar or lucid sleep, wherein move images of pure light fashioned by the true will. and this is called by the qabalists the sleep of shiloam, and of this doeth also porphyry make mention mention, and cicero, with many other wise men of old time. compare, o my son, with this doctrine that which was taught thee in the sanctuary of the gnosis concerning the death of the righteous; and learn moreover that these are but particular cases of an universal formula. n the book of wisdom or folly 19 r de venenis (of poisons) y son, if thou fast awhile, there shall come unto thee a second state of physiological being, in which is a delight passive and equable, without will, a co

at will so that there is no tendency to hindrance or to deflection. and in my love of thee i will adorn this thesis with example following. i liber aleph vel cxi 44 a% de sapientia in re sexuali (of wisdom in sexual matters) onsider love. here is a force destructive and corrupting where by many men have been lost. yet without love man were not man. therefore thine uncle richard wagner made of our doctrine a musical fable, wherein we see amfortas, who yielded himself to seduction, wounded beyond healing; klingsor, who withdraw himself from a like danger, cast out forever from the mountain of salvation; and parsifal, who yielded not, able to exercise the true power of love, and thereby to perform the miracle of redemption. of this also have i myself written in my poema called adonis. it is t

who yielded not, able to exercise the true power of love, and thereby to perform the miracle of redemption. of this also have i myself written in my poema called adonis. it is the same with food and drink, with exercise, with learning itself, the problem is ever to bring the appetite into right relation with the will. thus thou mayst fast or feast; there is no rule than that of balance. and this doctrine is of general acceptation among the better sort of men; therefore on thee will i rather impress more carefully the other part of my wisdom, namely, the necessity of extending constantly thy nature to new mates upon every plane of being, so that thou mayst become the perfect microcosm, an image without flaw of all that is. c the book of wisdom or folly 45 ar de gradibus quis scienti (of eq

until equilibrium be reestablished. but seek not to grow by sudden determination toward things that be far from thee; only, if such a thing come into thy thought, construct a bridge thereunto, and take firmly the first step upon the bridge. i shall explain this. dost thou speculate upon the motives of the stars, and on their elements, their size and weight? then thou must first gain knowledge of doctrine mathematical, of laws physical and chemical. so then first, that thou mayst understand clearly the nature of thine whole work, map out thy mind, and extend its powers from the essential outwards, from the near to the far, always with firmness and great thoroughness, making every link in thy chain equal and perfect. i liber aleph vel cxi 46 as de virtute audendi (of the virtue of daring) e

LIBER CCC KHABS AM PEKHT

4 they .shall; there is no doubt. therefore doubt not, but strike with all thy strength. note also, pray thee, this word .the law is for all..5 do not therefore .select suitable persons. in thy worldly wisdom; preach openly the 1 [quotations in this paragraph are from crowley.s poem argonauts. t.s] 2 [al i. 5] 3 [this may mean more than that the addressee was incarnate upon this planet. crowley.s doctrine of the master of the temple, based on passages in .the vision and the voice. includes the idea that after crossing the abyss, the magister templi is .cast forth. or manifests in one of the sephiroth below the abyss in particular; and that in the case of achad this was malkuth, the sphere of the elements. t.s] 4 [al i. 15] 5 [al i. 34] khabs am pekht 3 law to all men. in our experience we

d in private letters to thee and others. the open preaching of this law, and the practice of these precepts, will arouse discussion and animosity, and thus place thee upon a rostrum whence thou mayest speak unto the people. note, pray thee, this mentor .remember ye that existence is pure joy; that all the sorrows are but shadows; they pass and are done; but there is that which remains..3 for this doctrine shall comfort many. also there is this word .they shall rejoice, our chosen; who sorroweth is not of us. beauty and strength, leaping laughter and delicious languor, force and fire, are of us..4 indeed in all ways thou mayest expound the joy of our law, nay, for thou shalt overflow with the joy thereof, and have no need of words. it would moreover be impertinent and tedious to call again

LIBER CCXLII AHA

om the beginning to the end; for the instruction of the little children of the light. written in trembling and humility for the brethren of the a a by their very dutiful servant, an aspirant to their sublime order, aleister crowley v a a publication in class c i the argumentation a little before dawn, the pupil comes to greet his master, and begs instruction. inspired by his angel, he demands the doctrine of being rapt away into the knowledge and conversation of him. the master discloses the doctrine of passive attention or waiting. this seeming hard to the pupil, it is explained further, and the method of resignation, constancy, and patience inculcated. the paradox of equilibrium. the necessity of giving oneself wholly up the the new element. egoism rebuked. the master, to illustrate this

tmadarshana arising is destroyed by the opening of the eye of shiva; the annihilation of the universe. the adept is destroyed, and there arises the master of the temple. the pupil, struck with awe, proclaims his devotion to the master; whereat the latter bids him rather unite himself with the augoeides. yet, following the great annihilation, the adept reappears as an angel to instruct men in this doctrine. the majesty of the master described. the pupil, wonder-struck, swears to attain, and asks for further instruction. the master describes the eight limbs of yoga. the pupil lamenting the difficulty of attainment, the master shows forth the sweetness of the hermit fs life. one doubt remains: will not the world be able instantly to recognise the saint? the master replies that only imperfect

the faint whisper of his wings, behold the starry breast begemmed with the twelve stones of the twelve kings! his forehead shall be diademed with the faint light of stars, wherein the eye gleams dominant and keen. thereat thou swoonest; and thy love shall catch the subtle voice thereof. he shall inform his happy lover: my foolish prating shall be over! olympas. o now i burn with holy haste. this doctrine hath so sweet a taste that all the other wine is sour. marsyas. son, there fs a bee for every flower. lie open, a chameleon cup, and let him suck thine honey up! olympas. there is one doubt. when souls attain such an unimagined gain shall not others mark them, wise beyond mere mortal destinies? marsyas. such are not the perfect saints. while the imagination faints before their truth, they

t last. marsyas. admitted, o thou astute and subtle-witted! yet one.loose, jagged, clad in mist! another.firm, smooth, loved and kissed by the soft sun! our order hath this secret of the solar path, even as our lord the beast hath won the mystic number of the sun. olympas. these secrets are too high for me. marsyas. nay, little brother! come and see! neither by faith nor fear nor awe approach the doctrine of the law! truth, courage, love, shall win the bout, and those three others be cast out. olympas. lead me, master, by the hand gently to this gracious land! aha! 35 let me drink the doctrine in, an all-healing medicine! let me rise, correct and firm, steady striding to the term, master of my fate, to rise to imperial destinies; with the sun fs ensanguine dart spear-bright in my blazing h

LIBER CHANOKH

ey. 15 .be friendly unto me. inadvertently omitted at this point; but the closing formula of keys 13-18 is identical in the originals; that is, dee was simply told to repeat the same formula. 16: see tfr p. 199-200 (working of 11th july, 1584. compare also this statement by nalvage prior to the delivery of the calls (spelling as in tfr .i am therefore to instruct and inform you, according to your doctrine delivered, which is contained in 49 tables. in 49 voyces, or callings: which are the natural keyes to open these, not 49 but 48 (for one is not to be opened) gates of understanding, whereby you shall have knowledge to move every gate, and to call out as many as you please, or shall be thought necessary (working of 12th april 1584, tfr p. 177. 17: disregard crowley.s footnote. there is no

LIBER CXCVII STORY OF SIR PALAMEDES

t 39 invincible, insciable, irrationapsychicable, inequilegijurable, immamemimomummable. such is its nature: without parts, places, or persons, plumes, or pell, having nor lungs nor lights nor hearts, but two in one and one in two. be he accursed that disparts them now, or seemeth so to do! him will i pile the curses on; him will i hand, or saw him through, or burn with fire, who doubts upon this doctrine, hotototon spells the holy word otototon. the poor sir palamedes quells his rising spleen; he doubts his ears .how may i catch the beast. he yells. the smiling sage rebukes his fears .tis easier than all, sir knight! by simple faith the beast appears. by simple faith, not heathen might, catch him, and thus achieve the quest. then quoth that melancholy wight .i will believe. the hermit ble

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

, ftis a clumsy monster. essentially, it seems to involve a great deal beyond our original statement. we compass heaven and earth to make one syllogism; and when we have made it, it is tenfold more the child of mystery than ourselves. we cannot here discuss the whole problem of the validity (the surface-question of the logical validity) of the syllogism; though one may throw out the hint that the doctrine of distributed middle seems to assume a knowledge of a calculus of infinites which is certainly beyond my own poor attainments, and hardly impregnable to the simple reflection that all mathematics is conventional, and not essential; relative, and not absolute. we go deeper and deeper, then, it seems, from the one into the many. our primary proposition depends no longer upon itself, but up

but surely the capacity was there, inborn. mere despair and desire can do little; anyway, the first impulse of fear was the passing spasm of an hour; the magnetism of the path itself was the true lure. it is as foolish to ask me gwhy do you adep? h as to ask god 1 [liber lxv, iv. 12] the soldier and the hunchback 17 gwhy do you pardon? h c fest son metier.1 i am not so foolish as to think that my doctrine can ever gain the ear of the world. i expect than ten centuries hence the gnominal crowleians h will be as pestilent and numerous a body as the gnominal christians h are to-day; for (at present) i have been able to devise no mechanism for excluding them. rather, perhaps, should i seek to find them a niche in the shrine, just as hinduism provides alike for those capable of the upanishads a

LIBER DCCCXI ENERGIZED ENTHUSIASM

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 times as if it might be a byproduct of that process which generates semen. that some form of this doctrine has been generally accepted is shown in the prohibitions of all religions. sanctity has been assumed to depend on chastity, and chastity has nearly always been interpreted as abstinence. but i doubt whether the relation is so simple as this would imply; for example, i find in myself that manifestations of mental creative force always concur with some abnormal condition of the physical pow

LIBER LVII

but i will give one example. if i wish to visit the sphere of geburah, i use the colours and forces appropriate: i go there: if the objects which then appear to my spiritual vision are harmonious therewith, it is a test of their truth. so also, to construct a talisman, or to invoke a spirit. the methods of discovering dogma from sacred words are also numerous and important: i may mention (a) the doctrine of sympathies: drawn from the total numeration of a word, when identical with, or a multiple or submultiple of, or a metathesis of, that of another word (b) the method of finding the least number of a word, by adding (and readding) the digits of its total number, and taking the corresponding key of the taro as a key to the meaning of the word (c) the method of analogies drawn from the sha

d from the translation of the zohar by s. liddell macgregor mathers, and his introduction thereto, though for those who have latin and some acquaintence with hebrew it is better to study the kabbala denudata of knorr von rosenroth, in despite of the heavy price; for the translator has distorted the text and its comment to suit his belief in a supreme personal god, and in that degraded form of the doctrine of feminism which is so popular with the emasculate. the sephiroth are grouped in various ways. there is a superior triad or trinity; a hexad; and malkuth: the crown, the father, and the mother; the son or king; and the bride. also, a division into seven palaces, seven planes, three pillars or columns: and the like. the flashing sword follows the course of the numbers and the serpent nech

et (see tarot cards, and meditate [la. folly.s doom is ruin* tyb. the juggler with the secret of the universe. lmg. the holy guardian angel is attained by self-sacrifice and equilibrium. tld. the gate of the equilibrium of the universe (note d, the highest reciprocal path. hh. the mother is the daughter; and the daughter is the mother. ww. the son is (but) the son (these two letters show the true doctrine of initiation as given in liber 418; opposed to protestant exotericism. yz. the answer of the oracles is always death. tyj. the chariot of the secret of the universe. tyf. she who rules the secret force of the universe. dwy. the secret of the gate of initiation [k. in the whirlings is war. dml. by equilibrium and self-sacrifice, the gate \ym. the secret is hidden between the waters that a

LIBER LXVII THE SWORD OF SONG

by suddenness of fate) may the truth be flashed out by one blow, and guido see one instant and be saved. else i avert my face nor follow him into that sad obscure sequestered state where god unmakes but to remake the soul he else made first in vain: which must not be* probably a record for a bishop..a.c. this may be purgatory, but it sounds not unlike reincarnation. it is at least a denial of the doctrine of eternal punishment. as for myself, i took the first step years ago, quite in ignorance of what the last would lead to. god is indeed cut away. a cancer from the breast of truth. of those philosophers, who from unassailable premisses draw by righteous deduction a conclusion against god, and then for his sake overturn their whole structure by an act of will, like a child breaking an inge

aking of life. can only mean the reduction of living protoplasm to dead matter: or, in a truer and more psychological sense, the destruction of personality. now, in the chemical changes involved in buddha.s speaking this command, living protoplasm was changed into dead matter. or, on the other horn, the fact (insisted upon most strongly by the buddha himself, the central and cardinal point of his doctrine, the shrine of that metaphysic which isolates it absolutely from all other religious metaphysic, which allies it with agnostic metaphysis) that the buddha who had spoken this command was not the same as the buddha before he had spoken it, lies the proof that the buddha, by speaking this command, violated it. more, not only did he slay himself; he breathed in millions of living organisms a

ce. is a contradiction in terms. the idea of an absolute and of an infinite2 god is relegated to the limbo of all similar idle and pernicious perversions of truth. infinity remains, but only as a mathematical conception as impossible in nature as the square root of -1. against all this mathematical, or semi-mathematical, reasoning, it may doubtless be objected that our 1 compare and contrast this doctrine with that of herbert spencer(.first principles. pt. i, and see my .science and buddhism. for a full discussion of the difference involved .a. c. 2 if by .infinitely great. we only mean .indefinitely great. as a mathematician would perhaps tell us, we of course begin at the very point i am aiming at, viz, ecrasez l.infini .a.c. tycarb 96 whole system of numbers, and of manipulating them, i

e neither have a conception, nor are competent to form any, back to the indefinable latency from which they arose. thus the most obvious attribute of the cosmos is its impermenance. it assumes the aspect not so much of a permanent entity as of a changeful process, in which naught endures save the flow of energy and the rational order which pervades it. this is an admirable summary of the buddhist doctrine (b) see above on the first noble truth (c) this is the grand position which buddha carried against the hindu philosophers. in our own country it is the argument of hume, following berkeley to a place where berkeley certainly never meant to go.a curious parallel fulfilment of christ.s curse against peter (john xxi. the bishop demolishes the idea of a substratum of matter, and science and b

1. from such possibility of misinterpretation in our own bodies. compare the longevity of a bone with that of a corpuscle. but it is this .substratum. universe, which must not be confounded with the substratum, the arguments for whose existence berkeley so utterly shattered,1 which may conserve memory for a period greatly exceeding that of one of its particular avatars. hence the .jataka. but the doctrine is not very essential; its chief value is to show what serious difficulties confront us, and to supply a reason to struggle to some better state. for if nothing 1 without an elaborate analysis of the ideas involved in the ding an sich of kant, and of h. spencer.s definition of all things as modes of the unknowable, i may point out in passing that all these hypotheses are as sterile as the

LIBER OS ABYSMI VEL DAATH

only upon myself: that i will interpret every phenomenon as a particular dealing of god with my soul. and if i fail herein, may my pyramid be profaned, and the eye be closed upon me! h the oath of the abyss. 1 1. this book is the gate of the secret of the universe.1 2. let the exempt adept procure the prolegomena of kant,2 and study it, paying special attention to the antinomies. 3. also hume fs doctrine of causality in his genquiry. h3 4. also herbert spencer fs discussion of the three theories of the universe in his first principles, part i. 5. also huxley fs essays on hume and berkeley.4 6. also crowley fs essays: gberashith, h5 gtime, h6 gthe soldier and the hunchback, h7 et cetera. 7. also the glogik h8 of hegel. 1 [a qabalistic pun on tod] 2 [immanuel kant, prolegomena to any future

LIBER SAMEKH

of perfection. if the adept is to be any wise conscious of his angel, it must be that some part of his mind is prepared to realize the rapture, and to express it to itself in one way or another. this involves the perfection of that part, its freedom from prejudice and the limitations of rationality so-called. for instance, one could not receive the illumination as to the nature of life which the doctrine of evolution should shed, if one is passionately persuaded that humanity is essentially not animal, or convinced that causality is repugnant to reason. the adept must be ready for the utter destruction of his point-of-view on any subject, and even that of his innate conception of the forms and laws of thought* thus, he may find that his angel considers his gbusiness h or his glove h to be

hemselves, which are foreign to it. for instance, literary interest has no proper place in a picture. liber samekh svb figvra dccc 32 is sublimely quintessiantial of his ideal. a musician may be rapt away by majestic melodies such as he never hoped to hear. a philosopher may attain apprehension of tremendous truths, the solution of problems that had baffled him all his life. conformably with this doctrine, we read of illuminations experienced by simple-minded men, such as a workman who gsaw god h and likened him to ga quantity of little pears. h again, we know that ecstasy, impinging upon unbalanced minds, inflames the idolized idea, and produces fanatical faith fierce even to frenzy, with intolerance and insanely disordered energy which is yet so powerful as to affect* the destinies of em

LOGOMACHY OF ZOS

dy is so pregnant with beauty that we should be careful of our embellishments. one thought fills vacuity, two would become actuality and infinite complexity. passion has no longevity whatever its object, and has direful awakening. t..1 2* 3"4 "4 5..1 2( 6. 87 only the inspired mind is licensed to symbolize and so co-relate the abstract to the particular or general. again and again this "i am god" doctrine has never provided much evidence, except of power lent for purposes other than our own. it soon stinks, translating into its reverse form; our exteriorizations and extroversions are un- 9, 5( 9- 5/ 5. a7, 6( bc "d. e..1 2 "d( f..1( as inferior, they always see themselves as immense. man cannot be surpassed until he manifests all his suppressions. having fulfilled all evil he still possess

tion is still the best copula in the field of possibilities. the best commands my responsibility; the highest in me is stimulated by dormant egotism. what is known without is the exhausting part. a heavy heritage that seems to baulk as well as help. beginnings and endings have no reality. they are dramatic changes. there is no excess towards beauty. 2 z= 5. z= ast. i accept only equity: no law or doctrine can be sacred to me while my nature discloses none. while learning, always do what you would avoid doing; difficulties will not cease but fear of them will and this is the beginning of great facilities. those> 2 m 9= 5..q. h..1. x. arrestment. nature reveals first by our imitating her and then by our denying her. what is it we desire of each other? the usual blood issue, a less known unit

LUCIFERIAN SORCERY

being to the path from which my blood dictates. by the mysteries of the goat and the serpent i come to thee. i walk now the witches sabbat path, reborn under the luciferic shadows and promethean light! cain, wanderer of the desert dawn, embraces now my way, which is our way, that thy mysteries are revealed through dedication! shaitan asmodeus belial lilith hecate eko, eko lucifer" 14 much of the doctrine of the order of phosphorus flows from the grimoires the book of the witch moon, yatuk dinoih, azothoz, nox umbra, shades of algol, the goetic grimoire, the book of cain, the toad rite and outer materials from the fraternitas saturni and other elements which unites the witches sabbat craft with the dark and shadow elements of sorcery and magick. written by michael ford, the book of the wit

e toad rite and outer materials from the fraternitas saturni and other elements which unites the witches sabbat craft with the dark and shadow elements of sorcery and magick. written by michael ford, the book of the witch moon and yatuk dinoih are considered dangerous tomes of sorcery which both offer a direct gnosis for the individual, while considering they are of stable mind. another avenue of doctrine if you will is based on luciferian magick, which is the modeling of 15 spirit by that of the opposer, the bringer of light. the witches sabbat mysteries as they are essential separated into two specific areas of workings. the right side of the path is the magickal path that is the holy aspects of ones personal development. he/she will seek to expand consciousness and gain the attainment o

LUCIFERIAN SORCERY AND SET TYPHON

was known in the 1960's as a priest of set and anubis, and later became a high priest of gerald gardner's coven in south london. charles created two known manuscripts of his lectures and teachings, which were based on his own sethanic cult of masks. pace was presenting a luciferian aspect of wicca which would provide an actual initiatory ground, rather than a dogmatic and unchallenging religious doctrine "necrominion" and "the book of tahuti" were two manuscripts which survived pace, authored in the late 1960's and early 70's 'necrominion' was based around the sethanic cult of masks, an ornate sexual magick rite known as "ankh-ka, the five fold kiss and material on the hermetic tarot which lists different attributes than aleister crowley's own coherent thoth deck `the book of tahuti' was

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

to the order, and its works. while some may find interest in the witchcraft tradition developed within toph, some may find especial interest in the medieval black magick systems worked with through the group. finding a strength and beauty in the left hand path allows a balanced and positive ascent into the high mysteries of the goddess and god forms from which flows our inherent myth. much of the doctrine of the order of phosphorus flows directly from the grimoire the book of the witch moon, whic h unites the luciferian witchcraft with the dark and shadow elements of sorcery and magick. written by michael ford, the book of the witch moon is a dangerous tome of black magick that offers a direct gnosis for the individual, while considering they are of stable mind. another avenue of doctrine

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

cal instruments and not on good common sense alone. an excellent example of a good commonsense explanation that betrayed humans for centuries is that of a flat earth. even though the ancient greeks had demonstrated more than 2,000 years ago, using clever observational and mathematical techniques, that our planet is actually spherical, this knowledge was lost during the middle ages. back then, the doctrine of the flat earth prevailed because, after all, earth looks flat when observed from the surface. a flat earth is well indicated in medieval maps that have survived to the present. in these maps, continents whose shapes are incorrect are clustered and surrounded by a ring of water, the universal ocean that marked the boundaries of our planet. thus, a flat earth became an indisputable fact

hat he would say were he to find himself before the pearly gates face to face with the almighty, russell quipped that his response would be, oh lord, why did you not provide more evidence? unfortunately, darwinism ends with -ism many words with an -ism ending (capitalism, socialism, catholicism, protestantism, colonialism, marxism, existentialism, etc) suggest a system of beliefs, a philosophy, a doctrine, or association with a political party. it is, of course, not darwin himself who crafted the word darwinism. but the 10 evolution and religious creation myths problem here is that, contrary to other scientific theories, darwin s is the only one still referred to by the name of its author equipped with an -ism. even though the theory of the gene as elaborated by mendel (see chapter 2) was

en though the theory of the gene as elaborated by mendel (see chapter 2) was called for a time mendelism, this expression has been obsolete for a long time. similarly, one does not speak of einsteinism or gell-mannism (the latter being the theory of subatomic quarks. given this -ism designation, the detractors of darwin have an easy time characterizing evolutionary theory as being equivalent to a doctrine, even a religious one. for example, one hears people say such things as i don t believe in darwinism or i don t believe in evolution. such people use the verb believe as in i don t believe in communism or i don t believe in satanism. but the fact is that nobody is asking anybody else to believe in evolution in a doctrinaire sense. rather, people are asked to first study and understand evo

ou don t know is dismissible. it remains that christian fundamentalism, a religious movement, claims in a strange twist of logic that darwinism is no different from a faith-based system of belief, except that here, faith is imbued with godless secular humanism. this is a grave error, because a nonreligious proposition (evolutionary theory) cannot be equated with a religious one. what did become a doctrine was social darwinism, a sad invention of the nineteenth century that has lingered in various forms until the present. social darwinism has little to do with darwin other than being a misapplication of the concept of survival of the fittest. this concept is just one particular aspect of evolutionary theory, but it was latched upon by early social scientists who also misunderstood the scien

ry theory, but it was latched upon by early social scientists who also misunderstood the science of genetics to justify the brash treatment of the lower social classes. for these intellectuals, belonging (and remaining) at the bottom of the social ladder meant absence of fitness to compete in the world, and not only that, but this absence of fitness was hereditary, as well. social darwinism was a doctrine, not a scientific theory, and it is best dismissed. another unfortunate offshoot of the misapplication of darwinism and genetics was the eugenics movement. started in the late 1860s in england, this movement advocated the selective breeding of human beings for the intellectual betterment of the human race. characteristically for his time, francis galton, the founder of the eugenics moveme

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

the human body in symbolism the hiramic legend the pythagorean theory of music and color fishes, insects, animals, reptiles and birds (part one) fishes, insects, animals, reptiles and birds (part two) flowers, plants, fruits, and trees stones, metals and gems ceremonial magic and sorcery the elements and their inhabitants hermetic pharmacology, chemistry, and therapeutics the qabbalah, the secret doctrine of israel fundamentals of qabbalistic cosmogony the tree of the sephiroth qabbalistic keys to the creation of man an analysis of tarot cards the tabernacle in the wilderness the fraternity of the rose cross rosicrucian doctrines and tenets fifteen rosicrucian and qabbalistic diagrams alchemy and its exponents the theory and practice of alchemy: part one the theory and practice of alchemy:

orders of elemental beings--the gnomes, undines, salamanders, and sylphs--demonology--the incubus and succubus- vampirism. 105 hermetic pharmacology, chemistry, and therapeutics the healing methods of paracelsus--palingenesis--hermetic theories concerning the cause of disease--medicinal properties of herbs--the use of drugs in the mysteries--the sect of the assassins. 109 the qabbalah, the secret doctrine of israel the written and unwritten laws--the origin of the qabbalistic writings--rabbi simeon ben jochai--the great qabbalistic books--the divisions of the qabbalistic system--the sepher yetzirah. 113 fundamentals of qabbalistic cosmogony ain soph and the cosmic egg--the qabbalistic system of worlds--the qabbalistic interpretation of ezekiel's vision--the great image of nebuchadnezzar's

egory--the crucifixion of quetzalcoatl--the nails of the passion. 181 the mystery of the apocalypse the sacred city of ephesus--the authorship of the apocalypse--the alpha and omega- the lamb of god-the four horsemen-the number of the beast. 185 the faith of islam the life of mohammed--the revelation 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 i

nd real [von schelling--or, the identity of identity and non-identity [hegel (see lectures on metaphysics and logic) the six headings under which the disciplines of philosophy are commonly classified are: metaphysics, which deals with such abstract subjects as cosmology, theology, and the nature of being; logic, which deals with the laws governing rational thinking, or, as it has been called "the doctrine of fallacies; ethics, which is the science of morality, individual responsibility, and character--concerned chiefly with an effort to determine the nature of good; psychology, which is devoted to investigation and classification of those forms of phenomena referable to a mental origin; epistemology, which is the science concerned primarily with the nature of knowledge itself and the quest

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

MASTERING WITCHCRAFT

f weather working. from kublai khan's eastern shamans, to the druids of the british isles, they have all possessed one skill in common, the mysterious power of controlling wind, rain, mist, and thunderbolt. during the middle ages, however, in christian lands, at any rate, this skill, where demonstrated, was seen simply as another manifestation of ever-present satan's power. the orthodox christian doctrine ran thus: almighty god in the depths of his wisdom and for reasons best known to himself had temporarily delegated the power of control over the elements to satan, under whose regency the world had been placed until such a time as the second coming took place. hence, satan's title "lord of this world" this power satan in turn conferred on witches, wizards, and other practitioners of the b

MEANING OF MASONRY

ha and omega of freemasonry is not the repetition of the ritual nor the safeguarding of secrets, but the regeneration of the brethren. this book implores the reader to learn to see in freemasonry something more than a parochial system enjoining elementary morality, performing perfunctory and insignificant rites, and serving as an agreeable accessory to social life. the greater system of spiritual doctrine contained in the rituals is strongly emphasized. the meaning of masonry was written with a view toward promoting a deeper understanding of the fraternity, and this goal has been achieved. the ideals of the masonic fraternity have a wide appeal to the best instincts of men, and the craft has become one of the greatest social institutions in the world. in this new aquarian age, when many in

eviously 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 it--it is obvious that special qualifications of mind and intention are essential in a candidate of the type likely to be benefited by the order in the way that its doctrine contemplates, and that it is not necessarily the ordinary man of the world, personal friend and good fellow though he be according to usual social standards, who is either properly prepared for, or likely to benefit in any vital sense by, reception into it. the true candidate must indeed needs be, as the word candidus implies, a" white man" white within as symbolically he is white-vesture

that which applies to the greater, deeper secrets, some of which, for appropriate reasons, must not be communicated, and some of which indeed are not communicable at all, because they transcend the power of communication. it is well to emphasize then, at the outset, that masonry is a sacramental system, possessing, like all sacraments, an outward and visible side consisting of its ceremonial, its doctrine and its symbols which we can see and hear, and an inward, intellectual and spiritual side, which is concealed behind the ceremonial, the doctrine and the symbols, and which is available only to the mason who has learned to use his spiritual imagination and who can appreciate the reality that lies behind the veil of outward symbol. anyone, of course, can understand the simpler meaning of o

tragedians, along with st. john, st. paul and innumerable other great names--were initiates of the sacred mysteries. the form of the teaching co mmunicated has varied considerably from age to age; it has been expressed under different veils; but since the ultimate truth the mysteries aim at teaching is always one and the same, there has always been taught, and can only be taught, one and the same doctrine. what that doctrine was, and still is, we will consider presently so far as we are able to speak of it, and so far as masonry gives expression to it. for the moment let me merely say that behind all the official religious systems of the world, and behind all the great moral movements and developments in the history of humanity, have stood what st. paul called the keepers or" stewards of t

mely effective and significant from the symbolic point of view. all that i wish to emphasize at this stage is that our present system is not one coming from remote antiquity: that there is no direct continuity between us and the egyptians, or even those ancient hebrews who built, in the reign of king solomon, a certain temple at jerusalem. what is extremely ancient in freemasonry is the spiritual doctrine concealed within the architectural phraseology; for this doctrine is an elementary form of the doctrine that has been taught in all ages, no matter in what garb it has been expressed. our own teaching, for instance, recognizes pythagoras as having undergone numerous initiations in different parts of the world, and as having attained great eminence in the science. now it is perfectly certa

MICHAEL FORD WITCHMOON

to the individual who practices it. one who approaches magick as impersonal will obviously be a failure since successful sorcery demands a strong and focused conviction and frame of mind. one must understand that in order to create change, significant knowledge and superior presence must exist to reach the desired goal. initiation into the sethanic mysteries is based on a loose but well practiced doctrine. the witch requires an area of land, preferably wooded, in which solitude is possible. the mentor or partner can be present to give direction and guidance. the witch has a small bonfire going and is draped in traditional garments, hooded robes of white, appropriate to the initiation process. any other objects such as pentacles, sigils and other talismans can be worn as well, depending on

asmodeus with witchcraft beyond the triple mooned nature is that the daemon is said to be the child of tubal- cain and naamah, given life by the reverse aspects associated with witchcraft and demonology. these 'reverse aspects' refer to his title as a "demon of impurity (the book of the sacred magick of abramelin the mage" translated by macgregor mathers) which signifies the horrors (by christian doctrine) of astral copulations which occur at the witches' sabbat. such copulations occur once the individual creates and charges elementals evoked for this specific purpose on the material plane. it is not always advisable to evoke such elementals while not consecrating or binding them, such if not controlled can cause undesirable effects. asmodeus in the doctrine of the witches sabbat or witch

ed in the passion of the night. i awoke refreshed and very happy to a beautiful morning, and immediately took to writing the account from which this description is drawn. this is one of the more significant sabbaths that i have attended. this lineal inheritance of the witch cult is to grow once again, and flourish as in many ages since the beginning of the human race. we know within ourselves the doctrine which we cannot write in words. i am trying to capture the essence as much as i can, a gateway to this experience, embodied in the grimoire now in your hands. sabbat invocation samael, serpent of the elder powers, great father of cain and dweller upon the earth: i seek knowledge that my desire shall bring to birth elementals of fire and water. lord of sabbath and lord of the circle, i urg

esents the all seeing eye, vision and the hand which makes flesh "i believe what i will and will what i believe"-aos the system of the zos kia cultus as first described by austin spare is at all points associated or enfleshed with the essence of the egyptian god besz, the ever changing, ever transforming one. the zos kia cultus differs from other systems which manifest themselves through dogmatic doctrine. for example thelemic magick, which is based on the maxim "do what thou wilt shall be the whole of the law" and "love is the law, love under will. such systems are most significant in their will training techniques through ceremonial magick and the art of ritual. thelema is highly recommended for those seeking to discover the self in its many base forms and to grow from that, building a s

you may come across in your creative or normal life occurrences. you will also notice your strength and ability on the astral plane shall be increased. with this increased ability you can contact or assume the spirit of black eagle, for which there always is a price. those who have contacted this elemental shall know of which i speak. the unspoken is here. know thyself! 144 144 the witches sabbat doctrine and the darkside spheres of the qlipoth in my personal workings with the coven maleficia- which consisted of my wife, soror davcina (elda isela ford) and at one time two other individuals- our undertakings were based on the path workings which led me to qlipothic elementals. these entities could and did provide knowledge and inspiration concerning the sorceries of which they were born. ma

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

must be aware that there are two distinct styles two schools, so to speakplainly traceable in the hebrew scriptures: the elohistic and the jehovistic. the portionsbelonging to these respectively are so blended together, so completely mixed up by laterhands, that often all external characteristics are lost. yet it is known that the two schoolswere antagonistic (madame helena blavatsky, the secret doctrine, v ol. 3)many cryptic terms are used to describe the adversaries and their conflict. many seem-ingly incomprehensible motifs and anecdotes from the worlds legends can be madelucid once the reader knows what is really being implied. and this was comprehendedby the american master of the pre-diluvian epochs, ignatius donnelly, who demon-strated his discernment, concerning the terrestrial tr

order itself (duke of brunswick,grand master of world freemasonry. while the real brothers died ignominious deaths, the spurious order which tried to stepinto their shoes became exclusively a branch of the jesuits (illuminati) under the immediatetutelage of the latter. true-hearted masons ought to reject with horror any connection, letalone descent from these (madame helena blavatsky, the secret doctrine) there exists. another class of adepts belonging to a brotherhood also and mightier thanany other they have to be ranked with the adepts of the black arts. these are our romancatholic fathers and clergy. a hundred times more learned in secret symbology and theold religion than our orientalists will ever bethere are more profoundly learned kabalistsin rome and throughout europe and america

are our romancatholic fathers and clergy. a hundred times more learned in secret symbology and theold religion than our orientalists will ever bethere are more profoundly learned kabalistsin rome and throughout europe and america than is generally suspected..thus are thebrotherhoods of black adepts more powerful and dangerousthan any host of easternoccultists (madame helena blavatsky, the secret doctrine) speak i of ancient atlantis, speak of the days of the kingdom of shadows, speak of the com-ing of the children of shadows. out of the great deep were they called by the wisdom of theearth-manin the form of man they moved amongst us, but only to sight were they as men. serpent-headed when the glamour was liftedcrept they into councils, taking form that were likeunto men. slaying by their

perelandra (v oyage to venus)/out of the silent planet j. r. r. tolkien lord of the rings /the silmarillion/the hobbit. george macdonald phantastes/lilith ursula le guin the earthsea trilogy john christopher the tripods trilogy emmanuel velikovsky worlds in collision/ ages in chaos/ earth in upheaval rudolf steiner the archangel michael/ atlantis helena petrova blavatsky isis unveiled/ the secret doctrine ignatius donnelly atlantis- the ante-deluvian continent/ ragnarok charles berlitz atlantis the eighth continent barry fell america bc augustus le plongeon queen moo& the egyptian sphinx john milton paradise lost eliphas levi- enochian magic, transcendental magic david allen hulse the key of it all (2 volumes also called the western mysteries) cornelius agrippa- three books of occult philo

pfurther and ask whether the ice-sheets so beloved of glacialists ever existed at all (p. 42)the underlying problem, of course, has been the continued acceptance of the constraints inherent inlyells uniformitarianism, with its insistence upon terrestrial agencies being the sole generators ofobservable topographical and atmospheric changes (p. 44)uniformitarianism, while certainly not a fallacious doctrine, is yet no more than a particular aspect ofa wider whole (p. 44)and when it is discovered that it is possible to produce rock striaeby such dissimilar agents as drift sand, fast-moving nuees ardentes (swiftly flowing, high temperature, gaseous clouds erupted from vol-canoes)snow, mud-slides, and high pressure grit-charged steam, we are obliged to seriously questionthe alleged glacial orig

MICHAEL W FORD THE VAMPIRE GATE

orms can be several, varcolaci (a form of demonic bat-wolf and dragon resemblance, to wolf and bat. this is a mental discipline of utilizing the imagination according to ones desire, thus a high potential for magical development. please refer to the foundations of the luciferian path as the gateway to 46 the mind the imagination being considered iblis or satan, thus angra mainyu. angra mainyu the doctrine of the adversary within the luciferian doctrines of predatory spirituality, the nature of the adept is to master this world in which we live in. there is no desire for the other which detracts from the mastery of the physical, rather a careful balance. luciferians are by all account spiritual in nature, by sorcery we encircle our desire and belief through gnosis, utilize meditation techni

MICHAEL W FORD NOX UMBRA

study in itself. can the buddhist understand christian thinking inherently and objectively? yes, this path allows psychologically the ability to perceive and understand other views, while still limiting material control and destroing the self in the natural order. could christians understand a buddhist view point-as a majority, no. can a lhp (left hand path) practitioner understand the religious doctrine of christianity- yes, while most of us find subservient behaviour abhorrently disgusting. yet christians still view our walk as the opposite of what it actually is! a luciferian loves life, seeks to strengthen it by self-perception devoid of unnecessary egotistical thought. the sethian/luciferian understands life is a great opportunity to come into being as something greater. the primal s

MOODY RAYMOND A LIFE AFTER LIFE

defined by rules, conventions, and laws. when one says that one has drawn a certain "conclusion" one is implicitly making the claim that anyone who begins from the same premises must arrive at the same conclusion, unless he has made a mistake in logic. these remarks indicate why i refuse to draw any "conclusions" from my study and why i say that i am not trying to construct a proof of the ancient doctrine of the survival of bodily death. yet i think that these reports of near-death experiences are very significant. what i want to dc is find some middle way of interpreting them way which neither rejects these experiences on the. basis that they do not constitute scientific or logical proof nor sensationalizes them by resorting to vague emotional claims that they "prove" that there is life a

MORALS AND DOGMA

ommon people co-proprietors with themselves of philosophical truth. masonry is not the coliseum in ruins. it is rather a roman palace of the middle ages, disfigured by modern architectural improvements, yet built on a cyclop an foundation laid by the etruscans, and with many a stone of the superstructure taken from dwellings and temples of the age of hadrian and antoninus. christianity taught the doctrine of fraternity; but repudiated that of political equality, by continually inculcating obedience to caesar, and to those lawfully in authority. masonry was the first apostle of equality. in the monastery there is _fraternity_ and _equality, but no _liberty. masonry added that also, and claimed for man the three-fold heritage, liberty, equality, and fraternity. it was but a development of th

ncludes these, with arithmetic, and also with algebra, logarithms, the integral and differential calculus; and by means of it are worked out the great problems of astronomy or the laws of the stars* virtue is but heroic bravery to _do_ the thing thought to be true, in spite of all enemies of flesh or spirit, in despite of all temptations or menaces. man is accountable for the _up_rightness of his doctrine, but not for the rightness of it. devout enthusiasm is far easier than a good action. the end of thought is action; the sole purpose of religion is an ethic. theory, in political science, is worthless, except for the purpose of being realized in practice. in every _credo, religious or political as in the soul of man, there are two regions, the dialectic and the ethic; and it is only when

at a perfect discipline is evolved. there are men who dialectically are christians, as there are a multitude who dialectically are masons, and yet who are ethically infidels, as these are ethically of the profane, in the strictest sense--intellectual believers, but practical atheists--men who will write you "evidences" in perfect faith in their logic, but cannot carry out the christian or masonic doctrine, owing to the strength, or weakness, of the flesh. on the other hand, there are many dialectical skeptics, but ethical believers, as there are many masons who have never undergone initiation; and as ethics are the end and purpose of religion, so are ethical believers the most worthy. he who _does_ right is better than he who _thinks_ right. but you must not act upon the hypothesis that al

blem. requiring research, they were calculated to arouse the dormant intellect. they implied no hostility to philosophy, because philosophy is the great expounder of symbolism; although its ancient interpretations were often ill-founded and incorrect. the alteration from symbol to dogma is fatal to beauty of expression, and leads to intolerance and assumed infallibility* if, in teaching the great doctrine of the divine nature of the soul, and in striving to explain its longings after immortality, and in proving its superiority over the souls of the animals, which have no aspirations heavenward, the ancients struggled in vain to express the _nature_ of the soul, by comparing it to fire and light, it will be well for us to consider whether, with all our boasted knowledge, we have any better

and so it at length comes to pass that men impudently aspire to and actually win the highest stations, who are unfit for the lowest clerkships; and incapacity and mediocrity become the surest passports to office. the consequence is, that those who feel themselves competent and qualified to serve the people, refuse with disgust to enter into the struggle for office, where the wicked and jesuitical doctrine that all is fair in politics is an excuse for every species of low villainy; and those who seek even the highest places of the state do not rely upon the power of a magnanimous spirit, on the sympathizing impulses of a great soul, to stir and move the people to generous, noble, and heroic resolves, and to wise and manly action; but, like spaniels erect on their hind legs, with fore-paws o

MOTTA MARCELO THE COMMENTARIES OF AL

iate is a "dark star, and the great work for him is to make his veils transparent by 'purifying' them. this 'purification' is really 'simplification; it is not that the veil is dirty, but that the complexity of its folds makes it opaque. the great work therefore consists principally in the solution of complexes. everything in itself is perfect, but when things are muddled, they become 'evil. this doctrine is evidently of supreme importance, from its position as the first 'revelation' of aiwass. when a.c. says, above, second paragraph "did we then suppose the converse" he is speaking with his tongue in his cheek. he knows perfectly well that all religions, without one single solitary exception, suppose the converse. he, himself, had once supposed the converse. this central mystery revealed

t they are re-incarnations of the magus who originated that particular current. they set out to do another man's job, instead of discovering their own will, and doing it. as a result, all their words are skew-wise. but the unwary may spend centuries following a false master as the roman church, for instance, has proved. 12. come forth,o children, under the stars& take your fill of love! the whole doctrine of 'love' is discussed in liber aleph and should be studied therein. but note further how this verse agrees with the comment above, how every star is to come forth from its veils, that it may revel with the whole world of stars. this is again a call to unite, or 'love, thus formulating the equation(+1(-1= 0, which is the general magical formula in our cosmos (the hon. bertrand russell mig

at man may be discovered to be a "mere polity" of many individuals. the sages knew it long since. but the name of this polity is choronzon, mob rule, unless every individual is absolutely disciplined to serve his own, and the common, purpose without friction. it is of course better to expel or destroy an irreconcilable "if thine eye offend thee, cut it out. the error in the interpretation of this doctrine has been that it has not been taken exactly as it stands. it has been read thus "if thine eye offend some standard of right or wrong imposed on society in general, or on you, by another, cut thine eye out" the curse of society has been procrustean morality, the ethics of the herd-men. one would have thought that a mere glance at nature would have sufficed to disclose her scheme of individ

is freedom under law is one of the most difficult yet important doctrines of this book. so too the ritual--our lives--must be unto nuit; for she is the ultimate to which we tend, the asymptote of our curve. failure in this one-pointedness sets up the illusion of duality, which leads to excision and destruction "direful; because ra-hoor-khuit is a "god of war and of vengeance; see chapter iii. the doctrine of the previous verses, which appears not merely to allow sexual liberty in the ordinary sense, but even to advocate it in a sense which is calculated to shock the most abandoned libertine, can do no less than startle and alarm the magician, and that only the more so as he is familiar with the theory and practice of his art "what is this, in the name of adonai" i hear him exclaim "is it n

being paid to the mental and moral concomitants of the refusal to act, still less to the physical indications. the root of the error lies in the dogma of original sin, as a result of which pollution was actually excused as being in the nature of involuntary offence, just as if one were to assert that a sleep-walker who has fallen over a precipice were any less dead than empedocles or sappho. the doctrine of thelema 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

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

r the lapse of time the theory of autochthony (from autos, self, and chthon, earth) was laid aside. when this belief existed there were no religious teachers whatever; but in course of time temples were raised in honour of the different gods, and priests appointed to offer sacrifices to them and conduct their worship. these priests were looked upon as authorities in all religious matters, and the doctrine they taught was, that man had been created by the gods, and that there had been several successive ages of men, which were called the golden, silver, brazen, and iron ages. life in the golden age was one unceasing round of ever-recurring pleasures unmarred by sorrow or care. the favoured mortals living at this happy time led pure and joyous lives, thinking no evil, and doing no wrong. the

ninstructed mind of the multitude. for instance, it is supposed that the myth of demeter and persephone was explained by the teachers of the mysteries to signify the temporary loss which mother earth sustains every year when the icy breath of winter robs her of her flowers and fruits and grain. it is believed that in later times a still deeper meaning was conveyed by this beautiful myth, viz, the doctrine of the immortality of the soul. the grain, which, as it were, remains dead for a time in the dark earth, only [57]to rise one day dressed in a newer and lovelier garb, was supposed to symbolize the soul, which, after death, frees itself from corruption, to live again under a better and purer form. when demeter instituted the eleusinian mysteries, celeus and his family were the first to be

later times, however, in consequence of extended intercourse with foreign nations, new ideas became gradually introduced, and we find egyptian theories with regard to a future state taking root in greece, which become eventually the religious belief of the whole nation. it is now that the poets and philosophers, and more especially the teachers of the eleusinian mysteries, begin to inculcate the doctrine of the future reward and punishment of good and bad deeds. aides, who had hitherto been regarded as the dread page 147 enemy of mankind, who delights in his grim office, and keeps the shades imprisoned in his dominions after withdrawing them from the joys of existence, now receives them with hospitality and friendship, and hermes replaces him as conductor of shades to hades. under this ne

same nature as those which they had delighted in whilst on earth. here the warrior found his horses, chariots, and arms, the musician his lyre, and the hunter his quiver and bow. in a secluded vale of elysium there flowed a gentle, silent stream, called lethe (oblivion, whose waters had the effect of dispelling care, and producing utter forgetfulness of former events. according to the pythagorean doctrine of the transmigration of souls, it was supposed that after the shades had inhabited elysium for a thousand years they were destined to animate other bodies on [134]earth, and before leaving elysium they drank of the river lethe, in order that they might enter upon their new career without any remembrance of the past. the guilty souls, after leaving the presence of minos, were conducted to

asted nine days, were held in autumn; the lesser, dedicated to persephone (who at these festivals was affectionately called cora, or the maiden, were held in spring. it is supposed that the secrets taught to the initiated by the priests.the expounders of the mysteries.were moral meanings, elucidated from the myths concerning demeter and persephone; but the most important belief inculcated was the doctrine of the immortality of the soul. that the lessons taught were of the highest moral character is universally admitted "the souls of those who participated in them were filled with the sweetest hopes both as to this and the future world" and it was a common saying among the athenians "in the mysteries no one is sad" the initiation into these solemn rites (which was originally the exclusive p

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ain. it is likely that the collegia, which had been so important, were not able to survive this upheaval intact. their influence, however, could not disappear completely. it was preserved within the sect of the culdees, or colidees. the culdees originally consisted of a community of celtic christians who, in order to better propagate their religion among the people of the north, retained in their doctrine a familiar simplicity and loyalty to autochthonous traditions that made it understandable and accessible to all. their name seems to be the result of a merger of two latin words, colitores and dei, which together mean servants of god. these culdees would have infused their doctrine into the collegia that had been in existence from the time of carausius to the final departure of the romans

e same common root. for instance, the french compagnonnage and the german bruderschaft shared masonry's symbolic themes. perhaps one of the best proofs of the age of the masons' ritual has been overlooked until now: the nature of its symbolism, which is the key to its iniatory and esoteric meaning and which can be illuminated as an overall value only through its christian explanation such as that doctrine was professed in medieval times. comparison of the symbols of the ritual to those expressed by christian religious thought during the thirteenth and fourteenth centuries allow us to grasp the high scope of the ritual and to establish, albeit approximately, the time of its birth. it is significant that, starting at the end of the fourteenth century, all the symbolism that had been used in

was god. mary was a mother and yet a maid. q. what signifies the temple? a. ye son of god& partly of the church ye son soffered his body to be destroyed& rose again ye 3 d day& raised up tu us ye christian church we (which) in ye true spiritwal church. q (what signifies) the ark of the covenant? a. it represents as weel our saviour christ as ye hearts of ye faithfull for in christs breast was ye doctrine both of law& gospel so is in ye faithfull though not in ye measure he was ye true manna yt descended to give life to ye world ye table of ye law move us to love& obedience aarons rod flowrishing wt blossoms signifies ye swetnes of ye gospel& ye glory of our high priest jesus christ of whome aaron was a figure. the entire medieval christian doctrine can be found reinforced in this text: th

der. before this publication, the pope was already aware that the scottish school had lost its chance to triumph over the anglicans in the 262 from the art of building to the art of thinking lodges. the political and religious usefulness of the "scots" lodges had become quite weak with respect to the new impregnation they had taken on. it is true that the papal bull of 1738 makes scant mention of doctrine and faith. it notes that the freemasons should be regarded as "strongly suspect" of heresy for reason of masonic secrecy and its corollary, the oath. if freemasons were not doing evil, it seems to contend, they would not have such hatred of the light. there were additional reasons for suspicion of heresy added to this primary one, reasons described as "just and reasonable, known to us" th

asons described as "just and reasonable, known to us" though it appears these were of a temporal nature and touched on the danger freemasonry posed to the order and peace of nations.16 this papal condemnation was confirmed on several occasions, but it was not until leo xiii delivered the humanum genus encyclical that it truly took on a doctrinal and theological basis. it was at this time that the doctrine of modern freemasonry was declared to be incompatible with that of the catholic religion. the autonomy of french masonry what was to happen in france in 1738, the eldest daughter of the church ruled by the descendent of saint louis and the land where the scottish lodges, faithful to catholicism, remained in the majority? not what we are likely to imagine. the kingdom of france ignored the

NEW WORLD ORDER OR OCCULT SECRET DESTINY

process of self-transformation that we can catch a glimpse of what part we are to play in national and global transformation. the mandala of the new world order and illuminati control. annuit coeptis he has blessed our beginning, novus ordo seclorum new order of the ages. the all-seeing eye of horus, the resurrected egyptian sun god, biblically refered to as lucifer, the angel of light. in occult doctrine it is thought that from the union of spirit and matter (the pyramid is made of stone, rock, and earth and represents the unconscious. the capstone is made of an immaterial substance light or spirit and is conscious, a new being a transformed being is created. the seal s reverse depicts a separation state in the separation of the eye the triangle. the pyramid exemplifies the initiation sta

ONYX TABLET OF SET

p of any initiate of the priesthood, the high priest of set will personally review and approve all additions to its contents, with an eye to their fulfillment of the above criteria. the impetus is for a more evolutionary, rather than a more static concept of the priesthood. at the same time the lack of predetermined signposts in our future mandates care and deliberation where the incorporation of doctrine is concerned. the onyx tablet of set is to be safeguarded by each initiate of the priesthood in such a way that it cannot be accessed, taken, or copied by any non-initiate of the priesthood. its existence as a section of the jeweled tablets of set is known to the temple as a whole, but information as to its specific contents should not be discussed outside the priesthood. it is the premis

PHOSPHORUS

and necromantical transformation -the work of the holy guardian angel advanced self-transformation and deification through working with the initiatic guide or genius. 1. study and introduction to seth the adversary, a dedication to invoking and communicating with the prince of darkness in its many forms, ala azothoz. set in relation to the luciferian sorcery and ones own self-initiation into the doctrine of shadow. an essay of relation between the two forces and how they are similar and different. 2. magickal assumption of the vampyre as a point of selftransformation, shape shifting and astral lycanthropy via nox umbra, see correlation between higher grades of toph and the botd. 3. the initiate will undergo the challenges of the necromantical flame, the becoming in the emerald flame of az

ate me and open the ways of below and above! by phosphorus shall i become! by phosphorus shall the devil s mark bless me! by phosphorus shall i go forth to the sabbat as above, so below! 17 by phosphorus, lucifer and the soul of cain become as me! unto az lilith, whore, demon-mother and initiator of the nightpath! so it is done! the order of phosphorus 1. phosphorus is dedicated to the luciferian doctrine of self- liberation and antinomian self-deification through high and low sorcery and what is called magick. each veneficus frater and soror is a bearer of the luciferian gnosis, the two octaves of saturn known as the celestial and infernal sabbat. 2. phosphorus is a left hand path order, individualistic and focused on the solitary path. 3. the ritual of casting the shadow of cain is a sim

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

t. the former roman empire (europe and north africa) was inhereted by christianity and islam. this is alluded to in the verse: g cwho have defamed the heels of your messiah, h8 since this exile is that of the feet. that is why it is written, gand [the stone] smote the image on its feet. h9 this exile is the final one before the advent of the messiah. both christianity and islam have corrupted the doctrine of the messiah. the downfall of the whole stature/statue of exile will be a blow to its gfeet, h i.e, to this final exile. the egyptian exile is referred as [encompassing] the throat, for pharaoh was situated on the neck of holiness, which is opposite the throat. the word pharaoh (pei-reish-ayin-hei) permutes to spell gthe neck h (ha-oref: hei-ayin-reish-pei. this is because evil can neve

rder to resume a life of active spirituality, he must be gpurified h from this mentality. this will be evident in the course of the arizal fs discussion. in the passage before us, the arizal will explain why these three seemingly unrelated topics are discussed in succession. as is typical in classic homiletic style, he begins by presenting a list of questions, proceeds to discourse on theological doctrine, and ties everything together, resolving the original difficulties, at the end [the parashah opens] gand g-d spoke to moses, saying: espeak to the children of israel, saying: gif a woman conceives, and gives birth to a son, she shall be impure for seven days; she shall be impure as she is in the days of her menstrual period. and on the eighth day the flesh of his foreskin shall be circumc

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

. they should be carefully studied and receive long meditation, for in them are many clues to the spiritual and psychological problems which beset the traveller on the path, and they resume the entire philosophy of magic. many hints, moreover, which may be found useful as assisting meditation are contained in the 'curse'from a philosophical point of view in the second volume of blavatsky's secret doctrine in connection with the prometheus myth and the awakening of manas, mind. since both of these diagrams mav be found reproduced in the body of the text very little by way of explankon need h&e be said. the first depicts a personified representation of the three fundamental vrincivles in man. each of these is api;arently separate, functioning independently bn its own plane without co <58> op

, for the sole reason that man is not a simple being. fundamentally and at root he may be simple; but in actuality he is not. having strayed from his roots, and lost his spiritual birthright in a jungle of delusion, it is not always easy to re-discover those roots or to find the way out from the gates of the land of night <73> in contradistinction to the above mentioned type of amorphous mystical doctrine, magic does recognise the many-faceted nature of man. if that intricate structure so painfully constructed be considered an evil, as some seem to think, it is a necessary evil. it is one to be faced and used. therefore magic connives by its technique to use, develop, and improve each of these several principles to its highest introduction 39 degree of perfection "thou must prepare thyself

own higher genius, to the splendour of the golden dawn arising within the heart of his soul. and its technique is always encompassed through the uplifting of the heart and mind by a theurgic invocation to isis-urania, the symbolic personification of the sephiroth of the supernal light. it is well known that venus is a planet peculiarly associated with occult and mystical aspiration. in the secret doctrine we find blavatsky stating that "venus, or lucifer, the planet, is the light-bearer of our earth, in both <291> a physical and mystical sense" and in quoting from the stanzas of dzyan, she presents the statement that "thus earth is the adopted child and younger brother of venus" hence a good deal of wisdom is concealed in the very choice of the name of the order. to this we will have occas

d their purely physical instruments, it is not to be supposed they are cut off from our sphere of activity. such is not the occult teaching. apart from the probability that they may have since incarnated voluntarily once more on this plane to continue their work on behalf of mankind in their own silent ways, they would have become what are known in the east as nirmanakayas. speaking in the secret doctrine of one group of adepts, blavatsky gives a definition of nirmanakayas which is distinctly worth quoting "maruts is, in occult parlance, one of the names given to those egos of great adepts who have passed away, and who are known also as nirmanakayas; of those egos for whom- since they are beyond illusion -there is no devachan (heaven) and who, having either voluntarily renounced it for the

ave passed away, and who are known also as nirmanakayas; of those egos for whom- since they are beyond illusion -there is no devachan (heaven) and who, having either voluntarily renounced it for the good of mankind, or not yet reached nirvana, remain invisible onearth" such must therefore be the. nature of the divine guardians -of our order. a few lines following the above quotation in the secret doctrine <293> madame blavatsky further remarks "who they are 'on earth- every student of occult science knows" whether they do or not, at any rate, it is clear the order has a little to say on this matter. there is an enormous amount of significant material in the secret doctrine which should be very suggestive to the student of the magical wisdom. for the secret doctrine assists in the comprehen

RELIGIOUS TENANTS OF THE YEZIDI

inquired the cause of this, and the answer has been, that the latter is so good that he needs not to be invoked, whereas the former is so bad, that he requires to be constantly propitiated. as these two principles seem to form the substance of their religious creed, there can be no doubt as to its origin "the great and fundamental article of the persian theology" writes gibbon "was the celebrated doctrine of the two principles; a bold and injudicious attempt of eastern philosophy to reconcile the existence of moral and physical evil, with the attributes of a beneficent creator and governor of the world" such was pure zoroastrianism, which in after ages was corrupted by the persian magians by a various mixture of foreign idolatry. this was borrowed chiefly from the sabeans, whose religion h

and watch a short time in silence round the spot. it strikes me that these rites go to support the hypothesis already advanced, and that as a symbol of yezd or sheikh adi, the life-giving principle, the infusion of water is intended to typify, or is supposed to convey, vitality after death. some would fain deny it for fear of reproach, but i think there can be no doubt that the yezeedees hold the doctrine of the metempsychosis. the next in dignity are the peers, or elders, who are few in number compared with the other minor orders of the priesthood. in a subordinate degree they are supposed to possess the powers, and permitted to exercise the functions of the pontiff, and frequently act as his deputies. the sheikhs may be regarded as the scribes of the sect, though few of them can write. s

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ightand truth, on behalf of this thy servant, who aspires to a greater knowledge of thee, and of thywondrous works, that thy glory may be magnified. vouchsafe to illume him with the light of thywisdom; cleanse him and sanctify him, that being made worthy of this place where we strive tocomprehend and glorify thee, he may be enabled to retain a firm hope, a righteous council andappreciate thy holy doctrine. amen.the brethren now noiselessly form the mystic circle about the altar and the aspirant, who is stillkneeling, while the suffragan reads the following "in the beginning was the word, and the wordwas with god, and the word was god.the same was in the beginning with god.all things were made by him; and without him was not anything made that was made.in him was life, and the life was the

ereal, human, angel, man.'the understanding and celestial faculties of man are formed from the ethereal world, the sensitivepowers of life and action are derived from the celestial world, and the gross and corruptible part, theflesh and blood consists of the elementary world, being all subordinate the one to the other. this isrituals of the societas rosicrucianis in angliaphilosophus45 the rosaic doctrine; knowing we are clothed in the enchanted armour off the spirit.the first four grades of this rosaic system constitute the first order, and are the 'lesser mysteries',the three that succeed them belong to the second order and are the 'greater mysteries'.the occult philosophers, to whom we are now about to commit you in their private laboratory, willrequire your earnest attention and though

o you 'if that which thou seekest thou findest not within thee, thou wilt never findrituals of the societas rosicrucianis in angliasecond section48 it without thee'.apart from theosophy and divinity, as rosicrucians we discuss at our leisure moments, that occultphilosophy, adopted by plato, from the more ancient mysteries, and which consisted of threeprincipal parts. first the proceeding from the doctrine of the "soul of the world. second, thatderived from the consideration of numbers, letters and sacred words; and, third that resulting from apure and holy life, and these all summed up in one great system of esoteric ethereal truth. the soulof the world is a difficult matter to express, if not to comprehend. we say, the constellations of thezodiac govern the earthly animals. every star has

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

ixir ye crave,for "love divine" alone can save.immediately upon the pronouncement of the latin aphorism by gualdi, the 4 ancients letter the wordi.n.r.i, and the chief adept makes the proclamation of closing, as set forth in the closingceremonyrituals of the societas rosicrucian teliphas levi dogma et rituel de la haute magie translated by a. e. waite dogme et rituel de la haute magie part i: the doctrine of transcendental magic by eliphas levi (alphonse louis constant) translated by a. e. waite. originally published by rider& company, england, 1896. transcribed and converted to adobe acrobat format by benjamin rowe, june, 2001. typeset in bauer bodoni and waters titling. part i: the doctrine of transcendental magic 1 introduction behind the veil of all the hieratic and mystical allegories

he ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened 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 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 mast

concerning initiates or adepts; they were surrounded every where by an ominous influence, and they destroyed or distracted those who allowed themselves to be beguiled by their honeyed eloquence or by the sorcery of their learning. the women whom they loved became stryges and their children vanished at nocturnal meetings, while men whispered shudderingly and in secret of bloodstained orgies 2 the doctrine of transcendental magic and abominable banquets. bones had been found in the crypts of ancient temples, shrieks had been heard in the night, harvests withered and herds sickened when the magician passed by. diseases which defied medical skill appeared at times in the world, and always, it was said, beneath the envenomed glance of the adepts. at length a universal cry of execration went up

sh, as we shall prove later on; yet she does not recognize the less that her mysterious founder was saluted in his cradle by three magi that is to say, by the hieratic ambassadors of the three parts of the known world and the three analogical worlds of occult philosophy. in the school of alexandria, magic and christianity almost joined hands under the auspices of ammonius saccas and of plato; the doctrine of hermes is found almost in its entirety in the writings attributed to dionysius the areopagite; synesius outlined the plan of a treatise on dreams, which was annotated subsequently by cardan, and composed hymns that might have served for the liturgy of the church of swedenborg, could a church of the illuminated possess a liturgy. with this period of fiery abstractions and impassioned wa

he apostate because in his youth he made unwilling profession of christianity. everyone is aware that julian had the misfortune to be a hero out of season of plutarch, and that he was, if one may say so, the don quixote of roman chivalry; but what most people do not know is that he was one of the illuminated and an initiate of the first order: that he believed in the unity of god and in the 4 the doctrine of transcendental magic universal doctrine of the trinity; that, in a word, he regretted nothing of the old world but its magnificent symbols and its too gracious images. julian was not a pagan; he was a gnostic allured by the allegories of greek polytheism, who had the misfortune to find the name of jesus christ less sonorous than that of orpheus. the emperor paid in his person for the a

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

oducer of light in heaven and gold among metals. it is therefore that old serpent which encircles the world and places its devouring head beneath the foot of a virgin, the type of initiation .that virgin who presents a little new-born child to the adoration of three magi and 6 the ritual of transcendental magic receives from them, in exchange for this favour, gold, myrrh and frankincense. so does doctrine serve in all hieratic religions to veil the secret of natural forces which the initiate has at his disposal. religious formulae are the summaries of those words full of mystery and power which make the gods descend from heaven and become subject to the will of men. judea borrowed its secrets from egypt; greece sent her hierophants and later her theosophists to the school of the great prop

fying his mind against all danger of hallucination and fright, must purify himself without and within for forty days. the number forty is sacred, and its very figure is magical. in arabic numerals it consists of the circle, which is a type of the infinite, and of the 4, which sums the triad by unity. in roman numerals, arranged after the following manner, it represents the sign of the fundamental doctrine of hermes and the character of the seal of solomon: preparations 15 the purification of the magus consists in the renunciation of coarse enjoyments, in a temperate and vegetarian diet, in abstinence from intoxicating drink, and in regulating the hours of sleep. this preparation has been imposed and represented in all forms of worship by a period of penitence and trials preceding the symbo

ced. h to those who may assure us that they have scrupulously and boldly fulfilled all the rites and that there has been no result, we would recommend that they should stay their hand, as it is possibly a warning of nature, who will not lend herself to them for these anomalous works; but if they persist in their curiosity, they have only to start afresh. the triad, being the foundation of magical doctrine must be necessarily observed in evocations; for it is the symbolical number of realization and effect. the letter e is commonly traced upon kabalistic pantacles which have the fulfilment of a desire for their object. it is also the sign of the scapegoat in mystic kabalah, and saint-martin observes that inserted in the incommunicable tetragram it forms the name of the redeemer. it is this

is a pantacle expressing the synthesis of the triad in the monad, thus completing the sacred tetrad. he ascribed to this figure all the virtues which kabalistic hebrews attribute to the name of jehovah and the thaumaturgic properties of the abracadabra, used by the hierophants of alexandria. let us recognize here that it is a pantacle and consequently a concrete and an absolute sign of an entire doctrine, which has been that of an immense magnetic circle, not only for ancient philosophers but also for adepts of the middle ages. the restoration in our own day of its original value by the comprehension of its mysteries, might not that also restore all its miraculous virtue and all its power against human diseases? the old sorceresses, when they spent the night at the meeting-place of three

the blazing star to the cradle of the microcosmic god, are themselves a full demonstration of the kabalistic and magical beginnings of christian doc-trine. one of these kings is white, another black and the third brown. the white king offers gold, symbol of light and life; the black king presents myrrh, image of death and of darkness; the brown king sacrifices incense, emblem of the conciliating doctrine of the two principles. they return thereafter into their own land by another road, to show that a new cultus is only a new path, conducting man to one religion, being that of the sacred triad and the radiant pentagram, the sole eternal catholicism. st. john, in the blazing pentagram 37 the apocalypse, beholds this same star fall from heaven to earth. it is then called absinthe or wormwood

ROBERT KIRK WALKER BETWEEN WORLDS

[commenting] on mark 9:4, gives no small intimation of this truth, averring that elias appeared with jesus on the mount in his proper body, but moses [appeared] in an aerial body [which he had] assumed [that is, taken on [moses aerial body was] like [those of] the angels who appeared and had the ability to eat with abraham, though no necessity, on the account of their bodies, as likewise the late doctrine of the preexistence of souls, living into aerial vehicles [these examples] give a singular hint of the possibilities of the thing, if not a direct proof of the whole assertion; which [may] yet, moreover, be illuminated by diverse other instances of the like nature, and [just] as wonderful beside what is [said] above [such] as: 8. the invisible wights which haunt houses seem rather to be o

ich appear often to men of the second sight, than [to be] evil spirits or devils. though they throw great stones, pieces of earth, and wood, at the inhabitants, they hurt them not at all [just] as if they acted not maliciously like devils, but in sport like buffoons and drolls. all ages have offered some obscure testimonies of it [that is, the existence of otherworldly beings] such as pythagoras' doctrine of transmigration; socrates' daemone that gave him precautions of future dangers; plato's classing them into various vehiculated species of spirits; dionysius areopagita's marshalling [of] nine orders of spirits [from] superior [to] subordinate; the [classical] poets [in] their borrowing from the philosophers, and adding their own fancies of fountain, river, and sea nymphs, wood, hill and

RUBY TABLET OF SET

are the ordering mechanisms of the universe and everything in it [including humankind. plato conceives the universe as a highly complex, logically intelligible machine which may be understood through philosophy (which is reserved to elite, higher intellects. there is no life after death, but transmigration of the psyche does occur. plato [in the laws] defends belief in the gods because of (1) the doctrine of the immortal psyche, and (2) the evident order in the universe. plato's philosophy concerning immortality can be found in the phaedo, specifically discussions of the recollective basis of knowledge and the cyclical theory of immortality. plato was an adherent of teleology. this is the doctrine that final causes of phenomena exist. further that purpose and design are a part of or are ap

ial to each other s existence. aristotle attacks plato as saying that the individual exists only to serve the state [an erroneous interpretation of plato. aristotle deplores slavery by law (such as enslavement of prisoners) but endorses "natural slavery" war for its own sake is wrong, unless conquest of a state benefits both the conqueror and the conquered. this ties in with the "natural slavery" doctrine. man, says aristotle, is by nature a political animal. he can realize his full potential only through interaction with other humans, and it is natural for him to do so. the existence of the state is thus conceptually prior to individualism. a political environment makes possible language, ordered communication, and knowledge. the goal of the state is the "general well-being "the best way

is the best because it is a mean between the two extremes of democracy and oligarchy. in the ethics aristotle cites the "golden mean (i.e. the middle course between two theoretical extremes of action) as a more practical measure of goodness than plato's agathon. power, he accordingly suggests, should be vested in the middle class in order to moderate the extremism of the high and low classes. the doctrine of the golden mean is thus one of relativism rather than one of the absolutism of the egyptian, pythagorean, and platonic philosophical systems. in his magick without tears(#9d) aleister crowley mounts a tongue-in-cheek attack on the concept of the golden mean, based on his objection to compromise as a device for seeking answers or virtues "there is great danger in this golden mean, one o

stic era saw the proliferation of various mystery cults, such as those of isis, orpheus, mithras, and gnosticism. the hellenistic philosophies discussed below were primarily influential in the intellectual centers of the west, and would persist into the roman era. skepticism, introduced by pyrrho of elis (360-270 bce) and timon of the platonic academy in athens (320-230 bce, may be defined as the doctrine that any true knowledge is impossible, or that all knowledge is uncertain. a position that no fact or truth can be established on philosophical grounds [but how could a sincere skeptic be certain of this position] if nothing can be conclusively known, argues the skeptic, then virtue lies in avoidance of judgment and thus of action. the state is something to be reluctantly endured for what

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 that the doctrine of causality is applicable only to the realm of sense experience. aquinas observes that aristotle had advocated the principle that the "good" to be found on a large scale is better than the "good" to be found on a purely personal scale, since the larger good more closely approximates and reflects the whole of creation. aquinas adds that aristotle had further limited the political art to a

SATANGEL

ent even in their names, which commonly end with the singular el, meaning shining one. the word is of sumerian origin, and is related to the akkadian ilu, babylonian ellu, old welsh ellu, old irish aillil, anglo- saxon aelf, and english elf. even our classical image of the angel, a beautiful human with bird wings, has its origin in pagan imagery. in the 8th century, when the foundations of church doctrine were being laid, the visual artists were no less influenced by their heritage than the writers were. two of the common inspirational sources of their works include the hellenic greek god of sexuality, eros, and the winged victory, nike. similar reference is made in images of the virgin and child christ and venus with cupid upon her own lap. such continued to provide models for the renaiss

ind. 9th choir: angels theses are the last in the heavenly hierarchy and the closest to mankind. many early hebrew sources recognise the existence of angels before creation, as did the early catholic church. in the talmud, however, we are informed that having been created they sing a hymn of praise to god and promptly expire, only to be recreated again the following day. the officially recognised doctrine of modern catholicism states that angels are purely immaterial spiritual beings. the grigori, the watchers the 10th choir according to the bishop of paris in the 13th century, there was once a tenth order of angels who succumbed to the flesh. such was a convenient way of explaining the events of genesis 6, where the grigori or watchers descend. since, according to official doctrine of the

created an order of angels and strengthened them with an act of grace that gave them a profound understanding of the cosmos and their place within it. he then created a second order, but withheld his grace, so giving them the opportunity to sin. this they did, and with enthusiasm. amongst the first order was micha-el, who managed to expel the sinners from heaven. in an alternative version of this doctrine, the cause of the fall is disobedience and pride. lucifer was originally the greatest of the seraphim and refused to bow before adam, as god demanded. for how can a son of fire bow to a son of clay? as punishment lucifer was flung into the abyss, followed by one third of the angels. a sufic version of this tale exists in which lucifer is seen as the angel who loved god the most. his refus

SATANIC BIBLE

? certainly, it is consistent with the nature of the beast. we are no longer supplicating weaklings trembling before an unmerciful "god" who cares not whether we live or die. we are self-respecting, prideful people- we are satanists! hell, the devil, and how to sell your soul satan has certainly been the best friend the church has ever had, as he has kept it in business all these years. the false doctrine of hell and the devil has allowed the protestant and catholic churches to flourish far too long. without a devil to point their fingers at, religionists of the right hand path would have nothing with which to threaten their followers "satan leads you to temptation "satan is the prince of evil "satan is vicious, cruel, brutal" they warn "if you give in to the temptations of the devil, you

SATANIC RITUALS

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 its mother roman church. they taught that within each human being there dwelt a little divine spark (f nklein. they be

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 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 crosscurr

SATANICON

ncer, charles darwin, basil zaharoff, johann most, jack london, vincent price, h.p. lovecraft, count cagliostro, h.l. mencken, sigmund freud and all others who have, and will, live within a most certain aspect of the infernal light -v- contents prelude to evil: hell..iii preface to the original edition..vi book i: the writ of an antichrist..1 the denouncement of theism: diabolical and xian..2 the doctrine of antichrist..4 the ascension of satan in the third year of the age of evil..5 true xian creationism and the fall of man..6 the xian critique..7 the satanic creed..9 the precepts of evilution..9 the satanic philosophy of sexual love..10 book ii: the satanic philosophy. 11 infernal romance. 12 hellscapes and the rise of evil man. 12 creative darkness. 15 core theory and application of bla

t the same and are opposed to each other in morality, objective and purpose. these differences are acceptable and serve to outline satan s evil and god s moral good. as the acknowledged creator of the devil, god, in the biblical context, is certainly superior to satan in his nature and power, and it is even written that satan exists only because god allows him to exist. a satanic believer of this doctrine may prefer to think that somehow satan is, or will, become strong enough to overcome and defeat god whenever that battle is to be waged, but it s written in the pages if the revealed word of god (the believer s bible) that this will not happen and that satan and all his followers will suffer horrors and a second death by being hurled into the lake of fire. again, another supposition of tr

lowly xian, whom i don t consider righteous at all. by believing in the devil and god, you give xians further reason to believe; more of a reason to maintain and grow ever stronger in their beliefs, and justification for such beliefs. remember our enemy s creed rests upon a foundation of belief. before you can successfully work and advance against xianity, you must first destroy your belief! the doctrine of antichrist our world has become corrupt by the nazarene teachings. the war must be waged against xians and their self-destructive creed. we must become the catalysts for war, which will begin a systematic reduction of worthless, malignant beings upon the earth. they have placed a burden upon mankind and our nature a nature out of balance. all shall recognize that our religion of satan

on the earth from man to woman to child and on and on. our dark god s time is coming, for he shall ascend to his rightful place above jehovah, that false god -6- true xian creationism and the fall of man the following is an accuser s indictment, a devil s advocate criticism of xianity s idolatry (of which roman catholicism is the greatest offender; a practice which itself is forbidden by the very doctrine xians profess to follow. equally as important is another issue: one has to ask himself if xian worship practices are so acceptable as to be exempt from scrutiny and opposition, much like the inquisition s murderous practices were, centuries ago. how profoundly true that old phrase is, each man creates his own heaven, and his own hell (xian) man has been forever busy attempting to create h

e as a necessary test of great difficulty, and even adversity intended to ultimately determine how blatant would a xian s sins against his god have to be to nullify acceptance especially where the deliberate worship of idols has pre-empted even replaced his god? certainly, the most outrageous and extensive example of this situation of contradictory idolatry and utopian creationism vs. established doctrine is attributable to xianity. so pervasive is the desire to know and experience heaven that the xian hierarchy provides and violates some of its religion s basic tenets: you shall not make for yourself an idol in the form of anything you shall now bow down to them or worship them yet they create and adorn themselves with images of their dead messiah jesus the man xians have replaced god wit

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

al must 'subdue [his or her] subconscious mind'(17) by subjugating one's subconscious mind the individual gains complete control over his or her actions and reactions, thoughts and feelings. here then every part of the individual's mind- both conscious and unconscious (or subconscious) is understood and controlled. one more notable interpretation of the energies representative of the abyss is the doctrine of the qliphoth. this concept links the christian apocryphal tradition of the abyss, or bottomless pit with the cabalistic concept of energy that was left over from the creation of the universe known as the qliphoth. the qliphoth, or 'kelipth'(18) are described as being 'husks' or 'shells' by asim mathep lamm.(19 'they are the waste or litter or filth which the organism of the universe gi

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

political power that is the result of a ruler s virtue and honesty. deity: a god or goddess. dharma: righteousness in one s religious and personal life. diaspora: the scattering of the jews throughout the world. digambara: literally sky-clad; one of the two major sects of jainism. disciple: a person who accepts and assists in spreading the teachings of a leader. in the bible, a follower of jesus. doctrine: a set of ideas held by a religious group. druidism: a neo-pagan religion based in the celtic region of the british isles. dynasty: a sequence of rulers from the same family. xviii world religions: almanac words to know eightfold path: the path of the buddha s teachings that can lead to the end of suffering. ek onkar: the true god of sikhism. emanation: that which inevitably flows outward

ku) shinto: shinto that emphasizes folk beliefs, or common beliefs, of rural agricultural laborers. four affirmations: a code of conduct by which shintoists live, including emphases on tradition and family, nature, cleanliness, and worship of the kami. four books: the most prominent of confucian sacred texts, established by zhu xi: the analects, the mencius, da xue (great learning, and zhongyong (doctrine of the mean. four noble truths: the foundations of the buddhist religion: that all life is suffering, that desire causes suffering, that suffering can end, and that ending suffering happens by following the path of the buddha s teachings. gahambars: seasonal festivals. gathas: a portion of the zend-avesta that contains holy songs; believed to be the words of zarathushtra himself. god: the

religions: almanac xxv words to know polytheism: a religion worshiping many gods. pravritti: people who choose to live in the world rather than withdraw from it. prophecy: prediction of future events. prophet: a person chosen to serve as god s messenger. pu: uncarved or unformed; the state of simplicity to which daoists try to return. puja: worship. purusharthas: the four aims of hinduism or the doctrine of the fourfold end of life. purva: the original jain sacred texts, now lost. pyramid: a stone tomb constructed to house a deceased pharaoh of egypt. qi: the breath of life or vital energy that flows through the body and the earth. qur an: the sacred scriptures of islam; contains the revelations given to the prophet muhammad revealed to him beginning in 610. ra kah: a unit of prayer. rati

hism because its atheism is built on a materialist belief system, the concept that the universe consists only of matter and that spiritual things or events are actually the results of matter interacting with itself. the carvaka sect felt that those who had written the vedas were misguided, that the physical world alone is real, and that heaven means earthly happiness. for followers of the carvaka doctrine, or set of beliefs, the idea of soul, which is central to most western systems of belief, is wrong. though an organized religion, the carvaka sect comes close to the modern sense of atheism. development in the west in the east (the countries of china, japan, india, and others in southeast asia, early atheistic thought was actually religious atheism. in the west, however, such thought came

population is buddhist. european nations also have a small presence of buddhists, but their presence continued to increase slowly in the early twenty-first century. sects and schisms buddhism had already split into two main branches, or schools, by the first century bce. in the early twenty-first century there exist three main types of buddhism: theravada, mahayana, and vajrayana. theravada means doctrine of the elders, and it bases its practices and beliefs on the original teachings of the buddha as gathered in the pali canon. it is sometimes referred to as the hinayana branch, or small vehicle, but this is not considered to be a polite term for theravada. theravada has a strict interpretation of the buddha s teachings and places great emphasis on the final step in the eightfold path, rig

SEPHER HA BAHIR

st light. it is thus written (genesis 1:4, and god saw the light that it was good. it is furthermore written (genesis 1:21) and god saw all that he made, and behold, it was very good. god saw all that he had made and saw shining, brilliant good. he took of that good, and included in it the 32 paths of wisdom, giving to this world. this is the meaning of the verse (proverbs 4:2, i have given you a doctrine of good, my torah, do not abandon it. we say that this is the treasury of the oral torah. the blessed holy one said, this attribute is considered to be included in this world, and it is the oral torah. if you keep this attribute in this world, then you will be worthy of the world to come, which is the good stored away for the righteous. what is it? it is the force of the blessed holy one

SEPHER YETZIRAH WESTCOTT

irah by darcy k ntz, complete with hebrew text, notes and bibliography, is available from holmes publishing group, p.o. 623, edmonds, wa 98020) introduction the "sepher yetzirah" or "book of formation" is perhaps the oldest rabbinical treatise of kabalistic philosophy which is still extant. the great interest which has been evinced of late years in the hebrew kabalah, and the modes of thought and doctrine allied to it, has induced me to translate this tractate from the original hebrew texts, and to collate with them the latin versions of mediaeval authorities; and i have also published an introduction to the kabalah which may be found useful to students. three important books of the "zohar" or "book of splendour" which is a great storehouse of kabalistic teaching, have been translated into

nciples that the "ground-work idea 'of this disquisition rests; and these principles may be traced throughout the kabalistic tractates which have succeeded it in point of time and development, many of which are associated together in one volume known as the "zohar" which is in the main concerned with the essential dignities of the godhead, with the emanations which have sprung therefrom, with the doctrine of the sephiroth, the ideals of macroprosopus and microprosopus, and the doctrine of re-incarnation. the "sepher yetzirah" on the other hand, is mainly concerned with our universe and with the microcosm. the opinions of hebrew kabalistic rabbis and of modern mystics may be fitly introduced here. the following interesting quotation is from rabbi moses botarel, who wrote his famous commenta

e of re-incarnation. the "sepher yetzirah" on the other hand, is mainly concerned with our universe and with the microcosm. the opinions of hebrew kabalistic rabbis and of modern mystics may be fitly introduced here. the following interesting quotation is from rabbi moses botarel, who wrote his famous commentary in 1409-"it was abraham our father--blessed be he--who wrote this book to condemn the doctrine of the sages of his time, who were incredulous of the supreme dogma of the unity. at least, this was the opinion of rabbi saadiah--blessed be he--as written in the first chapter of his book the philosopher's stone. these are his words: the sages of babylon attacked abraham on account of his faith; for they were all against him although themselves separable into three sects. the first thou

ook of formation, even if it be not very voluminous, and if it do not altogether raise us to very elevated regions of thought, yet offers us at least a composition which is very homogeneous and of a rare originality. the clouds which the imagination 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

n 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 consequently the indefinable being, extended throughout all things by his power and existence, is while above, yet not outside of numbers, sounds and letters--the principles and general l

SETH IN THE MAGICKAL TEXTS

ed in a coptic translation of a homily attributed to cyril of jerusalem, the angel michael is called a "great power (dynamis) in heaven (e.a. wallis budge, miscellaneous coptic texts, 2 vols, coptic texts v [london 1915, reprinted new york 1977] 1.60. for the assimilation of christ to michael in early christianity, see j. danielou, the theology of jewish christianity, the development of christian doctrine before the council of nicaea i; trans. j.a. baker (london 1964) 121-127 (theologie du judeo-christianisme, histoire des doctrines chretiennes avant nicee, i, bibliotheque de theologie [tournai 1958] 171-177. 20 see kropp, zaubertexte 1.25. f.j. dolger, ixyu, 5 vols (munster 1928-43) 1.267-268, discusses a couple of gems where the name of iao as well as the name of ichthys denotes the good

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ui doit en partie cette espece de philosophie pratique qui, reduisant l'egoisme en systeme regarde la societe humaine comme une guerre de ruse, le succes comme la regle du juste et de l'injuste, la probite comme une affaire de gout, ou de bienseance, le monde comme le patrimoine des fripons adroits "discours de robespierre" mai 7, 1794 (this sect (the encyclopaedists) propagate with much zeal the doctrine of materialism, which prevails among the great and the wits; we owe to it partly that kind of practical philosophy which, reducing egotism to a system, looks upon society as a war of cunning; success the rule of right and wrong, honesty as an affair of taste or decency: and the world as the patrimony of clever scoundrels) a volume lay on a table, it was one of voltaire, and the page was o

s heart. why should i tell you of the crimes he has committed? he speaks crime "you do not seem, signor zanoni, to be one of the admirers of the dawning revolution. perhaps you are prejudiced against the man because you dislike the opinions "what opinions" glyndon paused, somewhat puzzled to define; but at length he said "nay, i must wrong you; for you, of all men, i suppose, cannot discredit the doctrine that preaches the infinite improvement of the human species "you are right; the few in every age improve the many; the many now may be as wise as the few were; but improvement is at a standstill, if you tell me that the many now are as wise as the few are "i comprehend you; you will not allow the law of universal equality "law! if the whole world conspired to enforce the falsehood they co

. level all conditions to-day, and you only smooth away all obstacles to tyranny to-morrow. a nation that aspires to equality is unfit for freedom. throughout all creation, from the archangel to the worm, from olympus to the pebble, from the radiant and completed planet to the nebula that hardens through ages of mist and slime into the habitable world, the first law of nature is inequality "harsh doctrine, if applied to states. are the cruel disparities of life never to be removed "disparities of the physical life? oh, let us hope so. but disparities of the intellectual and the moral, never! universal equality of intelligence, of mind, of genius, of virtue! no teacher left to the world! no men wiser, better than others, were it not an impossible condition, what a hopeless prospect for huma

ped, as he saw glyndon "well, and do you think still of the pisani "yes; and you "have seen and conversed with her. she shall be madame nicot before this day week! i am going to the cafe, in the toledo; and hark ye, when next you meet your friend signor zanoni, tell him that he has twice crossed my path. jean nicot, though a painter, is a plain, honest man, and always pays his debts "it is a good doctrine in money matters" said mervale "as to revenge, it is not so moral, and certainly not so wise. but is it in your love that zanoni has crossed your path? how that, if your suit prosper so well "ask viola pisani that question. bah! glyndon, she is a prude only to thee. but i have no prejudices. once more, farewell "rouse thyself, man" said mervale, slapping glyndon on the shoulder "what thin

istence of a certain all-pervading and invisible fluid resembling electricity, yet distinct from the known operations of that mysterious agency a fluid that connected thought to thought with the rapidity and precision of the modern telegraph, and the influence of this fluid, according to mejnour, extended to the remotest past, that is to say, whenever and wheresoever man had thought. thus, if the doctrine were true, all human knowledge became attainable through a medium established between the brain of the individual inquirer and all the farthest and obscurest regions in the universe of ideas. glyndon was surprised to find mejnour attached to the abstruse mysteries which the pythagoreans ascribed to the occult science of numbers. in this last, new lights glimmered dimly on his eyes; and he

SIR WALLIS BUDGE EGYPTIAN MAGIC

63. 178:2 for iaoouei we should probably read iao ouei. 178:3 british museum, gnostic gem, no. g. 33. 178:4 kenyon, greek papyri, p. 123. 178:5 ibid, p. 123. these names read michael, raphael, gabriel, souriel, zaziel, badakiel, and suliel. 179:1 kenyon, op. cit, p. 121. 180:1 he of alexandria, who lived about a.d. 120. he was a disciple of menander, and declared that he had received the esoteric doctrine of saint peter from glaucias, a disciple of the apostle. p. 182 chapter vi. magical ceremonies. in the preceding pages we have seen how the egyptians employed magical stones or amulets, and magical words, and magical pictures, and magical names, in the performance of deeds both good and evil; it remains to consider these magical ceremonies in which the skill of the magician-priest was exe

SORCERIES OF ZOS

o him suffuses two of his books- the book of pleasure and the focus of life. in the last years of his life he embodied further esoteric researches in a grimoire which he had intended publishing as a sequel to his two other books. although death prevented its publication, the manuscript survives, and the substance of the grimoire forms the basis of this chapter. spare concentrated the theme of his doctrine in the following affirmation creed of zos vel thanatos. i believe in the flesh 'as now' and forever. for i am the light, the truth, the law, the way, and none shall come unto anything except through his flesh. did i not show you the eclectic path between ecstasies; that precarious funambulatory way. but you had no courage, were tired, and feared. then awake! de-hypnotize yourselves from t

originally typified the draconian tradition which was degraded by the pseudo witch-cults during centuries of christian persecution. the mysteries were profaned and the sacred rites were condemned as anti-christian. the cult thus became the repository of inverted and perverted religious rites and symbols having no inner meaning; mere affirmations of the witches' total commitment to an-tichristian doctrine whereas- originally- they were living emblems, sentient symbols, of ante- christian faith. when the occult significance of primal symbols is fathomed at the draconian level, the systme of sorcery which spare evolved through contact with 'witch' paterson becomes explicable, and all magical circles, sorceries, and cults, are seen as manifestations of the shadow. footnotes (1) see the white

SPENSER THE CULT OF THE ALL SEEING EYE 1960

legories 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 leaders have never dared to admit that they hope to replace christianity with the cult. however, in rece

ill. the cult is seeking to obliterate the christian ideal by attempting to destroy all honoured standards and traditions set up during the past nineteen centuries for the protection of the civilized world. the lure of famous names associated with the cult has drawn many naive supporters into its fold who would recoil in horror from its evil teachings were the truth only known to them. the secret doctrine of the cult has been carefully guarded from public scrutiny and investigation. nevertheless, this study cuts to the very heart of the meaning of that doctrine and the symbolism employed by the cult. it uncovers the trail of the serpent. it arms christians with the knowledge they must have if they are to detect and destroy this insidious menace which threatens the very foundation of christ

y. in almost every ancient temple there was a legend of a sacred or mystical stone. the mystical stone there has received the name of the 'stone of foundation "10""and the scribes who had come down from jerusalem said 'he has beelzebub' and 'by the prince of devils he casts out devils) alfred edward waite, in his study of the zohar (the cabalistic textbook of the 14th century, entitled the secret doctrine of israel (occult research press, n. y, 191, wrote (p. 62) of "a mysterious stone called schethiya" which was cast by jehovah "into the abyss, so to form the basis of the world and give birth thereto. one might say otherwise that it was like a cubical stone or altar, for its extremity was concealed in the depth, while its surface or summit rose above the chaos. it was the central point in

en true theosophy and the reverse side of the seal of the united states. the time will come. when the white stone will become the headstone of the corner of our government. in proclaiming a new religion in which all spiritual currents flowing from every religion shall meet in the perfection of the white stone [capstone over the pyramid] teaching o f. spiritual unfoldment. having neither dogma nor doctrine. we see in mr [william] barton only the facade of the instrument; that, if he himself was not a mystic or seer, then, a master stood behind him (her emphasis) miss lang felt that this "master" must have been thomas paine, the deist and revolutionary. c. a. l. totten attributed a scriptural meaning to the use of the number 13 in the seal: 13 stripes in the shield, 13 stars in the crest, 13

lso be mentioned that the olive branch on the coat of arms. the emblem of peace. traces directly back to the olive wand of the caduceus.64 the cao dai god symbol: the all-seeing eye today, in south viet nam in south-east asia there exists a very real cult of the all-seeing eye. it is called cao dai. it is a bizarre blend of buddhism, confucianism, taoism, christianity, and animism. the last named doctrine refers to the anima mundi, the idea that phenomena of animal life are produced by an immaterial soul. ophiolatry is a component part of the cao dai "religion" which is symbolized by the god symbol of the all-seeing eye in -35- the triangle (see illustration. the eye. neither right nor left, has a thick black eyebrow above it. sixteen rays emanate from the triangle. the sect claims a membe

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

of them our spiritual life would be incalculably 3. the idea of finding the unity behind religious phenomena all over the world has inspired such researchers as mircea eliade, joseph campbell, and others into modern times. eliade in particular has stressed the universality of initiation practices and the presence of their influence in all the great religions. h. p. blavatsky s notion of a secret doctrine is a specific version of the idea that is actually less close to steiner, and despite his early connection with the theosophical movement, there is no evidence that steiner ever believed in it literally. introduction xiii the poorer. christianity, however, is specifically adapted to deal with the sense of history, of individual responsibility, of individual consciousness, which had evolve

ay of thinking as the knowledge of the mystai.20 the great philosophers only become comprehensible when we approach them with feelings gained in the study of the mysteries. with what veneration does plato speak of the secret teachings in the phaedo: perhaps these people who direct the religious initiations are close to the mark, and all the time there has been an allegorical meaning beneath their doctrine that he who enters the next world uninitiated and unenlightened shall lie in the mire, but he who arrives there purified and enlightened shall dwell among the gods. you know how the initiation practitioners say, there are many who bear the sacred wands, but the bacchoi are few. well, in my opinion these latter are simply those who have lived the philosophic life in the right way; i myself

ries the mystery of immortality the significance of the mysteries for the intellectual life of the ancient greeks can be appreciated when we examine the case of plato s idea of the world. there is in fact only one way of making plato fully intelligible, and that is to place him in the light that streams from the mysteries. according to his later followers, the neoplatonists, he taught an esoteric doctrine to those he admitted as worthy to receive it, and placed them under a seal of secrecy. his teaching was regarded as secret in the same way that mysteriosophy was secret.44 for our purposes it matters little whether or not the seventh letter attributed to plato is genuine; it has been disputed he, or someone else, expressed in the letter the essentials of plato s attitude to the world. tak

nity within the external human form, the essence, of whom the personal self is nothing more than a secondary image. within human beings themselves is born the transcendent, 58 christianity as mystical fact macrocosmic man. and this brings us once more into the terrain of the mystery-cults and their secret teachings, given a new form of expression in the platonic philosophy. we know of this secret doctrine from the report of hippolytus, one of the church fathers. this is the great and ineffable mystery of the samothracians, he says, referring to the guardians of a particular mysterycult: only the initiates are permitted to know it. for in their mysteries the samothracians have the explicit tradition of a primordial, macrocosmic man (adam).67 the mystery of love it is also as an initiation t

familiar from the greek mysteries. osiris is a god who gradually came to be popular and was universally worshipped in egypt, eclipsing the other local the egyptian and other eastern mysteries 87 divinities and subsuming the attributes of the other gods into himself. but whatever the ordinary people of egypt thought about the nature of osiris, in the book of the dead we have evidence of a priestly doctrine, according to which osiris was to be found within the human soul. that emerges from everything said there about death and about the dead. when the body is given over to the earth, preserved under earthly conditions, humanity s eternal part enters into the eternal condition that was in the beginning. it appears before osiris. it stands before him for judgment, surrounded by the forty-two j

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

iting canon law. 7-7-68# 15670 "mabri" bugnini, annibale. archbishop.wrote novus ordo mass. envoy to iran, 4-23-63# 1365-75 "buan" buro, michele. bishop. prelate of pontifical commission to latin america, 3-21-69# 140-2 "bumi" cacciavillan, agostino. secretariat of state. 11-6-60# 13-154. cameli, umberto. director in office of the ecclesiastical affairs of italy in regard to education in catholic doctrine. 11-17-60# 9-1436. caprile, giovanni. director of catholic civil affairs. 9-5-57# 21-014 "gica" caputo, giuseppe. 11-15-71# 6125-63 "gicap" casaroli, agostino. cardinal. secretary of state (next to pope) under pope john paul ii since july 1, 1979 until retired in 1989. 9-28-57# 41-076 "casa" cerruti, flaminio. chief of the office of the university of congregation studies. 4-2-60# 76-2154

TECHNICIANS GUIDE TO THE LEFT HAND PATH

rked themselves into our social structures, our politics, our myths and legends and our way of thinking. these two ways, or paths can be described as the path of spiritual dissent and the path of spiritual unity. to understand this a bit better we can say that the path of spiritual unity depends upon the individual giving themself over to manners of conduct as determined by their god/goddess/gods/doctrine/dogma in various ways. at the opposite side of this would be individuals who engage in actions that are determined through independent criteria (such as personal experience) rather than through dogma or ritualized and established codes of conduct. i will explore this in greater detail further on in your reading. this book is not, as many would think, an attack upon god or anyone s belief

nsformation into preferred states of consciousness. this last statement deserves a bit more elucidation to make clear. behaviour modification is a technique that operates as a technique in and of itself regardless of the trappings that the procedure is enshrouded within. this is not meant to imply that the technique can stand alone. rather, that the content of metaphor, symbol, myth and religious doctrine (in most cases) that is placed upon the platen of technique is mutable. the trappings give a personal significance, they also provide sociological and cultural/political importance for the masses who partake, or have knowledge of the conversion. the technique is a blank slate of psychological operations whose importance to the individual is obtained through their culture and social condit

es those god(s)forms to be embodiments of principles encased within various mythological countenances. additonally, there are views that perceive the idea of a god(s) as egregores, or determine them as something entirely different such as a useful metaphor or symbol. in the lhp that judgement can only be truthfully answered by oneself and their own experiences. it cannot be a judgement based upon doctrine, dogma or articles of faith to have any utility as a tool for individuation. however, this issue of noumenal existence is one that must be acknowledged and discussed at some point within the antinomian experience. it is through a discovery of the seat and source of ones spiritual self (whatever the final determination) that moves the individual towards more advanced states of consciousnes

inomian gnostic cults) from which the concept that moral law is not obligatory emerged. what is frequently misunderstood about antinomianism involves this idea of non-obligatory moral law. often i see this idea distorted to mean having no morals or ethics. this is absolutely and historically innacurate. what the concept of non-obligatory moral law means is that morality cannot be an obligation to doctrine as emphasized by religion or culture. rather, morality must issue as a principle from the individuals own soul, heart and conscience, as opposed to doctrinally instituted and enforced. obviously there is an element of self responsibility and personal ethical development involved here. antinomianism, as a praxis of spiritual dissent, manifests as both a methodology and a practicum geared t

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

ce worthy of consideration: he that answereth a matter before he heareth it, it is folly and shame unto him -proverbs 18:13 one caution! you are now entering the forbidden zone only puny secrets need protection. big discoveries are protected by public incredulity. marshall mcluhan take today what is one to do when, in order to rule men, it is necessary to deceive them? helena blavatsky the secret doctrine what you will read and see in this book is forbidden to you. discovering these things could be highly dangerous to your health. forbidden knowledge is sweet, but also deadly. many men have died for revealing far fewer secrets than are found herein. i am not being overdramatic nor attempting to be sensationalist. this is a warning: make very sure that you possess the daring and the courage

ution- you are entering the forbidden zone 21 what impudence! what arrogance! pike is letting us in on the deceit. even if a man is a mason, he may not be adjudged worthy of being promoted as one of the "adepts and sages, or the elect" in that case, along with non- masons, he is purposely misled by "false explanations and misinterpretations" and according to pike, he deserves to be misled. secret doctrine withheld george steinmetz, yet another masonic author, notes "there is a secret doctrine in freemasonry! that secret doctrine is concealed, rather than revealed by the very lectures which, we (masons) are told, offer a rational explanation of the ceremonies of initiation."21 oh my! so the poor masons must sit and listen to a bunch of boring lectures, with superiors rattling on and on abou

secret doctrine is concealed, rather than revealed by the very lectures which, we (masons) are told, offer a rational explanation of the ceremonies of initiation."21 oh my! so the poor masons must sit and listen to a bunch of boring lectures, with superiors rattling on and on about what are described as the "mysteries" when, really, it's all just malarkey because the true explanations the secret doctrine is concealed to all except the few favored "adepts" this is why, when i interview lower-level masonic friends of mine who are more than happy to privately confide to me all the "secrets" they have learned, i often find that almost everything they think they know is pure junk. the hard facts the really useful info is reserved for the masonic muckety-mucks, though it may be discovered with

asons universally worship and venerate: that which we must say to the crowd is we worship a god, but it is the god that one adores without superstition. to you, sovereign grand inspector generals, we say this; that you may repeat it to brothers of the 32nd, 31st, and 30th degrees the masonic religion should be, by all of us initiates of the high degrees, maintained in the purity of the luciferian doctrine.14 pike's embrace of the "luciferian doctrine" is not surprising. manly p. hall, 33, considered by freemasonry as the lodge's greatest scholar of the 20th century, taught that the energies of lucifer were necessary for the successful masonic warrior. meanwhile, john j. robinson, whose book, born in blood, was celebrated by top masonic lodge officials as an accurate history of the knights

branch) took over the theosophy cult at the passing of colonel olcott. the logo of theosophy is blatantly occultic, combining the crowned oroboros serpent with both the jewish star of david, or six-pointed star, and the encircled swastika. another photo of theosophist annie besant giving the sign. besant, like her mentors, colonel olcott and russian mystic helena blavatsky, believed in the "pure doctrine" of lucifer, which they called the perennial philosophy and the "secret doctrine" 90 m codex magica for he's a jolly good fellow 91 interesting political cartoon in new jersey's star-ledger newspaper following the 9/11 world trade center attack, sent to the author by a friend. ever wondered why "uncle sam" wears the satanic goatee beard? johannes kepler (1571-1630, a german astronomer and

THE BOOK OF PLEASURE

much ecstasy! our asylums are crowded, the stage is over-run! is it by symbolizing we become the symbolized? were i to crown myself king, should i be king? rather should i be an object of disgust or pity. these magicians, whose insincerity is their safety, are but the unemployed dandies of the brothels. magic is but one's natural ability to attract without asking; ceremony what is unaffected, its doctrine the negation of theirs. i know them well and their creed of learning that teaches the fear of their own light. vampires, they are as the very lice in attraction. their practices prove their incapacity, they have no magic to intensify the normal, the joy of a child or healthy person, none to evoke their pleasure or wisdom from themselves. their methods depending on a morass of the imaginat

harity? forgetting trumpery ideas, learn the best tradition by seeing you own functions and the modern unbiassed. some praise the belief in a moral doctrinal code, which they naturally and continually transgress, and never obtain their purpose. given the right nature, they succeed fairly in their own governing, and are those most healthy, sane and self-pleased. it may be called the negation of my doctrine, they obtain tolerable 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

cstasy by non-resistance. 6: sex-less. 26 7: they being dual have analogy to certain early sex principles in nature. they are carried further in the sacred alphabet, being too abstruse to explain by orthodox words and grammar. 8: the ego. 9: the belief ever striving for denial- fulness by multiplication, is kept free by retention in this. 10 "he, the ego, now becomes the "absolute" the ritual and doctrine lying on your back lazily, the body expressing the condition of yawning, suspiring while conceiving by smiling, that is the idea of the posture. forgetting time with those things which were essential- reflecting their meaninglessness, the moment is beyond time and its virtue has happened. standing on tip-toe, with the arms rigid, bound behind by the hands, clasped and straning the utmost

ons can be traced back to a subconscious desire (for freedom) in conflict with habit, an obedience to inherent fatalism which hangs on "good and bad" actions already committed (in past existence) against a preserved morality11 and whose reaction gives expression as spontaneity, involuntariness, autonomy, 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

31 regards everything as self, and is the consciousness of non-resistance, has no horizon: he is free. on seeing the star-lit eyes and rosebud mouths, the breasts and loins of beautiful women, you become lovingly attached, but if you fear, consider constantly that they are merely the charred flesh and bones of yourself after the torture. the space between the eternal and "self" is it not a moral doctrine? by unbelieving all one believes and sedulously without anxiety not believing (by the "neither-neither" process, the principle becomes simple and cosmic enough to include what you are always desiring, and you are free to believe what was impossible. the desire is so mighty, it asks no permission, and suffers no consequences, but the ecstasy of its possession. against it nothing can prevai

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arth. in neither religious expression is yama at all comparable to satan, who in christian belief is both the creator of evil and the accuser of human weaknesses. in christianity, islam, and judaism, the soul s arrival at either heaven or hell is made somewhat confusing by the teachings of a great, final judgment day and the resurrection of the dead. and when roman catholic christianity added the doctrine of purgatory in the sixteenth century, the matter became all the more complex because now certain souls were given an opportunity to atone for their sins while residing in a kind of interim area between heaven and hell. while many christians, jews, and muslims believe that the dead lie sleeping in their graves until the last judgment, others in those same faiths maintain that judgment is

th one another in new ways, it is 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 afterlife mysteries 5 earliest members of the homo sapiens species (c. 30,000 b.c.e) conducted burial rituals of a quality that would qualify them as religious. impossible to suggest that an individual could retain the same soul-self for eternity. rather than atman, buddhist doctrine teaches anatman/ or, no-self. although the buddha (c. 567 487 b.c.e) denied the hindu concept of an immortal self that passes through a series of incarnations, he did accept the doctrines of karma( actions, the cause-and-effect laws of material existence) and samsara (rebirth. if the buddha recognized rebirth into another lifetime but did not believe in an essential self or soul, then wha

itual bodies as determined by their respective merits. some might be appointed human forms, while others, according to their conduct, would be elevated to angelic status, or relegated to the position of demons. such a concept of the preexistence of souls seemed too close to reincarnation for those learned christian scholars assembled for the first council of constantinople in 543. by then, church doctrine had decreed that it was given each soul to live once, to die, and then to await the day of judgement when christ returned to earth. despite his prestige as a learned and wise church father, origen s views were condemned as heretical. the prevailing view of the early christian church was the one espoused by jerome (c. 342 c.e. 420 c.e, who envisioned god as creating new souls as they were

view of the early christian church was the one espoused by jerome (c. 342 c.e. 420 c.e, who envisioned god as creating new souls as they were required for the new bodies being born to human parents on earth. essentially, orthodox contemporary christianity continues to maintain the position that each new person born receives a new soul that has never before existed in any other form. in christian doctrine, the soul is superior to the body because of its divine origin and because it is immortal, but belief in a resurrection of the physical body is also an essential aspect of both the apostles creed and the nicene creed, which declare that after the last judgment jesus shall once again appear to judge the living and the dead. in chapter 25 of matthew, jesus tells a parable of how the son of

life is but the joy of delusion. muhammed speaks of the last judgment, after which there will be a resurrection of the dead which will bring everlasting bliss to the righteous and hellish torments to the wicked. the judgment will be individual. no soul will be able to help a friend or family member, he warns; no soul will be able to give satisfaction or to make intercession for another. while the doctrine of the resurrection of the body has never been abandoned in islam, later students of the qur an sought to define the soul in more metaphysical terms, and a belief in the preexistence of souls was generally established. in this view, allah kept a treasure house of souls in paradise available for their respective incarnations on earth. 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

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

d women who, after the funeral of a relative, superstitiously burn the individual s clothes and other belongings. buddhists, hindus, and sikhs employ cremation as a standard method of disposing of the dead. in india the body is cremated on a funeral pyre whenever possible, and in ancient times widows were sacrificed alive on the burning pyres with their husbands. for many centuries, the christian doctrine of the resurrection of the body discouraged the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 226 superstitions, strange customs, taboos, and urban legends custom of cremation. the early followers of christianity feared that if the body were to be burned after death there would be nothing but ashes to be resurrected on judgment day. although cre

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e park, n.y: university books, 1960. agrippa (1486.1535) henry cornelius agrippa von nettesheim, author of the occult philosophy,(1531) one of the most influential works in western occultism, was an accomplished physician, soldier, and occultist who traveled widely throughout europe. more commonly known as agrippa, the versatile magus envisioned magic as a blend of scientific knowledge, religious doctrine, and occult secrets. while his intellect brought him fame, wealth, and political favor, the turbulent times in which he practiced his craft also brought him condemnation, poverty, and prison. agrippa became immersed in the supernatural and the occult and sought to develop a synthesis that would unite various magical systems and religious traditions with the kabbalah. while in paris on a m

the serious magician a clue to the manipulation of the natural and divine energy that permeated all of nature. the existence 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 68 magic and sorcery marie laveau was the recognized voodoo priestess of new orleans. such a force, eliphas levi believed, was to discover the great arcanum of practical magick. his doctrine of transcendental magic was published in 1855, followed by rituals of transcendental magic in 1856. other works of eliphas levi include the key of the grand mysteries (1861) and the science of the spirits (1865. eliphas levi died in 1875, esteemed by many and hailed as the last of the alchemists. others have criticized certain of his writings by suggesting that his imagination may have in

ad nothing to do with the christian concept of a devil that the witches had allegedly worshipped and brought upon them the wrath of the church during the time of the burning, the inquisition. although murray fs work underscored the research of leland, she seemed to have been unaware of his groundbreaking studies. however, it was her book, the witch cult in western europe (1962, that established a doctrine that would be maintained for many years.wiccans were members of an ancient pre-christian religion that once thrived and flourished openly and had then survived underground for many centuries. gerald brosseau gardner (1884.1964) is considered the father of all contemporary expressions of wicca, and he became a wellknown practitioner of the craft due to the many books that he published on t

wers extended to the whole church, the holy office was less concerned about heresies and false beliefs of church members than they were with misstatements of orthodoxy in the academic writings of its theologians. when carafa became pope paul iv in 1555, he approved the first index of forbidden books (1559) and vigorously sought out any academics who were prompting any thought that offended church doctrine or favored protestantism. although organized witchcraft trials continued to be held throughout europe and even the american colonies until the late seventeenth century, they were most often civil affairs and the inquisition had little part in such ordeals. however, the holy office continued to serve as the instrument by which the papal government regulated church order and doctrine, and i

ate seventeenth century, they were most often civil affairs and the inquisition had little part in such ordeals. however, the holy office continued to serve as the instrument by which the papal government regulated church order and doctrine, and it did try and condemn galileo (1564.1642) in 1633. in 1965, pope paul vi (1897.1978) reorganized the holy office and renamed it the congregation for the doctrine of the faith. for many years and in dozens of books and articles on witches and wicca, the number of innocent people executed for the practice of witchcraft during the four centuries of active persecution has been estimated as high as nine million. in 1999, jenny gibbons released the results of her research in the autumn issue of pangaia in which she verified that overall, approximately 7

THE GOD OF THE WITCHES

the neolithic andbronze-age people were pastoral and agricultural. among all these races the horned god was pre-eminent,for alike to hunting and pastoral folk animals were essential for life. after the general introduction ofagriculture, the horned god remained as a great deity, and was not dethroned even by the coming of theiron-age. it was not till the rise of christianity, with its fundamental doctrine that a non-christian deity wasa devil, that the cult of the horned god fell into disrepute.the idea of dividing the power beyond into two, one good and one evil, belongs to an advanced andsophisticated religion. in the more primitive cults the deity is in himself the author of all, whether good orbad. the monotheism -of early religions is very marked, each little settlement ok-group of se

THE KEY TO THE MYSTERIES

y, truth, and justice; one throbs with a new life, and one fears no more to die. for prayer is the eternal life of intelligence and love; it is the life of god upon earth. love one another- that is the law and the prophets! meditate, and understand this word. and when you have understood, read no more, seek no more, doubt no more- love! be no more wise, be no more learned- love! that is the whole doctrine of true religion; religion means charity, and god himself is only love. i have already said to you, to love is to give. the impious man is he who absorbs others. the pious man is he who loses himself in humanity. if the heart of man concentrate in himself the fire with which god animates it, it is a hell which devours all, and fills itself only with ashes; if he radiates it without, it be

right to do his duty, and he has no other right. o man! thou hast the right to resist even unto death any who prevents thee from doing thy duty. mother! thy child is drowning; a man prevents thee from helping him; thou strikest this man, thou dost run to save thy son. who, then, will dare to condemn thee? christ came to oppose the right of duty to the duty of right 'right' with the jews, was the doctrine of the pharisees. and, indeed, they seemed to have acquired the privilege of dogmatizing; were they not the legitimate heirs of the synagogue? they had the right to condemn the saviour, and the saviour knew that his duty was to resist them. 35 christ is the soul of protest. but the protest of what? of the flesh against the intelligence? no! of right against duty? no! of the physical again

the saviour the veil of the temple was rent, because that death manifested the triumph of devotion, the miracle of charity, the power of god in man, divine humanity, and human divinity, the highest and most sublime of arcana, the last word of all initiations. but the saviour knew that at first men would not understand him, and he said "you will not be able to bear at present the full light of my doctrine; but, when the spirit of truth shall manifest himself, he will teach you all truth, and he will cause you to understand the sense of what i have said unto you" now the spirit of truth is the spirit of science and intelligence, the spirit of force and of counsel. it is that spirit which solemnly manifested itself in the roman church, when it declared in the four articles of its decree of t

tilly-sur-seulles, a series of inexplicable facts occurred some years ago, under the influence of a medium, or ecstatic, named eugene vintras. 137 certain ridiculous circumstances and a prosecution for swindling soon caused this thaumaturgist to fall into oblivion, and even into contempt; he had, moreover, been attacked with violence in pamphlets whose authors had at one time been admirers of his doctrine, for the medium vintras took it upon himself to dogmatize. one thing, however, is remarkable in the invectives of which he is the object: his adversaries, though straining every effort in order to scourge him, recognize the truth of his miracles, and content themselves with attributing them to the devil. what, then, are these so authentic miracles of vintras? on this subject we are better

ttle finger horus; the thumb represented the generative force,and the little finger, cunning. a hand, showing only the thumb and 151 the little finger, is equivalent, in the sacred hieroglyphic language, to the exclusive affirmation of passion and diplomacy. it is the perverted and material translation of that great word of st. augustine "love, and do what you will" compare now this sign with the doctrine of mr. madrolle "the most imperfect and the most apparently guilty act of love is worth more than the best of prayers" and you will ask yourself what is that force which, independently of the will, and of the greater or less knowledge of man (for vintras is a man of no education, formulates its dogmas with signs buried in the rubbish of the ancient world, re-discovers the mysteries of the

THE MAGICIAN S KABBALAH

oduce graphs such as the mandelbrot set which have recursive properties, that is, they repeat their patterns at lower or higher orders of complexity and calculation. thus, when magnifying, mathematically, an area of the mandelbrot set, one can find the same strange shape emerging, and within certain areas of that shape, the shape repeats, and so forth. this discovery reminds us of the kabbalistic doctrine of sephiroth existing within sephiroth. indeed, joseph ibn sayyah went as far as to describe in detail the play of lights within the sephiroth to the fourth degree, as, for example, the "tiferet which is in gedullah which is in binah which is in keter (see diagram 3. again, this finds a similarity with one eastern concept which states that "there is no beginning, no ending, no linear prog

pattern, for example, the ripples in water made by a stone being dropped, then one could, analysing the pattern, discover where the stone had broken through the water (see diagram 4. on a note of poetic whimsy, one could perhaps visualise the tree of life as the wave-front of the light of god. one may realise that all the above modern ideas are actually pre-empted and summarised in a more ancient doctrine, which states, in the tabula smaragdina (table of emerald "it is true without lying, certain and most true, that which is inferior or below, is as that which is superior, or above, and that which is superior as that which is inferior, to work and accomplish the miracles of one thing" patterns emerge at all levels and all scales, such as the spiral of a shell and the spiral of a fern branc

tree as an emanative system (the fountain of light) one of the earliest exponents of an emanative system was the neoplatonist plotinus (c.205- 70 ad, for whom reality could be visualised as a set of increasingly fragmented reflections, proceeding from the one (or "the good) to mind, then to soul, and then a fading out into blank matter. his philosophy, as compiled in the "enneads" also contains a doctrine that uses a tripartate division of the worlds, as within kabbalah, and mentioned by some kabbalistic authors as the supernal, moral and physical triangles (note that mathers termed these the intellectual, moral and material worlds, but dion fortune disagreed with his "misleading translations" and rephrased them as the supernal, ethical and astral triangles, see diagram 5. emanative system

"son, is the result of the convergence of kether, chockmah, binah, chesed and geburah. a good example of this is da'ath "knowledge, which is seen as the union of chockmah and binah, and sometimes depicted as a "non-sephirah" on the abyss which separates the upper three sephiroth from the rest of the tree. this complex sub-system within each sephirah was developed by cordovero and is known as the doctrine of the behinot, the infinite number of aspects which can be differentiated within each of the sephiroth. in addition to this type of description, two other versions describe how each sephirah exists as a vector (from the latin, meaning a "bearer" or "carrier) of the light. the first details how light is reflected from each sephirah back to the preceding sephirah, as well as the light "flo

ls how light is reflected from each sephirah back to the preceding sephirah, as well as the light "flowing" downwards, as an object reflects light back to a torch, for example. the second uses the premise of "channels (zinnor) that form between each sephirah, apart from the emanative process, in that they model reciprocal influence between the sephiroth, and not the "lightning flash" itself. this doctrine is obviously more in accord with the standard occult map of the "paths" of the tree of life. one of the other fundamental concepts of kabbalah is that of the existence of a number of worlds. this can range from the millions of worlds depicted as the strands of the beard of the "long face" of god, to the "aborted" worlds which preceded our own and referred to as the "kings of edom (see the

THE MARTINIST OPERATIVE GENERAL RITUAL

ng or understanding. help me then, o my guardian, to obtain the help and protection of the patrons whom i have just invoked, as well as the submission of the spirits who still remain to be invoked in the operation. by ieshouah, our lord, amen. operator remains silent for a while and then throws rather a large quantity of incense into the censer. he will now pray for the diffusion of the martinist doctrine over the whole world: deign, o almighty and eternal god, thou who deigned to reveal thine glory to all nations and who made our masters profit from a revelation essential to our common salvation- deign then, o lord, to perpetuate the works of thy mercy so that the message of our masters may finally diffuse over the whole earth with its aim of universal reintegration of all created beings

THE MIDDLE PILLAR

hindu esoteric text which emphasizes liberation from the lower, the cultivation of consciousness, and the awareness of the higher self. the two pillars of the temple 23 9. from the neophyte ritual. regardie, the golden dawn, 129. 10. see the secret of the golden flower, translated by richard wilhelrn with foreword and commentary by c. g. jung (london: paul trench and triibner, 1931. 11. in hebrew doctrine this energy is linked to the shekinah, the feminine "presence" or "dwelling place" of god. 12. or geburah. the hebrew letter beth has the dual sound of either "b" or "v' 13. applying gender to something as abstract as the sephiroth can be a tricky thing. in some schools of thought chesed is seen as feminine and geburah masculine. for the most part each sephirah contains certain aspects of

of water and ghosts of earth are enchained by this sip.10 elsewhere levi reiterates that "the elementary spirits are subservient to this sign when employed with understanding."i1 he continues: if it be asked how a sign can exercise so much power over spirits, we inquire in turn why the christian world bows before the sign of the cross. the sign is nothing by itself and has no force apart from the doctrine of which it is the summary and the logos. now a sign which summarizes, in their expression, all the occult forces of nature, a sign which has ever exhibited to elementary spirits and others a power greater than their own, fills them naturally with respect and fear, enforcing their obedience by the empire of science and of will over ignorance and weakness. by the pentagram is also measured

THE NECRONOMICON SIMON VERSION

for two reasons: one, that the emergence of new world orders generally seems to instigate holocausts and, two, that he is said to have influenced the mind of adolf hitler. while it is almost certain that crowley and hitler never met, it is known that hitler belonged to several occult lodges in the early days after the first war; the symbol of one of these, the thule gesellschaft which preached a doctrine of aryan racial superiority, was the infamous swastika which hitler was later to adopt as the symbol of the forms, however, is evident in many of his writings, notably the essays written in the late 'thirties. crowley seemed to regard the nazi phenomenon as a creature of christianity, in it's anti-semitism and sever moral restrictions concerning its adherents, which lead to various types

THE ROSICRUCIAN MANIFESTOS

rks of heavenly wisdom, which yet remaineth with men, and is a forerunner of pleasant phebus, who with his clear and fiery glistering beams brings forth that blessed day, long wished for, of many true-hearted; by which day-light then shall truly be known, and shall be seen all heavenly treasures of godly wisdom, as also the secrets of all hidden and unvisible things in the world, according to the doctrine of our forefathers, and ancient wisemen. this will be the right kingly ruby, and most excellent shining carbuncle, of the which it is said, that he doth shine and give light in darkness, and to be a perfect medicine of all imperfect bodies, and to change them into the best gold, and to cure all diseases of men, easing them of all pains and miseries. be therefore, gentle reader, admonished

him, to misery. wherefore there shall cease all servitude, falsehood, lies, and darkness, which by little and little, with the great world s revolution, was crept into all arts, works, and governments of men, and have darkened the most part of them. for form thence are proceeded an innumerable sort of all manner of false opinions and heresies, that scarce the wisest of all was able to know whose doctrine and opinion he should follow and embrace, and could not well and easily be discerned; seeing on the one part they were detained, hindered, and brought into errors through the respect of the philosophers and learned men, and on the other part through true experience. all the which, when it shall once be abolished and removed, and instead thereof a right and true rule instituted, then there

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

any exonerated her want of love for one or a few. she like the circe of old who turned the followers of ulysses into swine, herself fell a victim entangled in those same meshes she had spun wherein to entrap her unwary fellows. ga woman who is without love, h writes levi, gabsorbs and degrades all who come near her; she who loves, on the other hand, diffuses enthusiasm, nobility, and life. h *the doctrine of transcendent magic, p. 125. in her we see a contorted symbol of wifehood, whilst in the latter cases, and especially in gthe fatal force, h we find that of motherhood. the true wife must sacrifice her children before the shrine of her lover, and the true mother must sacrifice her lover on the altar of her children. this is no paradox, no riddle, no twisting of words; for crowley offers

lso the same idea as held by charles darwin. the theory of evolution. the growth of the protoplast into man, of evil into good. khephra, god of the morning emerging from the black thunders of night. above us flames the zodiac, the sign of the balance lies between virgo and scorpio, the eagle is the emblem of good, the scorpion of evil, the eaglewinged serpent of good and evil; and it is with this doctrine of good and evil that we shall now deal. as there was darkness before syhla formed the light, and as knowledge is the outcome of ignorance, so is also virtue the outcome of vice. eritis sicut deus, scientes bonum et malum. it was satan, the lucifer of milton, the devil of blake, and the serpent of genesis, who was the author of wisdom *cwdn same as hycm and the serpent said unto the woman

name of the lord. hosanna in the highest! h for this day*1. there has been born in albion a greater than david hume, and a more illustrious than david home,*2. even had he been genuine *1. 12th october, 1875 *2. d.d. home, the medium. and he shall be called gimmanuel, h that is ggod with us, h or being interpreted aleister crowley, the spiritual son of immanuel whose surname was cant* and as the doctrine taught by jesus christ became known as christianity, so let this theurgy, as expounded by this marvellous being, be known as crowleyanity: or in other words, according to the mind of the reader. pyrrhonic-zoroastrianism, pyrrhonic-mysticism, sceptical- transcendentalism, sceptical- theurgy, sceptical-energy, scientific- illuminism, or what you will; for in short it is the conscious commun

other, should we wish to prove him either an adept or a bishop. but with such inborn predilection, and such outward assumption, it is easy to understand why it was that he threw the whole energy of his life into an attempt to refute the advancing scepticism latent in the works of hobbes and locke. he saw, and seeing fought the many children which had sprung from the fertile womb of the cartesian doctrine, of abstract general ideas and secondary qualities; which alone found birth in the powers of language, and in the delusion of words. but behind the didactic berkeley stands the mystic, that other berkeley, whose knowledge has alone been attained by a very few; for he spoke with god face to face. gcould men but forbear to amuse themselves with words, we should, i believe, soon come to an a

es, p. 159 *2. ibid. p. 116 *3. ibid. p. 29. berkeley and hume thus hume arrives at the conclusion that all relationships between cause and effect are based on experience, and behind experience there is, ga certain unknown and inexplicable something. h*1. so also does berkeley in the gthree dialogues h end in a similar quandary which he calls ggod. h starting out on his quest by stating: gcan any doctrine be true that, necessarily leads a man into an absurdity? h*2. he promptly proceeds to travel along that road which he has warned others not to follow, and, having completely lost his way, and overloaded his thoughts with the darkness of night, finding it impossible to continue his journey, knocks at the creaky door of a miserable tavern, and regaling himself on the common wine of that str

THE TAROT OF C C ZAIN

d the expansion of human power through understanding. the apron above the legs, together with them, figures a trine above a cross; the symbol of mind dominating matter, and of the conservation of energy. the hierophant- arcanum v. in divination, arcanum v may briefly be read either as religion or law. arcanum v is pictured by a hierophant, master of the sacred mysteries. this prince of the occult doctrine is seated between two columns 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 conscien

THE WITCH CULT OF ZOS VEL THANATOS

ccumb to my present level of performance, denying myself the option of functioning at capacity by not recognizing that belief is arbitrary and that i can change my beliefs as readily as i change my shoes. the current state of chaos magick in the present time has only maneuvered to some certain state due to lack of imagination and vision. chaos magick is an egocentric ideology that has no specific doctrine or form. lack of dogma can often lead to emptiness of concepts and then the boat literally runs aground. chaos magick must be defined in a certain context in order to re-awaken the luminous possibilities contained therein. austin osman spare was the founder of what is today chaos magick (unknowingly of course. his study and practice of magick developed early on and was later subject to fo

n classical grimoires such as grimoirium verum, the grand grimoire, abramelin the mage and various works by levi and agrippa. spare developed his alphabet of desire from these formulas, something that was groundbreaking and lesser understood by his peers. spare, just as crowley, wanted to usher forth a new magickal system. as aleister sought ceremony and beautiful ritual as his own means, spare s doctrine of the alphabet of desire and death posture brought the same effect. the holy guardian angel within each individual could be brought to the surface for communication. spare s concept of underneath the conscious make up of the individual was the all awakened subconscious, capable of anything opened for thinking. both created something amazing which threw the doors towards magickal explorat

nfleshed. magick is nothing but a science of the mind. it is our psychic connection between the universe surrounding the casual world and us. the language of the fallen angels and those who would seek the promethean light of knowledge and wisdom is inherent also within us. it must be understood that chaos magick is not a form of magick specifically; it is open to possibilities. one may assume the doctrine of thelema but practice both witchcraft and rune magick. the potentials are never ending. any combination may be used only if it is perfectly suitable to the individual developing it. the quote used by aleister crowley and many chaos magicians is nothing is true, everything is permitted; this is attributed to hassan i sabbah. hasan bin sabah (perhaps a more accurate spelling) is the histo

THE ABYSS AND TABAET

ng the self through daevas and their often dangerous currents of energy and much more. the practice of using staotas inverse or backwards from avestan gathas proves beneficial to the yatus or sorcerer working in the ahrimanic gnosis. the denkard or dinkart is a collection of middle persian writings which hold an earlier significance to the zoroastrian religion. the denkard is an ancient religious doctrine which holds a significant amount of history of the religion and its concepts including that of the enemy ahriman. in early zoroastrian times it was considered that demons or daevas held sway over man, even making their abode in the body. the word for this is katag nafsh meaning abode in the soul. from a left hand path perspective, this act is of initiation and should not be avoided. the d

THE SECRET RITUALS OF THE OTO

the early years of the o.t.o. somewhere about the year 1896 karl kellner, a wealthy german iron-master who had journeyed through india and the middle east in search of occult wisdom, decided to found yet another templar group, its purpose to revive the sexual magic which kellner believed had been the real secret of the original order of the temple. kellner claimed to have rediscovered this secret doctrine by means of a thorough study of the sexo-yogic teachings he had orally received from three oriental adepts, two arab and one hindu. he therefore decided, reasonably enough, to call his fraternity ordo templi orientis the order of oriental templars thus properly acknowledging his intellectual debts to his teachers. whether these teachers ever actually existed, or if they did, whether they

the vii. this much may we hint: the phallus is the physiological basis of the oversoul (see also liber 333, the book of lies, caps. a, h, ia, ie, if, ih, lb) and also of his own nature is he liberty and love. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c1.html (1 of 7 [12/28/2001 2:05:17 pm] the secret rituals of the o.t.o. now of old our brethren hid this doctrine in tradition, and in fable, and in great buildings, and in the rituals of freemasonry. with this key all these rituals become intelligible, luminous, radiant; without it they are dark, the just scorn of the ignorant. search and see. ii in this book we have no need to speak of local and tribal gods, of animistic personifications of partial phenomena, and the like. but of universal gods, as

he shadow of that external truth which we have here declared unto you, that god is one, and that his name is in the macrocosm the sun, and in the microcosm the phallus. for all attempts to initiate even the worthy before they initiate themselves are folly and fatality. the secrets of the wise, although known of them, are not to be exprest in the language of common men. look you, sir knights, this doctrine itself that we reveal to you in this supreme grand council to which ye have attained so hardly, how will it sound, think you, even in a consistory of princes of the royal secret, prepared as they are for some such revelation? how then to mere knights kadosch, to sovereign princes of rose croix? and how to master masons? it is for this reason that our council is thus sentinelled within and

is sealed up into the spilt and gathered blood, it is multiplied in every part thereof, even as in the mass the body of christ is said to be equally in all the myriad consecrated hosts, and his blood in every drop of consecrated wine, everywhere and for all efficacious. consider this. iii of certain rites secretly practised in russia there is a body within the greek church which holds an esoteric doctrine and practises a secret rite. at the meetings of this body the lights being extinguished, the worshippers, led by the priest and a chosen and consecrated priestess, seek out each other by touch and by subtle attraction; then they consummate the pure charity of their hearts in holy zeal. if by the favour and indwelling of the holy ghost the priestess (that is unto this rite espoused, and el

THE HOLY BIBLE KING JAMES VERSION

the way which i have commanded you; and evil will befall you in the latter days; because ye will do evil in the sight of the lord, to provoke him to anger through the work of your hands. 31:30 and moses spake in the ears of all the congregation of israel the words of this song, until they were ended. 32:1 give ear, o ye heavens, and i will speak; and hear, o earth, the words of my mouth. 32:2 my doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass: 32:3 because i will publish the name of the lord: ascribe ye greatness unto our god. 32:4 [he is] the rock, his work [is] perfect: for all his ways [are] judgment: a god of truth and without iniquity, just and right [is] he. 32:5 they have corrupted themsel

f darkness, as darkness [itself; and] of the shadow of death, without any order, and [where] the light [is] as darkness. 11:1 then answered zophar the naamathite, and said, 11:2 should not the multitude of words be answered? and should a man full of talk be justified? 11:3 should thy lies make men hold their peace? and when thou mockest, shall no man make thee ashamed? 11:4 for thou hast said, my doctrine [is] pure, and i am clean in thine eyes. 11:5 but oh that god would speak, and open his lips against thee; 11:6 and that he would shew thee the secrets of wisdom, that [they are] double to that which is! know therefore that god exacteth of thee [less] than thine iniquity [deserveth] 11:7 canst thou by searching find out god? canst thou find out the almighty unto perfection? 11:8 [it is] a

s secret [is] with the righteous. 3:33 the curse of the lord [is] in the house of the wicked: but he blesseth the habitation of the just. 3:34 surely he scorneth the scorners: but he giveth grace unto the lowly. 3:35 the wise shall inherit glory: but shame shall be the promotion of fools. 4:1 hear, ye children, the instruction of a father, and attend to know understanding. 4:2 for i give you good doctrine, forsake ye not my law. 4:3 for i was my father s son, tender and only [beloved] in the sight of my mother. 4:4 he taught me also, and said unto me, let thine heart retain my words: keep my commandments, and live. 4:5 get wisdom, get understanding: forget [it] not; neither decline from the words of my mouth. 4:6 forsake her not, and she shall preserve thee: love her, and she shall keep th

wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble [in] judgment. 28:8 for all tables are full of vomit [and] filthiness [so that there is] no place [clean] 28:9 whom shall he teach knowledge? and whom shall he make to understand doctrine [them that are] weaned from the milk [and] drawn from the breasts. 28:10 for precept [must be] upon precept, precept upon precept; line upon line, line upon line; here a little [and] there a little: 28:11 for with stammering lips and another tongue will he speak to this people. 28:12 to whom he said, this [is] the rest [wherewith] ye may cause the weary to rest; and this [is] the refreshi

edeemed abraham, concerning the house of jacob, jacob shall not now be ashamed, neither shall his face now wax pale. 29:23 but when he seeth his children, the work of mine hands, in the midst of him, they shall sanctify my name, and sanctify the holy one of jacob, and shall fear the god of israel. 29:24 they also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine. 30:1 woe to the rebellious children, saith the lord, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin: 30:2 that walk to go down into egypt, and have not asked at my mouth; to strengthen themselves in the strength of pharaoh, and to trust in the shadow of egypt! 30:3 therefore shall the strength of pharaoh be your shame

TURNER ROBERT ARBETEL OF MAGICK

may do and suffer by the spirits of olympus. the fourth is hesiodiacal, and homerical magick, which teacheth the operations by the spirits called cacod mones, as it were not adversaries to mankinde. the fifth is romane or sibylline magick, which acteth and operates with tutelar spirits and lords, to whom the whole orb of the earth is distributed. this is valde insignis magia. to this also is the doctrine of the druids referred. the sixth is pythagorical magick, which onely acteth with spirits to whom is given the doctrine of arts, as physick, medicine, mathematics, alchymie, and such kinde of arts. the seventh is the magick of apollonius, and the like, and agreeth with the romane and microcosmical magick: onely it hath this peculiar, that it hath power over the hostile spirits of mankinde

isciplines delivered, by the holy angels of 1. 10 god, as it appeareth out of the monuments of the gyptians. and these things afterwards were vitiated and corrupted with humane opinions; and by the instigation of evil spirits, who sow tares amongst the children of disobedience, as it is manifest out of st. paul, and hermes trismegistus. there is no other maner of restoring these arts. then by the doctrine of the holy spirits of god; because true faith cometh by hearing. but because thou mayst be certain of the truth. arid mayst not doubt whether the spirits that speak with thee, do declare things true or false, let it onely depend upon thy faith in god; that thou mayst say with paul, i know on whom i trust. if no sparrow can fall to the ground without the will of the father which is in hea

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

ith the same pious reverence as the greeks and egyptians did.2 like them too they have buried the original principles of their theology under a mass of poetical mythology, so that few of them can give any more perfect account of their faith, than that they mean to worship one first cause, to whom the subordinate deities are merely agents, or more properly personified modes of action.3 this is the doctrine inculcated, and very fully explained, in the bagvat geeta; a moral and metaphysical work lately translated from the sanscrit language, and said to have been written upwards of four thousand years ago. kreshna, or the deity become incarnate in the shape of man, in order to instruct all mankind, is introduced, revealing to his disciples the fundamental principles of true faith, religion, an

he gods; which were adopted, with scarcely any variations, by some of the christian divines of the apostolic age. in the pastor of hermas, and recognitions of clemens, we find the angels of justice, penitence, and sorrow, instead of the genii, or d mons, which the ancients supposed to direct men's minds and inspire them with those particular sentiments. st. paul adopted the still more comfortable doctrine of grace, which served full as well to emancipate the consciences of the faithful from the shackles of practical morality. the familiar d mons, or divine emanations, were supposed to reside in the blood; which was thought to contain the principles of vital heat, and was therefore forbidden by moses.3 homer, who seems to have collected little fragments of the ancient theology, and introduc

e most perfect innocence was consistent only with the community of women. they chose latibula, or caverns, for their conventicles, at which both sexes assembled together in perfect nakedness.1 this sect perhaps continued to exist under different forms, but it was revived among the intellectual vagaries of the fifteenth century, and continued at least to be much talked of till the seventeenth. the doctrine of the community of women, and the practice of promiscuous sexual intercourse in their meetings, were ascribed by the early christian diebus etiam, quod pudoris est dicere, saltationes sceleratissimas per vicos atque plateas exerceant, ut matronalia honor, et innumerabilium foeminarum pudor, devote venientium ad facratissimum diem, injuris lascivientium appetatur, ut etiam ipsius sanct re

TYSON DONALD NEW MILLENNIUM MAGIC

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 accomplish the miracle of the one thing."3 throughout creation, large patterns are replicated endlessly in smaller patterns. the flow of a magnetic field is a minia- ture version in an imperfect material guise of the unfolding of the universe. in the same way, each person is a miniat

ers: with prudence the philosopher approves or blames" do not be quick to embrace any definition of magic; by the same token, con- sider well before you reject it. above all, think for yourself. if you have not yourself considered a subject in detail, turning over its pros and cons in your own mind, then what you believe about that subject is not the product of your personal understanding, but is doctrine received from the mind of another human being. if you accept such doctrine and pattern your life upon it, you are little more than a biological automaton. it is very easy to fall into the error of believing that you have considered a question merely by repeating in your own mind over and over the received dogma of your social group. this is not thinking, and it has no place in the mind of

ource of power but do not know how to direct it. spirits know how to direct the power but cannot bring it across the veil on their own. know that in the dream the dreamer is god. the sleeper creates the universe of the dream in a manner analogous to the way divine spirit creates the physical uni- verse of time and space. according to hindu faith, all human beings are dreams of brahma. by hermetic doctrine, that which is below is like that which is above. dreamers are sleeping gods unaware of the extent of their powers. they show no sign of free will during the dream but merely act out a role. however, even the lowest actor knows why he or she is in a play the dreamer knows neither why he or she is pre- sent in the dream nor what will happen next. a playthmg for the dream entities, the drea

TYSON DONALD SOUL FLIGHT

the kind that previously had only been experienced by priests, nuns, saints, and others involved in the church. the best known is emanuel swedenborg (1688-1772, a swedish mystic who wrote entire books describing his astral travels to heaven and hell, and his interactions with angels. he was a prominent scientist who in the year 1743 believed that he had received a mission from god to reveal a new doctrine of christianity to the world. he was instructed by angels during astral journeys, and wrote more than forty books on 66. brewer, dictionary of miracles, 310. chapter four: religious bilocation 59 the subject. these books formed the basis for the church of new jerusalem, also called the new church, which was established in london in 1778. swedenborg distinguished several types of astral pe

new york that they referred to as the lamasery. their union appears to have been intellectual rather than sexual. an intense period of mediumship and writing culminated in the formation of the theosophical society. olcott was elected as chairman and became the organizational genius responsible for the rapid spread of the society. blavatsky's two greatest works, isis unveiled (1877) and the secret doctrine (1888, are bewildering in their scope and complexity. somehow, from their confusion, and from subsequent spirit messages received by blavatsky during seances, she and her closest followers were able to extract the essential ideas of theosophy. seven astral levels madame blavatsky claimed to receive her wisdom from a hierarchy of highly evolved human souls that were referred to collectivel

stral world and its inhabitants. the astral world, which theosophists preferred to call the astral light, is divided by them into seven levels or degrees. they are not to be thought of as one above the other, or even as concentric shells like the layers of an onion, but rather as different rates of vibration that interpenetrate and exist simultaneously in the same place. according to theosophical doctrine, they are all physical but possess graduated degrees of density-from the most gross, which is not much removed from common matter, to the most refined, which is akin to spirit. so when we speak of a man as rising from one plane or subplane to another, we do not speak of him as necessarily moving in space at all, but rather as transferring his consciousness from one level to another-gradua

ampires, the existence of which theosophy acknowledges. they can most easily be destroyed by burning their bodies. another astral inhabitant scarcely to be recognized as human is the werewolf. when a human being of a particularly brutal and cruel nature, who has some knowledge of the occult, manages to project his astral body, it may be seized upon by "other astral entities" 99. blavatsky, secret doctrine, vol. 2, p. 636. 100. leadbeater, astral plane, 59. 86 soul flight the nature of which leadbeater does not describe. these transform the astral body of the traveler into that of a beast such as a wolf, and materialize it to such a degree that it is able to roam the countryside, hunting and killing livestock and human beings for the purpose of satisfying not only its own craving for fresh

TYSON DONALD THE MAGICAL WORKBOOK

d as lower spirits are the spirits of the four lower elements, which may or may not have specific local habitations-the sylphs of air, the salamanders of fire, the undines of water, and the gnomes of earth. the infernal spirits, such as the demons of hell, who traditionally are supposed to dwell beneath the surface of the earth, are also lower spirits, as are the qlippoth or shells of kabbalistic doctrine. higher spirits are those that dwell in or above the sphere of the moon. they are associated with the spheres, successively, of the moon, mercury, venus, the sun, mars, jupiter, saturn, and the sphere of the fixed stars, or zodiac. this traditional division of the world into successive shells or spheres about the earth should be understood in a symbolic sense. lower spirits are those invo

TYSON DONALD THE POWER OF THE WORD

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

; left, right. this is sufficient, because there are only three different letters in the name, the h being repeated. in the later kabbalistic theory of the zohar, which was written centuries after the sepher yetzirah, the relationship between tetragrammaton and the creation of the world became more complex and specific. to understand this relationship, it is necessary to say a few words about the doctrine of emanations. kabbalists hold that creation, all forms of creation of being from nothingness, occurred and continues to occur through the mediation of ten spheres of living sacred fire called sephiroth. these spheres are connected by pathways that allow a progression from one to another either downward from deity to matter or upward from matter to deity. they form a ladder of lights conn

h of jesus, the name of four letters had been rendered powerless, its ability to cause miracles having passed into the name of jesus. this is why in the gospels the name of jesus has such force in casting out demons from the bodies of the possessed and in healing the sick. by using the holy tongue, hebrew, and the numerical methods of the kabbalah, reuchlin maintained that the truths of christian doctrine could be proved and, more than this, that all occult secrets could be laid bare. the importance of pentagrammaton was further enhanced by the venetian francesco giorgi (1456-1540, who, in his book de harmonia mundi (on the harmony of the world, published at venice in 1525, demonstrated the ideas of pico and reuchlin through the use of kabbalistic numerology. these christian kabbalists and

f ceremonial magic and knowledgeable in the numerical and positional manipulations of the kabbalah-indeed, in theorem xxiii of the monad, he specifically names a technique for substituting hebrew letters based upon systems of permutation of the hebrew alphabet "tziruph or themura" since dee was both a skilled kabbalist and a devoted christian, it is virtually certain that he knew and embraced the doctrine, held by pico della mirandola, johannes reuchlin, francesco giorgi, and cornelius agrippa, that the fivefold name of jesus had supplanted the place of tetragrammaton as the supreme wonder-working name. it is this esoteric name of jesus that is the lost key to understanding the hieroglyphic monad. the glyph of the monad is drawn by dee according to very exact proportions, which i have repr

, creative, and benevolent; the occult banners are constrictive, watery, receptive, and severe in judgment. the angels of the occult banners are not really evil, any more than the left hand can be called evil and the right hand good, but they control the archetypal potencies or tendencies that we associate with evil-harshness, coldness, narrow-mindedness, condemnation, criticism. according to the doctrine of the kabbalah, these forces of the leff pillar arise from the unconscious part of the mind, the dark half (binah, whereas the forces of the right pillar-inspiration, exuberance, generosity, kindness, munificence-arise from the (higher) conscious part of the mind, the light half (chokmah. the authority of each banner of tetragrammaton rules and controls the working of its corresponding w

VOX SABBATUM

and by this stimulation he kissed her, causing menstruation. she joined soon with shaitan/samael the dragon and spawned cain. ahriman or noctifer wandered the earth and learned its many secrets; he could do so with speed and cunning. he taught further in the form of azazel men and women about warfare, weapons, armor to the opposites such as make up and sorcery. azazel was now shaitan, his shadow doctrine of witchcraft was of ahriman the dragon, shaitan had now transformed into a sense of continually progressing perfection isolate consciousness, strength, knowledge of both empyrean and the secret abodes of hell and how both may create a powerful god like being for those who dare. the ones who fell with lucifer were taught sexual magick and procreation by az lilith, who resided near the red

WAITE ASPECTS OF MASONIC SYMBOLISM

a series of practical counsels, thinly allegorised upon in terms of symbolical architecture. the candidate is instructed to work towards his own perfection under the light of masonry. there is no mystery, no concealment whatever, and it calls for no research in respect of its source. its analogies and replicas are everywhere, more especially in religious systems. it is a reflection of the pauline doctrine that man is or may become a temple of the holy spirit. but it should be observed in this connection that there is a rather important though confusing mixture of images in the address of the worshipful master to the candidate, after the latter has been invested and brought to the east. it is pointed out to him that he represents the cornerstone of a building- as it might be, the whole maso

as a part of the transcendental mystery of law which is at the root of the secret tradition in israel. this is outside our subject, not indeed by its nature but owing to limitations of opportunity. i will say only that it offers another aspect of a fatal loss in israel and the world- which is commented on in the tradition. that which the temple symbolized above all things was, however, a house of doctrine, and as on the one hand the zohar shows us how a loss and substitution were perpetuated through centuries, owing to the idolatry of israel at the foot of mount horeb in the wilderness of sinai, and illustrated by the breaking of the tables of stone on which the law was inscribed; so does speculative masonry intimate that the holy house, which was planned and begun after one manner, was co

neath such veils of allegory and amidst such illustrations of symbolism, the master-builder signifies a principle and not a person, historical or otherwise. he signifies indeed more than a single principle, for in the world of mystic intimations through which we are now moving, the question "who is the master" would be answered by many voices. but generically, he is the imputed life of the secret-doctrine which lay beyond the letter of the written law, which "the stiff-necked and disobedient" of the patriarchal, sacerdotal and prophetical dispensations contrived to destroy. according to the secret tradition of israel, the whole creation was established for the manifestation of this life, which became manifested actually in its dual aspect when the spiritual eve was drawn from the side of t

lay" that which is concealed in the evasion of the last words corresponds to the state of eve in paradise, when, she had become infected by the serpent. to sum up as regards the sources, the lost word in masonry is derived from a kabalistic thesis of imperfection in the divine name jehovah, by which the true pronunciation- that is to say, the true meaning- is lost. it was the life of the house of doctrine, represented by the temple planned of old in israel. the master-builder is the spirit, secret or life of the doctrine; and it is the quest of this that every mason takes upon himself in the ceremony of the third degree, so that the house, which in the words of another masonic degree, is now, for want of territory, built only in the heart "a superstructure perfect in its parts and honorabl

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

ics are wisdom and foresight, and her very name seems to express the peculiar relation which she bears to knowledge. for "isis"[fn#260] is a greek word, and means "knowledge" and "typhon"[fn#261] the name of her professed adversary, is also a greek word, and means "pride and insolence" this latter name is well adapted to one who, full of ignorance and error, tears in pieces and conceals that holy doctrine which the goddess collects, compiles, and delivers to those who aspire after the most perfect participation in the divine nature. this doctrine inculcates a steady perseverance in one uniform and temperate course of life, and an abstinence from particular kinds of foods, as well as from all indulgence of the carnal appetite, and it restrains the intemperate and voluptuous part within due

f greek oida [fn#261] in egyptian, tebh. iii. the goddess isis is said by some authors to be the daughter[fn#262] of hermes [fn#263] and by others of prometheus, both of them famous for their philosophic turn of mind. the latter is supposed to have first taught mankind wisdom and foresight, as the former is reputed to have invented letters and music [fn#262] according to the egyptian heliopolitan doctrine, isis was the daughter of keb, the earth-god, and nut, the sky-goddess; she was the wife of osiris, mother of horus, and sister of set and nephthys [fn#263] the egyptian. tehuti, or thoth, who invented letters, mathematics &c. he was the "heart of ra" the scribe of the gods, and he uttered the words which created the world; he composed the "words of power" or magical formulae which were b

ourney from this world to the next. they likewise call the former of the two muses at hermopolis[fn#264] isis as well as dikaiosune,[fn#265] she being none other, it is said, than wisdom pointing out the knowledge of divine truths to her votaries, the true hierophori and hierostoli. now, by the former of these are meant such who carry about them looked up in their souls, as in a chest, the sacred doctrine concerning the gods, purified from all such superfluities as superstition may have added thereto. and the holy apparel with which the hierostoli adorn the statues of these deities, which is partly of a dark and gloomy and partly of a more bright and shining colour, seems aptly enough to represent the notions which this doctrine teaches us to entertain of the divine nature itself, partly c

of these deities, which is partly of a dark and gloomy and partly of a more bright and shining colour, seems aptly enough to represent the notions which this doctrine teaches us to entertain of the divine nature itself, partly clear and partly obscure. and inasmuch as the devotees of isis after their decease are wrapped up in these sacred vestments, is not this intended to signify that this holy doctrine still abides with them, and that this alone accompanies them in another life? for as 'tis not the length of the beard or the coarseness of the habit which makes a philosopher, so neither will these frequent shavings, or the mere wearing of a linen vestment, constitute a votary of isis. he alone is a true servant or follower of this goddess who, after he has heard, and has been made acquai

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

, thirsty lovers of the truth. now practice, you are not alone. we love you profoundly, thus when you are treading the path of the razor s edge, you will be internally assisted by us, the brethren of the temple. in this course we deliver the clue of resurrection. we have ripped the veil of the sanctuary. here you have all the secrets; here are all the clues of christification. here is written the doctrine that the adorable taught in secret to his humble disciples. the adorable will remain with us until the end of times. this is his doctrine. here you have it. study it and practice it. inverential peace samael aun weor prefacio del autor adorables e inmortales seres, saludos y bendiciones. hay dos clases de kabalistas: kabalistas intelectuales y kabalistas intuitivos. los kabalistas intelec

number 1 is masculine and number 2 is feminine. the pair of opposites of holy alchemy positive= negative active= passive osiris= isis baal bel= astarte ishtar shiva= parvati husband= wife father= mother sun= moon fire= water heat= cold volatile= fix sulfur= mercury chinese alchemy heaven is masculine, yang and its element is fire. the earth is feminine, yin and its element is water. in the taoist doctrine, we find white tantrism. the yin-yang, the dragon and the tiger are the axis of taoism. according to taoist interpretation, the yin- yang is the outcome of t ai chi, the prima matter of the universe and creation emerges from the sexual union of this pair of opposites. maithuna (sexual magic) exists within the white tantrism of india and tibet. the white tantrism of buddhism, chinese taois

h the moon in order to incarnate the star, this star has eight points. indeed, the star of eight points is venus. whosoever attains the venusian initiation has the bliss of incarnating the dragon of wisdom (the inner christ, the arcanum 17 represents the hope. the gnostic student should be very careful with the work in the laboratorium oratorium. since the betrayal of the sanctuary of vulcan, the doctrine of ahriman was spread everywhere; this is the doctrine of the nicholaitans that transforms human beings into disgusting sub-lunar demons. the adepts of the left hand color their doctrine a very beautiful hue filled with ineffable and sublime mysticism. many are the brethren of the path that have entered this tenebrous path. the basic foundation of the doctrine of the nicholaitans consists

e not against any religion, school, sect, order, etc. nonetheless, we firmly know that inside our individual inner lodge we must have order, so that we avoid confusion and error. we have accomplished this endeavor and we feel satisfaction, since we have served humanity and ourselves. to present a work of such magnitude, encourages us and prepares us for new endeavors. humanity has never liked the doctrine of the gnostics. hence, the substantial content of this work is for a more advanced humanity, because the people of this barbaric epoch are not capable of understanding these things. we hope that you, friend of mine, as a good reader, know how to find in this treasure that now is in your hands, the happiness, the bliss and the peace that we all want for all the beings. however, if you des

WESTERN MANDALAS OF TRANSFORMATION SR AL

nciple, chokmah, through the first letter, aleph, called the fiery intelligence. case points out that the other letter, beth or b, is the intelligence which forms the path to binah. chokmah possesses the latent potency of becoming binah, just as two always points to three. binah, the mother, completes this first qabalistic trinity. levi calls the triad the universal dogma and the basis of magical doctrine. the father exists in potentiality in chokmah, wisdom, and as number two finds fulfillment in number three, binah, understanding. ab=3 demonstrates this relationship (1+2 =3. it is shown as an arrow going straight up when placed on a saturn kamea (see figure 5-a. fabre de 'olivet, the great hebrew language scholar, says that ab is "the potential sign united to that of interior activity (t

etypes on the tree of life (compton, 1991) gives the scales of the planetary chakras and the zodiacal signs that correspond to case's interpretation. he made numerous refinements to blavatsky's system, in essence correcting her blinds. later we will employ this scheme for the background of our tattwa constructions. in his article on agrippa (1949, karl nowotny says: preparing the tattwas from the doctrine that elements of the soul are mingled in arithmetic proportion (and) those of the body in geometrical (proportion. he concludes that it is numbers themselves.which term includes such arrangements as magic squares.which act directly upon the soul, while the. geometrical figures have peculiar powers over man's body (p. 197. it does not seem unreasonable that geometric mandala-like forms hav

WICCA WITCHCRAFT TODAY

it can have some effect on you if you are suggestible, which i am not; but part of the intention is to cause a shifting of the centres of consciousness. of this 'exstasis, the best english translation is 'taking one out of oneself, taking him into communion with the god. but to attain this state lustration is at least advisable; this is in fact the inward as well as an outward cleansing- the old doctrine of penance, cleansing the soul as well as the body; in this way only is the body properly prepared for the goddess to descend and inspire her worshipper. in this way may the trance state be induced, though there are other methods, all to the end of escaping temporarily from the yoke of tradition, to make the soul free; in other words, it gives one something new to live for. many people at

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

g the copyright laws, to make copies of the green book s for your friends. happy reading. michael scharding publisher, 1995 another fine product of the drynemton press publishing history 1st printing 1966 c.e. 2nd printing 60s& early 70s 3rd printing 1976 c.e. 4th printing seventies and eighties 5th printing 1993 c.e. 6th printing 1996 c.e. in arda note: no particular statement, dogmatic point or doctrine expressed in these collected works should be construed as being the beliefs of one particular druid or of all reformed druids. they are exercises and words to be thought upon and not necessarily agreed with. sayings of the ancient druids (on religion) one god supreme the universe does sway with rev rence his omnipotence obey; and know, that all we possibly can name, from heav n itself ori

he sanctification of those spirits to whom thou, the well-disposed master of the coming kingdom, has pronounced promises about its genuine blessings, promising that those spirits shall dwell in the same dwellings with justice and good disposition? o ahura mazda, this i ask of thee: speak to me truly! how will love actually, in deeds, extend over those persons to whom thy spirit was announced as a doctrine? on account of whom was i first elected, and whom i love; all others i look upon with hostility of mentality! o ahura mazda, this i ask of thee: speak to me truly! how shall i carry out the object inspired by you, namely, my attachment to you, in order that my speech may grow mighty, and that by that word of mine the adherent of justice may in the future commune with health, and immortali

it is interesting that you have twice now used the phrase determined to act instead of chosen to act. this identification is quite common. often one uses the statement i am determined to do this synonymously with i have chosen to do this. this very psychological identification should reveal that determinism and choice are much closer than they might appear. of course, you might well say that the doctrine of free will says that it is you who are doing the determining, whereas the doctrine of determinism appears to say that your acts are determined by something apparently outside you. but the confusion is largely caused by your bifurcation of reality into the you and the not you. really now, just where do you leave off and the rest of the universe begin? or where does the rest of the univer

ain, it happens of a sudden that a little bird flies into the hall. it comes in at one door and flies out through the other. for the few moments that it is inside the hall, it does not feel the cold, but as soon as it leaves your sight, it returns to the dark of winter. it seems tome that the life of man is much the same. we do not know what went before and we do not know what follows. if the new doctrine can speak to us surely of these things, it is well for us to follow it. monika hellwig understanding catholicism, pg. 17 when we speak of revelation in a religious sense, we are till using the word in more or less the same sense of a break-rough experience in insight, knowing and understanding that takes us by surprise and introduces us to a new dimension of depth and intimacy with the ul

asms. abbie hoffman most sects are right in what they affirm and wrong in what they deny. goethe only the deaf and the blind are obliged to believe. romanian no religion without courage. arabic science investigates; religion interprets. science give man knowledge which is power; religion gives man wisdom which is control. martin luther king, jr. religion has two children, love and hatred. russian doctrine is nothing but the skin of truth set up and stuffed. henry beecher, 19th cent religion destroys evil, morality merely hides it. welsh god has no religion. mahatma gandhi small is his religion who seeks daily for it. welsh all conditioned things are impermanent. work out your own salvation with diligence. the buddha s final words. the best sermon is to listen to oneself. german just before

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

died, and their deaths caused a temporarily dormant condition of temple work. prominent among these were eliphas levi, ragon, kenneth r. h. mackenzie, author of the masonic encyclopedia and frederick hockley, possessed of crystal vision whose m.s.s. we highly esteemed. these and other adepti received their knowledge and power from predecessors of greater imminence and have handed down to us this doctrine and system of theosophy and hermetic science of the higher alchemy from a series of practical investigations whose origin is traced to the fratres rosae crucis of germany, which association was founded by christian rosenkreuz about 1398. he and the theologian, valentine andrea, have left us, in the works published about 1614, an account of the exoteric arrangements of the rosicrucian soci

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

dispersed, the chief instructors became clinias and philolaus at heraclea; theorides and eurytus at metapontum; and archytas, the sage of tarentum. the school of pythagoras has several peculiar characteristics. every new member was obliged to pass a period of five years of contemplation in perfect silence; the members held everything in common, and rejected animal food; they were believers in the doctrine of metempsychosis, and were inspired with an ardent and implicit faith in their founder and teacher. so much did the element of faith enter into their training, that autos epha- he said it was to them complete proof. intense fraternal affection between the pupils was also a marked feature of the school; hence their saying, my friend is my other self, has become a byword to this day. the t

eaching was in a great measure secret, and certain studnumbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott ies and knowledge were allotted to each class and grade of instruction; merit and ability alone sufficed to enable anyone to pass to the higher classes and to a knowledge of the more recondite mysteries. no person was permitted to commit to writing any tenet, or secret doctrine, and, so far as is known, no pupil ever broke the rule until after his death and the dispersion of the school. 14. we are thus entirely dependent on the scraps of information, which have been handed down to us from his successors, and from his and their critics. a considerable amount of uncertainty, therefore, is inseparable from any consideration of the real doctrines of pythagoras himse

es to various realities, it was further inferred that the elements of numbers were the elements of realities. to pythagoras himself it is believed that the natives of europe owe the first teaching of the properties of numbers, of the principles of music and of physics; but there is evidence that he had visited central asia, and there had acquired the mathematical ideas which form the basis of his doctrine. the modes of thought introduced by pythagoras, and followed by his successor jamblicus and others, became known later on by the titles of the italian school, or the doric school. 15. the followers of pythagoras delivered their knowledge to pupils, fitted by selection and by training to receive it, in secret; but to others by numerical and mathematical names and notions. hence they called

me number or other, in a way, which to most moderns must seem curious and mystical in the highest degree. the numerals of pythagoras, says porphyry, who lived about 300 a.d, were hieroglyphic symbols, by means whereof he explained all ideas concerning the nature of things, and the same method of explaining the secrets of nature is once again being insisted upon in the new revelation of the secret doctrine, by h. p. blavatsky. numbers are a key to the ancient views of cosmogony in its broad sense, spiritually as well as physically considered and to the evolution of the present human race; all systems of religious mysticism are based upon numerals. the sacredness of numbers begins with the great first cause, numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the one

ent signs to typify numerical conceptions. it is with the hebrew letters as numerals that we are chiefly concerned, and to a smaller extent with greek. ancient records show that the greeks used their numbers almost exclusively for everyday purposes; while the jewish rabbis added to their practical value special peculiar purposes, and looked to them to furnish deeper views of nature, existence and doctrine. no doubt can exist that the ancient egyptians were fully aware of the wondrous mysteries which numbers are able to disclose, so, considering that greece, and neither judea nor babylon, succeeded to the empires of ancient egypt, it is a curious fact how little knowledge of the dogmas of the hierophants of sais, memphis and thebes greek literature has transmitted to us. the jewish rabbis d

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

ed up in the demiurgus, hypezokos, or flower of fire. reference may here be made to the psychic anatomy of the human being according to plato. he places the intellect in the head; the soul endowed with some of the passions, such as fortitude, in the heart; while another soul, of which the appetites, desires and grosser passions are its faculties, about the stomach and the spleen. so, the chald an doctrine as recorded by psellus, considered man to be composed of three kinds of souls, which may respectively be called: first, the intelligible, or divine soul, second, the intellect or rational soul, and third, the irrational, or passional soul. this latter was regarded as subject to mutation, to be dissolved and perish at the death of the body. of the intelligible, or divine soul, the oracles

beyond these again "a solar world and endless light subsist" this divine light was the object of all veneration. do not think that what was intended thereby was the solar light we know "the inerratic sphere of the starless above" is an unmistakable expression and therein "the more true sun" has place: theosophists will appreciate the significance of "the more true sun" for according to the secret doctrine the sun we see is but the physical vehicle of a more transcendent splendour. some strong souls were able to reach up to the light by their own power "the mortal who approaches the fire shall have light from the divinity, and unto the persevering mortal the blessed immortals are swift" but what of those of a lesser stature? were they, by inability, precluded from such illumination "others"

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

tained, intermonadic moments sequentially strung on a time-line.23 the relevance of brumbaugh s perspective to my own imaginal thinking about time will become apparent later. for the moment let us return to augustine and consider more carefully the context of his remark cited earlier. the reflections on time in book eleven of the confessions come directly after the a rmation of the christological doctrine of creation by the eternal logos. significantly, augustine s musing on the first verse in genesis, in the beginning god created heaven and earth, precedes the discourse on this creed. augustine notes that although he knew only latin and not hebrew, he would have understood the truth (veritas) of these words even in moses s own hebrew, for truth uses neither mouth nor tongue as instruments

eived nor could it ever be an element of something with temporal duration and development.153 according to brentano, the temporal modes of presentation are acquired in an original experience of association, an inner perception that he calls proteraesthesis, described in a brief excursus (dictated in 1914) on the temporally continuous nature of the real a term that alludes to brentano s reism, the doctrine that the object of thought must be considered a real thing (reales) whether it is presented in the mind directly (in recto) or obliquely (in obliquo)154 as the boundary-sensation which experiences the primary object as present but also as continuously manifold. 155 on the one hand, temporal experience is of necessity constricted to a present that is isolated from past and future, but, on

o god s essence, indeed, in a natural and inseparable way. it therefore follows that if the pure godhead= a, and that the other= b, then the full concept of the living godhead which has being is not merely a, but is a+ b. 231 it may very well be that the rubric oldest teachings( ltesten lehren) mentioned by schelling refers to the secret gnosis of kabbalah, even though the primary conduit of this doctrine would have likely been b hme s account of the ungrund, the self-enfolding god, as both nichts (nothing) and alles (everything, the single will in which all creation lies, the eternal one beyond the polarities of love and anger, light and darkness.232 a comprehensive examination of the influence of kabbalistic doctrine on schelling is beyond the scope of this chapter, 233 but su ce it to s

onclude, therefore, that god s being is of two different kinds; first the negating force (b) that represses the a rmative being (a, positing it as the inwardly passive or as what is hidden; second, the outstretching, self-communicating being that in clear contrast holds down the negating power in itself and does not let it come outwardly into effect. 239 significantly, schelling contends that the doctrine of the unity of the divine essence in duality shows itself as profoundly interwoven with what is innermost, even with the language itself, of the old testament. more specifically, the proof is elicited from the repeated use of the plural name elohim with verbs in the singular, and from the conjunction of the two names, yhwh and elohim. schelling relates this archaic pairing to a distincti

e logic of a+ b applied to the godhead, that is, to speak of to imagine the divine essence requires envisioning the essence and the other that comes through that essence but is not identical to it, an ontotheological truth that lies beyond and is the foundation of the christological myth of three persons in the one substance of god. in line with those who viewed kabbalah as a repository of jewish doctrine that confirms christian belief, a strategy that gained particular currency in renaissance humanist and neoplatonist circles advocating a prisca theologia, schelling adduces the trinitarian dogma on the basis of a dyad derived from the mythologic of kabbalistic symbolism. in consonance with the theosophy of b hme, schelling maintains that the godhead is a whole and undivided unity comprisi

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

s of the gate of samech at the extremity of the sephira yesod. the hegemon i will show forth tidings of good; i will publish salvation. the ends of the earth shall see it. i will go forth in the brightness thereof, as a lamp that burneth. he gives the closing sign and retires from the temple. while he is preparing the philosophus: celebrant fratres et sorores, may the vivifying rain of the secret doctrine refresh us in the wastes of time. may the shekinah, which is an indwelling glory, bring us with both hands the bread of life. may we pass over the holy hills of incense and sacred mountains of myrrh. may the yoke of the kingdom be upon us, even the heavenly kingdom the world to come, which is the world of the holy one. the hegemon gives the battery of the portal in the following form-1113

1. the sentinel opens the door. the hegemon enters, leading the philosophus, who wears the 'amen of admission, but is not hoodwinked, because the four parts of his personality have been consecrated and he is meet to behold the light. hegemon the mysteries are a singing voice; let us enter the place of song; let us hearken to the daughter of the voice. celebrant he shall enter in peace. the secret doctrine is the tree of life for those who cultivate it. he shall enter the kingdom of god. the law is the tree of life. he shall come forth with joy and be welcomed with gladness. the law is the waters of life. the hegemon leads the philosophus to the western side of the tablets. celebrant frater adveniat regnum (tvl alius, i salute you by the mystic title of pharos illuminans, conferred on you i

the altar. the passage of the 25th path begins in this manner, and as the philosophus reaches the hiereus on the northern side: hiereus the shadow of the supernal hypostases is on you; you have dwelt beneath the wings of the shelcinah; you are israel, who has come out of exile, and the true gates open to receive you. as the philosophus reaches the celebrant on the eastern side: celebrant wells of doctrine deep wells; wells of divine doctrine; wells of love: enter into the wells of doctrine. the study of the doctrine is the work among all works, the worship above all worships, the prayer of prayers. as the philosophus reaches the hegemon in the south: hegemon the path of spiritual consciousness is the path of the study of the secret doctrine. but those who would study the law must keep it:

s come to you from the grades beyond. i am sealed with the rosy cross, and you should know that the rose in its highest understanding is the divine principle operating in humanity and in you, so that sins which are scarlet may become whiter than snow and that the whiteness of your purified life may be incarnadined by divine fire. how is that fire communicated? it is by the operation of the secret doctrine, the students of which are compared in our tradition to roses, in which sense the rose is the israel of god. more generally, the rose is also the elect and the thorns are that world of humanity which is without the sanctuary of the chosen ones. the five petals correspond to the five virtues which lead to perfection; these virtues are mystic paths; and they are five manners of wounding by

by rose, is that of the chalice of salvation. it is lastly the cup of benedictions; and these modes of interpretation, with many others, their seeming divergence notwithstanding, are one at the root, as a rose with many blossoms springing from a single stem. the cross which i bear has analogies with the lamen of a hierophant, which even as the rosy cross summarises at a very high point the secret doctrine of the second birth and establishes its analogy with birth in the natural order. it is consciousness opening into the divine. except in a secondary sense and in lower degrees, the rose does not symbolise the material desires immolated on the cross of suffering; it is a symbol of the beatific vision which only unfolds on the cross, though it is formulated in the outer order from very far a

ZOETIC GRIMOIRE OF ZOS

vivid experiences. some form of levitation seems common to all. my own experience of many sabbaths is that there is consummate exteriorization and that subsequent memories are of reality. all excessively sadistic acts are usually symbolized by genuine witches, but what simulation there is is common to most erotic rights. the whole ceremony is based mainly on inverted orthodox religious services. doctrine and credo..fornicatus benedictus! almighty ashmodeus, existent of chaos, ominous by thy name, thy kingdom come through me on earth. lead me into all temptations of my flesh so i may trespass greatly into thy ways by my desires: for thou art all sex-seeking unity, thou mighty genitalia of creation that knoweth no satiation grant thou my wish, for thou art all power, ecstasy and actuality

to all things past and becoming. whether the gods created us or we created them is of no import except as an expedient. magic is now a quasi-charlatanism seeking victims: magicians have become coprophagists having the most corrupt collection of gleanings and remnants ever given that name. too long ago its principles were lost, scattered or vulgarized, the symbols losing parallelism and truth. the doctrine lost pageantry, and the rituals became haphazard the thing itself without inner meaning. as now, magic adopts an erotic egocentricism as secret meaning, hence there are no magicians with any simple thesis of the great inner truth only a rag-bag remains of this..wonder. cult. but, one cannot dismiss modern magicians so easily. yes and no, there is something in most things and little enough

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ibusdam perversis doctoribus seductus est, atque a sinceritate fidei depravatus, habuit posteriora pejora prioribus, ita ut in morem antiquorum samaritanorum, et christo servire videretur et diis quibus antea serviebat, atque in eodem fano et altare habebat in sacrificium ohristi et arulam ad victimas daemoniorum (see suppl. this helps to explain the relapses into paganism. the history of heathen doctrines and ideas is easier to write, according as particular races remained longer outside the pale of baptism. our more intimate acquaintance with the greek and koman religion rests upon writings which existed before the rise of christianity; we are oftener at fault for information as to the altered shape which that religion had assumed among the common people in greece and italy during the fi

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

physiological, and physical law, the nose will remain unblown through all eternity. writers of magick have been unsparing in their efforts to instruct us in the preparation of the will, but they seem to have imagined that no further precaution was necessary. there is a striking case of an epidemic of this error whose history is familiar to everybody. i refer to christian science, and the cognate doctrines of "mental healing" and the like. the theory of such people, stripped of dogmatic furbelows, is perfectly good magic of its kind, its negroid kind. the idea is correct enough: matter is an illusion created by will through mind, and consequently susceptible of alteration at the behest of its creator. but the practice has been lacking. they have not developed a scientific technique for app

symbols do not lend themselves readily to the solution of spiritual questions. the holy qabalah, based as it is on pure number, evidently possesses an infinite number of symbols. its scope is conterminous with existence itself; and it lacks nothing in precision, purity, or indeed in any other perfection. but it cannot be taught<doctrines. there is a vast body of knowledge common to all cases; but this is no more than the basis on which the student must erect his original research> each man must select for himself the materials for the main structure of his system. it requires years of work to erect a worthy building. such a building is never finished; every day spent on it adds new ornaments. the qabalah is therefore a l

nx om pax. four invaluable treatises and a preface 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 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 of the w

ALEISTER CROWLEY MAGICK WITHOUT TEARS

sential secrets have been maintained inviolate. if, during the last few years, a considerable number of documents have been published by them, though not in their name, it is on account of the impending crisis to civilization, of which mention will later be made. there is no good purpose, even were there license, to discuss the nature of the basis of scientific attainment which is the core of the doctrines of the society. it is only necessary to point out that its correspondence with alchemy is the one genuine fact on the subject which has been allowed to transpire; for the rosicrucian, as indicated by his central symbol, the barren cross on which he has made a rose to flower, occupies himself primarily with spiritual and physiological alchemy. taking for "the first matter of the work" a n

as closely as memory serves, thomas henry huxley, when he explains that when he lifts his water-jug- or his elbow- he does not "defy the law of gravitation" on the contrary, he uses that law; its equations form part of the system by which he lifts the jug without spilling the water. to sum up, our system is a religion just so far as a religion means an enthusiastic putting-together of a series of doctrines, no one of which must in any way clash with science or magick. call it a new religion, then, if it so please your gracious majesty; but i confess that i fail to see what you will have gained by so doing, and i feel bound to add that you might easily cause a great deal of misunderstanding, and work a rather stupid kind of mischief. the word does not occur in the book of the law. magic wit

ALEISTER CROWLEY TAO TEH KING

great english adept, who was one of my earliest instructors in magick and joined the sangha in burma in 1902, gave me my first groundings in mystical theory and practice. i spent some months of 1901 in kandy, ceylon, with the latter until success crowned my work. i also studied all varieties of asiatic philosophy, especially with regard to the practical question of spiritual development, the sufi doctrines, the upanishads, the sankhya, vedanta, the bagavad gita and purana, the dhammapada, and many other classics, together with numerous writings on the tantra and yoga of such men as patanjali, vivekananda, etc. etc. not a few of these teachings are as yet wholly unknown to scholars. i made the scope of 1 my studies as comprehensive as possible, omitting no school of thought however unimport

qualifications to attack the till-then-insoluble problem of the chinese conception of religious truth. practical studies of the psychology of such mongolians as i had met in my travels, had already suggested to me that their acentric conception of the universe might represent the correspondence in consciousness of their actual psychological characteristics. i was therefore prepared to examine the doctrines of their religious and 2 philosophical masters without prejudice such as had always rendered nugatory the efforts of missionary sinologists and indeed all oriental scholars with the single exception of rhys davids. until his time translators had invariably assumed, with absurd naivite, or more often arrogant bigotry, that a chinese writer must either be putting forth a more or less disto

rnest, bitterest peasant of deserted spain; the most primitive and superstitious arab of the remotest oases, these are a little more than kin and never less than kind at their worst; whereas in the united states one is almost always conscious of an instinctive lack of sympathy and understanding with even the 4 most charming and cultured people. it was therefore during my exile in america that the doctrines of lao tze developed most rapidly in my soul, even forcing their way outwards until i felt it imperious, nay inevitable, to express them in terms of conscious thought. no sooner had this resolve taken possession of me than i realized that the task approximated to impossibility. his very simplest ideas, the primitive elements of his thought, had no true correspondences in any european ter

ALEISTER CROWLEY THE QABALAH

hywar hlwtb, betulah raviah abachar shethaled yeshuah thrashroah, i will choose a virgin worthy to bring forth jesus, and ye shall call her blessed. the sixth is, wlksy uwcy ypwgc rttsa \ypxr tgwub, beaugoth ratzephim assattar shegopi yeshuah thakelo, i will hide mayself in cake (baked with) coals, for ye shall eat jesus, my body. the qabalistical importance of these sentences as bearing upon the doctrines of christianity can hardly be overrated. the second form of notariqon is the exact reverse of the first. by this the initial or finals or both, or the medials, of a sentence, are taken to form a word or words. thus the qabalah is called hrtsn hmkj, chokham nesethrah, the secret wisdom; and if we take the initials of these two words j and n we form by the second kind of notariqon the word

ALEISTER CROWLEY THE SWORD OF SONG

england christ still stands with iron nails in bloody hands not pierced, but grasping! to hoist high children on cross of agony, 115 i find him real for english lives. up with my pretty pair of fives !34 i fight no ghosts. but why revile (you urge me) in that vicious style 120 the very faith whose truths you seem (elsewhere)35 to hold, to hymn supreme in your own soul? perhaps you know how mystic doctrines melt the snow of any faith: redeem it to 125 a fountain of reviving dew. so i with christ: but few receive the qabalistic balm,36 believe nothing and choose to know instead. but, to that terror vague and dread, 130 external worship; all my life war to the knife! war to the knife! no! on the other hand the buddha says: i m surprised at you! how could a person accept my law and still 135 u

ies! though i hold your christianity a lie, 390 abortion and iniquity, the most immoral and absurd (a priest s invention, in a word) of all religions, i have hope in the good dhamma s59 wider scope, 395 nay, certainty! that all at last, however came they in the past, move, up or down who knows, my friend? but yet with no uncertain trend unto nibbana in the end. 400 i do not even dare despise your doctrines, prayers, and ceremonies! far from the word you ll go to hell! i dare not say you do not well! i must obey my mind s own laws 405 accept its limits, seek its cause: my meat may be your poison! i hope to convert you by-and-by? never! i cannot trace the chain60 that brought us here, shall part again 410 our lives perhance for aye! i bring my hand down on this table-thing,61 and that commot

is very super-consciousness.59 miracles follow as a dower; but ah! they used that fatal power 725 and lost the spirit in the act. this may be fancy or a fact; at least it squares with super-sense or spiritual experience. you do not well to swell the list 730 of horrid things to me imputed by calling me materialist. at least this thought is better suited to western minds than is embalmed among the doctrines of mohammed, 735 the dogma parthenogenetic* as told me by a fat ascetic. he said: your worthy friends may lack you late, but learn how mary was immaculate! i sat in vague expectant bliss. 740 the story as it runs is thus (i quote my eastern friend60 verbatim) the virgin, going to the bath, found a young fellow in her path, and turned, prepared to scold and rate him! 745 how dare you be o

means. no doubt buddha s scepticism does not openly go quite so far as mine it must be remembered that scepticism is merely the indication of a possible attitude, not a belief, as so many good fool folk thing; but buddha not only denies cogito, ergo sum; but cogito, ergo non sum. see sabbasava sutta, par. 10* at any rate, sakkyaditthi, the delusion of personality, is in the very forefront of his doctrines; and it is this delusion that is constantly and inevitably affirmed in all normal consciousness. that dhyanic thought avoids it is doubtful; even so, buddha is here represented as giving precepts to ordinary people. and if personality be delusion, a lie is involved in the command of one to another. in short, we all lie all the time; we are compelled to it by the nature of things themselv

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139 to plead the organic causation of a religious state of mind, then, in refutation of its claim to possess superior spiritual value, is quite illogical and arbitrary, unless one have already worked out in advance some psycho-physical theory connecting spiritual values in general with determinate sorts of physiological change. otherwise none of our thoughts and feelings, not even our scientific doctrines, not even our "dis"-beliefs, could retain any value as revelations of the truth, for every one of them without exception flows from the state of their possessor's body at the time. it is needles to say that medical materialism draws in point of fact no such sweeping skeptical conclusion. it is sure, just as every simple man is sure, that some states of mind are inwardly superior to other

perchance will some disciple of lamarck 151 be torn to pieces in the rooms of the royal society by the followers of haeckel, just as hypatia, that disciple of plato, was torn to pieces in the church of christ by followers of st. john. we have nothing to say against the men of science, we have nothing to say against the great mystics- all hail to both! but such of their followers who accepted the doctrines of either the one or the other as a dogma we here openly pronounce to be a bane, a curse, and a pestilence to mankind. why assume that only one system of ideas can be true? and when you have answered this question there will be time enough to assume that all other systems are wrong. start with a clean sheet, and write neatly and beautifully upon it, so that others can read you aright; do

d beautifully upon it, so that others can read you aright; do not start with some old palimpsest, and then scribble all over it carelessly, for then indeed others will come who will of a certainty ready you awry. if osiris, christ, and mahomet were mad, then indeed is madness the key to the door of the temple. yet if they were only called mad for being wise beyond the sane, then ask you why their doctrines brought with them the crimes of bigotry and the horrors of madness? and our answer is, that though they loved truth and wedded truth, they could not explain truth; and their disciples therefore had to accept the symbols of truth for truth, without the possibility of asking "why" or else reject truth altogether. thus it came about that the greater the master the less was he able to explai

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thashrvh, bethulh raviah abachar shethaled yeshuah thashroah "i will choose a virgin worthy to bring forth jesus, and ye shall call her belssed" the sixth is, bovgth rtzpim asththr shgvpi ishvo thaklv, beaugoth ratzephim asattar shgopi yeshuah thakelo "i will hid myself in cake (baked with) coals, for ye shall eat jesus, my body" the qabalistical importance of these sentences as bearing upon the doctrines of christianity can hardly be overrated. the second form of the notariqon is the exact reverse of the first. by this the initials or finals, or both, or the medials, of a sentence, are taken to form a word or words. thus the qabalah is called chkmh nsthrh, chokhmah nesthrah "the secret wisdom; and if we take the initials of these two words ch and n, we form by the second king of notariqo

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language. this the rituals of the golden dawn and the study of the qabalah did for p, and when we talk of quadrating the circle, of blinding darkness, of silent voices &c &c, those who have learned the alphabet of any magical language will understand; and those who have not, if they wish to read any further with profit, had better do so, as it will help them to master the new magical language and doctrines we here offer them. the vision of the adept is so much truer than ordinary vision that when once it has been attained to its effect is never relinquished, for it changes the whole life. blake would have as soon doubted the existence of his wife, his mother or of himself, as that of urizen, los, or luvah. dreams are real, hallucinations are real, delirium is real, and so is madness; but f

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ct that many of the lesser yogis employed hashish (whether vainly or no we shall discuss later) to obtain samadhi, that oneness with the universe, or with the nothingness, which is the feeble expression by which alone we can shadow that supreme trance. i had also the advantage of falling across ludlow's book, and was struck by the circumstance that he, obviously ignorant of vedantist and 36 yogic doctrines, yet approximately expressed them, though in a degraded and distorted form. i was also aware of the prime agony of meditation, the "dryness<apophis in the mystic regenerative process isis apophis osiris i a o; or the black dragon in the alchemical translation from the first matter of the work into the elixir (as molinos calls it) which hardens and sterilises th

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with d.d.c.f, p. proposed that the following scheme of action should be adopted to quell the revolt of the second order: i. the second order to be summoned at various times during two or three days. they to find, on being admitted one by one, a masked man in authority and a scribe. these questions &c, pass, after pledge of secrecy concerning the interview (a) are you convinced of the truth of the doctrines and knowledge received in the grade of 5= 6? yes or no? if "yes (1) then their origin can spring from a pure source only? if "no (2) i degrade you to be a lord of the paths in the portal in the vault of the adepts (b) if he reply "yes" the masked man continues: are you satisfied with the logic of this statement? do you solemnly promise to cease these unseemly disputes as to the headship

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s. no doubt buddha's scepticism does not openly go quite as far as mine_ it must be remembered that "scepticism" is merely the indication of a possible attitude, not a belief, as so many good fool-folk think; but buddha not only denies "cogito, ergo sum; but "cogito, ergo non sum" see "sabbasava sutta" par. 10. at any rate sakkyaditthi, the delusion of personality, is in the very forefront of his doctrines; and it is this delusion that is constantly and inevitably affirmed in all normal consciousness. that dhyanic thought avoids it is doubtful; even so, buddha is here represented as giving precepts to ordinary people. and if personality be delusion, a lie is involved in the command of one to another. in short, we all lie all the time; we are compelled to it by the nature of things themselv

f israel and zetetes, who is not exactly the disciple, but rather the interpreter of the master's words. thus it commences "the law-giver of israel "in the beginning the truth created the heaven and the earth "zetetes "the life that is within and the life that is without, are not these the heaven and the earth that the truth created" whether the author intends to weave into his interpretation the doctrines of the qabalah we are not certain, but time after time we came across curious allusions. thus on p. 3 "within myself when the truth divided the light from the darkness wisdom arose "and i knew that every atom of our great mother giveth light to other atoms. p. 4 "the truth in man is the light of the world. thus we have known from the beginning, and we shall know it unto the end. and the

net. a striking dramatic study of the origin of religions. the sword of song. post 4to, pp. ix+ 194, printed in red and black, decorative wrapper, 20s. net. this is the author's first most brilliant attempt to base the truths of mysticism on the truths of scepticism. it contains also an enlarged amended edition of "berashith" and an essay showing the striking parallels and identities between the doctrines of modern science and those of buddhism. gargoyles. pott 8vo, pp. vi+ 113, 5s. net. oracles. demy 8vo, pp. viii+ 176, 5s. net. some of mr. crowley's finest mystical lyrics are in these collections. knox om pax. see advt. collected works (travellers' edition. extra crown 8vo, india paper, 3 vols. in one, pp. 808+ appendices. vellum, green ties, with protraits, 3 3s; white buckram, without

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ilent, reposeful beatitude, and the universality of beings presents itself tinted and illumined by a flaming dawn. if by chance a vague memory slips into the soul of this deplorable thrice-happy one "might there not be another god_ believe that he will stand upright before him; that he will dispute his will, and confront him without fear. who was the french philosopher that, mocking modern german doctrines, said "i am a god who has dined ill? this irony would not bite into a spirit uplifted by hashish; he would reply tranquilly "maybe i have dined ill; but i am a god" 106 chapter v moral but the morrow; the terrible morrow! all the organs relaxed, tired; the nerves unstretched, the teasing tendency to tears, the impossibility of applying yourself to a continuous task, teach you cruelly tha

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rsation of the holy guardian angel, or the hindu doctrine of becoming one with god. we may easily agree that lake harris made the error of thinking men pure-minded, and so used language which the gross might misinterpret; but sincere study of this book will make the truth apparent to all decent men. aleister crowley [we print this review without committing ourselves to any opinion as to how these doctrines may be interpreted in practice by the avowed followers of harris- ed "no. 19" by edgar jepson. mills and boon, ltd. arthur machen wrote fine stories "the great god pan "the white people, etc. edgar jepson would have done better to cook them alone; it was a mistake to add the dash of algernon blackwood. a.c. rainbows and witches. by will h. ogilvie. 4th edition. 1"s" elkin mathews. a grea

ver- touches the summit of parnassus, at least he is always on the ridge. a.c. an introduction to the kabalah. by w. wynn westcott. john m. watkins. it is difficult to find words in which to praise this little book. it is most essential for the beginner. lucid and illuminating, it is also illuminated. in particular, we are most pleased to find the correlation of the qabalah with the philosophical doctrines of other religions; a task attempted by ourselves in 328 "berashith" and "777" perhaps not so successfully from the point of view of the beginner. there is of course much beyond this elementary study, and the neophyte will find nothing in the book which he does not know; but the book is addressed to those who know nothing. it will supply them with a fine basis for qabalistic research. al

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t prominent members of their own body. rather like epaminondas and the cretans! anyhow, the "guide" has wittily retorted on us that our reviews are "valueless" what a sparkler! what a crusher! a.c. bhakti-yoga (udvodhan series) by swami vivekananda. 12 gopal chandra neogi's lane, baghbazar, calcutta. 8 annas. if swami vivek nanda was not a great yogi he was at least a very great expounder of yoga doctrines. it is impossible here to convey to the reader a just estimate of the extreme value of this book. but we can say that this is the best work on the bhakti-yoga yet written. union through devotion is bhakti-yoga, and union with isvara or the higher self is the highest form this union can take "man will be seen no more as man, but only as god; the animal will be seen no more as an animal, b

igher self, augoeides, atman, or adonai, shake itself free from the illusions of m y- the world of plurality, and secure union with this inner self or atman. 63 30 as the light of a lamp brought into a dark room is reflected by all surfaces around it, so is the illumination of the adept reflected even by his unilluminated followers. attainment by yoga. according to the shiva sanhita there are two doctrines found in the vedas: the doctrines of "karma k nda (sacrificial works, etc) and of "jana k ndra (science and knowledge "karma k ndra" is twofold- good and evil, and according to how we live "there are many enjoyments in heaven" and "in hell there are many sufferings" having once realized the truth of "karma k ndra" the yogi renounces the works of virtue and vice, and engages in "jnana k n

st important of which are (1) anima (the 96 power of assimilating oneself with an atom (2) mahima (the power of expanding oneself into space (3) laghima (the power of reducing gravitation (4) garima (the power of increasing gravitation (5) prapti (the power of instantaneous travelling (6) prakamya (the power of 111 "hatha yoga pradipika" pp. 63, 69. 112 "shiva sanhita" chap. iv, 53-75. 113 on the doctrines of this mudra many popular american semi- occult works have been written, such as "karezza "solar biology" and "the goal of life" 114 it is to be noted here that the union is again that of the mystical shakti and shiva, but now within the man. all this symbolism is akin to that made use of by the sufis. 115 "shiva sanhita" chap. iv, 56, 58, 59, 60, 61, 63. 116 "any person if he actively

joined him, these two determined to work out the eastern systems under an eastern sky and by eastern methods alone. on the 1st of august we find p. writing "i exist not: there is no god: no place: no time: wherefore i exactly particularize and specify these things" and 123 five days later he began what he called "the writings of truth" before we begin these, it will be necessary to enter upon the doctrines of buddhism at some little length, for frater i.a. was now at heart a follower of gotama, being rather disgusted with his tamil guru; and under his guidance it was that p. grasped the fundamental importance of concentration through mediation. 197 "i.e, the peace which had been enfolding him for so many days. see entry july 14th. 198 hb:koph= kether hb:gemel= path of gimel hb:taw= tiphere

at heart a follower of gotama, being rather disgusted with his tamil guru; and under his guidance it was that p. grasped the fundamental importance of concentration through mediation. 197 "i.e, the peace which had been enfolding him for so many days. see entry july 14th. 198 hb:koph= kether hb:gemel= path of gimel hb:taw= tiphereth hb:samekh= path of samech hb:yod= yesod hb:taw= path of tau. the doctrines of buddhism having sat for seven long years under the b dhi tree gotama opened his eyes and perceiving the world of sams ra199 exclaimed "quod erat demonstrandum" true, he had attained to the spotless eye of truth and had become buddha the enlightened one; he had entered the nothingness of nibb na,200 and had become one with the uncreated and the indestructible. and now he stood once aga

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radition, is sectarian folly. i may disagree with huxley, but i shall not confute him by saying that he was a bigoted opponent of evolution. roosevelt, in calling thomas paine a dirty little atheist, when he was demonstrably a clean tall deist, established only the record for falsehood. mr 160 (or mrs or miss) evelyn underhill does the same thing when he abuses the magi by attributing to them the doctrines and practices of sorcerers. and we think that his sense of awe misleads him in one respect. the buddha, the christ, and he whom some of us know as frater perdurabo, were all men before they became lost in the infinity of what some call the one, others the all, others the naught; and their documents are accessible. these documents are of immeasurably greater value than the lesser writings

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

thinkers at this time need to distinguish very carefully between the vital truths of christianity and the crystallised form of theology. the living impulse was given by the christ. he enunciated these great and eternal truths, and sent them forth to take form and meet the need of a suffering world. they were limited by the form, and there came a long period wherein that form (religious dogmas and doctrines) gradually grew and took shape. centuries ensued wherein the form and the life seemed adapted to each other, and the christian ideals expressed themselves through the medium of that form. now the period of crystallisation has set in, and the expanding christian consciousness is finding the limitations of the theologians inadequate and restricting. the great fabric of dogmas and doctrines

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

d; that faculty in man which is the intelligent thinking principle, and which differentiates man from the animals. fohat. cosmic electricity; primordial light; the ever-present electrical energy; the universal propelling vital forces the ceaseless destructive and formative power; the synthesis of the many forms of electrical phenomena. guru. spiritual teacher. a master in metaphysical and ethical doctrines. hierarchy. that group of spiritual beings on the inner planes of the solar system who are the intelligent forces of nature, and who control the evolutionary processes. they are themselves divided into twelve hierarchies. within our planetary scheme, the earth scheme, there is a reflection of this hierarchy which is called by the occultist the occult hierarchy. this hierarchy is formed o

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

on taken by the tibetan and a.a.b. the stand taken against dogmatic assertion has- 2- a treatise on cosmic fire copyright 1998 lucis trust helped to establish a new era of mental freedom for the students of the progressively unfolding revelation of the ageless wisdom. the age-old method of arriving at truth by the process of accepting new authorities and comparing them with previously established doctrines, while of undoubted value in the training of the mind, is gradually being transcended. in its place is emerging in both the religious and philosophical worlds a new capacity to take a more scientific position. spiritual teaching will be increasingly accepted as an hypothesis to be proved less by scholasticism, historical foundation and authority, and more by the results of its effect upo

ements including masonry. he is one of the masters who take pupils. the master h. or hilarion, is a cretan master, is interested in the spiritualistic movement and is responsible for light on the path. 136 53: antahkarana is the lower manas, the path of communication between the personality and the higher manas, or human soul. h. p. blavatsky. 137 54: karma and reincarnation, the fourth and fifth doctrines of the wisdom-religion. these two are, in reality, the a, b, c, of the wisdom-religion. karma is the sum total of our acts, both in the present life and in the preceding births. it is of three kinds- 795- a treatise on cosmic fire copyright 1998 lucis trust 1. sanchita karma 2. prarabdha karma 3. agami karma "sanchita karma includes human merits and demerits accumulated in the preceding

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ity, and which are susceptible of repetition under the laws which the knower has learnt. bertrand russell deals with these two groups in a most interesting way, though he uses the one term mystic in both relations. his words form a most fascinating prelude to our theme "mystical philosophy, in all ages and in all parts of the world, is characterized by certain beliefs which are illustrated by the doctrines we have been considering "there is, first, the belief in insight as against discursive analytic knowledge; the belief in a way of wisdom, sudden, penetrating, coercive, which is contrasted with the slow and fallible study of outward appearance by a science relying wholly upon the senses "the mystic insight begins with the sense of a mystery unveiled, of a hidden wisdom now suddenly becom

ith a knowledge beside which all other knowledge is ignorance "the second characteristic of mysticism is its belief in unity, and its refusal to admit opposition or division anywhere "a third mark of almost all mystical metaphysics is the denial of the reality of time. this is an outcome of the denial of division; if all is one, the distinction of past and future must be illusory "the last of the doctrines of mysticism which we have to consider is its belief that all evil is mere appearance, an illusion produced by the divisions and oppositions of the analytic intellect. mysticism does not maintain that such things as cruelty, for example, are good, but it denies that they are real: they belong to that lower world of phantoms from which we are to be liberated by the insight of the vision."

d ceases to function, and the true student of meditation slips into a state of conscious identification with that spiritual reality we call the indwelling christ, the divine soul. man, at this point, enters into god. chapter six stages in meditation (continued) milarepa was one who eventually rid himself of the two-fold shadow and soared into spiritual space, till he attained the goal wherein all doctrines merge in at-one-ment..having all his ideas and concepts merged with the primal cause (he) had eliminated the illusion of duality. rechung (from the tibetan) we have carried our meditation work forward along what might be termed secular lines, for the use of the mind has been involved, and though the subject of the meditation process has presumably been religious, yet the same results can

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

oul, and that which these two use and unify are in reality one vital principle manifesting in diversity. these are the three in one, the one in three, god in nature, and nature itself in god. carrying the concept, for the sake of illustration, into other realms of thought this trinity of aspects can be seen functioning in the religious world as the esoteric teaching, the fundamental symbology and doctrines of the great world religions and the exoteric organisations; in government it is the sum total of the will of the people whatever that will may be, the formulated laws, and the exoteric administration; in education it is the will to learn, the arts and sciences, and the great exoteric educational systems; in philosophy it is the urge to wisdom, the interrelated schools of thought, and th

kness of time there have emerged the great religions. these religions though diverse in their theologies and forms of worship, though characterized by distinctions of organization and ceremonial, and though differing in their methods of application of truth, are united in three basic aspects: 1. in their teaching as to the nature of god and of man. 2. in their symbolism. 3. in certain fundamental doctrines. when men recognize this and succeed in isolating that inner significant structure of truth which is the same in all climes and in all races, then there will emerge the universal religion, the one church, and that unified though not uniform approach to god, which will demonstrate the truth of st. paul's words "one lord, one faith, one baptism, one god and father of all, who is above all

ructure of truth which is the same in all climes and in all races, then there will emerge the universal religion, the one church, and that unified though not uniform approach to god, which will demonstrate the truth of st. paul's words "one lord, one faith, one baptism, one god and father of all, who is above all and through all and in you all" theologies will disappear into the knowledge of god; doctrines and dogmas will no longer be regarded as necessary, for faith will be based on experience, and authority will give place to personal appreciation of reality. the power of the church over the group will be supplanted by the power of the awakened soul in men; the age of miracles and the disputations as to the why and how of those miracles with the consequent scepticism or agnosticism will

are of personal or of group ambition; they will recognise their unity with all that exists, and will stand before the world as examples of pure living, constructive building, creative activity subordinated to the general purpose, beauty and inclusiveness. perhaps in the early stages of integration, the words friendliness and cooperativeness best describe them. they are not interested in dogmas or doctrines and have no shibboleths. their outstanding characteristic will lie in individual and group freedom from a critical spirit. this non-criticism will not grow out of an inability to see error, or failure to measure up to an idea; falsity, impurity and weakness will be recognised for what they are, but when noted will only serve to evoke a loving helpfulness. little by little these groups wi

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ess of passing from one religious age into another. the spiritual trends of today are steadily becoming more defined. the hearts of men have never been more open to spiritual impression than they are at this time, and the door into the very centre of reality stands wide open. paralleling, however, this significant development is a trend in the counter direction, and materialistic philosophies and doctrines of negation are becoming increasingly prevalent. to many, the whole question of the validity of the christian religion remains to be determined. claims are made that christianity has failed and that man does not need the gospel story with its implications of divinity and its urge to service and sacrifice. is the gospel story historically true? is it a mystical tale of great beauty and of

is in every man; this is the lesson of the crucifixion and the resurrection: the lower nature must die in order that the higher may be manifested, and the eternal immortal- 123- from bethlehem to calvary copyright 1998 lucis trust soul in every man must rise from the tomb of matter. it is interesting to trace the idea that men must suffer in this world as the result of sin. in the east, where the doctrines of reincarnation and of karma hold sway, a man suffers for his own deeds and sins and "works out his own salvation, with fear and trembling."29 in the jewish teaching a man suffers for the sins of his forebears and of his nation, and thus gives substance to a truth which is only today beginning to be a known fact the truth of physical inheritance. under the christian teaching, christ, th

to deal. they are in themselves proof of the fact of immortality and of man's divinity. he has intuited the ultimate possibility, and will not rest until he has achieved it. whether it is plurality of lives upon our planet, leading to an ultimate perfection, or the buddhistic theory leading to nirvana, the goal is one. this latter theory is beautifully summarised in a book dealing with the secret doctrines of the tibetan philosophy- 154- from bethlehem to calvary copyright 1998 lucis trust. when the lords of compassion shall have spiritually civilised the earth and made of it a heaven, there will be revealed to the pilgrims the endless path, which reaches to the heart of the universe. man, then no longer man, will transcend nature, and impersonally, yet consciously, in at-one-ment with all

f eternal retribution, of universal restoration, and of conditional immortality. to these we must add the speculations of the spiritualists, with their various spheres, corresponding somewhat to the subtle worlds, seven in number, of the theosophists and the rosicrucians; and also the extreme theory of annihilation, which does not find much response from the healthy-minded. the value of all these doctrines consists in attracting attention to the eternal interest of man in the hereafter, and his many speculations as to his future and his immortality. christ died and rose again. he lives. and some people in the world today do not need to have this fact proven to them. they know he is alive, and that because he lives we shall live also. in us is the same germ of essential life which flowered

er expression, the personal self, sweeps that self on to the path of service. the man cannot then rest until he has led others into the way and toward the freedom of the sons of god which distinguishes the new and coming kingdom. the new religion is on the way, and it is one for which all previous religions have prepared us. it differs only in that it will no longer be distinguished by dogmas and doctrines, but will be essentially an attitude of mind, an orientation to life, to man and to god. it will also be a living service. selfishness and self-centred interests will finally be ruled out, for the kingdom of god is the life of the corporate whole, sensed and desired by all its citizens, and worked for and expressed by all who tread the way. initiation is nothing more than the process of

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

work with some group or with some teacher is often regarded as a definite means of psychological salvation, for it tends to extrovert the mystic and thus give proper release for the recognised inflowing energy. as long as it does this and nothing else, there is no real danger, but the moment a man's vision of other and greater possibilities becomes dim or begins to fade out, the moment a body of doctrines or a school of thought or an exponent of any theory engrosses his complete attention to the exclusion of all other points of view or possibilities, that moment the seeds of psychological trouble can be duly noted and the man is in danger- 278- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust the moment also that the entire mental powers of which

s of advanced nature coming into incarnation at this time to permit the danger to grow out of all bounds, and there are too many disciples in the world today whose voices are ringing loudly and clearly along the lines of free choice, and the intelligent comprehension of god's plan. it might be of profit if i indicated anew the various schools of thought who feature "guidance" or whose methods and doctrines tend to the development of an inner attentive ear, and yet who fail to teach the distinctiveness of the sources of guidance, or to differentiate between the various sounds, voices and so-called inspired indications which that attentive ear may be trained to register. the emotionally inclined people in the churches of all denominations and persuasions are ever prone to find a way of escap

ALICE A BAILEY13 PROBLEMS OF HUMANITY

inevitably stepping down the meaning. not content with this, their followers have forced these man-evolved interpretations upon the unthinking and the ignorant. every religion buddhism, hinduism in its many aspects, mohammedanism and christianity has produced a flock of outstanding minds who have sought (usually quite sincerely) to understand what god is supposed to have said, who have formulated doctrines and dogmas on this basis of what they thought god meant and their words and ideas have, therefore, become religious law and the irrefutable truths of countless millions. in the last analysis, what have you? the ideas of some human mind interpreted in terms of his period, tradition and background about what god said in some scripture which has been subjected during the centuries to the di

y those principles and truths which are universally recognized and which find their place in every religion are truly necessary to salvation. the secondary and controversial line of presented truths is usually unnecessary or significant only in so far as it buttresses the primary and essential truth. it is this distorted presentation of truth which has led humanity to the formulation of a body of doctrines about which christ apparently knew nothing. christ cared only that men should recognize that god is love, that all men are the children of the one father and, therefore, brothers; that man's spirit is eternal and that there is no death; he longed that the christ within every man (the innate christ consciousness which makes us one with each other and with christ) should flower forth in al

ons of the churches. in the eastern faiths this is not so prominently the case; in the western world this tendency is fast bringing on the degeneration of the churches. in the oriental religions a disastrous negativity has prevailed; the truths given out have not sufficed to better the daily life of the believer or to anchor the truths creatively upon the physical plane. the effect of the eastern doctrines is largely subjective and negative as to daily affairs. the negativity of the theological interpretations of the buddhist and hindu scriptures have kept the people in a quiescent condition from which they are slowly beginning to emerge. the mohammedan faith is, like the christian, a positive presentation of truth though very materialistic; both these faiths have been militant and politic

catholic church, but it is a quarrelling, fanatical and intolerant body of believers. the spirit of differentiation is rampant; there is no unity or cohesion among them, but usually a constant spirit of rejection, a virulent partisanship and the growth of hundreds of protestant cults, a constant presentation of a narrow theology which teaches nothing new but produces fresh quarrelling around some doctrines or some question of church organization or procedure. the protestant churches have set a precedent of acrimonious controversy from which the older churches are relatively free, owing to their hierarchical method of government and their centralized authoritarian control. again, how ever, the first efforts to achieve some form of unity and cooperation have recently emerged and may continue

tus of outgrown theologies and the attainment anew of temporal power and prestige? or will the churches have the vision and the courage to let the bad old ways go and turn to the people with the message that god is love, proving the existence of that love by their own lives of simple loving service? will they tell the people that christ forever lives and bid them turn their eyes away from the old doctrines of death and blood and divine appeasement and centre them upon the source of all life and upon the living christ who waits to pour out upon them that "life more abundantly" for which they have so long waited and which he promised should be theirs? will they teach that the destruction of the old forms was needed and that their disappearance is the guarantee that a new and fuller unlimited

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

keynote of his mission then will be to evoke from humanity a response to spiritual influence and an unfoldment (on a large scale) of intuitive perception a faculty which is, at present, rare indeed. when he came before, he evoked from humanity a gradual response to truth and mental understanding. that is why, at the end of the cycle which he inaugurated two thousand years ago, we have formulated doctrines and a widespread mental or intellectual development. iii. christ as the releaser of energy during the first three months of the period of crisis through which christ and the hierarchy passed and which was ended by his announced decision, certain great energies, or fundamental streams of force were made available to christ and his disciples. today, the fact that energy is the basic substa

he world problems? why, as exponents of the god of love, have christian teachers been unable to arrest the unparalleled growth of hate in the world today? why are the majority of such teachers so sectarian, separative and denominational in their approaches to truth? there is, however, a spiritual, open-minded minority. why do the young people refuse to go to church and lack interest to accept the doctrines presented for their belief? why is death and not life stalking the world today? why do so many new cults arise and sidetrack the people away from orthodox organisations of a religious nature? why does mental science, the unity movement and the new thought presentation attract people away from the better established organisations? note the use of the word "organisations; it holds the key

hs do not offer spiritual guidance and help, humanity will find another way. nothing can keep the spirit of man from god. the churches in the west need also to realise that basically there is only one church, but it is not necessarily only the orthodox christian institution. god works in many ways, through many faiths and religious agencies; this is one reason for the elimination of non-essential doctrines. by the emphasising of the essential doctrines and in their union will the fullness of truth be revealed. this, the new world religion will do and its implementation will proceed apace, after the reappearance of the christ. chapter seven- 86- the reappearance of the christ copyright 1998 lucis trust preparation for the reappearance of the christ the needed preparation the work of the new

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

anity because of shared experience and understanding; then the lives that compose the human family present the goal to the subhuman kingdoms and can, and do, impress them because of basic instinctual tendencies which are expressed in the human group but which are latent instinctual tendencies and potential assets in the three subhuman groups. this teaching has always been implicit in the esoteric doctrines but has not been sufficiently emphasised, owing to the point in evolution of mankind. today, mankind has made such progress that these points can be made effectively. i would call to your attention that this was the keynote of the gospel story: the human-divine nature of the christ, relating him to the father through his essential divinity, and also to man through his essential humanity

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

- 325- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust pilgrims the endless path which reaches to the heart of the universe. man, then no longer man, will transcend nature and impersonally, yet consciously, in at-one-ment with all enlightened ones, help to fulfil the law of the higher evolution, of which nirvana is but the beginning (tibetan yoga and secret doctrines. page 12) c. it is the cross of the "widespread arms, the open heart and the higher mind" for those who lie upon this cross know and enjoy the significances underlying the words: omnipresence and omniscience, and are in process of unfolding the higher phases of being which we inadequately cover by the word, omnipotence. d. the energies of the cardinal cross blend with the energies to whi

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

nowledge. the people who fill me with a sense of compassion and the recognition of the need of patience are those who think they know and who have all the answers. that was my condition in those early days and i had not then the sense to be amused at myself. i was in deadly earnest. today, i can laugh and today i am quite sure that i do not have all the answers. i find myself left with few if any doctrines and dogmas. i am sure of the existence of christ and of the masters who are his disciples. i am sure that there is a plan which they are attempting to work out on earth and i believe that they, in themselves, are the answer and the guarantee of man's ultimate achievement and that as they are, so shall we all be some day. i can no longer say with assurance and aplomb what people ought to

steadily proceeding; history and civilisation prove it. i know, 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 sou

en the fate of humanity at this time seems to indicate something different? i believe firmly that when i can, through the process of evolution, fully express the divinity that is in me i shall have perfect health. i shall not care whether i am rich or poor, and having a popularity with other personalities will not matter to me at all. i am bringing this up most definitely because these misleading doctrines are sweeping the public consciousness and lead eventually to disillusionment. the time will come when we shall be- 86- the unfinished autobiography copyright 1998 lucis trust liberated from all the ills of the flesh, but when it does come we shall have learned a different sense of values and will not be using our divine powers to get material good for ourselves. all good things come to t

re working to see the original principles of the society restored. it was a fight between a selective, isolationist, superior group who regarded themselves as wiser and more spiritual than the rest of the membership and those who loved their fellow-men, who believed in progress and the universality of truth. it was a fight between an exclusive faction and an inclusive group. it was not a fight of doctrines; it was a fight of principles and foster spent much time organising the fight. b. p. wadia returned from india and we were at first hopeful that he would give strength to what we were trying to do. we found, however, that he planned to take over, if possible, the presidency of the t.s. in this country with the help of foster and the committee of 1400. foster, however, had not organised i

we show indicates simply the sum total of the past. what we are in our next life results from what we have been and done in this. these years were very busy years. the girls were growing up and the boys were coming around. the school was steadily growing and inside myself i was gaining a sense of assurance and a recognition that i had found the work about which k. h. had spoken to me in 1895. the doctrines of reincarnation and of the law of cause and effect had solved the problems of my questioning mind. the hierarchy was known to me. i had been given the privilege of contacting k. h. when i chose, for i could now be trusted to keep my personality affairs out of his ashram and i moved on into greater usefulness in his ashram and, consequently, in the world. the recognition of the tibetan's

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

of disease could be- 12- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust treated from the angle of karma and be definite and conclusive in its value had there been right teaching on this abstruse subject from the time that it was given out in the west. but the truth as it has come to us from the east has been as much distorted by the eastern theologian as the doctrines of the atonement and of the virgin birth have been misinterpreted and taught by the western theologian. the real truth bears little resemblance to our modern formulations. i am, therefore, seriously handicapped when dealing with the subject of disease from the angle of karma. it is difficult for me to convey to you anything of the truth as it really exists, owing to the pre-conceived ide

nt humanity. such was by no means the intent of his coming or of his work, but into the real meaning i need not enter here. i have dealt with this theme elsewhere in- 364- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust connection with the new world religion*(9) it has been taught also in the esoteric presentation (and this is closely allied with the christian doctrines) that the soul is the intermediary between the monad and the personality; the same idea is also found in many other religious presentations, i.e, the buddha is shown as the intermediary between shamballa and the hierarchy, acting in this capacity once a year; the hierarchy itself is the intermediary between shamballa and humanity; the etheric plane (and by this i mean the cosmic, planeta

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ard. the headquarters group and the workers in the school are there because of spiritual inclination. 6. the arcane school is non-sectarian, non-political and international in its thinking. service is its keynote. its members can work in any sect and in any political party, provided they remember that all paths lead to god and that "the one humanity" governs all their thinking. 7. the fundamental doctrines of the ageless wisdom, recognised all over the world and as expounded in my books, constitute the foundational teaching of the arcane school. this is so, not because they are my books but because they are part of the continuity of the ageless wisdom and constitute the latest emanation of the ageless wisdom issued by the hierarchy. they must not be permitted to become a bible of a sect, a

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

the sun during the year. the two major full moon approaches will be those of the wesak full moon and the full moon of june one hitherto consecrated to the buddha who embodied the wisdom of god, and the other to the bodhisattva (known to christians as the christ) who embodied the love of god. the platform of the new world religion will have in it three major presentations of truth, or three major doctrines, if such an undesirable word can be permitted. it is with the elaboration of these three points of view, or evocations of truth, that the work of the sixth group of disciples will be concerned. they are: 1. the fact of the spirit of god, both transcendent and immanent, will be demonstrated, and also a similar fact in relation to man. the mode of their approach to each other, via the soul

t of all that the past gives to man. they are our eternal heritage, and connected with them there is no new revelation but only participation and understanding. these are the facts which the world teachers have brought to us, suited to our need and capacity at any given time. they are the inner structure of the one truth upon which all the world theologies have been built, including the christian doctrines and dogmas built around the person of christ and his teaching. dimly sensed by the evolving human consciousness hovers another emerging truth of a larger nature larger because related to the whole and not just to individual man and his personal salvation. it is an extension of the individual approach to truth. let us call it the truth of the great cyclic approaches of the divine to the h

nent) 3. the fact of immortality 4. the brotherhood of man (god in expression) 5. the existence of the way to god 6. the historicity of the two great approaches and the possibility of a third and imminent approach. it is here that the churches, if regenerated, can concentrate their efforts, cease perpetuating the outer and visible form, and begin to deal with the reality underlying all dogmas and doctrines. upon these inner assurances man must take his stand, and a study of them will reveal that the majority of the unthinking masses (an immense majority) do accept them hopefully and with desire, though without any definite understanding, and that a steadily increasing minority also accept them with a full convinced awareness an awareness that is the result of the transformation of hope int

anetary logos is bringing certain major adjustments within the planetary sphere of influence and that these primarily affect the human kingdom. i have called to your notice the urgency of the incoming life, producing tension, spiritual recognitions of a far-reaching nature, the immediate overthrow of false gods and standards, and the destruction of outworn and crystallised interpretations (called doctrines) of the spiritual realities. by these means, the way is- 278- the externalisation of the hierarchy copyright 1998 lucis trust cleared for a new and simple recognition of divinity which will satisfy not only the heart of the simplest person, but which will meet the need of the most intelligent. i have talked in terms of the union of eastern and western thought and of the need for the grea

do i set, but the time will not be long. the christian church in its many branches can serve as a st. john the baptist, as a voice crying in the wilderness, and as a nucleus through which world illumination may be accomplished. i indicate the hope. i do not assert a fact. its work is intended to be the holding of a broad platform. the church must show a wide tolerance, and teach no revolutionary doctrines or cling to any reactionary ideas. the church as a teaching factor should take the great basic doctrines and (shattering the old forms in which they are expressed and held) show their true and inner spiritual significance. the prime work of the church is to teach, and teach ceaselessly, preserving the outer appearance in order to reach the many who are accustomed to church usages. teache

ALICE BAILEY THE LABOURS OF HERCULES

e intelligently and are not in a hurry [203] the message that comes to them from the inner side is couched in the symbolic words "what i tell you in the dark, that speak you in the light" each one will be told a different thing according to the need of the people around him, and will deliberately go into the dark in order to deliver a message in the light. therefore, they are tied by no dogmas or doctrines because they have the word which has come to them in the dark, which they have wrought out for themselves in the strife and stress of their own souls. they meet the need of their fellow men, and theirs is the message of christ "a new commandment i give you that you love one another" this is no sentiment. let us be loving and kind. that is just decent behavior; but the love the christ enu

AN INTRO TO STUDY OF THE KABALAH

ah by william wynn westcott preface students of literature, philosophy and religion who have any sympathy with the occult sciences may well pay some attention to the kabalah of the hebrew rabbis of olden times; for whatever faith may be held by the enquirer he will gain not only knowledge, but also will broaden his views of life and destiny, by comparing other forms of religion with the faith and doctrines in which he has been nurtured, or which he has adopted after reaching full age and powers of discretion. being fully persuaded of the good to be thus derived, i desire to call attention to the dogmas of the old hebrew kabalah. i had the good fortune to be attracted to this somewhat recondite study, at an early period of life, and i have been able to spare a little time in subsequent year

, and a work entitled "the literature and history of the kabalah" by arthur e. waite, have been published, yet i think that this little treatise will be found of interest to those who have not sufficient leisure to master the more complete works on the kabalah. the old testament has been of necessity referred to, but i have by intention made no references to the new testament, or to the faith and doctrines taught by jesus the christ, as the saviour of the world: if any desire to refer to the alleged reference in the kabalah to the trinity, it will be found in the zohar ii, 43, b: and an english version of the same in "the kabbalah" by c. d. ginsburg. wm. wynn westcott, m.b, etc. the kabalah it must be confessed that the origin of the kabalah is lost in the mists of antiquity; no one can de

e varied by the minds through which it filtered in its course; there is no proof that any part of it was written for centuries after. it has been kept curiously distinct both from the exoteric pentateuchal mosaic books, and from the ever-growing commentaries upon them, the mishna and gemara, which form the talmud. this seems to have grown up in hebrew theology without combining with the recondite doctrines of the kabalah. in a similar manner we see in india that the upanishads, an esoteric series of treatises, grew up alongside the brahmanas and the puranas, which are exoteric instructions designed for the use of the masses of the people. with regard to the oldest kabalistic books still extant, a controversy has raged among modern critics, who deny the asserted era of each work, and try to

lah, and things very difficult to explain have been seen in england, at the hands of students of kabalistic rites and talismans. the rabbinic commentaries, many series deep, overlaying each other, which now exist in connection with the old treatises form such a mass of kabalistic lore as to make it an almost impossible task to grasp them; probably no christian nor jew in this country can say what doctrines are not still laid up in some of the old manuscript works. the dogmatic or theoretical kabalah indicates philosophical conceptions respecting the deity, angels and beings more spiritual than man; the human soul and its several aspects or parts; concerning pre-existence and re-incarnation and the several worlds or planes of existence. the practical kabalah attempts a mystical and allegori

t collection of treatises there is some grossness that is absent from the true kabalah; such are the theories of the debasement of men into animal forms; and of men to be re-born as women, as a punishment for earthly sins in a previous life. it must be remembered that many points of doctrine are limited to the teachings of but a few rabbis; and that the differences between the earliest and latest doctrines on a given point are sometimes very great, as is shown by a comparison of the books of the rabbis of different eras and schools. some of the kabalistic teaching has also never been printed nor published, and has been handed down even to this day from master to pupil only: there are some points not found in any hebrew book, which i myself have taught in the rosicrucian society and in herm

ANATHEMA OF ZOS

wine, dreams from reality; or whether i did speak only unto myself. neither know i to whom my anathema would be the more impressionable. my insensible soliloquy is eaten as revelation! what i spake with hard strived conceit to increase enterprise brings forth only swinish snorts. water is not alone in finding its level. i have not me tragedy, no, not in this life! yet, whether i have spewed their doctrines upon the tables of the law or into the troughs, at least i have not cast away the flesh of dreams. and turning towards his light, zos said: this my will, o thou glorious sun. i am weary of my snakes descendingmaking slush. farewell antithesis. i have suffered. all is paid. let me go forth to recreate my sle hantinomianism by roger whitaker iv copyright 2000 ce antinomian: metaph. a contr

BLAVATSKY H P ANTHROPOGENESIS

rana; harivamsa, 170. notwithstanding several conflicting versions of the same story, it is easy to see that narada belongs to that class of brahma's "first-born" who have all proven rebellious to the law of animal procreation, for which they had to incarnate as men. of all the vedic rishis, narada, as already shown, is the most incomprehensible, because the most closely connected with the occult doctrines- especially with the secret cycles and kalpas (vide supra. certain contradictory statements about this sage have much distracted the orientalists. thus he is shown as refusing positively to create (have progeny, and even as calling his father brahma "a false teacher" for advising him to get married("narada-pancha-ratra; nevertheless, he is referred to as one of the prajapati "progenitors

heights (the seventh planet or globe, the highest and the purest, they looked down upon the happy descendants of lif and lifthrasir (the coming adam and eve of purified humanity, and signed to them to climb up higher, to rise in knowledge and wisdom, step by step, from one "heaven to another" until they were at last fit to be united to the gods in the house of all-father (p. 305. he who knows the doctrines of esoteric budhism (or wisdom, though so imperfectly sketched hitherto, will see clearly the allegory contained in the above. its more philosophical meaning will be better understood if the reader thinks carefully over the myth of prometheus. it is examined[[vol. 2, page] 101 the divine babe, agni. further on in the light of the hindu pramantha. degraded into a purely physiological symb

gin combatant' clothed. and at the same time armed, in the denying mail of the gnostic 'refusal to create' this is another 'myth within myths. a stupendous 'mystery of mysteries' because it is so impossible and contradictory. unexplainable as the apocalypse. unrevealable as the 'revelation"(p. 213. nevertheless, this unexplainable and unrevealable mystery will now be explained and revealed by the doctrines of the east. but as the very erudite, but still more puzzling author of "phallicism" gives it, of course, no uninitiated mortal would ever understand the real drift of his remarks[[vol. 2, page] 239 theological snuffers. a theological extinguisher on the radiant star-god, lucifer, the "son of the morning" thus created the most gigantic of all her paradoxes- a black and tenebrous light- t

in the saptasurya. only four of these, however, are mentioned in the editions of the kabala which are procurable in the public libraries, and that even in a more or less veiled phraseology. nevertheless even this reduced number is amply sufficient to show an identical origin, as it refers to the quaternary group of the dhyan-chohans, and proves the speculation to have had its origin in the secret doctrines of the aryans[[footnote(s "creation- out of pre-existent eternal substance, or matter, of course, which substance, according to our teachings, is boundless, ever-existing space* the luciferians- the sect of the fourth century who are alleged to have taught that the soul was a carnal body transmitted to the child by its father- and that other religious and still earlier sect of the second

ake him evolve from the ape as it would be to trace his origin to the frog or the dog. both occult and eastern philosophies believe in evolution, which manu and kapila* give with far more clearness than any scientist does at present. no need to repeat that which was fully debated in isis unveiled, as the reader may find all these arguments and the description of the basis on which all the eastern doctrines of evolution rested, in our earlier books* but no occultist can accept the unreasonable proposition that all the now existing forms "from the structureless amoeba to man" are the direct lineal descendants of organisms which lived millions and millions of years before the birth of man, in the pre- silurian epochs, in the sea or land[[footnote(s* hence the philosophy in the allegory of the

BLAVATSKY H P COSMOGENESIS

e often the wisest. the human mind can hardly remain entirely free from bias, and decisive opinions are often formed before a thorough examination of a subject from all its aspects has been made. this is said with reference to the prevailing double mistake (a) of limiting theosophy to buddhism: and (b) of confounding the tenets of the religious philosophy preached by gautama, the buddha, with the doctrines broadly outlined in "esoteric buddhism" any thing more erroneous than this could be hardly imagined. it has enabled our enemies to find an effective weapon against theosophy; because, as an eminent pali scholar very pointedly expressed it, there was in the volume named "neither esotericism nor buddhism" the esoteric truths, presented in mr. sinnett's work, had ceased to be esoteric from

of trance condition, called samadhi, during which the subject reaches the culmination of spiritual knowledge. unwise are those who, in their blind and, in our age, untimely hatred of buddhism, and, by re-action, of "budhism" deny its esoteric teachings (which are those also of the brahmins, simply because the name[[vol. 1, page] xx introductory. suggests what to them, as monotheists, are noxious doctrines. unwise is the correct term to use in their case. for the esoteric philosophy is alone calculated to withstand, in this age of crass and illogical materialism, the repeated attacks on all and everything man holds most dear and sacred, in his inner spiritual life. the true philosopher, the student of the esoteric wisdom, entirely loses sight of personalities, dogmatic beliefs and special

he book of dzyan (or "dzan) is utterly unknown to our philologists, or at any rate was never heard of by them under its present name. this is, of course, a great drawback[[vol. 1, page] xxiii introductory. to those who follow the methods of research prescribed by official science; but to the students of occultism, and to every genuine occultist, this will be of little moment. the main body of the doctrines given is found scattered throughout hundreds and thousands of sanskrit mss, some already translated- disfigured in their interpretations, as usual- others still awaiting their turn. every scholar, therefore, has an opportunity of verifying the statements herein made, and of checking most of the quotations. a few new facts (new to the profane orientalist, only) and passages quoted from th

these infidels (who cannot be counted, so numerous they are, and who have no end of revealed books. as they (the sramana and brahmins) surpass other learned men in their treatises on morals, on physical and religious sciences, and reach a high degree in their knowledge of the future, in spiritual power, and human perfection, they brought proofs based on reason and testimony, and inculcated their doctrines so firmly that no man could now raise a doubt in his majesty even if mountains were to crumble to dust, or the heavens were to tear asunder" this work "was kept secret, and was not published till the reign of jahangir (ain i akbari, translated by dr. blochmann, p. 104, note* karakorum mountains, western tibet* according to the same tradition the now desolate regions of the waterless land

entirely different stand-points. agreeably with the rules of critical scholarship, the orientalist has to reject a priori whatever evidence he cannot fully verify for himself. and how can a western scholar accept on hearsay that which he knows nothing about? indeed, that which is given in these volumes is selected from oral, as much as from written teachings. this first instalment of the esoteric doctrines is based upon stanzas, which are the records of a people unknown to ethnology; it is claimed that they are written in a tongue absent from the nomenclature of languages and dialects with which philology is acquainted; they are said to emanate from a source (occultism) repudiated by science; and, finally, they are offered through an agency, incessantly discredited before the world by all

BLUE EQUINOX

invaluable treatises and a preface 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 wo

d causes have worked this out there is nothing left. but this is quite unphilosophical, for every effect as soon as it occurs becomes a new cause, and it is always equal to its cause. there is no waste or dissipation. if you take an atom of hydrogen and combine it with one hundred thousand other atoms in turn, it still remains hydrogen, and it has not lost any of its qualities. the harmony of the doctrines of action and non-action is to be found in the way of the tao. one should do what is perfectly natural to one; but this can only be done when one.s consciousness is merged in the universal or phallic consciousness. 82. the .open way. no sooner hast thou reached its goal, will lead thee to reject the bodhisattvic body and make thee enter the thrice glorious state of dharmakaya which is ob

BOOK OF JASHAR

tten in counterpoint to genesis, and so we must suppose that the author wants us to read it as fiction, not as dogma. indeed, the manuscript may prompt us to ask whether a taboo on using god as a literary character might in some ways limit and weaken our modern fictional literature. but why should anyone use god as a character in a story, if it puts readers on their guard and evokes images of the doctrines that launched a hundred religious wars? it would not be hard to rewrite the narrative without mentioning god "at god's first word" becomes "at first "god put a blessing on noah's porridge" becomes "noah's porridge was remarkably good" etc. but including god in the story serves as an effective literary device for expressing the fundamental importance of events. god serves as a thread that

BOOK OF PLEASURE

clusion before conception. exhaustion: that state of vacuity brought by exhausting a desire by some means of dissipation when the mood corresponds to the nature of the desire, i.e, when the mind is worried because of the non-fulfilment of such desire and seeks relief. by seizing this mood and living, the resultant vacuity is sensitive to the subtle suggestion of the sigil. different religions and doctrines as means to pleasure, freedom and power. what is there to believe, but in self? and self is the negation of completeness as reality. no man has seen self at any time. we are what we believe and what it implies by a process of time in the conception; creation is caused by this bondage to formula. the book of pleasure (self love) get any book for free on: www.abika.com 3 actions are the ex

ant 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 consciousness for their enjoyment. in fear they would vomit hot blood were they to see the fruits of their actions and pleasures. thus believing in widely different doctrines, they are of the dual principle, necessary parasites on ea

not change or remove the fundamental cause (the law "oh, god, thou art the stagnant environment" all is quackery: these religions whose very existence depend on their failure, are so full of misery and confusion, have only multiplied arguments, as full of argument as they are evil, so crowded with non-essentials, being so barren of any free pleasure in this life or another, i cannot uphold their doctrines. their criterion for enjoyment-death! better it were a man renounce them all, and embrace his own invincible purpose. he cannot go further, and this is his only release. by it he may put his pleasure where he will, and find satisfaction. the book of pleasure (self love) get any book for free on: www.abika.com 7 the consumer of religion kia, in its transcendental and conceivable manifesta

ime- knowledge you speak through them- did you but understand your grammar those you disown speak louder than your words! i would not believe the wisdom of the almighty. belief is ever its own tempter to believe differently; you cannot believe freedom but you may be freed from belief? neither can you believe the "truth" but you need not compromise yourself. the way of life is not by "means"-these doctrines-my doctrines even though they allow the self-appointed devotee to emulate my realization- may i ever blush! the man of sorrows is the teacher! i have taught- would i teach myself or thee again? not for a gift from heaven! mastership equals learning- equals constant unlearning! almighty is he who has not learnt and mighty is the babe- it has only the power of assimilating! the most soleci

rmine. prepare for the eternal, revert to simplicity and you are free. what man can give without impulse? only he who has complete sexuality. the highest goodness is self-nourishment. what are we going to include as self? perfect charity acquires, hence it benefits all things by not giving. what man can have faith without fear? only he who has no duty to perform. when faith perishes duty to moral doctrines perishes, we are without sin and endure for ever in all-devouring love. what man can know with certainty? only he who has effaced the necessity of learning. when teachers fall out, what is the use of learning from them? the wise are not contentious and have no dogma to expound. rather are they silent as a new-born babe in feeding. what teacher can show the source of wisdom? it is because

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

as 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 that human beings may invest with religious meaning.[4] these behaviors, we will see, may be embedded within activities such as work, recreation, or leisure. hence the boundaries of "religion" can be difficult to locate. charles long, who has most strongly advocated an original methodologic

5 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 terms with the ultimate significance of one's place in the world" these "extrachurch orientations" long adds "have had great critical and creative power" often touching "deeper religious issues regarding the true situation of black communities"[5 "religion" then, not only pertains to the formal creeds, doctrines, and theologies of a church-based faith tradition but includes beliefs that are embedded in the ordinary experiences and the deeply held attitudes, values, and activities of members of a group or community. it may also include what david hall has called "lived religion" or the practice and "everyday thinking and doing of lay men and women" african american religion, according to this per

at it employs some forms and words ordinarily connected with true christianity" almost thirty years later, the folklorist william owens corroborated the appearance of a strange admixture of christianity and supernaturalism, remarking that black "american-born superstitions" were "interwoven with so-called religious beliefs" and represented "a horrible debasement of some of the highest and noblest doctrines of the christian faith" others would note that african american practitioners of christianity often mingled unusual practices with their traditions. as stated by one elder, an ex-slave commenting on the eclecticism of black spiritual beliefs "our religion and superstition was all mixed up"[5] religious leaders in slave communities were entrusted with the knowledge and responsibility for

o be sure, african american conjurers were often devoutly religious. william adams, an ex-slave from texas who was interviewed at the age of ninety-one, cultivated a distinguished reputation among his peers for his esoteric interpretations of biblical lore. adams, who was sought after for his healing knowledge, attributed his expertise to the power of god and found sanction for his beliefs in the doctrines of christianity. he believed that "special persons" were chosen to "show de powah" of god, as was written in the gospel of mark. such justifications of practice that were based on the believer's private exegesis of biblical texts were not uncommon for african american practitioners. the black conservative writer george schuyler's elderly grandmother "an able bible student" who lived in n

heir opponents and rivals, as well as heal the sick and disabled.[6] as we witness convergence between conjure and christianity, we can see tensions as well. i wish to underscore the fact that even though conjuring practices were compatible with the religious beliefs of many black americans, these two traditions were not identical. conjure did not develop into a comprehensive system of tenets and doctrines, as did christianity, nor was it concerned with the larger questions of salvation, eternal life, or destiny. rather, conjuring tended to supplement the traditions that many african americans had adopted. conjure practitioners did not eschew christianity but often accommodated christianity within their own complex of supernatural beliefs. with its diverse sources of inspiration, conjure

CHRONOLOGIA RORISPERGIUS

e 4; the earliest fragmentary manuscript(4qenocha) dates. 196- the rosetta stone was engraved 164 book of daniel (o.t. 160 o.t. apocrypha: tobit, 1 esdras, enoch, others. 150 yoga sutras of patanajali; early qumran (dead sea scrolls. 150 bc esoteric form of astrology based on the teachings of hermes or thoth circulates in numerous works under such titles as: astrologoumena, hermaikai diataxeis or doctrines of hermes, apokotastasis, liber hermetis(listing of decan images, asklepios. 130 bc greek astronomer hipparchus is credited for the discovering the precession of the equinoxes which was already known in babylonia centuries earlier. 86-82 bc rhetorica ad herennium latin rhetorical treatise on the classical art of memory attributed to marcus tullius cicero. 70-19 virgil 67 pirates based in

d.1300 'aziz al-din nasafi. kitab al-insan al-kamil. 1300 sister manfreda, a member of the visconti family and follower of a religious sect, founded by guglielma of bohemia and inspired by the profecies of a 13th century italian monk, gioacchino da fiore had been elected "pope" by her sect was sentenced and burned. 1300-1325 w.v. white book of rhydderch (mabinogion. ma'arekhet ha-elohut expounds doctrines of kabbalah; popular in italy. 1304 bernard delicieux, provencal spiritual preaches to carcassone on the sibyls and the prophecies. 1305-6 arnald of villanova exposition super apocalpsi 1306-1403 'abd al-karim jilani. universal man (al-insan al-kamil. 1306-21 divine comedy by dante. 1308 john duns scotus dies. guiard of cressonart arrested. 1309-1311 tractatus quidem [sic, in quo respond

tracts i-xiv of the corpus hermeticum and leaves it to the biblioteca medicea laurenziana. 1456 first p.v. vulgate bible by gutenberg. 1456 12 men petition henry vi of england for a license to practise alchemy 1458 nicholas of cusa "de beryllo" 1460-1540 peter galatinus(galatino) de arcanis catholicae veritatis, illustrated his research into the the zohar showing that the zohar supports the major doctrines of christianity. 1460 brother leonardo of pistoia brings the greek manuscript of the corpus hermeticum from macedonia to the ruler of florence, cosimo de medici, knowing that he was a serious collector of greek manuscripts 1460 1493 elijah delmedigo translated kabbalistic works into latin for pico della mirandola. 1461-62 nicholas of cusa "de li non aliud" 1462-1492 pico della mirandola

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

mason, manly p. hall, points out in his book, america's assignment with destiny,2 that john cabot's real name was giovanni caboto. he was born in genoa, the city where colombus is said to have been born, and caboto later became a naturalised venetian. it is suggested that he was involved with a secret christian brotherhood sect known as the johannites, which was greatly influenced by the esoteric doctrines of the templars. legends say he visited the so called 'wise men of the near east- just as colombus had done. columbus had his own brotherhood connections. his father was a member of the brotherhood branch, the order of the christ. columbus himself was involved with a group which followed the beliefs of the poet dante, who was a member of the cathar church and an initiate of the knights t

DAVID ICKE CHILDREN OF THE MATRIX

hough there were indeed other extraterrestrial races, which also shared involvement. this is where the reptilian variety comes into play. as where sirians, pleiadeans and those from orion did interact in cooperation with each other under the mutually agreed upon conditions of the program, i would have to classify the reptilians as a renegade or rebel element which did not adhere to the 'rules' or doctrines of the titan research project as set down by the three main project participants."1 these two races, the blue-eyed blonds and the reptilians, would seem to have been at war in many parts of the galaxy with factions on both sides also joining together to create alliances for their mutual benefit. this reptilian race is the dominating force behind the illuminati (at one level anyway, but w

DAVID ICKE THE BIGGEST SECRET

id berkowitz, the serial killer in new york known asthe son of sam, has written that he was part of a satanic group which had orchestrated themurders. in letters to a church minister, berkowitz said..this group contained a mixture of satanic practices, including the teachings of aleistercrowley and eliphas levi (another notorious satanist. it was (and still is) totally bloodorientated. the covens doctrines are a blend of ancient druidism, teachings of the secretorder of the golden dawn, black magick, and a host of other unlawful and obnoxiouspractices..satanists (genuine ones) are peculiar people. they arent ignorant peasants or semi-literate natives. rather, their ranks are filled with doctors, lawyers, businessmen, andbasically highly responsible citizens. they are not a careless group w

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

believes in jesus christ he would immediately be placed into the visible organization of freemasonry. he would never learn the truth either unless he researched this subject independently. this man wouldn't be considered an adept, or a sage, or on of the elect. those terms are reserved for the members of the invisible organization. you would be one of those who were deliberately lied to about the doctrines of masonry, and given deliberate misinterpretations of its symbols, so that you would merely think you knew the truth "so masonry jealously conceals its secrets and intentionally leads conceited interpreters astray [ibid, p. 105] with that pike completes his instructions to intentionally mislead members of the visible organization. the term "masses" refers to those who are members of the

DEITUS

eloped through experience. satanists do not burn candles of various colors for various wishes, or sing ring around the rosy while dancing clockwise in a circle holding hands. those who want to practice magic but cannot divorce themselves from the stigma attached to the practice of witchcraft and sorcery, call themselves white witches and base eighty percent of their philosophy on the guild-ridden doctrines of christianity. the satanist looks with contempt upon these hypocrites who denounce satan with one breath while attempting to practice the very art which historically has been attributed to the dark lord. the satanist recognizes that magic is magic, be it used to help or to hinder. the last page of the demonic bible is a diagram entitled the map of the spheres. the spheres illustrated a

DEMONIC BIBLE

anism 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 values and beliefs of the dominant religions within society. we are at a point in history where the dominant religions of the past will be displaced by religions whose values are in greater accordance with society's values today. this is why many people have soug

DIABOLUS

hat of ahriman. the bundahishn, from on the evil-doing of ahriman and the demons, sacred books of the east, oxford university press, 1897 here lies the very foundation and cipher of the averse magical practice of satanic and luciferian magick it is other and exists outside any other religion, despite having inverse practices of traditional right hand path religions. sorcery is a religion, and its doctrines are written in the will and works of the magician his or herself. the evil eye itself holds a precedence and importance within the practice of yatuk-dinoih, there are specific demons of the evil eye. this may be considered in the context of powerful consciousness, the will in consistent motion; thus therein a part of the adversary. consider also the nature of the other demons, savar, who

ed also on the whore. and the destructive spirit cried out to the demon whore: whatsoever thy desire, that do thou ask, that i may give it thee. az appears unnamed in the book of arda viraf, a pre-dante exploration through the zoroastrian hell. in the account of the record, very little is given concerning hell except for the suffering and punishments of those who have went against their religious doctrines. az appears as the bad actions of man, and it is said she is more filthy than any other creation of ahriman- afterward, a stinking cold wind comes to meet him. so it seemed to that soul as if it came forth from the northern quarter, from the quarter of demons, a more stinking wind than which he had not perceived in the world. and in that wind he saw his own religion and eeds as a proflig

DION FORTUNE MYSTICAL QABALA

are it with. each of the pairs ofopposites throws light on the other and is incomprehensible alone. 6. but to return to binah. the qabalists state that it is emanated by chokmah. let us translate this statement into other terms. it is an occult maxim, which is, i believe, confirmed by the researches of einstein, though i have not the knowledge necessary to correlate his findings with the esoteric doctrines, that force never moves in a straight line, mystical qabala page 96 but always curve vast as the universe, and therefore eventually returns whence it issued forth, but upon a higher arc, for the universe has progressed since it started. it follows, then, that force proceeding thus, dividing and redividing and moving at tangential angles, will eventually arrive at a state of interlocking

to you save through a redeemer. the sphere of the redeemer is tiphareth and its archangel is raphael, the healer, for do we not recognise the influence of the redeemer through its healing influence upon body and soul? but the reverse of the redeemer who harmonises are the zourmiel, the disputers "the great black giants ever working against each other" do we not see their influence in the harsher doctrines of christianity, in the idea of everlasting punishment under the dominion of the devil as contrasted with everlasting reward under the dominion of the vengeful and venal jehovah? if these are not dual contending forces, what are they? modern religious thought makes a great error in not re ising that one can have too much of a good thing. 17. the only time when there is perfect equilibriu

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

jacques see jacobus acontius acontius, jacobus (ca. 1500.ca. 1566) also known as jacques aconcio. theologian, philosopher, and engineer. born in trent, tyrol, he became curate of that diocese, then became a calvinist in 1557. acontius came to england about two years later, where he dedicated his major work, stratagemata satanae (the stratagems of satan, to queen elizabeth. the book attributes all doctrines other than the apostles creed to satan as stratagems to tempt mankind from truth. however, the book was also a strong plea for religious toleration. an english translation was first published in 1648 under the title satan s stratagems; or, the devil s cabinet-council discovered. abyssum encyclopedia of occultism& parapsychology. 5th ed. 6 active-agent telepathy term used by parapsycholog

e south of france in the twelfth century. they were named for one of their territorial centers, that of albi, and were a branch of the cathari heresy. it is probable that the heresy came originally from eastern europe, since they were often designated bulgarians and undoubtedly kept up relations with such sects as the bogomils and the paulicians. it is difficult to form any exact idea about their doctrines, as albigensian texts are rare and contain little concerning their ethics, but we know that they were strongly opposed to the roman catholic church and protested the corruption of its clergy. their opponents claimed that they admitted two fundamental principles, good and bad, saying that god had produced lucifer from himself; that lucifer was indeed the son of god who revolted against hi

well versed in the wiles of the devil, had their doubts. the bishop of lyons and the narrator, adrien de montalembert, were called in to deal with the evil spirit. after many prayers and formalities, the spirit of alis was found to be an innocent one, attended by a guardian angel. she answered a number of questions regarding her present state and her desire for christian burial, and confirmed the doctrines of the catholic church, notably that of purgatory. the remains of sister alis were conveyed to consecrated ground, and prayers made for the release of her soul from purgatory, but she continued to follow the young nun for a time, teaching her, on her last visit, five secret prayers composed by st. john the evangelist. the alister hardy research centre see religious experience research ce

ut philostratus holds that this in no way detracts from his philosophic reputation. he points out that pythagoras, plato, and democritus used to visit eastern sages, and they were not charged with dabbling in magic. divine revelations had been given to earlier philosophers; why not also to the philosopher of tyana? it may be that apollonius borrowed considerably from oriental sources and that his doctrines were more brahminical than magical. sources: eells, charles p. life and times of apollonius of tyana, rendered into english from the greek of philostratus the elder. stanford, calif: stanford university press, 1923. mead, g. r. s. apollonius of tyana: the philosopher-reformer of the first century a.d. 1901. reprint, new hyde park, n.y: university books, 1966. philostratus. the life of ap

bokhara and wandered from place to place, increasing his store of knowledge but yielding himself to a life of sensuality. about 1012 he retired to jurjan, where he began his great work on medicine, which is still considered one of the earliest systems of that art with any pretensions to philosophical completeness. it is arranged with singular clearness and presents a very admirable resume of the doctrines of the ancient greek physicians. avicenna subsequently lived at rai, karzwin, and ispahan, where he became physician to the persian sovereign. he is said to have been dismissed from this post on account of his debauched living. he then retired to hamadan, where, worn out with years of sensual indulgence, he died, at the age of 58. avicenna wrote nearly 100 works on philosophy, mathematic

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

seway 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 encyclopedia of occultism& parapsychol

cate in education, 1942. in 1953 he became the chair of the department of education, university of lucknow. he was interested in clairvoyance, telepathy, and psychokinesis, and investigated esp in school children. sources: pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. matikon a mystical work printed at frankfurt in 1784, whose theories resemble the doctrines of the brahmins. it speculated about the biblical creation story that before the fall, adam was a pure spirit, a celestial being, surrounded by a mystic covering that rendered him invulnerable to any poison or any power of the elements. the physical body, therefore, is but a coarse husk in which, having lost his primitive invulnerability, a human is sheltered from the elements. in his co

, 1913. the magic and mysteries of mexico. london: rider, 1930. the myths of mexico and peru. london: harrap, 1913. the popul vuh: the mythic& heroic sagas of the kiches of central america. london: david nutt, 1908. meyer, gustav (1868.1932) famous german occultist and novelist who wrote under the name gustav meyrink. meyer, jean (d. 1931) french industrialist, a fervent adherent of the spiritist doctrines of allan kardec, founder of the maison des spirites (8 rue copernic, paris, which aimed, under his personal supervision, at the diffusion of this knowledge. he was also a founder of the institut metapsychique international, which pursued psychical research and was recognized as of public utility by the french government in 1919. he endowed the institution with a portion of his fortune, t

ne laboure and the modern apparitions of our lady. new york: p. j. kennedy& sons, 1958. sharkey, don. the woman shall conquer. kenosha, wis: franciscan marytown press, 1976. the mishna a compilation of jewish oral traditions containing the religious legal decisions relating to old testament laws, gathered together at about the end of the second century by rabbi judah, grandson of gamaliel ii. its doctrines are said to be of great antiquity. it forms the framework of the talmud. the miss lucy westenra society of the undead vampire interest organization named for one of the characters in the novel dracula, the first person dracula turned into a vampire upon his arrival in england. the society published a newsletter and assisted penpals in locating each other. last known address: 125 taylor s

oubtless, was the large number of asiatic slaves employed in roman households. again the roman soldiery must have carried the mithraic cult as far north as the mountains of scotland, and south to the borders of the sahara desert. mithraism may be said to have been the only living religion christianity found a need to combat. it was strong enough to exert a formative influence on certain christian doctrines, such as those relative to the end of the world and the powers of hell. mithra was essentially the divinity of beneficence. he was the genius of celestial light, endowing the earth with all its benefits. as the sun he put darkness to flight, so by a natural transition he came to represent truth and integrity, the sun of goodness that conquers the night of evil. to him was ascribed the ro

EVERBURNING LAMPS

be too strong for the fire, the fire departs; but if the radical strength of the humour and of the fire be co-equal, then, caeteris paribus, that fire would burn continually, until the surrounding states of radical moisture or natural heat should be altered by external circumstances, as if a flame be made to burn in a closed vault, it would depart when such was opened. rosicrucian and alchemical doctrines, especially their views on the connection between fire and water, are brought into close apposition to the dogmas of the religion of the hebrews in some portions, at least, of the sacred writings, notably in the volume of the "maccabees" book ii, cap. i, where we are told that when the jews were led captive into persia, the priest took the sacred fire from the altar, and hid it in a dry

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

erage witness to a close encounter of the third kind (a ufo sighting in which, according to a classification system defined by the late astronomer and ufologist j. allen hynek, the presence of animated creatures is reported [1972, 138. typically, channelers have had a long history of occult interests before they begin communicating with supernatural entities holding forth on familiar metaphysical doctrines. close-encounter witnesses, on the other hand, fit the profile of witnesses to less exotic ufo sightings; in other words, they are pretty much indistinguishable from their fellow citizens. consequently, channelers look more like candidates for subjective experience, and in- introduction xv deed to every indication channeling is just that. it is not veridical (that is, independently witne

l communications. aetherius aetherius is one of the cosmic masters who preside at the interplanetary parliament on aetherius 11 saturn. in 1954 aetherius made his presence known psychically to george king, a london man with longstanding occult interests. soon king was channeling other space people, including jesus. by january he had gone public with the cosmic gospel essentially earthbound occult doctrines ascribed to philosophical extraterrestrials and soon was issuing a mimeographed bulletin titled aetherius speaks to earth (later cosmic voice. in august 1956 king established the aetherius society, among the most successful and enduring contactee groups. king died on july 12, 1997, in los angeles, where he had been living for many years. in the theology of the aetherius society, good and

where a colony of survivors from the lost continent lemuria live on. ballard claimed to have personally met super beings under the mountain, including golden-haired, angelic venusians such as those george adamski and later flying-saucer contactees would claim to know. ballard, his wife edna, and their son donald founded a popular theosophy-based (and fascist) movement around these experiences and doctrines. ballard died in 1939, but his organization, the i am still exists. in the 1940s the pages of the science-fiction pulps amazing stories and fantastic ad- 122 hollow earth an illustration of the hollow earth from phantoms of the poles by william reed, 1906 (fortean picture library) ventures carried the allegedly true, intensely controversial experiences of richard s. shaver. shaver assert

FAUST

most crowded, irksome situation. the devils, every one, began a coughing, above, below, at every vent-hole puffing; hell was with sulphurfumes so much inflated and such a gas therefrom was generated, that very soon the earth s flat crust- no wonder!thick as it was, was forced to burst asunder. so now we have a different situation; what s now a peak was once a deep foundation. on this men base the doctrines that they boast, turning the lowest into uppermost. thus from that slavish hot cave did we fare to an excessive lording in free air, an open secret but one well concealed and to the common crowd but late revealed (ephes. 6. 12) faust to me a mountain-mass stays nobly dumb, i ask not wherefore nor from whence it come. when nature in herself her own self founded, the globe of earth she for

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

n? when regarded outside the context of the dogmas that developed to support the orthodox authority of their respective conventional religions, do the mystical qabalah, mystical christianity, and sufism present successive fresh versions of the same underlying tradition? who were the karaites and why did they maintain a strong voice in the jewish community for almost seven centuries? what mystical doctrines and meditation practices were prevalent among qabalists in medieval and renaissance times? why was sabbatai zevi regarded as such a threat by the orthodox establishment? how did the modern sect of chasidism arise? what are its core ideas and practices? these and many other questions bubbled up in my mind, and searching for definitive answers has continued to this day. it should be clearl

he context of rabbinical judaism, this mystical tradition has come to be known as the jewish kabbalah, and in islam, as sufism (arabic tasawwuf. the christian cabala emerged from the mystical side of christianity, which developed as a parallel tradition to pauline dogma as it diverged and became estranged from its judaic roots. the christian cabala evolved as a way to harmonize jewish kabbalistic doctrines with christian theology. the precise usage of the word qabalah to denote the ideas and practices of the esoteric teachings and the secrets of the torah emerged from the circle of yitza aq the blind (1200ce, and was used in the same context by eleazar of worms (beginning of the thirteenth century).2 the word qabalah (hlbq lit. receiving, also welcoming of god) alludes to a dynamic state o

perspective of unqualified non-dualism in the qabalah is that the ayn alone exists and all separate existence is illusory, that a manifest creation on all its levels has no basis in reality, and that all the shells of embodied existence are empty.10 it cannot be underscored strongly enough that these three distinctions exist only within the finite human intellect. they are not mutually exclusive doctrines, but represent a gradation in consciousness. all aspirants will be attracted to one of these perspectives according to their natural spiritual constitution and stage of development. one who embraces the awareness of a simple devotee i.e. who worships the name and form of his/her chosen ideal as separate from themselves, would not be attracted to and may even strongly reject a non-dual pe

was abandoned. in response to the threat that the karaites posed to their authority, the jewish rabbis were able to prevent a final schism in judaism by co-opting many acceptable karaite ideas and reforming abuses. gradually, the karaite revolt dissipated and ceased after almost 700 years. 17 it is also relevant to note that the karaites attacked the provocative anthropomorphism of the qabalistic doctrines. while few contemporary jews know anything about the karaites, the impetus for their revolt is similar to conditions in modern judaism. many jews today feel ambivalent about and tenuously connected to rabbinical judaism. many orthodox jews regard the conservative and reform branches of judaism as heretical sects, declaring them to be jews only in the biological sense. in recent decades

th look at the core ideas of mystical christianity within the context of the universal mystical qabalah will appear later in the book when the peshitta and the revelation of john are discussed in more detail. starting in the late fifteenth century ce, a movement arose among some jewish converts to christianity in spain to ascribe a distinctly christian context to the hidden meanings of qabalistic doctrines. this movement gained momentum from speculation among florentine platonists that the qabalah contained a lost revelation that explains the secrets of the catholic faith. this cross-pollination led to the emergence of a distinctly christian cabala founded by giovanni pico della mirandola (1463-1494. pico s writings, and subsequently those of john reuchlin (1455- 1522, caused a sensation i

FOCUS OF LIFE

mare senses. when the self again desires, then i only and nothing else shall remain. permitting all things, whatsoever is imagined comes out of it. believe what you will, it has no compassion. the connotation self-love is applicable to all things. to it, all things are equal. the destroyer of devotees; lover of all things unique. giving overflow to all who are indifferent to wanglers, who jest at doctrines. of emancipation in celibacy and vituperation. i declare this self-pleasure alone is free of theism; the disenthralment of god and the distractions of ego in the many entities of existence i show. ye who praise truth thereby causing its necessity are compelled to live differently. out of this afterthought of belief-thrives this somnambulating generation of unpleasured fools, liars and ho

-ever bewildered by good and evil. all has become inborn sex, so complex 'am i' that a successful awakening is impossible without catastrophe. birth is now painful, life a dire necessity and death an uncertainty-except of fearsome things. what further, o ikkah, should a cesspool of truths contain? nor truth, nor women, nor anything else once made objective shall satisfy. they who are committed to doctrines shall continue to move in this cycle of transmigrating belief: degenerating beyond limits they dare not face, and so allow conception to exist of itself from the imaginations 'i believe' what more disgusting? for i am all sex. what i am not is moral thought, simulating and separating. imagined through forgetfulness, born asleep, whose very essence is vague, how can this world with such v

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

cott outlined ficino's attitude to these works as follows: ficino's theory of the relation between hermes trismegistus and the greek philosophers was based partly on data supplied by early christian writers, especially lactantius and augustine, and partly on the internal evidence of the corpus hermeticum and the latin asclepius of pseudo-apuleius. he saw. that the resemblance between the hermetic doctrines and those of plato was such as to imply some historical connection; but accepting it as a known fact that the author of the hermetica was a man who lived about the time of moses, he inverted the true relation and thought that plato had derived his theology, through pythagoras, from trismegistus. and his view was adopted, at least in its main outlines, by all who dealt with the subject do

"by the theologians angelic, and by the philosophers, intelligible; then comes the celestial world, and last the sublunar world which we inhabit.2 he then goes on to draw the parallel with the three worlds of the cabalists, which moses represented symbolically when he divided the tabernacle into three parts.3 particularly in the third book of the heptaplus pico devotes himself to assimilating the doctrines of the "ancient hebrews" to those of dionysius. here he repeats the thomistic definitions of the functions of the 1 merchant of venice, v, i. 2 pico, de hominis dignitate, heptaplus, etc, ed. garin, p. 185. 3 ibid, p. 187. 121 pseudo-dionysius and theology of a christian magus hierarchies and relates their three triadic groups to the three worlds, as follows: we read (that is in cabalist

communi (corpus hermeticum, xii "nunquid immobilis tibi terra uidetur? minime, sed multis motibus agitata..totum. quod est in mundo, aut crescendo aut decrescendo mouetur. quod uero mouetur, id praeterea uiuit" ficino, p. 1854. 4 see above, pp. 33-4. 5 p. zambelli has drawn attention to the many quotations from the hermetica in the de occulta philosophia, and to agrippa's development of hermetic doctrines in a magical direction (test, uman, p. 108. 6 see above, pp. 24-5. 137 cornelius agrippa's survey of renaissance magic the opinion of all the magi that if spirit and thought are not in a good state, the body cannot be, and according to hermes trismegistus we cannot have firmness of spirit without purity of life, piety, and divine religion, for the holiness of religion purifies thought an

d, 1887, pp. 254-5. 8+ g.b. 211 giordano bruno in england: the hermetic reform made to the divinity through nature. thus through the light which shines in natural things one mounts up to the life which presides over them. and in truth i see how the wise men by these means had power to make familiar, affable and domestic gods, which, through the voices which came out of the statues, gave counsels, doctrines, divinations and superhuman teachings. whence with magical and divine rites they ascended to the height of the divinity by that same scale of nature by which the divinity descends to the smallest things by the communication of itself. but, what seems to me most deplorable, is that i see some senseless and foolish idolaters, who no more imitate the excellence of the cult of egypt than the

ot suppose that the sufficiency of the chaldaic magic derived from the cabala of the jews; for the jews are without doubt the excrements of egypt, and no one could ever pretend with any degree of probability that the egyptians borrowed any principle, good or bad, from the hebrews. whence we greeks own egypt, the grand monarchy of letters and nobility, to be the parent of our fables, metaphors and doctrines .z so the grand controversy of the relative dates of moses and hermes the egyptian is resolved by bruno. the egyptians are earlier than greeks and hebrews (and, of course, christians) and had the best rehgion and the best magic and the best laws of them all. he uses the familiar counters, but shifts them round into appallingly unorthodox positions. apart from the basic influences upon th

FRATER U D PRACTICAL SIGIL MAGIC

ltar of transcendence, h etc obviously, this has a lot to do with tantric and taoist ideas, which state that the male should sex the magical trance/ activating the sigils/ 31 accord m after sexual intercourse (in hetero the first chapter it was mentioned that sigils should be internalized spasmodically. this can be done in several ways. our goal is always the same: to form an altered ing to these doctrines, loss of semen means loss of power (and, by extrapolation, longevity. this approach which has for various reasons never become particularly popular in the west, led even one of the major masters of sexual magic, aleister crowley, to concentrate on drinking his sper sexual intercourse, the mixed male and female secretions.crowley fs infamous gelixir h. this digression aside, we may note t

FREEMASONS SATANISM AND SYMBOLISM

w age, p. 240] this explanation of the symbolism of the torch is the luciferian belief that, at the battle of armageddon, lucifer and his forces will defeat jesus christ and then conquer heaven. thus, the torch signifies the belief that lucifer will ultimately defeat jesus christ. masonic author, manley p. hall, 33 degree mason, states that "the torches represent the occult arts and sciences, the doctrines and dogmas by the light of which truth is made visible [hall, freemasonry of the ancient egyptians to which is added an interpretation of the crata repoa initiation rite, los angeles, the philosophers press, 1937, p. 122; emphasis added] we also find it highly inte resting that one of the masonic publishing houses is called the torch press. we also know from history that the statue of li

FULLER J F C SECRET WISDOM OF THE QABALAH

intend to touch upon this possibility in the present work; for all i will attempt is to show that the idea is valid. therefore my object is solely to examine and explain it, in order to establish it as a fact. j. f. c. f. secret wisdom of the qabalah page 3 contents preface 2 introduction 6 the mystical foundations of the world order. 6 the secrecy of transcendental knowledge 8 the jewish secret doctrines 9 chapter i 11 the wisdom of the qabalah 11 the qabalah 11 the origins of the qabala 12 the philosophy of the qabalah 13 equilibrium 15 philosophical comparisons 20 chapter ii 22 the cosmogony of the qabalah 22 the primal cause. 22 the sephirotic scheme 23 origin of the sephiroth 25 the ten sephiroth 27 chapter iii 36 the problem of good and evil 36 good and evil. 36 the evolution of sat

isdom of the egyptians2 and that in the first four books of the pentateuch he has esoterically laid down the principles of the secret doctrine. he initiated seventy elders into the mysteries,3 which they transmitted from mouth to ear. generally speaking, the initiates led an ascetic life in order to separate themselves from the ignorant and unwise, so that they might guard against divulging their doctrines. in these distant days the mysteries of nature, and what is now called physical science, formed part of the hidden cult. thus pythagoras, anaximander, nicetas, heraclides, aristarchus, seleneus, and ecphantus believed in the rotundity of the earth or in its movement; the first of these philosophers holding that each star was a world possessing its own atmosphere and surrounded by immense

tz published in the acta eruditorum of leipzig his scheme of differential calculus, he did so in such a way as to hide both the method and object from the uninitiated. newton did the same with his invention of infinite series; and algebra, as far as it was understood by the arabians, was, as a secret, known to and hidden by certain italian mathematicians for three hundred years. the jewish secret doctrines the world is a mystery, and mysteries are dangerous to the uninitiated: here are two facts which would seem to be uncontradictable; for divulgence has invariably led to active discontent, caused by a loss of balance between the spiritual and the mundane. like all other peoples, the jews realized this, and long before the qabalah was known as an occult science, the mysteries of creation

and dissolution were locked up in their sacred writings. then came the great dispersion: a small people bereft of nationship was cast into a dissolving world, and almost simultaneously a new cult arose called christianity- a jewish heresy. the reaction on orthodox jewry was instantaneous; for a tension was established which later on led to the persecution of the jews, whereupon the secrecy of the doctrines took on an accentuated form, for self-preservation had now to be added to non-revelation. this led to the growth of oral traditions. the secret doctrines were passed from mouth to mouth and were locked away in the brains of the priesthood and the learned. later, as persecution began to slacken, the written word once again began to appear, and by degrees the qabalah emerged into daylight

e of judaism h.1 it covers the evolution, involution, and devolution of the universe in every conceivable spiritual, moral, and intellectual form; and under such symbolism as gthe spirit clothes itself to come down and unclothes itself to go up h; and again in ecclesiastes, gwho knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth? h2 all these doctrines are wrapped up in the most complete secrecy. they form, in fact, the ancient sod; or mystery, of the hebrews. woe to the man who sees in the thorah, i.e. law, only simple recitals and ordinary words! because, if in truth it only contained these, we would even today be able to compose a thorah much more worthy of admiration. the recitals of the thorah are the vestments of the thorah. woe

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

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

idea of the sex functions became more and more clearly defined, could not be contemplated except in its dual aspect. so soon, therefore, as the great first cause was separated into its elements, a still higher power was immediately stationed above it as its creator. this creator was designated as female. it was the mother idea even gods could not be produced without a mother. in referring to the doctrines contained in the geeta, one of the sacred writings of the hindoos, faber observes "in the single character of brahm, all the three offices of brahma, vishnu, and siva are united. he is at once the creator, the preserver, and the destroyer. he is the primeval hermaphrodite, or the great father and the great mother blended together in one person" the fact that a trinity in unity, represent

uced the "virgin of the sphere" queen of heaven "isiac controller of the zodiac" at the same time that it made her the mother of all mankind. every year this virgin of the sphere as she appeared above the horizon at the winter solstice gave birth to the sun. astronomically this new sun was the regenerator, by which all nature was renewed. mythologically, after the higher truths contained in these doctrines were lost, it came to be the savior, the son of the virgin, the seed of the woman, which was to bruise the serpent's head. that the religion of an ancient race comprehended a knowledge of the evolutionary processes of nature may not be doubted. the myths still extant, and even the oldest assyrian inscriptions which have been deciphered, reveal the fact that the seeds of the visible unive

ch must again be identified with the imperial triad of the old chaldaic or babylonian philosophy"[43 [43] faber, pagan idolatry, book vi, ch. ii, p. 470. the history of the catastrophe known as the deluge, which, it is claimed, took place either in armenia, at cashgar, or at some other place in the east, is observed, in later ages, to furnish a covering beneath which have been veiled the mythical doctrines of the priests. of the catastrophes which from time to time have visited our planet, and of the belief which has come to be entertained by ecclesiastics that the earth will be destroyed by fire, celsus writes "the belief has spread among them, from a misunderstanding of the accounts of these occurrences, that after lengthened cycles of time, and the returns and conjunctions of planets, c

uman beings, a female and a male, will be concealed under a hill, where they will feed upon dew, and will propagate so abundantly that the earth will soon be peopled with a new race of beings. during the catastrophe, the sun will be devoured by a wolf, but before her death she will give birth to a daughter as resplendent as herself, who will go in the same path formerly trodden by her mother. the doctrines of the gothic philosophers, as they appear in the eddas, concerning the eternity of matter, the renewal or succession of worlds, and reincarnation are the same as those taught by pythagoras, the stoics, and other greek schools of thought. brahme or vishnu, resting on the bottom of the sea--a goddess who was symbolized by the self-generating lotus--was in later ages the mysterious cow of

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

poem 'an invocation' by philip dayre, in the bodyofhis review.whathe may not haveknownwas that 'philip dayre' was a.e.waite. in later years waite returned again to the fairy theme,bothin poetry and in prose,buthe was wise enough to recognize that, however significant those works might be to himself, they spokewitha very muted voice to others and he looked for other ways to propagate the esoteric doctrines he was slowly developing.duringhis years of multifarious reading at the british museum, waite had acquired an immense fund of knowledge on the history and practiceofthe occult sciences, and in the late 1880s he began toputit to good use. he realized that if his speculative'writingwas to be taken seriously he must first establish a reputation among the 'occult' public as a sound scholar;

fore taken up the subject at thepointwhereit has been left by the students of folklore and all thatwhichmightterm itself authorized scholarship(hiddenchurch,p. viii).hispurpose was toshow'thatit's elements were taken over intheinterestofa particular formofchristian religious symbolism (ibid, p. xi).thatsymbolism was foundwithina 'secret church, which, so waite argued, had perpetuated the mystical doctrines implicit inthegrail story. bythis'secretchurch'he didnotmean any instituted body,but'themanifestchurchglorified and installed in the spiritualkingdom,as this was first set overthekingdomofthe visible world. it is therefore thewithdrawnspirit of theoutwardholyassembly, and itwouldbe unreasonable for thosewhoacknowledgethevisiblebodyto denythatwhichtranscendsit'(ibid, p.641).ofthe'secretch

sothathe could celebratewithdignity'i 'thishe didduringthetwosix-monthly periods (commencing 23 september 1921 and 30 september 1924)whenhe acted as masterofthe temple and worked all the grades up to thatof4=7 philosophus. after waite, hewouldundoubtedly have been the most impressive master.althoughhe had beenbroughtto waite by wayoftheholygrail, williams was most interested in waite'skabbalistic doctrines as setoutinthesecretdoctrine in israel (1913, and it was probably this book.thatstimulated. his attempts to formulate a theologyofmarriage and providedabasisfor his ideas about the symbolismofthe body. certainly he utilized kabbalistic terminology 225225 and symbolism in 7aliessin throughlogres,and there are clear similarities between the151the reproduction,thoughsanctioned, hasnotbeen s

. pocket diaries for the years1909to1942.(those for1911and1914are missing.)collectaneametaphysica.a bound volume of miscellaneous notes, unpublished and discarded poems, and records of sittingswithmediumsc.1880-7.thesecretcommonwealthofroguesandvagabonds.abound volume of typescripts of unpublished sensational fictionc.1880-1900.esotericfreemasonry.notes on the esoteric history of freemasonry, its doctrines, symbols, and science. unpublished typescriptc.1893.avalon.theoriginal manuscript draft of the poem, in waite's hand.dianavaughanandthequestionofmodernpalladism.unpublished typescript of the sequel to devil-ujorship infrance(1897).thesodalityoftheshadows.manuscript records of the society,boundupwithtwounpublished storiesc.1900-10.dealingsinbibliomania.unpublished typescriptwithms correct

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

'therevival of rosicrucian activity in1865in england was the outcome of two sources; on the one hand frater robert wentworth little brought to light some rosicrucian ritual litera255 ture which had been lying forgotten in the record rooms at freemasons' hall; on the other hand, frater kenneth r.h.mackenzie brought from austria a permission to extend to england the knowledge of certain rosicrucian doctrines which he had received from students and initiates in that country, where he had resided for some years as an english tutor in the familyofan austriancount."this'austrian count' was onecountapponyi, from whom mackenzie is alleged to have received 'rosicrucian initiation .16 thegoldendawntheoriginal rules of the society stated that 'no aspirant shall be admitted into the society unless he

modem french magi, ragon, the author of several classical books on occult subjects; kenneth mackenzie, author of the masonic encyclopaedia, and frederick hockley, famous for his crystal seeing and his mss. these and other contemporary adepts received their knowledge and power from predecessors of equal and of greater eminence but of even more concealed existence. many of them received indeed the doctrines and system of theosophy, hermetic science and the higher alchemy from a long series of practical workers whose origin is traced to the fratres r.c. of germany, which association was founded by christian rosenkreuz and his brethren so far back as1398.valentin andrea, the german theologian and mystic, has left us in his works, published in and after the year1614,an account of100thegoldenda

nes and system of theosophy, hermetic science and the higher alchemy from a long series of practical workers whose origin is traced to the fratres r.c. of germany, which association was founded by christian rosenkreuz and his brethren so far back as1398.valentin andrea, the german theologian and mystic, has left us in his works, published in and after the year1614,an account of100thegoldendawnthe doctrines and exoteric management of the r.c. society. but even the revival of mysticism was but a new development of the vastly older wisdom of the kabbalistic rabbis and of.the most ancient of all secret knowledge, the magic of the egyptians, in which the bible itself tells us that moses the founder of the jewish system was 'learned, that is, in which he had been in255 itiated. through the hebre

by him assophia255heavenly wisdom, fellow student and inspirer ofjohann georg gichtel who died in1700,famous as a mystic theosophist.theoccultistsoftoday do not need to be reminded of the great hermetists and theosophistsofour day, ofdranna kingsford, of whom death prematurely robbed us. she was indeed illumin255 ated by thesunoflight, and no one who ever heardherlecture and discuss the hermetic doctrines will ever forgetherlearning orhereloquence,herbeauty orhergrace.ofmadame blavatsky, the leaderofthe theosophical society, a modem prophet of eostericbuddhism-nooccult student, however wide apart may be his orherown favoured path to wisdom, can fail to recognize in her, a master-mind in a woman's frame.thesoc ros in anglia is, to some extent exoteric in its lower gradesbutits concerns are

GILBERT THE MAGICAL MASON

daum:twilightofthe magicians(aquarian press, 1983. 5 letter tof.l.gardner, quoted in howe,op.cit.,p. 165. 6 quotedinhowe,op.cit.,p. 210. 7 see queenborough,op. cit.,appendix iv. 8 ibid. 9 ibid. 10 ibid.part one: rosicrucian1.christian rosenkreuz and the rosicruciansthe rosicrucians of medieval germany formed a group of mystic philosophers, assembling, studying and teaching in private the esoteric doctrines of religion, philosophy and occult science, which their founder, christian rosenkreuz, had learned from the arabian sages, who were in their turn the inheritors of the culture of alexandria. this great city of egypt, a chief emporium of commerce and a centre of intellectual learning, flourished before the rise of the imperial power of rome, falling at length before the martial prowess of

meet with hardly any sign of recognition in the best social or the literary circles of this country; and yet the mere publication in 1614 of a little pamphlet in germany, narrating the mode of foundation and the aims of the rosicrucian order, made such a stir throughout14themagical masoneurope, that even to-day there are extant six hundred tracts for and against the reality and thebonafidesof the doctrines of the order; which tracts were written and printed in germany and france alone, within a hundred years of the issue of the originalfamafraternitatis,or narrative of the establishment of the society of c.r. in estimating the relative importance of so voluminous a literature, we must remember that the era 1600-1700 was far different from the age in which we live.theprinting press, althoug

decorated with grand and beautiful emblems, designs and implements. the magus was enclosed in a specially prepared tomb, and was laid to rest with his own special consecrated insignia. the vault was closed, and upon the door was fixed a brazen plate, upon which was engraved an inscription of a prophetic exclamation of his own, that in 120 years after his death his tomb should be re-opened and his doctrines, in a modified form, once more made public, and not only to a few, but to the learned in general: this plate was then covered up and the presence of the vault quite masked.themembers of c.r.'s inner circle appear to have died off each in his turn, until at last there remained no one who couldtellthesecretofwhere the great instructor lay,andwhere was the secret chamber of which all had he

each in his turn, until at last there remained no one who couldtellthesecretofwhere the great instructor lay,andwhere was the secret chamber of which all had heard, and which all were forbidden to seek. the brothers were content to refrain from seeking; trusting in the promise that a time should come when, in the natural course of events, c.r. should rise again, or at least in the spirit,i.e.,his doctrines and fame should be published. the 120 years passed away, and the order still flourished; faithful initiates still studied, watched and waited, until the fateful hour was struck on the clock of time, and in 1584 the secret was discovered. i will read from the original work, in its earliest english translation by eugenius philalethes, that is, thomas vaughan, printed in london, 1652:theyea

h also do they differ in style, and in that case too, one is apologetic, and the other is history or fableat least a narrative. so much for the history of the founding of the order, now what is stated of the tenets? we must presume that an order founded on a basis of philosophy gathered in arabia and africa was not simply a christian one. the claim alsoto magical power negatives the idea that the doctrines were orthodox; and yet we find a profession of christianity running through the volume. we must remember that c.r. began life as a pupil in a cloister, and was the associate in early life of monks: we must bear in mind that out of europe, in the east, christianity was gnostic,22themagical masonand that the gnostics and neo-platonists, although to a roman catholic or protestant decidedly

GILBERT THE SORCERER AND HIS APPRENTICE

, and riddles.rees'cyclopaediahas also an article of fair length on the subject,butit is generally adverse to the claims advanced by the cabbalists. rees gives the following account of the origin of the cabbala 'the jews derive the mysteries contained in the cabbala from adam; and assert that whilst the first man was in paradise the angel rasiel brought him a book from heaven, which contained the doctrines of heavenly wisdom; and that when adam received this book, angels came down from heaven to learn its contents, but that he refused to admit them to the knowledge of sacred things entrusted to himself alone; that, after the fall, this book was taken back into heaven; that after many prayers and tears god restored it to adam; and that it passed from adam to seth.thebook being lost, and the

of the world' and 'divine pymander' scattered sentences containing great wisdom,butalmost. unintelligible. if we want to interpret them, we must look to egypt for a clue, which we find in thehieroglyphics-as, for example,inillustrating the passage of the soul after death; and in connection with that, one cannotbutbe struck with the similarity of the teachings of these hieroglyphics and the great doctrines of christianity, a similarity so evident astoseem to indicate prophetic foresight. long before the time of moses, these egyptians had as160 the sorcerer and his apprenticeclearly as possible the idea of the fall of man, of the redemption of man, of the atonement by sacrifice, and of an incarnation. besides hieroglyphics, we have the 'book of thedead',thegreat ritual which was buried with

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

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, translated and annotated. london, 1875. commission to publish the heavenly doctrines revealed to him and to make known to mankind that the second coming would soon take place, in 1770, and the new jerusalem be established in the spiritual world. for the next twenty-five years until his death in london in 1772, he was the complete theologian, writing extensively and assiduously to expound and defend his doctrines2[2. his works attracted a small but enthusiastic following

al theological works are arcana coekstia, his commentary on the books of genesis 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 grabi

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 pernety returned to avignon in 1784 grabianka followed (after a visit to the swedenborgians in london) and in 1786 they founded the societe des illumines d avignon. precisely what this band of visionaries believed 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

GILBERT R A THE MASONIC CAREER OF A

tsky who was its driving force. in this way he approached magic in general and eliphas levi6[6] in particular, and began to realize where his real dedications lay. he had already written and published many poems and imitation romances7[7] but was forced to recognize, reluctantly, his shortcomings as a writer of fiction and entered instead upon his career as a critical expounder of the history and doctrines of occultism in all its forms. waite was never happy with popular occultism and he rejected from the start its follies and pretensions, for he was an acute, if untrained, critic and recognized the need for historical textual accuracy if anything of value was to be drawn from his chosen field. his first essay in occultism was an anthology of the writings of eliphas levi8[8, which he follo

GLOBAL FREEMASONRY

sed their power in europe and, first in france, and then in other countries, became a state within a state. there is no doubt that their political power made the monarchs of europe uneasy. but there was another aspect of the templars that also made the clergy ill at ease: the order had gradually apostatized from the christian faith, and while in jerusalem, had adopted a number of strange mystical doctrines. there were also rumors that they were organizing strange rites to give form to these doctrines. finally, in 1307, the french king philip le bel decided to arrest the members of the order. some of them managed to escape but most of them were caught. pope clement v also joined the purge. following a long period of interrogation and trial, many of the templars admitted to heretical beliefs

ver st.claire of rosslyn, the chapel's pagan-style altar was destroyed (tamer ayan "the oldest known masonic institution-the scottish royal order" mimar sinan, 1998, no.110, pp.18-19) rosslyn chapel at the present time and an example of its pagan symbols. according to their thesis, the templars underwent a great change while they were in jerusalem. in the place of christianity, they adopted other doctrines. at the root of this lies a secret that they discovered in the temple of solomon in jerusalem, whose ruins they had set out to investigate. the writers explain that the templars used their purported role as protectors of christian pilgrims visiting palestine as a pretense, but that their real aim was quite different: there is no evidence that these founding templars ever gave protection

o deal in it will have no share in the hereafter. what an evil thing they have sold themselves for if they only knew (qur'an, 2: 102) this verse maintains that certain jews, although they knew that they would lose out in the hereafter, learned and adopted the practices of magic. thus, they strayed away from the law that god had sent them and, having sold their own souls, fell into paganism (magic doctrines "they have sold themselves" for an evil thing, in other words, they abandoned their faith. the facts related in this verse demonstrate the main features of an im- gd the inside story on the kabbalah portant conflict in jewish history. this struggle was, on the one hand, between the prophets that god sent to the jews and those believing jews who obeyed them, and on the other hand, those p

nside story on the kabbalah portant conflict in jewish history. this struggle was, on the one hand, between the prophets that god sent to the jews and those believing jews who obeyed them, and on the other hand, those perverse jews who rebelled against god's commandments, imitated the pagan culture of the peoples around them, and followed their cultural practices rather than the law of god. pagan doctrines added to the torah it is important to note that the sins of the corrupt jews are often reported in the holy book of the jews itself the old testament. in the book of nehemiah, a kind of history book within the old testament, the jews confess their sins and repent: then those of israelite lineage separated themselves from all foreigners; and they stood and confessed their sins and the ini

4, 26-29, 31-35) this passage expresses the desire that a number of jews had in returning to their faith in god, but in the course of jewish history a different segment gradually gained strength, and came to dominate the jews and later thoroughly altered the religion itself. for this reason, in the torah and the other books of the old testament, there are elements that derive from heretical pagan doctrines, as well as those mentioned above which urge a return to the true religion. for example: in the first book of the torah, it is said that god created the entire universe in six days from nothing. this is correct and derives from the original revelation. but, then it maintains that god rested on the seventh day, though it is a completely fabricated assertion. it is a perverse idea derived

GNOSTIC CATECHISM

tsky who was its driving force. in this way he approached magic in general and eliphas levi6[6] in particular, and began to realize where his real dedications lay. he had already written and published many poems and imitation romances7[7] but was forced to recognize, reluctantly, his shortcomings as a writer of fiction and entered instead upon his career as a critical expounder of the history and doctrines of occultism in all its forms. waite was never happy with popular occultism and he rejected from the start its follies and pretensions, for he was an acute, if untrained, critic and recognized the need for historical textual accuracy if anything of value was to be drawn from his chosen field. his first essay in occultism was an anthology of the writings of eliphas levi8[8, which he follo

GNOSTIC HANDBOOK

ociety whose primary focus is on progress. if you couple this with the disposing of religion by darwinian science then man is reduced to a animal, no more, no less and his behaviour and values come to reflect this unconscious revelation. fundamentalism is, in some sense, the encroachment of rationalism into the religious field. mysticism and esotericism (inner teachings) are rejected in favour of doctrines and beliefs that can be understood by a blinkered use of the rational mind. while fundamentalism is ambivalent to the intellect, it uses a restricted form of rationalism to hold its doctrines in place, accordingly, fundamentalism is most prevalent in religions of "the book- protestantism, islam and so forth. while other forms of fundamentalism exist, the most pernicious forms are those w

ation. accordingly, like a stone thrown in a pool, we see the ripples through time but do not comprehend the first event. as we have moved further and further away from the "golden age" the ripples have become more and more distorted until now, in the age of the wolf they have dissipated into the pool of illusions. religions, ideologies and movements are hence exoteric. exoteric- of philosophical doctrines, treatises, modes of speech, etc: designed for or suitable to the generality of disciples; communicated to outsiders, intelligible to the public. hence of disciples, etc. belonging to the outer circle; not admitted to the esoteric teaching. oxford english dictionary esotericism (the inner teachings) are elusive and hard to find, they have been passed from "mouth to ear" through brotherho

ate over arctic versus antarctic due to the possibility of a polar shift connected to the ice age) is the work of rand and rose flem-aeth. in when the sky fell, they offer extensive research to show the likelihood of the gnostic handbook page 71 the location of the legendary land of atlantis being one and the same as the polar homeland, now covered in ice. it is suggested by blavatsky (the secret doctrines) that it is from this primal, polar land that various races spread throughout the globe. there is some debate about the exact number of migrations, there is general agreement certainly that major settlements were made in tibet, india, sumer/egypt and south america. it is from the sumer/egypt basin that the israelite mysteries developed. the israel connection developing from the theory ab

god-family. the mystery the mystery is central to our understanding of the real message of the apostolic gnosis. that is also why we tend to call true christianity, gnostic christianity, as the term gnosis means knowledge. however, gnosis represents more than theory, it represents the living experience of the knowledge or mystery. the mystery is more than ancient theory, it comprises a series of doctrines and practises that actually offer transformation of man into god. jesus, our elder brother outlined a technology, a spiritual process whereby man may be sanctified and purified to such a level that he is transformed into child of the treasury of light. this process is that of transfiguration and encompasses the idea of being born again and is very different from what you may have been ta

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

e, re-animating consciousness and recreating life as we understand it. at the omega day all consciousness is dissolved, for there will no longer be lower forms to contain it, only those who have been transfigured, those who have developed the higher will will survive. only those who have broken free from the cycles of eternal re-occurrence will ascend. this secret teaching formed one of the inner doctrines of the early esoteric schools. the original brahmins and buddhists taught it, but only to initiates of the highest grades. kendrick in his text on the druids, states that the druids also believed in conditional immortality, and taught that only the warrior aristocracy could survive death. others simply returned to the earth, a form of immortality to be sure, but only as a dead body disin

ied the faith and has accepted the fact there are and will be many martyrs due to the stand they have taken. this relates to the achievement of balance through the solar plexus, which demands separation from the world and holding securely to the static currents, even though there is persecution from the fallen kingdoms. the counsel and warning is the message that the church holds many conflicting doctrines and must repent (repentance means to turn around, to go in the other direction) this can be understood on two levels, firstly, one cannot serve two masters. beliefs must be either static or dialectic, unless you are totally separated from the world and centred on the treasury of light you are under dialectic dominion (whether you admit it or not. secondly, within the psyche will be many

when every attempt failed, pope innocent iii launched the albigensian crusade (circa 1209-29) that annihilated the cathars and desolated much of southern france. small groups are believed to have survived in isolated areas, but were continually pursued by the inquisition. while beliefs varied from movement to movement (there were some 50 distinct cathar sects, they generally held certain gnostic doctrines in common. these included strict dualism and a belief that the material world was the creation of satan, this false creator they called rex mundi or the king of the world. they rejected all of the old testament and opposed the ecclesiastical hierarchy of the gnostic theurgy page 206 church as well as its liturgy and sacraments. the central rite of the cathar faith was the consolamentum

hren of the free spirit has been used to denote those who combine antinomianism with sex mysticism. another example in this class is heinrich niclaes (1498-1561 ce, who not only taught that once you was born again you became free of sin and could live as you please, but that to become born again you had to experience a secret union with christ through the gnostic rite of the bridal chamber. while doctrines varied throughout the free spirit movement, there was a consensus regarding the nature of the ecclesiastical authorities- they were believed to be babylon, the fallen harlot of the book of revelation. on the whole, the free spirit movements tended to be anti-reproduction, believed that all unions with unbelievers were cursed and that the use of sex was a major key within the redemption p

GOLDEN DAWN RITUALS Z3

er names employed in magical ceremonies as bringing into operation the link with the solar light. notes on the opening exordium of z the great tho-oth is the highest aspect of the hermes of the most ancient egyptian mysteries, and corresponds almost to the great angel wrffm. it is the archangel of rtk in the briatic world. the mercury of the romans must not be confused with this great hermes* the doctrines of gnosticism and of valentinus approached those of the pure qabalah. in them we find speech and silence. across the abyss of silence comes the primal speech. the divine ones here referred to are the aeons in the atziluthic world. these formulae of knowledge are designed in terms cognizable to us in the lower world. hyha, implicit and explicit sound. every being pronounces all its existe

GOLDEN DAWN RITUALS ZAM17

doth so richly bestow on us, collect librum naturae, or, a perfect method of all arts. but such is their opposition that they still keep, and are loath to leave, the old course, esteeming porphyry, aristotle, and galen, yea, and that which hath but a mere show of learning, more than the clear and manifested light and truth. those, if they were now living, with much joy would leave their erroneous doctrines; but, here is too much weakness for such a great work. and although in theology, medicine and mathematics, the truth doth oppose itself, nevertheless, the old enemy, by his subtlety and craft, doth show himself in hindering every good purpose by his instruments and contentious, wavering people. to such an intention of a general reformation, the most godly and highly illuminated father, o

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

beth, and the late mark prophet (r, crossovers between classical mediumship and modern trance channeling. it is significant that some of the beings ms. prophet purports to channel are the very real and physical adepts known a century earlier by madame blavatsky and others, under their assumed names. randolph, dr. p. b, an american occultist who introduced some of the more profound secret hermetic doctrines to both american and european initiates. 16 allen h. greenfield shaver, richard sharpe, an untutored, unlettered blue collar worker who began hearing voices and wound up developing an entire mythos peopled by cavern-dwelling survivors of ancient space-based races of beings who long ago settled and later abandoned the earth. his wild, unstructured imagery was polished for publication by r

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

this stage you will realize that both the feminine and masculine currents are of equal intensity within yourself. this stage is sometimes called "experienced unity" the mahamudra stage is fully realized in the 4th aethyr, paz, but can be practiced successfully after crossing the abyss in the 10th aethyr, zax. for details on mahamudra and an excellent yoga to practice, read tibetan yoga and secret doctrines by w.y. evans-wentz. note: in spite of what you may have read elsewhere, the karmamudra stage is the lowest and most dangerous to. practice. if you have any reservations, skip it and proceed to jnanamudra. the sole practical benefit of karmamudra, as far as enochian magick is concerned, is that successful practice will often allow you to advance to jnanamudra easier than directly attempt

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

cross in any form, in our correspondence. we trust, therefore, that this explanation will anticipate many questions. first of all, let us say that the cross was not originally a religious symbol and is used by many organizations, in some form or another, as a symbol without any religious significance. nor was there any such thing as a christian cross during the time of the birth of the christian doctrines as taught by the master jesus. it is a coincidence in religious matters that jesus, like many others for centuries before him, was crucified on a cross.and not even on a cross like that now used as the christian symbol; and it was due to another coincidence that the cross was adopted by the christian fathers, centuries after the crucifixion, as a symbol of the christian faith. they might

gained through our teachings in ten weeks with what they have learned in five years from other systems.always deciding that they are receiving very little from us in comparison to what they know. in truth, they are only comparing what we give them with what they believe. it is necessary to take all these beliefs out of their minds before we can have them start on our work, unhampered by previous doctrines, theories, and speculative dogmas. attainment of some success in psychic matters through the teachings in other systems does not indicate any special preparedness for the rosicrucian work. very often we hear the remark made:"before i took up your rosicrucian teachings and exercises i had visions that were prophetic, could at times see other persons at a distance, and make them sense me

y of all things? and with a mental resolution that it must not make you proud or selfish. accept the blessing with a prayer of thankfulness and assert that, in the name of those whom you can serve better with such blessing, you receive it. 7. never permit yourself to enter discussions of other persons' religious beliefs, except to point out the soundness, goodness, or possible benefits of certain doctrines and thereby show them the good that exists in all religions. hold not your religious thoughts as superior. speak well of them if need be, point out how they serve you, but do not create in the minds of others the thought that they are in sin or error because of their beliefs. that religion is best for each which enables one to understand god and god's mysterious ways. 8. be tolerant on a

ome it would not solve any of the great problems now confronting scientists, but would bring about problems greater than those with which man could cope. great white brotherhood.the term,"great white brotherhood"(or "great white lodge" does not allude to a fraternal organization actually in existence by that name in india, tibet, or elsewhere. rather, it represents a body of mystical and esoteric doctrines which are the result of the wisdom of many enlightened minds throughout the centuries. these doctrines were preserved originally in tibet in the mountain fastnesses where such mystics and philosophers had taken refuge from the persecution to which they had been subject in other lands. most all such enlightened individuals had been affiliated with great mystical orders, such as the rosicr

mic mind, resident in the subconscious and which periodically enters the objective mind as a comprehensive and completed idea commonly called a hunch. psychologically, intuition may be said to be the unconscious synthesis of ideas which pass into the conscious mind without volition and with great clarity. k kabala (or qabbalah).the word is from the ancient hebrew and, literally translated, means "doctrines received by ancient traditions. the written teachings of the kabala go back perhaps no [181] later than the eleventh century. there is every evidence, however, that the oral teachings were in existence at a far earlier date. traditionally, they are said to date back to the time of the secret wisdom related by moses. by a system of numbers, and letters of the hebrew alphabet, the kabala d

HAMIL THE ROSICRUCIAN SEER

f bliss. 37.thesouls of true christians, that have trodden the path of sanctification, and who expired in the exercise of true faith in jesus christ, in the grace of his atonement, and in complete renunciation of everything earthly, are received immediately on awaking from the sleep of death,byangels without delay, conducted upwards to the pure regions oflight, where they enjoy the fulnessofbliss.doctrines such as these may have been a pleasant contempla255 tion for a steadfast lutheran, as jung undoubtedly was, but would afford cold comfort to the myriads of devout jews, or pious mussulmans, and truly worthy men of all denominations. i have long been of the opinion that the soul is the luminousmaterialatmosphere which surrounds the body, described by"london,umo.longman and co, 1834. trans

have written up my minutes, iwillforward them for your perusal. i am, dear sir, yours faithfully, robert owen, esq.f.h.180therosicrucianseerenlightened him upon the subject of the atonement and redemption of mankind through jesus christ?c.a.-hisbeliefissomuch nearer to the right path, than it was at first, that i firmly believe the time will come when he will be thoroughly convincedofall the true doctrines of christianity.4.-theanswer you have given me as to this spiritual vision is so surprising, that i beg you will give me some further explanation or reason for its appearance.c.a.-greatpurposes are used to meet great ends.iftwo founders of great and distinct sects of religionists needed assurance of things which they may doubt, nothing would be too great that conduces to that end. under

shed by yourselves. tuesday, r zth september, 1854. invoked the crowned angel.thecrystal veiled, and the crowned angel appeared. isaid:-ihave just perused an american work, pub- lished by a society of believers in spirit manifestations at st louis, ohio, containing a statement of their having challenged the rev. n.c.rice, d.o, to publicly discuss two sets of propositions,-the first containing the doctrines as generally accepted by protestant and other dissenting christians, the second embodying the views and theorems laid down by the members of the society in their endeavour to establish an 'harmonial philosophy:-unfortunately,drrice, instead of openly and candidly declining thecorrespondencewithrobertowen167find words sufficient to express my own conviction of the great benefit resulting

the above pamphlet, thus given by you to the world; because its effects,whether for good or evil, now being utterly beyond your control, you have voluntarily taken upon yourselves a most serious responsi255 bility,-remembering, as we must do,'thatwhatsoever a man soweth, the same shall he reap.'itwould be out of place to endeavour in the compass of a letter to elucidate the strange coincidence of doctrines derived immediately from the indwellers of the spirit world, with those of the modern german rationalists, who,164 therosicrucianseersay my fourth and fifth volumes are as yet only partly fair copied; but so soon as i have one finished, it shall be at your service. on tuesday the 7th inst, i asked the c. a. if the fourth and fifth parts of the'newexistence,'which i had that morning recei

things? c.a.-aperson should not dwell upon or nourish hatred for any worldly things. for their convictions they cannot be answerable.5.-cannotany child be easily trained to believe any religion or any absurdity which its teachers may say is divine truth and must never be doubted without risk of eternal torments?c.a.-hecannot. because as he mingles with the world he must become convinced of other doctrines. and besides this, there is an inherent quality in man's nature, which teaches him by his reason to disbelieve in things monstrous and absurd. questions bymrowen'sfriend.-ifthatbe so, how is it that so many persons retain even to the end of their lives the monstrous beliefs impressed upon them in their childhood, and even at a more advanced age believe in winking and bleeding pictures an

HEAVEN HELL

oreover, 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 dead" in primitive times in egypt men thought that they would obtain admission into the kingdom of hetep by learning and remembering the secret name of this god and certain magical formulae, and by pronouncing them in the correct way at the proper time. the need for a con

es of egyptian civilization. these formulae &c, are interspersed with others of later periods, and it seems as if, at the time when the "pyramid texts" were cut into stone, these religious compositions were intended to contain expressions of pious thought about the hereafter which would satisfy both those who accepted the ancient indigenous beliefs, p. 4 and those who were prepared to believe the doctrines which had been promulgated by the priests of the famous brotherhood of ra, the sun-god, who had made their head-quarters in egypt at annu, i.e, on, or heliopolis. the old native beliefs of the country were of a more material character than the doctrines which the priests of heliopolis taught, but it was found impossible to eradicate them from the minds of the people, and the priests ther

rk belong to remote antiquity, and many of the beliefs which appear in it are the products of the period when the egyptians were partly, if not wholly, savages. in the book itself numbers of gods and mythological beings are mentioned whose names are not found elsewhere in egyptian literature. as we find it in the tombs of the royal followers of amen, the book "am-tuat" contains all the dogmas and doctrines which the priests of amen held concerning the future life and the state. and condition of the dead, and it is quite easy to see that the great object of those who compiled it was to prove that amen-ra was not only the head of the gods in heaven, and the ruler of the world which he had created, but also the king of all the gods of the dead, and the master of all the beings who were in the

k of gates concerning the future state agree closely with those of the book of coming forth by day. the net result of the facts stated in the last two paragraphs proves that seti i. relied for salvation upon the protection, part magical and part religious, afforded by the sacred writings of two great schools of religious thought, the leaders of which in his day preached opposing and contradictory doctrines. it may be argued that by filling the walls of his tomb and sarcophagus with the texts of such books he was merely acting from the point of view of religious expediency, wishing to indicate his impartiality in respect of the followers of amen and the followers of osiris, and his respect for the ancient traditional beliefs, however material, crude, and impossible they may have appeared to

tuat was composed with the view of asserting the absolute supremacy of amen-ra in the other world, so the book of gates was compiled to prove that, in spite of the pretensions of the priests of amen-ra, osiris, the ancient god of the dead, was still the over-lord of the underworld, and that his kingdom was everlasting. the book am-tuat practically ignores osiris, and is silent even concerning the doctrines of the judgment and sekhet-hetepet, and in fact about all the fundamental principles of the religion of osiris as regards the dead, which had been universally believed throughout egypt for thousands of years. the most complete copy of the book of gates known to us is found inscribed on the alabaster sarcophagus of seti i, 1 king of egypt about b.c. 1375, p. 86 and it consists of two part

HELENA BLAVATSKY NIGHTMARE TALES

deyeri belonged to the great temple of tzionene, a buddhist monastery, famous not only in alljapan, but also throughout tibet and china. no other is so venerated in kioto. its monks belong to the sect ofdzeno-doo, and are considered as the most learned among the many erudite fraternities. they are, moreover,closely connected and allied with the yamabooshi (the ascetics, or hermits, who follow the doctrines oflao-tze. no wonder, that at the slightest provocation on my part the priest flew into the highest metaphysics,hoping thereby to cure me of my infidelity. no use repeating here the long rigmarole of the most hopelessly involved and incomprehensible of alldoctrines. according to his ideas, we have to train ourselves for spirituality in another world- as forgymnastics. carrying on the ana

HELENA BLAVATSKY THE KEY TO THEOSOPHY

osophical society 277 glossary 281 appendix 345 the theosophical society: information for inquirers 345 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. there

l religions, sects, and nations under a common system of ethics, based on eternal verities. q. what have you to show that this is not an impossible dream; and that all the world's religions are based on the one and the same truth? a. their comparative study and analysis. the "wisdom-religion" was one in antiquity; and the sameness of primitive religious philosophy is proven to us by the identical doctrines taught to the initiates during the mysteries, an institution once universally diffused. all the old worships indicate the existence of a single theosophy anterior to them. the key that is to open one must open all; otherwise it cannot be the right key -ooo- the policy of the theosophical society q. in the days of ammonius there were several ancient great religions, and numerous were the

his business so to expound the thousand tenets of all these various sects as to show they had all originated from one and the same source, and tended all to one and the same end. if the writer on ammonius in the edinburgh encyclopedia knows what he is talking about, then he describes the modern theosophists, their beliefs, and their work, for he says, speaking of the theodidaktos: he adopted the doctrines which were received in egypt (the esoteric were those of india) concerning the universe and the deity, considered as constituting one great whole; concerning the eternity of the world and established a system of moral discipline which allowed the people in general to live according to the laws of their country and the dictates of nature, but required the wise to exalt their mind by conte

est such mental food and feel satisfied; and he pledged them to silence and secrecy. occult alphabets and secret ciphers are the development of the old egyptian hieratic writings, the secret of which was, in the days of old, in the possession only of the hierogrammatists, or initiated egyptian priests. ammonius saccas, as his biographers tell us, bound his pupils by oath not to divulge his higher doctrines except to those who had already been instructed in preliminary knowledge, and who were also bound by a pledge. finally, do we not find the page 8 the key to theosophy- hp blavatsky.txt same even in early christianity, among the gnostics, and even in the teachings of christ? did he not speak to the multitudes in parables which had a two-fold meaning, and explain his reasons only to his di

teaching of the siamese sect, now considered as the purest form of exoteric buddhism. and it is so, if we refer only to buddha's public teachings; the reason for such reticence on his part i will give further on. but the schools of the northern buddhist church, established in those countries to which his initiated arhats retired after the master's death, teach all that is now called theosophical doctrines, because they form part of the knowledge of the initiates-thus proving how the truth has been sacrificed to the dead-letter by the too-zealous orthodoxy of southern buddhism. but how much grander and more noble, more philosophical and scientific, even in its dead-letter, is this teaching than that of any other church or religion. yet theosophy is not buddhism. exoteric and esoteric theos

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

he good graces of the public and increase its 66 the alchemist of the golden dawn annie besant was soon deeply involved in theosophical society business and by the summer of 1889 was practically running the blavatsky lodge. she became co-editor (with h.p.b) of lucifer in september 1889. burrows was also active in t.s. affairs. by 1891 they considered themselves sufficiently expert in theosophical doctrines to appear as co-authors of a glossary oftheosophical terms. annie besant was clearly destined to be h.p.b.'s successor as theosophy's leading figure in great britain and even internationally, and this in fact happened after blavatsky's death. however, her meteoric career in the international theosophical movement was to be accompanied by a succession of internecine quarrels which are out

HP LOVECRAFT HERBERT WEST REANIMATOR

shunned because of danger or apparent hopelessness. before a month was over the fearless dean had become a popular hero, though he seemed unconscious of his fame as he struggled to keep from collapsing with physical fatigue and nervous exhaustion. west could not withhold admiration for the fortitude of his foe, but because of this was even more determined to prove to him the truth of his amazing doctrines. taking advantage of the disorganisation of both college work and municipal health regulations, he managed to get a recently deceased body smuggled into the university dissecting-room one night, and in my presence injected a new modification of his solution. the thing actually opened its eyes, but only stared at the ceiling with a look of soul-petrifying horror before collapsing into an

HP LOVECRAFT THE UNNAMABLE

o fond of ending my stories with, sights or sounds which paralyzed my heroes' faculties and left them without courage, words, or associations to tell what they had experienced. we know things, he said, only through our five senses or our intuitions; wherefore it is quite impossible to refer to any object or spectacle which cannot be clearly depicted by the solid definitions of fact or the correct doctrines of theology- preferably those of the congregationalist, with whatever modifications tradition and sir arthur conan doyle may supply. with this fried, joel manton, i had often languidly disputed. he was principal of the east high school, born and bred in boston and sharing new england's self- satisfied deafness to the delicate overtones of life, it was his view that only our normal, objec

INITIATION INTO HERMETICS

for himself and ignore the weak points, which does not necessarily mean that he must profess a religion, but he shall express awe to each for of worship, for each religion has its proper principle of god, whether the point in question be christianity, buddhism, islam or any other kind of religion. fundamentally he may be faithful to his own religion. but he will not be satisfied with the official doctrines of his church, and will try to penetrate deeper into god s workshop. and such is the purpose of our initiation. according to the universal laws, the magician will form his own point of view about the universe which henceforth will be his true religion. he will state that, apart from the deficiencies, each defender of religion will endeavor to represent his religion as the best of all. ea

natics or atheists without showing it outwardly. let everybody hold on to what he believes and makes him happy and content. should everybody stick to this maxim, there would be neither hatred nor religious dissensions on this earth. there would be no reason for disputes and all turns of mind could exist happily side by side. quite a different thing is, if a seeker, dissatisfied by materialism and doctrines, and longing for spiritual support, will ask advice and information of an adept. in such a case the adept is obliged to supply the seeker with spiritual light and insight, according to his mental powers. then the magician should spare neither time nor pains to communicate his spiritual treasures and lead the seeker to the light. 17. god since the remotest times, mankind has always believ

IRISH WITCHCRAFT AND DEMONOLOGY

ive knights and numerous p. 27 nobles, that there was in the city a band of heretical sorcerers, at the head of whom was dame alice. the following charges were laid against them. 1. they had denied the faith of christ absolutely for a year or a month, according as the object they desired to gain through sorcery was of greater or less importance. during all that period they believed in none of the doctrines of the church; they did not adore the body of christ, nor enter a sacred building to hear mass, nor make use of consecrated bread or holy water. 2. they offered in sacrifice to demons living animals, which they dismembered, and then distributed at cross-roads to a certain evil spirit of low rank, named the son of art. 3. they sought by their sorcery advice and responses from demons. 4. i

h" 1 from this it would seem that heresy and unorthodoxy had already made its appearance in the diocese. in 1324 the kyteler case occurred, one of the participants being burnt at the stake, while other incriminated persons were subsequently followed up, some of whom shared the fate of petronilla. in 1327 adam dubh, of the leinster tribe of o'toole, was burnt alive on college green for denying the doctrines of the incarnation and the holy trinity, as well as for rejecting the authority of the holy see. 2 in 1335 pope benedict xii wrote a letter to king edward iii, in which occurs the following passage "it has come to our knowledge that while our venerable brother, richard, bishop of ossory, was visiting his diocese, there appeared in the midst of his catholic people men who were heretics to

almost the only (if not the only) instances known of the punishment of death by fire being inflicted in ireland for heresy. from a consideration of the facts here enumerated it would seem as if a considerable portion of ireland had been invaded by a wave of heresy in the first half of the fourteenth century, and that this manifested itself under a twofold form -first, in a denial of the cardinal doctrines of the church and a consequent revolt against her jurisdiction; and secondly, in the use of magical arts, incantations, charms, familiar spirits, et hoc genus omne. in this movement the kyteler case was only an episode, though obviously the most prominent one; while its importance was considerably enhanced, if not exaggerated out of all due proportion, by the aggressive attitude adopted

ISIS UNVEILED

nd (5141) of them' with the prospect of 1273 theological students to help them in time, teach this science according to a formula prescribed by the bishop of rome, to five million people. fifty-five thousand (55,287) local and traveling ministers, representing fifteen different denominations* each contradicting the other upon more or less vital theological questions, instruct, in their respective doctrines, thirty-three million (33,500,000) other persons. many of these teach ac- cordbig to the canons of the cis-atlontic branch of an establishment which acknowledges a daughter of the late duke of kent as its spiritual 1. these fifures ue copied from the rttigima sb^ma of the untied statet for ima year 187l 2. them are: the bavhmt. cmffrefotianaluli, fpikopojtaiu, northem utikoditu, southern

ob. the god of the unitarians is a bachelor; the deity of the i^ sby- terians, methodists, congregationalists, and the other orthodox protes- tant sects a spouseless father with one son, who is identical with him- self. in the attempt to outvie each other in the erection of their sixty-two thousand and odd churches, prayer-houses, and meeting-halls, in which to teach these conflicting theological doctrines, 354,485,581 have been spent. the value of the protestant parsonages alone, m which are ^lettered the disputants and their families, is rou^ily calculated to approxunate $54,115,297. sixteen million (16,179,387) dollars are, moreover, contributed every year for the current expenses ta the protes- tant denominations only. one presbyterian church in new york cost a round million; a catholi

which they have exhumed, since the enfranchisement of science, will lose nothing by repetition. besides, we propose to examine these facts from a different and perhaps rather novel point of view: that of the old philosophies as esoterically understood. these we have barely glanced at in our first volume. we will use them as the standard by which to comi)are christian dogmas and miracles with the doctrines and pheno- mena of ancient magic, and the modem 'new dispensation' as spirit- ualism is called by its votaries. since the materialists deny the phenom- digitizecoy google "the church! where is ft' 8 ena without investigatioq, and aince the theologians in admitting them offer us the poor choice of two palpable absurdities the devil and miracles we can lose little by applying to the theurg

rk that "all the illus- trious pagans are condenmed to the eternal torments of hell, beeatue they lived before the time of jesus, and, therefore, could not be benefited by the redemption! he also assures us that the virgin mary person- ally testified to this truth over her own ugnature in a letter to a saint. therefore this is also a revelation "the spirit of god himself" teaching such charitable doctrines. we have also read with great advantage the topographical descrip- tions of hell arfd purgatory in the celebrated treatise of that name by a jesuit, the cardinal bellannine. a critic found that the aifthor, who gives the description from a dwine vision with which he was favored "appears to possess all the knowledge of a land-measurer about the secret tracts and formidable divisions of th

84 isis unveiled irenaeua, not the adept of the esseoes, the obscure reformer from galilee. we see him under the disfigured nato-philoneaa mask, not as when the disciples heard him on the mount. so far then the heathen philosophy had helped them in the building of the principal dogma. but when the theurgists of the third neo ^atonic school, deprived of their ancient mysteries, strove to blend the doctrines of plato with those of aristotle, and by combining the two philosophies added to their theosophy the primeval docbioes ot the oriental kabala, then the christians from rivals became persecutors. once that the metaphysical allegories of plato were being prepared to be discussed in pubuc in the form of grecian dialectics, all the elaborate system of the christian trinity would be unraveled

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

e to be viewed as the historians only of this renowned body; of whom it may most truly be asserted that no one can bost of having ever really and in fact seen or known in any age any supposed (or suspected, member in the flesh. it is sufficient honour to offer as the medium only, or the intermediaries to the reading world of this illustrious membership; whose renown has filled, and whose mystical doctrines (assumed or supposed, have puzzled the ages; in the intenser degree, still, in the present time; as the inquisitive reception of the authors first edition of the rosicrucians abundantly proved. dr. ginsburg says of the cabala, or kabbalah (regarding the mysteries of which the rosicrucians claimed to be the only true exponents, that it is a system of religious philosophy, or more properly

in fine, the rosicrucians, and all their fanatical descendents, agree in proposing the most crude and incomprehensible notions and ideas in the most obscure, quaint and unusual expressions. encyclop dia britannica: article, rosicrucians. 4 the rosicrucians. during the age of james the first, charles the first, even during the protectorate, and again in the time of charles the second, the singular doctrines of the rosicrucians attracted a large amount of attention, and excited much keen controversy. sundry replied or apologies appeared on the part of the rosicrucians. among them was a most able work published in latin by dr. robert flood, at leyden, in 1616. it is a small, closely printed, very learned octavo, entitled, apologia compendiara fraternitatis de rosea cruce &c, and abounds in kn

rning lamps of the ancients, though he was resolved no one should reap any advantage from the discovery. we have chosen the above story as the introduction to our curious history. christian rosencreutz died in 1484. to account for rosicrucianism not having been heard of until 1604, it has been asserted that this supposed first founder of rosicrucianism bound his disciples not to reveal any of his doctrines until a period of one hundred and twenty years after his death. the ancient romans are said to have preserved lights in their sepulchres many ages by the oiliness of gold (here steps in the art of the rosicrucians, resolved by hermetic methods into a liquid substance; and it is reported that at the dissolution of monastaries, in the time of henry the eighth, there was a lamp found that h

ised stones simply mark burial-places, or foolish conclusions of shallow and incompetent antiquaries. the basilidans were called by the orthodox docet, or illusionists. the deity of the gnostics was called abraxas in latin, and abrasax in greek. their last state, or condition for rescued sensitive entities, as they termed souls, was the pleroma, or fulness of light. this agrees precisely with the doctrines of the buddhists or bhuddists. the regulating, presiding genius was the pantheus. the pythagorean record quoted by porphyry (vit. pythag) states that the numerals of pythagoras were hieroglyphical symbols by means whereof he explained ideas concerning the nature of things. that these symbols were ten in number, the ten original signs of the zodiac, and the ten letters of the primeval alp

rial, and therefore, not being material, it cannot be light to us, and therefore darkness to god. just as (until discovered otherwise) the world it is that is at rest, and the sun and the heavenly bodies in daily motion instead of the very reverse being the fact. this is the belief of the oldest theosophists, the founders of magical knowledge in the east, and the discoverers of the gods; also the doctrines of the fire-philosophers, and of the rosicrucians, or illuminati, who taught that all knowable things (both of the soul and of the body) were evolved out of fire, s strange ideas of the fire-philosophers. 75 and finally resolvable into it: and that fire was the last and only-to-be-known god: as that all things were capable of being searched down into it, and all things were capable of be

K AMBER THE BASICS OF MAGICK

cellent aid to relaxation and tension release. pranayama should not be done during heavy air pollution. other exercises you might consider are hatha yoga, calesthentics, walking or jogging. review questions 1) what is a chakra? list them. 2) name the three major nadies. which nadi is hot? 3) what is pranayama? book list arthur diekman, the observing self. w.y. evans-wentz, tibetan yoga and secret doctrines. sandra gibson, beyond the mind. king and skinner, techniques of high magic. swami sivananda, kundalini yoga. john woodroffe (pseud. for arthur avalon, the serpent power. the basics of magick get any book for free on: www.abika.com 20* magick 6- thoughtforms and spirits* although there are hundreds of kinds of divination, the principle ones are astrology, geomancy, the tarot, the i ching

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

of commentaries on sy, commencing with isaac ben solomon israeli in the tenth century and concluding with aryeh kaplan in the twentieth. 20073 24 another writing of saadia s has been translated a couple of times: rosenblatt, alexander (trans. the book of opinions and beliefs [yale judaica series, volume 1. new haven: yale university press, 1948. altmann, alexander (trans. saadya gaon: the book of doctrines and beliefs. oxford: oxford university press, 1946 [this was reprinted in three jewish philosophers (philadelphia: jewish publication society of america, 1960] saadia s commentary on sy is referred to frequently in israel efros fine outline, the philosophy of saadia gaon, in studies in medieval jewish philosophy (new york: columbia university press, 1974. see also e. j. revell, the natur

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

wish thought and its philosophical implications, translated by jackie feldman. princeton. oxford: princeton university press, 2007, chapter 9 gfrom transmission to writing: hinting, leaking, and orthodoxy in early kabbalah. h also circulating in provence in the early-to-mid 1200s were the writings of the iyyun (contemplation) school. the kabbalah of these strange texts is quite different from the doctrines which developed into classical kabbalah. see ek (p. 26, translations on pp. 43-56) and ok (pp. 309-363, and especially mark verman fs study, the books of contemplation: medieval jewish mystical sources (albany: state university of new york press, 1992, which includes translations of several major texts of this group. on the iyyun school, see. dan, joseph. the eunique cherub f circle: a s

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

, the reasonable and rigorous premise from the beginning of the 17th century up to the 20th century, a premise that all sciences relied on, is that all things are machines. it is true that most people do not feel like machines in their daily lives, hence the inconsistency between the scientific worldview and the way people actually lead their lives. modern medicine, modern psychiatry, and all the doctrines that research the human mind and nervous system leave no room for the assumption that people have free will. rav laitman: what you are saying implies that physicists, too, did not want to cope with a non-mechanical system. yet, the discoveries that arose from the experiments forced us to acknowledge that there is another force that abrogates the deterministic results we had anticipated

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

m 299. with the tremendous impetus given by the coming of the lord the mysteries received a greater inspiration than had been theirs since the days of moses. part of the mystic teaching belonging to them later passed into writing, and in the kabbala we find fragments of the symbolic knowledge which was once the exclusive property of the initiates. so close are the analogies between certain of the doctrines of the kabbala and those of the earlier degrees of masonry that it has been supposed that kabbalistic students were responsible for the introduction of speculative masonry into our modern craft. the student of occultism does not hold this view, for he knows that our speculative rituals belong in substance to a far older past than the eighteenth century, and that they perpetuate the tradi

e time of the decadence of rome there were degenerate ceremonies connected with the mysteries of bacchus, which involved orgies of a very unpleasant character, but they were in no way connected with the original eleusinian mysteries, which by that time had faded almost entirely into the background. 319. the modern world knows little of the truth about the greek mysteries, for their activities and doctrines were really kept secret. apart from the strong pressure of public opinion, which treated the slightest violation of secrecy as an act of terrible impiety, we hear of the death-penalty being inflicted in a case of the accidental intrusion of two non-initiates into the sacred enclosure at eleusis during the celebration of the mysteries(*livy, xxxi, 14) very little, therefore of direct fact

e christian faith and the old pagan religion. no such opposition was in roman days felt towards the jews, among whom the christian faith arose and had its early nurture; and the jewish form of the mysteries was therefore adopted by the white lodge as the best means of transmitting the ancient rites through the dark ages, when the church rigorously persecuted all who were not in agreement with her doctrines. the chief agent in the work of transition was he who was then known as s. alban, but whom to-day we revere as the master the comte de s. germain, the head of all true freemasons throughout the world. i have given some account of him and his roman incarnation in the hidden life in freemasonry(*op. cit, pp. 12-16) 445. the transition to the operatives 446. the mysteries of bacchus quite n

hat destruction remained to be accomplished in the western empire was completed by the no less barbarian invaders. so perished the outer worship of the gods of greece and rome; the mysteries were withdrawn into inviolable secrecy, which remained unbroken until after the reformation, when the church had lost her power to burn and torture all who did not at least pretend to be in agreement with her doctrines. 475. the crossing of traditions 476. this retirement took place in several countries simultaneously, so several traditions arose which, like the mystery-systems from which they were derived, differed considerably in their details, though they were always based upon a common plan. these traditions have crossed and recrossed one another constantly throughout the centuries, have influenced

it unlawful to commit their knowledge to writing. it is said that their ceremonies of initiation required much physical purification and mental preparation. in the first degree the aspirant s symbolical death was represented, and in the third his regeneration from the womb of the giant goddess ceridwin and the committal of the newly-born to the waves in a small boat, symbolical of the ark. their doctrines were similar to those of pythagoras- including reincarnation and the existence of one supreme being. apart from a few stray references in classical authors, we know of them today chiefly through the bardic songs attributed to the welsh poet taliesin, of the sixth century a.d, who claimed druidic initiation. culdees of york blended christian mysticism with these pre-christian rites, and s

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

rnation.moksha is the traditional hindu term for release or liberation from the endless chain of deaths and rebirths. according to the upanishadic view, what happens at the point of moksha is that the individual atman merges into the cosmic brahman, much like a drop of water,which, when dropped into the ocean, loses its individuality and becomes one with the ocean. buddha accepted the basic hindu doctrines of reincarnation and karma, as well as the notion, common to most south asian religions, that the ultimate goal of the religious life was to escape the cycle of death and rebirth (samsara. buddha asserted that what kept us bound to the death/rebirth process was desire, desire in the generic sense of wanting or craving anything in the world of samsara.hence the goal of getting off the fer

an but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places (6:12. the primary point of their attack is in trying to seduce christians into departing from the path of salvation by teaching falsehoods: the spirit expressly says that in later times some will depart from the faith by giving heed to deceitful spirits and doctrines of demons, through the pretensions of liars.(1 tim. 4:1 2. in addition to their assault on christians, another strategy in the guerrilla war against heaven is for demons to assume the forms of gods and goddesses of other religions. the people who worship pagan deities cannot be saved: what pagans sacrifice they offer to demons and not to god. i do not want you to be partners with demons

ened-the-gate-to-hell-and-letthe- demons-out! theme in a suburban, home alone setting. in the 1992 sequel, a teen sacrifices a hamster to invoke the powers of darkness. gnosticism gnosticism is a term for a broad range of different religious movements. despite this variation, what we might call generic gnosticism is usually described as having an identifiable, coherent ideology that includes such doctrines as the notion that this world, and especially the human body, were the products of an evil deity the demiurge (a term originally utilized by plato to refer to a demigod who created the world in the timaeus) who also created the human body for the purpose of trapping human spirits in the physical world. our true home is the absolute spirit, referred to as the pleroma. according to the gno

cities. one of the bodies of ruins was uncovered near harappa; hence this civilization is sometimes referred to as the harappan civilization. 116 hinduism because their written records were apparently composed on perishable materials, we know very little about them or about their religious beliefs. scholars have, however, surmised that some of the basic beliefs of classical hinduism, such as the doctrines of reincarnation and karma, are probably harappan in origin. one of the reasons we know so little about the harappans is that around 1,500 b.c.e (some indian scholars say much earlier) a group of aggressive pastoral peoples from central asia invaded india through the northern mountain passes, conquered the harappans, and destroyed whatever records might have remained from the original ci

hing of the process, which was the dual relationships of the gods and the unity of christ and satan (bainbridge, 1978, 194. during its heyday, the process was frequently portrayed as a group of devil worshipers. by the early 1970s, conflicts had emerged within the leadership. the de grimstons separated, and robert de grimston was ejected from the group in 1974. subsequently, certain practices and doctrines were changed, and the process was renamed the foundation faith of the new millennium (later the foundation faith of god. the society of the processeans (later called the church of the final judgement, a separate organization descended from the process, was founded in 1979 primarily as a secular community action group. these successor groups distanced themselves from the satanic aspects o

LIBER DOMINI

ing of demonic entities in servitude. the mind has vast power, to deceive as well as create- the satanist should be wary of falling into a pit of selfdelusion created by his/her own mind. 10. i am pure fire. i consume all falsehood in my path and i know no fear. comment: satan s power can be likened to fire which purifies the worthy and destroys the false and baseless. all absolutist metaphysical doctrines and false moral claims are fearlessly dispatched by the power of the dark lord. 11. i am not to be sought in arcane rituals and the ceremonies of deluded charlatans. i am answerable to no commands or formulae, for i am power itself. comment: every ritual or ceremony has in common that it was devised by the minds of men. it is foolishness to think that these mind-creations can in any way

LIBER LVII

beaugoth ratzephim assattar shegopi yeshuah thakelo .i will hide mayself in cake (baked with) coals, for ye shall eat jesus, my body. 4 [the quote from genesis, in jacob.s blessing to judah, is generally taken as the earliest reference to the messiah. other meanings of 358 are discussed later in this article. t.s] on the qabalah 7 the qabalistical importance of these sentences as bearing upon the doctrines of christianity can hardly be overrated. the second form of notariqon is the exact reverse of the first. by this the initial or finals or both, or the medials, of a sentence, are taken to form a word or words. thus the qabalah is called hrtsn hmkj, chokham nesethrah .the secret wisdom; and if we take the initials of these two words j and n we form by the second kind of notariqon the word

LIBER LXVII THE SWORD OF SONG

ince in england christ still stands with iron nails in bloody hands not pierced, but grasping! to hoist high children on cross of agony, i find him real for english lives. up with my pretty pair of fives !34 i fight no ghosts .but why revile (you urge me .in that vicious style the very faith whose truths you seem (elsewhere)35 to hold, to hymn supreme in your own soul. perhaps you know how mystic doctrines melt the snow of any faith: redeem it to a fountain of reviving dew. so i with christ: but few receive the qabalistic balm,36 believe nothing.and choose to know instead. but, to that terror vague and dread, external worship; all my life. war to the knife! war to the knife! no! on the other hand the buddha says .i.m surprised at you! how could a person accept my law and still use hatred

make no magpies! though i hold your christianity a lie, abortion and iniquity, the most immoral and absurd.(a priest.s invention, in a word. of all religions, i have hope in the good dhamma.s59 wider scope, nay, certainty! that all at last, however came they in the past, move, up or down.who knows, my friend. but yet with no uncertain trend unto nibbana in the end. i do not even dare despise your doctrines, prayers, and ceremonies! far from the word .you.ll go to hell. i dare not say .you do not well. i must obey my mind.s own laws accept its limits, seek its cause: my meat may be your poison! i hope to convert you by-and-by? never! i cannot trace the chain60 that brought us here, shall part again our lives.perhance for aye! i bring my hand down on this table-thing,61 and that commotion wi

ess this very super-consciousness.59 miracles follow as a dower; but ah! they used that fatal power and lost the spirit in the act. this may be fancy or a fact; at least it squares with super-sense or .spiritual experience. you do not well to swell the list of horrid things to me imputed by calling me .materialist. at least this thought is better suited to western minds than is embalmed among the doctrines of mohammed, the dogma parthenogenetic* as told me by a fat ascetic. he said .your worthy friends may lack you late, but learn how mary was immaculate. i sat in vague expectant bliss. the story as it runs is thus (i quote my eastern friend60 verbatim) the virgin, going to the bath, found a young fellow in her path, and turned, prepared to scold and rate him .how dare you be on me encroac

ns. no doubt buddha.s scepticism does not openly go quite so far as mine.it must be remembered that .scepticism. is merely the indication of a possible attitude, not a belief, as so many good fool folk thing; but buddha not only denies .cogito, ergo sum; but .cogito, ergo non sum. see sabbasava sutta, par. 10* at any rate, sakkyaditthi, the delusion of personality, is in the very forefront of his doctrines; and it is this delusion that is constantly and inevitably affirmed in all normal consciousness. that dhyanic thought avoids it is doubtful; even so, buddha is here represented as giving precepts to ordinary people. and if personality be delusion, a lie is involved in the command of one to another. in short, we all lie all the time; we are compelled to it by the nature of things themselv

LOGOMACHY OF ZOS

hausting, correlates with our means of dynamic extension. our means of obsession. all things are in flux, nothing is static, but our truths are not immutable, and dynamic differences appear contrary to our interrelatability. ideas are more prolific when the struggle is for the unconceived rather than for the known. g. 6. ejk= 2 5: 2..q( 2' z' 5( v@ n* 5! real needs and go about the world mouthing doctrines of salvation like mountebanks with nostrums. the beauty we realize is the level of our intensity and the difficulties we overcome are the measure of our vibrant expression. sentiment (our full emotion-equation) is the inbetweenness, man and his span, ego and all else that links him to the mind-soul reciprocally. the common right of infinite relationships is yet free, strengthening, inspi

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

r of the original authors. by assuming responsibility only for the mistakes which may' appear herein, i hope to escape the accusation of plagiarism which has been directed against nearly every writer on the subject of mystical philosophy. having no particular ism of my own to promulgate, i have not attempted to twist the original writings to substantiate preconceived notions, nor have i distorted doctrines in any effort to reconcile the irreconcilable differences present in the various systems of religio-philosophic thought. the entire theory of the book is diametrically opposed to the modern method of thinking, for it is concerned with subjects openly ridiculed by the sophists of the twentieth century. its true purpose is to introduce the mind of the reader to a hypothesis of living wholl

s moses, the egyptian initiate--the building of the tabernacle--the furnishings of the tabernacle--the ark of the covenant--the robes of glory--the urim and thummim. 133 the fraternity of the rose cross the life of father c.r.c--johann valentin andre--the alchemical teachings of the rosicrucians--significance of the rose cross--the rosicrucian temple--the adepts of the rose cross. 137 rosicrucian doctrines and tenets the confessio fraternitatis--the anatomy of melancholy--john heydon on rosicrucianism--the three mountains of the wise--the philosophical egg--the objects of the rosicrucian order. 141 fifteen rosicrucian and qabbalistic diagrams schamayim, the ocean of spirit--the seven days of creation--the symbolic tomb of christian rosencreutz--the regions of the elements--the new jerusale

d and wisdom, not generate but eternal, impassible, immutable, and rational" xenophanes believed that all existing things were eternal, that the world was without beginning or end, and that everything which was generated was subject to corruption. he lived to great age and is said to have buried his sons with his own hands. parmenides studied under xenophanes, but never entirely subscribed to his doctrines. parmenides declared the senses to be uncertain and reason the only criterion of truth. he first asserted the earth to be round and also divided its surface into zones of hear and cold. melissus, who is included in the eleatic school, held many opinions in common with parmenides. he declared the universe to be immovable because, occupying all space, there was no place to which it could b

y the actor impersonating him. the elean sect was founded by ph do of elis, a youth of noble family, who was bought from slavery at the instigation of socrates and who became his devoted disciple. plato so highly admired ph do's mentality that he named one of the most famous of his discourses the ph do. ph do was succeeded in his school by plisthenes, who in turn was followed by menedemus. of the doctrines of the elean sect little is known. menedemus is presumed to have been inclined toward the teachings of stilpo and the megarian sect. when menedemus' opinions were demanded, he answered that he was free, thus intimating that most men were enslaved to their opinions. menedemus was apparently of a somewhat belligerent temperament and often returned from his lectures in a badly bruised condi

t which is not the same is different from that with which it is not the same. this point being admitted, menedemus continued: to benefit is not the same as good, therefore good does not benefit. after the time of menedemus the elean sect became known as the eretrian. its exponents denounced all negative propositions and all complex and abstruse theories, declaring that only affirmative and simple doctrines could be true. the megarian sect was founded by euclid of megara (not the celebrated mathematician, a great admirer of socrates. the athenians passed a law decreeing death to any citizen of megara found in the city of athens. nothing daunted, euclid donned woman's clothing and went at night to study with socrates. after the cruel death of their teacher, the disciples of socrates, fearing

MEANING OF MASONRY

with eternity. they are the word of god, the divine logos, articulate and expressed in forms of language. each sign possesses a corresponding vocal expression, bodily gesture or mental intention. this fact is of great importance to the student of the wisdom, for in it rests the main reason of the secrecy and the intense watchfulness and carefulness of the stewards of the mysteries lest the secret doctrines find expression on the lips or through the action of unfit persons to possess the secrets. for the secret power of the mysteries is within the signs. any person attaining to natural and supernatural states by the process of development, if his heart be untuned and his mind withdrawn from the divine to the human within him, that power b ecomes a power of evil instead of a power of good. a

day, a mere perfunctory ceremonial leading to nothing of essential value and emphasizing only a few moral principles and elementary truths which we know already? it is to answering such questions as these that the present paper is directed. now one of the first things to strike any student of masonic literature and comparative religion is the remarkable presence of common factors, common beliefs, doctrines, practices and symbols, in the religions of all races alike, whether ancient or modern, eastern or western, civilized or barbarian, christian or pagan. however separated from others by time or distance, however intellectualized or primitive, however elaborated or simple their religion or morals, and however wide their differences in important respects, each people is found to have employ

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ce which invaded the three planetary systems. opposing the demons was thehindu god shiva, who possessed a powerful weapon that he fired at the enemy airships from his own.theodosius ithe new christian teachings were given a great boost at the end of the fourth century a.d. by eastroman emperor theodosius i. theodosius issued at least eighteen laws aimed at punishing those peo-ple who rejected the doctrines established by the nicene council. he made christianity the official statereligion and closed down many pagan temples by force. he ordered armies to burn down the famousalexandrian library(p. 148)justinianby the middle of the sixth century a.d, the death penalty came into use against the heretics and pagans.a campaign of genocide was ordered by east roman emperor, justinian, to more quic

MOODY RAYMOND A LIFE AFTER LIFE

y, my religious upbringing deserves some' comment. my family attended the presbyterian church, yet my parents never tried to impose their religious beliefs or concepts upon their children. they generally tried, as i was growing up, to encourage whatever interests i developed on my own and provided the opportunity for me to pursue them. so, i have grown up having a "religion" not as a set of fixed doctrines, but rather as a concern with spiritual and religious doctrines, teachings, and questions. i believe that all the great religions of man have many truths to tell us, and i believe that no one of us has all the answers to the deep and fundamental truths with which religion deals. in organizational terms, i am a member of the methodist church. fourthly, my academic and professional backgro

hich to judge; such experiences, i "filed it away" both in my mind and in the form of a tape recording of his talk. some years later, after i had received my ph.d. in philosophy, i was teaching in a university in eastern north carolina. in one course i had m y students read plato's phaedo, a work in which immortality is among the subjects discussed. in my lectures i had been emphasizing the other doctrines which plato presents there and had not focused upon the discussion of life after death. after class one day a student stopped by to see me. he asked whether we might discuss the subject of immortality. he had an interest in the subject because his grandmother had "died" during an operation and had recounted a very amazing experience. i asked him to tell me about it, and much to my surpri

but there i was hovering around my own physical body, and that was it! i was just baffled" furthermore, in quite a few instances reports have come from persons who had no religious beliefs or training at all prior to their experiences, and their descriptions do not seem to differ in content from people who had quite strong religious beliefs. in few cases, someone who had been exposed to religious doctrines but had rejected them earlier in life acquired religious feelings with new depth after the experience. others say that although they had read religious writings; such as the bible, they had never really understood certain things they had read there until their near-death experiences. what bearing, if any, do the experiences which 'iou have studied have on the possibility of reincarnation

MORALS AND DOGMA

when burke, the wisest statesman england ever had, rose to speak, the house of commons was depopulated as upon an agreed signal. there is as little sympathy between the mass and the highest truths. the highest truth, being incomprehensible to the man of realities, as the highest man is, and largely above his level, will be a great unreality and falsehood to an unintellectual man. the profoundest doctrines of christianity and philosophy would be mere jargon and babble to a potawatomie indian. the popular explanations of the symbols of masonry are fitting for the multitude that have swarmed into the temples--being fully up to the level of their capacity. catholicism was a vital truth in its earliest ages, but it became obsolete, and protestantism arose, flourished, and deteriorated. the doc

of all, he who keeps the beacon-light upon the hill is also at his post. masonry has already helped cast down some idols from their pedestals, and grind to impalpable dust some of the links of the chains that held men's souls in bondage. that there has been progress needs no other demonstration than that you may now reason with men, and urge upon them, without danger of the rack or stake, that no doctrines can be apprehended as truths if they contradict each other, or contradict other truths given us by god. long before the reformation, a monk, who had found his way to heresy without the help of martin luther, not venturing to breathe aloud into any living ear his anti-papal and treasonable doctrines, wrote them on parchment, and sealing up the perilous record, hid it in the massive walls

on of all religions. all that ever existed have had a basis of truth; and all have overlaid that truth with errors. the primitive truths taught by the redeemer were sooner corrupted, and intermingled and alloyed with fictions than when taught to the first of our race. masonry is the universal morality which is suitable to the inhabitants of every clime, to the man of every creed. it has taught no doctrines, except those truths that tend directly to the well-being of man; and those who have attempted to direct it toward useless vengeance, political ends, and jesuitism, have merely perverted it to purposes foreign to its pure spirit and real nature. mankind outgrows the sacrifices and the mythologies of the childhood of the world. yet it is easy for human indolence to linger near these helps

orth star, always fixed and immutable for us, represents the point in the centre of the circle, or the deity in the centre of the universe. it is the especial symbol of duty and of faith. to it, and the seven that continually revolve around it, mystical meanings are attached, which you will learn hereafter, if you should be permitted to advance, when you are made acquainted with the philosophical doctrines of the hebrews. the morning star, rising in the east, jupiter, called by the hebrews tsadoc or tsydyk _just, is an emblem to us of the ever-approaching dawn of perfection and masonic light. the three great lights of the lodge are symbols to us of the power, wisdom, and beneficence of the deity. they are also symbols of the first three _sephiroth, or emanations of the deity, according to

popular intellect was not enough enlarged to enable them to entertain any higher conceptions of the almighty. but such were not the ideas of the intellectual and enlightened few among the hebrews, it is certain that _they_ possessed a knowledge of the true nature and attributes of god; as the same class of men did among the other nations--zoroaster, menu, confucius, socrates, and plato. but their doctrines on this subject were esoteric; they did not communicate them to the people at large, but only to a favored few; and as they were communicated in egypt and india, in persia and ph nicia, in greece and samothrace, in the greater mysteries, to the initiates. the communication of this knowledge and other secrets, some of which are perhaps lost, constituted, under other names, what we now cal

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

d as an article of religious belief what, in the first instance, was nothing more than a poetic simile. in the temple erected to demeter at eleusis, the famous eleusinian mysteries were instituted by the goddess herself. it is exceedingly difficult, as in the case of all secret societies, to discover anything with certainty concerning these sacred rites. the most plausible supposition is that the doctrines taught by the priests to the favoured few whom they initiated, were religious truths which were deemed unfit for the uninstructed mind of the multitude. for instance, it is supposed that the myth of demeter and persephone was explained by the teachers of the mysteries to signify the temporary loss which mother earth sustains every year when the icy breath of winter robs her of her flower

niobe forms the subject of a magnificent marble group, which was found at rome in the year 1553, and is now in the gallery of uffizi, at florence. the renowned singer orpheus was the son of apollo and calliope, the muse of epic poetry, and, as might be expected with parents so highly gifted, was endowed with most distinguished intellectual qualifications. he was a poet, a teacher of the religious doctrines known as the orphic mysteries, and a great musician, having inherited from his father an extraordinary genius for music [81]when he sang to the sweet tones of his lyre, he charmed all nature, and summoned round him the wild beasts of the forests, who, under the influence of his music, became tame and gentle as lambs. the madly rushing torrents stopped their rapid course, and the very mou

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

rder, never to return. one tradition surrounding the cabala is that magic spells and rituals based upon its system possesses an extremely potent effect over all forms of matter. such magical formulae are naturally much sought after and books containing them are hard to come by. the tree of life the cabala is the secret teaching of the ancient hebrews concerning the inner meaning to the simplistic doctrines 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 sephe

the foods concerned. the word aphrodisiac is derived from aphrodite, the love goddess of the ancient greeks whom the romans called venus. sex backed by a definite thought or desire is a powerful magical force. you can make the irresistible combination of sex and magic work real wonders for you< the cabala is the secret teaching of the ancient hebrews concerning the inner meaning to the simplistic doctrines and philosophy of the old testament, and forms the basis of modern occult thought. one tradition surrounding the cabala is that magic spells and rituals based upon its system possess an extremely potent effect over all forms of matter. spirits communicate with us through dreams, visions and omens, and can see the future with their unseeing eyes. the signs and omens most people receive ar

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

he egyptian mysteries. the same could also be said about other customs and symbols that the assassins and templars had in common. for example, couldn't the white garb of both the assassins and the templars be modeled on that of the disciples of pythagoras* it is also acceptable to believe that outside the respective dogmas of assassins and templars there were flexible interpretations of ideas and doctrines. members of the two groups managed to make the transition from one faith to to another: muslims became christians and christians became muslims without experiencing any disorientation. there were affiliations of ismailians and saracen rulers in the temple and perhaps templars among the muslim brotherhoods. this becomes all the more likely given that the faith of eastern christians showed

inely existed. andrea followed up his first work with others, notably the universal reformation of the entire world (1614) and the chemical wedding of christian rosenkreuz (1616. robert fludd (1547-1637, whose works enjoyed considerable success, established himself as a defender of the rosicrucian order. rosicrucian societies were formed in london under his influence and adopted his philosophical doctrines. these ideas were inspired by those of paracelsus, cornelius agrippa of nettesheim, and jacob boheme and consisted of a synthesis of alchemy, the kabbalah, and neoplatonic and hebraic traditions collected from the writings of hermes trismegistus mixed with the ambitions and mysticim of the rosicrucians. francis bacon (1560-1626) chancellor of james i, is the famous author of la nova atla

fforts made by the stuarts and the jesuits through freemasonry. all of this, however, held only an episodic place in the history of the high masonic grades. what is primary and indubitable in the propagation of these grades and the constitution of the systems they embodied is their ritual and symbolic contents, which made them the vehicles of choice for mysticism and all the esoteric and hermetic doctrines that were popular during the eighteenth century. this is clearly where the new focus of the tradition occurred and the question that arises is how this harmonized with the sources of craft freemasonry. the grand lodges and modern freemasonry 261 the pope and the condemnation of freemasonry the pope was never alarmed by craft freemasonry. quite the contrary; the church always had a presen

NEW WORLD ORDER OR OCCULT SECRET DESTINY

and service to the plan the new world order as envisioned by the elite is hardly a recent undertaking. their s is a philosophy rooted in ancient occult traditions. success is near, and the infiltration of society by new age occultism is the reason for this success. the new world order has never been solely about world government, rather, from the beginning its proponents have been privy to secret doctrines and it is a spiritual plan more than anything. if one failed to take into account the occult nature of the new world order, they would be remiss. the un and the new age have been bed-fellows since the beginning. america s secret destiny is the product of rosicrucian and freemason forefathers. the new atlantis as proposed in francis bacon s work is almost at hand. the ancient mysteries ar

ONYX TABLET OF SET

etters published by orders, pylons, or individual priests or priestesses may, but are not required to be available to all initiates of the temple of set on a subscription basis. hp 5.3. all temple, order, and pylon newsletters must include in each issue the following disclaimer "the opinions expressed in this publication are those of the authors alone and do not necessarily represent the official doctrines or policies of the temple of set" section 6. jeweled tablets of set hp 6.1. standing reference papers of the temple of set will normally be included in the jeweled tablets of set, a loose-leaf publication divided into six volumes: hp 6.1.1. the crystal tablet of set includes papers generally relevant to all initiates of the temple of set and particularly relevant to setians i. it will no

ion justify impulsive behavior- such as the casting of an emotionallymotivated curse- under ritual circumstances? what is your interpretation of the tradition of the making of a formal pact with the devil? as a member of the priesthood, what use would you make of this interpretation? the church of satan has occasionally been accused of being either fascist or communist [among other things] in its doctrines. what is your personal opinion? how would you respond if questioned concerning this on public media? do you think that you can recognize a psychic vampire when you see one? what do you think the attitude of such creatures will be towards a member of the priesthood? do you think that they will be able to perceive you as such? what exactly is "evil? how would you respond if asked such a qu

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

basis of the balance of light and darkness. the angelic and the demonic shall be united, chaos will follow form and such is the genetic and psychic make up of the adept. the face of lucifer has changed and formed into a plethora of disreputable images by the christian psyche in modern times. the ideal message received on the astral should be "i shall ascend" and not by chance "i am of evil. such doctrines of "evil" and "good" are excuses to not deal with the core of the individual. it is locking away the most dangerous, most powerful and most exciting part of the self. once the shadow is brought into light shall a god or goddess begin to emerge. lucifer stands for the balance of flesh and spirit. the ego or "i, constantly changing must continue to consciously manifest in a positive manner

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

commander. x x x x x the rite of memphis. in a work entitled the sanctuary of memphis, by j. e. marconis, the author, who styles himself the founder of the rite in question, thus briefly gives an account of its origin. the rite of memphis, or oriental rite, was introduced into europe by, ormus, a seraphic priest of alexandria, and egyptian sage,who had been converted by st.mark, and reformed the doctrines of the egyptians in accordance with the principles of christianity. the disciples of ormus continued, until b b b i, to be the sole guardians of ancient egyptian wisdom as purified by christianity, and solomonian science. this science they communicated to the templars.they were then known by the title of knights of palestine or brethren rose-croix of the east. in them, the rite of memphi

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

scholar and encyclopaedist, who had received his at the hands of a count apponyi in austria. the objects of this society which confined its membership to freemasons in good standing, was "to afford mutual aid and encouragement in working out the great problems of life, and in discovering the secrets of nature; to facilitate the study of the systems of philosophy founded upon the kaballah and the doctrines of hermes trismegistus" dr. westcott also remarks that today its fratres "are concerned in the study and administration of medi <20> cines,andin their manufacture upon old lines; they also teach and practise the curative effects of coloured light, and cultivate mental processes which are believed to induce spiritual enlightenment and extended powers of the human senses, especially in the

as bringinginto operation the link with the solar light. notes on the' opening exordium of "z" the great tho-0th is the highest aspect of the hermes of the most ancient egyptian mysteries, and corresponds almost to the great angel metatron. it is the archangel of kether in the briatic world. the mercury of admission of the candidate 3 75 the romans must not be confused with this great hermes* the doctrines of gnosticism and of valentinus approached those of the pure qabalah. in them we find speech and silence. across the abyss of silence comes the primal speech. the divine ones here referred to are the aeons in the atziluthic world. these formulae of knowledge are designed in terms cognizable to us in the lower world. eheieh- implicit and explicit sound "every being pronounces all its exis

RELIGIOUS TENANTS OF THE YEZIDI

be regarded as another feature of magism, since zoroaster, as is well known, condemned fasting as a criminal rejection of the best gifts of providence. sufficient has already been said by way of accounting for the different traces of mohammedanism which are to be met with in the creed and practices of the modern yezeedees. my conviction is that they have no real respect for any of the distinctive doctrines of isl m, and if a few of their fak rs have learned to read a chapter or two of the koran, the unwelcome task has been undertaken with the same object, viz. in order that their sect may be the more readily tolerated, or for the sake of learning the language of their rulers. circumcision cannot be regarded as a distinctive mohammedan rite, nor is it deemed indispensable by the yezeedees

tances, and my conviction is that they present the most unpromising field i know of for missionary exertion. they are ignorant to a proverb, and entertain the strongest prejudices against learning of every kind. they are neither communicative nor frank when inquired of respecting their own religious system, and manifest the greatest indifference whenever any attempt is made to expound to them the doctrines of christianity. with god all things are possible; but humanly speaking there seems little hope of the conversion of these heathen until the native churches shall have risen from sleep, and again trimmed their lamps with a zeal and love such as were exhibited in the early nestorian missionaries, who earned the glad tidings of the gospel into the wilds of tartary, and planted the banner o

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

rosicrucians has been largely misrepresented, and the minds ofstudents greatly prejudiced. the want of intelligence would be simply amazing were it not evidentthat the mischievous ignorance of a few has been repeated successively without individual research.ignorance, prejudice, envy and conceit have taken possession of the minds of the critics andhistorians; yet the unique and attractive rosaic doctrines interested vast masses of 17th century,although the society had taken its rise in the latter part of the 15th century.the lives of the rosicrucians were dramatic to a sensational degree. the practical branch of thesociety was in charge of alchemists and hermeticists, who while they claimed, and not withoutmuch reason, their ability to transmute metals to silver or gold, further sought fo

or repairs with the theoricus direct to the centre of the hall, then to the south, to the3rd ancient, who has a vestal lamp burning in front of him.3rd ancient:in the performance of a wise duty, i require your thought as to the celestial fire, when it ceases to beterrestrial element and partakes of the ethereal qualities, the pure ethereal fire which burns forever isrepresented under the egyptian doctrines as ptah, who is the emblem of the eternal spirit out ofwhich everything is created. thus, the souls of men are, according to the oldest egyptian school ofethics, formed of ether, at death return to it again.the celestial fire is here represented by the vestal lamp having a tapering flame, indicative of god sinfluence and continued activity. it is the everlasting light, that like the ince

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 and hebrewfaiths. it is their 'ignis aeternus, the holy ceremony of fire pervades all religious systems, being auniversal symbol in worship, a visible representation of the spirit of the invisible. for as fire iseverywhere, so god is ev

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

transcendental magic by eliphas levi (alphonse louis constant) translated by a. e. waite. originally published by rider& company, england, 1896. transcribed and converted to adobe acrobat format by benjamin rowe, june, 2001. typeset in bauer bodoni and waters titling. part i: the doctrine of transcendental magic 1 introduction behind the veil of all the hieratic and mystical allegories of ancient doctrines, behind the darkness and strange ordeals of all initiations, under the seal of all sacred writings, in the ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened 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 boo

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 void is necessary to ev

on their way to the sabbath, which proves that the sorcerers did not really go to the sabbath, but the sabbath came to the sorcerers, when isolated in their mantle, and brought before their translucid images analogous to their magical preoccupations, combined with reflections of all kindred acts accomplished previously in the world. this torrent of universal life is represented also in religious doctrines by the expiatory fire of hell. it is the instrument of initiation, the monster to be overcome, the enemy to subdue; it is this which brings to our evocations and to the conjurations of goetic magic such swarms of larvae and phantoms. therein are preserved all the fantastic and fortuitous assemblages of forms which people our nightmares with such abominable monstrosities. to be sucked dow

of mistaken piety; but even mythologies and superstitions are more efficacious on human will than a purely speculative philosophy apart from any practice. hence st. paul opposes the conquests of the folly of the cross to the inertness of human wisdom. religion realizes philosophy by adapting it to the weaknesses of the vulgar; such is for kabalists the secret reason and occult explanation of the doctrines of incarnation and redemption. thoughts untranslated into speech are thoughts lost for humanity; words unconfirmed by acts are idle words, and the idle word is not far removed from falsehood. thought formulated by speech and confirmed by acts constitutes a good work or a crime. hence, whether in vice or virtue, there is no utterance for which we are not responsible; above all, there are

n hearts accord. 7 z but since faith's works a single pontiff need, 8 k one law have we, and at one altar plead; 9 t eternal god for aye their base upholds. 10 v heaven and man's day alike his rule enfolds. 11[ in mercy rich, in retribution strong, 12 s his people's king he will upraise ere long. 13 a the tomb gives entrance to the promised land, death only ends; life's vistas still expand. these doctrines sacred, pure and steadfast shine; and thus we close our number's scale divine. 14 i good angels all things temper and assuage, 15 y while evil spirits burst with wrath and rage. 16 r god doth the lightning rule, the flame subdue. 17 q his word controls both vesper and her dew. 18, he makes the moon our watchman through the night, 19 f and by his sun renews the world in light. 20 w when d

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

approved by himself if he still lived. for example, it would be impossible to evoke voltaire by reciting prayers in the style of st. bridget. for the great men of antiquity, we may use the hymns of cleanthes or orpheus, with the oath terminating the golden verses of pythagoras. in our evonecromancy 73 cation of apollonius, we used the magical philosophy of patricius for the ritual, containing the doctrines of zoroaster and the writings of hermes trismegistus. we recited the nuctemeron of apollonius in greek with a loud voice and added a conjuration beginning: glet the father of all be counsellor and thrice-great hermes guide. h for the evocation of spirits belonging to religions issued from judaism, the following kabalistic invocation of solomon should be used, either in hebrew or in any o

for the curious. paris: crapard. 1792) the true initiates, we repeat, who held the secret of the tarot among their greatest mysteries, refrained carefully from protesting against the errors of etteilla and left him to reveil instead of reveal the arcana of the true clavicles of solomon. hence it is not without profound astonishment that we have discovered intact and still unknown this key of all doctrines and all philosophies of the old world. i speak of it as a key, and such the book of hermes 131 it is truly, having the circle of four decades as its ring, the scale of 22 characters for its trunk or body and the three degrees of the triad for its wards. as such it was represented by postel in his key of things kept secret from the foundation of the world. he indicates as shown opposite t

RUBY TABLET OF SET

"atoms, and the panpsychism of thales (ca. 640-546) of the agean island of miletus, who had been schooled in egypt. panpsychism teaches that every living substance has an immortal psyche or soul, which transmigrates into other life forms. in later greek hellenic thought, materialism was to lead into the sophism of protagoras, while panpsychism was to continue into pythagoreanism and then into the doctrines of plato and aristotle [panpsychism was a crucial component of orphism, the cult of dionysus, which emphasized the division of the human being into psychic and material components] pythagoras (569-470 bce) was born and lived his early years on samos, which was exposed to the "barbaric" east as well as to the greek west. initiated into the egyptian priesthood of hathor, he remained in egy

wever, there certainly is a sharp difference of opinion as to whether or not hellenistic philosophical thought, particularly stoic and platonic emphasis, is a source. harnack has stated his case clearly "there can be no doubt of the fact that gnosticism, which has become a factor in the movement of the history of dogma, was ruled in the main by the greek spirit and determined by the interests and doctrines of the greek philosophy of religion" van unnik refers to hyppolytus who also repeatedly alleged a connection of gnosticism with the schools of greek philosophy and questions the validity of the assertion. quispel states that gnosticism had some greek origins and in the greek philosophic climate gnosticism developed and came to varied expressions. this is not to be taken as agreement with

on ethical grounds i decided to fulfill my conscription in the form of "civil service" which is the only legal alternative to ordinary military service in finland. on duty, many new and fascinating questions on the nature of the aggressiveness of the human being were brought to my mind, especially those dealing with the sociobiological view, which (though it often consists of rather contradictory doctrines) is held high by such l.h.p.imagery utilizing groups as the kennel of satan, abraxas foundation, o.n.a. and o.l.h.p. the purpose of this article is to discuss aggression in human beings from the sociobiological vantage point and in general. i. the sociobiological view of human nature all in all, most modern scientists are of the opinion that if man were composed only of adaptivity, capac

t to the point of singlemindedness. he is contemptuous and, incidentally, terrified of his foe. only by hardening his mind against the distracting wiles and stratagems of the sorcerer can he hope to prevail (this is why followers of ayn rand always go about chanting "a=a) the political right is contemptuous of the left. it dreads the left as the source of unwieldy (n-dimensional, spatio-temporal) doctrines unthinkable to right-minded folk, but nevertheless capable of luring them to seductive, unnatural mischief (through addressing arguments to the "silent hemisphere, which is there even if it does not speak. meanwhile the left despises the right for being narrow-minded (focused on noun and verb, stripped of context, for not being progressive("progressive= focussed on transformation of cont

ivate shadow the sorcerer tries to address or persuade. in fear of the consequence, the swordsman will deny its presence, try to silence it. if what offends the right-minded cannot be within, it must be without. it is no accident that the most purely satanic regime in modern political history launched its rise to power through being the voice of right thinking people, who saw debased intellectual doctrines, debauchery, cowardice, treachery and alien sorceries everywhere except in their own heads. to think that satanism is to be found in the reversal of some words or the inversion of a symbol is the worst kind of dyslexia, and there is no cure for this, save for a good long stare in the mirror. footnotes 1. this is known as the whorfian position, after the linguist/psychologist benjamin l

SATANIC BIBLE

s some vague sort of "universal cosmic mind" to an anthropomorphic deity with a long white beard and sandals who keeps track of every action of each individual. even within the confines of a given religion, the personal interpretations of god differ greatly. some religions actually go so far as to label anyone who belongs to a religious sect other than their own a heretic, even though the overall doctrines and impressions of godliness are nearly the same. for example: the catholics believe that the protestants are doomed to hell simply because they do not belong to the catholic church. in the same way, many splinter groups of the christian faith, such as the evangelical or revivalist churches, believe that the catholics are heathens who worship graven images (christ is depicted in the imag

agic. if you cannot divorce yourself from hypocritical self-deceit, you will never be successful as a magician, much less a satanist. the satanic religion has not merely lifted the coin- it has flipped it completely over. therefore, why should it support the very principles to which it is completely opposed by calling itself anything other than a name which is totally in keeping with the reversed doctrines which make up the satanic philosophy? satanism is not a white light religion; it is a religion of the flesh, the mundane, the carnal- all of which are ruled by satan, the personification of the left hand path. inevitably, the next question asked is "granted, you can't call it humanism because humanism is not a religion; but why even have a religion in the first place if all you do is wha

SATANIC RITUALS

ce in what comes too easy (though they constantly seek shortcuts, giveaways and miracles (b) to provide many things that can go wrong, so that if a ritual doesn't work it can be said that the student was delinquent in his studies (c) to discourage all but the most idle, bored, talentless, and barren (translation=introspective, mystical, spiritual) persons. contrary to popular assumption, esoteric doctrines do not discourage nonachievers but actually encourage them to dwell in loftier ivory towers. those with the greatest degree of natural magical ability are often far too busy with other activities to learn the "finer" points of the sephiroth, tarot, i ching, etc. this is not intended to suggest that there is no value in arcane wisdom. but, just because one memorizes every name in a teleph

y is but a short step from the most depraved and vicious forms of bestiality. he sensed man's drive toward knowledge, even at the risk of sanity. intellectual excellence, he seemed to say, is achieved in concert with cataclysmic terror -not in avoidance of it. this theme of a constant interrelationship between the constructive and destructive facets of the human personality is the keystone of the doctrines of satanism. theism argues that the integrity of the individual can be increased by a rejection of the carnal and an obedience to morality. lovecraft recorded bis aversion to conventional religious dogma in the silver key, and he regarded with a similar scorn those who, rejecting religion, succumbed to a controversial substitute, i.e. the popular notion of witchcraft. the concept of wors

SATANICON

lfishness and realism will take precedence over the moralities of altruism and mysticism. xians and their houses of shame will finally be realized and relegated to the gutters! hence, diabolism will be recognized as the religion, par excellence! the satanicon: a treatise of man s dark nature is a system of evilution; a collection of philosophical and psychological devices of darkness. through its doctrines of lucifarian wisdom and black art, the creator and the barbarian will experience strength and the development of a will of power! satanicon: the book of evil, touches all facets of life and death. in satan s honor! adrian clavex the blackstar church 1993 ce the year one of the age of evil -1- book i: the writ of an antichrist -2- the denouncement of theism: diabolical and xian so many a

lical and xian so many are as infants to religious thought and understanding. so many wander for so long in the gray realm of uncertainty questioning, seeking answers (with good reason; and then searching some more for the truly acceptable. the recognition of truth and value in religious philosophy must begin with personal understanding: looking inward not outward (especially not toward religious doctrines which espouse an unproven/unprovable, non-earthly view or belief: deciphering one s self; realizing one s true nature and the origin of that which initially cast our particular flesh should be the basis for accepting or rejecting a creed. now let s explore a cheap form of diabolism that which is founded upon dis-ease within oneself belief; that which is more akin to xianity and other the

malignant beings upon the earth. they have placed a burden upon mankind and our nature a nature out of balance. all shall recognize that our religion of satan and its expression are protected by the first amendment. verily, we must utilize these freedoms afforded us to the utmost! countless forms of communication afford us the opportunity to herald the word of satan. we must propagate the satanic doctrines to those who can hear those who have the intelligence, self-knowledge, and the will to stand and take action against the xian church and its masses. the times of opportunity are with us; it s time to expose xianity for what it truly is: a religion based upon outrageous falsehoods and utterly fantastic mythology; a religion which gains adherents through guilt and fear; a religion which de

rtunity are with us; it s time to expose xianity for what it truly is: a religion based upon outrageous falsehoods and utterly fantastic mythology; a religion which gains adherents through guilt and fear; a religion which defies reason and logic! as antichrists we must work to destroy the very foundation of its existence: faith! we must educate our children about the falsehoods and dangers of the doctrines of deceit and their insidious effects upon man throughout history. through the communication of our truth; the establishment of allied satanic churches, and the breeding and rearing of our children of the satanic archetype, our ranks will eventually turnthe- tables on the nazarene plague. we must work towards a socio-religious order based on worth, pride, strength, non-belief and rationa

f reverent xians are the old, the feeble-minded, and the near-death. they seem to have little left to gain and little, if any, strength left to participate in life. so they make a mad dash for the pearly gates by forfeiting large amounts of money to the church. cruelty to the weak and slavish and with it a heightened state of excitement! i say to you questioners and doubters abandon your church s doctrines and learn how to live! remember to doubt is to leave space for one s own thoughts. evil is the natural state of man: the indulgence of the self; the senses of life. goodness is a learned state; ideally, requiring abstinence from the worldly pleasures and a neurotic adherence to altruism. civilization is the very essence of the taming of the beast. xianity is the very essence of civilizat

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

y known by it's initial's o.t.o, has written a trilogy of books on the subject of using such dark energies. this has been formulated into the 'typhonian current' a system of magic that works with the dark side of the cabalistic tree of life. although some groups such as the order of nine angles oppose a cabalistic interpretation of satanic magic, the o.t.o. uses what is described as 'the esoteric doctrines of the 'black' magick of the left hand path'(21) opposition to left hand path cabalism is largely due to an aeonic approach to magic in general which views the judeo-christian esoteric and mystical traditions as being a distortion upon the pagan ethos which lacked any absolute duality. this is indicated by the dual nature of the pagan gods, satanism- an examination of satanic black magic

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

guide to such values and rules. etiquette: proper behavior; good manners. evangelical: describing a protestant group that emphasizes the absolute authority of the bible and forgiveness of sin through belief in jesus. excommunicate: to exclude or officially ban a person from a church or other religious community. faith: belief and trust in god, accompanied by a sense of loyalty to the traditional doctrines, or principles, of religion. faravahar: a figure of a bird with its wings spread that is a chief symbol of zoroastrianism. filial piety: the respect and devotion a child shows his or her parents. fitrah: an inborn tendency to seek the creator. five classics: the original texts used by confucius in his practices and teachings: liji, shijing, shujing, chunqui, and yijing. world religions:

ths: the sayings of the prophet muhammad recorded by his followers. xx world religions: almanac words to know haj: pilgrimage to the holy city of mecca. halal: permissible activities for muslims. hanukkah: the jewish festival of lights commemorating the rededication of the first temple. haram: prohibited activities for muslims. heretic: a person whose beliefs oppose his or her religion s official doctrines, or defining principles. ho-no-che-no-keh: the invisible agents, or lesser spirits, of the iroquois. holocaust: the systematic slaughter of jews by the nazi regime in germany before and during world war ii (1939 45. householders: laypeople; jains who are not monks or nuns. idol: a statue or other image that is worshipped as a god. imbolc: neo-pagan holiday generally held on february 2 to

w in their daily lives. about 5.1 billion people, or most of the world s population, identify with a religion. images.com/corbis. world religions: almanac 3 what is religion (c. 6 bce c. 30 ce) was both the son of god and god himself. jesus, a man, had the authority of god within him and gave voice to god through his words. christianity, like other organized religions, has at its center rules and doctrines believed to be supernaturally inspired. this means that these rules and doctrines are based on beliefs about what is beyond the observable world. some deal strictly with spiritual matters, but often provide rules and guidelines for behavior meant to be followed here on earth, such as the ten commandments. the commandments provide ten rules that followers of both the jewish and christian

alue of religion religion continues to be a vital force because it has value for people. for many, the value comes in the experience of something beyond the boundaries of day-to-day life. the religious experience is for them a valuable product of faith, linking them to a bigger universe and giving them hope of eternal life. others find in their religion an opportunity for intellectual analysis of doctrines and teachings, while for others the value of religion comes in its teachings about leading a moral and ethical life. most religions teach some form of moderation, and this in turn puts limits on believers and makes society more stable. part of this social control comes from the figures of authority in provided by each religion. still others find comfort in the traditions of their religio

are combined with others in a words to know agnosticism: the view that the existence or nonexistence of god is unknown and is probably unknowable. atheism: a disbelief in the existence of god or a belief that there is no god. belief: a conviction of the truth of a proposition either by close examination or trust. faith: belief and trust in god, accompanied by a sense of loyalty to the traditional doctrines, or principles, of religion. god: the supreme or ultimate being or reality; creator of the universe. materialism: a belief that matter and the motion of matter constitute the universe. all phenomena, even those of mind, are the result of material interactions. philosophy: the search to understand the basic values and reality of existence through logical reasoning. secular: worldly things

SEPHER YETZIRAH WESTCOTT

a higher form, and all things have their common origin from the word (logos, the holy spirit. so god is at once, in the highest sense, both the matter and the form of the universe. yet he is not only that form; for nothing can or does exist outside of himself; his substance is the foundation of all, and all things bear his imprint and are symbols of his intelligence" hebrew tradition assigns the doctrines of the oldest portions of the "zohar" to a date antecedent to the building of the second temple, but rabbi simeon ben jochai, who lived in the reign of the emperor titus, a.d. 70-80, is considered to have been the first to commit these to writing, and rabbi moses de leon, of guadalaxara, in spain, who died in 1305, certainly reproduced and published the "zohar" ginsburg, speaking of the

s of the oldest portions of the "zohar" to a date antecedent to the building of the second temple, but rabbi simeon ben jochai, who lived in the reign of the emperor titus, a.d. 70-80, is considered to have been the first to commit these to writing, and rabbi moses de leon, of guadalaxara, in spain, who died in 1305, certainly reproduced and published the "zohar" ginsburg, speaking of the zoharic doctrines of the ain suph, says that they were unknown until the thirteenth century, but he does not deny the great antiquity of the "sepher yetzirah" in which it will be noticed the "ain suph aur" and "ain suph" are not mentioned.i suggest, however, that this omission is no proof that the doctrines of "ain suph aur" and "ain suph" did not then exist, because it is a reasonable supposition that th

ion of the subject-matter of each chapter. the substance of this little volume was read as lecture before "the hermetic society of london" in the summer of 1886, dr. anna kingsford, president, in the chair. some of the notes were the explanations given verbally, and subsequently in writing, to members of the society who asked for information upon abstruse points in the "sepher" and for collateral doctrines; others, of later date, are answers which have been given to students of theosophy and hermetic philosophy, and to my pupils of the study groups of the rosicrucian society of england. sepher yetzirah the book of formation chapter i section 1. in thirty-two (1) mysterious paths of wisdom did jah (2) the jehovah of hosts (3) the god of israel (4) the living elohim (5) the king of ages, the

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

respect with which he was treated by the disdainful collector "sir" cried the last, emphatically, as i was turning over the leaves of the catalogue "sir, you are the only man i have met, in five-and-forty years that i have spent in these researches, who is worthy to be my customer. how where, in this frivolous age, could you have acquired a knowledge so profound? and this august fraternity, whose doctrines, hinted at by the earliest philosophers, are still a mystery to the latest; tell me if there really exists upon the earth any book, any manuscript, in which their discoveries, their tenets, are to be learned" at the words "august fraternity" i need scarcely say that my attention had been at once aroused, and i listened eagerly for the stranger's reply "i do not think" said the old gentle

sts upon the earth any book, any manuscript, in which their discoveries, their tenets, are to be learned" at the words "august fraternity" i need scarcely say that my attention had been at once aroused, and i listened eagerly for the stranger's reply "i do not think" said the old gentleman "that the masters of the school have ever consigned, except by obscure hint and mystical parable, their real doctrines to the world. and i do not blame them for their discretion" here he paused, and seemed about to retire, when i said, somewhat abruptly, to the collector "i see nothing, mr. d, in this catalogue which relates to the rosicrucians "the rosicrucians" repeated the old gentleman, and in his turn he surveyed me with deliberate surprise "who but a rosicrucian could explain the rosicrucian myster

he cabala "such studies please you? i have shaken off the influence they once had on my own imagination "you have not shaken it off" returned the stranger, bravely "it is on you still, on you at this hour; it beats in your heart; it kindles in your reason; it will speak in your tongue" and then, with a yet lower voice, the stranger continued to address him, to remind him of certain ceremonies and doctrines, to explain and enforce them by references to the actual experience and history of his listener, which cazotte thrilled to find so familiar to a stranger. gradually the old man's pleasing and benevolent countenance grew overcast, and he turned, from time to time, searching, curious, uneasy glances towards his companion. the charming duchesse de g archly pointed out to the lively guests t

strikes haphazard both crime and virtue) it was some time before midnight when the stranger returned home. his apartments were situated in one of those vast abodes which may be called an epitome of paris itself, the cellars rented by mechanics, scarcely removed a step from paupers, often by outcasts and fugitives from the law, often by some daring writer, who, after scattering amongst the people doctrines the most subversive of order, or the most libellous on the characters of priest, minister, and king, retired amongst the rats, to escape the persecution that attends the virtuous; the ground-floor occupied by shops; the entresol by artists; the principal stories by nobles; and the garrets by journeymen or grisettes. as the stranger passed up the stairs, a young man of a form and countena

r prey. but between the assassin and his victim rose a form that seemed almost to both a visitor from the world that both denied, stately with majestic strength, glorious with awful beauty. the ruffian recoiled, looked, trembled, and then turned and fled from the chamber. the old man fell again to the ground insensible. chapter 1.viii. to know how a bad man will act when in power, reverse all the doctrines he preaches when obscure. s. montague. antipathies also form a part of magic (falsely) so-called. man naturally has the same instinct as the animals, which warns them involuntarily against the creatures that are hostile or fatal to their existence. but he so often neglects it, that it becomes dormant. not so the true cultivator of the great science, etc. trismegistus the fourth (a rosicr

SORCERIES OF ZOS

causes 'change to occur in conformity with will. the energized enthusiasm of the will is the key to crowley's cult, and it is analogous to the technique of magically induced obsession which spare uses to reify the 'inherent dream. one of the foremost magicians of our time- salvador dali- developed a system of magical reification at about the same time that crowley and spare were elaborating their doctrines. dali's system of 'paranoi-accritical activity' evokes echoes of resurgent atavisms that are reflected into the concrete world of images by a process of obsession similar to that induced by the death posture. dali's birth in 1904- the year in which crowley received the book of the lawmakes him, literally, a child of the new aeon; one of the first! his creative genius adumbrates at every

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

ly wisdom, there is overriding agreement. plato knew of his agreement with the egyptian priestly authorities when he put the core of greek wisdom into the form of a philosophical world-picture. it was said of pythagoras that he had traveled to egypt and india and was instructed by the wise men there. at the period of christian origins we know of people who found so much agreement between platonic doctrines and the deeper meaning of the books of moses, that they called plato a moses speaking the language of athens. 102 mysteriosophy was a universal phenomenon. what it drew from judaism was a form which it had to take in order to become an actual world-religion. judaism expected the coming of a messiah. no wonder that the figure of the uniquely initiated one could only be identified by the j

dden meaning and the obvious one (r.st) see philo, on the migration of abraham, 89. 33. daimon is used here in its greek sense of spiritual being (r.st. heraclitus, fragment 119. 34. reincarnation formed an important element in the thought of several pre-socratic thinkers, notably empedocles and of course pythagoras. rudolf steiner arrived at an understanding of reincarnation, not through ancient doctrines, but out of evolutionary and developmental ideas, and the factors that shape the life of modern individuals; see the re-embodiment of the spirit, ch. 2 in theosophy (anthroposophic press, hudson, 216 christianity as mystical fact ny, 1994; reincarnation and karma: their significance for modern culture (anthroposophic press, hudson, ny, 1992. 35. empedocles, fragment 11. the main fragment

er steiner, the riddles of philosophy, pp. 21ff. 41. aristotle, metaphysics 985, 24-34. 42. naturally i do not enter here into the astronomical views of the early pythagoreans. what is said about them here may be applied equally to the ideas of modern copernicanism (r.st) 43. gregory of nyssa, great baptismal address, 10. 44. many references are made in the ancient literature to plato s unwritten doctrines; these are evidently connected with ideas closely related to those of the pythagoreans just considered. nevertheless, there has been in general great resistance to considering plato in the way steiner recommends. as a result, it might be argued, there has been too much stress on plato s philosophical doctrines, and no understanding of the kind of thinking, the intellectual process, which

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

temple of doom, by william schnoebelen and james spencer. the two authors are both ex-mormons. in their book, they show the remarkable parallels between the secret signs, grips, and rituals of freemasonry and those of the mormon (lds) church. mormonism's founder, joseph smith, was a mason, and all masonic authorities today acknowledge the similarity of the two groups' rituals, symbols, signs, and doctrines. 162 codex magica president george w. bush and fbi director nominee robert mueller exchange grip behind podium (photo: the washington post, july 22, 2001) secret handshakes of the illuminati 163 in august, 2000, prime minister ehud barak of israel in a clear masonic hand grip with jordan's king abdullah as they meet in amman, jordan. all prime ministers of israel since the formation of t

prophets, and over the centuries the rabbis steadily developed a body of man-made literature (the talmud and the cabala) that is supremely wicked and corrupt. their traditions, moreover, are antithetical to the faith and teachings of moses and the prophets (i do not refer, of course, to the faith of jews who are christian believers) worse, it can be remarkably demonstrated that the philosophy and doctrines of the jewish cabala are the very fount and wellspring of virtually every wicked, occult sect, satanic secret society, and witchcraft cult that has arisen in the past one thousand years! the cabala brings together in one neat package the core of all the mystery teachings of the ancients. indeed, the holy bible gives evidence that the jewish elders had brought the mysteries into the templ

alypse chronicles (vol. vii, no. 1, 2005) 426 codex magica sorcery is commonplace in the depraved religious rituals of cabalistic judaism. here a rabbi is seen carrying a chicken off to be sacrificed in a voodoo/ santeria-type ritual during the jewish festival of yom kippur (israel, a photobiography, by micha bar-am, new york: simon& schuster, 1998) twisted satanic rituals and lies the rabbinical doctrines and teachings of cabalism are based on a curious blending and mosaic of astrology, numerology, graphology, color magic, symbology, alchemy, pagan religion, and pure luciferianism. there are hand signs and body gestures, talismanic jewelry and clothing, hidden codes, and on and on. the end result is a confusing jumble of "man is god" theology (but only jewish man gentiles are inferior) an

orable albums was tided, magical mystery tour. beatle john lennon was murdered by a man many believe to have been a cia trained "manchurian candidate" and george harrison was once assaulted and stabbed by a would-be assassin. scorched by the sun 467 hindu guru maharishi mahesh yogi and the beatles. the hindu religion, thoroughly wicked and satanic, is closely related to the illuminati's religious doctrines "the new age is dawning. a sun shines within every person" that's the philosophy of the "taiyo no kai (following the sun association, founded by japan's kaoru nakamaru. 468 codex magica falun gong is a religious movement in china. with some 100 million adherents worldwide, falun gong is a spiritual force to be reckoned with. its logo is the circle with the yin/yang and the swastika (a su

buddha statues mudra, or left hand sign. also, the "horns" on the head. 514 codex magica the caption reads "kay wescott, a lawyer and cpa who works for the justice department, attends meditation classes at the yoga institute and bookshop" yoga is very popular in the united states, though most do not understand that the yogic positions of hands and body represent hindu pagan religious symbols and doctrines. in this instance, ms. wescott sits in the upright position, legs crossed lotus-style, her hands in the mudra "ok" or circle. ok-sign of the divine king 515 a hindu swami and worshipper of the god shiva at the san marga sanctuary in hawaii. he is accompanied by a strange paper idol and a brazen cobra idol. buddha displaying the left-hand "ok" mudra. this drawing is from the herder dictio

THE BOOK OF PLEASURE

he book of pleasure embodies the first vague searchings into the subconscious regions that he was to explore more fully in later books, for it should be understood that there was no creed of the zos and the kia- the imagination and the will- in the teachings he 4 received at the sabbath; they were of a purely practical and magical nature. it was spare who wedded the practices of witchcraft to the doctrines of the neither-neither and the atmospheric 'i, which he interpreted with fantastic manual dexterity. these doctrines were inspired by his early studies, for spare was an omnivorous reader, and some of his more obvious influences- from laotze to aleister crowley- are readily apparent. spare was drawn to crowley in 1910 when he became a member of the argenteum astrum (note 4) shortly after

clusion before conception. exhaustion: that state of vacuity brought by exhausting a desire by some means of dissipation when the mood corresponds to the nature of the desire, i.e, when the mind is worried because of the non-fulfilment of such desire and seeks relief. by seizing this mood and living, the resultant vacuity is sensitive to the subtle suggestion of the sigil. different religions and doctrines as means to pleasure, freedom and power. what is there to believe, but in self? and self is the negation of completeness as reality. no man has seen self at any time. we are what we believe and what it implies by a process of time in the conception; creation is caused by this bondage to formula. actions are the expressions of ideas bound up in the belief; they being inherent are obscure

ant 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 consciousness for their enjoyment. in fear they would vomit hot blood were they to see the fruits of their actions and pleasures. thus believing in widely different doctrines, they are of the dual principle, necessary parasites on ea

not change or remove the fundamental cause (the law "oh, god, thou art the stagnant environment" all is quackery: these religions whose very existence depend on their failure, are so full of misery and confusion, have only multiplied arguments, as full of argument as they are evil, so crowded with non-essentials, being so barren of any free pleasure in this life or another, i cannot uphold their doctrines. their criterion for enjoyment-death! better it were a man renounce them all, and embrace his own invincible purpose. he cannot go further, and this is his only release. by it he may put his pleasure where he will, and find satisfaction. 12 13 14 the consumer of religion kia, in its transcendental and conceivable manifestation. of name it has no name, to designate. i call it kia i dare n

ime- knowledge you speak through them- did you but understand your grammar those you disown speak louder than your words! i would not believe the wisdom of the almighty. belief is ever its own tempter to believe differently; you cannot believe freedom but you may be freed from belief? neither can you believe the "truth" but you need not compromise yourself. the way of life is not by "means"-these doctrines-my doctrines even though they allow the self-appointed devotee to emulate my realization- may i ever blush! the man of sorrows is the teacher! i have taught- would i teach myself or thee again? not for a gift from heaven! mastership equals learning- equals constant unlearning! almighty is he who has not learnt and mighty is the babe- it has only the power of assimilating! the most soleci

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

woman and several men, is prohibited in modern civilization, but there are still religious groups in nearly every nation who justify plural marriages as being ordained by the deity they worship. adultery, an act of infidelity on the part of a married individual, is one of the most universal taboos. the code of moses condemned both parties involved in the act to be stoned to death. hindu religious doctrines demand the death, mutilation, or humiliation of both men and women, depending upon the caste of the guilty parties. taboos can change within a society over time. many acts that were once considered forbidden have developed into an acceptable social activity. while some of the old customs and taboos surrounding courtship and marriage, hospitality and etiquette, and burials and funerals ma

mortality that it could not otherwise attain. those whose view of the afterlife includes the possibility of reincarnation, past lives, and future incarnations have no doubt that the soul is immortal by its very nature. in their view, the existence of the soul did not begin when the body was born, so there is no reason to believe that it will cease to exist when the body dies. according to various doctrines of reincarnation, there are immutable spiritual laws which will determine whether the soul will be born again into another physical body or will be merged in eternal unity with the absolute. 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 2 afterlife mysteries 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

tent it might appear to some students of theology, paul and his fellow first-century christian missionaries taught that while the immortal soul within was the most essential aspect of a person s existence, in order for a proper afterlife, one day there would be a judgment and the righteous would be rewarded with reconstituted bodies. the early church fathers began more and more to shape christian doctrines that reflected plato s metaphysical philosophy, but they remained greatly divided over the particular nature of the immortal soul. the platonists saw the soul as supraindividual and remaining within the universal cosmic soul after its final ascent to oneness with the divine. the christian philosophers could not be shaken from their position that each soul was created by god to be immorta

anas were highly regarded, they cannot really be considered as comprising the essential self, the soul. the facet of the person that survives the physical is yet something else, a kind of miniature of the living man or woman that resides within the center of the body near the heart. during the period from about 600 b.c.e. to 480 b.c.e, the series of writings known as upanishads set forth the twin doctrines of samsara (rebirth) and karma (the cause and effect actions of an individual during his or her life. an individual has a direct influence on his or her karma process in the material world and the manner in which the person deals with the difficulties inherent in an existence bound by time and space; the individual determines the form of his or her next earthly incarnation. the subject o

of samsara (rebirth) and karma (the cause and effect actions of an individual during his or her life. an individual has a direct influence on his or her karma process in the material world and the manner in which the person deals with the difficulties inherent in an existence bound by time and space; the individual determines the form of his or her next earthly incarnation. the subject of the two doctrines is the atman, or self, the essence of the person that contains the divine breath of life. the atman within the individual was smaller than a grain of rice, but it was connected to the great cosmic soul, the atman or brahma, the divine principle. unfortunately, while occupying a physical body, the atman was subject to avidya, an earthly veil of profound ignorance that blinded the atman to

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

woman and several men, is prohibited in modern civilization, but there are still religious groups in nearly every nation who justify plural marriages as being ordained by the deity they worship. adultery, an act of infidelity on the part of a married individual, is one of the most universal taboos. the code of moses condemned both parties involved in the act to be stoned to death. hindu religious doctrines demand the death, mutilation, or humiliation of both men and women, depending upon the caste of the guilty parties. taboos can change within a society over time. many acts that were once considered forbidden have developed into an acceptable social activity. while some of the old customs and taboos surrounding courtship and marriage, hospitality and etiquette, and burials and funerals ma

merous wives. the great solomon, the prototype for the wise ruler and credited with writing some of the world s greatest love poetry, is said to have had 700 wives and 300 concubines. adultery, an act of infidelity on the part of a married individual, is one of the most universal of the taboos. the code of moses condemned both parties involved in the act to be stoned to death. the hindu religious doctrines order both man and woman, humiliated, mutilated or killed, depending upon their caste. in ancient egypt, the male offender was castrated, and the woman s nose was cut off. in ancient greece, the guilty pair might be killed by being dragged behind horses or starved. as the greek civilization matured, adulterers were seldom killed, but they were deprived of all public privileges and someti

uch barbaric acts as capturing one s bride have been preserved in many traditions is still practiced in the modern marriage ceremony. m delving deeper armand, denis. taboo: sex& morality around the world. london: w. h. allen, 1996. 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 202 superstitions, strange customs, taboos, and urban legends hindu religious doctrines order both man and woman involved in infidelity, humiliated, mutilated or killed, depending upon their caste. crossette, barbara. when one s custom is another s taboo, the new york times on the web, march 6, 1999 [online] http//www.nytimes.com. fielding, william j. strange customs of courtship and marriage. london: souvenir press, 1961. gelber, carol. love and marriage around the world

if it had successfully conquered space to land on earth lasswell stated that the human race would be in the same relationship to another planet that folk societies in human history had often occupied when faced by an industrialized nation of western europe or an empire that possessed advanced weaponry. he went on to say that human religions, arts, and sciences would be judged inferior to whatever doctrines and formulas were held by the invaders, and in such an event as an extraterrestrial invasion, there would be the grim possibility that the superior culture might select the brightest, healthiest, and most promising earth children and separate them from their families so they might be reared in the aliens greater intellectual and technological environment. however, such a culture might al

easily understood and might have a hidden meaning or riddle. ephemerality refers to the state of something living or lasting for a markedly short or brief time. the nature of existing or lasting for only a day, such as certain plants or insects. eschatology comes from the greek word eskhatos meaning last and -logy literally meaning discourse about the last things. refers to the body of religious doctrines concerning the human soul in relation to death, judgment, heaven or hell, or in general, life after death and of the final stage or end of the world. evocation the act of calling forth, drawing out or summoning an event or memory from the past, as in recreating. exorcism the act, religious ceremony, or ritual of casting out evil spirits from a person or a place. t h e g a l e e n c y c l

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woman and several men, is prohibited in modern civilization, but there are still religious groups in nearly every nation who justify plural marriages as being ordained by the deity they worship. adultery, an act of infidelity on the part of a married individual, is one of the most universal taboos. the code of moses condemned both parties involved in the act to be stoned to death. hindu religious doctrines demand the death, mutilation, or humiliation of both men and women, depending upon the caste of the guilty parties. taboos can change within a society over time. many acts that were once considered forbidden have developed into an acceptable social activity. while some of the old customs and taboos surrounding courtship and marriage, hospitality and etiquette, and burials and funerals ma

week; to cease hunting and hawking. to defend with their lives the mysteries of the christian faith. to observe the seven sacraments of the church, the fourteen articles of faith, the creeds of the apostles and athanasius; 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 20 secret societies knights templar parade in 1930 (corbis corporation. to uphold the doctrines of the two testaments, including the interpretations of the church fathers, the unity of god and the trinity of his persons, and the virginity of mary both before and after the birth of jesus. to go beyond the seas when called to do so in defense of the cause. to retreat not from the foe unless outnumbered three to one. in addition to the rules of conduct and discipline, humility was one

tics or religion. heresy the willful, persistent act of adhering to an opinion or belief that rejects or contradicts established teachings or theories that are traditional in philosophy, religion, science, or politics. heretic from the greek hairetikos, meaning gable to choose. h someone who does not conform or whose opinions, theories, or beliefs contradict the conventional established teaching, doctrines, or principles, especially that of religion. insurrectionist someone who is in rebellion or revolt against an established authority, ruler, or government. leprous from the greek, lepros, meaning gscale. h something resembling the symptoms of or relating to the disease of leprosy, which covers a person fs skin with scales or ulcerations. magus a priest, wizard, or someone who is skilled o

875) eliphas levi (alphonse louis constant) was born in france about 1810, the son of a shoemaker. his parents soon decided that he should be educated for the life of a parish priest. constant became a deacon, took a vow of celibacy, and seemed destined for a quiet life in the clergy. but then his life suddenly assumed a different course when he upset members of the church hierarchy for espousing doctrines quite contrary to those endorsed by the papacy. for one thing, father constant felt that somewhere along the ages the theologians of the church had confused lucifer, the bearer of light, with satan, the prince of darkness, and had judged him unfairly. such a liberal attitude to the angel who led the revolt in heaven did not sit at all well with his superiors, and father constant was expe

he jewish religion. jealously guarded by various rabbis, the teachings of the kabbalah remained largely unknown by medieval christians until such magicians/scholars as pico mirandola brought the ancient mystery within the reach of european alchemists and magi by translating the hebrew into latin. when he was 24, mirandola became confident that he could prove the divinity of christ through certain doctrines of the kabbalah and esoteric magic, and armed with 900 theses for public debate on the matter, he set out for rome. the young magician fs proofs were not accepted warmly by the church, however, relying as they did upon such elements as nature spirits, pagan gods, and jewish mysticism. pope innocent viii (1432.1492, ever on the alert for the presence of witches in whatever disguise they m

THE GOD OF THE WITCHES

many servants who should never want and should ail nothing, and he should never let anytear fall from their eyes as long as they served him. and gave their lessons and commandments to them asfollows 'spare not to eat, drink, and be blyth, taking rest and ease, for he should raise them up at the latterday gloriously. in the trial of some lothian witches' the preacher is said to have preached "the doctrines ofthe infernall pitt, viz. blasphemies against god and his son christ, in other words, he held forth on what heconsidered to be the true faith and abused the other side "among other things he told them that they weremore happy in him than they could be in god; him they saw, but god they could not see" in another sermonby the same preacher[7] he "most blasphemously mocked them, if they of

hippers. thefundamental difference between the two religions is that the christian believes that god died once for all,whereas the more primitive belief is that the god is perpetually incarnate on earth and may therefore be put todeath over and over again. in all probability these "devil-worshippers" were quite honest in belonging toboth religions, not realising any difference in one of the basic doctrines of the new faith.the orgies.[23] the orgiastic ceremonies excited the interest and curiosity of the christian judges andrecorders to an extent out of all proportion to their importance in the cult. it is certain that in the religion ofthe horned god, as in the cults of bacchus and other deities of fertility, rites were performed which to themodern mind are too gross to be regarded as rel

THE GOLDEN ESSENCE

revents the loop from being complete, as it was intended to be; the mysteries are a matter of deep awareness and realization, not dogma or empty ritual performance. awareness, as it is focused through the housle, is in fact the key to the highest workingthe working of immortality, the immortalization of the individual. modern pagan authors normally do not discuss such topics, but they were secret doctrines of the ancient mysteries. the secret workings of the true life without beginning or end are summed up in the housle, perfectly. before we begin our conversation, i would like to state that the explanation for the inner meanings of the housle given here is relatively deep; if you perform the housle, and have read my other writings about it, this essay can and will transform how you see it

faithful christians would get to share in. this limited view of the universal truth of regeneration was tainted severely by christian moralism- again, regeneration was not a certainty, but a special state achieved by performing particularly christian moral actions and deeds, avoiding thoughts and deeds that the christians decided were immoral, and the firm acceptance of and adherence to christian doctrines. these unfortunate facts, coupled with the christian animosity towards non-christian mysteries, would result in exoteric christianity losing any ability to induce the spiritual renewal in their following, and replacing what was meant to be a truly universal, worldshaking experience in the here and now with a simple faith-based guarantee that the renewal of the faithful christian and his

THE KEY TO THE MYSTERIES

xcusable, because they are passive; passion means suffering, and also redemption through sorrow "what we call liberty is nothing but the all-mightiness of divine compulsion. the martyrs said 'it is better to obey god than man" 41 "the least perfect act of love is worth more than the best act of piety "judge not; speak hardly at all; love and act" another prophet came and said "protest against bad doctrines by good works, but do not separate yourselves "rebuild all the altars, purify all the temples, and hold yourselves in readiness for the visit of the spirit "let every one pray in his own fashion, and hold communion with his own; but do not condemn others "a religious practice is never contemptible, for it is the sign of a great and holy thought "to pray together is to communicate in the

lity in faith, and of redemption by charity, which is all discipline and obedience. we have just read a book published under the influence of astral and magnetic intoxication, and we have been struck by the anarchical tendencies with which it is filled under a great appearance of benevolence and religion. at the head of this book one sees the symbol, or, as the magi call it "the signature" of the doctrines which it teaches. instead of the christian cross, symbol of harmony, alliance and regularity, one sees the tortuous tendrils of the vine, jutting from its twisted stem, images of hallucination and of intoxication. the first ideas set forth by this book are the climax of the absurd. the souls of the dead, it says, are everywhere, and nothing any longer hems them in. it is an infinite over

e deemed to have been more inspired by verville than by rabelais- trans> makes them hold, in "le moyen de parvenir" all this is a great pity; and yet, in america, all this is 225 spreading like an intellectual plague. young america raves, she has fever; she is, perhaps, cutting her teeth. but france! france to accept such things! no, it is not possible, and it is not so. but while they refuse the doctrines, serious men should observe the phenomena, remain calm in the midst of the agitations of all the fanaticisms (for incredulity also has its own, and judge after having examined. to preserve one's reason in the midst of madmen, one's faith in the midst of superstitions, one's dignity in the midst of buffoons, and one's independence among the sheep of panurge, is of all miracles the rarest

THE MAGICIAN S KABBALAH

thought. aleister crowley continued levi's work to some extent in his seminal work on the tarot "the book of thoth. in summary, the kabbalah passed from judaic tradition through to christian tradition, and through other flowerings such as the polish jewry kabbalistic revival in the eighteenth century. many of the early hermetic scholars and neoplatonic thinkers began to merge kabbalah with other doctrines such as alchemy, and later occultists utilised it as a grand plan of spiritual ascent, bringing it full circle to its origins in the chariot riding of the mystics from which the tradition stemmed. it is said by traditional kabbalists and kabbalistic scholars that the occultist has an imperfect knowledge of the tree, and hence the work of such is corrupt. it appears to me that the kabbala

THE MARTINIST OPERATIVE GENERAL RITUAL

e 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 his "history and doctrines of the rose-croix, quotes a disciple of the rose-croix, wilhelm menens of antwerp, who. says in his aureum vellus about the great force which is hidden in the name i.h.s.v.h" which is, evidently, iod-he-shin-vau-he. it should be noted that ieshouah (jesus in hebrew, has the same phonetic pronunciation as ieshouah (joshua in hebrew, although the latter is spelled iod- 3 thi splate was rep

THE ROSICRUCIAN MANIFESTOS

god doth so richly bestow upon us, collect librum naturae, or a perfect method of all arts: but such is their opposition, that they still keep, and are loth to leave the old course, esteeming porphiry, aristotle, and galen, yea and that which hath but a meer shew of learning, more then the clear and manifested light and truth; who if they were now living, with much joy would leave their erroneous doctrines. but here is too great weaknesses for such a great work: and although in theologie, physic, and the mathematic, the truth doth oppose it self; nevertheless the old enemy by his subtilty and craft doth shew himself in hindering every good purpose by his instruments and contentious wavering people. to such an intent of a general reformation, the most godly and highly illuminated father, ou

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

ain. to this rule christianity forms no exception; once crudely and sincerely spiritual, it has become deceitfully materialistic. god, who was formerly an almighty pleroma, is now but the moke which carries the priest fs eggs to market; and christ, the saviour and redeemer, the stick with which the wretched old jennet is beaten along. christianity is no longer what its name implies, the system of doctrines as taught by christ, but diametrically the reverse, the system of desires as wrought by man. it is no longer gsell all, h but gseize all h; or ggive all, h but gget all. h mammon is the god of to-day, and modern christianity is absolute and unadulterated materialism. as such it is not necessary to look far for its antithesis. religions decay through materiality, and whenever religions de

st noted, we find this sacred flame flashing forth in gaceldama, h gparacelsus, h gthe ultimate voyage, h gthe nameless quest, h gthe neophyte, h and in gtannhauser. h many of the poems in gsongs of the spirit h and gthe holy of holies, h hold fast to this idea; and it is this ideal, the progression from the kingdom to the crown, from malkuth to kether, which constitutes one of the most beautiful doctrines of the older and simpler qabalah *songs of the spirit, vol. i, p. 40. the qabalah guides us to a divine theurgy. according to the zohar it is impossible to know god, herein the qabalah is agnostic, it forbids the representation of god, herein it is rational. the ain soph is the gallpervading, h the gnon ens h dwelling in the gnon est, h it is inscrutable to man fs mind; this vast pleroma

end there is again (inertia) the ledger closed= 0. this idealism, if i may so call it, is very similar to the conditioned and unconditioned of hegel, to the metaphysical unity underlying the athanasian creed, and also to the hindu philosophy which crowley so thoroughly grasped, when seeing the slough into which spencerian agnosticism was bound to lead, he broke away from buddha and the buddhistic doctrines of scientific doubt: so lifts the agony of the world from this mine head, that bowed awhile before the terror suddenly shown. the nameless fear for self, far hurled by death to dissolution vile, fades as the royal truth is known: though change and sorrow range and roll, there is no self. there is no soul *gargoyles, vol. iii, p. 85. time and space one question still remains before we dis

THE WITCH CULT OF ZOS VEL THANATOS

passed beyond the circle. the commentary is from a personal magical perspective of the editor and in no way implies the ideas of aos or his interpretations. initiation is unique and solitary what i may see you may not. nothing is true our word is the lie. zos kia: unparalleled focus of magickial will by michael w. ford "i have not me tragedy, no, not in this life! yet, whether i have spewed their doctrines upon the tables of the law or into the troughs, at least i have not cast away the flesh of dream -anathema of zos-the sermon to the hypocritethere has been much talk and focus on the english artist and sorcerer austin osman spare (1886-1956) and his zos kia cultus. austin, the son of a police officer, grew up in south london near kennington. his interest in art began at a very early age

THE SECRET RITUALS OF THE OTO

the earthy gods have their natures intermixed with fire, since the end of winter announces the fiery sign of aries, whose mysteries are those of spring and called the greater mysteries, wherein the slain god is celebrated by his name iao, jupiter, jehovah, iacchis, zeus, shu, jesus, osiris, etc. the ignorance of the vulgar and the corruption of the records have aided time s work of confusing the doctrines, so that the natures of distinct gods have suffered the accretion of alien elements till their simplicity has almost baffled restoration. this infernal rite, of which you are now an initiate, is founded on the apparent tragedy of the fall of the year, seen as a catastrophe by ignorant minds, though the philosophical comprehend the phenomenon as the natural, regular and recurrent change i

ing the unity of god. and ye have verily reason from the crowns of your heads to the soles of your feet to remember how this is the origin of all our tragedy. thus therefore, sir knights valorous and noble, war constantly on all tyranny and superstition, and mostly against bigotries such as orthodox christianity as interpreted in its material sense, old wives tales and foolish fables, the immoral doctrines of original sin and vicarious atonement, and the most hideous eschatology in the history of false religion. nor can much less be averred against all other orthodoxies, with their fables equally absurd, their postulates equally immoral. but also let there be war upon those who seek to refine upon these bigotries in any other way than that of eclectic and syncretistic harmonizations; bewar

THE HOLY BIBLE KING JAMES VERSION

st be profited by me; 15:6 and honour not his father or his mother [he shall be free] thus have ye made the commandment of god of none effect by your tradition. 15:7 [ye] hypocrites, well did esaias prophesy of you, saying, 15:8 this people draweth nigh unto me with their mouth, and honoureth me with [their] lips; but their heart is far from me. 15:9 but in vain they do worship me, teaching [for] doctrines the commandments of men. 15:10 and he called the multitude, and said unto them, hear, and understand: 15:11 not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man. 15:12 then came his disciples, and said unto him, knowest thou that the pharisees were offended, after they heard this saying? 15:13 but he answered and said, every plan

s, and of tables. 7:5 then the pharisees and scribes asked him, why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands? 7:6 he answered and said unto them, well hath esaias prophesied of you hypocrites, as it is written, this people honoureth me with [their] lips, but their heart is far from me. 7:7 howbeit in vain do they worship me, teaching [for] doctrines the commandments of men. 7:8 for laying aside the commandment of god, ye hold the tradition of men [as] the washing of pots and cups: and many other such like things ye do. 7:9 and he said unto them, full well ye reject the commandment of god, that ye may keep your own tradition. 7:10 for moses said, honour thy father and thy mother; and, whoso curseth father or mother, let him die the d

olding the head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of god. 2:20 wherefore if ye be dead with christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances, 2:21 (touch not; taste not; handle not; 2:22 which all are to perish with the using) after the commandments and doctrines of men? 2:23 which things have indeed a shew of wisdom in will worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh. 3:1 if ye then be risen with christ, seek those things which are above, where christ sitteth on the right hand of god. 3:2 set your affection on things above, not on things on the earth. 3:3 for ye are dead, and your life is h

he living god, the pillar and ground of the truth. 3:16 and without controversy great is the mystery of godliness: god was manifest in the flesh, justified in the spirit, seen of angels, preached unto the gentiles, believed on in the world, received up into glory. 4:1 now the spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; 4:2 speaking lies in hypocrisy; having their conscience seared with a hot iron; 4:3 forbidding to marry [and commanding] to abstain from meats, which god hath created to be received with thanksgiving of them which believe and know the truth. 4:4 for every creature of god [is] good, and nothing to be refused, if it be received with thanksgiving: 4:5 for it is sanctified by the

e thee, nor forsake thee. 13:6 so that we may boldly say, the lord [is] my helper, and i will not fear what man shall do unto me. 13:7 remember them which have the rule over you, who have spoken unto you the word of god: whose faith follow, considering the end of [their] conversation. 13:8 jesus christ the same yesterday, and to day, and for ever. 13:9 be not carried about with divers and strange doctrines. for [it is] a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein. 13:10 we have an altar, whereof they have no right to eat which serve the tabernacle. 13:11 for the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. 13:12 wherefore jesus

TRUE HISTORY OF WITCHCRAFT

on touch- perhaps rather more so than gardner. i determined to trace the wiccan rumor to its source. as we shall see, in the very year i "fell" into being a gnostic bishop, i also fell into the original charters, rituals and paraphernalia of wicca. the charter and the book being a radical revisionist history of the origins of the modern witch cult and the book of shadows "it was one of the secret doctrines of paganism that the sun was the source, not only of light, but of life..the invasion of classical beliefs by the religions of syria and egypt which were principally solar, gradually affected the conception of apollo, and there is a certain later identification of him with the suffering god of christianity, free- masonry and similar cults" aleister crowley in astrology, 1974..if gbg and

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

dictate uncontrolled, because unknown. such is the case in all religious subjects, which, being beyond the reach of sense or reason, are always embraced or rejected with violence and heat. men think they know, because they are sure they feel; and are firmly convinced, because strongly agitated. hence proceed that haste and violence with which devout persons of all religions condemn the rites and doctrines of others, and the furious zeal and bigotry with which they maintain their own; while perhaps, if both were equally well understood, both would be found to have the same meaning, and only to differ in the modes of conveying it. of all the profane rites which belonged to the ancient polytheism, none were more furiously inveighed against by the zealous propagators of the christian faith, t

ll adorn that country. the soul which was to be emancipated was the divine emanation, the vital spark of heavenly flame, the principle of reason and perception, which was personified into the familiar d mon, or genius, supposed to have the direction of each individual, and to dispose him to good or evil, wisdom or folly, and all their consequences of prosperity and adversity.1 hence proceeded the doctrines, so uniformly inculcated by homer and pindar,2 of all human actions depending immediately upon the gods; which were adopted, with scarcely any variations, by some of the christian divines of the apostolic age. in the pastor of hermas, and recognitions of clemens, we find the angels of justice, penitence, and sorrow, instead of the genii, or d mons, which the ancients supposed to direct m

of the history of the corruptions of christianity, which began in the pure theism of the eclectic jews,1 and by the help of inspirations, emanations, and canonizations, expanded itself, by degrees, to the vast and unwieldly system which now fills the creed of what is commonly called the catholic church. in the ancient religion, however, the emanations assumed the appearance of moral 1 compare the doctrines of philo with those taught in the gospel of st. john, and epistles of st. paul. of priapus 109 virtues and physical attributes, instead of ministering spirits and guardian angels; and the canonizations or deifications were bestowed upon heroes, legislators, and monarchs, instead of priests, monks, and martyrs. there is also this further difference, that among the moderns philosophy has i

g the christian heresies. in some of these, especially among those of an early date, the obscene rites and principles of the phallic worship seem to have entered largely, for, though their opponents probably exaggerated the actual vice car-ried on under their name, yet much of it must have had an existence in truth. it was a mixture of the licence of the vulgar paganism of antiquity with the wild doctrines of the latter eastern philosophers. the older orthodox writers dwell on the details of these libidinous rites. among the earliest in date were the adamiani, or adamites, who proscribed marriage, and held that the most perfect innocence was consistent only with the community of women. they chose latibula, or caverns, for their conventicles, at which both sexes assembled together in perfec

j gunaik j pocwr saj f skei legwn t ato gunaik ti n sta l gwn, po hson t n g phn met to delfo. o d t lanej mig ntej ll loij. epihan. panarion, vol. i, p. 86. 174 on the worship of the as their sacrament.1 a similar practice is described as existing among women in the middle ages for the purpose of securing the love of their husbands, and was perhaps derived from the gnostics and manich ans, whose doctrines, brought from the east, appear to have spread themselves extensively into western europe.2 of these doctrines, however, we have no traces at least until the eleventh century, when a great intellectual agitation began in western europe, which brought to the surface of society a multitude of strange creeds and strange theories. the popular worship displayed in the great annual festivals, a

TYSON DONALD THE POWER OF THE WORD

ok of the dead. but instead of that, moses (if we accept the allegory of exodus literally) gives pharaoh the name of yeva, the expression or form of the divine name used by all the targums as passed by moses. hence pharaoh's reply "who is that yeva that i should obey his voice "jehovah" dates only from the masoretic innovation. when the rabbis, for fear that they should lose the keys to their own doctrines, then written exculsively in consonants, began to insert their vowel-points in their manuscripts, they were utterly ignorant of the true pronunciation of the name. appendix b: commentaries on tetragrammaton hence, they gave it the sound of adonai, and made it read jaho- vah. thus the latter is simply a fancy, a perversion of the holy name. and how could they know it? alone, out of all th

WAITE ASPECTS OF MASONIC SYMBOLISM

ander in certain spiritual realms. but in fine, it is said of christ- tertia die resurrexit "the third day he rose again from the dead" so also the adept of the greater mysteries rose from the pastos in the imputed glory of an inward illumination. the mystical fact there was a period not so long ago when these analogies were recognized and applied to place a fabulous construction upon the central doctrines of christian religion, just as there was a period when the solar mythology was adapted in the same direction. we have no call to consider these aberrations of a partially digested learning; but they had their excuses in their period. the point on which i would insist is that in the symbolism of the old initiations, and in the pageant of the christian mythos, there is held to be the accur

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

hite, solo of sonchis the saite, and pythagoras of oinuphis the heliopolite. but none of these philosophers seems either to have been more admired and in greater favour with the priests, or to have paid a more especial regard to their method of philosophising, than this last named, who has particularly imitated their mysterious and symbolical manner in his own writings, and like them conveyed his doctrines to the world in a kind of riddle. for many of the precepts of pythagoras come nothing short of the hieroglyphical representations themselves, such as "eat not in a chariot "sit not on a measure (choenix "plant not a palm-tree" and "stir not the fire with a sword in the house" and i myself am of the opinion that, when the pythagoreans appropriated the names of several of the gods to parti

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

be sure that the lodge is protected. during the degree of apprentice, the attention is focused on the astral plane. the inner lodge must be protected; the astral body must be clean from any type of animal passions and desires. in the second degree the mental lodge must be protected. thus, worldly thoughts must be cast out of the temple. it is necessary to protect the inner lodge very well so that doctrines, people, demons, etc. do not penetrate inside the inner sanctuary and thus sabotage the great work. in practical life, we may see that students (apparently very serious) when they became careless, when they could not protect their own inner lodge, were invaded by people and strange doctrines. often times they continue working in the flaming forge of vulcan, but they mixed many different

WICCA WITCHCRAFT TODAY

recipients of certain ancient learning. at times the church ignored the witch; but when the papacy became firmly established the priests treated the cult as a hated rival and tried to persecute it out of existence. the puritans also took up the work with glee, and between them they practically succeeded. from the eleventh century onwards the church had a number of dangerous rivals. the manichean doctrines were widespread in southern europe; these had many different sects but they lived peacefully side by side. they were largely synonymous with the catharists. they had their own bishops and deacons, and had great reverence for their 'perfects- initiated persons who were regarded as almost divine. they prostrated themselves before them, saying 'benedicite' the perfects also adored each othe

riests, doctors and teachers causing good or bad harvests, making women and cattle fruitful, and causing a magic (hypnotic) sleep. the accounts of both latin and gaelic writers give us a fair idea of the high estimation the natives had for their druids, and both in gaul and in ireland it was believed that the cult originated in britain. so they sent their 'theological students' there to learn its doctrines from the purest source. pliny the elder tells us that britain 'might have taught magic to persia. we know little of their teachings but they believed in reincarnation. caesar tells us they held the following belief 'souls are not annihilated, but pass after death from one body to another. by this teaching men are much encouraged to valour, through disregarding the fear of death' this was

answerable to the pope alone. templars confessed their sins to each other and were given absolution, being scourged meanwhile; this meant that no mention of any unorthodox teaching would get outside. there is no reason to say that from the beginning the templars were unorthodox; it may have just happened that owing to peculiar circumstances this order was organised in a way that meant that secret doctrines could be taught safely at a time when free thought was strongly suppressed, i should imagine that most of the templar priests knew what the rites meant; why, for instance, the novices were stripped of all or nearly all clothing. the number three played a very important part in the lives of the knights. for example, the ritual kiss and the symbolic denial of the cross were said to occur t

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

never succeed in convincing another of his error. when the grace of god descends on him, each one will understand his own mistakes. so long as the bee is outside the petals of the lily, and has not tasted the sweetness of its honey, it hovers round the flower emitting its buzzing sound; but when it is inside the flower, it noiselessly drink its nectar. so long as a man quarrels and disputes about doctrines and dogmas, he has not tasted the nectar of true faith; when he has tasted it, he becomes quiet and full of peace. a man after fourteen year s penance in a solitary forest obtained at last the power of walking on water. overjoyed at this, he went to his guru and said, master, master, i have acquired the power of walking on water. the master rebukingly replied, fie, o child! is this the r

guage. roy rappaport 297 man is a religious animal. man is the only religious animal. he is the only animal that has the true religion several of them. he is the only animal that loves his neighbor as himself and cuts his throat if his theology isn t straight. mark twain provide a religious organization with wealth and power and it begins to change into a secular agency. edmund a. opitz fantastic doctrines (like christianity or islam or marxism) require unanimity of belief. one dissenter casts doubt on the creed of millions. thus the fear and the hate; thus the torture chamber, the iron stake, the gallows, the labor camp, the psychiatric ward. planet steward, stephen levine metaphysics is a cobweb the mind weaves around things. planet steward, stephen levine questions are more likely to ma

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

literature of 1748; in john allen s modern judaism, of 1816, and in works on the kabalah by adolph franck and christian ginsburg, while hershon has published hebraic lore in his talmudic miscellany, and genesis, according to the talmud. 8. the midrash ha zohar of d. h. joel, leipzig, 1849, narrates the relation between the kabalah and platonism, neo-platonism, greek philosophy and the zoroastrian doctrines of the parsees. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott perhaps the oldest extant kabalistic book is the sepher yetzirah, or book of formation, an english translation of which has appeared in three editions from the author s own pen. the fundamentals of the numerical kabalistic ideas on creation are laid down in that treatise; it has also been printed b

rs; but an end was put to his institution, and he himself was forced to flee from the city, owing to a conspiracy and rebellion which arose on account of a quarrel between the people of crotona and the inhabitants of sybaris. he succeeded in reaching metapontum, where he is said to have died about the year of 500 b.c. 12. among the ancient authors from whom we derive our knowledge of the life and doctrines of pythagoras and his successors, the following are notable- 1. b.c. 450. herodotus, who speaks to the mysteries of the pythagoreans as similar to those of orpheus. 2. b.c. 394. archytas of tarentum, who left a fragment upon pythagorean arithmetic. 3. b.c. 380. theon of smyrna. 4. b.c. 370. philolaus. from three books of this author it is believed that plato compiled his book numbers--th

e pythagoreans as similar to those of orpheus. 2. b.c. 394. archytas of tarentum, who left a fragment upon pythagorean arithmetic. 3. b.c. 380. theon of smyrna. 4. b.c. 370. philolaus. from three books of this author it is believed that plato compiled his book numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott timaeus; he was probably the first who committed to writing the doctrines of pythagoras. 5. b.c. 322. aristotle. refer to his metaphysica, moralia magna, and nicomachean ethics. nicomachus of stagyra was his father. 6. b.c. 276. eratosthenes, author of work entitled kokkinon or cribrum, a sieve to separate prime from composite numbers. 7. b.c. 40. cicero. refer to his works de finibus and de natura deorum. 13. 8. 50 a.d. nicomachus of gerasa; treatises on arit

lt power an d mys tic vir tu es by w. wyn n wes tcott 13. 850 a.d. photius of constantinople has left a bibliotheca of the ideas of the older philosophers. coming down to more recent times, the following authors should be consulted: meursius, johannes, 1620; meibomius, marcus, 1650; and kircher, athanasius, 1660. they collected and epitomized all that was extant of previous authors concerning the doctrines of the pythagoreans. the first eminent follower of pythagoras was aristaeus, who married theano, the widow of his master: next followed mnesarchus, the son of pythagoras; and later bulagoras, tidas, and diodorus the aspendian. after the original school was dispersed, the chief instructors became clinias and philolaus at heraclea; theorides and eurytus at metapontum; and archytas, the sag

mulated into two great divisions--the science of numbers and the theory of magnitude. the former division included two branches, arithmetic and musical harmony; the latter was further subdivided into the consideration of magnitude at rest--geometry, and magnitude in motion--astronomy. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the most striking peculiarities of his doctrines are dependent on the mathematical conceptions, numerical ideas and impersonations upon which his philosophy was founded. the principles governing numbers were supposed to be the principles of all real existences; and as numbers are the primary constituents of mathematical quantities, and at the same time present many analogies to various realities, it was further inferred that the elemen

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