Michael Wynn's Occult Reference Library
DREAM,DREAMS

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) binah hnyb binh understanding black 4) chesed dsj chsd mercy blue 5) geburah hrwbg gburh strength scarlet 6) tiphareth trapt thpharth beauty gold 7) netzach jxn ntzch victory emerald 8) hod dw h hod splendor orange 9) yesod dwsy ysod foundation violet 10) malkuth twklm mlkuth kingdom citrine, olive, black, russet the pathworking and ritual diary are really two different things. pathworking and dream work on a nightly basis should be part of one of the two diaries. it is the subconscious mind that acts as the doorway to the invisible. it is through the subconscious mind that we are illuminated and enlightened. as it is stated in the neophyte initiation,"let me enter the pathway of darkness and peradventure, there shall i find the light. that pathway of darkness is really our subconscious

nter the pathway of darkness and peradventure, there shall i find the light. that pathway of darkness is really our subconscious mind. our egos are but tips of an iceberg. each one of us knows that deep down below our ego, our exterior self, there is alot more to who we are, and that there is much of knowledge and truth and wisdom within. many times, this truth and wisdom comes out in our nightly dream work and pathworking. this you could say is the primary reason for pathworking. it is to elevate our consciousness and become one with our higher genius. on the other hand, magical and ritual work is really an exterior activity. when mastered, it becomes an interior state of mind; it should be charted and understood. the neophyte should start off on the right path by beginning with the prope

in the area of gishtalt would also be highly recommended. please try to avoid the books that give one line interpretations of dreams. a popular book on the market, 10,000 dreams interpreted, is one example of such a book. let it be known that in essence, there is no-one outside of yourself that can interpret your dreams better than you. remember that you play the role of all the characters in the dream. this is a fact, because your dreams are also considered the extended perception of the astral plane. consequently, the images of the dream act as a reflection of your own self. as a force of habit it would be advisable to keep your pathworking and dream diary close to your bed. on a nightly basis, as you fall asleep, you may gently remind yourself that if a dream should occur, you will reme

dream act as a reflection of your own self. as a force of habit it would be advisable to keep your pathworking and dream diary close to your bed. on a nightly basis, as you fall asleep, you may gently remind yourself that if a dream should occur, you will remember them, and that upon waking, no matter what time of day or night, you will record the experiences. it isn't necessary to write out the dream verbatim. generally, writing a paragraph on the highlights of the 71 dream will suffice. this is so that even in years to come, in reviewing your past dreams, the dream will be re-incited into your conscious mind. it is a good idea to get into the habit of writing the dreams immediately after they occur, although this may not always be possible. one method that you may use to remember your d

the habit of writing the dreams immediately after they occur, although this may not always be possible. one method that you may use to remember your dreams would be in the use of affirmations. every night when you go to bed simply affirm to yourself repeatedly "i will remember my dreams. many adepts on their own accord will tend to keep an audio recorder next to the bed so that the details of the dream experience are not forgotten or lost by using the wake and writing method. using this latter method will not only keep the information of the dreams intact, but it will also help overview the details that may have been missed by writing alone. so it is not uncommon, using the audio recorder, to awaken in the middle of the night to record a dream. then at your convenience you may transfer the

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

his father in the office; other freysgycflingar are cited in landn. 4, 13. the vigaglumssaga cap. 19 mentions freys liof at upsala, and cap. 26 his statue at thvera in iceland, though only in a nightvision: he is pictured sitting on a chair, giving short and surly (stutt ok reisuliga) answers to his supplicants, so that glumr, who in cap. 9 had sacrificed an old ox to him, now on awaking from his dream neglected his service. in the landn. 3, 2 and vatnsd. pp. 44. 50 we are told of a freyr giorr af silfri (made of silver, which was used in drawing lots; conf verlauffs note, p. 362. in the landn. 4, 7 is preserved the usual formula for an oath: hialpi mer sva freyr ok jvidrcfr ok hinn almdttki as (so help me f. and n. and that almighty as) i by which last is to be understood thorr rather^ in

there at all events is the boundary between the two. matthesius, in his exposition of the gospels for feastdays, p. 22, names dame hulda and old berchte side by side* among the celebrated maidens of menglos is a biort (seem. ill, mengl63 herself is called 'su in sulbiarta (111, and the father of her betrothed svipdagr solbiartr (sun-bright, 112. a menglos in a later story appears to some one in a dream (fornm. sog. 3, 222-3, and leaves him a marvellous pair of gloves. peraiita, ijerchte. 273 appears as a grim bugbear to frighten children with. in the stories of dame berclda the bad meaning predominates, as the good one does in those of dame holda; that is to say, the pojjular christian view had degraded berchta lower than holda. but she too is evidently one with herke, freke and some other

imerban, as. hweorfan (verti, ferri, rotari' hivcarf him to heofenum lullig dryhten' says credm. ig, 8; and' oginn livarf];a' vanished. stem. 47. homer employs, to express the same thing, either the verb ataaw (impetu feror, or the adverbs kapiraxifxco'i (as if ap7ra\ifxo; raptim) and kpanrvco'i raptim. thus athene or here comes al^aga, od. 1, 102. h. 2, 167. 4, 74. 19, 114. 22, 187; thetis, the dream, atliene, here, all a[)pear kaptrdxi'p.co'i, h. 1, 359. 2, 17. 1g8. 5, 8g8. 19, 115. od. 2, 40g; fuseidon and here kpattrvd, kpalirvo, ii. 13, 18. 14. 292; even zeus, when he rises from his throne to look on the earth, arrrj dvai^awindow (p. 274. imuch in the same way i understand the expression used in sa3m. 53^ of thorr and tyr: foro driu

i6 vt o; dpiyvcotoi, se deoi irep. so, when venus leaves aeneas, virg. 1, 402: dixit, et avcrtens rosea cervice refulsit et vera incessu patuit dea. ille ubi matrem agnovit, ta\i fugientem est voce secutus. so, ii. 3, 396, alexander recognises the 6ed; irepikawea ceipi]v, arrjoed 6^ ifiepoevta koi ofi/xata /xap/xaipovra. and in on. legend, hallbiurn on awaking sees the shoulder of a figure in his dream before it vanishes ?ykist sia a hersar honum, fornald. sog. 3, 103; as is likewise said in olaf the saint's sagr cap. 199. ed. holm, while the fornm. sog. 5, 38 has it: sia svi, mannsins er a brutt gekk; conf. os humerosque deo similis, aen. 1 589. this also lingers in our devil-stories: at the evil one's departure his cloven hoof suddenly becomes visible, the 'l-xyia of the ancient god. as

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

a store of golden apples that endowed immortality, fertility and healing and so she can form a focus for healing rituals, and for spells for beauty, health and the granting of wishes, especially those using apples as a symbol. panacea panacea is the roman goddess of healing, who takes away pain. daughter of aesculapius, she and her sister hygeia assisted in healing the sick in their dreams at the dream temples. she is good for healing rituals for women, children and especially teenage girls. sulis sulis, or sulevia, is the celtic goddess of healing and especially of healing waters. her name is derived from the celtic word for the sun and her most famous site is the hot mineral springs that have for at least 10,000 years poured from the ground in bath, in south-west england. from celtic tim

can be found in folk legend in europe. my favourite is: trefoil, vervain, john's wort, dill, drive off darkness at your will. trefoil, vervain, john's wort, dill, may the summer sunshine fill all with life and hope- and keep hearth and home safe while i sleep. scoop up some of the herbs in a tiny purse or drawstring bag. keep it and place it beneath your pillow before sleep. you will, it is said, dream of the person who can make you happy and also, if you add some golden pollen to the sachet, of ways of increasing your wealth* light the final three candles in turn, saying: wheel turn, though light from henceforth falls, turn year, till spring and new life calls* leave your solstice wheel of candles to burn down* the following day, when daylight comes again, plant golden flowers and spend t

gick for you creating your own spells spells for global causes, such as cleansing the oceans, regenerating areas of high unemployment and bringing peace to warring factions are important, and, as i have said, by focusing on wider aims you can attract abundance or harmony into your own life under the threefold law of magick. but sometimes you may feel you want to concentrate on a specific personal dream or need. and as i have also said many times in the book, if you are worried or unfulfilled in your own life, you are hardly going to have energy to spare to worry about rainforests. so in this chapter i have listed 12 of my own favourite rituals for a variety of purposes that can easily be adapted for your own opportunities or dilemmas. you can also create your own spells very simply for any

our bedroom and when they die repeat the spell if necessary. a knot ritual for making a wish come true* name your wish* take nine scarves or nine pieces of cord, each about the length of a bootlace* place them on a table and slowly tie a loose knot in each so you secure the nine together in a circle, saying with increasing intensity: by the knot of one, the spell's begun, by the knot of two, this dream come true. by the knot of three, the power's in me, by the knot of four, i make it more. by the knot of five, the spell's alive, by the knot of six, my fate's not fixed. by the knot of seven, my cause is leaven, by the knot of eight, my aim is straight. by the knot of nine, the wish is mine* toss your scarves or knotted cords into the air and spiral round, waving them and chanting, my power

ue. by the knot of three, the power's in me, by the knot of four, i make it more. by the knot of five, the spell's alive, by the knot of six, my fate's not fixed. by the knot of seven, my cause is leaven, by the knot of eight, my aim is straight. by the knot of nine, the wish is mine* toss your scarves or knotted cords into the air and spiral round, waving them and chanting, my power renewed, the dream is true, the wish is free, so shall it be* gradually, slow down and reduce your chant to a whisper until you are quite still* sit and make a nine-day plan for making your wish materialise and each morning untie one of your knots as you repeat the chant. a fertility spell* when the crescent moon is in the sky, take a hen's egg and paint or colour it with permanent marker pens and decorate it

ABRAMELIN1

o think that she really was dead. at last she began to stir like a person who is waking, then she rose to an upr, ight position, and with much pleasure began to give me the account of her expedition, saying that she had been in the place where my friend was, and all that he was doing; the which was entirely contrary to his profession. whence i concluded that what she had just told me was a simple dream, and that this unguent was a causer of a phantastic sleep; whereon she confessed to me that this unguent had been given to her by the devil. all the arts of the greeks are enchantments and fascinations, and the demons hold them enchained in these accursed arts so that the foundation of the true magic may be unknown to them which would render them more powerful than they; and i was the more c

ALEE J BOOK OF AIWASS

nt peter. or satan" so the deities we give prayers and thoughts to become part of the tapestry of the universal unconscious and attach themselves to various archetypes, which are impersonal. what i am saying is, archetypes are also a natural conduit to the daemonic resonance we spoke of. and so, when a religious person tells me they prayed to mother mary and received an inspirational message in a dream which helped change the course of their life, i simply smile and nod. when daemons walk among us, they choose the time and the place, unlike younger souls, but there are no virgin births or "immaculate conceptions" it must be stressed that, as a race, the ancient ones come infrequently and they are not fighting a turf war in heaven as our primitive mythologies suggest. joan of arc was an inc

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

unable to judge what is the truth of the vision. why then do i put on my glasses to read? only because the particular type of illusion produced by wearing them is one which enables me to interpret a pre-arranged system of hieroglyphics in a particular sense which i happen to imagine i want. it tells me nothing whatever about the object of my vision- what i call the paper and the ink. which is the dream? the clear legible type or the indecipherable blur? 12. but in any case any man who is sane at all does make a distinction between the experience of daily life and the experience of dream. it is true that sometimes dreams are so vivid, and their character so persistently uniform that men are actully deceived into believing that places they have seen in dreams repeatedly are places that they

lly deceived into believing that places they have seen in dreams repeatedly are places that they have known in a waking life. but they are quite capable of criticising this illusion by memory, and they admit the deception. well, in the same way the phenomena of high magick and samadhi have an authenticity, and confer an interior certainty, which is to the experience of waking life as that is to a dream. but, apart from all this, experience is experience; and the real guarantee that we have of the attainment of reality is its rank in the hierarchy of the mind. 13. let us ask ourselves for a moment what is the characteristic of dream impressions as judged by the waking mind. some dreams are so powerful tht they convince us, even when awake, of their reality. why then do we criticise and dism

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

bye and bye, and sing us a jolly song of old catalonia. the door swings open again. a tall dark girl, exquisitely slim and snaky, with masses of black hair knotted about her head, comes in. on her arm is a plump woman with hungry eyes, and a mass of titian red hair. they seem distracted from the outer world, absorbed in some subject of enthralling interest and they drink their aperitif as if in a dream. i ask the mulatto boy who waits at my table (the sleek and lithe black panther) who they are; but he knows only that one is a cabaret dancer, the other the owner of a cotton plantation up river. at a round table in the middle of the room sits one of the proprietors with a group of friends; he is burly, rubicund, and jolly, the very type of the shakespearean "mine host" now a party of a doze

ALEISTER CROWLEY ACROSS THE GULF

is own temple. there too i rested sweetly on soft cushions fanned by young boys with broad leaves of palm. also he sent me the dancing girl of sleep. it was the art of this girl to weave such subtle movements that the sense, watching her, swooned; and as she swayed she sang, ever lower and lower as she moved slower and slower, until the looker-listener was dissolved in bliss of sleep and delicate dream. then as he slept she would bend over him even as nuit the lady of the stars that bendeth over the black earth, and in his ears she would whisper strange rhythms, secret utterances, whereby his spirit would be rapt into the realms page 24 gulf.txt of hathor or some other golden goddess, there in one night to reap an harvest of refreshment such as the fields of mortal sleep yield never. so th

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

hanges have been startling. many have found the books' magick to work, and work extremely well. others, having once attempted certain of the rituals, felt compelled to retire from the occult "scene" for lengthy periods of time. the mere fact that the books was generally considered never have existed- and then found to exist after all- is itself a powerful psychic influence. a fantasy come true. a dream realised in waking life. the quest for a lifetime search come to an end. the ultimate book of spells. the godfather of grimoires. therefore it is with awe, and with something akin to dread, that i address this second edition to the courageous reader of the necronomicon. the beast has told us "i am the warrior lord of the forties: the eighties cower before me& are abased (al, iii:46) this edi

hanges have been startling. many have found the books' magick to work, and work extremely well. others, having once attempted certain of the rituals, felt compelled to retire from the occult "scene" for lengthy periods of time. the mere fact that the books was generally considered never have existed- and then found to exist after all- is itself a powerful psychic influence. a fantasy come true. a dream realised in waking life. the quest for a lifetime search come to an end. the ultimate book of spells. the godfather of grimoires. therefore it is with awe, and with something akin to dread, that i address this second edition to the courageous reader of the necronomicon. the beast has told us "i am the warrior lord of the forties: the eighties cower before me& are abased (al, iii:46) this edi

ALEISTER CROWLEY BOOK OF LIES

pa-epsilon-phi-alpha-lambda-eta lambda john-a-dreams dreams are imperfections of sleep; even so is consciousness the imperfection of waking. dreams are impurities in the circulation of the blood; book of lies get any book for free on: www.abika.com 67 even so is consciousness a disorder of life. dreams are without proportion, without good sense, without truth; so also is consciousness. awake from dream, the truth is known:(16) awake from waking, the truth is-the unknown [70] commentary( lambda) this chapter is to read in connection with chapter 8, and also with those previous chapters in which the reason is attacked. the allusion in the title is obvious. this sum in proportion, dream: waking: waking: samadhi is a favourite analogy with frater p, who frequently employs it in his holy discou

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

above) and its corollaries, has led him and his followers into the error of admitting that the avowedly suicidal "censor" is the proper arbiter of conduct. official psycho-analysis is therefore committed to upholding a fraud, although the foundation of the science was the observation of the disastrous effects on the individual of being false to his unconscious self, whose "writing on the wall" in dream language is the record of the sum of the essential tendencies of the true nature of the individual. the result has been that psycho-analysts have misinterpreted life, and announced the absurdity that every human being is essentially an anti-social, criminal, and insane animal. it is evident that the errors of the unconscious of which the psycho-analysts complain are neither more nor less tha

dless orders of existence in the infinitesimal. with the prism we have analysed light so that matter and force have become intelligible only as forms of light. with a rod we have summoned the invisible energies of electricity to be our familiar spirit serving us to do our will, whether it be to outsoar the condor, or to dive deeper into the demon world of disease than any of our dreamers dared to dream. since with four bits of common glass mankind has learnt to know so much, achieved so much, who dare deny that the book of thoth, the quintessentialized wisdom of our ancestors whose civilizations, perished though they be, have left monuments which dwarf ours until we wonder whether we are degenerate from them, or evolved from simians, who dare deny that such a book may be possessed of unima

denudata, von rosenroth: also the kabbalah unveiled, by s. l. mathers. the text of the kabalah, with commentary. a good elementary introduction to the subject. konx 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 m

y j. k. huysmans. an account of the extravagances caused by the sincomplex. the lore of proserpine, by maurice hewlett. a suggestive enquiry into the hermetic arcanum. en route, by j. k. huysmans. an account of the follies of christian mysticism. sidonia the sorceress, by wilhelm meinhold. 213 the amber witch, by wilhelm meinhold. these two tales are highly informative. macbeth; midsummer night's dream; the tempest, by w. shakespeare. interesting for traditions treated. redgauntlet, by sir walter scott. also one or two other novels. interesting for traditions treated. rob roy, by james grant. interesting for traditions treated. the magician, by w. somerset maugham. an amusing hotchpot of stolen goods. the bible, by various authors unknown. the hebrew and greek originals are of qabalistic v

thy cringing carrion cowered and crawled to find itself a chance-cast clod whose pain was purposeless; appalled that aimless accident thus trod its agony, that void skies sprawled on the vain sod! all souls eternally exist, each individual, ultimate, perfect- each makes itself a mist of mind and flesh to celebrate with some twin mask their tender tryst insatiate. 229 some drunkards, doting on the dream, despair that it should die, mistake themselves for their own shadow-scheme. one star can summon them to wake to self; star-souls serene that gleam on life's calm lake. that shall end never that began. all things endure because they are. do what thou wilt, for every man and every woman is a star. pan is not dead; he liveth, pan! break down the bar! to man i come, the number of a man my numbe

ALEISTER CROWLEY MAGICK WITHOUT TEARS

h need- and yet, shall i confess it- it was only because all the "good things of life" were suddenly seen of me to be worthless, that i took the first steps towards the attainment of that wisdom magic without tears get any book for free on: www.abika.com 55 which, while enjoying to the full the "feast of life" guarantees me against surfeit, poison or interruption by the knowledge that it is all a dream, and gives me the power to turn that dream at will into any form that happens to appeal to my inclination. let me sum up, very succinctly; as usual, my enthusiasm has lured me into embroidering my sage discourse with poets' imagery! why should you study and practice magick? because you can't help doing it, and you had better do it well than badly. you are on the links, whether you like it or

the fact that nobody can argue us out of our belief in it. as people said of berkeley's 'idealism "his arguments are irrefutable but they fail to carry conviction" no sceptical, no idealist queries can persuade us that a kick magic without tears get any book for free on: www.abika.com 71 in the pants is not 'real' in any reasonable sense of the word. moreover memory reassures us. however vivid a dream may be at the time, however it may persist throughout the years (though it is rare for any dream, unless frequently repeated, or linked to waking impressions by some happy conjunction of circumstances, to remain long in the mind with any clear-cut vision) it is hardly ever mistaken for an event of actual life. good: then, as waking life is to dream, so- yes, more so- is religious experience

e miracles are very naughty of you; they mean that your magical power has sprung a few small leaks; at least, the water is oozing between some planks not sealed as hermetically as they should be. but oh and this is naughtier still- it is a blessed, blessed comfort that they happen, that chance, coincidence and all the rest will simply not explain it all away, that your new vision of life is not a dream, but part and parcel of experience for evermore, a real as any other manifestation of reality through sense such as is common to all men. and this brings us- it has been a long way round- from the suggestion of magic without tears get any book for free on: www.abika.com 160 your visit to the question (hitherto unanswered) in your letter. you raise so vast and razor-edged a question when you

ders of the secret chiefs of a. a (c) by virtue of the secret a magical weapon of incalculable power. you are not "stuck" you can use your astral body well enough: too well, in one way. but i think you need a few more journeys with me: you ought to get on to the stage where the vision results from a definite invocation. do please forget all these vague statements about the "clarification of one's dream-life (meaning what) and "shadow-thinking (meaning what) these speculations are idle, and idleness is poison. in your very next paragraph you give the whole show away "artistically it appeals to me- but not spiritually" you have been spiritually poisoned. what blasphemy more hideous could be penned? what lie so base, so false, so nasty, what so devilish and deadly a doctrine? i feel contamina

of the united states) how are you going to vote? rather like the question of the dentist8. the teeth can be tinkered: of course, sooner or later they have to go. is it worth the trouble and expense? the socialists would have them all out right away, and replaced by a set of "dentures" which (obviously) are perfect. arrange them, change them, choose your own pattern; no trouble, no pain: all one's dream come true! but hardly biological. you may argue that convicts are examples of living individuals whose safety, shelter, nourishment and the rest are organized with the utmost care; but accidents will happen in the best-regulated "brown stone jugs" the one ideally automatic case is the foetus. you will agree that here is lack of initiative; in fact, its "true will" is to escape, albeit into a

ALEISTER CROWLEY MEDITATION

checked by every possible test of truth. there is therefore no "a priori" reason for rejecting anything on the ground that it is not directly perceived by the senses. to turn to another point. one of our tests of truth is the vividness of the impression. an isolated event in the past of no great importance may be forgotten; and if it be in some way recalled, one may find one's self asking "did i dream it? or did it really happen" what can never be forgotten is the "catastrophic. the first death among the people that one loves (for example) would never be forgotten; for the first time one would "realize" what one had previously merely "known. such an experience sometimes drives people insane. men of science have been known to commit suicide when their pet theory has been shattered. this pr

ed mind. the philosopher looks upon waking life with similar contempt; and the person who has experienced dhyana takes the same view, but not by mere pale intellectual conviction. reasons, however cogent, never convince utterly; but this man in dhyana has the same commonplace certainty that a man has on waking from a nightmare "i wasn't falling down a thousand flights of stairs, it was only a bad dream" similarly comes the reflection of the man who has had experience of dhyana "i am not that wretched insect, that imperceptible parasite of earth; it was only a bad dream" and as you could not convince the normal man that his nightmare was more real than his awakening, so you cannot convince the other that his dhyana was hallucination, even though he is only too well aware that he has fallen

htmare was more real than his awakening, so you cannot convince the other that his dhyana was hallucination, even though he is only too well aware that he has fallen from that state into "normal" life. it is probably rare for a single experience to upset thus radically the whole conception of the universe, just as sometimes, in the first moments of waking, there remains a half-doubt as to whether dream or waking is real. but as one gains further experience, when dhyana is no longer a shock, when the student has had plenty of time to make himself at home in the new world, this conviction will become absolute<
ALEISTER CROWLEY SEPHER SEPHIROTH

g overflowing, abounding bwz he who impels; to force xz to hide hbx lamentation yh 16 hyssop bwz) he seized, cleaved to zx) elevated, exalted, high hwbg injury, war, lust; fell hwh she )yh alas. woe yw like, equal to gwz hook, brooch, ring xx 17 capricorn: a kid, young goat ydg nuts zwg) ah. alas! yw) nerve, sinew (gn. 32:25, 32) dyg narrative, subtle discourse hdgh that [one (ref. to )wh )whh to dream, rave hzh a fly bwbz sacrificed xbz to seethe, boil dwz to brighten, make joyful hdx a circle, orbit gwx good bw+ to give, place bhy 18 my favourite, my beloved ybh) hatred hby) the antique serpent)+x living yx (notariqon of yehi aur, 232 )w)y 19 an enemy byw) was black hyd eve: to manifest, show forth hwx nation; gentile ywg 20 yod: a hand dwy a name of god yy fraternity hwx) black liquid w

b overflowing (ps. 124:5) nwdyz towers, citadels ldgm the influence through the paths (cf. 78; destiny, fate, luck; constellation, planet (cf. 483& 536; soul-root lzm goat; strength; violence; glory z( 78 1-12. the mystic number of kether as hua; the number of tarot cards; the sum of the key-numbers of the supernal beard aiwass: the angel of ra-hoor-khuit( gincorrect h. cf. 93) s)wy) the breaker; dream (n& v) mlx to pity lmx to initiate knx bread (ps. 78:20= mlx, by metathesis) mxl the influence through the paths (cf. 77 )lzm salt xlm the name of a giant )z( palace of love (referred to chesed) hbh) lkyh before (in front of, over against xkn 79 jachin, the pillar of mercy (chokmah-chesed-netzach; situate in netzach) nyx)y boaz, the pillar of severity (binah-geburah-hod; situate in hod) z(b

luth, briah, yetzirah, assiah (yb) the drops of dew (job. 38:28) l+ ylg (cf. gimel, 73) lmyg a flowing, wave mylg person, self; back, top; wing (ch) pg consecration; dedicated hknx to flee, put one fs things in safety (jer. 6:1 (wz mournings, laments mylb) unripe fig gp 84 (the hebrew guttural letters. see i.z.q. 694 et seq& cf. 133 (xh) a wing (army, squadron; a chosen troop pg) was silent mmd a dream mwlx enoch kwnx knew (dy amethyst hmlx) 85 peh: the mouth hp a flower, cup (ybg put in motion, routed mmh circumcision hlym 86 a name of god, asserting the identity of kether and malkuth ynd) hyh) elohim (a name of god, meaning ggods h. masc. pl. of fem. sing: the angelic choir of netzach myhl) hallelu-yah: praise the lord hywllh a rustling of wings hlwmh (see i.r.q. 778& no. 41) md) hwhy hy

the sphere of the elements (i.e. malkuth; see 564) twdwsy mlw( 633 light (spelt in full, vau= ww; cf. 628 and 643 :r:w) male and female created [they them (gn. 1:27) m)rb hbqnw rkz a day of feast *bw+ mwy 634 worn-out; beggars *mykd 635 son of the dawn: the morning star, lucifer rx# nb llyh three h#l# unto them *mhl adonai the king: a divine name of malkuth (cf. 65& 361 *klm ynd) 638 the breaker; dream (n& v *mlx bread (ps. 78:20= mlx, by metathesis *mxl 639 tree of knowledge t(dh c( 640 the sun: the sphere of sol #m# the cup of consolations mymwxnt swk palm of the hand; palm tree rmt water (alternative spelling of mem, 90 *mm thine eyes (pl; gnot h written; see 150& i.r.q. 652 *kyny( thy face (ez. 3:8 *kynp 641 a body clothed in purple trm) lights (defective; s.d. 3:26) tr)m gods *myl) 64

written; see 150& i.r.q. 652 *kyny( thy face (ez. 3:8 *kynp 641 a body clothed in purple trm) lights (defective; s.d. 3:26) tr)m gods *myl) 642 the splendour of unity: a title of chokmnah rhwz twdx)h 643 light (spelt in full, vau= wyw; cf. 628 and 633 :r:w) the severities of hwhy hwhy twrwbg the cup of benedictions hkrb l# swk a flowing, wave *mylg mournings, laments *mylb) 644 was silent *mmd a dream *mwlx 645 put in motion, routed *mmh 646 lawful rtwm rejoicing #w#m elohim (a name of god, meaning ggods h. masc. pl. of fem. sing: the angelic choir of netzach *myhl (see i.r.q. 778& no. 41 *md) hwhy hy blemish, spot, stain *mwm 647 lights twr)m great dragons myldgh mnynth standards, military ensigns *mylgd determined *mmz 648 to be hot *mmx 649 trance, deep sleep (cf. 244) hmdrt translatio

ALEISTER CROWLEY THE HEART OF THE MASTER

ter. the heart of the master get any book for free on: www.abika.com 4 there follow ghoulish wailings. the mystery, the evil darkness of these incoherent cries, sets my teeth on edge with horror. and yet i cannot give up the hope which thrilled me at the voice. but so keen, so desolate, so deadly, is the pain of my spirit that blank darkness overwhelms me altogether. umbra. within the vision is a dream- i struggle in my sleep in a morass of blood and mud. howlings more bestial than hell's: stench at whose touch, solid as putrid flesh itself, i retch with the pangs of death; most frantic madness: phantoms of crime, icecold, ghosts made of murder- the nightmare seems interminable- no, it exhausts itself, sick with its own foulness, and sinks into a stolid stupor. phantasma. i waken from the

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

resent possess, recognizing that they are no more than personal prejudices which limit and delude us in every way. our senses assure us that the earth is flat, and that the sun moves across it, until we amend their assertions by the aid of instruments, and of reason. yet the astronomer with his telescope is no less arbitrary than the cave-man with his eye. we are like the snark in the barrister's dream, witnesses, lawyers, and judge in one. we have no standard independent or ourselves; and we know only too well that our witnesses, the senses, are neither competent, clear, trustworthy, intelligent, or even capable of giving evidence on the actual issues. the mid is in even worse plight. obviously, its judgments must be based on its own laws, and we have no shadow of reason for supposing tha

we pass naturally and easily to the sublime optimism of verse 9. the lie is given to the pessimism, not by sophistry, but by a direct knowledge. the new comment this verse is very thoroughly explained in liber aleph "all in this kind are but shadows" says shakespeare, referring to actors. the universe is a puppet-play for the amusement of nuit and hadit in their nuptials; a very midsummer night's dream. so then we laugh at the mock woes of pyramus and thisbe, the clumsy gambols of bottom; for we understand the truth of things, how all is a dance of ecstasy "were the world understood, ye would know it was good, a dance to a lyrical measure" the nature of events must be "pure joy" for obviously, whatever occurs is the fulfilment of the will of its master. sorrow thus appears as the result of

city of morning" the secret of magick is to "enflame oneself in praying" this is the ready test of a star, that it whirls flaming through the sky. you cannot mistake it for an old maid objecting to everything. this universe is a wild revel of atoms, men, and stars, each one a soul of light and mirth, horsed on eternity. observe that we must 'rise up' befor we 'awake' aspiration to the higher is a dream- a wish-fulfilment which remains a phantasm to wheedle us away from seeking reality- unless we follow it up by action. only then do we become fully aware of ourselves, and enter into right reaction with the world in which we live. al ii,35 "let the rituals be rightly performed with joy& beauty" the old comment 35. let us be practical persons, not babblers of gossip and platitude. the new com

ALEISTER CROWLEY THE SWORD OF SONG

have seen may you see! they sleep and know not what a mat is; seem to enjoy their cold chapaties* are healthy, strong and some are old. they do not care a damn24 for cold, 135 behave like children, trust in allah (flies in mohammed s spider-parlour) they may not think: at least they dare live out their lives, and little care worries their souls worse fools they seem 140 than even christians. do i dream? probing philosophy to marrow, what thought darts in its poisoned arrow but this (my wisdom, even to me, seems folly) may their folly be 145 true wisdom? o esteemed tahuti !25 you are, you are, you are a beauty! if after all these years of worship you hail ra26 his bark or nuit27 her ship* a flat cake of unleavened bread. as a matter of fact they do not enjoy and indeed will not eat them, pr

mselves apart from obvious illusion, if even we dare to except this are undisprovable to the immediate apprehension. whatever our reason may tell us, we act precisely as through berkeley had never lived, and the herculean kant had been strangled while yet in his cradle by the twin serpents of his own perversity and terminology. what criterion shall we apply to the relative realities of normal and dream consciousness? why do i confidently assert that the dream state is transitory and unreal? in that state i am equally confident that my normal consciousness is invalid. but as my dreams occupy a relatively small portion of my time, and as the law of causation seems suspended, and as their vividness is less than that of ordinary consciousness, and above all, as in the great majority of cases i

e dream state is transitory and unreal? in that state i am equally confident that my normal consciousness is invalid. but as my dreams occupy a relatively small portion of my time, and as the law of causation seems suspended, and as their vividness is less than that of ordinary consciousness, and above all, as in the great majority of cases i can show a cause, dating from my waking hours, for the dream, i have four strong reasons (the first explanatory to some extent of my reasons for accepting the others) for concluding that the dream is fictitious. but what of the dreamless state? to the dreamer his normal faculties and memories arise at times, and are regarded as fragmentary and absurd, even as the remembrance of a dream is to the waking man. can we not conceive then of a dreamless life

suggested? suggested, for i admit that our present position is completely agnostic in respect to it, since we have no evidence which throws light on the matter; and study of the subject would appear to be mere waste of time. but the suggestion is valuable as affording us a possibly rational explanation, conformable to the waking man, which the dreamer would indignantly reject. suppose, however, a dream so vivid that the whole waking man is abased before its memory, that his consciousness of it appears a thousand times more real than that of the things about him; suppose that his whole life is moulded to fit the new facts thus revealed to him; that he would cheerfully renounce years of normal life to obtain minutes of that dream-life; that his time sense is uprooted as never before, and tha

life to obtain minutes of that dream-life; that his time sense is uprooted as never before, and that these influences are permanent. then, you will say, delirium tremens (and the intoxication of hashish, in respect more particularly of the time sense) afford us a parallel. but the phenomena of delirium tremens do not occur in the healthy. as for the suggestion of auto-hypnosis, the memory of the dream is a sufficient reply. however this may be, the simple fact of the superior apparent reality a conviction unshakable, in puisable (for the english has no word, is a sufficient test. and if we condescend to argue, it is for pleasure, and aside from the vital fact; a skirmish, and not a pitched battle. this dream i have thus described is the state called dhyana by the hindus and buddhists. the

ALEISTER CROWLEY EQ I 1

suggestion into this present discovery"'you are an artist, my friend' he cried at last 'and a new kind of artist. if you can make people see the world as calude saw it and as i see it, you can go on to make them see it as rembrandt saw it and velasquez. you can make the dullards understand life as the greatest have understood it. but that is impossible' he added, his face falling 'that is only a dream. you have got my real eyes, therefore you can force others to see as i see; but you have not the real eyes of rembrandt, or velasquez, or titian; you have not the physical key to the souls of the great masters of the past; and so your work can only apply to the present and to the future. but that is enough, and more than enough' he added quickly 'go on: there are millais' eyes to get too; an

little workshop at the back, which had been the theatre of all my achievements. i could not tell you how long i worked at the problem; i only know that it cost me years and years, and that, as i gave more time and labour to it and more and more of the passion of my soul, so i came to love it more intensely and to think less of the ordinary business of life. at length, i began to live in a sort of dream, possessed by the one purpose. i used to get up at night and go on with the work and rest in the day. for months together, i scarcely ate anything, in the hope that hunger might sharpen my faculties; at another time, i lived almost wholly on coffee, hoping that this would have the same effect; and, at length, bit by bit, and slowly, i got nearer to the goal of my desire. but, when i reached

r is slain by a hunchback; but as we retire there is always a soldier just by us. until the end. the end? buddha thought the supply of hunchbacks infinite; but why should not the soldiers themselves be infinite in number? however that may be, here is the point; it takes a moment for a hunchback to kill his man, and the farther we get from our base the longer it takes. you may crumble to ashes the dream-world of a boy, as it were, between your fingers; but before you can bring the physical universe tumbling about a man's ears he requires to drill his hunchbacks so devilish well that they are terribly like soldiers themselves. and a question capable of shaking the consciousness of samadhi could, i imagine, give long odds to one of frederick's grenadiers. it is useless to attack the mystic by

ollowed her, i abandoned all for her; and now i lie, as a fevered man, raving in the subtle web of her beauty. lo! there she stands swaying between the gates of light and darkness under the shadow of the three of the knowledge of good and evil, whose fruits are death; yet none that have not tasted thereof can tell whether they be sweet or bitter to the tongue. therefore all must pluck and eat and dream. but when the time cometh for the mystic child to be born, they shall awake, and with eyes of fire behold that on the summit of the mountain in the centre of the garden there groweth the tree of life. now round the trunk of the tree and the lower branches thereof there twines a woman, wild, wanton, and wise; whose body is as that of a mighty serpent, the back of which is vermilion, and the b

g as a raiment of gold about thee, and thy breasts lit with the blush of the dawn! then would mine eyes fill with tears, and i would leap towards thee in the madness of my joy; but thou comest not. i am alone, and tremble in the darkness like the bleached bones of a giant in the depths of a windy tomb. there is a land in which no tree groweth, and where the warbling of the birds is as a forgotten dream. there is a land of dust and desolation, where no river floweth, and where no cloud riseth from the plains to shade men's eyes from the sand and the scorching sun. many are they who stray therein, for all live upon the threshold of misery who inhabit the house of joy. there wealth taketh wing as a captive bird set free, and fame departeth as a breath from fainting lips; love playeth the want

ALEISTER CROWLEY EQ I 5

he violins, that bind and unbind their scarlet sins on the brows of the world. hush! they are curled in the rapture of reaping the flowers that unfurled when the gardeners were sleeping in the breeze-swayed bowers of the lord of the flowers! hush! hush! the young feet flush the marble! the temple's ablaze and ablush. hush! hush! softer crush the grape on the palate, the flower on the blossom, the dream on the sleeper, the bride on the bosom "the prophet" will she not deign, being drawn into the blush of dawn, to yield the promise, to unveil the lady of bliss and bale? i am old and blind; my vision hath the seer in derision. i would set my lips between those rose-tipped moons, just there where the deciduous green leaves the pearly rapture bare, 21 with its blue veins like rivulets jewelled

me passes once, and is not found. space divides once, not heals the wound. knell! knell! the shattered shell that could not break the word of hell. whirl! whirl! the wanton girl (curve, and coil, and close, and curl) slips the grip as the swallow avoids the leaps of the dog; or the moon, that sails abeam to god's invisible gales, the clumsy caress of the asteroids! love her in memory, love her in dream, 22 love her in hope, or love her in faith; but all these loves are loves that seem; the worst is a ghoul, the best is a wraith; for to birth on the earth there is no power under, within, or above, that can give thee love in truth and love "the prophet" yet will i strive! there is nothing but this while i am alive but the cancer's kiss. if i fail in that let the temple be broken, the pillars

e violins 26 that bind and unbind their scarlet sins on the brows of the world. hush! they are curled in the rapture of reaping the flowers that unfurled when the gardeners were sleeping in the breeze-swayed bowers of the lord of the flowers! hush! hush! the young feet flush the marble. the temple's ablaze and ablush. hush! hush! softer crush the grape on the palate, the bloom on the blossom, the dream on the sleeper, the bride on the blosom "the queen of the dancers, in her prime pose (spoken without inflection or emphasis" now do you understand the tragedy of life? 27 the training of the mind the religion of the buddhas is, in the most eminent sense of the word, a practical philosophy. it is not a collection of dogmas which are to be accepted and believed with an unquestioning and uninte

t you will know, and will understand. you will understand how this happy life for which we crave is never to be gained; you will realise, as no books or monks could teach you, the sorrow and impermanence and soullessness of all lives; and you will then be very much stirred up to make a mighty effort, now that human birth and this knowledge is yours- a supreme effort to wake up out of all this ill dream of life as a man wakes himself out of a fearful nightmare. and this intense aspiration will, say the holy books, go very far towards effecting your liberation. there is another form of meditation which is very helpful, the more so as it is not necessarily confined to any one particular time of the day, but can be done always, whenever we have a moment in which our mind is not engaged. this i

geoffrey eyre to her feet. she looked into her hat; there in the lining was the talisman that she had tested- and it had tricked her. what do i need? she thought. mut it be blood? she was a maiden of the pure english strain; brave, gay, honest, shrewd- and there was not one that guessed the inmost fire that burnt her. for she was but a child when the visitor came. the first of the visits was in a dream. she woke choking; the air- clear, sweet, and wholesome as it blew through the open window from the chilterns- was fouled with a musty stench. and she woke her governess with a tale of a tiger. the second visit was again at night. she had been hunting, was alone at the death, had beaten off the hounds. that night she heard a fox bark in her room, she spent a 125 sleepless night of terror; in

ALEISTER CROWLEY EQ I 5

ore than mere promise; the performance is at times remarkable; there is beauty not only of thought and invention- and the invention is of a positive kind- but also of expression and rhythm. there is a lilt in mr. neuburg's poems; he has the impulse to sing, and makes his readers feel that impulse "the "morning post "there is a certain grim power in some of the imaginings concerning death, as 'the dream' and 'the recall' and any reader with a liking for verse of an unconventional character will find several pieces after his taste "the daily telegraph "here is a poet of promise "the daily chronicle "it is not often that energy and poetic feeling are united so happily as in this little book "the morning leader" there is promise and some fine lines in these verses "the times""ready march 6th

ALEISTER CROWLEY EQUINOX EQ I 1 2

its knot of mourners. could the scene have been recorded in a brain-cell adjoining that which records the visuddhi-idea? or did i at that time unconsciously think of my throat for some other reason? bother! these things are all dog- faced demons! to work! 11.17. work: meditation an mantra. 11.35. no good. went off into a reverie about a castle and men-at-arms. this had all the qualities of a true dream, yet i was not in any other sense asleep. i soon will be, though. it seems foolish to persist. 22 11.35. and indeed, though i tried to continue the mantra with its high aspiration to know adonai, i must have slept almost at once."the third day" 6.55. now the day being gloriously broken, i awoke with some weariness, not feeling clean and happy, not burning with love unto my lord adonai, thoug

commonplace things "here, let's feel it!"what about lunch?"so i said to him: did you and so on; just as if one were overhearing a conversation in a railway carriage. i beheld also kephra, the beetle god, the glory of midnight. but let me compose myself again to sleep, as did the child samuel. if he should choose to come, he can easily awaken me. 76 3.35. i have been asleep a good deal one long dream in which p--t, lord m--y of b--n and my wife are all staying with me in my mother's house. my room the old room, with one page torn out for i conceived it as part of a book, somehow! oh such a lot of this dream! most of it clearly due to obvious sources i don't see where lord m--y comes in. very likely he is dead. i have had that happen now and again.[p.s. this was not the case. the dream

promise; the performance is at times remarkable; there is beauty not only of thought and invention and the invention is of a positive kind but also of expression and rhythm. there is a lilt in mr. neuburg's poems; he has the impulse to sing, and makes his readers feel that impulse."the morning post, may 21, 1908""there is a certain given power in some of the imaginings concerning death, as 'the dream' and 'the recall, and any reader with a liking for verse of an unconventional character will find several pieces after his taste."the daily telegraph, may 29, 1908."here is a poet of promise."the daily chronicle, may 13, 1908."it is not often that energy and poetic feeling are united so happily as in this little book."the morning leader, july 10, 1908. there is promise and some fine lines in

ALEISTER CROWLEY EQUINOX EQ I 2 2

uses all conventional methods of being removed. then comes a flood- a revolution- for a time there is a nasty mess, but soon the filth is washed away, and once again the drainage flows humbly down its customary gutter in the same old unobtrusive manner, between the same old cobbles, and over the same old cement until in time fresh filth silts up and there is more trouble and annoyance "so runs my dream" and civilized man dreaming from his drain naturally pictures god as a kind of omnipotent sewer-husher who everlastingly ought to trudge about with scoop, ladle, and rake, and keep gutters clean and drains in an inoffensive condition. so it happens that when gutters get blocked up and drains stink, the free-thinker laughs and says "you barmy fool 'there is no sich a person; and when they don

is to be taken that angels, and mountains and cows are ideas of equal value in their own specific spheres: the astral and the material; and that they have their proper place in existence, whatever existence may be, and that every experience, normal, abnormal, subnormal or supernormal, whether treated as an illusion or a fact, is of equal value so 295 long as it is conditioned in time; and that a dream is of as real a nature as awakenment, but on a different plane in existence, the conditions of which can alone be judged and measured by experimental science. science advances by means of accumulating facts and consolidating them, the grand generalisation of which merges into a theory when it has been accepted by universal inference. thus, i infer that catching a ball is not a necessary sequ

etween a blind man and one who can see. the clearer the view the more perfect the view; the clearer the vision the more perfect the vision. the eyes of a hawk are keener than those of an owl, and so are a poet's keener than those of a cheesemonger, for he can see beauty in a ripe stilton whilst the latter can only see two-and- sixpence a pound. a true vision is to awakenment as awakenment is to a dream; and a perfectly clear co-ordinate vision is so nearly perfect a reality that words cannot be found in which to translate it, yet it must not be forgotten that its truth ceases on the return of the seer to the material plane. the seer is therefore the only judge of his visions, for they belong to a world in which he is absolute king, and to 300 describe them to one who lives in another world

ALEISTER CROWLEY EQUINOX EQ I 2

the official organ of the a. a. the review of scientific illuminism an. v vol. i. no. ii. sun in libra september mcmix o.s "the method of science--the aim of religion" london simpkin, marshall, hamilton, kent& co.ltd. contents page editorial 1 liber o 11 the herb dangerous (part ii) the psychology of hashish. by oliver haddo 31 reviews 90, 104, 385 the garden of janus. by aleister crowley 91 the dream circean. by marital nay 105 the lost shepherd. by victor b. neuburg 131 a handbook of geomancy 137 the organ in king's chapel, cambridge, by g. h. s. pinsent 162 a note on genesis 163 the five adorations. by dost achiha khan 186 illusion d'amoureux. by francis bendick 187 the opium-smoker 191 postcards to probationers. by aleister crowley 196 the wild ass. by alys cusack 201 the sphinx at gi

ng with his beard, setting his brain a-shake, a-spin, by that strong wand, and muttering of the weird that only i knew of all souls alive or dead beneath the sky. xxiii so still i conquered, and the vision passed. yet still was beaten, for i knew myself was he, himself, the first and last; and as an unicorn drinks dew from under oak-leaves, so my strength was cast into the mire; for all i did was dream, and all i dreamt desire. xxiv more; in this journey i had clean forgotten the quest, my lover. but the tomb 100 of all these thoughts, the rancid and the rotten, proved in the end to be my womb wherein my lord and lover had begotten a little child to drive me, laughing lion, into the wanton wild! xxv this child hath not one hair upon his head, but he hath wings instead of ears. no eyes hath

do; for when the full circumference is run we can resolve them gaily into one. nay, though he talk of monism, we feel he does not mean it. mind and reason reel at this conception. only in the soul can we perceive the one unchanging whole. at the same time, the book is well worth study; it summarises thought. the style is [we regret that our space will not admit a more extended review- ed] 104 the dream circean the dream circean i au "lapin agile" perched at the junction of two of the steepest little streets in montmartre shines the "lapin agile" a tiny window filled with gleaming bottles, thrilled through by the light behind, a little terrace with tables, chairs, and shrubs, and two dark doors. roderic mason came striding up the steepness of the rue st. vincent, his pipe gripped hard in hi

of which he was a master; but, though he supplied me with all conceivable channels of knowledge- books, manuscripts, papyri- yet all these were lifeless; the currents of living water flowed not through them. should one say that the master withheld initiation, or that the pupil failed to obtain it "but at least time abated the monomania- for i know now that my whole adventure was but a very vivid dream, an insanity of adolescence. at this moment i would not like to say at what point exactly in the story fact and dream touch; i have still the sword and dagger. is it possible that in a trance i actually went through some other series of adventures than that i am conscious of? may not jean have been a thief, whom i dispossessed of his booty? had i done this 128 unconsciously it would account

template the affair without passion. is not fear failure? i will walk through just once, to show my mastery' in five minutes- with just one inward qualm- again i was treading the well-worn flags of that ensorcelled road "instantly- instantly- the old delusion had me by 129 the throat. i had broken my oath; i was paying the penalty "crazier than ever, i again sought throughout changed paris for my dream-love; i shall seek her till i die. if i seem calmer, it is but that age has robbed me of the force of passion. in vain you tell me, laughing, that if she ever lived, she is long since dead; or at least is an old woman, the blonde gold faded, the child-face wrinkled, the body bowed and lax. i laugh at you- at you- for a blaspheming ass. your folly is too wild to anger me "i did not laugh" sai

ALEISTER CROWLEY EQUINOX EQ I 3 2

bodes of fire, but must have fallen asleep, or nearly so. anyhow, i regained consciousness in a very singular state half consciousness being there, and half here. i recovered and banished the spirits, but was burning all over, and tossed restlessly about__very sleepy, but consumed of fire! only repeated careful assumption of harpocrates' god-form enabled me to regain my normal state. i had a long dream of a woman eloping, whom i helped, and after of a man stealing my rose cross jewel from a dressing-table in a hotel. i caught him and found him a weak man beyond natural (i could bend or flatten him at will, and then the dream seemed to lose coherence. i carried him about and found a hair-brush to beat him &c &c. query: was i totally obsessed? the second is: invoking the angels of earth i ob

way the cab-lamps catch fire, and later a cab-horse runs away with him, and soror s.s.d.f.'s fire refuses to burn. this was on a friday. on saturday the rose cross given him by d.d.c.f. began to lose colour and whitened; a rubber mackintosh nowhere near the fire suddenly caught light; and fires were by no means anxious to burn. again he went to see soror p.e.c.q, and in the evening records a long dream about "the horos lot "they were at c" he writes "and wanted to get a particular ms. i had no one i could trust at all, and it was hell and tommy for a long while. but it ended tragically enough for them" on sunday he saw various members of the order; and on monday saw soror s.s.d.f, arranged with her final details, and captured the vault. he writes: in the morning early i was very badly obse

ALEISTER CROWLEY EQUINOX EQ I 3 3

see the rose-leaves fall; ah! see the pathway strewn with tender rose-leaves, broken in answer to the call. how still it lies, the garden, now the red flash is gone; the brown soil seems to harden now the strange spell is fled; and the earth lies cold and dead, and the hot hours hurry on. it is only a quiet garden now that the spell is fled. but the hour, the hour and the token, have passed as a dream away, now that the spell is broken, and the moment's flash is fled. 283 when the secret word was said, ah! what remained to say? no word, but silence' token that the golden god had fled. and the roses, roses, roses flame in their red desire, and every bud uncloses to mark the sign that fled; the wonder-word hath sped to the far olympian fire: the spell of the crimson roses has passed from ea

d collected myself i tried hard to make out whether i had seen or hear any one. but i could not remember what had been said to me, save the few words of preamble about opening the windows and the ironical words of the parting 'good-bye for the present "i shut the windows, and presently arrived at my destination. the cold air on the platform finished waking me up. i dismissed the conversation as a dream due to the discomfort of the journey; and set out towards the hotel where i usually stay when in bristol "i must here remind you, sir, that i had no other recollection than a few words, which were so absurd, especially those about coming from the sky through a hole, that they must have been dreamt by me. such were my thoughts; and i went to sleep thinking no more about my supposed nightmare

little child. 7. o thou great labour of the firmament, thou tempest-tossed roaring of the aires! yea, as i sink in the depths of thine affliction, mine anguish is but as the smile on the lips of a sleeping babe. 8. o thou depths of the inconceivable, thou cryptic, unutterable god! yea, as i attempt to understand thee, my wisdom is but as an abacus in the lap of an aged man. 9. o thou transfigured dream of blinding light, thou beatitude of wonderment! yea, as i behold thee, mine understanding is but as the glimpse of a rainbow through a storm of blinding snow. 10. o thou steel-girdered mountain of mountains, thou crested summit of majesty! yea, as i climb thy grandeur, i find i have but surmounted one mote of dust floating in a beam of thy glory. 11. o thou empress of light and of darkness

ALEISTER CROWLEY EQUINOX EQ I 3

promise; the performance is at times remarkable; there is beauty not only of thought and invention_ and the invention is of a positive kind_ but also of expression and rhythm. there is a lilt in mr. neuburg's poems; he has the impulse to sing, and makes his readers feel that impulse "the morning post, may 21, 1908 "there is a certain given power in some of the imaginings concerning death, as 'the dream' and 'the recall' and any reader with a liking for verse of an unconventional character will find several pieces after his taste "the daily telegraph, may 29, 1908 "here is a poet of promise "the daily chronicle, may 13, 1908 "it is not often that energy and poetic feeling are united so happily as in this little book "the morning leader, july 10, 1908. there is promise and some fine lines in

blooms* olympas. master, how subtly hast thou drawn the daylight from the golden dawn, bidden the cavernous mount unfold its ruby rose, its cross of gold; until i saw, flashed from afar, the hawk's eye in the silver star! marsyas. peace to all beings. peace to thee, co-heir of mine eternity! peace to the greatest and the least, to nebula and nenuphar! light in abundance be increased on them that dream that shadows are! olympas. blessing and worship to the beast, the prophet of the lovely star! 54 the herb dangerous part iii the poem of hashish the poem of hashish chapter i the longing for infinity those who know how to observe themselves, and who preserve the memory of their impressions, those who, like hoffmann, have known how to construct their spiritual barometer, have sometimes had to

plete mistake. and since for the ordinary run of readers and of questioners the word "hashish" connotes the idea of a strange and topsy-turvy world, the expectation of prodigious dreams (it would be better to say hallucinations, which are, by the way, less frequent than people suppose, i will at once remark upon the important difference which separates the effects of hashish from the phenomena of dream. in dream, that adventurous voyage which we undertake every night, there is something positively miraculous. it is a miracle whose punctual occurrence has blunted its mystery. the dreams of man are of two classes. some, full of his ordinary 67 life, of his preoccupations, of his desires, of his vices, combine themselves in a manner more or less bizarre with the objects which he has met in hi

lous. it is a miracle whose punctual occurrence has blunted its mystery. the dreams of man are of two classes. some, full of his ordinary 67 life, of his preoccupations, of his desires, of his vices, combine themselves in a manner more or less bizarre with the objects which he has met in his day's work, which have carelessly fixed themselves upon the vast canvas of his memory. that is the natural dream; it is the man himself. but the other kind of dream, the dream absurd and unforeseen, without meaning or connection with the character, the life, and the passions of the sleeper: this dream, which i shall call hieroglyphic, evidently represents the supernatural side of life, and it is exactly because it is absurd that the ancients believed it to be divine. as it is inexplicable by natural ca

rs and the fooleries of a philosophical school which sees in dreams of this type sometimes a reproach, sometimes a warning; in short, a symbolic and moral picture begotten in the spirit itself of the sleeper. it is a dictionary which one must study; a language of which sages may obtain the key. in the intoxication of hashish there is nothing like this. we shall not go outside the class of natural dream. the drunkenness, throughout its duration, it is true, will be nothing but an immense dream, thanks to the intensity of its colours and the rapidity of its conceptions. but it will always keep the idiosyncrasy of the individual. the man has desired to dream; the dream will govern the man. but this dream will be truly the son of its father. the idle man has taxed his ingenuity to introduce ar

ALEISTER CROWLEY EQUINOX EQ I 4 2

ear of the future seems practically destroyed, and during the last six months i have worked well. this removes all possible selfishness of incentive (after 4 3/4 years) maitri-bh vana is left, and that alone. aum! at benares he visited the temples, and had a long conversation with sri swami swayam prakash nanda maithila; and then after three days' sojourn there journeyed to agra "i saw the taj. a dream of beauty" he writes "with appallingly evil things dwelling therein. i actually had to use h.p.k. formula! the building soon palls; the aura is apparent, and disgust succeeds. but the central hall is of strained aura, like a magic circle after banishing" at agra p. met astrologer and geomancer munshi elihu bux; who told him that by looking hard at a point on the wall constantly and without w

r rejoicing filled the worlds. now for one thousand myriad eternities the great white spirit maintained himself as the pillar of infinitude in the midst of the little crack that he had overlooked; and lo! he was very weary "i cannot stay like this for ever" he exclaimed; and returned into his human shape, and filled the bowl of his pipe, and lit it, and meditated. and i awoke, and behold it was a dream. then i too lit my pipe, and meditated "i cannot see" thought i "that the situation will be in any way amended, even if we agree to give them votes" ethel ramsay. 207 the dreamer in the grey dim dawn where the souls unborn may look on the things to be; a tremulous shade, a thing unmade, stood lost by the silent sea; and shuddering fought the o'erwhelming thought of its own identity. is the f

t so blend that the chain has become a continuous band, now resting with joyous lightness as a chaplet, and now mightily pressing in upon the soul like the glowing hoop of iron which holds martyrs to the stake. the final months of this spell-bound existence, be it terminated by mental annihilation or by a return into the quiet and mingled facts of humanity are passed in one unbroken yet chequered dream. moreover, through many ecstasies and many pains, i still supposed that i was only making experiments, and that, too, in the most wonderful field of mind which could be opened for investigation, and with an agent so deluding in its influence that the soul only became aware that the strength of a giant was needed to escape when its locks were shorn. upon william n- hasheesh produced none of t

s of nero, christianity is no more than the slum-born shriek of the degenerate and undersized starvelings that inhabit the inferno of industrialism. so also thompson, impotent from abuse of opium, reviles shelley and byron for virility "o che sciagura essere senza cog- dirt, dogma, drugs! what wonder and what hope lies in the soul of man if from such ingredients can be distilled such wine as "the dream tryst" requiescat in pace. let the flowers grow on thompson's grave; let none exhume the body! a. quiller, jr. 292 the eyes of st. ljubov: de la ratiboisiere's account of the typhlosophists of south russia by j. f. c. fuller and george raffalovich the eyes of st. ljubov i "tell it us! o tell us it" elph nor pistouillat de la ratiboisi re, the master magician, hearkened unto his disciples, wh

res which glance o'er the face of the treacherous deep, when none but the furies may rest, and the nereids weep- so thy meteor eyes, brightest sirens alluring love's barque. when hid in the wonderful maze of thy whispering hair, alone with the shadows and thee, and away from the glare 325 of the burning and pitiless day, and the pitiless light- thee only beside me, above me the mystical night, no dream so created in darkness was ever more fair. for then was thy touch as the light of a life-giving fire, which kindles, and scorches, and burns, with unsated desire, thy breath the warm essence of myrtle, the fragrance of pine, the languorous smoke of a temple obscene yet divine, which gladdens the soul of a god in his passionate ire. so silent those nights, i could fancy the uttermost deep eng

ALEISTER CROWLEY EQUINOX EQ I 4 3

so studying each twisted print in this mirific mind of mine, my heart may happen on a hint" thus as the seeker after gold eagerly chases grain or glint, 61 the knight at last wins to behold the full conception. breathless-blue the fair lake's mirror crystal-cold wherein he gazes, keen to view the vast design therein, to chase the beast to his last avenue. then- o thou gosling scant of grace! the dream breaks, and sir palamede wakes to the glass of his fool's face "ah 'sdeath (quod he "by thought and deed this brute for ever mocketh me. the lance is made a broken reed, the brain is but a barren tree- for all the beautiful design is but mine own geometry" with that his wrath brake out like wine. he plunged his body in, and shattered the whole delusion asinine. all the false water-nymphs tha

ALEISTER CROWLEY EQUINOX EQ I 4

romise; the performance is at times remarkable; there is beauty not only of thought and invention- and the invention is of a positive kind- but also of expression and rhythm. there is a lilt in mr. neuburg's poems; he has the impulse to sing, and makes his readers feel that impulse "the "morning post" may 21, 1908 "there is a certain given power in some of the imaginings concerning death, as 'the dream' and 'the recall' and any reader with a liking for verse of an unconventional character will find several pieces after his taste "the daily telegraph" may 29, 1908 "here is a poet of promise "the daily chronicle" may 13, 1908 "it is not often that energy and poetic feeling are united so happily as in this little book "the morning leader" july 10, 1908. there is promise and some fine lines in

waters and the limbs of a living world struggled from out the chaos of ancient night. 67 the yogas. direct experience is the end of yoga. how can this direct experience be gained? and the answer is: by concentration or will. swami vivek nanda on this point writes: those who really want to be yogis must give up, once for all, this nibbling at things. take up one idea. make that one idea your life; dream of it; think of it; live on that idea. let the brain, the body, muscles, nerves, every part of your body, be full of that idea, and just leave every other idea alone. this is the way to success, and this is the way great spiritual giants are produced. others are mere talking machines. to succeed, you must have tremendous perseverance, tremendous will "i will drink the ocean" says the perseve

the end, which fact conversely also postulates the beginning as nibb na. therefore we have all things originating from an "x" sign, atman, nibb na, god, ain or first cause, and eventually returning to this primordial equilibrium. the difficulty which now remains is the bridging over of this divided middle. to gotama there is no unit, and existence "per se" is ignorance caused as it were by a bad dream in the head of the undefinable nibb na; which itself, however, 133 is non-existent. each man is, as it were, a thought in an universal brain, each thought jarring against the next and prolonging the dream. as each individual thought dies it enters nibb na and ceases to be, and eventually when all thoughts die the dream passes and nibb na wakes.215 this bad dream seems to be caused by a separ

ch is as curious as it is interesting, and which consists of a minutely detailed table showing the classification of the dreams he dreamt from the 8th february to the 19th march. p, it may be mentioned, was much subjected to dreaming, but perhaps rarely were they so persistent and vivid as he now experienced. for he found that by trying to remember dreams he could remember more. probably most men dream subconsciously; just as they breathe without knowing it unless the attention be directed to the act. 169 273 "cf" captain j. f. c. fuller's "star in the west" pp 287, 288 "in his essay 'eleusis" crowley suggests that the world's history may roughly be divided into a continuous succession of periods, each embracing three distinct cycles- of renaissance, decadence, and slime. in the first the

the chain starts again. thus crowley writes"'decadence marks the period when the adepts, nearing their earthly perfection, become true adepts,not mere men of genius. they disappear, harvested by heaven: and perfect darkness (apparent death) ensues until the youthful forerunners of the next crop begin to shoot if the form of artists" we append the following table. as it will be seen p. divides his dream- states into seven main divisions, each being again split up into further subdivisions to enable the various correspondences to be seen at a glance. weh note: temple of solomon the king continues on the next diskette, with the table of dream-staesto whose suggestion these rites are due they are gratefully dedicated. vi the rite of saturn 1 the officers of the temple magister templi "the repr

ALEISTER CROWLEY EQUINOX EQ I 6 2

hed the heights and depths, the scope of all our universe, with desperate hope to find some solace for your wild unrest. 16 and now at last authentic word i bring, witnessed by every dead and living thing; good tidings of great joy for you, for all: there is no god; no fiend with names divine made us and tortures us; if we must pine, it is to satiate no being's gall. it was the dark delusion of a dream, that living person conscious and supreme, whom we must curse for cursing us with life; whom we must curse because the life he gave could not be buried in the quiet grave, could not be killed by poison or by knife. this little life is all we must endure, the grave's most holy peace is ever sure, we fall asleep and never wake again; nothing is of us but the mouldering flesh, whose elements di

ally at war, by countless interactions interknit: if one is born a certain day on earth, all times and forces tended to that birth, not all the world could change or hinder it. 17 i find no hint throughout the universe of good or ill, of blessing or of curse: i find alone necessity supreme; with infinite mystery, abysmal, dark, unlighted ever by the faintest spark for us the flitting shadows of a dream. o brothers of sad lives! they are so brief; a few short years must bring us all relief: can we not bear these years of labouring breath? but if you would not this poor life fulfil, lo, you are free to end it when you will, without the fear of waking after death["blow out red lights [bro. capricornus emissarius "runs out with tom-tom and dances wildly. at the conclusion" aquarius "and" capri

"plays an enchantment<soul of wine, destruction's formidable kiss, the lamp of the divine: this shadow of a nobler name whose life is strife, whose soul is fame! i rather will exalt the soul of man to loftier height, and kindle at a livelier coal the subtler soul of light. from these soft splendours of a dream i turn, and seek the self supreme. this world is shadow-shapen of the bitterness of pain. vain are the little lamps of love! the light of life is vain! life, death, joy, sorrow, age and youth are phantoms of a further truth. beyond the splendour of the world, false glittering of the gold, a serpent is in slumber curled in wisdom's sacred cold. life is the flaming of that flame. death is the

d as men and women, fair for ever and for ever["he turns and falls clasping" sol's "feet. all prostrate themselves in adoration" sor. scorpio "plays her solar chant<sol "in" aries "recites" the world's great age begins anew, the golden years return, the earth doth like a snake renew her winter weeds outworn; heaven smiles, and faiths and empires gleam, like wrecks of a dissolving dream. a brighter hellas rears its mountains from waves serener far; a new peneus rolls his fountains against the morning star. where fairer tempes bloom, there sleep young cyclads on a sunnier deep. 60 a loftier argo cleaves the main, fraught with a later prize; another orpheus sings again, and loves, and weeps, and dies. a new uyllsses leaves once more calypso for his native shore. oh, write no

more than mere promise; the performance is at times remarkable; there is beauty not only of thought and invention- and the invention is of a positive kind- but also of expression and rhythm. there is a lilt in mr neuburg's poems; he has the impulse to sing, and makes his readers feel that impulse "the morning post "there is a certain grim power in some of the imaginings concerning death, as 'the dream' and 'the recall' and any reader with a liking for verse of an unconventional character will find several pieces after his taste "the daily telegraph "here is a poet of promise "the daily chronicle "it is not often that energy and poetic feeling are united so happily as in this little book "the morning leader "there is promise and some fine lines in these verses "the times- to be obtained of

ALEISTER CROWLEY EQUINOX EQ I 6

other side of time and space the tedious tide. lie there, lie there, and let me bleed to death in the breath of the murderous mouth! 45 ii the snow maiden "to margaret callaghan" my love is like the lucent globes that drip from lips of cool crevasses, to clothe them with the virgin robes of mosses, flowers, and grasses. o spheres compact of fire and dew, lamps of the hollows of the mountain, what dream angelic fathered you on what celestial fountain? nay! but i lay on lower earth stagnant in sunless meres! the prison of monstrous spawn, detested birth- behold me rearisen! it was yon fierce diurnal star that licked me up with his huge kisses, and dropped me in his rain afar upon these frore abysses! yea! as i press to the cool moss my mouth, and drink at its delirious delight- acclaim the s

all faery with flowers there lay the placid cows- that had nothing to say, jeanne! no flame of words from maddening blood, but complacent chewing of the cud. i dared not whisper the sudden fear of my heart in your miracle of an ear, jeanne! i tightened my lips, and my hand on yours; so that you might think i loved you more. but now in the midnight the thought endures, and the love- ah what is the dream we adore? suppose the infinite peace of the heart, jeanne! the crest and crown of labour and art, of the mystic quest, of the toil of the saint, the mount on whose slopes the strongest faint, jeanne! suppose that peace of god, that house of delight of the bridegroom and the spouse, were only the calm of the chewing cows, jeanne! suppose that in all the worlds inane there were one thing only

of summer days. moving she plays some sweetly slumbrous tune, as mothers croon; through faint aeolian showers, her mist-hung garment sways. and in her shadow chaste as starlit snows, a vestal goes, scattering sweet roses: roses deep-thorned and red- whose leaves are shed in perfumed dreams, where glows a world that blows and fairy-like discloses the fields that flora fled. and some are sped where dream brings that repose the thorn bestows (where naught that is, reposes- goring the sleeper's head. ethel archer. 112 the ordeal of ida pendragon 113 the ordeal of ida pendragon "to i, j, and k" i the red hour there was myrrh in the honey of the smile with which edgar rolles turned from the fasade of the pantheon "aux grands hommes la patrie reconnaissante- he reflected that the grateful fatherl

s are better than thorns. why do i wander about naked? and why do i thirst? and this torment of cold? it ought to be hot in the desert. and it isn't. now that proves- oh yes, my cat! you shall have milk. i will strike a rock for you. milk and honey" she started up suddenly, and put her hands to her face, then threw them round his neck "edgar, darling" she cried "your pussy has had such a dreadful dream. come and love his girl" he dared not tell her that she had tried and failed, that she had come come sic back as she set out. he flung his will into that act of mercy; his kisses ravished her into delight. it was late morning when they woke, faint with rapture, fresh kisses blossoming on their young lips, as the sun himself lit their awakening with his love. only then came memory, and solemn

ALEX SANDERS THE KING OF THE WITCHES

d. 62. if the torture be too great to bear, say 'i will confess. i cannot bear this torture. what do you want me to say' 63. ifthey try to make you speak ofthe brotherhood, do not. 64. buhftheytrytemake you speak of impossibilities such as flying through the. air, consorting with a christian devil or sacrificing children, or eating men's flesh; 6s. to obtain relief from torture say 'i had an evil dream, i was beside myself, i was crazed' 66. not all magistrates are bad, if there be an excuse, they may show mercy. 67. ifyou have confessed ought, deny it afterwards, say you babbledunder torture, say you knew not what you said. 68. ifyeu are condemned, fear not. 69. the brotherhcod is powerful and will help you to escape if you stand steadfast, but if you betray ought there is no hope for you

ALEXANDRIAN BOOK OF SHADOWS OCCULT

he torture be too great to bear, say "i will confess. i cannot bear this torture. what do you want me to say" 62. 63. if they try to make you speak of the brotherhood, do not. but if they try to make you speak of impossibilities such as flying through the air, consorting with a christian devil or sacrificing children, or eating men's flesh, 64. 65. to obtain relief from torture say "i had an evil dream, i was beside myself, i was crazed" 66. not all magistrates are bad, if there be an excuse, they may show mercy. if you have confessed aught, deny it afterwards, say you babbled under torture, say you knew not what you said. 67. 68. if you are condemned, fear not. the brotherhood is powerful and will help you to escape if you stand steadfast, but if you betray aught there is no hope for you

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

ess of the atom copyright 1998 lucis trust electrons themselves may be worlds within worlds. an interesting speculation along these lines is to be found in a book by one of our scientific thinkers in which he suggests that we might be able to divide and subdivide the electron itself into what he calls "psychons" and thus be led into realms which are not now considered physical. that may be only a dream, but the thing that i am seeking to impress upon my mind and yours is that we scarcely know where we stand in scientific thought, any more than we know where we stand in the religious and economic world. everything is passing through a period of transition; the old order changeth; the old way of looking at things is proving false or inadequate; the old expressions of thought seem futile. all

cheme, and to enable us to realise the importance of the interaction which goes on between all atoms. i seek to point out the necessity of finding for ourselves our place in the group to which we naturally belong (in which we are as the electrons to the positive charge, and of our then proceeding to do our work within that larger atom, the group. this makes the entire hypothesis not merely a wild dream, but a practically useful ideal. if it is true that all the cells of our bodies, for instance, are the electrons which we hold coherently together, and if we are the energising factor within the material form, it is of prime importance that we recognise that fact, and deal rightly and scientifically with those forms and their atoms. this involves the practical care of the physical body and t

s of the great planetary spirit, which may perhaps be best expressed in the term 'group consciousness' as evolution proceeds man will pass from the stage of self-consciousness- 51- the consciousness of the atom copyright 1998 lucis trust in which you and i now are, to a realisation of what is meant by group consciousness, something as yet practically unknown, except as some beautiful ideal, and a dream which may, at some distant time, materialise. group consciousness, again, will logically lead on to that which we, for lack of a better term, might call god consciousness, though i deprecate the use of the word god because of the many quarrels it causes in the world between the different thinkers of the human family. these differences are founded largely upon differences in phraseology, upon

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

f the seven; the end of tears, of sin, of strife, the shattering of forms; the finish of the ladder, the blending in the all, completion of the circling spheres and their entry into peace. what part, o pilgrim on the way. play you within this scheme? how will you enter into peace? how stand before your lord? i play my part with stern resolve, with earnest aspiration; i look above, i help below; i dream not, nor i rest; i toil; i serve; i reap; i pray; i am the cross; i am the way; i tread upon the work i do; i mount upon my slain self; i kill desire, and i strive, forgetting all reward. i forego peace; i forfeit rest, and in the stress of pain i lose myself and find myself and enter into peace. glossary adept. a master, or human being who, having traversed the path of evolution and entered

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

onal success, mature reflection and introspection, and frequent incarnation, he is brought to the point where he has produced a certain measure of alignment through self-induced and continuous effort. he is then taught how to utilise that alignment, and how to manipulate energy consciously so that he can bring about on the physical plane results in service that for many lives have been probably a dream or an impossible vision. when he is proficient in these two things stabilisation and manipulation then, and only then, are committed to him the words and secrets which produce the demonstration on the physical plane of spiritual, or monadic, energy by means of the soul or egoic energy, utilising in its turn the energy of the material forms in the worlds, or what we might call bodily energy

eep, but yet they see and hear; their eyes are closed, yet naught that passes in the greater cosmic seven is missed by them. they see, and yet they vision not; they hear and yet their ears are deaf. three times the eye of shiva closes and three times it opens wide. thus three great groups of lotus lords are impelled upon their way. one group is called the "lotus lords of deep unseeing sleep" they dream, and as their dreams take form, the worlds speed on. the great and cruel maya of the planes of sweet illusion comes into being, draws into its snare the points of unconnected light, and dims their lustre. thus is the work pursued. the eye through which these lotus lords contact the planes of cosmic vision is inward turned. they see not that which is upon the outer rim. the second group has f

s is the way of- 757- a treatise on cosmic fire copyright 1998 lucis trust triple blue formed into one. this latter aspect of the eye of shiva directs the other two, and gathers all its energy from a far distant cosmic sphere. the two respond, and in the treading of the cosmic way weave triple force into that path which meets the need of those who later seek to tread it. they see; they hear; they dream, and dreaming build; their eyes are blind; their ears are deaf, and yet they are not dumb. they sound the several cosmic words, and weave the seven with the twelve and multiply the five. thus are the planets built; thus guided, ruled and known. stanza lxxvii (from archive 49) path iv. the path to sirius. the mysterious lhas of the sacred hidden fire withdraw their thought, emerge from medita

karana sarira. this happens when the soul is prepared for final emancipation, moksha. till then, of course, the karana sarira, the seed, the result of prior actions, remains effective, and asserts a strong controlling influence over man's actions" the theosophist, vol. vii, iii, p. 59 "an ordinary person will by vasana (aroma or smell) repeat (in jagra, the waking state) the old story dreamt in a dream that has passed way. so also will he, who, investigating the true nature of the self has attained to real knowledge, express himself and still will never become chidabhasa (chidabhasa is the reflection of atma in the karana sarira, which is the vehicle of ignorance. he who has become a celestial being will nevertheless be called 'man' till the causal body that has already died (by the birth

on earth. he is completely engrossed in the bliss of all his personal earthly affections, preferences, thoughts, and gathers in the fruit of his meritorious actions. no pain, no grief nor even the shadow of a sorrow comes to darken the bright horizon of his unalloyed happiness; for, it is a state of perpetual 'maya..since the conscious perception of one's personality on earth is but an evanescent dream that sense will be equally that of a dream in the deva-chan only a hundredfold intensified"'bardo' is the period between death and rebirth and may last from a few years to a kalpa. it is divided into three sub-periods (1) when the ego delivered of its mortal coil enters into kama-loka (the abode of elementaries (2) when it enters into 'gestation state (3) when it is reborn in the rupa-loka o

ALICE A BAILEY05 THE LIGHT OF THE SOUL

soul and any object of desire other than the spirit. 38. peace (steadiness of the chitta) can be reached through meditation on the knowledge which dreams give- 52- the light of the soul copyright 1998 lucis trust the significant words in sutra 38 are the phrase "the knowledge which dreams give" and in this connection the commentary on sutra 10 is of interest. the oriental occultist uses the word "dream" in a much more technical sense than does the westerner and this must be fully grasped by the aspirant. to the oriental, the deepest dream condition is that in which the real man is sunk when in physical incarnation. this corresponds to that dream state which we recognize as caused by the vibration of the cells of the physical brain. chaos, lack of continuity and ill regulated eventualities

ondition is that in which the real man is sunk when in physical incarnation. this corresponds to that dream state which we recognize as caused by the vibration of the cells of the physical brain. chaos, lack of continuity and ill regulated eventualities are present, coupled with an inability to recollect truly and accurately when awake. this condition is physical plane dreaming. then there is the dream condition in which the man participates when immersed in sensuous perception of one kind or another, either of pleasure or of pain. this is experienced in the astral or emotional body. the knowledge given by the physical plane condition is largely instinctual; that achieved through the astral dream condition is largely sensuous. one is racial and group realisation, the other is relative to t

kind or another, either of pleasure or of pain. this is experienced in the astral or emotional body. the knowledge given by the physical plane condition is largely instinctual; that achieved through the astral dream condition is largely sensuous. one is racial and group realisation, the other is relative to the not-self and to man's relation to the not-self. there comes in again a higher state of dream consciousness in which a faculty of another kind comes into play, and this might be called the imagination, bringing its own form of knowledge. imagination involves certain mental states such as: a. memory of things as they have been known, as states of consciousness, b. anticipation of things as they may be known or of states of consciousness, c. visualisation of the imaginary conditions an

: a. memory of things as they have been known, as states of consciousness, b. anticipation of things as they may be known or of states of consciousness, c. visualisation of the imaginary conditions and then the utilisation of the invoked image as a form, through which a new realm of realisation may be contacted, once the dreamer can identify himself with that which he has imagined. in these three dream states we have the condition of the thinker in the three planes in the three worlds, from the state of ignorant savagery to that of the average enlightened man. it leads on then to a much higher state of dream consciousness. the true use of the imagination necessitates a high degree of control and of mental power and where this is present leads eventually to what is called the "state of sama

called the "state of samadhi" this is that condition wherein the adept can put the entire lower man to sleep, and himself pass into that realm wherein the "dreams of god" himself are known, and in which knowledge of the "images" which the deity has created can be contacted and seen. thus the adept can intelligently participate in the great plan of evolution. beyond this state of samadhi lies the dream state of the nirmanakayas and of the buddhas, and so on up the scale of hierarchical life till that great dreamer is known, who is the one, the only narayana, the lord of the world himself, the ancient of days, our planetary logos. the student can only arrive at a very dim understanding of the nature of these dream states as he studies the idea conveyed in the earlier statement to the effect

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ntment we have made, or some piece of business which some one is doing for us, and again we are back in the world of mental reactions, and our chosen line of thought is forgotten. again we re-collect our scattered ideas and recommence our labor of reducing the wayward mind to submission. will levington comfort, in his 113th letter, sums this up for us as follows "our shattered attention we do not dream how shattered until we begin to concentrate, until from the practice of concentration, a new fairness and fixity dawns, in the midst of the seething ineffectiveness of personal life. in our earlier attempts at meditation, we jumped over such commonplace instructions as choosing the subject, and holding the mind closely and faithfully to it; we rushed past all that, passion for ecstasy, for i

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

sciple is contacted by the master through another chela on the physical plane. this is the stage of "little chelaship- 101- a treatise on white magic copyright 1998 lucis trust 2. the stage wherein a higher disciple directs the chela from the egoic level. this is the stage called a "chela in the light. 3. the stage wherein, according to necessity, the master contacts the chela through: a. a vivid dream experience. b. a symbolic teaching. c. a using of a thought form of the master. d. a contact in meditation. e. a definite, remembered interview in the master's ashram. this is definitely the stage of accepted disciple. 4. the stage wherein, having shown his wisdom in work, and his appreciation of the master's problem, the disciple is taught how (in emergencies) to attract the master's attent

to preserve a constant and sequential recollection of both the inner and the outer life. we call it continuity of consciousness, and by this we mean the power to be fully aware of all happenings in all spheres and departments of man's being during the entire twenty-four hours of the day. as yet this is far from being the case. there is no real awareness of existence during the hours of sleep. the dream life as related is as full of illusion as any of the more definitely lower psychic experiences. the slowly growing interest in dreams from the standpoint of psychology and the investigation of their probable source are the first weak attempts towards establishing the awareness on a really scientific basis. there is as yet no conscious registering of mental activity during such times, for ins

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

of the one life may be held, but i deal not basically with theory but with that which may be known, provided there is growth and intelligent application of truth. i deal with possibility and with that which is capable of achievement. many these days like to talk and think in terms of that one life, but it remains but speech and thought, whilst the true awareness of that essential unity remains a dream and an imagining. whenever this reality is put into words duality is emphasised and the spiritual controversy (using the word in its basic meaning and not in its ordinary warlike connotation) is enhanced. take for example the words "i believe in the one life" or "to me, there is but one reality" and note how they are in their phraseology an expression of duality. life cannot be expressed in

living by constructing a body of thought around a happy immortal being, who was to be free, eventually and finally, from all the difficulties of physical existence. the soul can be regarded as a beautiful vision or as an hallucination, for all that tends to prove its existence is the testimony of the many mystics down the ages to a contact and an experience which can be accounted for in terms of dream life, of brain lesions or of escape reactions, but which rests on no sure foundation. so say the materialists and the upholders of proven scientific facts. belief, verbal testimony, hope, curious and inexplicable psychic happenings, the mass of untrained opinion and the findings of visionary people (who were probably psychopathic cases) are not enough to prove the fact of the soul. they prov

ists and the upholders of proven scientific facts. belief, verbal testimony, hope, curious and inexplicable psychic happenings, the mass of untrained opinion and the findings of visionary people (who were probably psychopathic cases) are not enough to prove the fact of the soul. they prove only man's power to imagine, to build images and pictures, and to lose himself and his dreadful present in a dream world of a possible and ardently desired future in which frustration will end, in which full expression will be achieved, and in which each man will enter into an impossible heritage which he has himself constructed out of the unrealised hopes and dim unuttered longings of his deeply hidden thought life. belief in god and heaven and in an immortal future have grown out of the ancient awe and

s, of racial antagonisms, and of national pride are burning intensely strong. such is the problem before the great ones at this time. what will they do to bring the nations, through the agency of the inner department of government and the political rule which we have been considering, to a realisation of their essential unity, and so further that "peace on earth, good will to men" of which we all dream. second, religions. the aim before this department is to establish a universal understanding of the nature of reality, and to foster the growth of the spiritual consciousness. though in some ways religious differences are the hardest to bridge or heal, yet real progress has been made in this phase of the hierarchical work. there is today in the world a very large number of those who fundamen

the second basic postulate was enunciated for us by christ when he told us to "love our neighbor as ourselves" to this we have paid, as yet, but little attention. we have loved ourselves and have sought to love those we like. but to love universally and because our neighbor is a soul as we are, with a nature essentially perfect and an infinite destiny, this has always been regarded as a beautiful dream to be consummated in a future so distant, and in a heaven so far away, that we may well forget it. two thousand years have gone since the greatest expression of god's love walked on earth and bade us love each other. yet still we fight and hate and use our powers for selfish ends, our bodies and our appetites for material pleasures, and our efforts at living are, in the mass, primarily direc

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

n the splendid urge to go on towards understanding, and the craving to go back to safety."65 for there is difficulty and danger in the outlined way to the centre. much is to be overcome and faced. the lower nature (the mary aspect) draws back from the issue, and prefers inertia and stability to the needed activity and to consequent relative and temporary uncertainty. this new birth is no mystical dream; neither is it a lovely vision of something that is possible but not probable; it is not simply a symbolic expression of some ultimate goal lying ahead of us in some dim future, or in some other form of existence and some eventual heaven which we can attain if we fall back upon unthinking faith and blind acceptance of all that theology can tell us. relatively easy to believe, this is the lin

f mind "the promethean conflict is the strife which takes place in the human mind between the yearning for understanding, and the nearer more immediate pull of those living affections and desires which are conditioned upon the goodwill and the support of fellow beings; desires for the happiness of loved ones; for the alleviation of pain and disappointment in minds that cannot understand the inner dream; and for the warm reassurance of mundane honours. this conflict is the rock upon which the religious mind founders and is split against itself."42 upon this rock christ did not founder, but he had his moments of intensest agony, finding relief only in the realisation of the fatherhood of god and its corollary, the brotherhood of man "father" he said. it was this sense of unity with god and h

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

t if they revolt or are dismayed by the ideas embodied in the words, that is- 83- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust perhaps an indication of how much they need the impression of this life objective upon their consciousness. that pledge runs as follows "i play my part with stern resolve; with earnest aspiration; i look above, i help below; i dream not, nor i rest; i toil; i serve; i reap; i pray; i am the cross; i am the way; i tread upon the work i do, i mount upon my slain self; i kill desire, and i strive, forgetting all reward. i forego peace; i forfeit rest, and, in the stress of pain, i lose myself and find myself and enter into peace. to all this i solemnly pledge myself, invoking my higher self" as the work of learning to serv

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

one way. he went that way alone, or dragging those who asked the way of him. he saw a vision, shifting as he moved, and taking varying form; each vision was to him the symbol of his highest dreams, the height of his desire. he rushed along the tunnel, seeking that which lay ahead. he saw not much and only one thing at a time, a person or a truth, a bible or his picture of his god, an appetite, a dream, but only one! sometimes he gathered in his arms the vision that he saw, and found it naught. sometimes, he reached the person whom he loved and found, instead of visioned beauty, a person like himself. and thus he tried. he wearied of his search; he whipped himself to effort new. the opening dimmed its light. a shutter seemed to close. the vision he had seen no longer shone. the follower st

had no true objective. the eyes of the magician were fixed on chaos. he liked it not. his back was towards the room of vital stillness. he knew it not. the arch was tottering overhead. he murmured in despair 'for ages i have stood and sought to solve the problem of this room; to rearrange the chaos so that beauty might shine forth, and the goal of my desire. i sought to weave these colours into a dream of beauty, and to harmonise the many sounds. achievement lacks. naught but my failure can be seen. and yet i know there is a difference between that which i can see before my eyes and that which i begin to sense behind my back. what shall i do' above the head of the magician, and just behind his back, and yet within the room of ordered beauty, a magnet vast began to oscillate..it caused the

the occultist have both testified to this vision, and to it all that is beautiful and colourful in the world of nature and of thought also bears silent witness. but what is it? how define it? men are no longer satisfied to call it god, and they are right, for it is, in the last analysis, that to which god bends every effort. yet the quality and the nature of the vision which is god's own vision, dream and thought, have held his purpose steady throughout the aeons and have motivated his creative processes. great sons of god have come and gone and challenged us to follow the light, to seek the vision of reality, to open our eyes and see truth as it is. down the ages, men have sought to do this and have called the method of their search by many names life experience, scientific research, phi

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ur heart development. it has revealed to you a little of the mystery of pain and of suffering. but it has also given you a physical body which has inherited the power to resist and the capacity to shut off the outer from the inner worlds of expression. besides this, it has endowed you with a body of somewhat heavy and inert atoms which cannot be galvanised into the exquisite activity of which you dream except by tremendous effort and a self-imposed discipline of a drastic nature. hence your soul's choice of your personality job one that embodies service, that appeals to the heart and which at the same time is of so necessary a nature that it perforce calls forth your best effort. 3. the third cause of trouble is found in the fact that you are not making outer constructive use of the knowle

n form to follow and i include in it a mantram which you can use daily or when swept by the self-pity which troubles you at this time. the attached meditation form can be followed by you for the rest of the year, when i will again take up the matter with you. it is to be done rapidly, with strict attention and a one-pointed focus, using the following seed thoughts. 1st month i think no thought, i dream no dream that could harm my brother, and thereby dim his light. 2nd month i see my brother in the light and with him walk the path. 3rd month i say no word that might direct the thoughts of other men and thus bring harm; i shield my brother from every harmful word. 4th month i hear my brother's note and with it blend my own. 5th month unto my group i give the gain of all the past, my love an

e every opportunity so to teach and to gather together those who can thus be served. choose quality and not quantity, and teach from the angle of knowledge, carefully thought out in meditation. in this sentence, i give you the clue to your meditation work. after your meditation, say the following obligation "i play my part with stern resolve, with earnest aspiration; i look above; i help below: i dream not, nor i rest; i toil; i serve; i reap; i pray; i mount the cross; i tread the way; i tread upon the work i do; i mount upon my slain self; i forego peace; i forfeit rest, and in the stress of pain, i lose myself and find my self, and enter into peace" for your seed thoughts for the next few months, will you use the following? 1st month the mind reveals the real. 2nd month the light is dua

resent strain, and under the pressure of a deep spiritual discontent and a sense of thwarted and frustrated aspiration. there can be no free inflow of spiritual strength, of wisdom and light, and of material resources when there is such a condition as now exists in your consciousness and which also, inevitably, involves your fellow workers. dreams and reality must coincide; you are glamoured by a dream of service. we who serve the hierarchy and humanity, especially today, know the intense difficulty of service in present world conditions, and the disillusionment of much of it; we know that service frequently runs contrary to much that one would like to see accomplished and to much that has been planned by servers; we know that service means endless disappointment, ceaseless struggle, hard

cular ashram, to which you are affiliated and into which you must be absorbed by soul dedication and later, as the years slip away, by initiation. only one thing prevents your rapid integration into your true place; that is your ancient love for astral wandering and for psychic phenomena. this tendency to astralism is a heritage from other lives and has its basis in old monastic trends and in the dream world in which you wandered in olden times to relieve the monotony of life within the four walls of the cell in which you lived, dedicated to the contemplative life. your consciousness was then mystical, visionary and imaginative, veering off into realms of astral- 491- discipleship in the new age- volume i copyright 1998 lucis trust hallucination. this means that in this life, your astral b

ALICE A BAILEY13 PROBLEMS OF HUMANITY

he future security of humanity is, therefore, dependent upon two things: 1. the steady and planned education of the people of every nation in right human relations and the cultivation of the spirit of goodwill. this will lead to a complete revolution of the present political regimes, which are largely nationalistic in their planning and selfish in their purposes. true democracy, at present only a dream, will be founded on education for goodwill- 39- problems of humanity copyright 1998 lucis trust 2. the education of the children of the future in the fact of human unity and the use of the world's resources for the good of all. certain nations, because of their international character and the multiplicity of races which compose them, are normally more inclusive in their thinking and planning

already paying a terrible price and which will bring humanity down in ruins if persisted in. there is, needless to say, an ideal nationalism which is the reverse of all this; it exists as yet only in the minds of an enlightened few in every nation, but it is not yet an effective and constructive- 51- problems of humanity copyright 1998 lucis trust aspect of any nation anywhere; it remains still a dream, a hope and, let us believe, a fixed intention. this type of nationalism rightly fosters its individual civilization but as a national contribution to the general good of the comity of nations and not as a means of self-glorification; it defends its constitution, its lands and its people through the rectitude of its living expression, the beauty of its mode of life and the selflessness of it

terial security and a sufficiency of material supplies must be the result of a compromise between that which has been and the as yet impossible vision of the idealist. their objectives, however, are still material, physical and tangible and are presented idealistically but with selfish motives. this is, however, a great step forward. the ideal is universally recognized even if it remains as yet a dream. as we face the world picture today, we must see it in its true colours and must realize that if the best possible steps, spiritual and material, were to be taken for the smallest and least important of the minorities, it would create a situation which would completely reverse world politics and usher in an entirely new and more enlightened cultural and civilized age. this, however, is not l

policy be devised which will insure justice for all whether great or small? can world opinion be sufficiently strong in the interests of right human relations that it can tie the hands of the selfishly aggressive and open the door of opportunity to those who have as yet had little? is the hope of establishing an era of right human relations within nations as well as internationally, an impossible dream, a waste of time to consider or an evidence only of wishful thinking? does the goal of right human relations, equal rights and opportunity for all men everywhere provide an entirely possible goal for which all well-intentioned men can work with some hope of success? what are the first steps which should be taken to promote such right endeavours and to lay a secure foundation of world goodwil

but as essential to spiritual living; they will stand together on the same platform of brotherhood and of human relations; they will recognize divine sonship and will seek unitedly to cooperate with the divine plan, as it is revealed to them by the spiritual leaders of the race, and as it indicates to them the next step to be taken on the path of approach to god. such a world religion is no idle dream but something which is definitely forming today. a second emerging guide to the spiritual life is the hope of revelation. never before has man's need been greater and never has the surety of revelation been more certain; never has the spirit of- 81- problems of humanity copyright 1998 lucis trust man been more invocative of divine aid than it is today and, therefore, never before has a great

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

have no slightest understanding. each of the three present concepts of divinity of the trinity were entirely new when first sequentially presented to the mind or consciousness of man. for some years now the spiritual hierarchy of our planet has been drawing nearer to humanity and its approach is responsible for the great concepts of freedom which are so close to the hearts of men everywhere. the dream of brotherhood, of fellowship, of world cooperation and of a peace, based on right human relations, is becoming clearer in our minds. we are also visioning a new and vital world religion, a universal faith which will have its roots in the past, but which will make clear the new dawning beauty and the coming vital revelation. of one thing we can be sure, this approach will, in some way deeply

s and of our motives. 1. the inertia of the average spiritually-minded man. the average spiritually-minded person, man of goodwill, or disciple is constantly aware of the challenge of the times and the opportunity which spiritual events may offer. the desire to do good and to accomplish spiritual ends are ceaselessly gnawing away within his consciousness. no one who loves his fellowmen, who has a dream of seeing the kingdom of god materialise on earth, or who is conscious of the awakening slow though it may be of the masses to the higher spiritual values but is thoroughly dissatisfied. he realises that what he contributed of help to these desirable objectives is little indeed. he knows that his spiritual life is a side issue; it is something which he keeps carefully to himself and which he

at this time is to prepare the way for the reappearance of the christ. let me emphatically here state that the major method with which we can concern ourselves and the most potent instrument in the hands of the spiritual hierarchy is the spreading of goodwill and its fusion into a united and working potency. i prefer that expression to the words "the organisation of goodwill" goodwill is today a dream, a theory, a negative force. it should be developed into a fact, a functioning ideal, and a positive energy. this is our work and again we are called to cooperate. the task before the new group of world servers is great, but it is not an impossible task. it is engrossing, but as it constitutes an imposed life pattern, it can be worked out in every aspect of a man or woman's normal, daily lif

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

of importance whilst the individual does not; he can be sacrificed at any time for the good of the state or for the so-called general good. 3. the idea, neither old nor particularly new, of democracy in which (supposedly but as yet never factually) the people govern and the government represents the will of the people. 4. the idea of a world state, divided into various great sections. this is the dream of the inclusively-minded few, for which many regard humanity as yet unready. towards this the entire world is headed in spite of its many ideologies, each fighting with each other for supremacy and- 4- the destiny of the nations copyright 1998 lucis trust oblivious of the important fact that all these ideologies may be temporarily adapted to the groups or nations who adopt them. they are no

ry process can be seen and the work of the hierarchy, as it endeavours to expand human consciousness, can be demonstrated to be effective. because of the potency of the sixth ray activity, owing to the long period wherein it has been expressing itself, the reaction of the average human being is one of intense devotion to his particular ideal, plus the effort, fanatically, to impose his idealistic dream (for that is all it potentially is) upon his fellowmen and to do so in such a form that unfortunately the original idea is lost, the primal ideal is destroyed and the devotee becomes much more occupied by the method- 61- the destiny of the nations copyright 1998 lucis trust of applying his ideal than by the ideal itself. thus the idea is lost in the ideal and the ideal, in its turn, in the m

under the laws of their being. the sixth ray disciple, working with the laws of nature and of the soul, will qualify his results and produce his creative forms upon the astral plane; he has consequently to learn frequently to work through a seventh ray personality for several lives (either before or after achieving discipleship) before he will be able to bring through on to the physical plane his dream and his vision. the seventh ray disciple has no such problem. by his knowledge of ritual (which is the ancient codified means whereby the attractive and expressive nature of the energies to be employed are organised and related, by his understanding of the "words of power (which he discovers by experiment) and by using the potency of sound, the disciple of the future will work and build the

rder to produce a synthesis of beauty. there is no beauty without unity, without embodied idealism and the resultant symmetrical unfoldment. this ray is not the ray of art, as it is often claimed, but is the energy which brings about the beauty of those living forms which embody the ideas and the ideals which are seeking immediate expression. many people claim to be on the fourth ray because they dream of the artistic expressive life. as i have told you before, creative art expresses itself upon all the rays. ray v this ray has been in manifestation for nearly seventy years. it will pass out (by special and unique arrangement) in another fifty years, thus breaking into its own normal cycle, because it is deemed that the needed special impulse has been adequate and that the impetus given to

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

he latent soul is becoming interiorly active; a germination process is proceeding; the hidden man is making his presence felt. the intellect is awakening and instinct after passing through the emotional stage is being transmuted into intellect. 4. gemini in the undeveloped man or the average man, the experiences undergone on three arms of the mutable cross have brought him to the stage where the "dream of life" can be changed into the recognition of the reality, and the great illusion can be seen as undesirable and untrue. the sense of duality is, at this stage, instinctual but becoming increasingly real and steadily more complex. the man begins to dream of stability, of ordered changes and of union with that which he senses to be the most real part of himself. the mystical vision emerges

death as it affects the form nature of manifestation. the note of synthesis and triumph realised and complete persists behind all that we can recognise as death. this will is the principle of victory, of the ultimate goal of life when fruition is achieved; it is the final united success or unified conformity to a long foreseen purpose of spirit-matter, life-form, plus that something which is the dream and goal of the highest initiates in the hierarchy to contact the secret revelation of shamballa itself. more it is not possible to say. if christ himself is striving towards that knowledge, it is not possible for us to do more than speculate. in these few words, i have sought to convey an idea of a vast subjective realisation. what i am hinting at in reality is the objective of that "endles

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

good and we could do with a little more recollection of divinity these days. then from 9.30 till noon we worked at our lessons with our governess and this was followed by a walk. we were allowed to have lunch in the dining room but were not permitted to speak and our good behavior and silence were under the anxious eyes of our governess. to this day i can remember going off into a reverie or day dream (as all children do) with my elbow on the table and gazing out of the window. i was suddenly brought back to everyday life by hearing my grandmother say to one of the footmen, waiting at table "james, fetch two saucers, please, and put miss alice's elbows into them" this james obediently did and for the remainder of the meal there my elbows had to be. i have never forgotten the humiliation a

asier for others to do the same. thus will the existence of the masters be proved and proved in the right way through the lives and testimonies of those they train. another happening about the same time carried conviction to me of another world of events. it is something which at the time it occurred i could not have imagined, having no indication that such a happening was possible. twice i had a dream in full waking consciousness. i called it a dream because i could not imagine at that time what else it could possibly be. now i know that i participated in something that really took place. at the time of this dual occurrence this knowledge lay outside my field of ordinary recognition. herein lies the value of the happening. there was no opportunity for auto-suggestion, wishful thinking or

interesting gentleman and was on his way back to washington after lecturing at berlin university. he was one of the leading biologists of the world. my husband and i took him down to our house in tunbridge wells for a couple of nights and we greatly enjoyed his visit. one of my daughters asked him if he was married. i well remember his turning to her and saying "my dear young lady, i would never dream of asking a girl of your race to marry me and to suffer the inevitable ostracism, and i have not yet met a girl of my own race who could give me the mental companionship i wanted. no, i have never married" he has since died and i regret it much; i had hoped for a closer friendship with a very fine man- 61- the unfinished autobiography copyright 1998 lucis trust increasingly, during my thirty

sm. i replied that i didn't care, that i wasn't interested in any work of a psychic nature at all. the unseen person who was speaking so clearly and directly to me then said that he would give me time for consideration; that he would not take my answer then and that he would come back in three weeks' time exactly, to find out what i intended to do. i then shook myself as if i was awakening from a dream and went home and entirely forgot all about the matter. i never gave it another thought and did not even tell foster about it. during the interval i never remembered it but, sure enough, at the end of three weeks i was spoken to again one evening as i sat in my sitting-room after the children had gone to bed. again i refused, but the speaker begged me to reconsider and for a couple of weeks

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

vercome. the various mental schools of thought, unity and christian science, have been fantastic and fanciful in their claims and definitely unscientific in their approach. but they have had hold of at- 132- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust least one thread in the great process of right adjustment to life and to right relationships. they had the dream and the vision; they lacked perception and commonsense and ignored the evolutionary process. physiological science and psychological power, plus the cooperation of the trained disciple with the trained medical man (particularly with the open-minded endocrinologist, will eventually succeed in solving many human ills and will bring about the cure of the bulk of the diseases now troubling human

was a recurrence of pure atlantean mischief and wickedness in the decadent days of the roman empire. life became tainted by the miasma of unadulterated selfishness and the very springs of life itself became polluted. men only lived and breathed in order to be in possession of the utmost luxury and of a very plethora of things and of material goods. they were smothered by desire and plagued by the dream of never dying but of living on and on, acquiring more and more of all that they desired. b. tuberculosis. it is in this situation that we find the origin of tuberculosis. it originated in the organs whereby men breathe and live, and was imposed as a penalty by the great white lodge; the masters promulgated a new law for the atlantean people when lemurian vice and atlantean cupidity- 139- a

ised ideal, became a demanding desire, and a great symbolic happening took place the slaves were freed. like all things which human beings enact, perfection is nonexistent. the negro is not free in this land of the free, and america will have to clean house in this respect; to put it in clear concise words, the u.s.a. must see to it that the constitution and the bill of rights are facts and not a dream. only thus can the inevitable working of the law of karma (which is our theme today) be offset. the negroes are americans, as well as the new englanders and all other stocks which are not indigenous in this country, and the constitution is theirs also. as yet- 155- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust the privileges it confers are withheld by t

be in a position to prove the accuracy. but surely, brother of mine, it may be more sane and wholesome, more sound and beautiful, than the present darkness and sick hope, and the unhappy speculation and oft despair which overshadows every death bed at this time. 1. the nature of death excerpts from other writings the whole must be seen as of more vital importance than the part, and this not as a dream, a vision, a theory a process of wishful thinking, a hypothesis or an urge. it is realised as an innate necessity and as inevitable. it connotes death, but death as beauty, as joy, as spirit in action, as the consummation of all good. a treatise on the seven rays. vol. v. death, if we could but realise it, is one of our most practised activities. we have died many times and shall die again a

onscious undertaking of the art of elimination, and this awareness of process and purpose, in reality constitute the state of consciousness which has been called devachan by the orthodox theosophist. there has been a great deal of misunderstanding of this experience. the general idea has been that, after the process of ridding himself of the astral and mental bodies, the man enters into a sort of dream state wherein he reexperiences and reconsiders past events in the light of the future and undergoes a sort of rest period, a kind of digestive process, in preparation for the undertaking of renewed birth. this somewhat erroneous idea has arisen because the concept of time still governs theosophical presentations of truth. if, however, it is realised that time is not known apart from physical

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

in themselves three states of consciousness that of the individual, of the citizen, and of the idealist. the power to achieve this, and to be all these states simultaneously, is now reaching down into those levels of human life which we call "submerged classes" all this is very good and part of the ordained plan. whether it is the democratic ideal, or the vision of the totalitarian state, or the dream of the communistic devotee, the effect upon the consciousness of humanity as a whole is definitely good. his sense of world awareness is definitely growing, his power to regard himself as part of a whole is rapidly developing and all this is desirable and right and contained within the divine plan. it is of course entirely true that the process is spoiled and handicapped by methods and motiv

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

degree, according to the initiations already taken. this polarisation, this point of focussed effort- 180- discipleship in the new age- volume ii copyright 1998 lucis trust and this attained orientation is the basic idea lying behind the phrase "the mountain of initiation" the initiate "plants his feet upon the mountain top and from that point of altitude perceives the thought of god, visions the dream within the mind of god, follows god's eye from central point to outer goal and sees himself as all that is and yet within the whole" 3. the stage of precipitation. having thus identified himself through penetration and polarisation with the plan and with the will of god (which is the key to shamballa, he then proceeds as a result of this triple recognition to do his share in materialising th

ollowing six thoughts are emphasised in his consciousness; these six thoughts will give you the intent of the formula as clearly as is possible. it is not possible to convey to you the true beauty of the concepts, but if you will have in mind the thought of meaning as light on life, of cause as the breath of experience, and of being as the initiator of all that is, then some vision may come, some dream arise in your consciousness, and some power of accomplishment pour in. the masters use this formula when faced with death in some form or another (and these words must be used literally. i refer not to death as it may affect them, but to death as it affects god's created universe, producing release or finality, or opening the door to new life and closing the door on a cycle of manifestation

ity, marks all dwellers in an ashram. herein lies your safety in the vicissitudes of your life. i am not speaking idly or symbolically, nor am i referring to the usual platitudes expressed in the injunction "dwell in the eternal" i refer definitely to the place of a disciple within an ashram of one of the masters, and in particular to your place within my ashram. this place is a reality and not a dream or a figment of wishful thinking; it is a sphere of focussed awareness where the minds, the love, the aspiration and the spiritual consciousness of many meet, and meet in truth. of this meeting you can as many have and do become conscious. avoid vagueness as you think of the ashram with which you are affiliated. oft i warn and urge disciples to concentrate upon their service and upon their o

fruit of your month's meditation. be of good courage and let not physical liability hinder your inner life and joy. seek closer contact with me, your master, and look for response. august 1942- 462- discipleship in the new age- volume ii copyright 1998 lucis trust 1. the call to some disciples is to live the triple life: to serve without surcease, to suffer on the plane of outer things and always dream. this is the call for you. 2. ponder the distinction between the dream, the vision and the plan. they form the world of meaning. 3. to understand impels the heart detached. and with that understanding there awakes the will to dissipate the pain of those who tread the darker ways of earth. on these you do not walk, yet know and see. 4. the pen, when dipped in love and understanding, must be u

n instructions which will only prove their effectiveness in your development and their ability to open doors for you when accepted and obeyed. i can but indicate and suggest from my standpoint of greater knowledge, but it is for you to recognise the usefulness of the suggestions and to move forward in line with them. i have a most interesting theme for your thought on the distinction between "the dream, the vision and the plan" there are many ways in which these distinctions can be approached, and the interpretations will be dependent upon the status of the thinker. for you, a disciple in preparation for initiation, as are all in my group accepted disciples in training i will suggest the following lines of approach. to you, the dream is the reaction of a high grade imparted knowledge and w

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ine and pestilence and the constant risk of becoming actively a part of the war faces every country not yet actually in the fighting line. the fear of defeat, of death and injury, and of the loss of all possessions is added to these problems, where the nations at war are concerned. humanity must face up to these facts. no matter how people may evade the truth, no matter how they may escape into a dream world of wishful thinking, the fact remains inevitable and undeniable that the world is at war and everyone is involved- 116- the externalisation of the hierarchy copyright 1998 lucis trust the goodwill work prior to september, 1939, the objectives of our world-wide work, over a period of nine years, were the spreading of world goodwill, the discovery of the men and women of goodwill through

o true that there are not enough people able to think to do this work. also, there is not enough time in which to do it. the thoughts of peace are mainly founded upon a stubborn idealism that loves the ideal more than humanity. they are based also upon an unrecognised fear- 118- the externalisation of the hierarchy copyright 1998 lucis trust of war and upon an individual inertia which prefers the dream world of wishful thinking to the shouldering of responsibility for the security of humanity. thus briefly have i sought to make the position of the new group of world servers clear as it fights for the rights of man, for the spiritual future of humanity, and for the new world order. what i have now to say will fall into four parts: i. the world as it exists today. the present situation is th

hose- 137- the externalisation of the hierarchy copyright 1998 lucis trust right attitudes without which no peace can be lasting and justice will not be possible. peace must not be imposed by those who hate war. peace must be a natural outcome and expression of the human spirit, and of a determination to change the world attitude into one of right human relations. this is no impossible idealistic dream, but an immediate possibility, given the spirit of forgiveness and goodwill. patience will be required, because the nervous strain of war and pain and anxiety, fear and underfeeding will have to be reckoned with. human beings will be the same as before the war, except for exhaustion and a willingness on the part of the majority to accept almost any terms which will allow them to live quietly

tters. does the story of easter and of the living christ carry no truth, and is it not possible for that risen christ to express his power on earth through his chosen instruments? is there no foundation for the myth of the annual return of the buddha, holding the door open between shamballa and the hierarchy so that, at need, intervention may be possible through that open door? is it only a silly dream and a fantasy that at the time of the june full moon, christ in the closest cooperation with the buddha links the hierarchy with humanity? is it quite impossible that when humanity awakens to the fact of this mediatorship and can then avail itself of the straight line of ascent and descent through the doors held open by the buddha and the christ, some stupendous appearing may be imminent and

new age culture will be found throughout the world the universal inheritance of the human race. but everywhere humanity is the victim of propaganda a propaganda which can only be seen in its true light when men think in terms of human liberty; when they together take the needed steps to ensure human happiness, and learn in so doing to face world conditions as they are, not hiding their heads in a dream world of their own making. the world of the future, of which men in all lands dream, is more than a possibility if men will shoulder their just responsibilities and together make it a fact in human experience. but such a world will not be possible for many long years if europe goes down in the crash of battle and under the impact of the german war machine. it will emerge into realisation whe

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

d extension, of matter and consciousness have been achieved and are eventually superseded by something for which we have as yet no term and of which we have no conception. it is that which begins to express itself after the third initiation, when the father aspect "comes into view" i know not how else to word it. 5. the whole is seen to be of more vital importance than the part, and this not as a dream, a vision, a theory, a process of wishful thinking, an hypothesis or an urge. it is realised as an innate necessity and as inevitable. it connotes death, but death as beauty, as joy, as spirit in action, as the consummation of all good. it will be obvious, therefore, that the interpretation of these rules must involve capacity to pass beyond the usual attitudes and what one might call the us

o that they may begin to influence the higher level of thinkers. these latter are responsible for precipitating the ideas deep into the human consciousness. secondly, i write for the generation which will come into active thought expression at the end of this century; they will inaugurate the framework, structure and fabric of the new age which will start with certain premises which today are the dream of the more exalted dreamers and which will develop the civilisation of the aquarian age. this coming age will be as predominantly the age of group interplay, group idealism and group consciousness as the piscean age has been one of personality unfoldment and emphasis, personality focus and personality consciousness. selfishness, as we now understand it, will gradually disappear, for the wil

ct of the first ray of will. on the physical plane, the great scientific discovery, called colloquially the "splitting of the atom" will be turned eventually to the production of those conditions which will enable mankind to follow the good, the beautiful and the true. this men will then be able to do, freed from the dread presence of purely materialistic thinking. this is no idle vision or vague dream. many scientists today (and particularly those who love their fellowmen) are not only visioning the non-destructive aspect of atomic energy but are already engaged in harnessing for the good of humanity some of its products and its radioactive properties. curiously enough, it is the wise, controlled use of the results of this scientific adventure in connection with the atomic bomb which will

t kingdom. the knowledge that there may be greater manifestations than even the kingdom of god may be inspiring, but that is all. the manifestation of the kingdom of god on earth, the preparing of the way for its great inaugurator, the christ, the making possible the externalisation of the hierarchy upon earth give us each and all a fully adequate task and something for which to live and work, to dream and to aspire. the five volumes composing a treatise on the seven rays are now completed, my brothers. it has been for me a labour of love and for a.a.b. a labour! it will suffice for study for many years to come. may light and love and power shine upon your ways, and may you in due time and with as little delay as possible stand before the initiator and join the ranks of those who actively

on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust the love of the hierarchy, and the service of humanity into one great triangle of energies; this triangle will have two major results: the "sealing of the door where evil dwells" and the working out through the power of god, let loose on earth through the invocation, of the plan of love and light. this is no idle dream. from the angle of the human consciousness, the vehicle of light is, first of all, the great educational systems of the world, with their capacity for improvement and for the extension of science along the lines of the betterment of mankind, and not for its destruction as is so oft the case today; to this must be coupled the steady changing or conversion of scientific attainment, by the enli

ALICE BAILEY THE LABOURS OF HERCULES

c rather than a static condition. a balanced system of energies would be a more adequate definition; phrased differently, it might be called an ordered arrangement of energies- 77- the labours of hercules directed and controlled by an over-arching will-to-good. the fully developed man, or initiate, might perhaps be described in such terms also. in the midst of dissonance, the libran cherishes the dream of harmony; in the far country, he remembers his father's house. in memory thereof, he seeks to be a point of peace in a sea of clashing forces. that is the goal, but not always the achievement. however, this longing for harmony strengthens in him the desire to be a peacemaker. he can usually understand both sides of an issue, and this ability serves him well as a mediator and arbitrator. th

AN INTRO TO STUDY OF THE KABALAH

agnified, that the heavenly man is lost sight of in the grandeur and tenuity of the word painting of the divine portrait. divine anthropomorphism it may be, but an anthropomorphism so tenuous by means of its grandeur, that the human elements affording the bases of the analogy quite disappear in the heavenly man of their divine reveries. permit me to afford to you an example of one sublime, deific dream "in this conformation he is known; he is the eternal of the eternal ones; the ancient of the ancient ones; the concealed of the concealed ones; in his symbols he is knowable although he is unknowable. white are his garments, and his appearance is as a face, vast and terrible in its vastness. upon a throne of flaming brilliance is he seated, so that he may direct its flashing rays. into many

, before all lives on our plane, or the plane above, or the world of pure spirits, or the inconceivable existence; but then he resembled nothing we can conceive, and was ain suph, and in the highest abstraction ain, alone, negative existence. yet before the manifest became demonstrated, all existence was in him; the known pre-existed in the unknown, who is the "ancient of days" but it is not this dream-like aspect of poetic phantasy exhibited in the kabalah that i can further bring to your notice. let us return to the philosophic view of the attributes of deity, which is the keynote of the whole of the doctrine. the primary human conception of god is then the passive state of negative existence ain--not active; from this the mind of man passes to conceive of ain suph, of god as the boundle

ANATHEMA OF ZOS

ealize-ye are not yet. ye have muddled time and ego. think ye to curb the semen sentimentally? ye deny sexuality with tinsel ethics, live by slaughter, pray to greater idiots-that all things may be possible to ye who are impossible. for ye desire saviors useless to pleasure. verily, far easier for madmen to enter heaven than moral lepers. of what difference is life or death? of what difference is dream or reality? know ye nothing further than you own stench? know ye what ye think ye know for certain? fain would i be silent. yet too tolerant is this sun that cometh up to behold me, and my weakness comes of my dissatisfaction of you solicit. but be ye damned before obtaining fresh excuses of me! cursed are the resurrectionists! is there only body and soul? is there nothing beyond entity? no

y. 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-makers shall have the ugly destiny of becoming subject. whatsoever is ordained is superseded-to make equilibrium of this consciousness rapport with hypocrisy. could ye be arbitrary? belief foreshadows its inversion. overrun with forgotten desires and struggling truths, ye are their victim in the dying and begetting law. the way of heaven is a purpose-anterior to and not

APOCALYPSE MOSES

f paradise. chapter 1. 1 and adam knew his wife eve and went upwards to the sun-rising and abode there eighteen years and two months. 2 and eve conceived and bare two sons; adiaphotos, who is called cain and amilabes who is called abel. chapter 2. 1 and after this, adam and eve were with one another and while they were sleeping, eve said to adam her lord 'my lord, adam, behold, 2 i have seen in a dream this night the blood of my son amilabes who is styled abel being poured into the mouth of cain his brother and he went on drinking it without pity. but he begged him to leave him a little of it. 3 yet he hearkened not to him, but gulped down the whole; nor did it stay in his stomach, but came out of his mouth. 4 and adam said 'let us arise and go and see what has happened to them (i fear) le

ARADIA GOSPEL OF THE WITCHES

much culture andintroversion.it appears to be strangely out of sight and out of mind with all historians, that the sufferings of thevast majority of mankind, or the enslaved and poor, were far greater under early christianity, or tillthe end of the middle ages and the emancipation of serfs, than they were before. the reason forthis was that in the old heathen time the humble did not know, or even dream, that all are equalbefore god, or that they had many rights, even here on earth, as slaves; for, in fact, the whole moraltendency of the new t estament is utterly opposed to slavery, or even severe servitude. every worduttered teaching christs mercy and love, humility and charity, was, in fact, a bitter reproof, not onlyto every lord in the land, but to the church itself, and its arrogant pr

the world and escape scandal, they would go 27 every day to invoke laverna.then when the time came for the suppliant to be delivered, lavernawould bear her in sleep duringthe night to her temple, and after the birth cast her into slumber again, and bear her back to her bedat home. and when she awoke in the morning, she was ever in vigorous health and felt no weari-ness, and all seemed to her as a dream. 28 but to those who desired in time to reclaim their children, lavernawas indulgent if they led suchlives as pleased her and faithfully worshiped her.and this is the ceremony to be performed and the incantation to be offered every night to /laverna/.there must be a set place devoted to the goddess, be it a room, a cellar, or a grove, but ever asolitary place.then take a small table of the s

ston proof-reader, who in a book of mine changed the spelling of many citations from chaucer, spenser, andothers into the purest, or impurest, webster; he being under the impression that i was extremelyignorant of orthography. as for the writing in or injuring books, which always belong partly to posteri-ty, it is a sin of vulgarity as well as morality, and indicates what people aremore than they dream.only a cad as low as a thiefwould write in a book or turn down a leaf,since tis thievery, as well is known,t o make free with that which is not our own. page 48 thus it came to pass that t ana became thedeaor spirit of the moon.though the air be set to a different key, this is a poem of pure melody, and the same aswordsworths goody blake and harry gill. both tanaand the old dame are surprise

ve isbright and beautiful. and i pray her to give great rapture sfogo to us.the quivering, mysteriously beautiful light of the moon, which seems to cast a spirit of intelligence oremotion over silent nature, and dimly half awaken it raising shadows into thoughts and causingevery tree and rock to assume the semblance of a living form, but one which, while shimmering andbreathing, still sleeps in a dream could not escape the greeks, and they expressed it as dianaembracing endymion. but as night is the time sacred to secrecy, and as the true diana of themysteries was the queen of night, who wore the crescent moon, and mistress of all hidden things,including sweet secret sins and loved iniquities, there was attached to this myth far more thanmeets the eye. and just in the degree to which diana

efore,and may i then make love to her untilour souls with joy are fully satisfied.then by the aid of the great fairy queenand of her daughter, fair aradia,may she be turned into a dog again,and then to human form as once before!thus it will come to pass that the girl as a dog will return to her home unseen and unsuspected, forthus will it be affected by aradia; and the girl will think it is all a dream, because she will have beenenchanted by aradia. page 29 n r r r r r chapter vi.a spell t o win love.when a wizard, a worshipper of diana, one who worships the moon, desires the love of a woman,he can change her into the form of a dog, when she, forgetting who she is, and all things besides,will at once come to his house, and there, when by him, take on again her natural form and remainwith h

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

cross, and the grand council of the chapter. the alchemical side of this story is in a similar position to that of the perpetuation myth, of which it is an early version. there is nothing that can be taken seriously. but this is not to say that in either case there is no vestige of possibilities behind. modern science tends more and more to show us that the transmutation of metals is not an idle dream and- speaking on my own part- there are well-known testimonies in the past on the literal point of fact which i and others have found it difficult to set utterly aside. so also there are few things more certain in history than is the survival of knights templar after their proscription and suspension as an order. with this fact in front of us it is not as a hypothesis improbable that there o

ity there may have been somewhere in the world a rumour of secret survival, in which case the root matter of their stories would not have been pure invention. the antecedent material would then have been worked over and adapted to masonic purposes, inspired by the oration of ramsay. it is to be presumed that when this speculation is left to stand at its value, there is no critical mind which will dream of an authentic element in hugh de payen's supposed discovery of the powder of projection at or about the site of the jewish temple. this romantic episode stands last in a series of similar fictions which are to be found in the history of alchemy. when we are led to infer therefore by the records before me that the chapter of clermont reached its end circa 1763, we shall infer that it was in

BLACK WITCHCRAFT

oner, thus one finds the knowledge undertaken by earlier sects such as the golden dawn, the maskhara of the arabic and asian tribes, austin osman spare s zos kia cultus, etc. there are numerous rituals explored by luciferian sabbat practitioners within the order of phosphorus and the black order of the dragon which utilize old methods of lycanthropy and the shedding of flesh, of shape shifting by dream in therion form to go forth to the erotic convulsions of the infernal sabbat. the god of luciferian witchcraft is seth-an, or set (the same as samael, satan. this is the egyptian prince of darkness, a lord of chaos and sorcerous power. set should not be considered merely a god in an anthropomorphic sense, rather a deific force which is the very essence of our being. when azazel or lucifer br

BLAVATSKY H P ANTHROPOGENESIS

ver, refuses to fit in with the noachian "deluge theory" it is declared by the christian clergy "the insanely delirious voice of old superstition" atlantis is denied, when not confused with lemuria and other departed continents, because, perhaps, lemuria is half the creation of modern science, and has, therefore, to be believed in; while plato's atlantis is regarded by most of the scientists as a dream. atlantis is often described by believers in plato as a prolongation of africa. an old continent is also suspected to have existed on the eastern coast. only africa, as a continent, was never part and parcel of either lemuria or atlantis, as we have agreed to call the third and fourth continents. their archaic appellations are never mentioned in the[[vol. 2, page] 264 the secret doctrine. pu

irst* only changes his body from time to time; he is ever the same, knowing neither rest nor nirvana, spurning devachan and remaining constantly on earth for the salvation of mankind "out of the seven virgin-men (kumara) four sacrificed themselves for the sins of the world and the instruction of[[footnote(s* remember the same statement in the book of enoch, as also the ladder seen by jacob in his dream. the "two worlds" mean of course the "two planes of consciousness and being" a seer can commune with beings of a higher plane than the earth, without quitting his arm-chair* vide supra the commentary on the four races- and on the "sons of will and yoga" the immaculate progeny of the androgynous third race[[vol. 2, page] 282 the secret doctrine. the ignorant, to remain till the end of the pre

f the objective and real. the imagination of the masses, disorderly and ill-regulated as it may be, could never have conceived and fabricated ex nihilo so many monstrous figures, such a wealth of extraordinary tales, had it not had, to serve it as a central nucleus, those floating reminiscences, obscure and vague, which unite the broken links of the chain of time to form with them the mysterious, dream foundation of our collective consciousness[[footnote(s* darwinian evolutionists who are so wont to refer to the evidence of reversion to type- the full meaning of which, in the case of human monsters, is embraced in the esoteric solution of the embryological problem- as proof of their arguments, would do well to inquire into those instances of modern giants who are often 8, 9, and even 11 fe

[[footnote(s* our best modern novelists, who are neither theosophists nor spiritualists, begin to have, nevertheless, very psychological and suggestively occult dreams: witness mr. louis stephenson and his dr. jekyll and mr. hyde, than which no grander psychological essay on occult lines exists. has the rising novelist, mr. rider haggard, also had a prophetic or rather a retrospective clairvoyant dream before he wrote "she? his imperial kor, the great city of the dead, whose surviving living men sailed northwards after the plague had killed almost a whole nation, seems to step out in its general outlines from the imperishable pages of the old archaic records. ayesha suggests "that those men who sailed north may have been the fathers of the first egyptians; and then seems to attempt a synop

tence as yet "the other, straight-haired, was evolved farther to the north in asia. and peopled australia (p. 81 "behold" writes a master "the relics of that once great nation (lemuria of the third race) in some of the flat-headed aborigines of your australia("esoteric buddhism" p. 65. but they belong to the last remnants of the seventh sub-race of the third. prof. haeckel must also have dreamt a dream and seen for once a true vision! it is to this period that we have to look for the first appearance of the ancestors of those, who are termed by us the most ancient peoples of the world- now called respectively the aryan hindus, the egyptians, and the oldest persians, on the one hand, and the chaldees and phoenicians on the other. these were governed by the divine dynasties, i.e, kings and r

BLAVATSKY H P COSMOGENESIS

the universe, upon which the "builders" reconstruct the kosmos after every pralaya, it is they who stand parallel to the seven angels of the presence, whom the christians recognise in the seven "planetary spirits" or the "spirits of the stars" for thus it is they who are the direct amanuenses of the eternal ideation- or, as called by plato, the "divine thought" the eternal record is no fantastic dream, for we meet with the same records in the world of gross matter "a shadow never falls upon a wall without leaving thereupon a permanent trace which might be made visible by resorting to proper processes" says dr. draper "the portraits of our friends or landscape-views may be hidden on the sensitive surface from the eye, but they are ready to make their appearance as soon as proper developers

ates the finite- however infinite in man's sight- from the truly infinite. the spirits referred to, therefore, as those who "ascend and descend" are the "hosts" of what we loosely call "celestial beings" but they are, in fact, nothing of the kind[[footnote(s* these voluntary re-incarnations are referred to in our doctrine as nirmanakayas (the surviving spiritual principles of men* sukshma-sarira "dream-like" illusive body, with which are clothed the inferior dhyanis of the celestial hierarchy* compare this esoteric tenet with the gnostic doctrine found in "pistis-sophia (knowledge= wisdom, in which treatise sophia achamoth is shown lost in the waters of chaos (matter, on her way to supreme light, and christos delivering and helping her on the right path. note well "christos" with the gnost

ciples are transferred to a laya or sleeping centre, with potential but latent energy in it, which is thus awakened into life and begins to form itself into a new sidereal body (vide infra "a few theosophical misconceptions, etc) it is most remarkable that, while honestly confessing their entire ignorance of the true nature of even terrestrial matter- primordial substance being regarded more as a dream than as a sober reality- the physicists should set themselves up as judges, nevertheless, of that matter, and claim to know what it is able and is not able to do, in various combinations. scientists know it (matter) hardly skindeep, and yet they will dogmatise. it is "a mode of motion" and nothing else. but the force that is inherent in a living person's breath, when blowing a speck of dust

ich we ignorantly call and recognise as "force; or again the noumenon of undifferentiated cosmic substance which is itself an unreachable and unknowable object to finite perception; the root and basis of all states of objectivity and subjectivity too; the neutral axis, not one of the many aspects, but its centre. it may serve to elucidate the meaning if we attempt to imagine a neutral centre- the dream of those who would discover perpetual motion. a "neutral centre" is, in one aspect, the limiting point of any given set of senses. thus, imagine two consecutive planes of matter as already formed; each of these corresponding to an appropriate set of perceptive organs. we are forced to admit that between these two planes of matter an incessant circulation takes place; and if we follow the ato

missing link which became ages later (in the tertiary period only) the remote ancestor of the real ape as we find it now in the pithecoid family[[footnote(s* and if this is found clashing with that other statement which shows the animal later than man, then the reader is asked to bear in mind that the placental mammal only is meant. in those days there were animals of which zoology does not even dream in our own; and the modes of reproduction were not identical with the notions which modern physiology has upon the subject. it is not altogether convenient to touch upon such questions in public, but there is no contradiction or impossibility in this whatever[[vol. 1, page] 191 the preliminary creation of man. thus the earlier teachings, however unsatisfactory, vague and fragmentary, did not

BLUE EQUINOX

rosenroth: also the kabbalah unveiled, by s.l. mathers. the text of the qabalah, with commentary. a good elementary introduction to the subject. konx 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 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 mi

as, by j.-k. huysmans. an account of the extravagances caused by the sin-complex. the lore of proserpine, by maurice hewlett. a suggestive enquiry into the hermetic arcanum. en route, by j-k. huysmans. an account of the follies of christian mysticism. sidona the sorceress, by william meinhold. the amber witch, by william meinhold. these two tales are highly informative. macbeth; midsummer night.s dream; the tempest, by w. shakespeare. interesting for traditions treated. redgauntlet, by sir walter scott. also one or two other novels. interesting for traditions treated. rob roy, by james grant. interesting for traditions treated. the magician, by w. somerset maugham. an amusing hotch-potch of stolen goods. the equinox 26 the bible, by various authors unknown. the hebrew and greek originals a

tent, although he would not and could not have admitted it at the time. in these things one must be oneself, not try to be another. his entry of april 22 is a long one, and i quote it in part. i wish i could express myself better. on reading j. st. j. again i find that i can comprehend it ever so much better than when i first read it some three months after its publication. then, it seemed like a dream of the far distant future; now, many parts seem like records of my own experiences, only expressed infinitely better than i have been able to put them. now, of what value are the experiences i have gained? why is the state of oneness with adonai not lasting, or rather, is it possible to remain always conscious of that state? how is it when reading an account like j. st. john.s that i know wh

bed i attempted .thinking backwards. and successfully managed two days, with no breaks in the first day, and practically none for the day before, except a few little incidents during office hours in the morning. when i came to thoughts on waking of saturday morning and got to the .blank. i experienced some mental visions and .telephone-cross voices. but cannot say if they were connected with any dream; then suddenly i found myself lying in bed with the last thoughts of the previous night in mind. yesterday, i read the article on the subject (training of the mind) carefully, also learnt the formula of the four great meditations on love, pity, happiness and indifference. at night, i again attempted .thinking backwards. but experienced rather more difficulty as 4 observe how the least slackn

ms. gnana yoga, raja yoga, bhakta yoga and hatha yoga, and all other branches of the secret wisdom of the ancients. it its bosom repose the great mysteries; its brain has resolved all the problems of philosophy and of life. it possess the secret of the stone of the wise, of the elixir of immortality, and of the universal medicine. moreover, it possesses a secret capable of realizing the world-old dream of the brotherhood of man. it also possesses in every important centre of population a hidden retreat (collegium ad spiritum sanctum) where members may conceal themselves in order to pursue the great work without hindrance. liber lii 201 5. the authority of the o.t.o. is concentrated in the o.h.o (outer head of the order, or frater superior. the name of the person occupying this office is ne

BOOK OF ENOCH

g the runaways when they discover they have been found. enoch explains how the runaways decided to send a letter (13.4--6, begging forgiveness, and enoch is given the job of writing and delivering this letter. enoch does not disclose the actual contents of their letter or much about how it was delivered. he says he went to the waters of dan (lake van) and read it out, and a reply came to him in a dream (13.7-8, but he also says at 12.1-2 that he had disappeared because he was with the watchers. 12.1] and then enoch disappeared and none of the sons of men knew where he was hidden, where he was, or what had happened. 12.2] and all his doings were with the holy ones, and with the watchers, in his days. 12.3] and i enoch, was blessing the great lord and the king of eternity. and behold, the wa

] and then i wrote out the record of their petition, and their supplication in regard to their spirits, and the deeds of each one of them, and in regard to what they asked; that they should obtain absolution and forbearance. 13.7] and i went and sat down by the waters of dan, in dan, which is southwest of hermon; and i read out the record of their petition, until i fell asleep. 13.8] and behold a dream came to me, and visions fell upon me, and i saw a vision of wrath; that i should speak to the sons of heaven and reprove them. 13.9] and i woke up and went to them, and they were all sitting gathered together as they mourned, in ubelseyael, which is between lebanon and senir, with their faces covered. 13.10] and i spoke in front of them all; the visions that i had seen in my sleep, and i beg

BOOK OF JASHAR

y creation sequence in section 1 may give us some clues as to why god should be so dissatisfied with the paleolithic world of forests. as the setting for a story, a world dominated by trees would probably be much less interesting than a world dominated by animals; and a world dominated by humans should have the greatest potential of all for a good story, because of the human abilities to hope and dream and to distinguish good and evil. to achieve dominance of the world, however, the humans must change from predators to herbivores, that is, from hunters to farmers, and the forests must be decimated anew. noah is introduced here as the agent whom god has selected to bring about this transformation of humanity, and the consequent reversal of peoples' relationship with the forests. 4. the book

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

d. covensteads and covendoms. the book of rituals. consecration of tools. rituals erecting the temple; clearing the temple; esbat rite; full moon rite; new/dark moon rite; cakes and ale. lesson six sabbats samhain; beltane; imbolc; lughnasadh. 79 lesson seven meditation, dreams and the minor sabbats meditation how meditation works; technique; posture; area; time of day: method. dreams the source; dream interpretation and symbology; remembering dreams; personal symbols; the repetitive dream; group dreams; dreams vs out-of-body experiences. rituals spring equinox; summer solstice; autumnal equinox; winter solstice. lesson eight 97 marriage, birth, death and channeling handfasting rite; handparting rite; birth rite; crossing the bridge. the intuitive process-categories of channeling; clearing

ll be pleasantly surprised at how much better you will begin to feel after your meditation. you will feel an immediate inner satisfaction and a tremendous peace of mind. through meditation you will discover that not only is your spiritual consciousness awakening, but you are also revitalizing the physical self, as you begin to tap the great cosmic forces that are your birthright. dreams what is a dream? are dreams important? at first glance someone unfamiliar with them might take little note of some seemingly trivial shred of a half-remembered dream. the apparently silly antics depicted in some dreams appear little more than the doodling of an off-duty head! other more bizarre and frightening events cause the dreamer to wish that he might have no more of them. in either case the individual

embered dream. the apparently silly antics depicted in some dreams appear little more than the doodling of an off-duty head! other more bizarre and frightening events cause the dreamer to wish that he might have no more of them. in either case the individual is likely to give little importance to these strange vignettes from the unknown world of sleep. but modern research continues to explore the dream world with intensity. are dreams important, telling you things that could be to your advantage, or are they simply "night-time movies" to entertain your unconscious mind while your conscious rests? according to research data, you average seven dream periods each of up to forty-five minutes duration every night of your life. scientists have also determined that dreaming is vital to the state

gs that could be to your advantage, or are they simply "night-time movies" to entertain your unconscious mind while your conscious rests? according to research data, you average seven dream periods each of up to forty-five minutes duration every night of your life. scientists have also determined that dreaming is vital to the state of your well-being. sleeping laboratory subjects, on having their dream periods interrupted over extended periods, developed emotional stress. but the scientist has focused on the phenomena and failed to investigate the source. he has worked from the outside in. the source to effectively deal with the dream you must understand where it originates and why. obviously it is not a product of the conscious mind; it occurs during the sleep state, when the conscious mi

he has worked from the outside in. the source to effectively deal with the dream you must understand where it originates and why. obviously it is not a product of the conscious mind; it occurs during the sleep state, when the conscious mind is at rest. the subconscious mind is passive and not capable of logic or thought development, so it cannot be the originator of the highly complex and elusive dream. the subconscious can only put out what has been put in. so where does that leave us? the dream is complex, well orchestrated and imaginative. the only possible source, apparently, is what jung termed the "unconscious, or "higher spiritual mind. we now know this part of our mind or consciousness as the super-conscious. are dreams important? the mere fact that they occur gives them a certain

CALLING TO THE FIRST OF WITCH BLOOD

orce of dark instinctual desire and willed continual existence. with the pen inked in the blood of abel do i scribe of when the blade fell i knew pain and a blinding heat of falling deep into my own created hell, of knowing a heaven of isolation and self-reliance then this ecstasy of transformation. the blood of my shell encircled me, and alone did i first summon forth my father of whom i knew by dream did that dragon come and ignite within, my soul, my initiator by giving to the daemon did my eyes open anew. i conjure thee, o wanderer who bears a black thorn stick i adjure thee, who the blood of abel did ignite your senses who lifted thee up into the flames of your father in iblis shadow did you awaken in the arms of lilith, the moon. i summon thee, cain of old, whose words open the gates

CASE PAUL F THE BOOK OF TOKENS

to myself. ever the same is mine inmost being; absolutely one, complete, whole, perfect; always itself; eternal, infinite, ultimate; formless, indivisible, changeless. the book of tokens 3 of all existences i am the source, the continuation, and the end. i am the germ, i am the growth, i am the decay. all things and creatures i send forth; i support them while yet they stand without; and when the dream of separation ends, i cause their return unto myself. i am the life, and the wheel of the law, and the way that, leadeth to the beyond. there is none else. 4 i am the fire of mind which divideth itself into the superior and inferior natures, and putteth on a robe of flesh to come down. i am the vital principle of all that is. nothing is that does not live, and of that life i am the source. a

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

les that endowed immortality, seite 43 wicca01.txt fertility and healing and so she can form a focus for healing rituals, and for spells for beauty, health and the granting of wishes, especially those using apples as a symbol. panacea panacea is the roman goddess of healing, who takes away pain. daughter of aesculapius, she and her sister hygeia assisted in healing the sick in their dreams at the dream temples. she is good for healing rituals for women, children and especially teenage girls. sulis sulis, or sulevia, is the celtic goddess of healing and especially of healing waters. her name is derived from the celtic word for the sun and her most famous site is the hot mineral springs that have for at least 10,000 years poured from the ground in bath, in south-west england. from celtic tim

egend in europe. my favourite is: trefoil, vervain, john's wort, dill, drive off darkness at your will. trefoil, vervain, john's wort, dill, may the summer sunshine fill seite 160 wicca01.txt all with life and hope- and keep hearth and home safe while i sleep. scoop up some of the herbs in a tiny purse or drawstring bag. keep it and place it beneath your pillow before sleep. you will, it is said, dream of the person who can make you happy and also, if you add some golden pollen to the sachet, of ways of increasing your wealth* light the final three candles in turn, saying: wheel turn, though light from henceforth falls, turn year, till spring and new life calls* leave your solstice wheel of candles to burn down* the following day, when daylight comes again, plant golden flowers and spend t

wicca01.txt- creating your own spells spells for global causes, such as cleansing the oceans, regenerating areas of high unemployment and bringing peace to warring factions are important, and, as i have said, by focusing on wider aims you can attract abundance or harmony into your own life under the threefold law of magick. but sometimes you may feel you want to concentrate on a specific personal dream or need. and as i have also said many times in the book, if you are worried or unfulfilled in your own life, you are hardly going to have energy to spare to worry about rainforests. so in this chapter i have listed 12 of my own favourite rituals for a variety of purposes that can easily be adapted for your own opportunities or dilemmas. you can also create your own spells very simply for any

hen they die repeat the spell if necessary [insert pic p282- a knot ritual for making a wish come true* name your wish* take nine scarves or nine pieces of cord, each about the length of a bootlace* place them on a table and slowly tie a loose knot in each so you secure the nine together in a circle, saying with increasing intensity: by the knot of one, the spell's begun, by the knot of two, this dream come true. by the knot of three, the power's in me, by the knot of four, i make it more. by the knot of five, the spell's alive, by the knot of six, my fate's not fixed. by the knot of seven, my cause is leaven, by the knot of eight, my aim is straight. by the knot of nine, the wish is mine* toss your scarves or knotted cords into the air and spiral round, waving them and chanting, my power

ue. by the knot of three, the power's in me, by the knot of four, i make it more. by the knot of five, the spell's alive, by the knot of six, my fate's not fixed. by the knot of seven, my cause is leaven, by the knot of eight, my aim is straight. by the knot of nine, the wish is mine* toss your scarves or knotted cords into the air and spiral round, waving them and chanting, my power renewed, the dream is true, the wish is free, so shall it be. seite 172 wicca01.txt* gradually, slow down and reduce your chant to a whisper until you are quite still* sit and make a nine-day plan for making your wish materialise and each morning untie one of your knots as you repeat the chant. a fertility spell* when the crescent moon is in the sky, take a hen's egg and paint or colour it with permanent marke

CASTING THE CIRCLE

th him to her right. she puts the bowl of water (mixed with the ashes of the dead or grave soil) on the altar, places the point of her athame in it and says "i exorcise thee, o creature of water, the my sacred will exorcises from this all things unwilling to manifest according to my desire. bring the warmth and stillness of the great unconscious, that my flesh becomes a mirror of my waking in the dream. the athame should now be held and the magician enters the grand sabbatic circle. awaken now from the sleep of the mind, that i summon the spirits of strength and silent victory, from which my being shall emerge. guarded in the light of prometheus, the state of self- love shall produce kindness and love for those around me. so much that i may fortify myself through the emergence of godhood

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

it world, turner enjoyed something of a seer's reputation among the local population. his gift at interpreting esoteric signs confirmed his status as a holy man. according to one commentator "nat was no preacher, but c he had acquired the character of a prophet c he traced his divination in characters of blood, on leaves, alone in the woods; he would arrange them in some conspicuous place, have a dream telling him of the circumstance c and he would interpret their meaning c by means of this nature, he acquired an immense influence, over such persons as he took into his confidence"[13] turner adopted ascetic behaviors that gave outward witness to a devout christian life: no drinking, no swearing, extended periods of prayer and fasting. guided by the same "spirit that spoke to the prophets"

d a scapegoat.a known or unknown member of the community. both traditions also assigned the causes of misfortune to spiritual agents, even though human beings instigated it. african americans portrayed witches as otherworldly beings dwelling liminally between the realm of human persons and the wilderness. impetuous and wicked, they slipped through keyholes and windows, mounting "nightmares" their dream horses, the unfortunate individuals whose sore muscles and tangled hair remained the sole evidence of their victimization when they awoke. such accounts were told and retold, with slight variation, among black americans for generations. african american witch stories, or witch tales, were distinguished by several consistent themes. the motif of the skinless witch was one of the most popular

.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 the rise of urban magic also brought about new specialized forms of gaming activity. the advent of the underworld gambling industry, known as the policy racket, bolito, or the numbers game, exponentially influenced the growth of conjure and folk supernaturalism within cities. the early-twentieth-century period also saw the rise of dream books that were connected to the numbers game, texts that elaborated a complex interpretative system of symbols and images and promised successful numeric combinations.[48] the commercialization of african american supernaturalism spurred the simultaneous publicizing of conjuring traditions by the entertainment industry. the emergence of "race records" popular music that was marketed specifi

a (thornton, africa and africans in the making of the atlantic world, 1400.1680 [cambridge: cambridge university press, 1992, p. 236; see muller "description of the fetu country" p. 172; atkins, voyage to guinea, p. 102; and jones, german sources for west african history, p. 256. 31. maryland journal and baltimore advertiser, october 5, 1784, p. 320; chloe russel[l, the compleat fortuneteller and dream book (boston: tom hazard, n.d; piersen, black yankees, p. 84; see also yvonne chireau "the uses of the supernatural: toward a history of black women's magical practices" in a mighty baptism: race, gender, and the creation of american protestantism, ed. black magic page 104 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006\ 173\ susan juster and lisa

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

o her said thus to me: my son, do not let this defect afflict you, but call to mind your infirmities, and therewith thank god who has permitted you even in this world, and in your state of imperfection, to come into so high a light; and keep these wounds for my sake. whereupon the trumpets began to sound again, which gave me such a shock that i woke up, and then first perceived that it was only a dream, but it so strongly impressed my imagination that i was still perpetually troubled about it, and i thought i still felt the wounds on my feet. howbeit, by all these things i understood well that god had vouchsafed that i should be present at this mysterious and bidden wedding. wherefore with childlike confidence i returned thanks to his divine majesty, and besought him that he would further

journey. neither could i hope that i amongst thousands should be the very one who should choose the royal way. i saw likepage 11 wise the fourth before me, but it was so environed with fire and exaltations, that i did not dare draw near it by much, and therefore again and again considered whether i should turn back, or take any of the ways before me. i considered well my own unworthiness, but the dream still comforted me that i was delivered out of the tower; and yet i did not dare confidently rely upon a dream; whereupon i was so perplexed in various ways, that very great weariness, hunger and thirst seized me. whereupon i presently drew out my bread and cut a slice of it; which a snow-white dove of whom i was not aware, sitting upon the tree, saw, and therewith (perhaps according to her

r one word. for the cords were so wonderfully made that none could cut them, much less get them off his feet. yet this comforted me, that still the future gain of many a one who had now taken himself to rest, would prove very little to his satisfaction. but we by only one night s penance might expiate all our presumption. till at length in my sorrowful thoughts i fell asleep, during which i had a dream. now although there is no great matter in it, yet i think it not impertinent to recount it. i thought i was upon a high mountain, and saw before me a great and large valley. in this valley were gathered together an unspeakable multitude of people, each of which had at his head a thread, by which he was hanged from heaven; now one hung high, another low, some stood even almost upon the earth

hbours along with him. in a similar way it also made me rejoice that he who had all this while kept himself near the earth could come down so finely and gently that even the men next to him did not perceive it. but being now in my highest fit of jollity, i was jogged unawares by one of my fellow captives, upon which i was awakened, and was very much discontented with him. however, i considered my dream, and recounted it to page 21 my brother, lying by me on the other side, who was not dissatisfied with it, but hoped that some comfort might be meant by it. in such discourse we spent the remaining part of the night, and with longing awaited the day. page 22 page 23 the third day ow as soon as the lovely day was broken, and the bright sun, having raised himself above the hills, had again took

of them. my chamber (of the rest i am not able to speak) was royally furnished with rare tapestries, and hung about with paintings. but above all things i delighted in my page, who was so excellently spoken, and experienced in the arts, that he spent yet another hour with me, and it was half past three when i first fell asleep. and this was the first night that i slept in quiet, and yet a scurvy dream would not let me rest; for all the night i was troubled with a door which i could not get open, but at last i did it. with these fantasies i passed the time, till at length towards day i awakened. page 44 page 45 the fourth day was still lying in my bed, and leisurely surveying all the noble images and figures up and down about my chamber, when suddenly i heard the music of coronets, as if t

COSIMANO CHARLES ELEMENTARY PSIONICS

s start with the energy fields of the human body. if you take a look at yourself in the mirror, making first sure that the spirit of eleanor roosevelt is not looking over your shoulder because you don't want it to explode (damn! she was ugleeeee, your body seems like a pretty solid piece of work. in fact for some of us it is just a bit too, too solid (i write as i regard my tummy. you would never dream that this oh so solid mass of flesh is more nothing than matter and that the matter is hung on an energy field like a skyscraper is hung on steel girders. this framework is called the etheric body and it is made up of the stuff we call psychic energy. and it does not stop there, because in one form or another, this is true of all physical matter. atoms are nothing more than solidified, slow

he etheric body this way, you may begin to get hunches about ways to get money, hunches that pay off. now, important here, this is not to suggest that you go to the race track and put your mother's life savings down on a long-shot because you have a hunch about the horse. use some of that terribly uncommon common sense you have. what you should get are definite ideas on how to make money. you may dream of a certain job, or someone who is going to hire you and then find ad for that job in the paper. if that happens, go apply. the worst thing that can happen is they'll say no. and if that happens, try something else. do not get discouraged, at least for more than a few hours at a time, because it will happen on occasion. keep trying. learn to trust your intuitions and soon you will learn tha

sprouts. you will want to make this so clear that in a few minutes you will have to attack the refrigerator yourself. at that point the experiment is ended and you can eat your sandwhich and then go to sleep. the next day, when aunt myrtle and uncle eustace come over, engage in the usual chit-chat and then bring up the subject of your snack last night. at this point you should hear all about her dream. using the box as an aid in remote viewing is a bit more difficult. it takes some practice and time, so be patient. in case you don't already know what remote viewing is, it is the ability to see things mentally at a distance with enough accuracy that you can cause the people guarding area 51 to become very nervous and start tapping your phone. just kidding. if the government had to listen t

ur mind. it is not necessary to focus on the mind of the receiver for this. the box will do that for you. remember, once you put your hand on that plate you are in contact with your target. turn on the flasher. watch the image flash on and off, while keeping your mind as clear as possible. the flashing image will automatically be transmitted to aunt myrtle and she will have an exceptionally vivid dream about whatever picture you send. the next day, when she comes over for the sabbath dinner, cunningly bring up the subject which will get her going on the dream you sent her and watch as uncle eustace becomes upset at his wife for bringing up such nonsense during the football game. now let me explain how this works. you already know that the box is locked onto the target so concentration on t

t only a fool lets ethics, particularly other people s ethics, get in the way of research. by using an unaware victim, you can be certain that he is not going to consciously or unconsciously screw up the data. always get a good witness if possible. slides are excellent as are digital images which are easily printed up for your use. don t expect miracles overnight. if you are trying to influence a dream, you can reasonably expect results the next day. if you are trying to influence attitudes or behavior, remember that many factors go into these things and you are only adding another, albeit a powerful one. for example, your local scumsucker of a politician is going to have to vote on a subject that you have a personal interest in; say a new tax on widgetmakers or something. you strongly des

CULTUS SABBATI

being which has created all of your knowledge of your past. it actively takes your past, present, and future and creates from them a gate to the eternal. it takes from the eternal and makes a gate for its manifestation through your life, which is afterall the magical link for the great work. pause at the threshold, touch the real, and move on. there's a universe waitiuncultus sabbati: provenance, dream and magistry the sabbatic craft is a name for a nameless faith. it is a term used to describe an ongoing tradition of sorcerous wisdom, an initiatory path proceeding from both immediate vision and historical succession. in a historical sense, the sabbatic craft is usefully set against the background of both rural british folk-magic, the so called cunning-craft, and the learned practices of e

om of narration for magical rites. however, beneath the shifting of language and culture, the immemorial methodologies and tools of magical ritual- the spirit-evocation, ritual circle, wand, knife, sigil, cord, knot, charm, starry aspectation, flora and fauna, invocation, exorcism and so forth- remain more or less constant. an important dimension of magical and folk religiosity was the oneiric or dream realm. peripheral areas of european folklore retain vestigial myths which relate the oneiric location of witch -meetings, fairie convocations, and the nocturnal flight of the wild hunt. merging with christian theological conceptions the background of folk belief assisted in the formation of the stereotypical witch ritual we know as 'the witches' sabbath. from an esoteric perspective it is co

olklore retain vestigial myths which relate the oneiric location of witch -meetings, fairie convocations, and the nocturnal flight of the wild hunt. merging with christian theological conceptions the background of folk belief assisted in the formation of the stereotypical witch ritual we know as 'the witches' sabbath. from an esoteric perspective it is considered that the sabbath is the astral or dream convocation of magical ritualists' souls, animal selves, and a vast array of spirits, faeries and otherworldly beings. it is considered that the true location of the sabbath is at the crossroads of waking, sleeping and mundane dreaming, that is, in the state of true dreaming- the realm in which the lady moon, the nocturnal sun, illumines a world beyond the reach of the uninitiated. the teach

is by invitation only. where the spirits so will it, a path shall be found. the circle of the cultus sabbati holds dear the spells and customs which generations past have bequeathed. the use of psalms, biblical divination, oral customs of ritual praxis have remained with us, merging amidst a greater body of lore, some old, some new- yet all constant in vivification from the timeless wellspring of dream. for as time passes, the circle hearkens to the spirits patron to its heritage, and through dream and spirit-mediumship the circle fleshes itself and moves forward. the authenticity of our work does not rest in antiquity, it is active through present and on-going vision. traditional sabbatic craft often employs demonological names and imagery as part of a cipher to convey a gnosis of lucifer

basis and idiom for its rituals and practices. this is not simply an indwelling of the past or human contrivance, but rather a spirit-taught reification of the sabbath's potent oneiric reality in an ongoing tradition of magical practice. the whole complex of imagery that is the witches' sabbath is esoterically understood as the atemporal reality of our ritual. when perceived anew through praxis, dream and spiritmediumship, the myriad motifs of the sabbath yield new wisdom and serve as wholly apposite cyphers for the teachings of oneiric flight, atavistic transformation, wortcunning, divination, ritualisation, dual observance, spirit-worship, and so forth. sabbatic symbology has thus been utilised to encode and narrate the teachings accumulated and still developing in our tradition. dreami

DANCE OF THE WITCHES

and realizing that "me here" and "nature all around" are two aspects of their greater being, and thus "making the leap" between the lesser, limited perception and the greater perception of wholeness, is just easy to do. devil take the hindermost i have decided to write this short essay to communicate another technique for achieving the twilight sleep, the trance, which is also known as the waking dream, the paradisal expansion, the "devil's eye open, and many other names. this technique, the "dance of the witches, is not really a dance; but it requires certain ritual actions, done in a certain manner, to achieve it's aim. this technique is not like the "mantle" technique, in which a person goes passive and allows themselves to dissolve the boundaries between themselves and what seems to be

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

who have made these points have been branded 'anti-semitic! to this day, the clique continues to arrange for 'anti-semitic' events and attacks which allow this manipulation of the jewish and non-jewish communities to go on. the jewish hierarchy wishes to keep the mass of jewish people in constant fear, a state of mind which makes anyone child's play to control and manipulate. the far right are a dream for this clique and they play into their hands by behaving in ways that make the manipulation so much easier. not all of them are behaving in this way by accident, either. who actually funds some of these 'far right' groups? if you know, perhaps you'll tell me. in britain, i am told by an extremely reliable source very close to the intelligence organisations that the 'far right' group, comba

pyramid structure. at the top will be a very few people who know everything there is to know about the organisation, its motivation, agenda, and the direction it wishes to go. the further you descend from the peak, you meet more and more people who know less and less about that overall picture. they are only aware of their part in the organisation and not everyone else's. this is a manipulator's dream and it is the means through which the elite can control so many people and organisations across the world. most of those working for the new world order agenda don't know they are doing so. the conspiracy couldn't exist if everyone involved was in on the plot. manipulating the manipulators and controlling the controllers is essential to its success. take the cia. it has a policy of 'compartm

ertly gathered information for the nuclear scientists at the weizmann institute from researchers and experts all over the world, including albert einstein, members of the british atomic scientists association, and the mathmatician and philosopher, bertrand russell, who, with einstein, helped to create the pugwash conferences on nuclear weapons.24 roland perry writes in his book the fifth man "the dream of an israeli bomb was ambitious indeed, but it spurred rothschild to keep abreast of all things nuclear so he could pass on data to the weizmann institute, which was planning a nuclear reactor at dimona in the negev desert. under a modified guise of concern about the spread and dangers of nuclear weapons, he was able to keep contact with appropriate scientists around the world."25 in this w

g the media to tell them about the raid. that's why the cameras were there. an investigative video called waco: the big lie, was compiled by attorney linda thompson, of the american justice federation. again, linda thompson's belief system and approach to life could not be further from my own, but if we are only going to accept the research of those we agree with on everything, we become a dupers dream. her video uses footage from the february attack and the mass murder at the end of the 51-day siege that followed. i don't necessarily agree with everything the video claims and there are many questions about it i would like to ask, but it certainly reveals a very different version of what happened. 382..and the truth shall set you free in the first attack in the february, we see four batf m

ou believe these people who run newspapers? on the day the 'mass suicide' was discovered in the swiss community, i was asked by the supposedly 'thinking person's' bbc news programme, newsnight, to be interviewed about such 'cults, presumably because i was considered by them to be a 'cult leader. maybe they read the daily record. talk about barely one-dimensional! it is simply pathetic. but what a dream to have that media mindset available if you are a manipulator. i am a leader of nothing, except my own mind. the media ought to try it sometime. it's wonderful. in the light of this background to the 'cult' tragedies, it is important that 'cultbuster' groups are questioned and investigated just as much as the 'cults' they attack. these groups have sprung up all over the world. i can understa

DAVID ICKE CHILDREN OF THE MATRIX

e the logos of the dove (liberal democrats) and the lighted torch (conservatives, both major illuminati symbols going back thousands of years "shakespeare" was lord draconis the works of shakespeare are part of this story, also. the texts are awash with esoteric and illuminati symbolism and codes. for instance, the "queen of the fairies (reptilian bloodline) in "shakespeare's" a midsummer night's dream, is another version of the universal goddess called titania. she was known in legend as the great goddess who ruled the "god-race, the titans. given the illuminati's staggering obsession with symbolism, i feel there was far more to the sinking of the titanic (titania) than ever we have yet realised. these goddesses are fundamentally associated with the sea and the underworld- the victims of

e yet realised. these goddesses are fundamentally associated with the sea and the underworld- the victims of the titanic tragedy in 1912 went to both. i don't buy the "hit an iceberg" line myself. in southern russia, titania (known there as rhea) was "the red one" and the romans claimed her to be the mother of romulus and remus, the mythical founders of rome. titania's king in a midsummer night's dream is called oberon. he was based on a real-life character, an ancestor of the man who really put the "shakespeare" plays together- edward de vere of loxley, 17th earl of oxford. the american researcher brian desborough, among others, has established that the plays were the work of a syndicate of illuminati initiates in elizabethan society, headed by de vere and including sir francis bacon, joh

to observe [it] doesn't mean it doesn't exist, rather that human perception is severely limited" the late and great bill hicks, the brilliant and highly intelligent american comedian, encapsulated these truths magnificently. he said "matter is merely energy condensed to a slow vibration. we are all one consciousness experiencing itself subjectively. there's no such thing as death, life is just a dream. and we are the imagination of ourselves."5 look at the findings of albert einstein, the most famous scientist of the 20th century. his e=mc2 shows that matter is just a form of energy and that energy cannot be destroyed, only transformed into another state. it's official, our consciousness, which is energy, is indestructible. we live forever. the truth is in front of our eyes. purely by cha

right brain and the leftbrain, connected by a mass of nerve fibres. the left side is the rational, logical, and "intellectual. it works closely with the physical senses and can be summed up by can i touch it, see it, hear it, smell it, or taste it? ok, it must exist. it communicates through spoken words and written language. the right brain is where we manifest imagination, intuition, instincts, dream-states, the sub-conscious. it is the artist, musician, creative inspiration. it communicates through images and symbols, not words. this right side is closely related to the r-complex. reptilians communicate through imagery and symbols- just like the illuminati secret society network as widely detailed in the biggest secret and on my website. they have an entire secret language based on symb

net 386 children of the matrix decodes those images into thoughts, words, and conclusions. the illuminati- anunnaki have intervened in this process, however, to control the human mind. their aim is to disconnect the functions of these two distinct parts of the brain so we can be manipulated through the right brain while only being conscious of the left. they plant images into the right brain (the dream-state, the non-conscious) using symbolism, subliminal imagery, and pictures, while often telling the left brain how it should interpret those images. this is done through "education "science, and the media. the television news is a classic. the right brain is shown pictures of thousands of refugees pouring across the border out of kosovo while the reporter's voice-over tells the left brain h

DAVID ICKE THE BIGGEST SECRET

sius, horus, ra, zoroaster, prometheus, perseus, apollo, mercury, baldur,quetzalcoatl and far too many others to mention. jesus will, we are told, be bornagain. the sky is going to be rather crowded because khrishna, vishnu, buddha,quetzalcoatl and others, will also be there. the star at the birth ofjesus is another multideity story and goes back at least to thebabylonian tale of nimrod who, in a dream, saw a brilliant starrising above the horizon. the soothsayers told him that this foretoldthe birth of a child who would become a great prince.24 its allrecycling. jesus is a myth man.the invented character of jesus was a sun god, symbolic ofgods sun. the light of the world. this very phrase, light of theworld, was used by the aryan-phoenicians to symbolise the onetrue god thousands of years

ther names for the same deity, was often depicted to have a greenface. this includes osiris, the husband-brother of isis. the story of robin hood in hislincoln green originated with this green man deity. robin hood began in the originallegend as a species of fairy and he was also known as green robin, robin ofgreenwood and robin goodfellow.31 his shakespearean version, puck, in amidsummer night s dream, presided over fertility and sexual rites at the summer solstice.on may 1st, may day, they had the may pole ceremonies. the may pole is a phallicsymbol dedicated to the goddess of sexuality and fertility and on that day every villagevirgin would be a queen of the may (queen semiramis. many would end up in the greenwood to undergo a sexual initiation with a youth playing the role of robin hoo

king- king of the wood -and a long line of priest-kings who served diana met a violent end. so the goddessdiana is associated with islands and a lake and was worshipped among the trees. andearl spencer puts his sisters grave among the trees on an island in a lake.then there is the strange tale of the black swans. in june 1998, earl spencer gave aninterview for bbc television in which he told of a dream he claimed to have had betweenthe crash in paris and dianas funeral. in the dream, he said, he had been told to put fourblack swans on the lake around the island. when he called his estate manager the nextmorning and asked him where he would find four black swans, the manager is supposedto have said: youve heard then. heard what, spencer claims to have asked.weve been offered four black swan

DAVIDSON DAN SHAPE POWER

with others so you are not affected by the thoughts and pressures of energy from others. the best way to do the movement is to snip all around the body, front, back, sides, top, and bottom. when doing this movement, it sets up a blocking forcefield which protects the person. the activity of this movement was verified by clairvoyant and clairsentient tests. we have named this movement "snips. in a dream several months later, i was being attacked by a person with a gun. i did the snips motion and the person was blasted luck against a wall, while the gun was thrown from the person's hand i his was meant to show me the intense blocking and protection field put up by the snips movement, even though it seems such an innocent motion. sweeps movement begin in the standard pose. this movement is a

DEITUS

ons are real beings who have revealed their existence in the past and that the knowledge of these beings together with the knowledge of the astral planes on which they dwell has been passed down in religion and mythology. it is more likely, however, that these beings take on an apparent existence because people believe in them. the psychologist carl jung, fascinated with metaphysics, alchemy, and dream interpretation, considered that gods and demons existed as symbolic forms in the subconscious mind. further, he suggested that there was a collective subconscious shared by all humanity and that symbols in dreams had universal meanings. with this in mind, the spheres described in the map of the spheres may be seen as planes of consciousness on each of which the symbols share a common theme

DEMONIC BIBLE

numinous realm which lies beyond this personal understanding. we need to free ourselves from the mundane world of the past, and achieve a real understanding of and a real balance with nature herself. we need to strive to free ourselves of this planet of ours, at first in artistic visions and dreams, and then in practical reality as we reach out toward other planets around other stars. we need to dream great visions again, as we need to strive to make these visions real. thus, do we need to become inspired by greatness- we need to dream of and create new civilizations, new aeons, new empires to stretch ourselves in, to explore and discover, and to use to create an entire new species of higher beings who are fulfilling the promise of existence latent within them. in essence, we need to capt

was not conscious he should still be unconscious. the order of the universe suggests the existence of a god but what created god? if energy cannot be created or destroyed then there is a finite amount but what created energy? the universe should not exist. life should not exist. there is no logic. the reason for this is that the universe we experience is not the true reality. it is no more than a dream. consciousness alone exists. a single consciousness alone exists, isolated in a void of nothingness. there is no god. there is no other consciousness besides that of the one. it sleeps. it dreams. as it awakens from one dream, another dream begins. there is no reality for it to awake to. there is nothing outside of consciousness. the universe seems real to the characters in the dream but wha

and dagon. as you may note, i changed the list slightly and adopted the more common spelling for several of the names. i retained the name leviatan (instead of leviathan, as one of the four crown princes of hell for a particular reason which relates to the dreams i had when first performing the rituals of the demonic bible. i had initially used the name leviathan in the rituals and was told in a dream, it is leviatan, not leviathan! without thinking, i had used the name given in the satanic bible for the fourth crown prince of hell, the common pronunciation, and had offended the god/devil who i sought to invoke. referencing the grimoire of abramelin the mage (lavey s source for the four crown princes of hell, i realized that it was in fact leviatan not leviathan. i vowed not to make the m

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

. tipheret: hebrew for "beauty" pronounced "tih-fehr-eht" it is the sixth sephirah (q.v) on the tree of life (q.v. torah: hebrew for "law" the first five books of the old testament, commonly called the pentateuch. mystics believe that much of it is in kabalistic codes. trance: an altered state of consciousness (q.v, especially the more withdrawn degrees resembling sleep or sleepwalking. a "waking dream" transmigration (of souls: one doctrine of reincarnation. the idea that when souls reincarnate, they move up and down the evolutionary ladder or scale. i.e, people die and come back as a cat, dog, horse, or another person, depending upon their karma (q.v. see reincarnation. treasure map: a drawing or collage used to help the practitioner with magick involving "creative" visualization (q.v. t

DION FORTUNE MYSTICAL QABALA

nterpretation in terms of whatever plane the mind may be functioning upon. 13. this mighty, all-embracing glyph of the soul of man and of the universe, by virtue of its logical association of symbols, evokes images in the mind; but these images are not randomly evolved, but follow along well-defined association-tracks in the universal mind. the symbol of the tree is to the universal mind what the dream is to- the individual ego- it is a glyph synthetised from subconsciousness to represent the hidden forces. 14. the universe is really a thought-form projected from the mind of god. the qabalistic tree might be likened to a dream-picture arising from the subconsciousness of god and dramatising the subconscious content of deity. in other words, if the universe is the conscious end-product of t

y together; it will extend through science, art, mathematics, and the epochs of history; through ethics, psychology, and physiology. it was this peculiar method of using the mind which in all probability gave the ancients their premature knowledge of natural science, knowledge which has had to await the invention of instruments of precision for its confirmation. we get clues to this method in the dream-analysis of analytical psychology. we might describe it as the symbol-using power of the subconscious mind. it is an instructive experiment to toss a mass of irrelevant symbolism into the mind and watch it sort itself out in meditation upon the tree, rising into consciousness in long association-chains like dream analysis. 28. netzach is the sphere of the goddess of nature, venus. hod is the

without having acquired the qabalistic technique of mentation, it is of little use to us. in fact, we might go so far as to say that itis not possible to acquire any great degree of knowledge until this technique of the mind has been mastered; for it is not the [page 66] conscious mind to which the tree appeals, but subconsciousness, for the logical method of the qabalah is the logical method of dream association; but in the case of the qabalah the dreamer is the racial subconsciousness, the oversoul of the peoples, the earth-spirit. into communion with this earth-soul the adept enters by means of meditation on the prescribed symbols. this is the real import of the tree and its corre spondences. 15. the highest of the four worlds, atziluth, the plane of pure deity, is called by the qabali

done with the conscious mind, but with the subconscious mind, and it matters very little in what manner the symbols are pitchforked into it, the strange diemon that sits behind the censor sorts them out, picking that which it requires and rejecting all else, until finally a coherent pattern reappears in consciousness that only requires analysis to yield its significance after the same manner as a dream. 10. a vision evoked by the use of the tree is, in fact, an [page 96] artificially produced waking dream, deliberately motived and consciously related to some chosen subject whereby not only the subconscious content, but also the superconscious perceptions are evoked and rendered intelligible to consciousness. in a spontaneous dream the symbols are drawn at random from experience; in the qab

up with all manner of cognate ideas according to the system of correspondences explained on a previous page. this is the method of the subconscious mind, which it pursues automatically; the occultist trains his conscious mind in the use of the same method. incidentally we may note that whenever individuals are working directly off the subconscious, as occurs in artistic genius, in lunacy, and in dream or trance, this method is used. 5. it may seem strange to the reader that this digression concerning chokmah should be included under the heading of binah, but it is only in the light of its polarity with chokmah that binah can be understood; and equally, we shall have a great deal more to add to our explanation of chokmah now that we have got binah to compare it with. each of the pairs ofop

DION FORTUNE PSYCHIC SELF DEFENSE

d to look for another twenty-eight day cycle to explain his periodicity. the only other cycle of this period is that of the phases of the moon. we were then confronted by a correlation of epileptiform attacks, which had no organic basis, the nightmares of a second person, and the phases of the moon. some theory had to be found which would resume these three and explain their inter-relationship. a dream is commonly the first way in which psychic manifestations make themselves known, the subconscious perceptions being reflected into consciousness in this form. it is held by many occultists that congenital epilepsy, as distinguished from that due to tumours of the brain, has its roots in the operations of black magic or witchcraft in which the sufferer participated in a past life, whether as

t, as if someone were holding me down, or lying upon me. i saw distinctly the head of miss l, reduced to the size of an orange, floating in the air at the foot of my bed, and snapping its teeth at me. it was the most malignant thing i have ever seen. still not attaching any psychic significance to my experiences, and being firmly convinced that the local baker was responsible, i told no one of my dream, thinking it one of those things that are better kept to oneself; but when the members of the community came to talk matters over in the light of subsequent events, we found that two other people had had similar experiences. a night or two later, however, as it came to bed-time, i was overcome with a sense of impending evil, as if something dangerous were lurking in the bushes around the hou

the treatment of miss l. had progressed some way towards her final recovery, much interesting information was elicited. she told us that she had distinct memories of dealings with black magic in her previous lives. this, she said, had been confirmed by several independent psychics, and i would certainly have been willing to add my testimony to theirs had i been asked. as a child, she used to day dream that she was a witch, willing the death or misfortune of those who annoyed her, and she also averred, though whether this was true or not i cannot say, that her wishes were so effectual that she was frightened and tried to abandon the practice. she also volunteered that she was in the habit of visualising herself standing before people she was angry with, scolding them, and projecting malign

sink into some kind of sleep. i have all kinds of experiences. sometimes i visit strange places and talk with people i don't know. sometimes my experiences are beautiful beyond description; sometimes i am threatened with danger of drowning or falling, but in these cases i always rise in the air and travel for miles, it seems to me. sometimes i feel that i am just floating in the air. how long the dream lasts i cannot tell. when i wakeup, however, i have great difficulty in moving for some time; but gradually i regain the power to move about, and after a lot of stinging sensation in the limbs i get up, usually feeling very tired and unrefreshed, but sometimes i feel none the worse for the strange experience. but it is under mining my health and happiness, and it cannot be good" in conversat

with the situation, so i said nothing to f. but prayed that he might be protected from all evil. shortly afterwards f. told me in his letters of various astral experiences. in his dreams he was going through all sorts of disagreeable things and voices kept saying to him 'ask z. to help you. he will help you' then he became conscious of my presence and began calling on the christ (all this in his dream) and everything vanished. this happened more than once. only when i met him again did i tell him of my own experience "i must add that a friend with psychic power came to see me at this time and said 'this last week, at night, i have seen you three times. you asked me to help you save a young man who was in danger. what did it mean" the above case indicates clearly the deliberate use of ment

DONALDTYSON NOMICON

the necronomicon, edited with an introduction by simon, copyrighted in 1977 by schlangekraft inc, and published by avon in 1980- i am honored to own the first printing of the avon edition. it seems to me that at some time in the past i read a third version of the necronomicon, but i cannot locate this book in my library and cannot remember how i may have come across it. most likely i read it in a dream, which is not too unusual an occurrence for me- i've written numerous books in repeating dreams, and often find myself in strange libraries reading curious old texts while i lie asleep. other published versions of the necronomicon exist. they numbered around half a dozen or so, the last time i checked. but i've only read the two in my library, and the one in my dream. both of the published t

occurrence for me- i've written numerous books in repeating dreams, and often find myself in strange libraries reading curious old texts while i lie asleep. other published versions of the necronomicon exist. they numbered around half a dozen or so, the last time i checked. but i've only read the two in my library, and the one in my dream. both of the published texts are of limited interest- the dream text was somewhat better, as i recall. by all means, purchase, read, study, memorize and take to heart any and all of the books sold in the stores with the title necronomicon, but for heaven's sake remember as you do so that they are phonies, each and every one. the only genuine necronomicon is the one you will read in your own dreams, as i did, and as lovecraft did. those seeking serious in

DONALDTYSON POSSESS

by spirits is one form of a whole range of human interaction with incorporeal intelligences. none of these types of interaction is necessarily dangerous. all types occur frequently to ordinary people, but those affected are usually unaware of the true nature of their experience. at the bottom end of the scale is spirit perception. you may see a spirit in your dreams, and mistake that being for a dream character. interaction is possible. the spirit may talk to you, and if it is mischievous or malicious it may try to torment you. spirits are different from dream characters in that they take over the story of the dream and move it their own way. often you will find yourself forcing yourself awake if the interaction with the spirit is unpleasant. in dreams, spirits can put on the characters o

character. interaction is possible. the spirit may talk to you, and if it is mischievous or malicious it may try to torment you. spirits are different from dream characters in that they take over the story of the dream and move it their own way. often you will find yourself forcing yourself awake if the interaction with the spirit is unpleasant. in dreams, spirits can put on the characters of the dream like suits of clothing. but since these characters are not their real personalities, they often behave in ways the dream character would not. another type of spirit perception is to see a ghost while you are awake. ghosts are not the souls of dead human beings, they are spirits who have put on the forms of dead human beings for the purpose of interacting with your consciousness. spirits are

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

thou eternally blest! we praise thee and bless thee in the changing empire of created light, of shadows, of reflections and of images; and we long unceasingly for thine immutable and imperishable light. let the ray of thy intelligence and the heat of thy love penetrate even to us; then what is movable will become fixed; the shadow will become a body; the spirit of the air will become a soul; the dream will become a thought, and we shall no longer be borne away by the tempest, but shall hold the bridle of the winged steeds of the morning, and shall direct the course of the evening winds that we may fly into thy presence. o spirit of spirits! o eternal soul of souls! o imperishable breath of life! o creative inspiration. 2 o mouth which inspires and respires the existence of all beings in t

ELLIS LOW TWELVE 1907

g with him. evidently he was well disposed toward me. but a surprise greeted me when" don't trust any of your indian scouts" low twelve 29 i called at the desk and sent my name to his room. he had left that afternoon "where has he gone" i asked in astonishment "he left no word; he simply paid his bill and went to the railway station "is there no word for me" the clerk shook his head. little did i dream of the circumstances in which el-tin-wa and i were next to meet. ii geronimo was on the warpath again. he had been hunted so persistently that he seemed to believe it would soon be all up with him. he came back to his reservation, declaring he was tired of being an outlaw, and would go on the warpath no more. there were few who did not receive these pledges with distrust, for that terrible a

"i do surrender "give me your sword and pistol* the captain handed the weapons to his captor, but had hardly done so when he received a blow in the back, which knocked him forward several paces. turning his head to learn the cause, he saw that a soldier had ridden up with *referring to this incident, captain bliss in a letter to the writer says "i suppose shepherd, to whom i surrendered, did not dream how near death he was. if he had refused me mercy, i would have run him at once through the body, and we should have died together" in dire extremity< for god's sake do not kill a prisoner! then surrender" i do surrender" a lively time 1 57 his horse on a trot and stabbed him with his sabre. the captain grimly says that the reason the weapon did not pass entirely through his body was that th

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

d numerous essays and several books on psychical subjects. his book behind the scenes with the mediums exposed many techniques of fake mediumship, including slate writing and billet tests (see pellet reading. in spite of his skepticism regarding the claims of mediumship, however, abbott did not rule out the possibility of genuine phenomena. in a thoughtful contribution to the second volume of the dream problem by ram narayana (delhi, 1922, he stated: i mention these things to show that telepathy is far from established as a fact, yet i must say that i believe it to be possible under certain conditions, but positively it can not be commanded at will in the slightest degree. he then related personal and family experiences of veridical dreaming. sources: abbott, david p. behind the scenes wit

or magic. new york: samuel weiser, 1971. federmann, reinhard. the royal art of alchemy. new york: chilton book, 1969. ahazu-demon (the seizer. little is known of this ancient semitic demon unless it is the same ahazie told of in medical texts, where a man can be stricken by a disease bearing this name. ahmad ibn sirin (ca. ninth century c.e (also known as achmet. arabian seer who wrote a book on dream interpretation, now known only in the greek and latin translations, which was published in paris in 1603 titled oneirocritica. aho, wayne sulo (1916) wayne aho, one of the 1950s flying saucer contactees, was the founder of a small new age religion, the cathedral of the stars. born on august 24, 1916 in woodland, washington, he dated the beginning of his religious career to a childhood experi

embody what has been learned from the selfic science, and structure that concentrate subtle energies may be found throughout the complex. sources: airaudi, oberto. tales from damanhur. translated by esperide and ileana troni. canavese, italy: damanhur editrice, 1997. intrivigne, massimo. damanhur: a magical community in italy. communal studies 16 (1996) 71.84. merrifield, jeff. damanhur: the real dream. london: thorsons, 1998. akasha (or soniferous ether) one of the five elementary principles of nature according to hindu mysticism. akasha is the first of these principles, and out of it the others are created. these subtle principles, or tattvas, are related to the five senses of human beings and to basic elements of matter: earth (prithivi, water (apas, fire (tejas, and air (vayu. the all

thesis the operations and experiments of m. dumas, a celebrated french savant, as well as those of william prout and other english chemists of standing. passing on to consider the possibility of isomerism in elementary as well as in compound substances, he pointed out to figuier that if the theory of isomerism can apply to such bodies, the transmutation of metals ceases to be a wild, unpractical dream and becomes a scientific possibility, the transformation being brought about by a molecular rearrangement. isomerism can be established in the case of compound substances by chemical analysis, showing the identity of their constituent parts. in the case of metals it can be proved by the comparison of the properties of isomeric bodies with the properties of metals, in order to discover whethe

issue was dated march.april 1979, but in issue no. 9 (october 1980, the editors stated that the journal was expected to cease publication through lack of financial support. the nine issues maintained a high standard of presentation, including valuable contributions by authoritative writers. alpha wave a brain wave with a frequency of between 14 and 50 cycles per second, related to relaxation and dream states. through biofeedback machines, subjects can learn to produce alpha waves and induce altered states of consciousness. during the 1970s, many thought alpha waves to be especially associated with esp and worked on producing them as a means of assisting people with psychic development. today, that enthusiasm has waned. sources: lawrence, jodi. alpha brain waves. new york: avon, 1972. ster

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

manuscript sources, originally part of the oral tradition of professional minstrels known as cyvarwyddon. in this collection, the section entitled the four branches of the mabinogi derives from a manuscript ca. 1060 c.e, dealing with pre-christian myths that have affinities with traditional irish folklore. kilhwch and olwen is from a manuscript ca. 1100 c.e. and is an early arthurian romance. the dream of rhonabwy is another arthurian story, related to the french recension of didot perceval. the lady of the fountain, geraint, and peredur are also arthurian, ca. 1200 c.e, colored by breton and french culture, although celtic in origin. the dream of maxen, dating from the twelfth century, is a literary work rather than folk tale, the plot resembling the irish dream of oengus. taliesin dates

ity and their responsibility while in a state of trance is diminished. the same opinion was expressed slightly more circumstantially by psychical researcher frank podmore: physiologically speaking, the medium is a person of unstable nervous equilibrium, in whom the control normally exercised by the higher brain centres is liable, on slight provocation, to be abrogated, leaving the organism, as in dream or somnambulism to the guidance of impulses which in a state of unimpaired consciousness would have been suppressed before they could have resulted in action. joseph maxwell advised caution. he admitted that a certain impressionability.or nervous instability.was a favorable condition for the effervescence of mediumship. but he stressed that the term nervous instability was not meant in a neg

ed. the publications of the bureau of american ethnology contain several good accounts of the ritual of this society. midwest psychic news former monthly publication covering psychic events in illinois and other states. it flourished for several years in the 1970s. milk-drinking statues on the morning of september 21 (the fall equinox, 1995, a priest of a hindu temple in new delhi awakened from a dream in which the deity genesha asked for a drink of milk. he soon left for a nearby temple dedicated to genesha and offered the statue a spoonful of milk. to his surprise, the statue drank (absorbed) the milk. news of the occurrence spread through the neighborhood and across new delhi within hours. devo- michigan canadian bigfoot information center encyclopedia of occultism& parapsychology. 5th

s. the product of these channelings was released as a series of albums including paradise view, magical spheres, celestial bridge, and from the heart, each of which reached a popular audience in the post-new age community. then on january 23, 1991, shortly before miller and his family moved to sedona, an unembodied entity named jonathon manifested early in the morning immediately after an intense dream in which miller felt he was being taught about the future direction of his life. as he awoke he found himself repeating some thoughts aloud. he sat down to remember and put the thoughts to paper. at that point he found himself tapping into thoughts that did not appear to be his own. he began to record these thoughts by automatic writing. miller found that he was frequently called upon to wri

wn on his sleeping physical body, a common experience of people who spontaneously leave their body. he became fearful that he was either dying or going insane when subsequent experiences occurred, but his fears were allayed when he learned of parapsychology and the frequency of out-of-the-body experiences. over the next decade he claimed to have experienced precognitive dreams and visited various dream worlds that were largely unknown to anyone else. he came to think of them as extra dimensional. he also participated in tests at both the university of virginia and the topeka (kansas) veterans administration hospital in which he tried to produce his out-ofthe- body experience under controlled observation. his primary concern throughout these years was to verify the new realms he had been ex

EVERBURNING LAMPS

alms of glory; is heaven more distant? or have men grown cold? rosicrucians are nothing if not christians, and christians have ever believed in miracle, or have ever acknowledged the existence of an omnipotence who can act at times in such a manner as to leave the traces and steps of the process so hidden as to tempt scoffers to doubt, and doubters to scoff. but although perpetual motion be but a dream to us earthbound mortals, we do not doubt a future perpetual existence, and it is as reasonable to picture to ourself a perpetual flame, as an eternity of life. the ancient egyptian priests pictured life as a flame. the great master of the temple of this world being omnipotent, and able to do all things, does not usually proceed by miracles, or they will not be prized as such; an essence of

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

e, keith was neither a writer nor a reader. he did, however, have some previously existing interest not profound or particularly well informed, in my observation in ufos, the paranormal, and the occult. as i listened to him over many hours, i began to feel as if somehow in his waking life keith had tapped into the creative potential most of us experience in our dreams. as we doze off to sleep and dream, images begin to well up out of the unconscious; in no more than a moment we may find ourselves inundated with psychic materials sufficient to fill a fat victorian novel. when our eyes open in the morning, all of that, alas, is gone. keith had the capacity, it seemed to me, not only to live inside his dreams but to keep them stable and evolving. only once, when asked outright, did i acknowle

ce and occupation chalker was able to verify) was dwelling when his encounter occurred. haywood, apparently, later gave it to another family, which had had the manuscript in its possession since at least the early 1940s and showed it to chalker. chalker could find no evidence that it was a recent literary or historical hoax. birmingham wrote that on the evening of july 25, 1868, i had a wonderful dream, a vision, while standing under the verandah of the cottage he rented. looking up into the sky, he saw the lord bishop of syd n e y s head in the air looking intently upon me in a frow n i n g half laughing mood. as it passed in an easterly direction, it faded out, then re a p p e a re d b r i e fly twice more. i retraced the course the head had taken and just in the spot where i first saw t

dreamed that he had been accepted back into the military. to him this symbolized his role as a warrior of god about to fight. another night he dreamed that he was on a college campus, knowing where every building, every door, every room was. he heard professors lecturing and knew every word they were saying. he understood that he had graduated to a level more advanced than college. in yet another dream, he was gazing over a crowd of hundreds of people, seeing deep inside each and recognizing each one as a fellow warrior of god, brother and sister habanas who would be coming together in the great events yet to occur as earth met its cosmic destiny. a voice inside the dream told him that this was a reunion. a blinding light cut through the dream, and when macdonald sat bolt upright in bed, i

ears. what was so significant about a few tons of sea water. what had such entities to fear from anyone, if bender did publish such a secret? who would believe it, or be able to interfere with such an advanced civilization (beasley and sampsel, 1963. kazik 141 twelve years after three men s publication, barker expressed the view that the story was something bender had conjured up in a trance or a dream (barker, 1976. most observers, however, suspected it to be conscious fiction. one fantastic theory, proposed in 1980 by british ufologist brian burden, held that an intelligence agency had subjected bender to a thought-control experiment and caused him to hallucinate space people. see also: men in black further reading barker, gray, 1956. they knew too much about fly- ing saucers. new york:

old him he would be communicating with this chinese spirit. vaughan said he did not believe them. but one day, while he was teaching at a psychic seminar in sedona, arizona, a couple asked him he was then editing a publication called reincarna- tion report if he could divine their past lives. suddenly a tremendous energy flo o d e d over the top of my head, he would recall. it was like watching a dream, as the chinese entity li sung began to speak through me. he g a ve them some detailed information about past lives and how they fit into their present life paths. for me, it was the beginning of an enlargement of consciousness (sh e p a rd, 1991. vaughan went on to channel li sung in public on many occasions. vaughan contends that anyone can channel if he or she wants to. it is, he asserts

FAUST

those for whom you write, just see! if this one s driven hither by ennui, another leaves a banquet sated with its vapours; and- what the very worst will always bemany come fresh from reading magazines and papers. men haste distraught to us as to the masquerade, and every step but winged by curiosity; the ladies give a treat, all in their best arrayed, and play their part without a fee. why do you dream in lofty poet-land? why does a full house make you gay? observe the patrons near at hand! they are half cold, half coarse are they. one, when the play is over, hopes a game of cards; a wild night on a wench s breast another chooses. why then, with such an aim, poor silly bards, will you torment so much the gracious muses? give only more and ever, ever more, i say. then from the goal you neve

the silver brook to golden rivers flowing. the mountain wild with all its gorges would hinder not the godlike course for me; before astounded eyes already surges, with bays yet warm, the open sea. and yet at last the god seems to be sinking; but new impulse awakes, to light i hasten on, eternal brightness drinking, before me day, behind me night, above me heaven, and under me the billow. a lovely dream, the while the glory fades from sight. alas! to wings that lift the spirit light no earthly wing will ever be a fellow. yet tis inborn in everyone, each fancies his feeling presses upward and along, when over us lost amid the blue expanses the lark sings down his showering song, when over rough heights of firs and larches the outspread eagles soaring roam, and over lakes and over marshes the

egaling, hills some are scaling; others are swimming, lakes swiftly skimming; playfully trailing, other ones flitter, all for existent, all for the distant stars as they glitter rapturous love. mephistopheles he sleeps! well done, ye tender, airy throng! ye truly lulled him with your song, and for this concert i am in your debt. you re not the man to keep the devil captive yet! enchant him with a dream s sweet imagery, plunge him into an ocean of untruth! but now, to break this threshold s sorcery, i have to get a rat s sharp tooth. to conjure long i do not need; already one is rustling and it soon will heed. the lord of all the rats and mice, of flies and frogs and bugs and lice, bids you now venture to appear and gnaw upon this threshold here where he is dabbing it with oil. already you

g and it soon will heed. the lord of all the rats and mice, of flies and frogs and bugs and lice, bids you now venture to appear and gnaw upon this threshold here where he is dabbing it with oil. already you come hopping forth. now to your toil! quick to the work! the point that held me bound there on the outer edge is found. just one bite more- tis done! begone! now, faustus, till we meet again, dream on! faust awakening. am i again a victim of delusion? that streaming throng of spirits- gone are they? dreamt i the devil through some mere illusion? or did a poodle only leap away? study faust. mephistopheles. faust a knock? come in! who now will bother me? mephistopheles tis i. faust come in! mephistopheles full three times must it be. faust come in, then? mephistopheles fine! i like that!

childlike feeling was duped by echoes of a happier day, i now curse all that, round the soul, enfolds it with dazzling lures and jugglery, and, banned within this cave of sorrows, holds it with blinding spells and flattery. cursed, before all, the high adherence to some opinion that ensnares the mind! cursed be the blinding of appearance that holds our senses thus confined! cursed be dissembling dream-obsessions, the fraud of fame, a name s enduring life! cursed all that flatters as possessions, as slave and plough, as child and wife! cursed too be mammon, when with treasures he stirs us on to deeds of might, when he, for lazy, idle pleasures, lays down for us the cushions right! cursed be the grape s sweet juice deceiving! cursed love s supreme, delicious thrall! a curse on hoping! on be

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

s is turned outward to the creation in the lower worlds, it is stationed in the consciousness that i am all. when this i-ness is turned inward and centered in the upper worlds, it has the exclusive awareness that i am nothing (ayn. in this sense, vast face can be thought of as a cosmic mind in which an infinite number of small face waves 8- f e of ideas can arise from and return to nowhere like a dream, and in which all name and form emanate, manifest, and dissolve. in the qabalah, the lord hvhy is the immense i-ness that knows itself as pure being in the unmanifest supernal realm, and pervades everything from elohim down to the lowest creature in the lower worlds of manifestation. this supreme, unifying i-ness is worshipped in christianity as christos, in islam as allah, and in the tantra

8- f e 0 to be twenty billion years. the implication of this idea is that the sequence of events in torah b reshith, all of which are assumed to occur in one plane of existence, actually manifest as a nonlinear space-time sequence occurring in more than one plane. time-space is exponentially expansive in each successive plane of existence. perhaps the reader has had the experience of an elaborate dream that seemed to span a long period of time, maybe years, only to wake up and find out that it actually occurred in a manner of minutes. consider also the oft-told story of a person seeing their entire life pass before their eyes in a near-death episode. from the perspective of a multi-plane, time-space sequence of events, one could conceive of the great flood described in the parable of noah

using the level of psychic mediation described in the sefer hazohar (book of splendor) as one-twentieth cloudy mirror (the various designations regarding the mirror of consciousness in the zohar refer to different degrees of vision. clear mirror denotes the consciousness of messiah. dull or cloudy mirror denotes the vision of prophets. one-twentieth cloudy mirror denotes" f" 2' 8: 4 the conscious dream state and one-sixtieth cloudy mirror the normal dream state) he assembled the sequence of names into a book as he was instructed, with one name on each page. the names are followed by the series of angelic tree language. the work of the chariot trust subsequently published sinatic hebrew, ezra hebrew, and english versions of the sefer hashmoth in 1971-72. most of the working and perfect form

dissolves the creation moment by moment by moment. our sense of time is formed by our imperfect perception of the higher planes of' 8: h" 2: 2 2:e 8% existence. our hopes for the future and our memories of a past (also created, sustained, and dissolved moment by moment) instill the impression that time is onflowing. to access the consciousness of vast face, one must renounce small face (in whose dream you are a creature) for release from the dream universe. hence, it is only through the son (small face) that one can know the father (vast face. 7 2 f# relationship between small and vast face in the tree of life the small face alef a is known as the manifest alef a of unity. qabalists (and sufis and tantrikas) take the allusion of the alphabet quite literally, and see the universe as built

go to sleep at night, we first move through the gate of the letter beyt b that links sefirah kingdom to sefirah foundation/below, and into the geviyah (astral shell) in the world of formation. all people do this every night, and the vast majority experience it as an unconscious state of rem sleep. however, if the gate is crossed while maintaining awarenness, it will be experienced as a conscious dream state. sefirah foundation/below is the point of departure from which we may enter the psychic states by passing through one of the gates into the side columns, or enter even higher levels of consciousness by moving further up the central column into sefirah beauty/last. 2" 2' 8: 5 when we pass through the next gate up the central column of the tree, called the gate of the gimel g, we move in

FOCUS OF LIFE

ites. the necessity of a better life is intoxication but more and greater things than strong drink intoxicate. thou hast become remote-i rejoice in thee! who invented such things as vanity and humiliation? the higher the form of creation the more it habitates earth and the more it is conscious of body. everything that is half realized becomes the material of dreams; man has always badly mixed the dream with the reality. he who transcends time escapes necessity. the living lord speaks 'in disciples is my satisfaction' a weary one asked 'is it not written on the sandals of the prostitutefollow me' all undesirable things become morally fearsome. only the animal in man dances. hatred is life-the love of possession. he who can truthfully say-i believe in nothing but myself-in all things realize

the desire again reacts, to operate in the ego, the suffering shall be ecstatic. how do i know? not by farcical dialogue with self but through contact with its undulations. are we not ever standing on our own volcano? what is beyond man-something more dishonest or a further beast? one thing is desired, another is thought; and a different becomes. everything loved obtains an obscene disease. these dream postures are ominous pophecy of thyself to become-the obscure wish. o joy and woe! which is the higher morality-to love man while being man or to reincarnate as woman to fulfil desire? death is that degeneration, an alternation of ego in consciousness [i.e, desire, its metamorphosis into separate entities for that purpose: serving its own. man's living virtues are those unfamiliar with names

uture bodies "the death posture" from these the new body is determined and parentage selected by the laws of attraction. the wise man makes sure of his future parents and a male incarnation before death. consciousness [for most, only three dimensions] is not so definite as in life but to the extent of your will in life, that much is your consciousness in death. death is the manufacture of life. a dream is a sore likeness of life. death is a sore dream of life. its period depending on the perfection or otherwise of the individual but closely follows in duration the previous life-till re-incarnation. death being a living nightmare of life, has painful possibilities-in the degree of unified consciousness. a ghostly world of 'perhaps' where all the vague potentialities of desire, are incarnati

in would i die violently and jest at god" the operation having exhausted him he suffered this daydream "the waters became murky, then muddy, and movement began. going nearer, he observed-a phosphorescent morass crowded with restless abortions of humanity and creatures-like struggling mudworms, aimless and blind: an immense swamp of dissatisfaction; a desire smashed into pieces" with his will, the dream changed and he became in a vast warehouse-cum-brothel. realizing his whereabouts he muttered "such is life, an endless swallowing and procreation, morally, man is a bastard" the floor was strewn with dirty clothes and candle ends: knowing the strangest women, nothing was pleasing enough. so his attention wandered to the upper story. he was certain he had been there before by a staircase. but

his i and knew he would shortly obtain. and thus he found a new use for his righteousness. self-love and map making aaos in his youth had many dreams, pleasing and otherwise; awake and in his sleep. frequently, fragments of dreams haunted him for many a day, but they were of his marriage bed. after his divorce he slept alone with his sword. aaos, once dreamed he was till asleep, and this was his dream "he had been exploring an unknown country and having returned, was busy making maps from his rough sketches and memoranda. he was surprised how fresh was his memory of every questioned detail, at the ease with which his hand drew the mountains and contours of that unknown country. his dexterity became too pleasing and threatened an event long ceased and then forgotten" by his determination h

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

7b, comes a reference to hermes trismegistus on the sun: in medio vero omnium residet sol. quis enim'in hoc pulcherrimo templo lampadem hanc in alio vel meliori loco poneret, quam unde totum simul possit illuminare? siquidem non ineptc quidam lucernam mundi, alii mentcm, alii rectorcm vocant. trimegistus [sic] visibilem deum.2 there are perhaps echoes of cicero's words for the sun3 in that famous dream, on which macrobius commented, in this passage, but the main echo is surely of the words of hermes trismegistus in the asclepius, which we have quoted above. the teleological framework in which copernicus presents his discovery has long been recognised,4 but it ^is still not generally realised that this framework was the contemporary one. copernicus is not living within the world-view of tho

. there is, however, one egyptian product which erasmus thinks valuable; namely the hieroglyphs. he uses them in the adagia, and he thinks that they could help in furthering universal unity and good-will as a visual language which all could understand.3 at this point, therefore "egyptian letters" join humanist latin as, like it, making for universal tolerance and mutual understanding, the dearest dream of erasmus. but this is a perfectly rational use of egyptianism. terrible, in terms of destruction of art and learning, were the results in england when the egg which erasmus had laid was hatched by the reformation. the smashing of the "idolatrous" images in the churches was matched by the destruction of books and manuscripts in monastic and college libraries. when in 1550, in the reign of e

a to come to holland to see him, but the great man's reply was that he knew enough about campanella not to want to see any more of him.2 as lenoble remarks "les temps sont revolus; we are now in the modern world, and though campanella was triumphantly received at the court and drew the horoscopes of great personages, the learned had abandoned such dreams. and, in the modern world now dawning, the dream of a universal religion in which science interpreted as "natural magic" should blend indissolubly with religion interpreted as "divine magic, was obviously doomed to fade. always of very doubtful orthodoxy, it was its consonance with the dominant renaissance philosophies which had given the dream its power. that campanella should have been able to revive it so late, and with a good deal of s

FRATER ELIJAH ANGELS OF CHAOS

e knew and understood me. this was communicated through words and something more. i do not know if babalon possessed some woman or this was a physical manifestation, but others saw her, and danced with her also. 5 summary of techniques a certain level of social conformity is present even among the chaotes. it is distinctive and yet parallel to format and precision. i emphasize the effect, but the dream sequence is not so easily described -we 99 i spent a great deal of time pondering over the ramifications of these rituals, and possible what if scenarios. presenting the core ideas of this operation we have the following (abstracted to a general form: a certain degree of coincidences led me in the direction of the calling to a higher self in the formulation of the r.o.g. a shocking event hap

the dance for the dances sake and people progressed to get me things) i ran into this foreign couple from the netherlands and was treated to club (twilo. the energy there was up and i trance-danced into communion with az (i was completely sober and on an extreme fatigue gnosis. i saw a bat-like humanoid creature descending, and then the visage of a sarcophagus (coffin) like shape 8/14/99 i had a dream that the chaos-sphere tattoo on my leg just went away and i had new flesh covering my leg a black women with crazy eyes walked by me this morning and said in this deranged voice, you can t see him, but he loves you. 8/16/99 this initiation period is pure suffering. every facet of my life has changed. i see communications all around me all the time and reminders of the cipher of az. 8/27/99 t

ormula. onze is the word form for the number eleven in french. iii/7a: the shell of the magus aided by the angel comes before the one (this is false& must be rejected. full recognition of the nature of our work strikes into the heart, laughter ensues. there are 7 exclamation marks, and 7 letters of laughter. 418 is the number of abrahadabra and of our work. iii/7b: a reference to our existence. a dream within a dream, in hopes of finding truth? the mystery of our lady queen of the quliphoth, to be real. it is us, also written itisus (pronounced e-teece-us. the name of the speaker closing page a: our lady of space. closing page b: end of prayer, also a reference to the egyptian deity. appendix iii- the nature of babalon your a real whore. aren tcha- some random porno our life force is beyon

FRATER TENEBROUS CULTS OF CTHULHU

e. t t there lies the madness, and truth as well- p.o.pciauthor named h. p. lovecraft. as his contributions to the magazine grew more regular, the stories began to form an internally consistent and self-referential mythology, created from the literary realisation of the author s dreams and intuitive impulses. although he outwardly espoused a wholly rational and sceptical view of the universe, his dream-world experiences allowed him glimpses of places and entities beyond the world of mundane reality, and behind his stilted and often excessive prose there lies a vision and an understanding of occult forces which is directly relevant to the magical tradition. howard phillips lovecraft was born on august 20, 1890, in providence, rhode island, at 454 angell street the house of his maternal gran

he ventured out when the temperature read 30 f, and immediately collapsed needing medical resuscitation. he displayed a marked aversion to the sea, suffered from terrible headaches, and physically showed signs of under-nourishment. he was also subject to particularly vivid and lucid dreams, suffering from nightmares virtually every other night of his life. during his childhood, he was visited in dream by creatures which he called the night gaunts. these faceless, bat-winged apparitions would carry him away to bizarre scenes of towering, pointed mountain tops an archetypal landscape which was to find expression in his fiction as the abominable plateau of leng. and it was during such nocturnal experiences that many of his most powerful images originated often transferred to paper in an mann

ully awake i remembered all the incidents but had lost the exquisite thrill of fear the actual sensation of the presence of the hideous unknown. looking at what i had written i was astonished by its coherence. it comprises the first paragraph of the enclosed manuscript, only three words having been changed. 1 lovecraft is a particularly interesting case of the transmission of occult knowledge via dream, in that he was one of the few authors to write effectively on the supernatural without conscious belief in the material which he was conveying. on the contrary, he violently denied the possibility of the existence of occult phenomena, though he was willing to employ their manifestation as a fictional device. nevertheless, this intellectual denial, expressed in his letters and in conversatio

the philistines. in the mythos, he is the progenitor of the seas, the watery equivalent to shub-niggurath and lord of the amphibious deep ones. his elemental attribution is water, and his number is 777. cthulhu himself is referred to as the high priest of the great old ones. his other titles include, he who is to come, lord of r lyeh, and lord of the watery abyss. cthulhu is the initiator of the dream-visions sent forth to mankind from the tomb-city of r lyeh. the formula of his invocation is supplied by lovecraft in the curious ritual phrase, of non-human origin, which is chanted by the worshippers of the cthulhu cult: ph nglui mglw nafh cthulhu r lyeh wgah nagl fhtagn. cthulhu represents the abyss of the subconscious or dreaming mind, and astrologically by the sign of scorpio. ceremonia

ted by lovecraft and his fellow contributors to the cthulhu mythos: de vermis mysteriis, the pnakotic manuscripts, les cultes des ghoules, and the book of eibon. however, the most important of these imaginary tomes is lovecraft s own creation, the al azif of the mad arab, abdul alhazred, or, to employ its latin name, the necronomicon. this title, which occurred to lovecraft during the course of a dream, translates as, nekros, corpse; nomos, law; eikon, image- an image (or picture) of the law of the dead. in a brochure entitled, chronology of the necronomicon, published in 1936, lovecraft gives a suggested history of the damned book. according to this essay, the original text was transcribed by the poet alhazred at damascus in 730 a.d. the title, al azif, refers to the nocturnal sounds made

FRATER U D PRACTICAL SIGIL MAGIC

s transformed into a mantra devoid of any obvious sense or meaning. this may be done most easily by writing down the sentence of desire in a quasi-phonetic manner, i.e, words as spoken. this may demand some ingenuity, but any magician needs this, and, here again, practice alone makes for refinement. let us take an example from liber null (p. 21: a) sentence of desire: i want to meet a succubus in dream this sentence, in a quasi-phonetic (acoustic) spelling, becomes: b) i wah nar medar suku busin dreem 55/ practical sigil magic) now, all double or multiple letters are eliminated) as ith the word method: 56 c w i wah nar medar suku busin dreem d) this leaves us with* iwah n fmer d fsuk enated ven more, and you are free to add some vowels so that e end product does not become a tongue twister

consciousness by employing sigils. there are several methods of atavistic nostalgia. for example, we may shift our consciousness into that of different animals by construct spare is fond of the term karma in this respect, but his karma differs somewhat from the usual meaning of the word. karma in his terminology means the gsum of working with atavistic nostalgia/ 89 perience atavisms in states of dream only, until y of awareness. again, this method calls for a l all experiences. h thus, we may, for example, create sigils from the following sentences of desire .i want to experience the karma of a cat .this my wish to experience the karma qe a reptile in my dreams .this my will to obtain thee con- sciousness of a bird of prey .this my desire to become a unicel-lular organism n my dreams. in

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

m abiff, the son of a widow (as all free masons are called because of the relation of their divine progenitor with eve) hiram abiff then became grand master of the army of construction. in him the arts and crafts of all the sons of cain who had gone before had flowered. he was skilled beyond all others in the work of the world, without which the plan of jehovah must have remained forever a divine dream, and could never have become a concrete reality. the worldly acumen of the sons of cain was as necessary to the completion of this temple as the spiritual conception of the sons of seth, and, therefore, during the period of construction the two classes joined forces, the underlying enmity being hidden under a superficial show of amity. it was, indeed, the first attempt to unite them, and had

gs, and even their second heaven life, where man learns to do creative work was almost barren. then solomon, the king, was again called into the arena of life to perform a mission for the benefit and welfare of his brethren, the sons of seth; he was peculiarly fitted for this work because at heart he was unselfish as shown by the request which he made at the time when jehovah appeared to him in a dream and asked what he would have as a gift when he ascended the throne. solomon then said unto god "thou hast shown great mercy unto david my father and hath made me to reign in his stead now; now, o lord, let thy promise unto david my father be established, for thou hast made me king over a people like the dust of the earth in multitude. give me now wisdom and knowledge, that i may go out and c

FULL MOON RITUALS

th only to be replaced by another, and a grounding. glancing again at owl, he sees a familiar face. no longer she with whom he has danced countless rounds on the great wheel, at least upon her surface. and deer *knows* that the dance within a dance, the web in the midst of all weaving, continues. from across the years, a song of the aztec nation comes to him: we only come to sleep we only come to dream it is not true no, it is not true that we came to live on the earth. we are changed into the grass of springtime our hearts will grow green again and they will open their petals but our body is like a rose tree: it puts forth flowers and then withers. looking up, deer spies above the wide open skylight a ring about the full moon at her zenith. and a myriad of six-pointed stars wheeling gentl

FULLER J F C SECRET WISDOM OF THE QABALAH

ons of the distances and velocities of spiral nebulae h, 15 these angles all but coincide. and when the qabalist postulates no-thingness as the beginning of every-thingness, and the scientist says, gthe beginning seems to present insuperable difficulties unless we agree to look on it as frankly supernatural h, 16 coincidence is absolute; for in both reality remains impenetrable, and like bottom's dream all that is derived from this supreme zero is without bottom- it is the pit of activities which the qabalists frequently call hell. the laboratory of satan. in the world we see a ceaseless struggle entailing change- birth, formation, growth, decay, and death. a ceaseless evolution and dissolution surround us in which everything seems to be possessed of a dual nature and to be urged onwards o

ual to travel along it, then he is a true light unto the guided. but if instead he blindfolds the individual and then forces him in a certain direction, in place of a guide he becomes a tyrant; for in actual fact he will plunge the guided into darkness, a darkness which- though it may take upon itself the appearance of secret wisdom of the qabalah page 74 light- is nothing more than a delusion, a dream, and a nightmare. for the individual to will that light shall be is something quite different from being hypnotized into believing that light is and already exists. belief is of the dust of the earth, it is the static shadow of divine power; will is of the breath of life, it is the dynamic force of that same essence. thus it happens that true faith is belief crucified on the cross of will, a

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

rfrederica-weakenedby scarletfever-diedfrom 'general debility'.hermothernever recovered fromtheloss, and waite himself wasmoreprofoundly affectedthanhisownaccount leads one to believe.at fifteen years of age my sister frederica died;an"d supposethatmy cousinfirthand myself alone saw her body interred at kensal green. she passed awaywithoutthe benefitofsacraments, in the hasteofgoing away.thesorry dream of being wasnowa more sorry nightmare, while as to mypoormotherthe hopeless days ofmourningwenton for years.iwasmuchtoo dead myself for any reality of grief;butthe dull, the vapid, the unprofitable hadturnedsour in my heart and head.7since hisownrecovery from illness waite had beenworkingas a clerk, probably in a solicitor's office, in a position obtained forhimby james mellor smethurst, an

ch appreciated by many juveniles,notnatives of thibet, for some centuries to come'(eastern& utestern review).waite wasmoresuccessfulwithfairy poetry.whilehe was contributing regularly to dung folks'paperhemetwilliam sharp (betterknownas his celticalterego,'fiona macleod),whohad taken over the 'literary olympic' feature in 1887 andhadcommentedfavourably onasoul'scomedy,especially on its fairytale 'dream tower' sequence. sharp was also general editor ofthecanterburypoets,a series of re-issues of the worksofbothmajor and minor poets that also included thematic anthologies.oneof these was to be of fairy poems, and sharp askedwaite-whomay well have suggested thetheme-tobetheeditor,givinghim a completely free hand as tobothcontents and title.thecollection was issued in 1888 intwoforms: a pocket

were funerary rituals. facedwithsuch total opposition to hisownviews on the part of his co-chief, waite was placed in an impossible position and in1914,after 'an unprofitable debate, he'withdrewhis copyright rituals and dissolved theriteas at that time constituted (waite,historicalnoteson the'ordos.r. et a.c. for waite it was the end of the isis-urania temple and the end of the goldendawn,buthis dream of a rosicrucianorderwas still very much alive.on9 july1915he and ten former membersofthe independent and rectified rite consecratedthesalvator mundi templeofthe fellowshipoftherosy cross, in a room atdekeyser's hotel on victoria embankment. nine others,whowerenotpresent,broughtthe neworder'sstrength up to twenty.withina year waite had produced new rituals for all theoutergrades; the structu

al doctrine, he concludes bysay1ng,if i am spared for further efforts in these directions, they will belongt.othe work of revision,whenthe series at large may come to be drawn together into a collected form (p. xxii).therevisions werepublished-astheholykabbalah theholygrail(1933),andthesecret 'tradition infreemasonry(1937)-but hischerishedproject of a collectededition of his works remained a pipe dream. he had succeededin publishinghiscollectedpoemsin1914but he wishedto both and his last poetical work,thebookoftheholygraal-wh1chjohn published in 1921 simply because he liked it, and which katherine tynan praised inthebookmanas 'poetry of great beauty, never uninspired, never crabbed, and difficult. itwasquiteimpossible from a commercial standpoint and even the selection of poems,theopenvisi

zoth_fratersacramentumregis_ 150 a. e. waite- magicianofmanyparts_tarot figures inthegreatertrumpsand the images in waite's pack. like coburn, williams had much to thank waite for,butunlike coburn,whathe took he took honourably.theloss of charles williams to theorderwas a disappointment to waite,buthisworkcontinued. as a means of propagating the order he attempted, in 1922, to resuscitate his old dream of'thesecret council of rites',butafter discussionwithhis closest colleagues he changeditsname to'thecollege of sacred mysteries' and arranged for the printing of a manifesto. but among those involved in drafting the manifesto wereboth].s. m. ward and alvin langdon coburn;whenward drifted away, plans for the'college'werepostponed, andwhencoburnwas banished they were altogether abandoned. lec

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

recorded that over a periodofeighteen months thirty initiations took place, numerous magical invocations were carried out and a numberofadepti minores made and consecrated their magical instruments in the vault. mathers was busy flying(metaphorically) between london and paris, gainingmagicalknowledge from the secret chiefs and cadging money from annie horniman. he was also engaged in a grandiose dream about his fictitious highland ancestry and dabbling in reactionary politics in france, although magic re255 mained his primary concern.thesecret chiefs were un255 doubtedly real tohim-hadhe not met them in the flesh in the bois deboulogne?-andhe made the following statement about them to his adepti minores in the courseofa long and paranoid 'manifesto, which he issued to theorderin1896(the '

GILBERT THE MAGICAL MASON

of glory; is heaven more distant? or have men grown cold? rosicrucians are nothing if not christians, and christians have ever believed in miracle, or have ever acknowledged the existence of an omni255 potence who can act at times in such a manner as to leave the traces and steps of the process so hidden as to tempt scoffers to doubt, and doubters to scoff. but although perpetual motion be but a dream to us earth255 bound mortals, we do not doubt a future perpetual existence, and it is as reasonable to picture to ourself a perpetual flame, as an eternity of life.theancient egyptian priests pictured life as a flame.thegreat master of the temple of this world beingthoughts on the ever-burning lamps 55omnipotent, and able to do all things, does not usually proceed by miracles,ofthey will not

agnified, that the earthlymanis lost sight of in the grandeur and tenuity of the word paintingofthe divine portrait. divine anthropomorphism it may be,butan anthro255 pomorphism so hazy by means of its unapproachable grandeur,thatthehumanelements affording the bases of the analogy quite disappear in the heavenlymanof their divine reveries.permitme to afford to you an example of one sublime deific dream.'inthis conformation he is known:heis the eternal of the eternal ones; the ancient of the ancient ones; the concealed of the concealed ones,andin his symbols he is knowable although he is unknowable. white are his garments,andhis appearance is as a face, vastandterrible in its vastness.upona throne of flaming brilliance is he seated, sothathe may direct its flashing rays. into forty thousand

allthatexistsis,before all lives onourplane, or the plane above, or the world ofpurespirits, or the inconceivable existence;butthen he resembled nothing we can conceive, and was ainsuph,and in the highest abstraction ain alone, negative existence. yet before the manifest became demonstrated, all existence was inhim,theknownpre-existed in the unknown ancient of the ancientofdays.butit is not this dream-like aspect of poetic phantasy exhibited inthekabalahthati can farther bring to your notice.letusreturntothephilosophic viewofthe attributesofdeity,thekabalah89which is the keynote of the whole of the doctrine. the primary human conception of god is then the passive state of negative existence ain- not active; from this the mind of man passes to conceive of ain suph, of god as the boundless

to us capable of infinite subdivision? is it percept255 ible by its nature, or by an accidental circumstance?ifmatter have no sensible being, it can have nor corporeal existence. what then becomes of the distinction between matter and spirit?thething we call soul, is it an immaterial substance, or an attribute of matter? confusion alone would exist, all would be doubt, and abyss; life would be a dream, and silence greater wisdom than speech.theentire kingdom must disappear,ifthe crown be no more. existence is a certainty, and in affirming this, i affirm god, who is the supreme reason for existence. eheie is proved by jehovah.theten sephiroth113 [reprinted fromlucifer,vol. viii, no. 43 (march 1891, pp.48-9.]12.thereligion of freemasonryilluminatedbythekabbalahfreemasonry, our english craft

constitution of the fraternity, for the intense obligations imposed on each one of us. and now i would ask each of you what is the greatest aim of an earthly existence? is it not to prepare for another? do we not all feel assured that we must come to an end of this terrene existence? do we not feel thatthe, the 'ego' within each one of us cannot end with this world?'tosleep, to die, perchance to dream; ay, there's therub.'theaim of each mortal, then, is to grasp at an ideal life, to prepare for another stage of existence; and how? how but through one's creator? who else could make or mar mylife-buti and my creator? religion is the name we mortals give to our aspirations towards our creator, and to our schemes to read him. religion, then, is the key to try in this secret lock; a secret rel

GILBERT THE SORCERER AND HIS APPRENTICE

d fairy blood himself, and was a person of influence, sought the fairy queen and begged for the restoration of his sweetheart. this, however, could not be immediately granted by fairy law,butit was permitted that every evening she should come and milk his cattle, and that he should hearhermilking song, and at the end of a year she should be restored to him, and this milking song was heard also in dream by a piper, who set the tune on his pipes and so it was handed down, and a bard composedwordswhich are still sung in the islands, and have been translated and included in malcolm lawson'ssongsofthe north.even in those days the islanders were very loth to speak about the fairies unless they were certain of a sympathetic and believing audience, and at the present day, though the fairy-faith is

ut though hundreds of our people knew where he was, not one would betray him, though they were starving. no! we leave treachery to the germans and the house of hanover, and cruelty and oppression to the butcher cumberland. but for all the wealth of mighty england i would not be with their souls' again she fell silent for a space, and then the second-sight came back to her and she spoke as if in a dream 'cha till! cha till! i hear it again. marsaly, what is this i see? the mountains grow dim, the landscape fades. child where are you? the sight comes on me once more. a bare room, a girl, a priest in cardinal's robes. one lies dying. ah!itis our prince. squalor and desolation, forsaken by his friends, only those two dear ones watching, faithful to the last by the bedside of the lord's anointe

n may watch with rejoicing how the call of the 'lost pibroch' has roused the men of skye to go forth once more to fight against the germans. but with a very114 thesorcererand his apprenticedifferent spirit, and different ending now. we trust, than in the 'forty-five' ghostly pibrochs. have been heard pealing over the trenches infranc.eand flanders, leading the highland lads to victory. may we not dream that donald bain himself may. be playing his great pibroch, in the joy" of knowing that all those who died fighting against the germans. more than a century and a half ago, did not die in vain, and their cause andtheirdeaths are amply avenged now.[reprintedfromthe occult review, vol xxvi, no. 4 (october 1917, pp 197-208.]12.some267notes onthefirstk1'rowledgbl..ectljjlbthenewly initiatedbroth

rs and other articles for no apparent reason except to demonstratethat'they' are there.itseemseasier,bothinthe caseofthe witchcovens,andoftheseances, to assume some as yet unknown force accidentally set in motion. but the visions, which seem reallytohaveoccultvalue, as throwing light on the mental outlookofthe. period, occurred so far as onecanmake out between waking and sleeping; and we find the dream and the reality so .closely blended that it is impossible to disentangle them. thus a white witch charged withhealing,andcondemned tobe.burnt, while lying in prison awaiting execution, dreams of a beautiful youth who appears and gives her a rose, with the assurance thatsheshall suffer no pain. on awaking, the rose is physically there, and she goes to the stake without a tremor 'being assiste

s, however, wakingintheir beds,butsubsequent testimony showed that, in some cases at least, the things that they fancied they had done only in fancy, had been materially accomplished. these things also are paralleled today in the experience of those who have dreamed of.visiting friends or relatives on. some of the fields of battle, and have afterwards heard that they were veritably seen there, in dream or vision, the notable point in such experiences being that they appeared utterly natural. and it was at these times between waking and sleeping that apparently the greatest number. of the witch visions occurred, and formulae were taught.thenit was that most of the156 the sorcerer and his apprenticecommunications with the devil took place, and then the witch on the appropriate day and hour w

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

nborg brethren and herr theodor reuss that he began in july 1901, ends abruptly in october 1903. from yarker there is only silence up to his death in 1913. all that remained for the swedenborgian rite was to be scooped up by waite as a part of his ambitious, but ultimately unrealised, project for a secret council of rites. perhaps it was appropriate for a rite created by a fantasist to end in the dream-world of a mystic. there remains, however, the question of the purpose of the swedenborgian rite. ritual as an aid to religion: the purpose of the rite the ritual of the swedenborgian rite is inordinately long (even mackenzie accepted that it was of extreme length, tedious and largely uninspiring, and yet the rite itself survived for a far longer period than did the great majority of other f

GILBERT R A THE MASONIC CAREER OF A

ct more carefully. he rejected the thesis of buhle that freemasonry was derived from rosicrucianism and set out the differences between the two brotherhoods 'originally an association for the diffusion of natural morality, it [freemasonry] is now simply a benefit society. the improvement of mankind and the encouragement of philanthropy were and are it s ostensible objects, and these also were the dream of the rosicrucian but, on the other, it has never aimed at a reformation in the arts and sciences, for it was never at any period a learned society, and a large proportion of its members have been chosen from illiterate classes. it is free alike from the enthusiasm and the errors of the elder order. it been singularly devoid of prejudices 6[6] eliphas levi was the pseudonym of the french oc

- my name is waite, rosicrucian up to date, 53[53] it has not been possible, in spite of several requests, to see the minute books of runymede lodge. 54[54] slt, p. 162 55[55] diary for 1902/1903, 10 october. waite called this diary 'annus mirabilis redivivus' because of its record of his great successes in ritual matters. 56[56] ibid, 18 march 1903 57[57] ibid, 17 july 1903 one hot night i had a dream, dreamt i swam in malted cream.58[58] waite, too, produced verse for runymede, albeit of a heavier kind, and his 'ode of welcome' in 1909 records his own quests as well as the drinking habits of his fellows: give me another glass- who do the speaking- i've look'd for secret rites from zone to zone; high grades and orders answer to my seeking, but there's no warrant and diploma which bears th

GLOBAL FREEMASONRY

ce of masonry. in the masonic magazine called ayna (mirror, this is called a "temple of ideas: modern masons have changed the goal of the old masons to build a physical temple into the idea of building a "temple of ideas" the construction of a temple of ideas will be possible when masonic principles and virtues are global freemasonry jk g. e. lessing and e. renan. the masons wanted to realize the dream of these two atheist writers in eradicating religion from the face of the earth. established and such wise people increase on the earth.57 to further this goal, masons work tirelessly in many countries of the world. the masonic organization is influential in universities, other educational institutions, in the media, in the world of art and ideas. it never ceases in its efforts to disseminat

cond half of the nineteenth century to overthrow the two remaining important empires: the austro-hungarian and the russian empires, and were able to achieve their goal as a result of the world war one. global freemasonry djk strange rites in the temple of humanism masons want to make the whole world a "temple" but, the temple they envision is not the temple of true religion but of humanism. their dream is of a world in which humanity is idolized, where people have completely rejected true religion, and the evolutionist philosophy is regarded as the only true philosophy. in a masonic text, a strange ceremony organized for this intention is described: today, one universal religion is coming into being, slowly as it may be, that can satisfy consciousness in its full meaning parallel to this u

GNOSTIC CATECHISM

ct more carefully. he rejected the thesis of buhle that freemasonry was derived from rosicrucianism and set out the differences between the two brotherhoods 'originally an association for the diffusion of natural morality, it [freemasonry] is now simply a benefit society. the improvement of mankind and the encouragement of philanthropy were and are it s ostensible objects, and these also were the dream of the rosicrucian but, on the other, it has never aimed at a reformation in the arts and sciences, for it was never at any period a learned society, and a large proportion of its members have been chosen from illiterate classes. it is free alike from the enthusiasm and the errors of the elder order. it been singularly devoid of prejudices 6[6] eliphas levi was the pseudonym of the french oc

- my name is waite, rosicrucian up to date, 53[53] it has not been possible, in spite of several requests, to see the minute books of runymede lodge. 54[54] slt, p. 162 55[55] diary for 1902/1903, 10 october. waite called this diary 'annus mirabilis redivivus' because of its record of his great successes in ritual matters. 56[56] ibid, 18 march 1903 57[57] ibid, 17 july 1903 one hot night i had a dream, dreamt i swam in malted cream.58[58] waite, too, produced verse for runymede, albeit of a heavier kind, and his 'ode of welcome' in 1909 records his own quests as well as the drinking habits of his fellows: give me another glass- who do the speaking- i've look'd for secret rites from zone to zone; high grades and orders answer to my seeking, but there's no warrant and diploma which bears th

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

t in the gnostic tradition, it is ridiculous to assume everything exists in the mind alone. just as there are forces within the psyche, there are forces outside of it and psychology must be seen in this context. to create a psycho-centric system is as ludicrous as when the church taught that the earth was the centre of the solar system. the house with many rooms carl jung describes in his works a dream which haunted him. it was a dream about a house, his house. yet when he looked around this house he found it had a extra level he could not recognise. it contained rooms he did not know which lead to other rooms he did not know. concealed levels lead to new wings, new storeys and further rooms. until, at last, he came across a beautiful old library full of what seemed to be precious books. o

could not recognise. it contained rooms he did not know which lead to other rooms he did not know. concealed levels lead to new wings, new storeys and further rooms. until, at last, he came across a beautiful old library full of what seemed to be precious books. on examination he could not understand the symbols written on their spines, nor interpret what the language they were written in. jung s dream is a superb analogy of the nature of the human psyche. while we tend to think of the psyche as simply having conscious and unconscious (sometimes called sub-conscious) levels, there is actual far more than is first perceived. since society exists on a hierarchical level (and develops in a similar fashion, see our later study on jacob s ladder, then as we delve deeper into the mind we find hi

ic diary gnostic theurgy page 147 is a useful way to keep track of your transformation. in more romantic times it was known as the book of shadows and the magicians diary; for us, it has a more practical value. while there are more than enough books on the market describing the process of keeping a spiritual diary, it is important to stress its value and discuss some ways in which it can be used. dream work probably one of the more practical uses of your diary is for dream analysis. it is a good idea to keep your diary by your bed and record your dreams each night. if you find you are having a particularly difficult time in your spiritual life, set an alarm clock for early in the morning (3 or 4 am) and record your dreams when you awake. dreams are the unconscious way of communicating with

ind you are having a particularly difficult time in your spiritual life, set an alarm clock for early in the morning (3 or 4 am) and record your dreams when you awake. dreams are the unconscious way of communicating with the conscious mind, use them to your advantage. when it comes to interpreting your dreams there are no quick answers. meditating on your dreams can help, as can reading available dream interpretation books, though the quick dream interpretation cook-books are of little value. a relevant comment to make here is that while dreams use symbols which may have common meanings many of the images will only mean something to you and hence you are the key to their understanding. so for example, while a snake may have a more general phallic interpretation or may even mean wisdom, if

it seen from the perspective of eggregore (artificial group mind) or an archetype (group soul. through visualisation, symbols can be doorways to great reserves of power, through them you can explore eggregores and archetypes. the first step in this process is to do some background reading, study the works of sigmund freud and carl jung, and gain a good working knowledge of the theories regarding dream interpretation, the nature of symbols and in the case of jung- the collective unconscious and archetypes. then start experimenting with various symbols, consider such images as the pentagram, hexagram, elemental symbols, even religious images and icons. explore these on various levels, first intellectually, look at your own reactions to the symbol, other people s reactions, traditional attit

GOETIA LUCIFERIAN

r wishes to thank- jack ehrhardt, ms. napper, frater scorpius nokmet, frater a.s.l, dana dark, a special thank you to fellow initiate marie buckner, ugly shyla and mother, robert mahar, shemyaza of immortal coil designs, magus books and all of the brothers and sisters of the order of phosphorus. lucifer triumphans! 3 illumination spell of the seeker the perception of the serpent s mind who in the dream of the celestial and infernal shall walk between the worlds. unto the angelic soul and fiery essence of the serpent, who comes as shadow but is revealed as light. i charge thee to open the gates of this book to those who are of its blood one who may take the knowledge of the pages in the in-between worlds of dreams do come forth, that the seeker shall be transformed in new shadow to the pres

ight. i charge thee to open the gates of this book to those who are of its blood one who may take the knowledge of the pages in the in-between worlds of dreams do come forth, that the seeker shall be transformed in new shadow to the presence of the emerald light. i charge thee with guarding this book by the dreams of those unwilling to grow and become in the light of the serpent-angel. by air and dream we enter the circle 4 5 the preliminary definition of magick& black magick it is significant to explain the definitions within the context of this book, to not only in some manner set the foundation but also the suggestion of a successful application of this grimoire. this book is not meant for the individual to develop profane behavior, antisocial actions nor abhorrent philosophy which may

uarters. azazel i summon thee fire-djinn of the southern quarter, be the torch which would ignite me, immolate me in your presence, as your child on the path of shadow unto light. samael great dragon transformed, i summon thee as fulmino-lucifer, the morning star of the east, the serpent-angel of the emerald crown who fell to earth awaken now and open forth the gates of the imagination by air and dream. mahazael father of the witch spirit, who blesses and curses under the hidden and bright moon, i do summon thee forth unto me, initiator of flame and iron, come thou forth unto this circle. horned beast and angel perfected, awaken to my northern calls of the earth! in hearth and forest shall you walk with me; in shadowed valley shall you walk as me; in desert and mountain shall you carry my

se to this infernal king and enter his essence. open your astral eyes as this shadow, and understand you may take any form you wish. you are vampyre, incubus, set-like and immortal in essence. you become as ahriman, the infernal king who shapes the world according to his desire. you may communicate and seek various points of congress with all goetic spirits in the dreaming plane, your gate is the dream. this is the sabbat body of which you shall go forth. you may fly forth to discover a great crimson goddess before you. she is robed in red, and her head is covered with a caul bloody with the mark of birth. her hands are pale ivory, with blackened and animal like nails, sharp and cruel. she is encircled with a great red dragon, and two other heads emerge from her red robe hag like and hissi

d to be aligned and shadowed with the spirits anthropomorphic identification, until he becomes you. you will then work on your ability to shape shift in dreams. the 66 legions of spirit familiars may be commanded by will to produce some results of what you seek in the obtainment of knowledge. bael is a powerful familiar spirit who may bring one much instinctual impulses in relation to animals and dream shape shifting. 37 b agares a spirit which allows the understanding of both languages and interpretation, agares is a spirit which accelerates the perception of languages, communication magical and otherwise. in the design of my sethanic /shadow alphabet (see austin spare s alphabet of desire, i made silent invocations to agares to speed the communication of the subconscious to the conscious

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

essed! we praise thee and we bless thee in the changless empire of created light, of shades, of reflections, and of images- and we aspire without cessation unto thy immutable and imperishable brilliance. let the ray of thine intelligence and the warmth of thy love penetrate even unto us! then that which is volatile shall be fixed, the shadow shall be a body, the spirit of air shall be a soul, the dream shall be a thought. and no longer shall we be swept away by the tempest, but we shall hold the bridles of the winged steeds of dawn. and we shall direct the course of the evening breeze to fly before thee. o spirit of spirits! o eternal soul of souls! o imperishable breath of life! o creative sigh! o mouth which breathest forth and withdrawest the life of all beings, in the flux and reflux e

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

blessed! we praise thee and we bless thee in the changelss empire of created light, of shades, of reflections, and of images, and we aspire without cessation unto thy immutable and imperishable brilliance. let the ray of thy intelligence and the warmth of thy love penetrate even unto us! then that which is volatile shall be fixed; the shadow shall be a body; the spirit of air shall be a soul; the dream shall be a thought. and no more shall we be swept away by the tempest, but we shall hold the bridles of the winged steeds of dawn. and we shall direct the course of the evening breeze to fly before thee! o spirit of spirits! o eternal soul of souls! o imperishable breath of life! o creative sigh! o mouth which breathest forth and withdrawest the life of all beings, in the flux and reflux of

GOLDEN DAWN RITUALS U1

of which the manifestation directly touching the yechidah is the higher genius. this yechidah in the ordinary man can but rarely act through the spiritual consciousness since for it to do so, the king of the physical body, that is the lower will, must rise from his throne to acknowledge his superior. this is the reason why, in some cases, when sleeping does the higher will only manifest itself by dream unto the ordinary man. 8 in other cases, it may be manifested; at the times through the sincere practice of religious rights or in cases where the opportunity of self-sacrifice occurs. in all these cases, the lower will hath, for a moment, recognized a higher form of itself, and the hwhy of the man hath reflected from the eternal lord the higher self. this yechidah is the only part of man wh

GOLDEN DAWN RITUALS Z2

ow murmurs he the mystic words of power. r. so also does he presently repeat the words of the hierophant concerning the lamp of the kerux, and so also passeth he by the east of the altar unto between the pillars. standing between them (or formulating them if they be not there as it appears unto him, so raises he his heart unto the highest faith, and so he meditates upon the highest godhead he can dream of. then, let him grope with his hands in the darkness of his ignorance, and in the enterer sign invoke the power that it remove the darkness from his spiritual vision. so let him then endeavor to behold before him in the place of the throne of the east, a certain light or dim glory, which shapeth itself into a form (note: this is beheld only by the mental vision. yet, owing unto the spiritu

GOLDEN DAWN RITUALS ZAM5

and the angelic names lakym and lara. when you feel the power of the names filling you with the force of, recite the following prayer of the salamanders "holy art thou lord of fire wherein thou hast shown forth the throne of thy glory. twabx hwhy, leader of armies is thy holy name. o, thou flashing fire, thou illuminatest all things. with thy insupportable effulgence, whence 5 flow the ceaseless dream of splendor, which nourisheth thy infinite spirit. help us, thy children, whom thou hast loved since the birth of the ages of time. amen" part 4 step 1 hold the lotus wand by the h band. continue to visualize the previous three spheres and superimposed kerubic symbols. now bring the divine light down from above and formulate a brilliant marine blue ball of light covering the genital area, in

GOLDEN CHAIN AND THE LONELY ROAD

o realise the union of purity and perfidy. oneiric initiation and transmission: the silver thread and road of green a principal way in which knowledge is transmitted within the cultus is via dreams. many of our rites are derived through the medium of lucid or clear-eyed dreaming; their messages being 'fleshed out' using the bases of traditional ritual structures, but enhanced and developed as the dream so dictates. it is indeed considered a talent and a blessing from the gods if someone has the power to dream viridically- that is to dream true, with a mind made green 'fertile as old eden. as in the matter of unique transmission, if someone receives a dream of initiation into the sabbatic mysteries, then that dream is considered to impart its own lineal transmission: the lineage of the silv

with a mind made green 'fertile as old eden. as in the matter of unique transmission, if someone receives a dream of initiation into the sabbatic mysteries, then that dream is considered to impart its own lineal transmission: the lineage of the silver thread. it does not comport the same empowerment as that of formal ritual induction, but then neither does a formal rite carry the same power as a dream wherein one meets with the gods face-to-face. often these matters overlap and provide insights into the other. however it must be stated that dream-initiation is considered to be a valid mode of induction and as aforesaid constitutes its own path of empowerment. where dream-teachings are ongoing, there the pilgrim may be said to 'walk the green road- the way of elphame. it is considered a si

f the individual and that such practices must be undertaken with due respect and caution. furthermore, the use of such substances is confined to reverential and sacramental consumption. the range of the wort-cunner's pharmacopoeia is as broad as the world -field itself. in practice, different practitioners develop a rapport with different plant-spirits and these become their especial advisors and dream-empowering allies. amongst the most frequently used plant-familiars are those inhabiting belladonna berries, hemp, syrian rue, black hellebore, as well as the entheogenic forms of mycotrope such as liberty cap and fly agaric, collectively known as 'crow's bread. also known is the unguentum sabbati or devil's salve. this is an ointment used by some practitioners to 'leave the flesh behind' an

y mind, initiation via sexual action is generally best confined to higher rites as operated between individuals of suitable adeptship. to write from experience, i was taught that a magister can pass on his power via sexual means only once in his life. this might be to his chosen successor, if female, or to his own consort in the craft. we must also consider that sexual initiation can occur in the dream-state and that the 'consent' of the aspirant may be an irrelevant consideration. it is rather a case of personal sacrifice to the deity. from my knowledge of both male and female adepts in the elder craft, the gods can and will take lovers and by their 'elixirs' convey strange knowledges, far beyond the grasp of mortal aspirations. furthermore, we should also give thought to the transmission

e vessel of the priestess and that the issue of her sexual mouth contains the secrets (secret-ions) of the gnosis in a fluidic hypostasis. likewise the seed of a priest is the numinous medium for the powers of the godhead and for the concealed radiances of the sun. in rites employing a seeress as the so-called 'ophidian oracle, a trance-state is actuated by cunnilingus and the lucid post-orgasmic dream of the priestess is guided by external manuductive passes and verbal conjurations. as can be seen, if one considers it deeply, such matters cannot be operated effectively between inexperienced aspirants. as such i conclude that it is best for such matters to be remain the preserve of those capable of deploying their arcana with knowledge and love. textual transmission: the way of the book al

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

vention of such equipment had remained beyond the capacities of scientists, but by the beginning of the eighteenth century, with rapidly increasing sea traffic, a mood of impatience and urgency had set in. in the words of an authority on the period, the search for longitude overshadowed the life of every man afloat, and the safety of every ship and cargo. accurate measurement seemed an impossible dream and discovering the longitude had become a stock phrase in the press like pigs might fly. 3 3 simon bethon and andrew robinson, the shape of the world: the mapping and discovery of the earth, guild publishing, london, 1991, p. 117. graham hancock fingerprints of the gods 37 what was needed, above all else, was an instrument that would keep the time (at the place of departure) with perfect ac

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

a hidden cipher. in 1974 he received a spontaneous high initiation in cosmic consciousness. at his untimely death he was working on a series of novels based on his understanding of the aliens intentions towards earth. notable works include the man in the high castle, valis and the divine invasion. the critically acclaimed science fiction film blade runner is loosely based on his novel do androids dream of electric sheep. jung, dr. carl, the famed swiss psychiatrist and creator of analytic psychology, a theory that relies on the importance of archetypes. dr. jung was a member of the national investigations committee on aerial phenomena (nicap) and author of a book about ufos considered from an archetypal and mythic base, flying saucers: a modern myth of things seen in the sky. 12 allen h. g

onsidering that valis is supposed to be a kind of god-computer capable of transmitting meaningful transformative messages to earth. the acronym valis= 41= her (repeated many times, but also= whole. in the valis story, a magical child is created as a messiah. the child is female. phil dick died at age 54 during the filming of blade runner based (very loosely) on his antima- chine novel do androids dream of electric sheep? in his last year he became a follower of british contactee benjamin creme and maintained that his earlier works of fiction allegory, really contained a sort of cipher. the last of his novels published in his lifetime, the divine invasion, dealt with this theme from a gnostic religious vantage point he maintained that the phrase king felix was a cipher for the coming of a n

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

rly, the thoughts and emotions within you are conditioned by the world environment around you.wherever you go, try to see your inner world and your outer world as two sides of an equation. when you reach the point where this truth is realized as a fact of life, you will be able to control every situation by an exercise of your wiil. for example, if you are aware of this fundamental truth during a dream at night, you will be able to consciously control the dream content. somewhat alce a movie director, you can stop the dream at any point and make whatsoever changes you will. for this reason, you should use your dreams to practice your magic skills. never waste a night. keep your magical diary by your bed, and immediately after waking up down whatever you can remember of your dreams. will yo

tsoever is in the world which is not within man, will not be encountered by man. this theorem holds trae for all energies, forces, beings, and things throughout the universe. the practice of enochian magick will demonstrate the truth of this theorem. the deities and demons encountered in the watchtowers and aethyrs will appear to be independent, of you, the magician. however, in the same way that dream images appear autonomous but are actually dependent, so are the deities of enochian magick. it is only after you become conscious of these esoteric correspondences that you can hope to control the watchtower deities. there is a mystical relationship between the subjective self of the magician and the objective world in which the magician finds himself/herself at any point in time and space

y with the physical. now you must shift your consciousness to a new plane of orientation. although this may seem to be a difficult task, you do it automatically every night when you fall asleep. notes to step 4. if the transference of consciousness was successful, you will be able to move in any direction you like simply by thinking of it. the only difference between your state in this step and a dream is that here you are conscious of what you are doing. lf you will to, you can see your physical body in the position you left it. notes to step 5. this step will allow you to observe the earth from a distance. it will also demonstrate to you the ability of your subtle body to leave your physical body and the physical earth without harm. notes to step 6.make your subtle body coincide with you

red onepointed concentration. 167 m a h a m u d r a outline for an intermediate exercise dreams are imper fect ions of s leep; even so is consciousness the imper fect ion of wak ing. dreams are impur i t ies in the ci rculat ion of the blood; even so is consciousness a di sorder of l i fe. dreams are wi thout propor t ion, wi thout good sense, wi thout t ruth; so also is consciousness. awake from dream, the t ruth i s known: awake from waking, the truth is -the unknown. aleister crowley, the book of lies after success with one-pointed concentration, you will be ready to practice the exercise described below. this exercise will help you to remain conscious during sleep. your dreams are a magical barometer of your spiritual progress and this exercise is designed to allow you to get the most

rcise will help you to remain conscious during sleep. your dreams are a magical barometer of your spiritual progress and this exercise is designed to allow you to get the most out of them. you should take a magical oath to practice this exercise every night for a specific period of time. the ult imate goal is to be able to maintain an unbroken continuity of consciousness throughout the waking and dream states. normally when you "fall" asleep, consciousness snaps and you lapse into an unconscious state wherein you are a victim of circumstances rather than in control of events. in the same way, when you "wake up" consciousness snaps back and you forget the many experiences that you underwent in your dreams. th i s i n t e r rupt i on o r b r e a k i n the c o nt i nui t y o f consciousness i

GREY W G CONDENSATION OF KABBALAH

. many months might elapse before they were considered ready for that stage. when the sphere work was accomplished, they would tackle the bottom three paths, usually commencing with the middle one. it is fairly close to normal consciousness yet should impart an awareness of lift-off from earth levels towards less material and more imaginative conditions of life. in pathworking it is not so much a dream-state which is required, but the control of that state by whoever is working. images and impressions will arise quite naturally by themselves, and they are to obey the commands of their controller absolutely. efforts have to be made repeatedly in order to obtain this degree of control, but however long this may take, no further paths should be tackled before a reasonable degree of image-obed

age, a path at a time, does our serpent-symbol take us back up the tree. it is true that all these journeys are purely imaginative, but never under-estimate the faculty of imagination. imagination has led mankind to our present place in creation and will lead us 14 further in the future. it has been said without vision the people will perish and your young men shall see visions while your old men dream dreams. all tree-path exercises are structured efforts at the control of imaginative consciousness leading us towards the energy of existence itself. the use of the sphere-numbered paths and tarot assignments calls up conditions of consciousness for the individual path. it is the immediate recall through these simple summoning symbols that is important. what kabbalists have sought is a commo

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

tj]pia, od. 1, 337. god himself, when ailing, comes down from heaven, to get cheered by the minstrel's lay (p. 331. hence poetry is called the joyous art, and song joij and hliss. we know the gai saber of the trobadors; and joculator, joglar, jongleur, is derived from jocus, joe, jeu, play and pleasantry. even the anglo- saxons named song and music gleo (glee, gaudium, ivynn (our wunne, wonne, or dream (jubilum 'scop hwilumsang hador on heorote >a wtes hsele^a dream' beow. 987' gidd and gleo' are coupled 4025; the song is called 'healgamen (aulae gaudium, the harp' gamenwudu, gleobeam' playing and singing 'gamenwudu gretan' to hail, to wake the frolic wood, beow. 2123. 4210 'gleobeam gretan' cod. exon. 42, 9' hearpan gretan' and 'hearpan wynne gretan' 296, 11. beow. 4029. then, beside gret

from that hour not a trace has been found of the poor fellow^ this in westphalia. the low saxon legend says, ilaiis von hackehiherg was chief master of the hounds to the duke of brunswick, and a mighty woodman, said to have died in 1521 (some say, born that year, died 1581, landau's jagd 190. his tombstone is three leagues from goslar, in the garden of an inn called the klepperkrug. he had a had dream one night; he fancied he was fighting a terrific hoar and got beaten at last. he actually met the beast soon after, and brought it down after a hard fight; in the joy of his victory he kicked at the boar, crying* now slash if you can' but he had kicked with such force, that the sharp tusk 2vent through ids hoof, and injured his foot^ he thought little of the wound at first, but the foot swel

241. deut. sag. no. 311. couf. goth. i>iutan (ululare, jjut-halirii (tuba. furious host: hackelbernd. 923 his grave is in the soiling too, the arrangement of the stones is minutely described; two black hounds rest beside him^ and lastly, kuhn's no. 205 and temme's altmark p. 106 inform us of a heath-rider bdren, whose burial-place is shewn on the heatu near grimnitz in the ukermark; this bdren's dream of the stumpfschwanz (bobtail, i.e. boar) points unmistakably to rackelbdrend. the irreconcilable diversity of domiciles is enough to shew, in the teeth of tombstones, that these accounts all deal with a mythical being: a name that crops up in such various localities must be more than historical. i am disposed to pronounce the westph. form hachelberend the most ancient and genuine. an ohg. h

to the ardennes, and wolf in his niederl. sagen nos. 516-7 (con, p. 706) justly lays stress on the fact that the object hunted is usually the boar, that a woodcutter who had taken part in the hunt was a whole fortnight salting hoar's flesh; which reminds us of the hoar of the einheriar (pp. 318, 386, the caro aprina, and the roast boar in the legend of walther (waltharius p. 105; and hackelberg's dream (p. 921) is about the boar (see suppl. the people dread having to do with these powerful spirits, and whoever breaks through this backwardness pays for it heavily. the westphalian peasant (p. 921) fared worse than he of saalfeld; so did a tailor in the miinsterland. when the wild hunt swept over his house, he mocked the hunter by repeating his hiihu, mif- jclaf after him; then a horse^s foot

lamia, furia answers our liexe, by which is meant sometimes an old, sometimes a young woman, and a beauty can be complimented by being called a perfect witch. the ohg. form of the word is lazus [pron. hatsus, haziisa, hazasa, graff 4, 1091; liazzuso (eumeni- 1"\r\tiere one man is burnt, there be well ten women burnt' says keisersp. om -ig' cin wunderalte.t irip beschoidet den troum' unravels the dream, waltli. 95, 8. a' keriinr) frus ok framayn' foretells of a log that is to perish in the fire, nialssaga 194-9. very early times impute to old women more craft and malice than to the devil himself, as we see by the pretty story of the hag who set a loving couple by the ears when the devil could not, for which he handed her a pair of shoes cautiously on a peeled stick, being afraid of her tou

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

gods and goddesses themselves are represented by the sacred animal, zeus (aristaeus) as a bee, yishnu as a blue bee. a eoman mellona (arnob. 4, 131, or mellonia (aug. de civ. dei 4, 24, was goddess of bees; the lith. austheia was the same, jointly with a bee-god bybylus. masculine too was the lett. uhsinsh, i.e, the hosed one, in reference to bees legs being covered with wax( waxen thighs, mids. dream 3, 1. from all these fancies, mostly foreign, we might fairly make guesses about our own lost antiquities; but we should have to get more exact information as to the legend of the bee-wolf (pp. 369, 673) and the mythic relationship of the woodpecker (lith. melleta) to the bee (see suppl. chapter xxii. sky and staks. the visible heavens have in many ways left their mark on the heathen faith

d water ran very much into one another; in earth-ring/ ring indicates the globular shape of the earth and 1 the finnic ilma? festus says mundus meant coelum as well as terra, mare, woeld. 795 its planetary revolution. manaseps,fairhvus and weralt point to spaces and periods filled by men.1 so far as world contains the notion of seculum and life, it is significantly called, even by the os. poet, a dream: liudio drom, hel. 17,17. 104,7. 109,20. manno drom 23, 7. 103,4. as. gumdream, beow. 4933; la vida es sueno/ its perishableness and painfulness have suggested yet other designations: diz ellende wiwftal (weep-dale/ tod. gehugde 983, as we say( this vale of tears, house of sorrow (see suppl. from its enormous superficial extent is borrowed the phrase f thius brede werold, hel. 50, 1. 131,21;

(0. miiller 2, 100, conducts to hades, but not, as far as i know, to elysium; valkyrs, on the contrary, to yalholl, and not to hel. further, the function of guardian-spirit is wanting to hermes. this idea of a protecting spirit finds expression more in the personified thanatos (death) of the greek people s faith. he is pictured as a genius, with hand on cheek in deep thought, or 1 it is only in a dream-vision that she appears: postera nocte eidem proser pina per quietem adstare aspect* postridie ejus complexu usuram denuuciat. nee iuane somnii praesagium fuit. saxo gram. p. 43. thanatos. moks. datjdus. 841 setting his foot on the psyche (soul) as if taking possession of her; often his hands are crossed over the extinguished torch. at times he appears black (like hel, p. 313) or black-winge

1 conf. h. sachs s poem die engels hut, and der lockige knabe, in rebel s karfunkel [not only men, but even some animals, have an angel of their own, keisersp. brosaml. 19. the pass. 337, 46 agrees with caes. heist: zwene engel, einen guoten, einen leiden; yet sin engel 41 means only the good one, and so it is generally. conf. menander s protest (abridged: a flood daemon is given at birth; never dream that there are evil daemons, for god is good. angels are always imagined as male; thus, when two ladies appear: ob ez von himele waeren zwene engele (masc, des enweiz ich niht, frib. trist. the guardian-angels of two friends are also friends, renn. 18902. extr. from suppl] guaedian angel. 877 such spirits to elves and dwarfs, who (like the white lady, the ancestress berhta, p. 280) shew them

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

re most apt to be remembered if they are experienced during the rem (rapid eye movement) phase of sleep, when the eyes under the closed lids move more rapidly as though the sleeper were watching something. dreams seem to take place on the borderline of two worlds (see borderline state) there can be a fantastic alteration of time, place, and possibility, which we may accept without question in the dream plane. a dream may be of short duration, and in a brief period of two to three seconds one may experience a long story. this is because the imaginative experiences of borderline states are often realized by the mind just as one realizes a whole picture after a glance of a few seconds, yet must use hundreds of words and many minutes in explaining or describing. dreams were once regarded as me

waking state, a muddled recapitulation of recent daytime experiences. many medical researchers tend to account for dreams entirely on the basis of the physiological or emotional state of the sleeper. glare on the eyelids, spots before the eyes, ocular spectra, indigestion, physical pains and aches, a full bladder, sexual tension, fever, cold, noise, anxiety, fear,[171] anger.all can give rise to dream sequences, to suit the situation. but it must be said that although such stimuli may find their way into dreams they are by no means the sole cause of dreams. in the rosicrucian view each of the components of the total person (body, mind, and sou! contributes data to the dream content from its own plane. all become superimposed in varying degrees of intensity and make up the composite imager

uences, to suit the situation. but it must be said that although such stimuli may find their way into dreams they are by no means the sole cause of dreams. in the rosicrucian view each of the components of the total person (body, mind, and sou! contributes data to the dream content from its own plane. all become superimposed in varying degrees of intensity and make up the composite imagery of the dream. mental and psychic input to dreams include the first objective thought or idea which passes from the objective to the subconscious mind at the beginning of the borderline state, and mental impressions received by the subconscious mind from another person. the psychologist alfred adler held that a person's feelings of inferiority and disability would lead to an attempt to make up for them no

gfully toward a deeper archetypal or universal symbolism. these physical, psychological, and psychic impressions which appear in dreams illustrate the rosicrucian view that dreams represent the "total person. they provide a hint of a person's total inheritance, of what is psychically innate in him. dreams, therefore, are something primordial, epigastric, intuitive. at rose-croix university and in dream laboratories in various centers around the world dream phenomena are being studied using scientifically established principles in an attempt to unravel some of the secret mysteries hidden in dreams. one recurring problem is that the medium of recollection does not seem to be the memory recollection associated with outer consciousness. unless a dream is recalled at various depths of conscious

fically established principles in an attempt to unravel some of the secret mysteries hidden in dreams. one recurring problem is that the medium of recollection does not seem to be the memory recollection associated with outer consciousness. unless a dream is recalled at various depths of consciousness as one passes from the deep subconscious through the borderline states to outer consciousness, a dream may swirl away and begin to fade as soon as we wake up. as for the dreams one has had earlier in the night, they are usually lost altogether and have little trace in the memory recollection of outer consciousness. e ego.the subconscious self as distinguished from the objective self. this term is not used often in rosicrucian teachings, for the term psychic self or psychic mind expresses more

HAMIL THE ROSICRUCIAN SEER

peculiar language and phraseology. thus swedenborg anticipated, in his revelations,"zschokke in hisselbstschaustates 'it has happened to me occasionally, at the first meeting with a total stranger, when i have been listening in silence to his conversation, that his past life, up to the present moment, with many minute circumstances belonging to one or other scene in it, has come across me like a dream, but distinctly, involuntarily and unsought. instead of recording many instances i will give one. on a fair day at waldshut we went into an inn called the vine; we took our supper with a numerous company at the public table: when it happened that they made themselves merry over the peculiarities of the swiss, in connexion with the belief in mesmerism and the like. one of my companions begged

s with telescopic eye, were self-hypnotized, and their resplendent discoveries, which have placed them foremost in the ranks of science, werebutthe revelations of a neuro-hypnotic trance.formyself i am content to believe that the faith of our forefathers were not such 'wretched superstitious absurdities' and that 'there are really things in nature of which our modem philosophy does notpermit.usto dream' londonfred.hockley.[printed inthezoist,no. xxvii (october 1849.]remarksupontherev.georgesandbysreviewofm.alphonse cahagnet'sarcanesdefaviefuturedevoilis,esc.by mr.hockley.'many rich mysteries are loekt up in the natureofangels, which, by degrees, will break out'-rev.r.dingley'sdeputationofangels.london, 1654.in common, i doubt not, with all the readers ofthezoist,i with great pleasure perus

hafing dish as large as life''itpossesses the likenessofthe person whom it is wished to see, only the visage isofan ashy paleness''onapproaching the figure, one is consciousofa resistance similar to what is felt when going against a strong wind, which drives one back''ifone speaks with it one remembers no more distinctly what is spoken;andwhen the appearance vanishes, one feels asifawaking from a dream;thehead is stupified, and a contraction is felt intheabdomen. it is also very singular that the same"longman, r zmo, p.200;1834.186therosicrucianseercircles,the perfumes,"which'i"deemsonlyworthyof theknaveswhoemployedthem,itis to be regretted thatmanymesmerists,whojustlydeprecate theirfavouritesciencebeingdeemeda deception and its professorsimpostors,yet soreadilybestowthe sameabusiveepithet

HANDBOOK OF EGYPTIAN MYTHOLOGY

f its rights and privileges. yet this was not a period of decadence. egyptian art, literature, and theology continued to flourish and develop. the architecture of the ptolemaic temples reflects their use by the general population. inside the enclosure walls there were sanatoria where people could visit statues with healing powers or spend the night in the hope that a deity would come to them in a dream and tell them how their illness could be cured. crowds took part in the annual festival of osiris and left miniature mummy figures of osiris in special shrines. many temples kept large numbers of the type of animal that was sacred to the main deity of the temple. people could pay for these animals to be ritually sacrificed and then mummified to act as messengers to the realm of the gods. wea

ny kind of divine presence on earth. regular offerings and elaborate rites ensured that deities were present in statues or sacred animals kept in temples, but their true forms were thought to be in the divine realm. on temple walls, kings are shown perpetually interacting with the gods, but specific communications from a deity to an individual king are usually described as coming in the form of a dream or a portent. the best known example is king thutmose iv s dream encounter with the deity manifest in the great sphinx at giza (see sphinx in deities, themes, and concepts. similar dreams were occasionally recorded by private individuals of the elite class. it was probably the ba of a person that was thought to be able to enter the divine mythical time lines 85 realm in sleep and converse wi

of ra, and his head swells painfully. ra cures him by letting out the pus and blood, and this is said to be the origin of the famous sacred lake at herakleopolis. a fragmentary new kingdom tale has heryshef appear to the hero meryra to ask for his help in a fight against a divine falcon. in a later text, an egyptian priest living among the persians claims to have been summoned back to egypt by a dream-vision of heryshef. the priest credits heryshef with helping alexander the great to conquer the persians. when the greeks settled in egypt, they identified heryshef with their deified hero herakles (hercules. see also banebdjedet; osiris references and further reading: h. kees. heracleopolis and the fayum. in ancient egypt: a cultural topography. london: 1961, 212 230. primary sources: ct 42

s, the founder of greek medicine, is said to have been inspired by books kept in the temple of imhotep at memphis. priests of imhotep were consulted about the meaning of dreams. imhotep was said to appear to dreamers as a shining human figure or as a scarab. in a story inscribed on a ptolemaic stela, it is not clear whether it is imhotep himself or a priest of imhotep who interprets king djoser s dream of seven fat and seven thin cattle and discovers the origins of the nile. imhotep remained a popular deity in the roman period. a surviving fragment from a story cycle has imhotep use magic to defeat an assyrian queen. his association with architecture was remembered by calling him the skillfulfingered one who fixed the plans of the mansions of the gods. the philosophical text known as the a

over the source of the inundation. the priest consulted ancient books and discovered that the inundation came from twin caverns under the island of elephantine. he told the king that only the god khnum had the power to unbolt the doors and release the flood from these caverns. djoser hastily made offerings to the deities of elephantine. then khnum the maker of every body appeared to the king in a dream and promised to let the flood gush again so that the years of hunger would be ended. it was probably the fertile mud spread by the inundation that khnum was thought to use as a potter god. in the pyramid texts and the coffin texts he mainly seems to make objects, such as boats. one story set in the old kingdom tells how khnum was one of a group of deities who visited egypt in disguise to ass

HELENA BLAVATSKY NIGHTMARE TALES

in mystical tones. ask the powerful mesmerist if there is danger that the subject may pass out ofhis control- if he could will the spirit out, never to return? it is capable of demonstration that themesmerist can act on a subject at a distance of many miles; and it is no less certain that, the majority ofmesmerists know little or nothing of the laws that govern their powers. it may be a pleasant dream to attempt to conceive of the beauties of the spirit-world; but the time can bespent more profitably in a study of the spirit itself, and it is not necessary that the subject for study should bein the spirit-world. nightmare talesan unsolved mystery10 karmic visionsby h. p. blavatsky, under the pen name "sanjna" oh, sad no more! oh, sweet no more! oh, strange no more! by a mossed brook bank

throng of bayonets clashing against each other in a mist of smoke and blood;thousands of mangled corpses covering the ground, torn and cut to shreds by the murderous weapons devisedby science and civilization, blessed to success by the servants of his god. what he now dreams of arebleeding, wounded and dying men, with missing limbs and matted locks, wet and soaked through with gore. viiia hideous dream detaches itself from a group of passing visions, and alights heavily on his aching chest. thenightmare shows him men expiring on the battlefield with a curse on those who led them to their destruction.every pang in his own wasting body brings to him in dream the recollection of pangs still worse, of pangssuffered through and for him. he sees and feels the torture of the fallen millions, who

s wailing in the streets by the thousands. he findsthe young daughters of his bravest old soldiers exchanging their mourning garments for the gaudy frippery ofprostitution, and the soul-ego shudders in the sleeping form. his heart is rent by the groans of thefamished; his eyes blinded by the smoke of burning hamlets, of homes destroyed, of towns and cities insmouldering ruins. and in his terrible dream, he remembers that moment of insanity in his soldier's life, when standing over aheap of the dead and the dying, waving in his right hand a naked sword red to its hilt with smoking blood,and in his left, the colours rent from the hand of the warrior expiring at his feet, he had sent in a stentorianvoice praises to the throne of the almighty, thanksgiving for the victory just obtained. he sta

the europeancontinents and isles. such are the decree of orlog and the answer of skuld" he makes a strong effort and- is himself again. prompted by the soul-ego to remember and act inconformity, he lifts his arms to heaven and swears in the face of all nature to preserve peace to the end of hisdays- in his own country, at least* a distant beating of drums and long cries of what he fancies in his dream are the rapturous thanksgivings, forthe pledge just taken. an abrupt shock, loud clatter, and, as the eyes open, the soul-ego looks out throughthem in amazement. the heavy gaze meets the respectful and solemn face of the physician offering the usualdraught. the train stops. he rises from his couch weaker and wearier than ever, to see around him endlesslines of troops armed with a new and yet

er. nor had i any greatdifficulty in retaining them, for when i sat down to record the story, i found it, as usual, indelibly impressedon the astral tablets before my inner eye. thus, i had but to copy it and so give it as i received it. i failed to learn the name of the unknown nocturnalwriter. nevertheless, though the reader may prefer to regard the whole story as one made up for the occasion,a dream, perhaps, still its incidents will, i hope, prove none the less interesting. i- the stranger's storymy birth-place is a small mountain hamlet, a cluster of swiss cottages, hidden deep in a sunny nook,between two tumble-down glaciers and a peak covered with eternal snows. thither, thirty-seven years ago, ireturned- crippled mentally and physically- to die, if death would only have me. the pur

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ool is due to origen, longinus, and plotinus, the immediate disciples of ammonius. the chief aim of the founders of the eclectic theosophical school was one of the three objects of its modern successor, the theosophical society, namely, to reconcile all 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 s

, as well as its own. but the non-receptive or non-sensitive organism of one who is very positive cannot be so influenced. hence, although there is hardly a human being whose ego does not hold free intercourse, during the sleep of his body, with those whom it loved and lost, yet, on account of the positiveness and non-receptivity of its physical envelope and brain, no recollection, or a very dim, dream-like remembrance, lingers in the memory of the person once awake. q. this means that you reject the philosophy of spiritualism in toto? a. if by "philosophy" you mean their crude theories, we do. but they have no philosophy, in truth. their best, their most intellectual and earnest defenders say so. their fundamental and only unimpeachable truth, namely, that phenomena occur through mediums

ossible, and for this one has to turn to the study of eastern metaphysics. but in these two states-the waking and the dreaming-every ordinary mortal, from a learned philosopher down to a page 44 the key to theosophy- hp blavatsky.txt poor untutored savage, has a good proof that such states differ. q. you do not accept, then, the well-known explanations of biology and physiology to account for the dream state? a. we do not. we reject even the hypotheses of your psychologists, preferring the teachings of eastern wisdom. believing in seven planes of kosmic being and states of consciousness, with regard to the universe or the macrocosm, we stop at the fourth plane, finding it impossible to go with any degree of certainty beyond. but with respect to the microcosm, or man, we speculate freely on

f the lowest, and in its manvantaric manifestations fractioned-aspects of this spirit-matter, which is the conscious ego that creates its own paradise, a fool's paradise, it may be, still a state of bliss. q. but what is devachan? a. the "land of gods" literally; a condition, a state of mental bliss. philosophically a mental condition analogous to, but far more vivid and real than, the most vivid dream. it is the state after death of most mortals. on the various postmortem states the physical and the spiritual man q. i am glad to hear you believe in the immortality of the soul. a. not of "the soul" but of the divine spirit; or rather in the immortality of the reincarnating ego. q. what is the difference? a. a very great one in our philosophy, but this is too abstruse and difficult a questi

imes and sins committed on a plane of objectivity and in a world of matter, cannot receive punishment in a world of pure subjectivity. we believe in no hell or paradise as localities; in no objective hellfires and worms that never die, nor in any jerusalem with streets paved with sapphires and diamonds. what we believe in is a postmortem state or mental condition, such as we are in during a vivid dream. we believe in an immutable law of absolute love, justice, and mercy. and believing in it, we say: whatever the sin and dire results of the original karmic transgression of the now incarnated egos no man (or the outer material and periodical form of the spiritual entity) can be held, with any degree of justice, responsible for the consequences of his birth. he does not ask to be born, nor ca

HINE PHIL ASPECTS OF EVOCATION

mythos tales, yog-sothoth is described as a conglomerate of iridescent globes- in other words, a light form phenomena! the entity is also associated with strange atmospheric effects such as freak winds and storms (lovecraft is known to have carefully related some of his fictional events with floods, earthquakes, and other such occurrence)s. to me, this stresses further the validity of lovecraft.s dream-inspired fiction as a valid source of magical ideas. the guidelines to evoking yog-sothoth appear, at least as far as the dunwich horror sets them forth, to be quite clear and operationally valid. investigation of the entity has (in my view) suffered from the negative connotations of association with choronzon as an entity of dispersal, or .negative. chaos. the emerging science of chaos dyna

HINE P OVEN READY CHAOS

erwise slim volume. most have appeared in nox magazine or somewhere else, so if you ve seen em before, go and watch a video or something. 50 phil hine fracture lines if will stops and cries why, invoking because, then will stops& does nought. liber al,ii,30. i lay possessed by a demon. obsession. twisted by talons; self-love& hatred knotting my guts. howling frustration into the night, the broken dream heaped around my bed. later. a shaft of light burns through the brooding darkness; my cloak of night, my self-sewn shroud. knowledge. insight. wild laughter. a strange way into gnosis. a self-wounding, stretching back into my personal time. i crawl into my centre, my circle, and with my pen etch a triangle. and force the monster into it, and unloosen the skeins of form; moments of weakness

HP LOVECRAFT A DARK LORE

safety of a new dark age. theosophists have guessed at the awesome grandeur of the cosmic cycle wherein our world and human race form transient incidents. they have hinted at strange survivals in terms which would freeze the blood if not masked by a bland optimism. but it is not from them that there came the single glimpse of forbidden eons which chills me when i think of it and maddens me when i dream of it. that glimpse, like all dread glimpses of truth, flashed out from an accidental piecing together of separated things- in this case an old newspaper item and the notes of a dead professor. i hope that no one else will accomplish this piecing out; certainly, if i live, i shall never knowingly supply a link in so hideous a chain. i think that the professor, too intented to keep silent reg

. the writing accompanying this oddity was, aside from a stack of press cuttings, in professor angell's most recent hand; and made no pretense to literary style. what seemed to be the main document was headed "cthulhu cult" in characters painstakingly printed to avoid the erroneous reading of a word so unheard-of. this manuscript was divided into two sections, the first of which was headed "1925- dream and dream work of h.a. wilcox, 7 thomas st, providence, r. i, and the second "narrative of inspector john r. legrasse, 121 bienville st, new orleans, la, at 1908 a. a. s. mtg- notes on same& prof. webb's acct" the other manuscript papers were brief notes, some of them accounts of the queer dreams of different persons, some of them citations from theosophical books and magazines (notably w. s

plying, for the conspicuous freshness of the tablet implied kinship with anything but archeology. young wilcox's rejoinder, which impressed my uncle enough to make him recall and record it verbatim, was of a fantastically poetic cast which must have typified his whole conversation, and which i have since found highly characteristic of him. he said "it is new, indeed, for i made it last night in a dream of strange cities; and dreams are older than brooding tyre, or the contemplative sphinx, or garden-girdled babylon" it was then that he began that rambling tale which suddenly played upon a sleeping memory and won the fevered interest of my uncle. there had been a slight earthquake tremor the night before, the most considerable felt in new england for some years; and wilcox's imagination had

or the contemplative sphinx, or garden-girdled babylon" it was then that he began that rambling tale which suddenly played upon a sleeping memory and won the fevered interest of my uncle. there had been a slight earthquake tremor the night before, the most considerable felt in new england for some years; and wilcox's imagination had been keenly affected. upon retiring, he had had an unprecedented dream of great cyclopean cities of titan blocks and sky-flung monoliths, all dripping with green ooze and sinister with latent horror. hieroglyphics had covered the walls and pillars, and from some undetermined point below had come a voice that was not a voice; a chaotic sensation which only fancy could transmute into sound, but which he attempted to render by the almost unpronounceable jumble of

red now and then as he spoke of them. they included not only a repetition of what he had formerly dreamed, but touched wildly on a gigantic thing "miles high" which walked or lumbered about. he at no time fully described this object but occasional frantic words, as repeated by dr. tobey, convinced the professor that it must be identical with the nameless monstrosity he had sought to depict in his dream-sculpture. reference to this object, the doctor added, was invariably a prelude to the young man's subsidence into lethargy. his temperature, oddly enough, was not greatly above normal; but the whole condition was otherwise such as to suggest true fever rather than mental disorder. on april 2 at about 3 p.m. every trace of wilcox's malady suddenly ceased. he sat upright in bed, astonished to

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

over thirty-five thousand feet. everest out of the running. atwood to work out height with theodolite while carroll and i go up. probably wrong about cones, for formations look stratified. possibly precam brian slate with other strata mixed in. queer skyline effects- regular sections of cubes clinging to highest peaks. whole thing marvelous in red-gold light of low sun. like land of mystery in a dream or gateway to forbidden world of untrodden wonder. wish you were here to study" though it was technically sleeping time, not one of us listeners thought for a moment of retiring. it must have been a good deal the same at mcmurdo sound, where the supply cache and the arkham were also getting the messages; for captain douglas gave out a call congratulating everybody on the important find, and

ish summits, and to catch the curious sense of fantasy which they inspired as seen in the reddish antarctic light against the provocative background of iridescent ice-dust clouds. in the whole spectacle there was a persistent, pervasive hint of stupendous secrecy and potential revelation. it was as if these stark, nightmare spires marked the pylons of a frightful gateway into forbidden spheres of dream, and complex gulfs of remote time, space, and ultradimensionality. i could not help feeling that they were evil things-mountains of madness whose farther slopes looked out over some accursed ultimate abyss. that seething, half-luminous cloud background held ineffable suggestions of a vague, ethereal beyondness far more than terrestrially spatial, and gave appalling reminders of the utter rem

roups to be very prevalent, and we could half imagine what the city must once have looked like- even though most of the roofs and tower tops had necessarily perished. as a whole, it had been a complex tangle of twisted lanes and alleys, all of them deep canyons, and some little better than tunnels because of the overhanging masonry or overarching bridges. now, outspread below us, it loomed like a dream fantasy against a westward mist through whose northern end the low, reddish antarctic sun of early afternoon was struggling to shine; and when, for a moment, that sun encountered a denser obstruction and plunged the scene into temporary shadow, the effect was subtly menacing in a way i can never hope to depict. even the faint howling and piping of the unfelt wind in the great mountain passes

, thought, and plastic organ patterns solely by the old ones, and having no language save that which the dot groups expressed- had likewise no voice save the imitated accents of their bygone masters. xii danforth and i have recollections of emerging into the great sculptured hemisphere and of threading our back trail through the cyclopean rooms and corridors of the dead city; yet these are purely dream fragments involving no memory of volition, details, or physical exertion. it was as if we floated in a nebulous world or dimension without time, causation, or orientation. the gray half-daylight of the vast circular space sobered us somewhat; but we did not go near those cached sledges or look again at poor gedney and the dog. they have a strange and titanic mausoleum, and i hope the end of

HP LOVECRAFT BEYOND THE WALL OF SLEEP

n. the alienists soon agreed that abnormal dreams were the foundation of the trouble; dreams whose vividness could for a time completely dominate the waking mind of this basically inferior man. with due formality slater was tried for murder, acquitted on the ground of insanity, and committed to the institution wherein i held so humble a post. i have said that i am a constant speculator concerning dream-life, and from this you may judge of the eagerness with which i applied myself to the study of the new patient as soon as i had fully ascertained the facts of his case. he seemed to sense a certain friendliness in me, born no doubt of the interest i could not conceal, and the gentle manner in which i questioned him. not that he ever recognized me during his attacks, when i hung breathlessly

more i inclined to the belief that in the pitiful personality who cringed before me lay the disordered nucleus of something beyond my comprehension; something infinitely beyond the comprehension of my more experienced but less imaginative medical and scientific colleagues. and yet i could extract nothing definite from the man. the sum of all my investigation was, that in a kind of semi-corporeal dream-life slater wandered or floated through resplendent and prodigious valleys, meadows, gardens, cities, and palaces of light, in a region unbounded and unknown to man; that there he was no peasant or degenerate, but a creature of importance and vivid life, moving proudly and dominantly, and checked only by a certain deadly enemy, who seemed to be a being of visible yet ethereal structure, and

of visible yet ethereal structure, and who did not appear to be of human shape, since slater never referred to it as a man, or as aught save a thing. this thing had done slater some hideous but unnamed wrong, which the maniac (if maniac he were) yearned to avenge. from the manner in which slater alluded to their dealings, i judged that he and the luminous thing had met on equal terms; that in his dream existence the man was himself a luminous thing of the same race as his enemy. this impression was sustained by his frequent references to flying through space and burning all that impeded his progress. yet these conceptions were formulated in rustic words wholly inadequate to convey them, a circumstance which drove me to the conclusion that if a dream world indeed existed, oral language was

as his enemy. this impression was sustained by his frequent references to flying through space and burning all that impeded his progress. yet these conceptions were formulated in rustic words wholly inadequate to convey them, a circumstance which drove me to the conclusion that if a dream world indeed existed, oral language was not its medium for the transmission of thought. could it be that the dream soul inhabiting this inferior body was desperately struggling to speak things which the simple and halting tongue of dullness could not utter? could it be that i was face to face with intellectual emanations which would explain the mystery if i could but learn to discover and read them? i did not tell the older physicians of these things, for middle age is skeptical, cynical, and disinclined

pparatus, and i had in my college days prepared a set of transmitting and receiving instruments somewhat similar to the cumbrous devices employed in wireless telegraphy at that crude, pre-radio period. these i had tested with a fellow-student, but achieving no result, had soon packed them away with other scientific odds and ends for possible future use. now, in my intense desire to probe into the dream-life of joe slater, i sought these instruments again, and spent several days in repairing them for action. when they were complete once more i missed no opportunity for their trial. at each outburst of slater's violence, i would fit the transmitter to his forehead and the receiver to my own, constantly making delicate adjustments for various hypothetical wave-lengths of intellectual energy

HP LOVECRAFT CELEPHAIS

visible at that point before. within twenty-four hours the stranger had become so bright that it outshone capella. in a week or two it had visibly faded, and in the course of a few months it was hardly discernible with the naked eye" 1998-1999 william johns last modified: 12/18/1999 18:45odcelephais by h.p. lovecraft written early nov 1920 published may 1922 in the rainbow, no. 2, p. 10-12. in a dream kuranes saw the city in the valley, and the seacoast beyond, and the snowy peak overlooking the sea, and the gaily painted galleys that sail out of the harbour toward distant regions where the sea meets the sky. in a dream it was also that he came by his name of kuranes, for when awake he was called by another name. perhaps it was natural for him to dream a new name; for he was the last of h

at he came by his name of kuranes, for when awake he was called by another name. perhaps it was natural for him to dream a new name; for he was the last of his family, and alone among the indifferent millions of london, so there were not many to speak to him and to remind him who he had been. his money and lands were gone, and he did not care for the ways of the people about him, but preferred to dream and write of his dreams. what he wrote was laughed at by those to whom he showed it, so that after a time he kept his writings to himself, and finally ceased to write. the more he withdrew from the world about him, the more wonderful became his dreams; and it would have been quite futile to try to describe them on paper. kuranes was not modern, and did not think like others who wrote. whilst

ked ugliness the foul thing that is reality, kuranes sought for beauty alone. when truth and experience failed to reveal it, he sought it in fancy and illusion, and found it on his very doorstep, amid the nebulous memories of childhood tales and dreams. there are not many persons who know what wonders are opened to them in the stories and visions of their youth; for when as children we listen and dream, we think but half-formed thoughts, and when as men we try to remember, we are dulled and prosaic with the poison of life. but some of us awake in the night with strange phantasms of enchanted hills and gardens, of fountains that sing in the sun, of golden cliffs overhanging murmuring seas, of plains that stretch down to sleeping cities of bronze and stone, and of shadowy companies of heroes

lloping over golden sands; and then the luminous vapours spread apart to reveal a greater brightness, the brightness of the city celephais, and the sea coast beyond, and the snowy peak overlooking the sea, and the gaily painted galleys that sail out of the harbour toward distant regions where the sea meets the sky. and kuranes reigned thereafter over ooth-nargai and all the neighboring regions of dream, and held his court alternately in celephais and in the cloud-fashioned serannian. he reigns there still, and will reign happily for ever, though below the cliffs at innsmouth the channel tides played mockingly with the body of a tramp who had stumbled through the half-deserted village at dawn; played mockingly, and cast it upon the rocks by ivy-covered trevor towers, where a notably fat and

HP LOVECRAFT DAGON

eather kept fair, and for uncounted days i drifted aimlessly beneath the scorching sun; waiting either for some passing ship, or to be cast on the shores of some habitable land. but neither ship nor land appeared, and i began to despair in my solitude upon the heaving vastness of unbroken blue. the change happened whilst i slept. its details i shall never know; for my slumber, though troubled and dream-infested, was continuous. when at last i awakened, it was to discover myself half sucked into a slimy expanse of hellish black mire which extended about me in monotonous undulations as far as i could see, and in which my boat lay grounded some distance away. though one might well imagine that my first sensation would be of wonder at so prodigious and unexpected a transformation of scenery, i

ape from the german man-of-war. this i ask myself, but ever does there come before me a hideously vivid vision in reply. i cannot think of the deep sea without shuddering at the nameless things that may at this very moment be crawling and floundering on its slimy bed, worshipping their ancient stone idols and carving their own detestable likenesses on submarine obelisks of water-soaked granite. i dream of a day when they may rise above the billows to drag down in their reeking talons the remnants of puny, war-exhausted mankind- of a day when the land shall sink, and the dark ocean floor shall ascend amidst universal pandemonium. the end is near. i hear a noise at the door, as of some immense slippery body lumbering against it. it shall not find me. god, that hand! the window! the window! 1

HP LOVECRAFT EX OBLIVIONE

s the days of waking became less and less bearable from their greyness and sameness, i would often drift in opiate peace through the valley and the shadowy groves, and wonder how i might seize them for my eternal dwelling-place, so that i need no more crawl back to a dull world stript of interest and new colours. and as i looked upon the little gate in the mighty wall, i felt that beyond it lay a dream-country from which, once it was entered, there would be no return. so each night in sleep i strove to find the hidden latch of the gate in the ivied antique wall, though it was exceedingly well hidden. and i would tell myself that the realm beyond the wall was not more lasting merely, but more lovely and radiant as well. then one night in the dream-city of zakarion i found a yellowed papyrus

e it was entered, there would be no return. so each night in sleep i strove to find the hidden latch of the gate in the ivied antique wall, though it was exceedingly well hidden. and i would tell myself that the realm beyond the wall was not more lasting merely, but more lovely and radiant as well. then one night in the dream-city of zakarion i found a yellowed papyrus filled with the thoughts of dream-sages who dwelt of old in that city, and who were too wise ever to be born in the waking world. therein were written many things concerning the world of dream, and among them was lore of a golden valley and a sacred grove with temples, and a high wall pierced by a little bronze gate. when i saw this lore, i knew that it touched on the scenes i had haunted, and i therefore read long in the ye

in that city, and who were too wise ever to be born in the waking world. therein were written many things concerning the world of dream, and among them was lore of a golden valley and a sacred grove with temples, and a high wall pierced by a little bronze gate. when i saw this lore, i knew that it touched on the scenes i had haunted, and i therefore read long in the yellowed papyrus. some of the dream-sages wrote gorgeously of the wonders beyond the irrepassable gate, but others told of horror and disappointment. i knew not which to believe, yet longed more and more to cross for ever into the unknown land; for doubt and secrecy are the lure of lures, and no new horror can be more terrible than the daily torture of the commonplace. so when i learned of the drug which would unlock the gate

the golden valley and the shadowy groves; and when i came this time to the antique wall, i saw that the small gate of bronze was ajar. from beyond came a glow that weirdly lit the giant twisted trees and the tops of the buried temples, and i drifted on songfully, expectant of the glories of the land from whence i should never return. but as the gate swung wider and the sorcery of the drug and the dream pushed me through, i knew that all sights and glories were at an end; for in that new realm was neither land nor sea, but only the white void of unpeopled and illimitable space. so, happier than i had ever dared hope to be, i dissolved again into that native infinity of crystal oblivion from which the daemon life had called me for one brief and desolate hour. 1998-1999 william johns last mod

HP LOVECRAFT HERBERT WEST REANIMATOR

ed parts of what has previously been a single living organism. all this research work required a prodigious supply of freshly slaughtered human flesh- and that was why herbert west had entered the great war. the phantasmal, unmentionable thing occurred one midnight late in march, 1915, in a field hospital behind the lines of st. eloi. i wonder even now if it could have been other than a daemoniac dream of delirium. west had a private laboratory in an east room of the barn-like temporary edifice, assigned him on his plea that he was devising new and radical methods for the treatment of hitherto hopeless cases of maiming. there he worked like a butcher in the midst of his gory wares- i could never get used to the levity with which he handled and classified certain things. at times he actuall

HP LOVECRAFT HYPNOS

kly disappeared, and in a brief space i found myself projected against an obstacle which i could not penetrate. it was like the others, yet incalculably denser; a sticky clammy mass, if such terms can be applied to analogous qualities in a non-material sphere. i had, i felt, been halted by a barrier which my friend and leader had successfully passed. struggling anew, i came to the end of the drug-dream and opened my physical eyes to the tower studio in whose opposite corner reclined the pallid and still unconscious form of my fellow dreamer, weirdly haggard and wildly beautiful as the moon shed gold-green light on his marble features. then, after a short interval, the form in the corner stirred; and may pitying heaven keep from my sight and sound another thing like that which took place be

ound another thing like that which took place before me. i cannot tell you how he shrieked, or what vistas of unvisitable hells gleamed for a second in black eyes crazed with fright. i can only say that i fainted, and did not stir till he himself recovered and shook me in his phrensy for someone to keep away the horror and desolation. that was the end of our voluntary searchings in the caverns of dream. awed, shaken, and portentous, my friend who had been beyond the barrier warned me that we must never venture within those realms again. what he had seen, he dared not tell me; but he said from his wisdom that we must sleep as little as possible, even if drugs were necessary to keep us awake. that he was right, i soon learned from the unutterable fear which engulfed me whenever consciousness

HP LOVECRAFT POETRY AND THE GODS

over parts of even the sublimest verses hung a chill vapor of sterile ugliness and restraint, like dust on a window-pane through which one views a magnificent sunset. listlessly turning the magazine s pages, as if searching for an elusive treasure, she suddenly came upon something which dispelled her languor. an observer could have read her thoughts and told that she had discovered some image or dream which brought her nearer to her unattained goal than any image or dream she had seen before. it was only a bit of vers libre, that pitiful compromise of the poet who overleaps prose yet falls short of the divine melody of numbers; but it had in it all the unstudied music of a bard who lives and feels, who gropes ecstatically for unveiled beauty. devoid of regularity, it yet had the harmony o

hort of the divine melody of numbers; but it had in it all the unstudied music of a bard who lives and feels, who gropes ecstatically for unveiled beauty. devoid of regularity, it yet had the harmony of winged, spontaneous words, a harmony missing from the formal, convention-bound verse she had known. as she read on, her surroundings gradually faded, and soon there lay about her only the mists of dream, the purple, star-strewn mists beyond time, where only gods and dreamers walk. moon over japan, white butterfly moon! where the heavy-lidded buddhas dream to the sound of the cuckoo s call. the white wings of moon butterflies flicker down the streets of the city, blushing into silence the useless wicks of sound-lanterns in the hands of girls moon over the tropics, a white-curved bud opening

s warm sounds. a flute drones its insect music to the night below the curving moon-petal of the heavens. moon over china, weary moon on the river of the sky, the stir of light in the willows is like the flashing of a thousand silver minnows through dark shoals; the tiles on graves and rotting temples flash like ripples, the sky is flecked with clouds like the scales of a dragon. amid the mists of dream the reader cried to the rhythmical stars, of her delight at the coming of a new age of song, a rebirth of pan. half closing her eyes, she repeated words whose melody lay hidden like crystals at the bottom of a stream before dawn, hidden but to gleam effulgently at the birth of day. moon over japan, white butterfly moon! moon over the tropics, a white curved bud opening its petals slowly in t

HP LOVECRAFT POLARIS

e clear nights the pole star leered as never before. gradually i came to wonder what might be my place in that city on the strange plateau betwixt strange peaks. at first content to view the scene as an all-observant uncorporeal presence, i now desired to define my relation to it, and to speak my mind amongst the grave men who conversed each day in the public squares. i said to myself "this is no dream, for by what means can i prove the greater reality of that other life in the house of stone and brick south of the sinister swamp and the cemetery on the low hillock, where the pole star peeps into my north window each night" one night as i listened to the discourses in the large square containing many statues, i felt a change; and perceived that i had at last a bodily form. nor was i a stra

to the axis of the skies; stars that soothe and stars that bless with a sweet forgetfulness: only when my round is o'er shall the past disturb thy door. vainly did i struggle with my drowsiness, seeking to connect these strange words with some lore of the skies which i had learnt from the pnakotic manuscripts. my head, heavy and reeling, drooped to my breast, and when next i looked up it was in a dream, with the pole star grinning at me through a window from over the horrible and swaying trees of a dream swamp. and i am still dreaming. in my shame and despair i sometimes scream frantically, begging the dream-creatures around me to waken me ere the inutos steal up the pass behind the peak noton and take the citadel by surprise; but these creatures are daemons, for they laugh at me and tell

in these realms where the pole star shines high, and red aldebaran crawls low around the horizon, there has been naught save ice and snow for thousands of years of years, and never a man save squat, yellow creatures, blighted by the cold, called "esquimaux" and as i writhe in my guilty agony, frantic to save the city whose peril every moment grows, and vainly striving to shake off this unnatural dream of a house of stone and brick south of a sinister swamp and a cemetery on a low hillock, the pole star, evil and monstrous, leers down from the black vault, winking hideously like an insane watching eye which strives to convey some message, yet recalls nothing save that it once had a message to convey. 1998-1999 william johns last modified: 12/18/1999 18:45:4the alchemist by h.p. lovecraft 1

HP LOVECRAFT THE CALL OF CTHULHU

safety of a new dark age. theosophists have guessed at the awesome grandeur of the cosmic cycle wherein our world and human race form transient incidents. they have hinted at strange survival in terms which would freeze the blood if not masked by a bland optimism. but it is not from them that there came the single glimpse of forbidden aeons which chills me when i think of it and maddens me when i dream of it. that glimpse, like all dread glimpses of truth, flashed out from an accidental piecing together of separated things- in this case an old newspaper item and the notes of a dead professor. i hope that no one else will accomplish this piecing out; certainly, if i live, i shall never knowingly supply a link in so hideous a chain. i think that the professor, too, intended to keep silent re

the writing accompanying this oddity was, aside from a stack of press cuttings, in professor angell's most recent hand; and made no pretension to literary style. what seemed to be the main document was headed 'cthulhu cult' in characters painstakingly printed to avoid the erroneous reading of a word so unheard-of. this manuscript was divided into two sections, the first of which was headed '1925- dream and dream work of h. a. wilcox, 7 thomas st, providence, r. i' and the second 'narrative of inspector john r. legrasse, 121 bienville st, new orleans, la, at 1908 a. a, s. mtg- notes on same& prof. webb's acct' the other manuscript papers were all brief notes, some of them accounts of the queer dreams of different persons, some of them citations from theosophical books and magazines (notably

lying, for the conspicuous freshness of the tablet implied kinship with anything but archaeology. young wilcox's rejoinder, which impressed my uncle enough to make him recall and record it verbatim, was of a fantastically poetic cast which must have typified his whole conversation, and which i have since found highly characteristic of him. he said 'it is new, indeed, for i made it last night in a dream of strange cities; and dreams are older than brooding tyre or the contemplative sphinx, or gardengirdled babylon' it was then that he began that rambling tale which suddenly played upon a sleeping memory and won the fevered interest of my uncle. there had been a slight earthquake tremor the night before, the most considerable felt in new england for some years; and wilcox's imaginations had

or the contemplative sphinx, or gardengirdled babylon' it was then that he began that rambling tale which suddenly played upon a sleeping memory and won the fevered interest of my uncle. there had been a slight earthquake tremor the night before, the most considerable felt in new england for some years; and wilcox's imaginations had been keenly affected. upon retiring, he had had an unprecedented dream of great cyclopean cities of titan blocks and sky-flung monoliths, all dripping with green ooze and sinister with latent horror. hieroglyphics had covered the walls and pillars, and from some undetermined point below had come a voice that was not a voice; a chaotic sensation which only fancy could transmute into sound, but which he attempted to render by the almost unpronounceable jumble of

ered now and then as he spoke of them. they included not only a repetition of what he had formerly dreamed, but touched wildly on a gigantic thing 'miles high' which walked or lumbered about. he at no time fully described this object but occasional frantic words, as repeated by dr tobey, convinced the professor that it must be identical with the nameless monstrosity he had sought to depict in his dream -sculpture. reference to this object, the doctor added, was invariably a prelude to the young man's subsidence into lethargy. his temperature, oddly enough, was not greatly above normal; but the whole condition was otherwise such as to suggest true fever rather than mental disorder. on 2 april at about 3 p.m. every trace of wilcox's malady suddenly ceased. he sat upright in bed, astonished t

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

ing was mixed hate, for they thought it not meet that beings of such aspect should walk about the world of men at dusk. nor did they like the strange sculptures upon the gray monoliths of ib, for why those sculptures lingered so late in the world, even until the coming men, none can tell; unless it was because the land of mnar is very still, and remote from most other lands, both of waking and of dream. as the men of sarnath beheld more of the beings of lb their hate grew, and it was not less because they found the beings weak, and soft as jelly to the touch of stones and arrows. so one day the young warriors, the slingers and the spearmen and the bowmen, marched against lb and slew all the inhabitants thereof, pushing the queer bodies into the lake with long spears, because they did not w

HP LOVECRAFT THE LURKING FEAR

ced virtual convulsions of fright. but that fright was so mixed with wonder and alluring grotesqueness, that it was almost a pleasant sensation. sometimes, in the throes of a nightmare when unseen powers whirl one over the roofs of strange dead cities toward the grinning chasm of nis, it is a relief and even a delight to shriek wildly and throw oneself voluntarily along with the hideous vortex of dream-doom into whatever bottomless gulf may yawn. and so it was with the walking nightmare of tempest mountain; the discovery that two monsters had haunted the spot gave me ultimately a mad craving to plunge into the very earth of the accursed region, and with bare hands dig out the death that leered from every inch of the poisonous soil. as soon as possible i visited the grave of jan martense an

HP LOVECRAFT THE OUTSIDER

read of speech, i had never thought to try to speak aloud. my aspect was a matter equally unthought of, for there were no mirrors in the castle, and i merely regarded myself by instinct as akin to the youthful figures i saw drawn and painted in the books. i felt conscious of youth because i remembered so little. outside, across the putrid moat and under the dark mute trees, i would often lie and dream for hours about what i read in the books; and would longingly picture myself amidst gay crowds in the sunny world beyond the endless forests. once i tried to escape from the forest, but as i went farther from the castle the shade grew denser and the air more filled with brooding fear; so that i ran frantically back lest i lose my way in a labyrinth of nighted silence. so through endless twil

e altered edifice in which i now stood; i recognized, most terrible of all, the unholy abomination that stood leering before me as i withdrew my sullied fingers from its own. but in the cosmos there is balm as well as bitterness, and that balm is nepenthe. in the supreme horror of that second i forgot what had horrified me, and the burst of black memory vanished in a chaos of echoing images. in a dream i fled from that haunted and accursed pile, and ran swiftly and silently in the moonlight. when i returned to the churchyard place of marble and went down the steps i found the stone trap-door immovable; but i was not sorry, for i had hated the antique castle and the trees. now i ride with the mocking and friendly ghouls on the night-wind, and play by day amongst the catacombs of nephren-ka

HP LOVECRAFT THE PICTURE IN THE HOUSE

concealment above all else; so that they came to use less and less taste in what they concealed. only the silent, sleepy, staring houses in the backwoods can tell all that has lain hidden since the early days, and they are not communicative, being loath to shake off the drowsiness which helps them forget. sometimes one feels that it would be merciful to tear down these houses, for they must often dream. it was to a time-battered edifice of this description that i was driven one afternoon in november, 1896, by a rain of such chilling copiousness that any shelter was preferable to exposure. i had been travelling for some time amongst the people of the miskatonic valley in quest of certain genealogical data; and from the remote, devious, and problematical nature of my course, had deemed it co

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

y the mirror with mounting alarm. the slow ravages of disease are not pleasant to watch, but in my case there was something subtler and more puzzling in the background. my father seemed to notice it, too, for he began looking at me curiously and almost affrightedly. what was taking place in me? could it be that i was coming to resemble my grandmother and uncle douglas? one night i had a frightful dream in which i met my grandmother under the sea. she lived in a phosphorescent palace of many terraces, with gardens of strange leprous corals and grotesque brachiate efflorescences, and welcomed me with a warmth that may have been sardonic. she had changed- as those who take to the water change- and told me she had never died. instead, she had gone to a spot her dead son had learned about, and

them. for the present they would rest; but some day, if they remembered, they would rise again for the tribute great cthulhu craved. it would be a city greater than innsmouth next time. they had planned to spread, and had brought up that which would heip them, but now they must wait once more. for bringing the upper-earth men's death i must do a penance. but that would not be heavy. this was the dream in which i saw a shoggoth for the first time, and the sight set me awake in a frenzy of screaming. that morning the mirror definitely told me i had acquired the innsmouth look. so far i have not shot myself as my uncle douglas did. i bought an automatic and almost took the step, but certain dreams deterred me. the tense extremes of horror are lessening, and i feel queerly drawn toward the un

HP LOVECRAFT THE THING IN THE MOONLIGHT

wrote, though others have laughed. he was alone the evening it happened. suddenly an unconquerable urge to write came over him, and taking pen in hand he wrote the following: my name is howard phillips. i live at 66 college street, in providence, rhode island. on november 24, 1927--for i know not even what the year may be now, i fell asleep and dreamed, since when i have been unable to awaken. my dream began in a dank, reed-choked marsh that lay under a gray autumn sky, with a rugged cliff of lichen-crusted stone rising to the north. impelled by some obscure quest, i ascended a rift or cleft in this beetling precipice, noting as i did so the black mouths of many fearsome burrows extending from both walls into the depths of the stony plateau. at several points the passage was roofed over by

l exhaustion forced me to stop--doing this not because the conductor had dropped on all fours, but because the face of the motorman was a mere white cone tapering to one blood-red-tentacle. i was aware that i only dreamed, but the very awareness was not pleasant. since that fearful night, i have prayed only for awakening--it has not come! instead i have found myself an inhabitant of this terrible dream-world! that first night gave way to dawn, and i wandered aimlessly over the lonely swamp-lands. when night came, i still wandered, hoping for awakening. but suddenly i parted the weeds and saw before me the ancient railway car--and to one side a cone-faced thing lifted its head and in the streaming moonlight howled strangely! it has been the same each day. night takes me always to that place

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

s which were to happen later? and yet he had never spoken of anything to happen after 1928. one student- an elderly eccentric of providence, rhode island, who had enjoyed a long and close correspondence with carter- had a still more elaborate theory, and believed that carter had not only returned to boyhood, but achieved a further liberation, roving at will through the prismatic vistas of boyhood dream. after a strange vision this man published a tale of carter's vanishing in which he hinted that the lost one now reigned as king on the opal throne of ilek-vad, that fabulous town of turrets atop the hollow cliffs of glass overlooking the twilight sea wherein the bearded and finny gniorri build their singular labyrinths. it was this old man, ward phillips, who pleaded most loudly against the

dn't take the parchment as well as the key, we can not say. perhaps he forgot it- or perhaps he forbore to take it through recollection of one who had taken a book of like characters into a vault and newer returned or perhaps it was really immaterial to what he wished to do" as de marigny paused, old mr. phillips spoke a harsh, shrill voice "we can know of randolph carter's wandering only what we dream. i have been to many strange places in dreams, and have heard many strange and significant things in ulthar, beyond the river skai. it does not appear that the parchment was needed, for certainly carter reentered the world of his boyhood dreams, and is now a king in ilek-vad" mr. aspinwall grew doubly apoplectic-looking as he sputtered "can't somebody shut the old fool up? we've had enough o

ly symbols he was capable of grasping. for no mind of earth may grasp the extensions of shape which interweave in the oblique gulfs outside time and the dimensions we know. there floated before carter a cloudy pageantry of shapes and scenes which he somehow linked with earth's primal, eon-forgotten past. monstrous living things moved deliberately through vistas of fantastic handiwork that no sane dream ever held, and landscapes bore incredible vegetation and cliffs and mountains and masonry of no human pattern. there were cities under the sea, and denizens thereof; and towers in great deserts where globes and cylinders and nameless winged entities shot off into space, or hurtled down out of space. all this carter grasped, though the images bore no fixed relation to one another or to him. h

rt. he knew that in the profundity of this deep sleep they were contemplating unplumbed vastnesses of utter and absolute oursideness, and that they were to accomplish that which his presence had demanded. the guide did not share this sleep, but seemed still to be giving instructions in some subtle, soundless way. evidently he was implanting images of those things which he wished the companions to dream: and carter knew that as each of the ancient ones pictured the prescribed thought, there would be born the nucleus of a manifestation visible to his earthly eyes. when the dreams of all the shapes had achieved a oneness, that manifestation would occur, and everything he required be materialized, through concentration. he had seen such things on earth- in india, where the combined, projected

s having nothing in common with earthly life, but moving outrageously amidst backgrounds of other planets and systems and galaxies and cosmic con-tinua; spores of eternal life drifting from world to world, universe to universe, yet all equally himself. some of the glimpses recalled dreams- both faint and vivid, single and persistent- which he had had through the long years since he first began to dream; and a few possessed a haunting, fascinating and almost horrible familiarity which no earthly logic could explain. faced with this realization, randolph carter reeled in the clutch of supreme horror- horror such as had not been hinted even at the climax of that hideous night when two had ventured into an ancient and abhorred necropolis under a waning moon and only one had emerged. no death

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

each one some of the ashes from the parchment, three cloves, a soft grey feather and some sand. extinguish the black candle. place the packets into envelopes and seal them with sealing wax. the next day at 3 p.m, and each day until all nine are mailed, post a packet to the unwanted lover. at the end of that time, or before, he'll stop bothering you, and you'll be free for other love affairs. 15. dream spell would you like to visit a cherished friend while travelling to a dream dimension? there's a variation of the charmed sleep spell for this: draw the light, chalk, protective circle around your bed; place a large turtle under the bed and three fresh mint leaves in your pillowcase. before retiring, light three blue candles, and let them flame for one hour. blow out the candle, ring a bell

xth circle, and it's like taking vitamin b- immediately you'll be pepped up. if you've got an enemy with whom you work, put a pair of nines up at the tenth circle, and they will bug him; he will just be restless and not know what's bothering him. if you want to take a trip, put four eights up in the ninth circle. if you want flirtations; put three of them in the seventh circle, or, if you want to dream about love, put two in the twelfth circle. four sevens has to do with intrigues and very low class people, a mixture you'd want to use in connection with somebody else. three sevens has to do with older people. if you want to help your grandmother feel better, put them in the third circle. two sevens has to do with a great deal of balance and control over anything that you're involved with

they have no one else to turn to. as i exhibit a psychic ability on television shows and on two-way radio, people assume that i want to be a fortune teller! i do know things in advance, and i could be a fortune teller, but not every psychic is involved in fortune telling. there are people from all walks of life who are psychic- politicians, lawyers, doctors, businessmen, actors- but no one would dream of asking them for a reading- and surely not for two bucks. when strangers write to most psychics they get some kind of form letter back, signed "friend" and for so many dollars they will mean it! but to me that is the least friendly thing that can be done to lonely people, troubled people. i am friend enough to the strangers to leave them alone. i have enough respect for them as human being

INFERNAL UNION

ion ,the cycles of the moon, and perhaps one of the reasons she is considered evil being her ability to seduce, to take what she wishes, and disregard those who displease her. she is feminine strength and individualized focus. as samael is considered, according to gender, to be the daemon of wizards and warlocks, lilith is the patroness and queen of witches. through lesser black magick as well as dream magick (dayside and nightside respectively) allows them to seduce and command their wills. her various aspects include az (related to death,blood and darkness),that of lilith as the goddess of the earth, lilith hecate(or lucifera) as air or the bride of lucifer, and of babalon(also sekhet or sekhemet) who is fire, death, blood, passion and life. lilith has an angelic aspect as well as a best

but without calling the enochian angels. i started the ritual by my declaration of intent and followed this by a simple acceptance of my pure intention and use of intense imagination throughout. manibus plenis, and a drop of blood on the lilith sigil. banished, dismissed. put cross of malkuth in blood/semen over the third eye of baphomet on the sigil of infernal union. went to bed though i didn t dream anything meaningful related to the ritual that i could remember upon awakening. the next night finished reading the compleat vampyre. several things became apparent to me, one of which was the type of vampire i found most meaningful to me, its nature deeply related to other things in my own nature. as was mentioned before, samael is the deep desire related to our true will. i suddenly realiz

INTERVIEW WITH ANDREW CHUMBLEY

re and spirit-patronage. in the final analysis, sabbatic craft is an initiatory tradition and only those who have been so inducted- whether by man or spirit- should speak about it, and even then guardedly. mh: can you explain a little about the actual practice of dreaming on a magical level? ac: every word, deed and thought can empower, magnetise, and establish points of receptivity for a magical dream, likewise any of these means can do the opposite- fixating perception in a manner that is not receptive that seals the soul in the body instead of enabling it to go forth at will. explanations of dreaming practices when given in a ritual context serve their own purpose they reify the knowledge of the dream and empower the dreams of knowledge. dreaming, like possession, trance and mediumism o

of dreaming practices when given in a ritual context serve their own purpose they reify the knowledge of the dream and empower the dreams of knowledge. dreaming, like possession, trance and mediumism of various kinds, establishes direct communication with spirits and gods, and thus provides the vital means for the constant informing of one s magical work. the sabbatic craft employs the arcana of dream as a vehicle for the reification of spirit-knowledge: the materialisation of the spirit and the spiritualisation of the material. if any aspire to this kind of spirit-relation and wish to gain knowledge of dreaming, let them go out walking by day away from the company of men, out into the fields of their locality. conscious of their step upon the land, let them ask for a sign or token. if th

and the living engaging in the present as one. using academic analysis as an adjunct to initiatic understanding can provide other perspectives about continuity. judging from the historical works of henningsen, ginzburg, behringer, pocs, et alia it is evident that motifs and elements of the witches sabbath relate directly to early modern folk beliefs, magical praxis, and attested interactions with dream-conclaves and spirit-hosts. this being so, there is very clear comparison with contemporary sabbatic craft praxis. one might ask whether certain types of praxis yield comparable spirit-communion and thus, despite shifts in values, theology, names, and representations, the experiential actualities of magical practice, spirit-congress and oneiric locus maintain a certain constancy of reality

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

understanding of the individual. a model, as appropriate to hermes god of communication as it is to current linguistic thinking, emerges. having considered the traditions it factually developed through time (diachronically, how does the individual make use of it in the here and now (synchronically? having learned the language, what do you choose to say? an example would be the common practice of dream-sending, an important tool in the setian toolkit. the questions as to the meanings and ethics are many. each individual must come up with her or his own answers as i did. the process of discovery has a twofold thirst. firstly, it lets you observe, test, and articulate what is hidden in your personality. secondly, applying your personality to the external tradition then allows you to take the

ISIS UNVEILED

s>nii, 1682. digitizec by google was 'sihon hagus' st. paul? 89 after reading fragments chosen at random from the vorks of hermes and augustine on the deity, to decide which of the two gives a more philosophical definition of the 'unseen father' we have at least one writer of fame who is of our opinion. draper calls the augustinion productions a "rhapsodical conversation" with god, an "incoherent dream" father ventura depicts the saint as attitudinizing before an aston- ished world upon "the most sublime heights of philosophy" but here steps in again the aame unprejudiced critic, who makes the following re- marks on this colossus of patristic philosophy "was it for this prepos- terous scheme" he asks "this product of ignorance and audacity that the works of the greek philosophers were to b

8&-b0. digitizecoy google the true interprktation op 'ptb' 03 stele, the sign^ used for it being an opened eye. bunsen menuons as another explanation of ptr 'to show "it appears to me" he re- marks "that our ftr is literally the old aramaic and hebrew tatar' which occurs in the history of joseph as the specific word for interpret- ing; whence also phrun is the term for interpretation of a text, a dream" in a manuscript of the first century, a combination of the demotic and greek texts* and most probably one of the few which miraculously escaped the christian vandalism of the second and third centuries, when all such precious manuscripts were burned as magical, we find occurring in several places a phrase which perhaps may throw some light upon this question. one of the principal heroes of

of the mytho- logical aura placida (gentle breeze) into a p^ of christian martyrs st. aura and st. placida* the deification of a rpear and a ctodt, under the names of ss. longimus and amphibolus" and the patristic quotations from prophets, of what was never in those prophets at all one may well ask in blank amazement whether the so-called religion of christ has ever been other than an incoherent dream since the death of the great master. so malicious do we find the holy fathers in their unrelenting perse- cution of pretended 'heresies* that we see them telling without hesita- tion the most preposterous untruths, and inventing entire narratives, the better to impress their own otherwise unsupported arguments upon ignorance. if the mistake in relation to the tetnid had at first originated a

t that is plunged into the body is called totd. but the incorruptible s called the noua and the tidgar think u it within them, as they se imagine the image reflected from a glass to be in that glass. 730. on ike orb of ike moon, f 28. digitizecoy google irenaeus and oolgen on man's soul 28s but the more intelligent, who know it to be without, call it a daemon (a god, a spirit'"hie soul, like to a dream, flies quickly away, which it does not imme- diately, aa soon as it is separated from the body, but afterward, when it is alone and divided from the understanding (itm. the soul being moulded and formed by the understanding (vovr, and itself moulding and forming the body by embracing it on every side, receives from it an impression and form; so that although it be separated both from the und

legend, by some gnostic sects as a place of worship during the religious persecutions. the ruins above ground, however, are but a convenient mask, the subterranean chapel, halls, and cells covering an area of ground far greater than the upper building; while the rich- ness of ornamentation, the beauty of the ancient sculptures, and the gold and silver vessels in this sacred resort, appear like "a dream ta glory" according to the expression of an initiate. as the lamaseries of mongolia and tfbet are visited upon grand occasions by the h^ shadow of 'lord buddha' so here, during the ceremonial, appears the resplendent ethereal form of 'hamza, the blessed, which instructs the faithful. the most extraordinary feats of what would be termed ma^c take place during the several nights that the convo

JASMUHEEN THE FOOD OF GODS

something within us somehow still feels a little empty. in this first stage our brain wave patterns are resonating at the beta frequency of 14. 30 cycles per second and our focus is generally consumed by a me, me and mine mentality. when we are in this frequency field the idea of divine nutrition and living by its light usually seems ridiculous, unfeasible or something that belongs to some future dream world that is maybe populated by yogis and enlightened beings. essentially it is unimaginable as a choice for us and just not part of our personal reality. stage 2: discovering the alpha field and sometimes feeling hungry. level 1& 2 in the divine nutrition program (dnp: once our hunger for survival has been met, and even sometimes while we are still striving to survive, a human being may be

hypothalamus are connected, they give out a powerful balanced force. the taoists also talk of a spiritual cauldron or inner source of energy that when tapped into can heal and feed the body and sustain physical longevity or even create immortality if desired. on page 11, mantak also talks about how when activated the pineal gland initiates a cascade of inhibitory reactions, permitting visions and dream-states to emerge in our conscious awareness. eventually the brain synthesizes the spirit molecules 5-methoxydimethyltryptamine (5-meo-dmt) and dimethyltryptamine (dmt, facilitating the transcendental experiences of universal love and compassion. interestingly enough mantak s research also shares that when activated the hypothalamus also regulates not just the blood pressure, body temperature

many hours and even years meditating in a dark cave for such actions were known to induce an amazing level of consciousness in the one meditating. modern research has now revealed why as spending long periods of time in darkness allows for the accumulation and synthesis of psychedelic chemicals in the brain, such as pinoline, which affects the neurotransmitters of the brain and brings visions and dream states into our waking consciousness. as mantak writes in his booklet on darkness technology: in the darkness environment chemical changes occur in the neuro-endocrine system as serotonin converts to melatonin which prepares the bio-system to receive the finer and subtler energies involved in higher consciousness experiences e.g. divine communion, revelation and communication. melatonin is p

to receive the finer and subtler energies involved in higher consciousness experiences e.g. divine communion, revelation and communication. melatonin is produced in the pineal gland and affects the major organs systems, quieting the sympathetic nervous system and allowing for the daily rejuvenation of both the mind and the body. when excess melatonin is produced via prolonged periods in darkness, dream and sleep states then can bridge into waking consciousness and our higher truer nature begins to reveal itself and we feel reconnected to the source of all nourishment and life. as many esoteric cultures believe. the soul disengages itself from the body when it sleeps and merges into its higher purer form as a divine spark which also occurs during prolonged darkness meditation time. this is

of sleep a night, is detrimental to the human bio-system yet the ability to exist healthily on minimum sleep seems to be a natural by-product of being nourished by the divine channels. it appears that the physical bio-system functions with such ease and minimum effort that it becomes more energized and has less need to rest via sleep. whether this has any detrimental effects on the human need for dream-time and rem needs to be explored. we know that the pineal gland regulates our body thermostat and that prana feeders feel the cold more easily than many. is there a correlation here? divine nutrition: the madonna frequency& the food of gods with jasmuheen 172. we can begin with the above, and when our scientists and doctors attain level 2 of the divine nutrition program and expand their con

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

who involuntarily advanced one pace, beside himself with terror. he was now within the illuminated chamber. as his foot fell on the stone, the figure started bolt upright from his seated position, as if in awful astonishment. he erected his hooded head, and showed himself as if in anager about to question the intruder. doubtful if what he saw were a reality, or whether he was not in some terrific dream, the countryman advanced, without being aware of what he was doing, another audacious ever-burning lamps. 9 step. the hooded man now thrust out a long arm, as if in warning; and in a moment the discoverer perceived that his hand was armed with an iron baton, and that he pointed it as if tremendously to forbid further approach. now, however, the poor man, not being in a condition either to re

s with reluctance, although it is somewhat frightening (as though he were going to be flown away with) to stay so high up. you become giddy by looking up at the stars, which then seem to be so much nearer as to be attainable. limited as it is, life itself very brief, very empty, very much disposed to repeat dull things, gathering up from about you in a strange sensation sometimes, in folds like a dream, or flowing on like a sleep-inducing river to the sea, carrying faces seen and snatched away, and obliterating voices which change into echoes life, at its very best, 16 the rosicrucians. ought to be the stoicism of the spectator, who feels that he has come here somehow, though for what purpose he knows not; and he is rather amused as at a comedy in life, than engaged in it as in a business

rosy cross. 33 them the way to these mighty possessions? shall it be to the end that men may live pompously in the eyes of the world; swagger and make wars; be violent when they are contradicted; turn usurers, gluttons, and drunkards; abandon themselves to lust? now, all these things deface and defile man, and the holy temple of man's body, and are plainly against the ordinances of god. for this dream of the world, as also the body or vehicle through which it is made manifest, the lord intended to be pure. and it was not purposed, in the divine arrangement, that men should grow again down to the earth. it is for other purposes that the stars, in their attraction, have raised man on his feet, instead of abandoning him to the all-fours that were the imperfect tentatives of nature until life

uding exaltation, which, with the miracle, fills us, and to which exultation we can give no name, and which we can only feel as a certain something in us, a certain power and a certain light, conquering and outshining another light, become fainter, it will follow that the conviction of the possibility of a miracle is the same sort of unquestioning assurance that we have 116 the rosicrucians. of a dream in the dream itself; and that, when the miracle is apprehended in the mind, it just as much ceases to be a miracle when we are in our senses, as a dream ceases to be that which it was, a reality, and becomes that which it it is, nonentity, when we awake. but to the questions, what is a dream? nay, what is waking? who shall answer? or who can declare whether in that broad outside, where our m

and becomes that which it it is, nonentity, when we awake. but to the questions, what is a dream? nay, what is waking? who shall answer? or who can declare whether in that broad outside, where our minds and their powers evaporate or cease, where nature melts away into nothing that we can know as nature, or know as anything else, in regard to dreams and realities, the one may not be the other? the dream may be man s life to him, as another life other than his own life, and the reality may be the dream (in its various forms, which he rejects as false and confusion simply because it is as an unknown language, of which, out of his dream, he can never have the alphabet, but of which, in the dream, he has the alphabet, and can spell well because that life is natural to him. a pretence that every

K AMBER THE BASICS OF MAGICK

magical diary sometimes it is helpful to keep a diary of your magical experiments and research. such a diary should include the basics of magick get any book for free on: www.abika.com 12 the date, perhaps even some astrological data (or anything else you think may have a relationship to what you are doing. this is also a good time to begin recording your dreams- at least the important ones- in a dream diary. your dreams can tell you a great deal about yourself, and may sometimes reveal premonitions. dreams are personal. don't fall for the commercial 'dream book' gimmick. affirmations the mind is always open to suggestion- especially the subconscious. most of the time we censor any suggestions according to the model; but one way to break through the censor is with repetition. an affirmatio

e; for traveling to see other worlds and places while the physical body sleeps or is entranced is an exciting notion. astral projection is not dangerous. it is as safe as sleeping. most dreams are probably unconscious astral projections, anyway. although there has been quite a bit written on the subject, astral projection is difficult for many people. the main difficulty is the tendency to forget dream consciousness upon awakening. accordingly, the successful practice of astral projection requires work. modern psychology discounts the idea of actual oobe (that the spirit temporarily vacates the physical body. however, the idea is very ancient. the tibetans have an entire system of yoga (dream yoga) based upon astral projection. and here we have an important assumption: you are involved in

gly, the successful practice of astral projection requires work. modern psychology discounts the idea of actual oobe (that the spirit temporarily vacates the physical body. however, the idea is very ancient. the tibetans have an entire system of yoga (dream yoga) based upon astral projection. and here we have an important assumption: you are involved in an oobe (at least to a degree) whenever you dream. what sets it apart from a full oobe is your hazy consciousness during the experience and poor recall afterwards. many people forget most of their dreams completely. learning astral projection requires a kind of inner mental clarity and alertness. dreams are a door to the subconscious which can be used for psychological and spiritual insight, and sometimes the basics of magick get any book f

our hazy consciousness during the experience and poor recall afterwards. many people forget most of their dreams completely. learning astral projection requires a kind of inner mental clarity and alertness. dreams are a door to the subconscious which can be used for psychological and spiritual insight, and sometimes the basics of magick get any book for free on: www.abika.com 31 for precognition. dream content is influenced by external sounds and sensations. for example, a loud external noise (such as a train) will likely appear in your dream (if it doesn't wake you up. dreams are also influenced by events of the previous day, by your moods, and by suggestion. everyone normally dreams 4 or 5 times a night (about every 2 hours. the longest dreams occur in the morning. everyone dreams. you a

and sensations. for example, a loud external noise (such as a train) will likely appear in your dream (if it doesn't wake you up. dreams are also influenced by events of the previous day, by your moods, and by suggestion. everyone normally dreams 4 or 5 times a night (about every 2 hours. the longest dreams occur in the morning. everyone dreams. you are more likely to remember the details of your dream when you first wake up. by keeping a dream diary you will improve dream recall. have writing equipment or a tape recorder at your bedside for this purpose; also a light which isn't too bright. suggest to yourself several times before you go to sleep "i will awaken with the knowledge of a dream" then when you do awaken, move quietly (sometimes just turning over drives the idea away. remember

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

1 [studia judaica: band xiii. berlin: walter de gruyter, 1995. the first eight articles (of twenty) treat the hasidei ashkenaz; among these is dan fs gthe language of the mystics in medieval germany. h. harris, monford. gdreams in sefer hasidim, h in proceedings of the american academy for jewish research 31 (new york: american academy for jewish research, 1963. also in harris f studies in jewish dream interpretation (jason aronson, 1994. herrmann, klaus, gan unknown commentary on the book of creation (sefer yezirah) from the cairo genizah and its re-creation among the haside ashkenaz, h in creation and re-creation in jewish thought [festschrift in honor of joseph dan on the occasion of his seventieth birthday, edited by rachel elior and peter schafer. tubingen: mohr siebeck, 2005. idel, m

KETAB E SIYAH

ating envy of your rightful glory, going unto his brothers, thought less but, indeed, more worthy than him by much, his perfidious intent to corrupt with clever words, promising that which he had no right to bequeath though, in his base arrogance, believing he was lord and had the right to promise what he will, that which is, as all is, yours, o father! well do i remember, though yet i think it a dream and not, as it is, the truth of day, that fatal day when the evil one came to me, promising me a third of heaven and of earth as a paltry price for my humble soul. many other things did he promise me, seeking to win me to his evil cause, speaking such honeyed words as now i report 'michael, my brother, my noble brother, you whom, of all my brethren, i love best, tell me, in all truth, sparin

bright spear-heads shining like stars and swaying as the elohim's tread shook the ground like a field grown from the grains of death, shunning respite to throw off weariness until i ruled all the worlds that are for what other kingdom could be worthy of the shining hosts of heaven. and you, my brother, my noble brother, you whom, of all my brethren, i love best, would be my second in that worthy dream, ruling half of all creation. a fit gift for me to bestow upon you, indeed' 29 well dismayed at my brother's words was i, then perceiving what treachery was plotted by the base and criminal serpent, satan. i turned away my tearful eyes from the sight of such treacherous intent, my heart trembling with sorrow and my liver seized by black horror. weeping, i spoke these words to my false brothe

part in that glory! though now it be but an embryo the day shall come when your feebler kin, having not the courage nor the vision to leave the decadent corpse of heaven and fight for the cause i offer you, shall come, like beggars, to you, beseeching your mercy as the prize which, by treachery, they win today turns to sand and dust, passing forever from the records of time, becoming a forgotten dream of young and noble empires that, at this moment, would seem to be naught but the wild fancy of dreams. it is this most illustrious conclusion that i hold out in my hand, more brilliant and more permanent than aught which now you hold, and those with strength, with both power and purpose, will take this gift of mine, forsaking all michael's hollow bribes. i ask you, my precious brothers, who

s star has long waxed in the sky and it has reached its zenith, bringing victory to us over gog and magog's spawn, the brutal and monstrous giants who were lords of the earth until our empire conquered them when satan hurled from heaven a burning mountain down upon them. now that star falls and wanes, 51 growing duller with passing time, dying forever in the sky until it is a fading memory of the dream. with its star, heaven too shall die, passing away like a cloud, and when, once, all feared its power, it shall be forgotten by time. time has no respect for kings and the empires they build with blood. it watches them grow and fall and then its caprice finds a new toy. yet a new star grows in the sky and its coming is auspicious, indeed. it rises by that very orbit by which the star of heav

hery, dashing them apart, beyond all repair, bringing down despair's dark night upon me, without hope of dawn. yet even now, my hopes all gone, new hope renewed my soul and showen me a new struggle, the cup whose draught would be truly, the nepenthe for my anguished soul, bringing my journey to an end. satan's speech has filled my bleakness, empty of all that is healthful for the mind, with a new dream to replace the old, so cheated and ill-used. my betrayers, i leave you now, unless you, too, would quest with me, and seek a new tomorrow for dagon, son of gog and the lord of the seas" and the host of my brothers paid heed to the speech of dagon, some cursing his words as treachery and reviling him who spoke them, some bemoaned his speech and mourned his passing from their number, but other

LAITMAN M BASIC CONCEPTS IN KABBALAH

o did his wife and children, and his house collapsed. soon enough the coachman died of grief. at the celestial court, it was discussed what could be given to such a tormented soul. finally, it was decided to let him feel as if he were alive, with his family in his house, as if he had good horses, and was happy with his work and life. these sensations are sometimes perceived in the same way that a dream seems real. indeed, only our sensations create our pictures of the surrounding world. so how can we tell illusion from reality? as with all sciences, kabbalah, too, is divided into the study of matter and the study of form. nevertheless, it has a remarkable feature and an edge over other sciences: even the part of it that studies form abstracted from matter is based entirely on experimental

LAITMAN M FROM CHAOS TO HARMONY

ts time, and is therefore constructed as an ode to 48 from chaos to harmony man. human history is presented as a continuous march toward bliss, with an attitude of it ll be here tomorrow, and if not tomorrow then the day after tomorrow; if not for our children, then for our grandchildren. now, a few years later, this optimistic approach is no longer valid. each of us has everything one could only dream of a hundred years ago: infinite options for recreation, travel, rest, sports the list is endless, yet we no longer believe in a better future. the formerly rosy picture has turned into a looming darkness, indicated by escalating suicide rates, violence, terror, eco-tragedies, social, economic, and political instability. we are at a crossroads. we are beginning to sober up and see that a bri

to harmony existence on the second level is defined as life. our current existence is a transition period designed to bring us to the point of attaining the corrected and eternal state by ourselves. thus, kabbalists, who have already climbed to the second level, define our current existence as imaginary life or imaginary reality. when they look back to our level, they say, we were like those who dream (psalms 126:1. at first, the actual reality is hidden from us, we cannot naturally sense it. the reason is that we perceive our world according to our desires, our internal qualities. thus, we presently do not feel that all people are connected as one because such a picture of relationships is repulsive to us. our inborn egoistic desire to enjoy is not interested in this kind of relationship

LAITMAN M KABBALAH REVEALED

t with books, films, and magazine articles. any means that increases and supports my desire to lose weight will do. it s all in the environment. aa, drug rehabilitation institutions, weight watchers, all of these use the power of society to help people when they cannot help themselves. if we use our environments correctly, we can the (narrow) road to freedom 139 achieve things we wouldn t dare to dream. and best of all, we wouldn t even feel as if we were making any effort to achieve them. the desire for spirituality is no exception. if i want spirituality and i want to increase my desire for it, i need only have the right friends, books, and films around me. human nature will do the rest. if a group of people decides to become like the creator, nothing can stand in their way, not even the

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

pirations in ourselves. only after achieving absolute unity with the creator in all our perceptions, having risen to the highest level of the worlds, can we understand his oneness. only then can we proceed to act in accordance with this accurate view of reality. before achieving this condition, we must act in accordance with the level that we are on, and not the level about which we fantasize and dream. in order to genuinely improve on our present level, we must combine confidence in our own powers at the start of the work, with the belief that what we achieve as a result of our own labors would have happened anyway. we must realize that the entire universe develops according to the creator s plan, and according to his idea- 74- attaining the worlds beyond of creation. we may say that all

stand what we feel. whenever we picture our lives, we should think of a gigantic classroom with the omniscient creator acting as a teacher and lavishing on us the knowledge we are prepared to receive. this progressively awakens in our newborn spiritual sensory organs the feeling of the creator. the creator has made a ladder for our ascension. it is a moving ladder. this ladder appeared in jacob s dream and was described by baal hasulam rabbi yehuda ashlag and his son, baruch ashlag. often, we turn our backs on the source of knowledge symbolized by this ladder, and only through great effort will we manage to turn around and start moving towards the creator. this is why he sends us teachers, books, and study companions. students who follow the teachings of kabbalah live in the physical world

s only by lofty and exalted thoughts that they can be maintained, while shielding oneself from the multitude of petty and minor pleasures of this world. but most ordinary people, to whose ranks one feels that one belongs at such a time, have other worries and aims in this world besides spiritual yearnings- 252- attaining the worlds beyond and how can a simple person such as myself, one asks, even dream of having a bond with the creator, not to mention a close attachment with him? the possibility itself seems absurd and remote. it is of moments like these that it has been said "where you find the greatness of the creator, you will also find his modesty" since the creator gives to each of his creations the possibility to unite with him. and after the passage of some time, when those who were

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

ually, a ship does not exist on the outside whatsoever; it is only we who are conditioned to relate to reality as independently existing in an outside reality in which we are making daily discoveries. kabbalists, however, say that all innovations are merely new models inside our own minds. once we acquire a true vision of reality, we feel that the previous vision was completely fictitious, like a dream. if we want to perceive the actual reality, we must build real models within us. this is the meaning of the ascent from the fictitious world to the real world. indeed, this is why humankind was given the wisdom of kabbalah, and what evokes these models within us. 123 p e r c e p t i o n pat t e r n s l e a r n i n g m o d e s our tools of perception can never perceive the essence, regardless

LAITMAN M THE KABBALAH EXPERIENCE

aspirations for the goal. then, gradually, it becomes clear that only the creator can change our situations. however, such a situation can occur only by total devotion despite the fact that the shells, meaning the egoistic desires to enjoy the light of the creator, constantly tell him that he can still do things by himself. only then, and without any warning, comes the help of the creator, like a dream come true, at the least expected moment. here is what rav yehuda ashlag writes in his book, pri hacham- igrot kodesh (the fruit of a wise- letters, page 161: k there is no happier moment in a man s life than the moment he finds himself in complete desperation with his own strength, meaning when he has already toiled and done everything he possibly could by himself, but found no remedy. becau

creator. in fact, it is precisely that regret that pushes you to continue working on your nature and wish to be redeemed from it, from the intent for yourself. that separation between your heart and your mind, between the desire to enjoy and the intent for yourself will indeed happen. it is written (psalms 126, 1: when the lord brought back those that returned to zion, we were like unto them that dream. this is a transition stage similar to when a child is born; it comes over us from s p i r i t ua l wo r k 171 above without our being aware of it. but past the barrier the work is entirely different. only intensive reading of genuine kabbalistic texts hastens the way. i recommend that you read the introduction to the study of the ten sefirot (breaking the iron wall, item 155. at t e m p t s

erfect and eternal leads you to him. so all you need to do is to demand to feel him! t h e awa k e n i n g o f f e e l i n g s q: ever since i was a kid, i believed my feelings weren t real. they awaken in me a sensation of boredom and a desire to escape them. i want to feel something real! a: this is a correct perception of the world we feel. the world is not felt for what it is, but more like a dream, as king david wrote, when the lord brought back those that returned to zion, we were like unto them that dream (psalms 126, 1. when the creator returns us to him, we feel that until that time, we were dreaming. u n n e c e s s a r y f e a r s q: is there something i should not touch while i am working on myself? a: i don t understand the fears and worries of those who think that during the

spiritual motion. all the other changes are either not spiritual or preparatory. in other words, movement is a changing of intentions from for me to for the creator. the frequency of such changes determines the speed of the movement in the spiritual realm. d i s c ov e r i n g t h e l i g h t w i t h i n t h e da r k n e s s q: i ve realized how selfish i am to people around me. it is terrible! i dream about changing. is this the right request; is that the prayer t h e k a b b a l a h e x p e r i e n c e 178 that he awaits from me? after all, i want to correct my relationship with people, not with him. a: you describe your situation correctly and analyze it well. you re right. now you are being shown that one of your attributes is bad, but you are not yet shown how it feels compared to the

LAITMAN M THE PATH OF KABBALAH

all other properties. for this reason, a kabbalist and an ordinary person can both give something the same name because the olive trees grow on the same mountain. the ordinary person has his or her own reason for calling something by its right name. furthermore, the internal property with which the creator created a spiritual object will appear in any language with the same meaning. q: what is a dream? a: during sleep we are disconnected from spirituality. there are only electric currents that run through our minds and nothing more. if we disconnect the brain from the body during this time, there will not be t h e pa t h o f k a b b a l a h 136 any dreams. we can disconnect the ego from the body so that the body will sleep separated from the ego. the state of slumber has nothing to do wit

d only if researchers equalize their own properties with those of the subject of study. therefore, if we wish to understand the structure of the world in the degree where these events are formed, where our souls dwell before they come down to this world, and to where they ultimately return, if we want to see the picture of reality as it is, without depending on time, which controls our lives (the dream of many physicists, then we must come to be like that upper reality by ourselves. kabbalah teaches us how we can learn to sense the upper layers of reality. a light of wisdom can be felt only by a vessel that has been made ready for it, by progress in a state called faith above reason. the interesting and beautiful thing about this entire process is that a spiritual vessel originates only wh

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ave never heard of it before. only a few years ago the powers of research put at our disposal by the invention and development of the spectroscope were as far beyond popular thought as those of clairvoyance are now. that by it we could discover the chemical constitution and measure the movements of stars thousands of millions of miles away might well have been regarded as the baseless fabric of a dream. may not other discoveries be impending? men of high scientific attainments, such as sir oliver lodge, sir william crookes, professor lombroso, m. camille flammarion and the late professor myers, who have taken the trouble to inquire into this matter of inner sight, have convinced themselves that this faculty exists; so if there be those among the brn. to whom this claim seems ridiculous, i

ntiated parts of the universe gdescends h from a state of the utmost ethereality by successive steps of increasing densification, until gross materialization is reached; and thence gascends h through a similarly ordered gradation of planes to its original place, but enriched by the experience gained by its activities during the process. 279. it was this cosmic process which was the subject of the dream or vision of jacob. c what was gdreamed h or beheld by him with supersensual vision is equally perceptible today by any one whose inner eyes have been opened. every real initiate is one who has attained an expansion of consciousness and faculty enabling him to behold the ethereal worlds revealed to the hebrew patriarch as easily as the uninitiated man beholds the phenomenal world with its ou

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

isyphus, who was condemned always to roll uphill a huge block of marble, which as soon as it reached the top rolled down again. that represents the condition after death of a man full of personal ambition, who has spent his life in making plans for selfish ends. in the other world he goes on making plans and working them out, but always finds at the point of completion that they are nothing but a dream. the liver of tityus was ceaselessly devoured by vultures. this was symbolical of the raging desire that tears at a man until it is burnt out by suffering. in many such ways desire is purified and the man is able to pass onwards to the life of the heaven-world, which was the subject of instruction in the greater mysteries. 357. within the lesser mysteries, just as in the mysteries of egypt

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

nesses, or can be reciprocal, when both agent and percipient, who are separated by distance, experience each 10 apparition other simultaneously. other types of apparitions include the deathbed apparitions, which usually involve images of divine and religious beings as well as dead loved ones, and apparitions suggestive of reincarnation, such as announcing dreams in which the deceased appears in a dream to a member of the family into which he will be born. numerous theories have tried to explain all edward kelly summons a corpse from the grave,walton-de-dale, lancashire (fortean picture library) apsaras 11 types of apparitions, from the assertion that they are mental hallucinations to the notion of telepathy from the dead to the living.other theories refer to astral or etheric bodies, an am

ry notion of punishment that it be repugnant to the will.moreover, they are deprived of happiness, which they desire naturally. while condemned to hell, thomas asserted that demons would float in the air until the day of judgment in the form of incubi (male demons) and succubi (female demons. like other medieval thinkers, aquinas believed that demons could seduce human beings, particularly in the dream state. he further speculated that should a succubi conceive after having intercourse with a man, the result would be a giant, like the nephilim mentioned in genesis 6:4. aquinas also perceived dark forces at work behind many cases of dream divination. he distinguished between lawful dreams proceeding from natural causes or divine revelation and dreams proceeding from demons: but if divinatio

s reported by the prophet ezekiel, who speaks of pharaoh as the great dragon that lies in the midst of his streams (ezek. 29:3, into whose jaws he will put hooks and whom he will have thrown into the wilderness. elsewhere in the old testament, the dragon is represented also as a symbol of mourning and desolation. one of the most discussed chapters of the old testament is daniel 7, which reports a dream, alleged to have occurred in the first year of belshazzar, king of babylon, in which daniel sees the four winds of heaven stirring up the great sea. out of the sea emerge, one after the other, a series of beasts, four in number, all of fabulous form. the fourth beast, in particular, is especially terrible and has ten horns. the four beasts represent in succession the babylonian, median, pers

nverse with odysseus only after drinking the blood of the sheep. homer had the ghost of achilles tell odysseus that he would rather be a peasant serf on earth than a king among the dead. the house of hades was pictured as a large cavern under the earth somewhere or in the far west beyond the river oceanus. it was not a happy place, but shrouded in mist and darkness, and figures move about as in a dream. hades was separated from the land of the living by five rivers lethe (the river of forgetfulness, styx, phlegethon, acheron, and cocytus. the entrance was guarded by cerberus, a terrifying hellhound with three heads and serpents around each neck. the psyche (or life essence, shade, or ghost) of the deceased would leave the dead body and travel to that place to lead a pallid, weak, melanchol

lopaedia of islam. leiden: e. j. brill, 1978. glass, cyril. the concise encyclopedia of islam. san francisco: harper san francisco, 1989. obayashi, hiroshi, ed. death and afterlife: perspectives ofworld religions.westport, ct: greenwood press, 1992. jacob one of the more bizarre tales in the book of genesis is the story of jacob s wrestling match with god. this narrative has been interpreted as a dream experience. because entering into a wrestling match with a human being and being defeated is totally out of character for the mighty yahweh, many scholars have interpreted this passage as a considerably modified retelling of an earlier (now lost) story about jacob wrestling with a demon. jacob was the third patriarch of the hebrews. he is considered the father of the chosen people, and his s

LIBER ALEPH

to repair; as when the conflict within him, rending and burning, hath made his mind utterly desert, and his soul madness. give ear, give ear attentively; the will is not lost; though it be buried beneath a life-old midden of repressions, for it persisteth vital within thee (is it not the true motion of thine inmost being) and for all thy conscious striving cometh forth by night and by stealth in dream and phantasy. now is it naked and brilliant, now clothed in rich robes of symbol and hieroglyph; but always travelleth it with thee upon thy path, ready to acquaint thee with thy true nature, if thou attend unto its word, its gesture, or its show of imagery. s the book of wisdom or folly 9 q quo modo natura sua est legenda (how one.s nature is to be read) herefore deem not that thy lightest

i: through acciental cause) s all diseases have two conjunct causes, one immediate, external and exciting, the other constitutional, internal, and predisposing, so it is with dreams, which are dis-eases, or unbalanced states of consciousness, disturbers of sleep as thoughts are of life. this exciting cause is commonly of two kinds: videlicet, imprimis, the physical condition of the sleeper, as a dream of water caused by a shower without, or a dream of strangulation caused by a dyspnoea, or a dream of lust caused by the seminal congestions of an unclean life, or a dream of falling or flying caused by some unstable equilibrium of body. secundo, the psychic condition of the sleeper, the dream being determined by recent events in his life, usually those of the day previous, and especially suc

sdiction of thewill itself. for that will, being alway present, albeit (it may be) latent, discovereth himself when no longer inhibited by that conscious control which is determined by environment, and therefore of times contrary to himself. this being so, the will declareth himself, as it were in a pageant, and showeth himself thus apparelled, unto the sleeper, for a warning or admonition. every dream, or pageant of fancy, is therefore a shew of will; and will being no more prevented by environment or by consciousness, cometh as a conqueror. yet even so he must come for the most part throned upon the chariot of the exciting cause of the dream, and therefore is his appearance symbolic, like a writing in cipher, or like a fable, or like a riddle in pictures. but alway does he triumph and fu

therefore a shew of will; and will being no more prevented by environment or by consciousness, cometh as a conqueror. yet even so he must come for the most part throned upon the chariot of the exciting cause of the dream, and therefore is his appearance symbolic, like a writing in cipher, or like a fable, or like a riddle in pictures. but alway does he triumph and fulfil himself therein, for the dream is a natural compensation in the inner world for any failure of achievement in the outer. t liber aleph vel cxi 12 l de somniis g: vestimenta horroris (of dreams. iii: clothed with horrors) ow then if in a dream the will be always triumphant, how cometh it that a man may be ridden of the nightmare? and of this the true explanation is that in such a case the will is in danger, having been att

onsciousness of the will is directed to the sore spot, as in pain, and seeketh comfort in an externalisation, or shew, of that antagonism. and because the will is sacred, such dreams excite an ecstacy or phrenzy of horror, fear or disgust. thus the true will of oedipus was toward the bed of jocasta, but the tabu, strong both by inheritance and by environment, was so attached to that will that his dream concerning his destiny was a dream of fear and of abhorrence, his fulfilment thereof (even in ignorance) a spell to stir up all the subconscious forces of all the people about him, and his realization of the act a madness potent to drive him to selfinflicted blindness and fury-haunted exile. n the book of wisdom or folly 13 m de somniis. d: sequentia (of dreams. iv: contination) now firmly

LIBER CCCXXXV ADONIS

art.s accord, to leave his lady to our lord [they go out. the boy. let him forget our service done of palm-leaves waved, that never tires, in his enchanted babylon of infinite desires [astarte kneels at the foot of the couch, and taking the feet of esarhaddon in her hands, covers them with kisses. astarte. nay, never wake! unless to catch my neck and break me up with kisses.never sleep, unless to dream new pains impossible to waking! girls! with more than dream.s address, wake him with perfume till he smile, with strokes adonis 5 softer than moonbeams till he turn, and sigh, with five slow drops of wine between his lips until his heart heave, with young thrills of song until his eyelids open, and the first and fairest of ye greet him like a flower, so that awakened he may break from you an

ong until his eyelids open, and the first and fairest of ye greet him like a flower, so that awakened he may break from you and turn to me who am all these in one. 1st maiden. here is the wealth of all amber and musk, secreted by stealth in the domes of the dusk! 2nd maiden. here the caress of a cheek.let it stir the first liens of liesse not to me.but to her! 3rd maiden. here the quintessence of dream and delight, evoking the presence of savour to sight! 4th maiden. list to the trill and the ripple and roll of a tune that may thrill thee through sense to the soul! 5th maiden. look on the fairest, the masterless maid! ere thine eye thou unbarest, i flicker, i fade. all. wake! as her garland is tossed in the air when the nymph meets apollo, our forehead is bare. we divide, we disperse, we d

my lord. there is a wall of ebony and steel about us. esarhaddon. what then do i feel when that name sounds? astarte. a trick of mind. things broken up and left behind keep roots to plague us when we least expect them. the wise.and thou art wise.let naught affect them. let us to feast! esarhaddon. ah no! i tremble still, despite my reason and despite my will. let me lie with thee here awhile, and dream upon thine eyes beneath the moon, whose slanted beam lights up thy face, that sends its swoon of languour and hunger through the infinite space that severs two so long as they cannot rise above into the unity of love. however close lock hands and feet, only one moment may they meet; when in the one pang that runs level liber cccxxxv 14 with death and birth, the royal revel, the lover and the

through all earth fs wombs, through all sea fs waves, gigantic glooms, forgotten graves, i haunt the tombs of kings and slaves. i hush the babe, i wake the bird, i wander away beyond stars unstirred, soften the ripples of the tide, soothe the bruised nipples of the bride, adonis 31 help stars and clouds play hide-and-seek, wind seamen fs shrouds, bid ruins speak, bring dreams to slumber, sleep to dream whose demons cumber night fs extreme. and softer sped than dream or death quiet as the dead, or slain love.s breath, i sigh for loves that swoon upon the hanging groves of babylon. each terrace adds a shower of scent where lass and lad seduce content; each vine that hangs confirms the stress of purer pangs of drunkenness; each marble wall and pillar swerves majestical my course to curves sub

LIBER CCXLII AHA

olympas. master, how subtly hast thou drawn the daylight from the golden dawn, aha! 37 bidden the cavernous mount unfold its ruby rose, its cross of gold; until i saw, flashed from afar, the hawk fs eye in the silver star! marsyas. peace to all beings. peace to thee, co-heir of mine eternity! peace to the greatest and the least, to nebula and nenuphar! light in abundance be increased on them that dream that shadows are! olympas. blessing and worship to the beast, the prophet of the lovely star! fmpliber ]wnj [chanokh] sub figur lxxxiv a brief abstract of the symbolic representation of the universe derived by doctor john dee through the skrying of sir edward kelly first published in the equinox, vol. i, nos. 7& 8 (1912) this electronic edition prepared by celepha s press, somewhere beyond t

LIBER CLXV A MASTER OF THE TEMPLE

tent, although he would not and could not have admitted it at the time. in these things one must be oneself, not try to be another. his entry of april 22 is a long one, and i quote it in part. i wish i could express myself better. on reading j. st. j. again i find that i can comprehend it ever so much better than when i first read it some three months after its publication. then, it seemed like a dream of the far distant future; now, many parts seem like records of my own experiences, only expressed infinitely better than i have been able to put them. now, of what value are the experiences i have gained? why is the state of oneness with adonai not lasting, or rather, is it possible to remain always conscious of that state? how is it when reading an account like j. st. john s that i know wh

t, in bed i attempted thinking backwards and successfully managed two days, with no breaks in the first day, and practically none for the day before, except a few little incidents during office hours in the morning. when i came to thoughts on waking of saturday morning and got to the blank i experienced some mental visions and telephone-cross voices, but cannot say if they were connected with any dream; then suddenly i found myself lying in bed with the last thoughts of the previous night in mind. yesterday, i read the article on the subject (training of the mind) carefully, also learnt the formula of the four great meditations on love, pity, happiness and indifference. at night, i again attempted thinking backwards, but experienced rather more difficulty as 4 observe how the least slackne

LIBER CXCVII STORY OF SIR PALAMEDES

each twisted print in this mirific mind of mine, my heart may happen on a hint. thus as the seeker after gold eagerly chases grain or glint, the knight at last wins to behold the full conception. breathless-blue the fair lake.s mirror crystal-cold liber cxcvii 54 wherein he gazes, keen to view the vast design therein, to chase the beast to his last avenue. then.o thou gosling scant of grace! the dream breaks, and sir palamede wakes to the glass of his fool fs face .ah .sdeath (quod he .by thought and deed this brute for ever mocketh me. the lance is made a broken reed, the brain is but a barren tree. for all the beautiful design is but mine own geometry. with that his wrath brake out like wine. he plunged his body in, and shattered the whole delusion asinine. all the false water-nymphs th

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

we retire there is always a soldier just by us. the soldier and the hunchback 13 until the end. the end? buddha thought the supply of hunchbacks infinite; but why should not the soldiers themselves be infinite in number? however that may be, here is the point; it takes a moment for a hunchback to kill his man, and the further we get from our base the longer it takes. you may crumble to ashes the dream-world of a boy, as it were, between your fingers; but before you can bring the physical universe tumbling about a man fs ears he requires to drill his hunchbacks so devilish well that they are terribly like soldiers themselves. and a question capable of shaking the consciousness of samadhi could, i imagine, give long odds to one of frederick fs grenadiers. it is useless to attack the mystic

LIBER DCCCLX JOHN ST

its knot of mourners. could the scene have been recorded in a brain-cell adjoining that which records the vi.uddhi-idea? or did i at that time unconsciously think of my throat for some other reason? bother! these things are all dog-faced demons! to work! 11.17. work: meditation and mantra. 11.35. no good. went off into a reverie about a castle and menat- arms. this had all the qualities of a true dream, yet i was not in any other sense asleep. i soon will be, though. it seems foolish to persist. 11.35. and indeed, though i tried to continue the mantra with its high aspiration to know adonai, i must have slept almost at once. the third day 6.55. now the day being gloriously broken, i awoke with some weariness, not feeling clean and happy, not burning with love unto my lord adonai, though as

urd commonplace things..here, let fs feel it .what about lunch .so i said to him: did you. and so on; just as if one were overhearing a conversation in a railway carriage. i beheld also kephra, the beetle god, the glory of midnight. but let me compose myself again to sleep, as did the child samuel. if he should choose to come, he can easily awaken me. 3.35. i have been asleep a good deal.one long dream in which pollit, lord morley of blackburn and my wife are all staying with me in my mother fs house. my room the old room, with one page torn out.for i conceived it as part of a book, somehow! oh such a lot of this dream! most of it clearly due to obvious sources.i don ft see where lord morley comes in. very likely he is dead. i have had that happen now and again [p.s..this was not the case]

in which pollit, lord morley of blackburn and my wife are all staying with me in my mother fs house. my room the old room, with one page torn out.for i conceived it as part of a book, somehow! oh such a lot of this dream! most of it clearly due to obvious sources.i don ft see where lord morley comes in. very likely he is dead. i have had that happen now and again [p.s..this was not the case] the dream changed, too, to a liner; where japanese stole my pipe in a series of adventures of an annoying type. every one acted as badly as he knew how, and as unexpectedly. waking just now, and instantly concentrating on adonai, i found my body seized with a little quivering, very curious and pleasant, like trembling leaves in a continuous air. i think i have heard this state of interior trembling de

LIBER LIBERI VEL LAPIDIS LAZULI

arble pan! o false leering face! i love thy dark kisses, bloody and stinking! o marble pan! thy kisses are like sunlight on the blue agean; their blood is the blood of the sunset over athens; their stink is like a garden of roses of macedonia. 35. i dreamt of sunset and roses and vines; thou wast there, o my god, thou didst habit thyself as an athenian courtesan, and i loved thee. 36. thou art no dream, o thou too beautiful alike for sleep and waking! 37. i disperse the inane folk of the earth; i walk alone with my little puppets in the gardne. 38. i am gargantuan great; yon galaxy is but the smokering of mine incense. 39. burn thou strange herbs, o god! 40. brew me a magic liquor, boys, with your glances. 41. the very soul is drunken. 42. thou art drunken, o my god, upon my kisses. 43. th

me shall drowse. 60. then shall all this which is written be accomplished: yea, it shall be accomplished. 14 iv 1. i am like a maiden bathing in a clear pool of fresh water. 2. o my god! i see thee dark and desirable, rising through the water as a golden smoke. 3. thou art altogether golden, the hair and the eyebrows and the brilliant face; even into the finger-tips and toe-tips thou art one rosy dream of gold. 4. deep into thine eyes that are golden my soul leaps, like an archangel menacing the sun. 5. my sword passes through and through thee; crystalline moons ooze out of thy beautiful body that is hidden behind the ovals of thine eyes. 6. deeper, ever deeper. i fall, even as the whole universe falls down the abyss of years. 7. for eternity calls; the overworld calls; the world of the wo

LIBER LLL PARADIGMAT PIRATE

raged to do so. the iot considers every candidate on his or her individual merits and qualifications. no single approach could possibly fit every individual aspirant to either the pact or to the 3rd degree within the pact. however, there is a need to set down some guidelines for those who would like some indication of what is expected of them. section 1: the first section is a continuation of the dream work begun in liber mmm. however, if it has been awhile since the magician performed her liber mmm or if the practice of lucid dreaming is new to the magician, there is no obstacle to beginning here. the magician will learn the techniques of lucid dreaming and experiment with it in the field of applied magic. practitioners will practice utilizing the dream state as a field for enchantment an

ail. there is a lot of truth in the cliche gslow and steady wins the race h. no one profits from an individual burning out. section 1 lucid dreaming (based on working with stephen laberge, ph.d. and howard rheingold fs exploring the world of lucid dreaming) the process of mastering the art of lucid dreaming is conducted in several stages. it is not as easy as one would suppose. however, keeping a dream journal is usually a good place to start, as well as re-reading or re-visualizing your dreams in order to be able to consciously attain awareness of your dreamscape. it frequently proves to be a precursory method of eventually taking conscious control of your dreams and using them for magical purposes. there are several ways that can be employed over a period of time, and the neophyte will e

an in consensus reality. exercise one: observational exercise the first exercise for mastering lucid dreaming is actually to be entirely aware of your waking state. conduct this exercise on the first day of your lucid dreaming program and then move right on to exercise two. the complete and total awareness of all external-waking stimuli is crucial to increasing the probability of realizing when a dream state is occurring, thus increasing the probability of becoming lucid. look: pay special attention to all the objects, shapes and motion occurring around you. listen: become aware of the myriad of sounds that assail your senses during a normal day. feel: run your hands over a number of surfaces, from tacky to soft and slippery to hard, cold, hot. taste: focus on a wide variety of substances

his exercise? what random thoughts arose? ego: become aware that your sense of the world always includes you, the observer. realize that we change events simply through observation. keep in mind that there is no separation between you and your subjective experience. be aware of being conscious. awareness: finally, be aware of being aware of your consciousness. exercise two: catalogue your dreams (dream sign location) keep a dream journal (if you don ft have one already. once you have collected twelve dreams, begin looking for and categorizing dream signs. dream signs are distinctive moments in dreams that betray the fact that we are dreaming. they can range from unusual thoughts to weird objects or to extreme non sequiturs. some examples to look out for: 1. i thought that i didn ft want th

rigerator lit up. 8. dreaming of being a member of the opposite sex. 9. dreaming of being someone famous. 10. someone/thing morphs in front of you. 11. a giant walked by. 12. everyone fs hair was blue. 13. i got lost because the streets in my hometown were different. 14. there were buildings missing in the skyline of downtown. 15. i saw a tiny purple kitten. this is just a short list of potential dream signs. you might also notice radical place differences (being in another city/country) or be a radically different person (james bond. it can be as simple as your pet being a different color or as complex as being a miner on mars. while continuing to record dreams, also begin to keep a list of dream signs. underline them as you record the dreams from that evening, then list them at the botto

LIBER LXVII THE SWORD OF SONG

one? i have seen.may you see! they sleep and know not what a mat is; seem to enjoy their cold chapaties* are healthy, strong.and some are old. they do not care a damn24 for cold, behave like children, trust in allah (flies in mohammed.s spider-parlour) they may not think: at least they dare live out their lives, and little care worries their souls.worse fools they seem than even christians. do i dream? probing philosophy to marrow, what thought darts in its poisoned arrow but this (my wisdom, even to me, seems folly) may their folly be true wisdom? o esteemed tahuti !25 you are, you are, you are a beauty! if after all these years of worship you hail ra26 his bark or nuit27 her ship* a flat cake of unleavened bread. as a matter of fact they do not enjoy and indeed will not eat them, prefer

w; the seventh day, a quiver; the eighth day, a stag; the ninth day, an horn; the tenth day, a sandal of silver; the eleventh day, a silver box of white sandal wood; the twelfth day, a whisper; the thirteenth day, a black cat; the fourteenth day, a phial of white gold; the fifteenth day, an egg-shell cut in two; the sixteenth day, a glance; the seventeenth day, an honeycomb; the eighteenth day, a dream; the nineteenth day, a nightmare; the twentieth day, a wolf, black-muzzled; the twenty-first day, a sorrow; the twenty-second day, a bundle of herbs; the twenty-third day, a piece of camphor; the twenty-fourth day, a moonstone; the twenty-fifth day, a sigh; the twenty-sixth day, a refusal; the twenty-seventh day, a consent; and the last night she gave him all herself, so that the moon was ec

cure. 2 refer to the planets. abracadabra* amethsh. ye fylfat. mysterium matris.1 evocatio. lucus. ambrosii magi hortis rosarum 87 with the poison he gave also in offering a stag and a maiden. but about the noon came one shining unto our father and gave him to drink from a dull and heavy bowl. and this was a liquor potent and heavy, by.r lady! so that our father sank into deep sleep and dreamed a dream, and in that mirific dream it seemed unto him that the walls of all things slid into and across each other, so that he feared greatly, for the stability of the universe is the great enemy; the unstable being the everlasting, saith adhou bim aram, the arab. o elmen zata, our sophic pilaster! further in the dream there was let down from heaven a mighty tessaract, bounded by eight cubes, whereo

mselves.apart from obvious illusion, if even we dare to except this.are undisprovable to the immediate apprehension. whatever our reason may tell us, we act precisely as through berkeley had never lived, and the herculean kant had been strangled while yet in his cradle by the twin serpents of his own perversity and terminology. what criterion shall we apply to the relative realities of normal and dream consciousness? why do i confidently assert that the dream state is transitory and unreal? in that state i am equally confident that my normal consciousness is invalid. but as my dreams occupy a relatively small portion of my time, and as the law of causation seems suspended, and as their vividness is less than that of ordinary consciousness, and above all, as in the great majority of cases i

e dream state is transitory and unreal? in that state i am equally confident that my normal consciousness is invalid. but as my dreams occupy a relatively small portion of my time, and as the law of causation seems suspended, and as their vividness is less than that of ordinary consciousness, and above all, as in the great majority of cases i can show a cause, dating from my waking hours, for the dream, i have four strong reasons (the first explanatory to some extent of my reasons for accepting the others) for concluding that the dream is fictitious. but what of the .dreamless. state? to the dreamer his normal faculties and memories arise at times, and are regarded as fragmentary and absurd, even as the remembrance of a dream is to the waking man. can we not conceive then of a .dreamless

LIBER MMM

e, visualized sigils, word spells, and magical trance. before proceeding with sigils or dreaming, it is essential to develop an effective banishing ritual. a well-constructed banishing ritual has the following aspects. it prepares the magician more rapidly for magical concentration than any of the trance exercises alone. it enables the magician to resist obsession if problems are encountered with dream experiences or with sigils becoming conscious. it also protects the magician from any hostile occult influences which may assail him. to develop a banishing ritual, first acquire a magical weapon- a sword, a dagger, a wand, or perhaps a large ring. the instrument should be something which is impressive to the mind and should also represent the aspirations of the magician. the advantages of h

intment arises. alternatively, when another strong desire arises, this desire is sacrificed (forgotten) and the sigil is concentrated on instead. after holding the sigil in the mind for as long as possible, it is wise to banish it by evoking laughter. a record should be kept of all work with sigils but not in such a way as to cause conscious deliberation over the sigilized desire. 22 dreaming the dream state provides a convenient egress into the fields of divination, entities and exteriorization or out of the body experience. all humans dream each night of their lives, but few can regularly recount their experiences even a few minutes after waking. dream experiences are so incongruous that the brain learns to prevent them interfering with waking consciousness. the magician aims to gain ful

ides a convenient egress into the fields of divination, entities and exteriorization or out of the body experience. all humans dream each night of their lives, but few can regularly recount their experiences even a few minutes after waking. dream experiences are so incongruous that the brain learns to prevent them interfering with waking consciousness. the magician aims to gain full access to the dream plane and to assume control of it. the attempt to do this invariably involves the magician in a deadly and bizarre battle with his own psychic censor, which will use almost any tactics to deny him these experiences. the only method of gaining full access to the dream plane is to keep a book and writing instrument next to the place of sleeping at all times. in this, record the details of all

olves the magician in a deadly and bizarre battle with his own psychic censor, which will use almost any tactics to deny him these experiences. the only method of gaining full access to the dream plane is to keep a book and writing instrument next to the place of sleeping at all times. in this, record the details of all dreams as soon as possible after waking. to assume conscious control over the dream state, it is necessary to select a topic for dreaming. the magician should start with simple experiences, such as the desire to see a particular object (real or imaginary) and master this before attempting divination or exteriorization. the dream is set up by strongly visualizing the desired topic in an otherwise silenced mind, immediately before sleep. for more complex experiences the metho

LIBER NU

ation of the nature of the result (ccxx. i. 61. 19. let the aspirant stand upon the edge of a precipice in act or in imagination. and let him imagine and suffer the fear of falling. next let him imagine with this aid that the earth is falling, and he with it, or he from it; and considering the infinity of space, let him excite the fear within him to the point of ecstasy, so that the most dreadful dream of falling he hath ever suffered be as nothing in comparison. this is the fourth practice of meditation (instruction of v.v.v.v.v) 20. thus having understood the nature of this third indication, let him in his magick rite fall from himself into nuit, or expand into her, as his imagination may compel him. and at that moment, desiring earnestly the kiss of nuit, let him give one particle of du

LIBER V VEL REGULI

and self-existent, an individual essence incorruptible; i also am one soul; i am identical with all and none. i am in all and all in me; i am, apart from all and lord of all, and one with all. i am a god, i very god of very god; i go upon my way to work my will; i have made matter and motion for my mirror; i have decreed for my delight that nothingness should figure itself as twain, that i might dream a dance of names and natures, and enjoy the substance of simplicity by watching the wanderings of my shadows. i am not that which is not; i know not that which knows not; i love not that which loves not. for i am love, whereby division dies in delight; i am knowledge, whereby all parts, plunged in the whole, perish and pass into perfection; and i am that i am, the being wherein being is lost

uch as whisper among themselves .while moloch ruled all men were bound by one law, and by the oracles of them that, knowing the fraud, feared not, but were his priests and wardens of his mystery. what now? how can any of us, though wise and strong as never was known, prevail on men to act in concert, now that each prays to his own chip of god, and yet knows every other chip to be a worthless ort, dream-dust, ape-dung, tradition-bone, or.what not else. so science begins to see that the initiates were maybe not merely silly and selfish in making their rule of silence, and in protecting philosophy from the profane. yet still she hopes that the mischief may not prove mortal, and begs that things may go on much as usual until that secret session decide on some plan of action. it has always been

LIBER XCV THE WAKE WORLD

allen. daniel heinz. dianae sumus in fide puellae et pueri integri dianam pueri integri puellaeque canamus. catullus. tao teh king (hwainan.s v.l) fasterej men fmfi calan selannan y pocruptoisi faennon e.doj nppota plhqoisa malista lampv gan .pi pasan sappho. hathayoga pradipika stele of ankh-f-n-khonsu. the wake world y name is lola, because i am the key of delights, and the other children in my dream call me lola daydream. when i am awake, you see, i know that i am dreaming, so they must be very silly children, don.t you think? there are people in the dream too, who are quite grown up and horrid; but the really important thing is the wake-up person. there is only one, for there never could be any one like him. i call him my fairy prince. he rides a horse with beautiful wings like a swan

e is afraid. he looks through one just as if one had no clothes on in the garden of god, and he had made one, and one could do nothing except in the mirror of his mind. he never laughs or frowns or smiles; because, whatever he sees, he sees what is beyond as well, and so nothing ever happens. his mouth is redder than any roses you ever saw. i wake up quite when we kiss each other, and there is no dream any more. but when it is not trembling on mine, i see kisses on his lips, as if he were kissing some one that one could not see. now you must know that my fairy prince is my lover, and one day he will come for good and ride away with me and marry me. i shan.t tell you his name because it is too beautiful. it is a great secret between us. when we were engaged he gave me such a beautiful ring

nominis 666. 2. i ordinis. 3. ii ordinis 4. iii ordinis. liber xcv 4 is all cut out of an amethyst, and my fairy prince said .whenever you want me, look into the ring and call me ever so softly by name, and kiss the ring, and worship it, and then look ever so deep down into it, and i will come to you. so i made up a pretty poem to say every time i woke up, for you see i am a very sleepy girl, and dream ever so much about the other children; and that is a pity, because there is only one thing i love, and that is my fairy prince. so this is the poem i did to worship the ring, part is in words, part is in pictures. you must pick out what the pictures mean, and then it all makes poetry. the invocation of the ring adonai! thou inmost d, self-glittering image of my soul strong lover to thy bride

alking straight through as if they knew it quite well; he explained, though, that they were really only one; and if you walked through that proved it. i thought that was silly, but he.s much older and wiser than i am; so i said nothing. the truth is that it is a very difficult palace to talk about, and the further you get in, the harder it is to say what you mean because it all has to be put into dream talk, as of course the language of the wake-world is silence. so never mind! let me go on. we came by and by to the sixth house. i forgot to say that all those three paths were really one, because they all meant that things were different inside to outside, and so people couldn.t judge. it was fearfully interesting; but mind you don.t go in those passages without the fairy prince. and of cou

r that they said i could go into the bride-chamber, but it was only the most curious via n v. piscis. domus vi v. pulchritudo tkrp ceremonium 5 =6 humilitas supplicium sepulchrum the wake world 11 room that ever was with seven sides. there was a dreadful red dragon on the floor, and all the sides were painted every colour you can think of, with curious figures and pictures. the light was not like dream light at all; it was wake light, and it came through a beautiful rose in the ceiling. in the middle was a table all covered with beautiful pictures and texts, and there were ever such strange things on it. there was a little crucifix in the middle, all of diamonds and emeralds and rubies, and other precious stones, and there was a dagger with a golden handle, and a cup full of the most delic

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

t there is great danger if he should trip going into battle: gmalicious disir/ stand on both sides of you/ and wish to see you wounded. h in hamdismal, stanza 28, hamdir, bemoaning the killing of their half-brother at their own hands, tell sorli that the disir had incited them. sometimes the disir look like valkyries, as in atlamal, stanza 28, where glaumvor tells her husband gunnar a disquieting dream: i thought dead women came hither into the hall, not poorly decked out. they wished to choose you, would have invited you quickly to their benches; i declare of no value these disir to you. these disir who would choose a doomed warrior and invite him to their benches look rather like valkyries, the choosers of the dead and the maidens who serve them in valholl. and indeed, the expression ghe

s that 800 einherjar go out of each of the doors of valholl. stanza 36 lists the valkyries who bring beer to them. at the end of the poem, when odin reveals his identity to geirrod, odin tells him that he has lost the grace of all the einherjar and of odin. the anonymous eiriksmal, from the second half of the tenth century, describes valholl and puts the einherjar there. indeed, stanza 1 has odin dream that he awakened the einherjar and bade them prepare for an honored guest. the similar poem hakonarmal, attributed to eyvind finnsson skaldaspillir, also mentions the einherjar: odin tells the retinue of hakon the good, as they are arriving in valholl, that they shall have a truce with the einherjar and invites them to drink beer. in gylfaginning snorri uses and expands on these sources, add

lematic. eiriksmal anonymous poem composed after the death of king eirik bloodax at the battle of stainmoor, westmoreland, england in 954, recounting his glorious arrival in valholl. the poem as we have it is only nine stanzas, and two different meters are used. nevertheless, it appears to offer a picture of valholl that actually was rooted in late paganism. the poem begins with odin recounting a dream: he thought he awoke early and bade the einherjar and valkyries prepare valholl for the arrival of a great ruler. he asks bragi what great noise resounds, as though baldr himself were returning to the hall. but it is eirik bloodax, and odin bids the heroes deities, themes, and concepts 105 sigmund and sinfjotli arise and invite the guest into the hall, if it is eirik. bragi asks why odin thi

LOGOMACHY OF ZOS

ism changes the matrix of our desire. cthese poor likenesses are of slavering fears and poor beliefs. are they the differentiated correlatives we make of ourselves for the great innovation? no, they must come from the sweat of ecstasy. this is your great moment of reality. the living flesh! these selffrightened saints who bleat "all is illusion. offer fewer alternatives to reality than half a wet dream. they expect too much without payment. to reap without sowing, and by luck to forfeit debt, so they imagine, and hope that death will be the end. know thyself: such knowledge reveals little but the redundant. the hidden and the unknown are affinities, ever ubiquitous and much inhibited. if mankind had mistrusted all teaching it would long ago have embraced equity. dreams are a patchwork of h

temporal alliances by exclusions. there is a constant process of re-sensitizing for interrelating towards novelty: every aesthesis is a potential creative prehension; promiscuity is change. our readaptation to new events for emotional ingression by affinitive pleasure. selection is predetermined by possibility from a like experience. shit: jumpers to conclusions, generalizationists, malapropists, dream-fed wishful thinkers, self-hypnotized ideologists, materialists, mayamongers, zombie-zenists, the dirty-tedious apologists of gods and men, and many other "schools. all destroy their own arguments by having to make use of that which they deny. thus "know that nothing can be known, which at least implies that you know that you cannot know. i assert that that knowledge is the potential of know

LUCIFERIAN SORCERY

birthright does make the king, but it does not make the magician. a will to achieve, ambition and the desire and drive make the advancing sorcerer, and through actually practicing the art of magick and witchcraft will the grand awakening occur. there is a path that reveals the manes of the dead, there is a path, from which the wise seek the light, and from the darkness nourish their shades in the dream. this path is born of the goddess of the caves, from which the serpents slither this path is born of the blacksmith who forges the illuminated light of azazel and speaks through the blood of his kin, this is forever a path of fence walking, from which one shall be revealed the great mysteries, spoken in the wind. this is forever a path, from which lilith emerges in the fire of the sabbat, an

kin, this is forever a path of fence walking, from which one shall be revealed the great mysteries, spoken in the wind. this is forever a path, from which lilith emerges in the fire of the sabbat, and lucifer emerges as the sun. through the art of sorcery shall the winding path be shown, the sheet of burial shall we be wrapped in, to guide us from the ancient burial of egypt and the waking in the dream of the desert and forest through the art of magick shall we all be elevated towards the light. lucifer is the light bringer of humanity; he is the spirit force of fire and light. lucifer would be considered the same as the thelemic aiwass, the spirit of the 93 current that brings love and positive self-growth through magick. the word magick itself is defined as ascending. lucifer is promethe

ite possibility. shaitan, satan or lucifer is considered the guardian of the threshold, the gateway to the space between worlds, known as the twilight or in-between of the nightside and dayside. through this 5 gateway may we draw the immortal elixir of spiritual awakening and magickal gnosis through sorcery. the process of self-transformation within the witches sabbat gnosis is the night-hunt and dream conclave known as the witches sabbath, the meeting of the souls of magickians at the crossroads, an area of which is universal in spirit meetings, from the pathal craft to the luciferian witches sabbat path to systems of voodoo and palo mayombe. the sabbat itself is a western approach to the middle eastern cult of shaitan and those of the yatukan1 practices. shaitan is the fire-djinn whom, u

we seek the union of the goddess. the witches sabbath has long been a misunderstood and often misrepresented expression of magickal art. it should be considered that the witches sabbat cult is an expression of not only folk magic and lore, but that of a modern synthesis of advanced ideals of sorcery, psychology and psychic development. the witches sabbath has long been held in arcane lore as the dream meeting of the astrals and spirits of magickal practitioners of the craft, those who between the twilight of dawn and dusk dive the dream waking environment and meet as spirits and other forms to gather under the black sun, or under the arms of luna, awaiting the embrace of lilith and hecate, the queens of the sabbath. it is through the witches sabbat circles that the watchers and fallen ang

bbath. it is through the witches sabbat circles that the watchers and fallen angels brought to us the gift of what is called witchblood, the black flame of awakening that offered an awakening of senses. each angel still exists in spirit form upon the earth, allowing a linage to emerge from different areas of psychic and physical development. the essence of witchcraft should be explored within its dream based roots, the touch of witches sabbat initiation. as the angels brought us the lore of the wise in the early times, so we must continue to change and progress such ideas into new ways and techniques. sorcery is efficient as a manner of implicating your immediate surroundings. this involves the specific use of lesser and greater black magick in of its aspects healing, cursing, astral proje

LUCIFERIAN SORCERY AND SET TYPHON

n initiatory focus. the foundation is the consistent aspect of chaos sorcery in the luciferian path. the witches' sabbat itself is composed of two aspects, the celestial or empyrean (the highest aspect of light, luciferian fire and divinity) and the infernal (the lower aspects, the daemonic. what the witches' sabbat is the spiritual transference from the waking flesh (everyday life) to the astral/dream rite (the gathering of witches and sorcerer in the arena of the dream. the sabbat has been explored since before the middle ages, in the form of the infernal, daemonic and often demoting in the lens of christianity. it was austin osman spare, in his one room apartment in london, awakened to the gathering of spirits, fornicating and procreating the inherent wish of each sorcerer. spare consid

to the arcana of the cunning fire, or black flame. the lore of cain as the lord of horsemen is the earthen bound spirit who kindles the very flame of self, the illumination of iblis/shaitan. he or she is a vessel reflecting its unique touch, different from all others, as well as each other who make walk a similar path. it is within the nature of the ourobouros bound mirror that we emerge into the dream of spirit flight, when the sun is the black essence of creation, that all images are cast in the light of opposition. cain is the embodiment of the strength and wisdom of the watchers, the very possibility of divine consciousness awakened in man and woman. the entry of the luciferian practice is symbolized in luciferian witchcraft s "azothoz. in this work, i used the method of poem and prose

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

is article was originally published in a setian publication as sabbatic sorcery and set and has since been advanced accordingly and fully updated. suggested reading: luciferian witchcraft by michael fialuciferian witchcraft a modern approach to a medieval magickal art- an introduction by micheal ford 2001 by the oath of belial and saturn, the awakening of hidden light the lifting of flesh through dream and chant i call upon thee, asmodeus, devil lord of the winds of forests and caves speak upon the web of dreams, i invoke thee within my very essence, by serpent and wolf by fire and earth, ice and snow, desert and heat pass beyond the veil little known by most, for i am a child of this flesh! i offer now my dedication of my own will to the powers of night, and of the great work itself! that

high symbol of sethian witchcraft. the witches sabbath has long been a misunderstood and often misrepresented expression of magickal art. it should be considered that the sethian witch cult is an expression of not only folk magic and lore, but that of a modern synthesis of advanced ideals of sorcery, psychology and psychic development. the witches sabbath has long been held in arcane lore as the dream meeting of the astrals and spirits of magickal practitioners of the craft, those who between the twillight of dawn and dusk dive the dream waking environment and meet as spirits and other forms to gather under the black sun, or under the arms of luna, awaiting the embrace of lilith and hecate, the queens of the sabbath. it is through the luciferian circles that the watchers and fallen angels

e sabbath. it is through the luciferian circles that the watchers and fallen angels brought to us the gift of what is called witchblood, the black flame of awakening that offered an awakening of senses. each angel still exists in spirit form upon the earth, allowing a linage to emerge from different areas of psychic and physical development. the essence of witchcraft should be explored within its dream based roots, the touch of sethanic initiation. as the angels brought us the lore of the wise in the early times, so we must continue to change and progress such ideas into new ways and techniques. sorcery is efficient as a manner of implicating your immediate surroundings. this involves the specific use of lesser and greater black magick in of its aspects healing, cursing, astral projection

ct of black magick, allowed the individual to tap the latent powers of the mind and make such work for him or her. the letter itself should be developed by each individual initiate for his/her own alphabet of desire, this is where the connection and development of luciferian witchcraft emerges. witchcraft itself, was silently expanded upon by spare in his later years. it is known that he had many dream experiences which allowed him to attend the witches sabbath, as well as communicate with many of the attendants. zos vel thanatos (aka. austin spare) created numerous glyphs and sigils based on the astral conclave, even writing texts which included a full invocation of the sabbath. such art and writings no doubt influenced the magickal stream of initiation within many individuals later on, a

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

t! cain, wanderer of the desert dawn, embrace now my way which is our way, that thy mysteries are revealed through dedication! shaitan asmodeus belial lilith hecate eko, eko lucife eluciferian witchcraft-the mystery revealed by michael ford 2001 there is a path which reveal the manes of the dead, there is a path from which the wise seek the light, and from the darkness nourish their shades in the dream. this path is born of the goddess of the caves, from which the serpents slither this path is born of the blacksmith who forges the illuminated light of azazel and speaks through the blood of his kin, this is forever a path of fence walking, from which one shall be revealed the great mysteries, spoken in the wind. this is forever a path from which lilith emerges in the fire of the sabbat, and

MAGIC AND SPELLS

tals, transporting thousands of hapless slaves from other worlds to serve their arcane might. the netherese studied the art of devising magic devices, creating marvels and terrors that still slumber under the sands of anauroch. the raumathari blighted faerun forever by summoning hordes of ore warriors to serve in their war against old narfell and then losing control of their own warriors. wizards dream of secret schools of magic, paths of spells made possible by a new understanding of the art, and forbidden studies leading to awesome new powers. dozens of paths to power and understanding have been tried and abandoned, and new researchsome founded in meticulous study, some inspired by fevered flights of horror-routinely unveils some new methodology of arcane spellcasting or results in spell

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

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 dream--the grand man of the universe--the fifty gates of life. 117 the tree of the sephiroth the thirty-two paths of wisdom--the greater and the lesser face--kircher's sephirothic tree--the mystery of daath--the three pillars supporting the sephirothic tree--the four letters of the sacred name. 121 qabbalistic keys to the creation of man gematria, notarikon, and temurah--the elohim--the four adams

r. after his death this king was elevated to the estate of a god. phylarchus declared that the word serapis means "the power that disposed the universe into its present beautiful order" in his isis and osiris, plutarch gives the following account of the origin of the magnificent statue of serapis which stood in the serapeum at alexandria: while he was pharaoh of egypt, ptolemy soter had a strange dream in which he beheld a tremendous statue, which came to life and ordered the pharaoh to bring it to alexandria with all possible speed. ptolemy soter, not knowing the whereabouts of the statue, was sorely perplexed as to how he could discover it. while the pharaoh was relating his dream, a great traveler by the name of sosibius, coming forward, declared that he had seen such an image at sinope

s the hermetic anthropos--the overman- analogous to the cyclops or guardian d mon of the greeks, the angel of jakob b hme, and the oversoul of emerson "that unity, that oversoul, within which every man's particular being is contained and made one with all other" at birth only a third part of the divine nature of man temporarily dissociates itself from its own immortality and takes upon itself the dream of physical birth and existence, animating with its own celestial enthusiasm a vehicle composed of material elements, part of and bound to the material sphere. at death this incarnated part awakens from the dream of physical existence and reunites itself once more with its eternal condition. this periodical descent of spirit into matter is termed the wheel of life and death, and the principl

ve the limitations of sensuous existence. in his mystic poem, the vision of sir launfal, james russell lowell discloses the true nature of the holy grail by showing that it is visible only to a certain state of spiritual consciousness. only upon returning from the vain pursuit of haughty ambition did the aged and broken knight see in the transformed leper's cup the glowing chalice of his lifelong dream. some writers trace a similarity between the grail legend and the stories of the martyred sun gods whose blood, descending from heaven into the earth, was caught in the cup of matter and liberated therefrom by the initiatory rites. the holy grail may also be the seed pod so frequently employed in the ancient mysteries as an emblem of germination and resurrection; and if the cuplike shape of

eatest intellects of the world. the sylphs of facius cardin, the philosopher of milan; the salamander seen by benvenuto cellini; the pan of st. anthony; and le petit homme rouge (the little red man, or gnome) of napoleon bonaparte, have found their places in the pages of history. literature has also perpetuated the concept of nature spirits. the mischievous puck of shakespeare's midsummer night's dream; the elementals of alexander pope's rosicrucian poem, the rape of the lock, the mysterious creatures of lord lytton's zanoni; james barrie's immortal tinker bell; and the famous bowlers that rip van winkle encountered in the catskill mountains, are well-known characters to students of literature. the folklore and mythology of all peoples abound in legends concerning these mysterious little f

MASTERING WITCHCRAFT

ic island devil mask or reproduction of a medieval astrological chart. it will probably grow to be a passion with you as time passes, and you may soon find yourself having to resist sternly the lure of any junk or antique shop you happen to pass, purely in the interests of economy. so treasure up your fantasies. the controlled daydream is one of the main keys to being a successful witch. in fact, dream on, the richer and more fantastic the better! the second side of the witches' pyramid of power is firmly labeled "will" it almost goes without saying that the establishment of a potent will is one of the main goals of a practitioner of the black arts. the will in this instance is a magical one, however, and if viewed out of magical context and within the framework of everyday life, would con

oncerned with acquisition of dreams concerning lovers, present or future, will, however, be kept for chapter 4, part 1 "the loving cup" but should you or a friend wish to acquire knowledge about a certain matter, and not wish to resort to the rune sticks or any form of conjuration ceremony, a very simple, and sometimes quite effective method of securing said information is by inducing a prophetic dream. wait until the moon is waxing, approaching full. then, prior to going to bed, take a warm bath in which has been mixed a few drops of the following mixture: oil of lavender oil of rosemary oil of peppermint oil of thyme powdered poppy seed while you are taking the bath, fumigate your bedroom with an incense composed of: camphor powdered aloeswood jasmine pulverized cucumber seeds powdered w

e earth, which i will deal with in the next chapter, summon up in your mind's eye an image of all growing things; of plants and mosses and great ancient forests, of the smell of peat and loam; the darkness of cellars and caves, the silence of gardens at night at the abandoned overgrown churchyard. think of all horned and hoofed animals, also. above all, be aware of the earth beneath you. the love dream a traditional variant of the dreaming true spell is that of the st. magdalene's eve spell, which date, incidentally, is held by witches to be sacred to habondia, no less. in order to perform this operation, which traditionally should be done only on st. magdalene's eve, july 22, and the aim of which is to procure a dream of a loved one, rather than one of knowledge, prepare a bath in the sam

ut under your pillow tuck a sachet of st-john's-wort (hypericum) and a piece of paper on which has been inscribed the name of your beloved. prior to turning your light out, drink a potion composed of half a cup of distilled water, three drops of white wine, three drops of gin, three drops of vinegar that has been stirred with a sprig of rosemary. this should be mixed in your witch's chalice. then dream on! amatory necromancy, the dumb supper finally, to conclude this section on romantic love, i shall deal with the second type of operation which comes under the definition of necromancy, and as such was mentioned previously in the chapter on divination. the operation of amatory necromancy is known among witches as the dumb supper. it can, however, be utilized for two purposes; the first bein

to find yourself confronted by someone loved, but long dead, and in such intimate contact again that your very minds meld together. allow yourself to enjoy this silent communion without reservation. the time will pass all too quickly. when you have fully enjoyed, or been duly horrified by, whichever the case may be, the manifestation or, alternatively, when the experience begins to dwindle like a dream as the hour of midnight passes and the magical current slackens, repeat the licence to depart silently to the shade: go, go, departed shade [name of deceased] by omgroma epin sayoc, satony, degony, eparigon, galiganon, zogogen, ferstigon, we licence thee depart into the proper place and be there love between us evermore. so mote it be! cast a few more grains of incense on the coals as you si

MICHAEL FORD A RITE OF THE WEREWOLF

f smell becoming more and more intense. in a matter of moments your transformation into a great gray werewolf will be complete, you may walk to the woods or simply lay down to a meditative sleep record your dreams and experiences with as much detail as you can upon waking. a second level of lycanthropy is also the changing of various parts of the body according to your will and going forth in the dream or in a meditative state in the ritual chamber. some will take different parts of animals and go forth in a dreaming state, awakening with detail experiences, and having the attributes of the animal parts they formed. another more intense area of the transformative state is from human to man-wolf to a dragon form, which the snout grows sharper teeth, horns emerge from the head and much of th

ght. 14 baphomet is a magickal transformation of being. baphomet, being the head of wisdom, is related to cain in some sabbatic and luciferian circles. 15 the people of the lie, or practitioners of witchcraft, see yatuk dinoih by the present author. 9 necromantic shade. by the wealth of symbolism there is indeed much to develop from be ready to grasp that which was always slightly out of reach by dream, that fleeting moment of truth not so lightly fallen before you. there was a group of so-called witches which were known as the aniza bedouin clan. they were derived in leadership from a man known as abu el- atahiyya (748-c. 828, who was originally a potter but became a strong and influential writer and poet among fellow arabs. atahiyya had a coven or circle of disciples who were called wise

lace where the profane may not cast their eyes. one may seek also a place appeasing to the senses, preferably in a cemetery or crossroads. the ritual of adversarial shadow is the summoning of ahrimanic spirits. as known, ahriman appears in many forms throughout history, a consistent shape shifter. be it toads, wolves or dragons/serpents, ahriman is the wizard in spirit one who masters time by the dream and the twilight world made flesh by desire. the goal of the ritual is a form of self-initiation, adversarial crystallization of the self, that the individual strengthens the psyche and the shadow of the sorcerer. it is the utterance of a word, the embodiment of a god or goddess in flesh. the rite of the adversarial shadow the chant of the infernal sabbat as i face the star of al ghul the tw

MICHAEL FORD BOOK OF CAIN

er guide my path! from the east, i invoke horus, being the fire and strength of spirit reveal thy essence as azal ucel, the fiery djinn of change and rebellion! cain, bringer of the cauldron of change and self transformation do protect my very being of self, that i may grow and ascend in our family born of witch blood pure. i seek the coils of leviathan, the darkend grave earth of ahriman and the dream plane of lucifer. allow the gates to open before me! i encircle myself in the dragon s coils, the beast of my father arises within! i hold the skull of abel, being the vessel of my famulus! i hold the hammer of the forge, which i spark the cunning fire of becoming! my eyes hold the desert tales of ages forgotten, while my flesh fades my spirit is immortal! i wear the crimson caul of my mothe

MICHAEL FORD WITCHMOON

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

ner. stubbe peeter was tied to a rack and torn apart limb from limb on october 31st 1589. his daughter and mistress we later burnt at the stake the same day" it is the goal of the coven maleficia (7) to not condone violence or harm to others, but to present the choice of shadow exploration and individual understanding and power. there is no seeking of members, as they are few and hidden, like the dream of blue ice which forms on the windows on a cold night. there is no set temple, beyond the individuals who practice upon their own will and desire. the result of the misuse of lycanthropic power is always negative to the sorcerer if used out of the law of "do what thou wilt. in other words if it trespasses on another individual's rights of life and joy then it is wrong, unless provoked or wi

he qlipoth as unbalanced or negative energies which exist beyond the sphere of da ath, which is dual in it's qualities. da ath is often represented as a power zone of wisdom, the hidden knowledge. one may ask, what is the key? the key is the subconscious, the dark matter of the brain. vampyrism is also the will-directed internal focus of exploring the immortal aspects of the vampyre in shadow and dream form. it is a process of sinister or left-handed alchemy, being the adversarial path of luciferian self-development. elementals are different from spirits in that they will often take the form of desires and what we call atavisms, they take the form of urges within the psyche and rarely can be 18 18 made to assume visible appearance. austin spare was said to be able to do such at certain tim

ramming and training of will are very significant. it is dangerous, as well as foolish, for the individual to go forth into this region of darkside magick without deprogramming themselves. it entails the risk of further burying atavisms, and making oneself vulnerable to vampiric possession. elementals who are created and normally exist within the vampire current, will seek to manifest outside the dream sphere' before one can attempt to change their surroundings and work their magickal will, one must master the self on each level. for this reason, a number of banishing rituals should be performed on several levels. this includes goetic (5) and enochian banishing rituals, etc. this is only a basic start to the world of shadows. to begin to understand the basis of vampirism, one should study

orld of shadows. to begin to understand the basis of vampirism, one should study his/her own surroundings. this includes why he/she thinks of certain things the way they do, how he/she treats friends, lovers and family, etc. if something offends you, why? this takes a large amount of concentration but can be most rewarding if one can go beyond the walls of the conscious. a suggestion is to keep a dream journal, it is especially significant in the beginning as you will be able to follow subsequent psychic developments and emergent thought patterns. dream control stems from the ability to understand the self and offer a power base within the subconscious. foundations of iron are most important. to create something strong one must use the highest quality of materials available. evolving a men

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

this is strange, sinceisraelites were forbidden by jehovah to engage in magical practices. anyway, theegyptians produce their own rod, which likewise becomes a serpent, and so on. thistale of the conflict between the two serpents is a barely disguised reference to thatbetween the races. the same motif appears in the arthurian sagas, with the contestbetween the red and white dragons, which is the dream of uther pendragon, father ofking arthur. the very name pendragon means head of the dragons, that is, the raceof good serpents, from which the celts and gaels descended. other cultures havesimilar leitmotifs expressing the same story. the saxon tale of st. george and thedragon is a perfect fictional rendition of it. in the old testament, passages relating tothe twins, jacob and esau, may wel

the deserts, human beings with the faces of ravens, these thegods created and in the earth the gods created for them a dwellingin the midst of the earththey grew up and became great, and increased in number .atlantis researcher andrew collins provides the story of amram, father of the law-giver moses, who had a personal encounter with such beings or their masters: i saw watchers in my vision, the dream-vision. two men were fighting over me, saying. andholding a great contest over me. i asked them `who are you, that you are thus empoweredover me? they answered me `we have been empowered and rule over all mankind' theyreptilians, priestesses, and strange genes60atlantis, alien visitation, and genetic manipulation said to me `which of us do you choose to rule you' i raised my eyes and looked

is also possible despite the odds. it isobviously the best for humankind and the planet. but how are we to get to that stage?what kind of remedy is relatively non-violent and attractive to all peoples from anyculture and guaranteed to be 100 percent successful? how can we get back to lives ofharmony on a beautiful, vital, planet, the way it was prior to the visitation of thenephilim? this is the dream of so many on our world. can it be achieved physically orwill it remain a dream within a dream?if this question was in the minds of all people today there would be progress instead ofregress. the question of evil, addressed earlier, should be on the minds of every singleliving person. unfortunately, most individuals are in a semi-comatose delirium when itcomes to this, which is why civilizat

the best-known anthro-pologists in europe, claimed that he had never seen a human or an animal skull like this in his life.katya melamet, one of the archaeologists at the bulgarian science academy, has also told that she hasnever seen anything like this.the story of the villager is also very interesting, leyla writes, he claimed that he had seen five peo-ple, with yellow metallic clothes, in his dream. they told the villager to go to the area on the 21st ofmay, and when he went there, he found the skull and a (small) elliptical metal object.the skull is (weighs) about 250 grams and has six holes in it to (which apparently) belong to thesenses. the skull also has no mouth hole. this summary is from an article published in milliyet on january 4, 2002."appendix d: scientific evidence296atlan

ttelle memorial institute (also well known for nwo technicalactivities and is considered by many to be part of the cancer cover-up) to perform a study on mice andrats- unfortunately rodent physiology differs considerably from humans, making the transfer of databetween species relatively meaningless (see 1989, battelle study. 1977 project dreamscan comes on line with the ability to enter a persons dream state and cause death.managed by the nsa, the project had assassination as its eventual aim. project allegedly halted bycarter. 1977 (mar) jonas and darrell salk warn live virus vaccines produce same disease. 1977 u. s. sells soviets a supermagnet which they then use for weather modification. 1977 timothy leary publishes exo-psychology, in which he confides there are two aspects of thissocia

MICHAEL W FORD THE VAMPIRE GATE

red and sick. use caution in ritual focused vampirism. responsibility is of course the most important. people should never be harmed by any vampyric process. 6. rituals are essential in establishing a link with the luciferian current. it does not matter if you believe in the subjective spirit world or if you view it as a psychological link or both. practice, practice and practice. record results! dream vampyrism 1. utilizing ahrimanic yoga techniques (liber hvhi) gain complete and calm control of the body. this calm should be near perfect. 2. meditate on your chosen victim before sleeping. visualize how you wish to drain their energy. 3. starting with your mind and face, visualize your astral body shape shifting into whatever form you desire. this may be a demonic form or an specific anima

type of vampyrism is the easiest as it 45 stimulates the nervous system early on. this is usually the first element of a practicing vampyre. non-devouring (self work- focus on the antinomian aspects of self, know who you are what you wish to achieve. spiritual energy is mentally drained from people through astral contact, as well as clairvoyance among others. the powers of astral hunting through dream and drinking the spiritual blood is only best described through the experience itself. the symbol of the vampyre who drinks blood from sleeping humans (opfers) is not far removed from the astral vampyre predator- known as varcolaci- who drains lifeforce from the sleeping humans astral body. the initiate also focuses via dream control shape shifting and recording dreaming events in a magical

devouring a wolf and its blood, using a belt made of its skin. you can transform yourself accordingly and rise up as a beast. tzephariron virgo (august 23rd september 22nd -mutable earth earth colors, dark forest greens, tan, and their form is partially living yet decaying corpses and 58 zombie like ghouls. these are the corrupted spirits of the shades of the dead. drink from these corpses in the dream and gain the power of sight. evoke tzephariron in evocation workings. obiriron libra (september 23rd october 22nd -active air gray and bloated goblins whose are air spirits. in using the spirits of lucifuge the vampyre magickian may drink from their own fountain of life, consuming their instincts and spiritual detachment from the physical world. these spirits aid in astral projection. neches

is the point of mastery of the earth from the spirit by continual force. neshimiron pisces (feb 18 march 19th -mutable water they neshimiron appear as stagnant watery blue, their forms are as hideous hag- women, almost skeletons, united to the bodies of serpents and fishes. the fish swim out of their sexual organs as well. the vampyre magickian may drain and utilize them to drain others from the dream. their instincts and emotions are powerful persuasion tools against another. they make excellent servitors as well. they demand a 60 sexual (masturbation or copulation) sacrifice upon their talisman. luciferian witch kings and queens in the center of the circle is found samael and asmodeus. samael appears as the devil of the tarot, devouring and consuming life energy souls are the food of th

inate my spirit envenom me, change my eyes and let it behold darkness i seek life, immortal serpent awake! let me shed my skin, changing forms as needed sharpen my instincts eternally. coiling darkness, who haunts the abyss eternally it is my will to see with your eyes blackened flame in the night to consume and drain is to live to coil and strike when the time is right sharpen my instinct in the dream and flesh o eternal dragon born of falling insight whose kingdom is called hell to some let my paradise be found spacious darkness mastered! so it shall be! 71 the mirror of arashk the ritual of arashk should be a focus on transformation. the druj are indeed dragons of becoming and ever changing. it is no doubt that the serpent is a symbol of chaos but also encircled, controlled order and wi

MICHAEL WYNN THE SOUL TRAVELERS

all of humanity, with the exception of a small family and 2 of every creature. and as for the jews and muslim s, they pretty much echo the bible s version of events. and of coarse you have the aforementioned noah, whose family survived a massive flood in a boat with 2 of every animal, released birds to indicate the presence of dry land, and landed on a mountain. did humanity have a collective bad dream? did a deluge of biblical proportions (forgive me) leave an imprint so deep that none were left unscaved? how did the traditions of so many civilizations who never made contact come to contain so many corresponding details? even minor, seemingly trivial ones! imagine it, you arrive to a crime scene and start the investigation by talking to witnesses. and although i d hate to make the truth a

y for me (whew, a popularity contest requires contest, and there is none, or none who do; even occultists speak about the flood that wiped out the noble nephilim. bottom line: a wicked race of both humans and non-humans--michael wynn's "the soul travelers" 8 an angry creator, a small family warned by a god, 2 of every creature on a boat, a big damn flood, and humanity reborn. that s one hell of a dream. paradise lost, the tower of babel, and the savior [1.4] another reoccurring theme through out the mythologies is man s loss of paradise. this story, whose most popular variation occurs in the bible, details man s plight from a worry-free life to an existence of suffering and hardship. but as usual, the bible is not alone in describing humanity s fall from grace. just as the christians have

deavored to build a tower so as to reach the heavens. when the lord of heaven looked upon the haughty ambition of the earth-dwellers, he sent down his minions to confound them. this action caused the builders of the tower to go their separate ways and disperse across the earth. and then there s the savior. a character who, similar to the flood, seems like an imprint in the mind that was left by a dream- yet a pleasant dream this time. the wanderer, the civilizer, the magician, the chosen one, the incarnated god, the sacrificed. he was all of these things. typical of the west, the most famous savior figure is jesus christ. what christians have generally agreed on regarding this savior is: he is the only son of god or was god. he was born from a virgin. he was prophesied to come. he would, i

remain forever tormented in the lake of fire. currently, however, members of the occult (and the bible as well) speak of both places as being timeless, limitless, cold, dark, and chaotic. dreamscape [2.3] occultists tend to get a kick out of the way the average person interprets their dreams, and rightfully so. to the average person, taken-up by the faulty commentary of men like freud and jung, a dream is a completely subjective world existing only in the mind of the dreamer (and not even existing there. psychologists suggest that dreams are no more than the subconscious working on a problem, or the subconscious acting about the daily worries and thoughts of the dreamer. they claim that dreams are a fleeting, non-existent universe created solely by the dreamer, and that all the events and

tive world existing only in the mind of the dreamer (and not even existing there. psychologists suggest that dreams are no more than the subconscious working on a problem, or the subconscious acting about the daily worries and thoughts of the dreamer. they claim that dreams are a fleeting, non-existent universe created solely by the dreamer, and that all the events and characters contained in the dream are simply projections created by the sleeping individual--michael wynn's "the soul travelers" 25 the reality of dreams, however, is a bit scarier. to start, it is a false assumption that the events and characters that occupy one s dreamscape are entirely their own creation. far from being mere projections of the sleeper s psyche, some dream characters are in fact spirits who have clothed th

MICHAEL W FORD NOX UMBRA

rcle me in your shadows ashen, and those within this circle blessed under the cloak of azrael "i ensorcell the spirits of the ancestral dead, those who hasten to the circle chant of the sabbat, come forth, mighty dead arise. we of vampyric birth do acknowledge thee! the veil is thin, enter this plane of waking and dreaming "i, akhtya seker arimanius- call forth from the grave that which walks the dream lands haunting and draining those sleeping and unawake. by my oath, signed in blood from which the sorcerous art is pledged, i do call the attendant of this mask andmy own famulus which shall reside within this very object of arte. by the sign of x do i mark thee- eyes which see beyond the veil, mouth of crystals and essence storing objects, horns of five which form the pentagram of the fall

er unto me the chalice of life, that which shall sustain our flesh and spirit-az, i summon thee "o' night haunting consort of the serpents of the abyss, whom takes theform of owls and beasts, lilitu, witch queen of the caul, the mark ofcain- lilitu- bless this grave shroud- walk with me in dreams "i seek now to enter black eden, as the form of belial, wolf- cloaked and bat- winged, in the phantom dream shall i arise from the blackened earth of the tomb, by the in-between of life and death, i have come into being "zrazza usha umpestu zrazza "i pledge myself to the vampyric path, that which shall rely upon my strength of spirit and luciferian being, i behold myself as both god and goddess, lover and devouress. as i say these words i write the book of myincantations, from which those of the p

. it is where dreams become flesh. the invocation- facing the north, the direction of arezura i summon thee, gateway of arezura that you shall open forth to me hail unto thee ahriman, lord of flame and shadow dweller in the dark places of the earth lord and creator of wolves, serpents and toads. as the night comes forth, you shall attend through me i open these gates as the gathering place of the dream, that in 8 nights shall i become in shadow the reflection of the 8 midday journeys to the sun- that the hornless fire exists in the eyes of those who walk this path ahriman, arimanius- ascend through me! you, summoned unto me- wolf shadow, flyer of night -i am in flesh akhtya, encircling my being in the sacred letters of yatuk-dinoih open now the gates of arezura and behold the flames of the

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

but rather the self in this motion, ever flowing towards the higher articulation of being. as azothoz deals with the magickal transformation of being, the ensorcelment of self in the circle of cain and lilith, the further exploration of the watchers are given in the tracts the sun and the moon. each presents the developmental process of the witchblood propagated by the watchers who in spirit and dream bring knowledge to those who may invoke them. the invocation of the black eagle as propagated by austin spare presents a powerful nightside formula of image and concept which holds the sorcerer in isolation. one should seek the black eagle in dream, in those areas not conceptually noted from which shadows may hide. it is the initiatic guide which grants the knowledge of the darkness in the s

MOODY RAYMOND A LIFE AFTER LIFE

ks. in the iliad, for example, homer calls sleep "death's sister" and plato, in his dialogue the apology, put the following words into the mouth of his teacher, socrates, who has just been sentenced to death by an athenian jury [now, if death is only a dreamless sleep] it must be a marvelous gain. i suppose that if anyone were told to pick out the night on which he slept so soundly as not even to dream, and then to compare it with all the other nights and days of his life, and then were told to say, after due consideration, how many better and happier days and nights than this he had spent in the course of his life-well, i think that [anyone] would find these days and nights easy to count in comparison with the rest. if death is like this, then, i call it gain, because the whole of time, i

sn't manufacturing ideas. i just wasn't in that state mind. and it was nothing like an hallucination. i have had hallucinations once, when i was given codeine in the hospital. but that had happened long before the accident which really killed me. and this experience was nothing like the hallucinations, nothing like them at all. such remarks come from persons who are very capable of distinguishing dream and fantasy from reality. the people i have interviewed are functional, well-balanced personalities. yet, they do not tell their experiences as they would dreams, but rather as real events which actually happened to them. despite their own certainty of the reality and importance of what has happened to them, they realize that our contemporary society is just not the sort of environment in wh

MORALS AND DOGMA

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

hings of matter. elements and principles are mingled, combined, espoused, multiplied one by another, to such a degree as to bring the material world and the moral world into the same light. phenomena are perpetually folded back upon themselves. in the vast cosmical changes the universal life comes and goes in unknown quantities, enveloping all in the invisible mystery of the emanations, losing no dream from no single sleep, sowing an animalcule here, crumbling a star there, oscillating and winding in curves; making a force of light, and an element of thought; disseminated and indivisible, dissolving all save that point without length, breadth, or thickness. the myself; reducing everything to the soul-atom; making everything blossom into god; entangling all activities, from the highest to t

number _ten. he had also _seven_ thousand sheep and _three_ thousand camels. his friends sat down with him _seven_ days and _seven_ nights. his friends were ordered to sacrifice _seven_ bullocks and _seven_ rams; and again, at the end, he had _seven_ sons and _three_ daughters, and twice _seven_ thousand sheep, and lived an hundred and forty, or twice _seven_ times _ten_ years. pharaoh saw in his dream _seven_ fat and _seven_ lean kine _seven_ good ears and _seven_ blasted ears of wheat; and there were _seven_ years of plenty, and _seven_ of famine. jericho fell, when _seven_ priests, with _seven_ trumpets, made the circuit of the city on _seven_ successive days; once each day for six days, and _seven_ times on the seventh "the _seven_ eyes of the lord" says zechariah "run to and fro throu

reality; and love and friendship receive their everlasting seal under the cold impress of death. a dim consciousness of infinite mystery and grandeur lies beneath all the commonplace of life. there is an awfulness and a majesty around us, in all our little worldliness. the rude peasant from the apennines, asleep at the foot of a pillar in a majestic roman church, seems not to hear or see, but to dream only of the herd he feeds or the ground he tills in the mountains. but the choral symphonies fall softly upon his ear, and the gilded arches are dimly seen through his half-slumbering eyelids. so the soul, however given up to the occupations of daily life, cannot quite lose the sense of where it is, and of what is above it and around it. the scene of its actual engagements may be small; the

ly caves, in which the mystic rites of the mithriac initiations were practised, what he denominates a high _ladder, on the seven steps of which were seven gates or portals, according to the number of the seven principal heavenly bodies. through these the aspirants passed, until they reached the summit of the whole; and this passage was styled a transmigration through the spheres. jacob saw in his dream a _ladder_ planted or set on the earth, and its top reaching to heaven, and the malaki alohim ascending and descending on it, and above it stood ihuh, declaring himself to be ihuh-alhi abraham. the word translated _ladder, is [hebrew _salam, from [hebrew _salal, raised, elevated, reared up, exalted, piled up into a heap _aggeravit [hebrew] salalah, means a heap, rampart, or other accumulatio

MOTTA MARCELO THE COMMENTARIES OF AL

izes as one s own. 9. remember all ye that existence is pure joy; that all the sorrows are but as shadows; they pass& are done; but there is that which remains. this verse is very thoroughly explained in liber aleph "all in this kind are but shadows" says shakespeare, referring to actors. the universe is a puppet-play for the amusement of nuit and hadit in their nuptials; a very midsummer night's dream. so then we laugh at the mock woes of pyramus and thisbe, the clumsy gambols of bottom; for we understand the truth of things, how all is a dance of ecstasy "were the world understood, ye would know it was good, a dance to a lyrical measure" the nature of events must be 'pure joy; for, obviously, whatever occurs is the fulfilment of the will of its master (this is true even when what occurs

ity of morning" the secret of magick is to 'enflame oneself in praying' this is the ready test of a star, that it whirls flaming through the sky. you cannot mistake it for an old maid objecting to everything. this universe is a wild revel of atoms, men, and stars, each one a soul of light and mirth, horsed on eternity. observe that we must 'rise up' before we 'awake. aspiration to the higher is a dream a wish-fulfilment which remains a phantasm to wheedle us away from seeking reality unless we follow it up by action. only then do we become fully aware of ourselves, and enter into right reaction with the world in which we live. 35. let the rituals be rightly performed with joy& beauty! a ritual is not a melancholy formality; it is a sacrament, a dance, a commemoration of the universe. the u

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

living at this happy time led pure and joyous lives, thinking no evil, and doing no wrong. the earth brought forth fruits and flowers without toil or labour in plentiful luxuriance, and war was unknown. this delightful and god-like existence lasted for hundreds of years, and when at length life on earth was ended, death laid his hand so gently upon them that they passed painlessly away in a happy dream, and continued their exi