Michael Wynn's Occult Reference Library
DREAM,DREAMS

Return to Occult Library Index

0 0

) 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 existence as ministering spirits in hades, watching over and [23]protecting those they had loved and left behind on earth. the men of the silver age[7] were a long time growing up, and during their childhood, which lasted a hundred years, they suffered from ill-health and extreme debility. when page 23 they at last became men they lived but a short time, for they would n

this divinity, which were usually built in healthy places, on hills outside the town, or near wells which were believed to have healing powers, offered at the same time means of cure for the sick and suffering, thus combining religious with sanitary influences. it was the custom for the sufferer to sleep in the temple, when, if he had been earnest in his devotions, asclepias appeared to him in a dream, and revealed the means to be employed for the cure of his malady. on the walls of these temples were hung tablets, inscribed by the different pilgrims with the particulars of their maladies, the remedies practised, and the cures [177]worked by the god:.a custom undoubtedly productive of most beneficial results. groves, temples, and altars were dedicated to asclepias in many parts of greece

llerophon invoked the protection of the gods, and in answer to his prayer they despatched to his aid the immortal-winged horse pegasus, the offspring of poseidon and medusa. but the divine animal would not suffer himself to be [258]caught, and at last, worn out with his fruitless exertions, bellerophon fell into a deep sleep beside the sacred spring pirene. here pallas-athene appeared to him in a dream, and presented him with a magic bridle for the purpose of capturing the divine steed. on awaking bellerophon instinctively put out his hand to grasp it, when, to his amazement, there lay beside him the bridle of his dream, whilst pegasus was quietly drinking at the fountain close by. seizing him by the mane bellerophon threw the bridle over his head, and succeeded in mounting him without pag

iadne he succeeded in finding the minotaur, whom, after a fierce and violent struggle, he defeated and killed; then carefully feeling his way, by means of the clue of thread, he led his companions safely out of the labyrinth. they then fled to their ship, taking with them the lovely maiden to whose affection for their deliverer they owed their safety. arrived at the island of naxos, theseus had a dream, in which dionysus, the wine-god, appeared to him, and informed him that the fates had decreed that ariadne should be his bride, at the same time menacing the hero with all kinds of misfortunes should he refuse to resign her. now theseus, having been taught from his youth to reverence the gods, feared to disobey the wishes of dionysus. he accordingly took a sad farewell of the [264]beautiful

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

an s mind is going to be hers or not is the following: carry all day in a pocket or purse two lemon peels. one peel can be put in the purse the other in a pocket or each peel in a separate pocket. at night before retiring to bed rub the legs of the bed with the peels thinking intently on what you seek to know. place the peels under pillow and that night, if she is to have him, he will appear in a dream. if no dream of him comes he is not to be hers. the children of the night the art and practice of witchcraft goes hand in hand with eerie legends of mysterious, evil creatures that are seen by the light of a full moon. these legends have existed through the centuries and are as old as man. it is difficult to separate the two. they are all part of the same thing: the unknown world of supernat

s in love and luck at cards. what makes this ancient spell so interesting is the conjuration, for i have discovered that it acts as a kind of secret code of communication between us and the incubi and succubi sexual spirits that visit us by night to tempt us with all manner of lusts and depravities. repeating the conjuration will cause you to have intercourse with them in the reality of an erotic dream. this spell works best if it is first worked three days before the new moon, before retiring to bed for the night, repeat the following conjuration three times: besticitum consolato veni ad me vertat. creon, creon, creon, cantor laudem omni potentis, et non-commentor. stat superior carta bient laudem, omviestra principem da montem et inimicos meos o prostantis vobis et mihi dantes que passiu

on erotic dreams, i know of at least one case where an actual physical manifestation occurred< thank you letter #8 about the incubus: after i did the conjuration i must have dosed off when a touch on my face woke me up. my night-light was still on and so in this dim light i saw him. i guess he was able to search in my mind because he looked quite like my personal prince charming, the answer to a dream come true. he had dark hair, with eyes like burning coals and dark tanned skin. there were no words spoken, there was only passion and it was great. i wasn t afraid when i awoke, just curious what will happen. signed: manuela s, west germany. magical aphrodisiacs another tradition of sexual magic and practice is the custom of feeding your partner with certain foods imbued with aphrodisiac pr

t certain parts of its nature. and if all is propitious assume an aerial body, be visible to sight and reply to questions. the difference between those spirits willing to help you and those that won t, is invariably fear. if spirit invocation is to work, you must do it without any mental reservations. as you begin to use this power in your daily life, it will seem as if you are dreaming a strange dream. answering a call from nowhere to cross over into the darkest unknown. the spirits of goetia the 1st spirit is agares. pray to him for personal motivation, at any hour of the day from sunrise till noon. the 2nd spirit is aim. pray to him to enhance your sense of humor, at any hour of the day from sunrise till noon. the 3rd spirit is alloces. pray to him for scholastic pursuits, at any hour o

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

elessly invoke, these principles are ignored and the precepts that arise from them are nothing but empty words that have no actual effect on behavior. the more attentive individuals regard these principles only as the historical souvenir of a bygone society that believed in god's presence among men. they view its precepts as lackconclusion 275 ing any rational support and bolstered by the eternal dream of a leftist utopia. for them, freemasonry is a conjunction of this dead past and this lifeless dream that shapes the nostalgic refuge of a few sensitive but faded souls. it is true that when compared with the ideal aspect of humanism, the realities of our world are quite removed from this ideal. who still speaks of the sacred value of man and his creative activity, work? isn't work all too

NECRONOMICON ALAZIF

reigns and form abideth not. and the elder lords set their seal upon the gateway and the power of the old ones prevailest not against its might. loathsome cthulhu rose then from the deeps and raged with exceeding great fury against the earth guardians. and they bound his venomous claws with potent spells and sealed him up within the city of r'lyeh wherein beneath the waves he shall sleep death's dream until the end of the aeon. beyond the gate dwell now the old ones; not in the spaces known unto men but in the angles betwixt them. outside earth's plane they linger and ever awaite the time of their return; for the al azif page 1 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 earth has known them and shall know them in time yet to come. and the old ones hold f

ONYX TABLET OF SET

em. some of our finest initiates did not exactly enter the temple at peak performance. the mystery of xeper and remanifestationis the very fact that dramatic and radical growth can transform a psyche who wills it. we are looking for the spark of potential, not the certainty of perfection. here's my personal checklist of some qualities i'd like to see: ambition. can the candidate tell you even one dream of self- improvement she is aiming for? does he have a goal that is not mere delusion but something that hard work and dedication can achieve? black magic is goal-driven and even more so in the beginning phase of learning its skills. original thought. we don't expect every candidate to be nietzsche right off the bat. what i mean here is a certain personal style in expressing ideas. is this a

*death, i gave myself permission to trust what i was becoming. maybe now i could accept this haunting presence? i sought the advice of those i knew. it was not yet time. as my quest was true, i understood and continued in my experience of the great work. even beyond these insights of the masters, i trusted the presence which continued to haunt me. again i found myself rejecting it. then i had the dream. i was investigating through the process of meditation what i currently conceived as the *prince of darkness. as an element of practice i rested after these endeavors: a chance for the experience to settle. into the realm of dreams i descended. i was with a member of the priesthood of set "you are a fine adept. seek out that which will strengthen you and create that which is newly of you" i

s the *prince of darkness. as an element of practice i rested after these endeavors: a chance for the experience to settle. into the realm of dreams i descended. i was with a member of the priesthood of set "you are a fine adept. seek out that which will strengthen you and create that which is newly of you" i awoke from this experience immediately as from a revelation. what had happened? did this dream represent myself as i thought i was, or were these words from the presence that had so long shadowed my steps in life? i was presented with a paradox i could not resolve. i considered the idea that i might be going insane. i had accepted that possibility when i began my journey down the lhp. had i made some horrible mistake? i did not want to fool myself, but how could i ignore something so

PHILIP NEIL MYTHS LEGENDS EXPLAINED

nkidu to curb his arrogance and be his companion, no one could surpass his strength. after killing humbaba and the bull of heaven, the god anu said that either enkidu or gilgamesh must die as a punishment. the gods ea and enlil agreed so, despite the pleas of shamash the sun god (to whom the heroes had sacrificed the bull s heart, enkidu was marked for death. he fell ill, forewarned of death by a dream in which he was seized by a black bird and taken down to the house of dust the palace of erishkegal, the queen of darkness. gilgamesh triumphant gilgamesh defeated humbaba, who begged for mercy with tears in his eyes and promised to be his servant. gilgamesh almost agreed, but enkidu said he was not to be trusted and persuaded gilgamesh to kill him. humbaba this lionlike figure may represent

great flood sent by the gods, had lived in the city of shurrupak, where he served the god ea. the city and the gods grew old, and the goddess ishtar caused such strife among men that the gods could not sleep for the noise. so enlil, god of earth, wind, and air, said, let us loose the waters on the world, and drown them all. the gods agreed, but ea warned utnapishtim of the impending disaster in a dream and told him to build a boat, and take on board two of every creature. for seven nights the tempest raged, until the entire world was covered in water. at last, the boat ran aground on the top of mount nisir. to check the water level, utnapishtim set free a dove, then a swallow, then a raven. when the raven did not return, utnapishtim knew it had found a resting place and the waters were sub

e accounts say that when ariadne awoke to discover that he had left her, she either hanged herself in her grief or, as she was pregnant, was destroyed in childbirth by the goddess artemis (diana, urged on by dionysus who was furious that theseus and ariadne had profaned his sacred grotto on naxos. but other sources say that dionysus wanted ariadne, and scared theseus away by appearing to him in a dream, causing him to forget her. dionysus then married ariadne, although their first two children, oenopion and thoas, are sometimes referred to as fathered by theseus. music and poetry dionysus was associated, through the creative inspiration of wine, with poetry, song, music, and drama, resulting in much revelry. maenads the female devotees of dionysus were known as maenads, which translates as

to live in the form of a spider, with her weaving skills intact. the judgment of paris 62 the judgment of paris p aris was the son of king priam and queen hecuba of troy, the ancient city of ilium in asia minor. shortly before he was born, hecuba dreamt that she had given birth to a burning torch from which wriggled fiery snakes. as she awoke, she screamed that troy was burning. hecuba s fearful dream was interpreted to mean that paris would bring about the fall of troy. therefore, a shepherd was sent to expose him on mount ida. but five days later, the shepherd found the child unharmed, suckled by a she-bear, so he adopted him. one day, while caring for his adoptive father s flocks, paris was visited by hermes (mercury) and the three goddesses, athena (minerva, hera (juno, and aphrodite

the agriculture god rongo (hawaiian lono) and placed under the far wall of his house. now koururu s eyes glare protectively from many house carvings. the founding of easter island mysterious stone heads on the slopes of easter island easter island, the most secluded polynesian island, is thought to be the mythical navel of the world. it was discovered, according to local lore, as the result of a dream. faraway in the west, a tattooist called haumaka dreamed that he traveled across the sea to a land with beaches of fair white sand. he told his master hotu matua (one of two men contending for the throne in their land) who sent six men in search of it. these men set off across the water, taking with them breadfruit, yams, coconuts, and other things to plant and, after a long journey, came to

PHOSPHORUS

ow of cain is a simplified focus rite on dedication and empowering the shadow and daimonic consciousness of self. it is nearly identical to what austin osman spare called self love. 4. the grand luciferian circle is the center of deific self-immolation, the initiate invoking and becoming as lucifer. the original foundation of this design was circulated in some vampyric covens focused on nightside dream sorcery in the mid-1990 s, thus a sinister atmosphere may come forth with use. this triangle-circle should be meditated upon to bring forth a calm and serpentine consciousness, concentrate on the essence of lucifer as shadow, for a minimum of ten minutes and then as light for an equal time. relate both to you personally and how you are becoming in this light reflect on who you were and where

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

her fallen angels became an ideal, a focus of strength whose power still remains within all of us. awaiting the moment of becoming, these daemonic atavisms exist on subconscious levels of the mind. the opening of such abyssic gates leads the psyche towards rising forth and becoming something of evolutionary progression. lucifer stands as the fountain head of astral magick (i.e, astral projection, dream control, ect) lucifer is balance in the instance of both shadow and light, blood red and jet black. lucifer is the colour of an awakened and enlightened mind. the psyche which is open for magical inspiration. blavatsky understood the significance of balance within the individual, to ascend the individual from the beast like qualities so inherent within our subconscious. blavatsky wrote "thus

th associated with water, air and fire. these together lead the individual towards a higher point of understanding and if properly worked, can lead towards holy magick. vampirism is a significant tool in human evolution because it places in perfect harmony the ever-changing self within natural balance. to ascend one must devour the energies that offer themselves. vampirism holds its foundation in dream and myth, forming strongly in a conscious reality, as one may know it. vampiric sorcery is a dangerous magick to control as it tests every point of mental strength one may have developed. if unbroken, can further strengthen the individual who would ascend to godhead. one must delve the depths of the psyche (abyss) in order to balance the holy light. thelema inadvertently supports and provide

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

n" in regard to the many details of this quality. for instance, if the general quality is the desire to do a kindness, this includes the intellect of the kindness, the emotions of the kindness, and the thought, speech and action of the kindness etc. we would say that they are all one within the quality of kindness. another example of this is when a person daydreams. he thinks about himself in his dream house. it has a huge kitchen, a banquet hall to serve his guests, a ballroom to entertain them, an extensive library, billiard rooms, an olympic size swimming pool straddled by five different jacuzzis of varying temperatures and sizes, plus many other fancies. all the details of the details are there as well. the kitchen has a sink, the sink has a faucet and the faucet has knobs, and so on

them, an extensive library, billiard rooms, an olympic size swimming pool straddled by five different jacuzzis of varying temperatures and sizes, plus many other fancies. all the details of the details are there as well. the kitchen has a sink, the sink has a faucet and the faucet has knobs, and so on. but what he is really thinking about is not so much the details, as much as his own self in his dream house. his daydream includes all the details though, but all of it has yet to be realized. the details of this general desire have yet to become concrete and finalized. there are many possibilities, and all the possibilities are included in his daydream. the estimation within himself following the above mentioned stage, in which a specific quality and desire is "highlighted" as a preparation

already been estimated and finalized and are ready for actualization. he has resolved to act upon his desire, but as of yet, it is all still within him. he is about to do it, but since nothing has actually been done yet, the entire line of action may still be aborted. he may change his mind in the last moment or something might delay him from doing it just yet. in the analogy of the desire for a dream house, this is when the person has already worked out and finalized all the details for it, in himself. he has decided what color it will be, what type of wallpaper each room will have, the style of flooring and decor, etc. everything is decided to the finest detail, but he might not have the funds, and that is stopping him from putting it into action. returning to the analogy of the power o

in different languages. these are the letters of thought, which are called leah. 2) the next level is malchut of tvunah. this is the level of the inner letters, i.e. the meaning. for example, if you hear the word "cow, there is an inner meaning there. you think of a cow rather than a cat. if we sing "row, row, row your boat gently down the stream, merrily, merrily, merrily, merrily, life is but a dream" there is the simple meaning of the words which every child understands. this level is also called machshevet sechel (thought of the intellect. however, the machshevet sechel is also a vessel for the following level; 3) the next level is machshavah iyunit (analytical thought. this is the thought of binah. this is when we take the same ditty "row, row, row your boat gently down the stream, me

which every child understands. this level is also called machshevet sechel (thought of the intellect. however, the machshevet sechel is also a vessel for the following level; 3) the next level is machshavah iyunit (analytical thought. this is the thought of binah. this is when we take the same ditty "row, row, row your boat gently down the stream, merrily, merrily, merrily, merrily, life is but a dream, and analyze it, to understand its deeper meaning. to do this we must begin with the straightforward meaning of the machshevet sechel (thought of the intellect. first we surmise that the first part of the sentence "row your boat gently down the stream" must be related to the second part of the sentence "merrily, life is but a dream, since they are two parts of a single statement. next, we at

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

r hapesukim this excerpt was not recorded by rabbi chaim vital, but rather by one of the other students of the arizal. the arizal on parashat miketz 205 this is difficult to understand. had joseph been appointed royal advisor? yet he said to pharaoh, gnow pharaoh should seek out a man of insight, a wise person c h it would have been sufficient for him to do what was asked of him and interpret the dream, as requested. furthermore, what is the meaning of the word gnow h [in the latter verse? also, the first verse should have stated, gwhat g-d will do [in the future, he has told c h for at that stage the years of plenty and the years of famine had not yet begun. however, the answer to all these questions may be found in the statement of our sages:13 there are three things which g-d himself, n

nce. in the babylonian exile, evil clothed the ghead h [of holiness, as it is written, gyou are the head of gold. h6 of this it is written, gher [i.e, jerusalem fs] enemies were the head, h7 meaning that they clothed the [holy] head. thus, these two exiles were equivalent; that is why they are counted as one. the book of daniel opens with the story of daniel fs interpretation of nebuchadnezzar fs dream, in which he saw a great statue, the various parts of which represented the empires that would dominate the exiles. the head represented babylonia, the torso and arms represented media and persia, the torso represented greece, and the legs represented rome. media and persia [clothed] the garms h [of holiness; this is why they are counted as two, inasmuch as there are two arms. greece [clothe

d vessels in the middle [of the neck. there are two [such blood vessels, leaning in either direction. the butcher slaghters the animal, draining its blood. he therefore is associated with the blood vessels. joseph[.as we said] corresponds to all these aspects [on the side of holiness. this is the meaning of the verse, gdo not interpretations [of dreams] belong to g-d [elokim? please tell me [your dream. h14 since interpretations come from joseph, he therefore said, gplease tell me. h he meant: since you derive your sustenance from and governed entirely by the name elokim.this being the meaning of gdo not [the] interpretations [of your life] belong to g-d [elokim] h. you, pharaoh, have no conception of the name havayah, only of the name elokim. and, indeed [pharaoh] said, gi do not know hav

ou [presently] only through his name elokim, and this is why the interpretation of your dreams is through this name. therefore, please tell them to me, since i comprise all these levels and i can therefore interpret them. h as said above, joseph, epitomizing the covenant of the tongue, comprised all the holy aspects corresponding to the deputies of pharaoh. thus, when the chief butler related his dream, it was all in proper order. he said, gthe vine had three branches, h17 these being the three deputies. the word for gdeputy h [sar] represents two names elokim, one in the progressive iteration and the other spelled out with the letter yud. sar: sin-reish. the numerical value of the letter sin is 200; that of reish is 300. we have seen above how the name elokim when spelled out using the yu

numerical value of 300. the progressive iteration of the name elokim is as follows: alef alef-lamed alef-lamed-hei alef-lamed-hei-yud alef-lamed-hei-yud-mem= 1 (1+ 30 (1+ 30+ 5 (1+ 30+ 5+ 10 (1+ 30+ 5+ 10+ 40= 5(1+ 4(30+ 3(5+ 2(10+ 1(40= 5+ 120+ 15+ 20+ 40= 200. thus, the word for gdeputy h implies the name elokim, and the three deputies were three names elokim, as above [joseph] interpreted his dream: gyou will put pharaoh fs cup c. h he hoped that he would be connected to him and be on the right [side, and thereby be rescued through him. after intepreting the chief butler fs dream and saying that he will be spared, joseph asked him to remember him to pharaoh and have him freed from jail. but at this point, he was connected to the chief butcher, who was in the middle. that is why he [lat

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

on and fruition" within the golden dawn system! although wolf makes no reference to the golden dawn or l.v.x. per se, he has dealt a death knell to a classical physics model of psychological theory while a quantum mechanics model has been astoundingly and secretly kerneled within the profound symbology and initiatory technique of the golden dawn system for countless years! to quote wolf "it is my dream that quantum physics will bridge the gap between science and mysticism. as such it must lead thinkers and researchers to a new view of human behavior. b.f. skinner was not so wrong in attempting to deal with behavior scientifically, but he was the newton of behaviorists. we now search for the einstein and the bohr of human behavior to develop the quantum model of human beings" l.v.x. is gene

n mechanical tasks. once a place has been made for them no 'time' is required to develop them. they grow in the waste places. definite times, too should be set aside for meditation whereinideas may be formulated as far as possible. before going to sleep, the aspirant should do the, pentagram <189> ritual and impress on his mind that he must recall on waking any teaching that has been given him in dream or vision. this may be assisted, if on waking, he calls before his mind the sun rising, thinly veiled in clouds. this should be done at least the week preceding the grade. the ceremony will be a true initiation for the aspirant only in so far as he has prepared himself to receive it. like a word, it is a symbol, the communication of whose essence depends on the understanding and experience o

e, of which the manifestation directly touching yechidah is the higher genius. this yechidah in the ordinary man can but rarely act through the spiritual consciousness, seeing that 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. that is the reason why, in some cases, in sleep only doth the higher will manifest itself by dream unto the ordinary man. in other cases it may be manifested; at times through the sincere practice of religious rites, or in cases where the opportunity for self-sacrifice occurreth. in all these cases the lower will hath for a moment recognised a higher form of itself, and the yhvh of the man hath reflected from the eternal lord of the higher life. this yechidah is the only part of the man w

ed <90> we praise thee and we bless thee in the changeless 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! 0 spirit of spirits! 0 eternal soul of souls! 0 imperishable breath of life! 0 creative sigh! 0 mouth which breathest forth and withdrawest the life of all beings, in the flux and reflux of

murmurs he the mystic words of power. r-so also doth 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; and 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 magical formulae of neophyte grade remove the darkness from his spiritual vision. so let him then endeavour 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: and this can be beholden only by t

RELIGIOUS TENANTS OF THE YEZIDI

n that occasion, which i shall insert here as illustrative of the religious customs of the yezeedees, and as introductory to the succeeding remarks on their worship of the evil principle "april 18th, 1850--we took a walk through the village this morning, and noticed a small enclosure which was erected by a yezeedee last year, and who is said to have been incited thereto by the evil principle in a dream. the promise made to him if he obeyed was, that all persons suffering from cutaneous diseases should be cured on rubbing themselves with the dust taken from that spot. after visiting the fountain, where we saw a number of females performing their ablutions in preparation for the coming feast, we went to the shrine of sheikh mohammed, situated in a pretty grove of olive-trees. part of the cou

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

as the hope you willhereafter discover in true mathematics and astronomy, by which being enabled to produce more andwonderful effects, he is brought nearer to god and his perfections; but perfection is obtainable onlyin the spirit when beyond these realms.as rosicrucians we are laborious, frugal, temperate, discreet and true, and. while acknowledgingourselves lovers of truth and virtue we neither dream of, hope for, nor endeavour to make anyreformation in the world through abstract religious dogmas.yet we exclaim, how glorious are the creator222s works; we watch the germinal powers of the planttransmute the fixed air and the elementary base water, into grass or leaves; and then feeding onrituals of the societas rosicrucianis in angliasecond section colour blue22 these, the organic principl

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

he idea to be forgotten; signs lost power in their multiplication; magic became corrupted also at this period, and degenerated with the sorcerers of thessaly into the most profane enchantments. the crime of oedipus brought forth its deadly fruits, and the science of good and evil erected evil into a sacrilegious divinity. men, weary of the light, took refuge in the shadow of bodily substance; the dream of that void which is filled by god seemed in their eyes to be greater than god himself, and thus hell was created. when, in the course of this work, we make use of the consecrated terms god, heaven and hell, let it be understood, once and for all, that our meaning is as far removed from that which the profane attach to them as initiation is remote from vulgar thought. god, for us, is the az

t manner this lucidity can be acquired. it is by means of this light that static visionaries place themselves in communication with all worlds, as so frequently occurred to swedenborg, who notwithstanding was imperfectly lucid, seeing that he did not distinguish reflections from rays, and often intermingled chimerical fancies with his most admirable dreams. the pentagram 25 we say dreams, because dream is the consequence of a natural and periodical ecstasy which we term sleep; to be in ecstasy is to sleep; magnetic somnambulism is a production and direction of ecstasy. the errors which occur therein are occasioned by reflections from the diaphane of waking persons, and, above all, of the magnetizer. dream is vision produced by the refraction of a ray of truth. chimerical fantasy is halluci

ing waking hours, or by preoccupation of the mind, which makes our imagination inattentive to the fluidic panorama of the astral light. when we sleep, this spectacle presents itself spontaneously before us, and in this way dreams are produced dreams vague and incoherent if some governing will do not remain active during the sleep, giving, even unconsciously to our intelligence, a direction to the dream, which then transforms into vision. animal magnetism is nothing but an artificial sleep produced by the voluntary or enforced union of two wills, one of which is awake while the other slumbers that is, one of which directs the other in the choice of reflections for the transformation of dreams into visions and the attainment of truth by means of images. thus, somnambulists do not actually tr

ism. pregnant women are influenced more than others by the astral light, which concurs in the formation of the child, and offers them incessant reminiscences of the forms that abound therein. this explains how it is that women of the highest virtue deceive the malignity of observers by equivocal resemblances. on the fruit of their marriage they impress frequently an image which has struck them in dream, and it is thus that the same physiognomies are perpetuated from generation to generation. the kabalistic usage of the pentagram can determine therefore the appearance of unborn children, and an initiated woman might endow her son with the characteristics of nero or achilles, with those of louis xiv or napoleon. we shall indicate the method in our ritual. the pentagram is called in kabalah t

eligious chains. as a fact, stagnation in the astral light would mean destruction to the human race, and torpor in this secret agent has already been manifested by alarming symptoms of decomposition and death. for example, cholera-morbus, the potato disease and the blight on the grape are traceable solely to this cause, as the two young shepherds of la salette saw darkly and symbolically in their dream. the unlooked-for credit which awaited their narrative, and the vast concourse of pilgrims attracted by a statement so singular and at the same time so vague as that of these two children, without instruction and almost without morality, are proofs of the magnetic reality of the fact, and the fluidic tendency of the earth itself to operate the cure of its inhabitants. superstitions are insti

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

ide enters the sanctuary; those who should proclaim his resurrection seek to immortalize his death, that they may feed, like ravens, on his ever-renewing flesh. in place of imitating him in his sacrifice and shedding their blood for their children in the faith, they chain him in the vatican, as upon another caucasus, and become the vultures of this divine prometheus. but what signifies their evil dream? they can only imprison his image; he himself is free and erect, proceeding from exile to exile and from conquest to conquest. it is possible to bind a man but not to make captive the word of god; speech is free, and nothing can repress it. this living introduction 9 speech is the condemnation of the wicked, and hence they seek to destroy it; but it is they only who die, and the word of trut

etween golden candlesticks, because he is the centre of all lights; having seven stars in his hand, like the seed of a new heaven; and sending down speech upon the earth under the symbol of a two-edged sword. when the wise in their discouragement sleep through the night of doubt, the spirit of christ is erect and vigilant. when the nations, weary of the labour which emancipates them, lie down and dream over their chains, the spirit of christ is erect and protesting. when the blind partisans of sterilized religions cast themselves in the dust of old temples, the spirit of christ is erect and praying. when the strong become weak, when virtues are corrupted, when all things bend and sink down in search of a shameful pasture, the spirit of christ is erect, gazing up to heaven and awaiting the

blessed for ever! we praise thee, we bless thee in the fleeting empire of created light, of shadows, reflections and images; and we aspire without ceasing towards thine immutable and imperishable splendour. may the ray of thine intelligence and the warmth of thy love descend on us: that which is volatile shall be fixed, the shadow shall become body, the spirit of the air shall receive a soul, and dream be thought. we shall be swept away no more before the tempest, but shall bridle the winged steeds of the morning and guide the course of the evening winds, that we may flee into thy presence. o spirit of spirits, o eternal soul of souls, o imperishable breath of life, o creative sigh, o mouth which dost breathe forth and withdraw the life of all beings; in the ebb and flow of thine eternal s

intuitive working of slow imaginations and for the immediate creation in the presence of magnetized persons of forms alarming in their actuality, which, being multiplied by the mirrors, will magnify suddenly, and transform the operator's cabinet into a vast hall filled with visible souls. the intoxication of the perfumes and the exaltation of the invocations will change this fantasia into a real dream; persons known formerly will be recogthe septenary of talismans 51 nized; phantoms will speak; and something extraordinary and unexpected will follow the closing of the light within the pillar and the increase of the fumigations. 52 chapter viii warning to the imprudent the operations of science are not devoid of danger, as we have stated several times. they may end in madness for those who

inus, synesius, paracelsus, cardanus, cornelius agrippa and others less or more known, but too religiously celebrated to make it possible for them to be named lightly. we continue their great work, which others will take up after us. but unto whom shall it be given to complete it? 64 chapter xii the great work to be ever rich, to be always young and to die never: such, from all time, has been the dream of alchemists. to change lead, mercury, and the other metals into gold, to possess the universal medicine and the elixir of life. such is the problem which must be solved to accomplish this desire and to realize this dream. like all magical mysteries, the secrets of the great work have a triple meaning: they are religious, philosophical and natural. philosophical gold in religion is the abso

ROBERT KIRK WALKER BETWEEN WORLDS

, as there be many fair ladies of this aerial order [of spirits or fairies] which do often tryst with lascivious young men in the quality [that is, role or guise] of succubi or lightsome paramours and strumpets [these] are called leannain sith [fairy lemans or lovers] or familiar spirits [as] in deut, 18:10-11. so do many of our highlanders, as if stranding by the night mare, pressed with fearful dream, or rather possessed by one of our aerial neighbours, rise up fiercely in the night and apprehending the nearest weapons do push and thrust at an persons in the same room with them, sometimes wounding their comrades to death. the like of this fell badly out within a few miles of me at [the time of] the writing of this. i [will] add but one instance more of a very young maid, who lived near t

d arousal. rule (2) is initially common sense, for otherworld beings are self-declared by their symbolic appearance. a tradition, however, will also give specific clues and rules, via the instructional tales, songs and dramas preserved in common consciousness. it is vitally important to avoid the pitfalls represented by the models of psychology and 'unified' symbol systems, wherein all aspects of dream or vision are stuffed into intellectually contrived moulds for preservation and future labeling. all symbolism is not related to each and every part of the psyche and the universe, and both the psychological-materialist model and the religious-unity model that are rife in our modern culture are capable of great damage through their vapid lack of direction. appendix 4: thomas rhymer 146 it is

RUBY TABLET OF SET

e wills of the neteru. nature was intelligible not just through inanimate, automatic, general regularities which could be discovered via the "scientific method" but also through connections and associations between things and events perceived in the human mind. there was no distinction between "reality" and "appearance" anything capable of exerting an effect upon the mind thereby existed [hence a dream could be considered just as "real" and thus significant as a daytime experience] egyptian art, literature, and science looked for beauty and symmetry (felt to be indications of divine perfection, rather than for cause and effect relationships. hence egyptian thought is sometimes called "geometric" as opposed to the "algebraic" thought of hellenic and later logicians. since impressions and ap

n be forgiven for mutilating and killing babies, you can be forgiven for anything. many "victims" may develop pseudomemories of their victimization and eventually come to believe the events actually occurred. noted forensic psychiatrist park e. dietz (personal communication, nov. 1991) states: pseudomemories have been acquired through dreams (particularly if one is encouraged to keep a journal or dream diary and to regard dream content as 'clues' about the past or as snippets of history, substance-induced altered states of consciousness (alcohol or other drugs, group influence (particularly hearing vivid accounts of events occurring to others with whom one identifies emotionally such as occurs in incest survivor groups, reading vivid accounts of events occurring to others with whom one ide

than an indicator of the nature of the human mind, a source of information he could exploit in rendering his tales more powerful and effective. this give his stories a power of evocation: they call forth in the reader that level of consciousness, that archetypical entity, which he has portrayed through distillation of the essence of that figure out of other sources. this shows up in his focus on dream lore. he used dreams as a source of information, and was aware of the role of dreams in human dealings with the supernatural. dreamlike states of consciousness play a prominent part in some of his stories. it also shows up in his treatment of atavisms. here the fascination and the horror resides in the fact that he is seeking to evoke in the reader those early layers of the psyche. when you

been translated into ethiopian, however, and an explorer named bruce brought back a copy of it from abyssinia in 1773 ce. the book of enoch is sometimes referred to as i enoch to distinguish it from ii enoch (or the secrets of enoch, a later work executed in slavonic. the book of enoch contains six sections: the book of enoch, the parables, the book of the courses of the heavenly luminaries, the dream-visions, the conclusion, and the noah fragments. most are restatements of traditional hebraic doctrine, but the first section- the book of enoch- includes accounts of enoch's visits to certain areas of earth and sheol, including the following descriptions of the palace of the prince of darkness "and i went in until i drew nigh to a wall which is built of crystals and surrounded by tongues of

r" in front of it. i'm more interested in "your being (ie. you as an entity) than i am in your persona, personality, or collection of characteristics. one could say "the nature of my being is calm"and be correct in her usage of the term. you can also state "i witnessed (or experienced) masgieter neilly's being, and again be correct in your phraseology. wasn't it frank (or further) who sang "don't dream it, be it" the rough translation- immerse yourself in what you are, so that what you are isn't solely made up of characteristics, personality, or habits. allow the core being to emerge. in doing so, you will be. the act or process of being is a conscious one. earlier on, i spoke about "being xem. in effect, this meant you full being is involved in the substance of xem; ie, you are xem. m. th

SALMANRUSHDIE THESATANICVERSES

ople, motor-cars, dogs, movie billboards, trees, nine-tenths of their reality concealed from his eyes. he would blink, and the illusion would fade, but the sense of it never left him. he grew up believing in god, angels, demons, afreets, djinns, as matter-of-factly as if they were bullock-carts or lamp-posts, and it struck him as a failure in his own sight that he had never seen a ghost. he would dream of discovering a magic optometrist from whom he would purchase a pair of greentinged spectacles which would correct his regrettable myopia, and after that he would be able to see through the dense, blinding air to the fabulous world beneath. from his mother naima najmuddin he heard a great many stories of the prophet, and if inaccuracies had crept into her versions he wasn't interested in kn

job as the business manager of the wealthy widow khadija, and ended up marrying her as well. as he slipped into sleep he saw himself sitting on a rose-strewn dais, simpering shyly beneath the sari-pallu which he had placed demurely over his face, while his new husband, babasaheb mhatre, reached lovingly towards him to remove the fabric, and gaze at his features in a mirror placed in his lap. this dream of marrying the babasaheb brought him awake, flushing hotly for shame, and after that he began to worry about the impurity in his make-up that could create such terrible visions. mostly, however, his religious faith was a low-key thing, a part of him that required no more special attention than any other. when babasaheb mhatre took him into his home it confirmed to the young man that he was

r loving genuinely, deeply and without holding back, the rare and delicate gift which he had never been able to employ. by the time of his illness he had all but forgotten the anguish he used to experience owing to his longing for love, which had twisted and turned in him like a sorcerer's knife. now, at the end of each gymnastic night, he slept easily and long, as if he had never been plagued by dream-women, as if he had never hoped to lose his heart "your trouble" rekha merchant told him when she materialized out of the clouds "is everybody always forgave you, god knows why, you always got let off, you got away with murder. nobody ever held you responsible for what you did" he couldn't argue "god's gift" she screamed at him "god knows where you thought you were from, jumped-up type from

to let him down. it started- chamcha, allowing fingers and thumbs to relax and hoping, in some embarrassment, that his last remaining superstition had gone unobserved by his fellow-passengers, closed his eyes and remembered with a delicate shudder of horror- on his flight east some weeks ago. he had fallen into a torpid sleep, high above the desert sands of the persian gulf, and been visited in a dream by a bizarre stranger, a man with a glass skin, who rapped his knuckles mournfully against the thin, brittle membrane covering his entire body and begged saladin to help him, to release him from the prison of his skin. chamcha picked up a stone and began to batter at the glass. at once a latticework of blood oozed up through the cracked surface of the stranger's body, and when chamcha tried

rk of blood oozed up through the cracked surface of the stranger's body, and when chamcha tried to pick off the broken shards the other began to scream, because chunks of his flesh were coming away with the glass. at this point an air stewardess bent over the sleeping chamcha and demanded, with the pitiless hospitality of her tribe _something to drink, sir? a drink, and saladin, emerging from the dream, found his speech unaccountably metamorphosed into the bombay lilt he had so diligently (and so long ago) unmade "achha, means what" he mumbled "alcoholic beverage or what" and, when the stewardess reassured him, whatever you wish, sir, all beverages are gratis, he heard, once again, his traitor voice "so, okay, bibi, give one whiskysoda only" what a nasty surprise! he had come awake with a

SAPPHIRE TABLE OF SET MAIN

i get and the interest i generate. within the temple i will seek to further distill the methodologies that my initiation has taught me. i will also more and more manifest/express the distinct perspective on the on of set that "the denytenamun function" informs me to manifest. so, to put it in brief, i will become a lhp "freak" and a writer/translator/publisher/scholar. but that's ok; it's been my dream since the age of 14 anyway. only now i have the necessarily rational, emotional, physical training- and most importantly a vision that gives me the feeling of sovereignty that i need in order to gain victory in my struggles (9) how has the focus of my magical interests been changing over the past year or so? have my interests become more one-pointed or more broad, for example _i_ have become

SAPPHIRE TABLET OF SET

i get and the interest i generate. within the temple i will seek to further distill the methodologies that my initiation has taught me. i will also more and more manifest/express the distinct perspective on the on of set that "the denytenamun function" informs me to manifest. so, to put it in brief, i will become a lhp "freak" and a writer/translator/publisher/scholar. but that's ok; it's been my dream since the age of 14 anyway. only now i have the necessarily rational, emotional, physical training- and most importantly a vision that gives me the feeling of sovereignty that i need in order to gain victory in my struggles (9) how has the focus of my magical interests been changing over the past year or so? have my interests become more one-pointed or more broad, for example _i_ have become

SATANGEL

ct may be likened to our concept of what we more comfortably think of as objective reality. our visual perception results through a complex relationship between a physical object, light, the lenses of the eyes, and a series of electrical signals sent to the brain. it is arguable that the resulting impression is no less objective or subjective than the subtle impression of a passing ghost, or even dream itself. indeed all of reality, whether we practice witchcraft or not, seems to comply to some extent with what we expect from it. what we experience in turn reinforces those things we believe and expect. this is something that even our modern rationalist, with all their active disbelief, might agree with. the words on this page also gain their meaning through a similar process of interpretat

discovers hidden things, foretells the future, especially with regards to war, causes love of lords and great persons. the appellation el was applied by the ancient syrians and canaanites to mean deity. exael (hebrew. fallen angel who often dwells amongst mortals. atrributed with teaching men how to make war machines, and the fashion of jewelry from silver and gold. fairy (old french, phairee, to dream. the shining ones who are the ancestral dead, also considered the spawn of lilith and lucifer, descended from the fallen angels. closely related to elves, otherwise called the shining ones. fates (greek. originally the three weavers of men s destiny they ere identified as actually being denizens of hell by the medieval demonologist alphonsus de spina. focalor, forcalor, furcalor (goetia, 41s

rs the ministry of hell. huictiigara (grimorium verum. a subordinate spirit of lucifer. occassions sleep and waking in some, and afflicts others with insomia. iblis (arabic form of greek diabolos. islamic devil, identified as asasel or lucifer after the descent. ijanki (hittite. snake demon, associated with leviathan and typhon. incubus (latin, he who lies on top. the devil as paramour, an erotic dream or nightmare. the name is roman, meaning a spirit summoned through dream incubation. ipos (goetia, 22nd spirit. earl and prince commanding 36 legions. appears as a lion headed angel, with gooses feet and a hare s tail. tells fortunes, makes men witty and bold. isheth zenunim (hebrew. demon of prostitution. one of samael s wives. jinn (pre-islamic. nature spirits, who also cause madness. a sp

SATANIC BIBLE

filled because of ingrained feelings of guilt. many of those who are constantly preoccupied with demonstrating their emancipation from sexual guilt are, in reality, held in even greater sexual bondage than those who simply accept sexual activity as a natural part of life and don't make a big to-do over their sexual freedom. for example, it is an established fact that the nymphomaniac (every man's dream girl and heroine of all lurid novels) is not sexually free, but is actually frigid and roves from man to man because she is too inhibited to ever find complete sexual release. another misconception is the idea that ability to engage in group sexual activity is the indicative of sexual freedom. all contemporary free-sex groups have one thing in common- discouragement of fetishistic or deviant

your magical energy towards your target is when he or she sleeps. there are certain periods of the sleep cycle that are better than others for susceptibility to outside influences. when a person is normally fatigued from a day's activities, he will "sleep like a log" until his mind and body are rested. this period of profound sleep usually lasts about four to six hours, after which the period of "dream sleep" occurs which lasts two or three hours, or until awakening. it is during this "dream sleep" that the mind is most receptive to outside or unconscious influence. let us assume the magician wishes to cast a spell on a person who would usually retire at 11 o'clock in the evening, and rise at 7 o'clock in the morning. the most effective time to perform a ritual would be about 5 o'clock in

ized that the magician must be at his peak of efficiency, as he represents the "sending" factor when he performs his ritual. traditionally speaking, witches and sorcerers are night people, and understandably so. what better schedule on which to live, for the sending of thoughts towards unsuspecting sleepers! if only people were aware of the thoughts injected into their minds while they slept! the dream state is the birthplace of much of the future. great thoughts are manifest upon awakening, and the mind that retains, in conscious form, these thoughts, shall produce much. but he who is guided by thoughts unrecognized is led into situations that will later be interpreted as "fate "god's will, or accident. there are other times in each person's day that lend themselves to the receiving of th

SATANIC RITUALS

nually 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. 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 even 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 laboring 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. how the moon triumphs through the endless nights! how the stars throb and glitter as they wheel their thick processions of supernal

SATANICON

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

r the practice of sorcery. the effecting of results through the rituals of black magick are two-fold (ritualistic and worldly, which leads us initially to an examination of a popular theory today that presents a view of what is necessary to initiate effects, or specifically, the residual effects from ritual. the claim is, the most effective time to work ritual magick towards another is during the dream cycle of the target s sleep; in other words, during the final two to three hours of rest before waking. the theory attests that the satanist s willed emotional energy may be conjured, directed upon the image of the target (which i concur with) and then sent out into the etherical atmosphere -17- traveling through time and space to its intended all the while maintaining its emotional potency

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

me that the news organization associated press decided in 1998 to stop using cult to talk about a small religious group that is an offshoot of a larger one. instead, they use the word sect. 10 world religions: almanac what is religion? christianity s favorite stories centers on the miraculous conception and birth of jesus to a young virgin. likewise, the buddha is said to have been conceived in a dream his mother had involving an elephant carrying a lotus. following his baptism, jesus spent forty days in the desert resisting temptation from demons. the buddha also struggled with demons and temptation before finally achieving enlightenment. the christian concept of salvation is is rooted in the redemption, or the forgiving of sins that the sacrificial death of christ brought about, and in t

remains of past human civilization) discovered a marker honoring the buddha s birthplace set the by the emperor ashoka in 250 bce. siddhartha journeys to enlightenment according to buddhist legend, the buddha s birth was no ordinary event: the story, which is similar to the story of the conception of jesus christ (c. 6 bce c. 30 ce) in christian tradition, says that siddhartha was conceived in a dream involving a white elephant carrying a lotus flower. this dream was interpreted as meaning that maha s son would become either a great ruler or a spiritual leader. the child was named siddhartha, meaning one who has realized his goal. this name was combined with the family name, gautama, and the clan name, sakyamuni. a week after his birth, siddhartha s mother died. he was raised by his aunt

a determined that if there was suffering, there must also be no suffering. another major principle of buddhism is the idea of the impermanence of all things, anicca. by failing to understand that existence is impermanent, people suffer. for the buddha the idea of emptiness means that the buddha s birth is depicted with him as a young child, standing on a lotus flower and surrounded by devotees. a dream by his mother before he was born predicted that he would become a great ruler or a great spiritual leader. leonard de selva/corbis. 98 world religions: almanac buddhism there is no separate self. rather, people are all part of the same network or fabric. in a sense, reaching nirvana means losing one s individual identity. buddhism s different schools early buddhism was strict about maintaini

-confucianism the need to depict not an imaginary korean landscape but an actual one, creating a unique korean tradition in landscape painting. this emphasis on art in confucianism influenced the spread of artistic expressions for centuries thereafter. confucian ideals not only inspired art, they also became the subject matter of literature. perhaps the most famous and greatest chinese novel, the dream of the red chamber from the eighteenth century, is filled with the ideas of confucianism. following the events in the lives of the 174 world religions: almanac confucianism jia family, the novel shows the son dominated by the father; the mother, a powerless woman; and the grandmother, commanding deep respect as the oldest in the family. the son is also busy studying confucianism for the civi

at irregular intervals, traditionally once only in about every century, to mark the beginning of a new era. pilgrimages for greeks, a visit to delphi constituted a form or pilgrimage or holy journey. this was the site of the temple of the delphic oracle, world religions: almanac 233 greco-roman religion and philosophy the famous priestess who sat on a stool over a deep chasm. she would go into a dream state and begin to speak the words she heard from the gods. only men, however, were able to approach her. delphi may also have been the source of the delphinios cult of apollo. major festivals also served as pilgrimages, such as the panathenaea, the olympic games, and the isthmian games. there were additionally numerous healing sanctuaries and caves throughout greece where people would go to

SEPHER HA BAHIR

are all peace, as it is written (genesis 25:27 "jacob was a simple man, dwelling in tents" 40. his students asked: what is cholem? he replied: it is the soul- and its name is cholem. if you listen to it, your body will be vigorous (chalam) in the ultimate future. but if you rebel against it, there will be sickness (choleh) on your head, and diseases (cholim) on its head. 41. they also said: every dream (chalom) is in the cholem. every white precious stone is in the cholem. it is thus written [with regard to the high priest's breastplate (exodus 28:19"[and in the third row] a white stone (achlamah" 42. he said to them: come and hear the fine points regarding the vowel points found in the torah of moses. he sat and expounded: chirek hates evildoers and punishes them. its side includes jealou

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

t slowly. keep on increasing your ability to focus a few seconds at a time until success is your. not only will this exercise increase your probability of receiving gnosis, but it will strengthen your ability to concentrate and execute a forced listening. the most difficult aspect of this is hovering on the verge of consciousness and oblivion without expending effort. it's something like having a dream and being able to consciously interact with it and remember it. mental juggling is something you have to work up to in easy stages. this little ten minute period has another value: often, when we sleep our spirit leaves our physical bodies to travel about on its own business or adventure. have you ever wakened with a start or with a bad feeling as though you weren't put together quite right?

SIFRA DETZNIYUTHA

it, after its kind, were brought forth from the earth.96 these nine are evolved from the perfect name, and afterwards were planted into the perfect name, as it is written: and the lord hvhy planted.97 the formations of the beard are found to be thirteen, that is the upper one. in the lower one they are beheld in nine. the twenty-two letters are formed in their colors. therefore he who sees in his dream that he holds the beard of a supernal person in his hand- he is at peace with his master. his enemies will be subjected to him, especially with regard to the superior beard that radiates into the lower one. for the superior one is called abundant kindness,98 whereas in the small one, it is simply kindness,99 though when light is required, it will radiate, and it is called abundant kindness

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

of his propensity, were quick to perceive the least deviation from the text; and if he wandered for a moment, which might also be detected by the eye as well as the ear, in some strange contortion of visage, and some ominous flourish of his bow, a gentle and admonitory murmur recalled the musician from his elysium or his tartarus to the sober regions of his desk. then he would start as if from a dream, cast a hurried, frightened, apologetic glance around, and, with a crestfallen, humbled air, draw his rebellious instrument back to the beaten track of the glib monotony. but at home he would make himself amends for this reluctant drudgery. and there, grasping the unhappy violin with ferocious fingers, he would pour forth, often till the morning rose, strange, wild measures that would startl

t, of all unquestionably the most various and royal in its resources and power over the passions. as shakespeare among poets is the cremona among instruments. nevertheless, he had composed other pieces of larger ambition and wider accomplishment, and chief of these, his precious, his unpurchased, his unpublished, his unpublishable and imperishable opera of the "siren" this great work had been the dream of his boyhood, the mistress of his manhood; in advancing age "it stood beside him like his youth" vainly had he struggled to place it before the world. even bland, unjealous paisiello, maestro di capella, shook his gentle head when the musician favoured him with a specimen of one of his most thrilling scenas. and yet, paisiello, though that music differs from all durante taught thee to emul

efined; for the poet that surpasses all who ever sang, is the heart of dreaming youth! frequently there, too, beside the threshold over which the vine-leaves clung, and facing that dark-blue, waveless sea, she would sit in the autumn noon or summer twilight, and build her castles in the air. who doth not do the same, not in youth alone, but with the dimmed hopes of age! it is man's prerogative to dream, the common royalty of peasant and of king. but those day-dreams of hers were more habitual, distinct, and solemn than the greater part of us indulge. they seemed like the orama of the greeks, prophets while phantasma. chapter 1.ii. fu stupor, fu vaghezza, fu diletto "gerusal. lib" cant. ii. xxi("desire it was 't was wonder 't was delight" wiffen's translation) now at last the education is a

house-top (whither, when thoroughly out of humour, the musician sometimes fled, whining and sighing as if its heart were broken. the affections of pisani were little visible on the surface. he was not one of those fond, caressing fathers whose children are ever playing round their knees; his mind and soul were so thoroughly in his art that domestic life glided by him, seemingly as if that were a dream, and the heart the substantial form and body of existence. persons much cultivating an abstract study are often thus; mathematicians proverbially so. when his servant ran to the celebrated french philosopher, shrieking "the house is on fire, sir "go and tell my wife then, fool" said the wise man, settling back to his problems "do i ever meddle with domestic affairs" but what are mathematics

t in a mist of uncomfortable amaze. he arrives at the theatre; he descends at the great door; he turns round and round, and looks about him and about: he misses something, where is the violin? alas! his soul, his voice, his self of self, is left behind! it is but an automaton that the lackeys conduct up the stairs, through the tier, into the cardinal's box. but then, what bursts upon him! does he dream? the first act is over (they did not send for him till success seemed no longer doubtful; the first act has decided all. he feels that by the electric sympathy which ever the one heart has at once with a vast audience. he feels it by the breathless stillness of that multitude; he feels it even by the lifted finger of the cardinal. he sees his viola on the stage, radiant in her robes and gems

SIR WALLIS BUDGE EGYPTIAN MAGIC

putting on common apparel, be took ship and fled to pella in macedonia, where he established himself as a physician, and as an egyptian soothsayer. omitting, for the present, any reference to the contents of the ivth chapter of pseudo- callisthenes, in which the casting of the nativity of olympias by nectanebus is described, we come to the passage in which the story of the way in which he sent a dream p. 94 to the queen by means of a wax figure is told. his object was to persuade the queen that the egyptian god amen would come to her at night. to do this he left her presence, and going out into the desert he collected a number of herbs which he knew how to employ in causing people to dream dreams, and having brought them back with him be squeezed the juice out of them. he then made the fi

brought them back with him be squeezed the juice out of them. he then made the figure of a woman in wax, and wrote upon it the name of olympias, just as the priest of thebes made the figure of apep in wax and cut his name upon it. nectanebus then lit his lamp, and, having poured the juice of the herbs over the wax figure of the queen, he adjured the demons to such purpose that olympias dreamed a dream in which the god amen came to her and embraced her, and told her that she should give birth to a man-child who should avenge her on her husband philip. but the means described above were not the only ones known to nectanebus for procuring dreams, for when he wanted to make philip of macedon to see certain things in a dream, and to take a certain view about what he saw, he sent a hawk, which

to nectanebus for procuring dreams, for when he wanted to make philip of macedon to see certain things in a dream, and to take a certain view about what he saw, he sent a hawk, which he had previously bewitched by magical words, to philip as he lay asleep, and in a single night the hawk flew from macedonia to the place where philip was, and coming to him told him what things he should see in his dream, and he saw them. on the morrow philip had the dream explained by an expounder of dreams, p. 95 and he was satisfied that the child 1 to whom his wife olympias was about to give birth was the son of the god amen (or ammon) of libya, who was regarded as the father of all the kings who ascended the throne of egypt, who did not belong to the royal stock of that country. 2 here, in connexion wit

e command of khonsu the demon departed to his own place. when the prince of bekhten saw that khonsu was thus powerful, he and all his people rejoiced exceedingly, and he determined that the god should not be allowed to return to egypt, and as a result khonsu remained in bekhten for three years, four months, and five days. on a certain day, however, the prince was p. 213 sleeping, and he dreamed a dream in which he saw the god khonsu come forth from his shrine in the form of a hawk of gold, and having mounted into the air he flew away to egypt. the prince woke up in a state of great perturbation, and having inquired of the egyptian priest was told by him that the god had departed to egypt, and that his chariot must now be sent back. then the prince gave to khonsu great gifts, and they were

nstances of dreams recorded in the egyptian texts may be quoted those of thothmes iv, king of egypt about b.c. 1450, and nut-amen, king of the eastern sudan and egypt, about b.c. 670. a prince, according to the stele which he set up before the breast of the sphinx at gizeh, was one day hunting near this emblem of ra-harmachis, and he sat down to rest under its shadow and fell asleep and dreamed a dream. in it the god appeared to him, and, having declared that he was the god harmachis-khepera-ra- temu, promised him that if he would clear away from the sphinx, his own image, the drift sand in which it was becoming buried, he would give to him the sovereignty of the lands of the south and of the north, i.e, of all egypt. in due course the prince became king of egypt under the title of thothme

SORCERIES OF ZOS

os kia cultus therefore resumes that of the scarlet woman, and is reminiscent of crowley's cult of love under will. the scarlet woman embodies the fire snake, control of which causes 'change to occur in conformity with will. the energized enthusiasm of the will is the key to crowley's cult, and it is analogous to the technique of magically induced obsession which spare uses to reify the 'inherent dream. one of the foremost magicians of our time- salvador dali- developed a system of magical reification at about the same time that crowley and spare were elaborating their doctrines. dali's system of 'paranoi-accritical activity' evokes echoes of resurgent atavisms that are reflected into the concrete world of images by a process of obsession similar to that induced by the death posture. dali'

ot far from a studio-flat that spare shared with a friend. a secret session of the cult of the ku was witnessed by spare, who seems to have been the only european ever to have gained admittance. he does, in fact, seem to have been the only european apart from burke who had so much as heard of the cult. spare's experience is of exceptional interest by reason of its close approximation to a form of dream-control into which he was initiated many years earlier by witch paterson. the word ku has several meanings in chinese, but in this particular case it denotes a peculiar form of sorcery involving elements which spare had already incorporated in his conception of the new sexuality. the adepts of ku worshipped a serpent goddess in the form of a woman dedicated to the cult. during an elaborate r

off, or emanated, multiple forms of the goddess as sentient shadows endowed with all the charms possessed by her human representative. these shadow-women, impelled by some subtle law of attraction, gravitated to one or other of the devotees who sat in a drowsy condition around the entranced priestess. sexual congress with these shadows then occurred and it was the beginning of a sinister form of dream-conrtol involving journeys and encounters in infernal regions. the ku would seem to be a form of the fire snake exteriorized astrally as a shadowwoman or succubus, congress with which enabled the devotee to reify his 'inherent dream. she was known as the 'whore of hell' and her function was analogous to that of the scarlet woman of crowley's cul tt,he suvasini of the tantric kaula circle, an

herent dream. she was known as the 'whore of hell' and her function was analogous to that of the scarlet woman of crowley's cul tt,he suvasini of the tantric kaula circle, and the fiendess of the cult of the black snake. the chinese ku, or harlot of hell, is a shadowy embodiment of subconscious desires concentrated in the alluringly sensuous form of the serpent of shadow goddess. the mechanics of dream control are in many ways similar to those which effect conscious astral projection. my own system of dream control derives from two sources: the formula of eroto-comatose lucidity discovered by ida nellidoff and adapted by crowley to his sex-magical techniques, and spare's system of sentient sigils explained below. sleep should be preceded by some form of karezza during which a specially cho

la of eroto-comatose lucidity discovered by ida nellidoff and adapted by crowley to his sex-magical techniques, and spare's system of sentient sigils explained below. sleep should be preceded by some form of karezza during which a specially chosen sigil symbolizing the desired object is vividly visualized. in this manner the libido is baulked of its natural fantasies and seeks satisfaction in the dream world. when the knack is acquired the dream will be extremely intense and dominated by a succube, or shadow-woman, with whom sexual intercourse occurs spontaneously. if the dreamer has aquired even a moderate degree of proficiency in this technique he will be aware of the continued presence of the sigil. this he should bind upon the form of the succube in a place that is within range of his

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

m by the images of the myth. it is impossible to understand the workings of myth unless we realize that it clothed in pictures actual spiritual experiences. the spiritual processes themselves are supersensible. the images, whose content is a reminiscence of the sense-perceptible world, are not themselves spiritual but only clothe the spiritual in pictures. to live merely in the images would be to dream. the spiritual experience is only accessible to those who are able to sense the reality behind the images, just as we sense the real rose through the impressions of our senses. this is the reason [also] why mythological images are never unambiguous. their character as pictorial illustrations means that the same myths may give expression to 74 christianity as mystical fact a variety of spirit

ied to a man named joseph, a descendant of david. the virgin s name was mary. the angel went to her and said, greetings, you who are highly favored. you will be with child and give birth to a son, and you are to give him the name jesus. he will be great and will be called the son of the most high. the brahmans (indian priests) understand the meaning of the birth of a buddha. they interpret maya s dream according to a totally schematic concept of what a buddha is: the individual s life must correspond to this concept exactly. similarly we find in the gospel of matthew that herod: called together all the people s chief priests and teachers of the law, and asked them where the christ was to be born. the egyptian and other eastern mysteries 93 one of the brahmans, asita, says of the buddha: th

TECHNICIANS GUIDE TO THE LEFT HAND PATH

does not end with this. once understood and placed into practice, this concept of cognitive restructuring is utilized again and again.there is no rest here, there is no peace and unity, there is no solace. there is only a continual upraising of ones self to meet the boundaries of our individual extensions into future models. in the microcosmic scheme of things, man becomes his dreams, in order to dream new dreams. lhp technology (as do so many other disciplines) utilizes its very own language in order to convey many of its ideas. significance of these ideas comes from the meanings attributed to them. this is a learned process, and as such, it requires teaching to understand the meanings of the language -one learns how to learn. the language of the lhp is taught primarily in three distinct

TELESMATIC FIGURES

d very beautiful and attractive. feminine. rather full face and body. h fierce, strong, rather fiery; feminine. w steady and strong. rather heavy and clumsy, masculine. z thin, intelligent, masculine. j full face, not much expression, feminine. f rather strong and fiery. feminine. y very white and rather delicate. feminine. k big and strong, masculine. l well-proportioned; feminine. m reflective, dream-like, epicene, but female rather than male. n square determined face, masculine, rather dark. s thin rather expressive face; masculine. u rather mechanical, masculine. p fierce, strong, resolute, feminine. x thoughtful, intellectual, feminine. q rather full face, masculine. r proud and dominant, masculine. c fierce, active, epicene, rather male than female. t dark, grey, epicene; male rather

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

grand commander following the american civil war, quoted as adoring lucifer. also wearing the symbol, henry c. clausen, 33rd degree, sovereign grand commander in the 1970s and 1980s. clausen wore the symbol as does the current sovereign grand commander, c. fred kleinknecht. 116 codex magica highly acclaimed artist marc chagall, a russian-born jew, gave us this painting, entitled midsummer nights dream, in 1939. drawing on the theme of "beauty and the beast" the painting has a horned goat as a bridegroom, and a wedding couple being influenced by a red-colored angel. dutch architect rem koolhaas is in great demand. in recent years he's designed a guggenheim museum, public libraries, prada stores, an addition for the whitney museum in new york, and published several bestselling books. featur

and trine is a triangle inside a circle. this is the same symbol configuration adapted by alcoholics anonymous (aa) founder bill wilson to be the official logo of aa. my extensive research of bill wilson's life documents he was an occultist. he despised christianity and adopted aa's concept of worship of an unnamed "higher power" to substitute for jesus. wilson came up with the logo for aa from a dream he had in which he saw the image of the triangle within a circle and knew it was to become the logo for aa.6 do the llluminati secretly worship the great goddess? it is interesting that in the jewish cabala, we again find use of the triangle as a feminine vulva sign. of the ten sephiroth, the third sephira, or triad, is deemed of feminine potency. formed as a triangle, it represents the "gre

THE BOOK OF PLEASURE

ry pursuits. this edition is not to be sold or spread further than to initiates of toph. in my own foundations of what became luciferian witchcraft, the gnosis of chaos and of order may be found in the art and writings of austin osman spare. zos vel thanatos, his name within the witch cult according to kenneth grant presents the significance spare had on formulating a modern approach to magic and dream control. within the book of pleasure you will find methods of achieving contact with your holy guardian angel/luciferian angel which may further empower the rites of azal ucel and ritual of the adversary by michael w. ford. i have included the introduction by kenneth grant from the 93 publishing edition of the book of pleasure. this grimoire is a powerful tool to illuminate the torch of the

rnard shaw, and others praised him in similar terms. spare sent a copy of the book of pleasure to sigmund freud who described it as one of the most significant revelations of subconscious mechanisms that had appeared in modern times. 6 whatever the value of spare's contribution to art and psychology, his contribution to experimental occultism is supreme, for he discovered a method of reifying the dream world under the controlling aegis of the fully conscious will. kenneth grant winter solstice 1974 e.v. notes 1. subtitled the zoetic grimoire of zos. zos was spare's 'magical' name. a selection of these aphorisms, together with an introduction to spare and his work is to be published shortly by frederick muller ltd, london, under the title images and oracles of austin osman spare, by kenneth

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

formation should be your magical, or craft name. this is a holdover from the days when free thinkers were persecuted, and the only name within your group, you might be know by would be this magical pseudonym. when you pick a name to use, it should be one that expresses your higher goals, and reflect the path you choose to follow. if you are walking a predominantly celtic path, a name like redwood dream catcher, would not be in harmony with your goals. another item that should be in the first part of your grimore, is your astrology chart. some groups and covens require this information, and your book of shadows is an excellent place to keep it. page 10 the second section of your book of shadows, should be filled with spell recipe information. these are the notes on correspondences, as well

next to your book of shadows (or grimoire, your work journal is one of your most important tools. this book can take many forms, but i have found that the 3-ring notebook binder works best. it is from this book, that you will transfer information into your book of shadows. each time you practice anything related to the learning of magick, cast a spell, preform a ritual, have a profound vision or dream, you should record it in your journal. some people have a separate notebook just for dreams. each entry should have the following basic information: date, time (both start& stop, emotional state of mind, and location. the journal entries should have the complete text of any spell or ritual you conduct. impressions, and effects should also be recorded. if diligently kept, this journal is a gr

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

enter the unceasing process of samsara, the wheel of return with its succession of new lifetimes and deaths. the passage of the soul from this world to the next is described in the brihadarankyaka upanishad: the self, having in dreams enjoyed the pleasures of sense, gone hither and thither, experienced good and evil, hastens back to the state of waking from which he started. as a man passes from dream to wakefulness, so does he pass from this life to the next. then the point of his heart, where the nerves join, is lighted by the light of the self, and by that light he departs either through the eye, or through the gate of the skull, or through some other aperture of the body. the self remains conscious, and, conscious, the dying man goes to his abode. the deeds of this life, and the t h e

ing a rainbow; the inspiration of religious thought. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 22 afterlife mysteries the chepren pyramid in giza, egypt (archive photos, inc) but the major tenets of western science hold fast. such human experiences, material scientists insist, are mere transient illusions things that people imagine for themselves or dream for themselves while the only true reality consists in the movement of atoms blindly obeying chemical and physical laws. this soulless world machine was created three centuries ago by the genius of rene descartes (1596 1650, sir isaac newton (1642 1727, and their predecessors; and it has proved useful for the development of physical science. the attempts of whitehead and others to construct

olphin publishing, 1996. past-life therapy in past-life therapy, subjects arrive at the office of a past-life therapist with a phobia, an obsession, or a compulsion that seems unrelated to anything they can remember in their present life experience. their problem has increasingly begun to become awkward, stressful, or embarrassing. when they relive a past life during a hypnotic regression or in a dream or a vision, they view a scenario in which they see themselves setting in motion that karma, the initial action or deed that created their phobia, obsession, or compulsion. dissociated from their present life experience, they become capable of accepting responsibility for a past action that was performed in a prior existence. once the subjects have made the transfer of responsibility to the

h e u n u s u a l a n d u n e x p l a i n e d 126 mediums and mystics residence. feeling and knowing became one and the same thing, and the importance of intellectual knowledge paled before the sensation of wisdom gained beyond the power of reasoning. at the same time all this was happening, a small part of roberts seemed to remember that this same scenario had been enacted the night before in a dream, but she had forgotten it. somehow, though, she knew the two experiences were connected. when she returned to full consciousness, roberts found herself giving a title to the barrage of words that had streamed across the paper in front of her: the physical universe of idea construction. the title seemed to fit the hastily scribbled notes, but none of the material fit anywhere into roberts s p

nhappy, but with conscious awareness that person can make himself or herself a happy, productive individual. because individuals create their own reality, they can therefore change it. seth s belief in mind as the builder expands the concept of human personality in a unique way. since thoughts and emotions are believed to create reality, then dreams, too, have a separate reality. when individuals dream of themselves, they are seeing a fragment of their own personality, such as the probable self identified by seth. according to the spirit entity, each individual has a counterpart in other systems of reality. these are not identical selves or twins, but other selves who are part of the whole person, developing ideas in a different way. each of these probable selves represents a portion of th

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

h lights from the laboratory. grandad parker was clearly and solidly to be seen. then, before gladys watson had awakened her husband, grandad parker had disappeared. mr. watson insisted that his wife had had a nightmare. he told her that her grandfather was alive and well back in wilmington, delaware. gladys watson was adamant that she knew that she had seen grandad parker and that it had been no dream. he had come to bid her farewell. it was 4:05 a.m. when watson called his wife s parents in wilmington to prove that the experience had been a dream. mrs. parker was surprised to receive the call. she had been up most of the night with her father-in-law and had been waiting for morning before she would let the watsons know that grandad had passed away at 4:00 a.m. watson had been awakened by

is or her desire or activities to improve the social, spiritual or material welfare of humankind. from the late latin, ultimately, greek philanthropos, t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d ghosts and phantoms 55 humane; philos; loving and anthropos, human being. psychoanalyst one who uses the therapeutic methods of psychiatric analysis, such as dream analysis and free association, as developed by sigmund freud (1856 1939) to treat patients in order to gain awareness of suppressed subconscious experiences or memories that might be causing psychological blocks. rectory the house or dwelling that a rector lives in. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 56 ghosts and phantoms chapter 11 mys

panding drugs relaxation extrasensory perception: the sixth sense esp researchers clairvoyance out-of-body experience (obe) precognition psychokinesis telepathy introduction perhaps the greatest mystery of the human mind is how the brain gives rise to consciousness. a three-pound mass of spongy tissue somehow makes humans conscious of what they see, hear, touch, taste, smell, think, remember, and dream. this same grey matter allows humans to have subjective experiences of love, friendship, and the appreciation of music, art, and literature. in addition to conscious awareness, mystical states of consciousness appear to permit extrasensory communication with other human beings and even allow prophetic glimpses of the future. the psychologist william james (1842 1910) once wrote that we know

e] http//www.wired. com/news/print/0,1294,51765,00.html. 15 april 2002. chalmers, david j. the puzzle of conscious experience. scientific american special issue: mysteries of the mind 7, no. 1 (1997: 30 37. cosmiverse staff writer. the conscious mind may be electric. cosmiverse [online] http//www. cosmiverse.com/news/science/science05170201. html. 17 may 2002. hellmich, nanci. when sleep is but a dream. usa today [online] http//www.usatoday. com/life/llead.htm. 27 march 2001. tart, charles, ed. altered states of consciousness. new york: john wiley& sons, 1969. dreams whether in ancient or in contemporary times, dreams are a mystery of the mind that everyone has experienced. quite likely, most individuals have also pondered the meaning of their dreams. whether these sleep-time adventures ar

so pondered the meaning of their dreams. whether these sleep-time adventures are considered voyages of the soul, messages from the gods, the doorway of the unconscious, or accidental byproducts of insufficient oxygen in the brain, down through the ages thoughtful men and women have sought to learn more about this intriguing activity of the sleeping consciousness. among the ancients there were the dream incubation temples of serapis, egyptian god of dreams; and later, of aesculapius, the greek god of healing. thousands of people made their pilgrimage to these holy places to seek advice and healing from their dreams. after rigorous periods of fasting, prayer, and sacred ritual, they would attempt to induce revelatory nocturnal visions by spending the night in the temple. this practice was co

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

and a portion of lead into which, when the metal was in a molten state, he threw the stolen grain he had secretly scraped from the stranger fs philosopher fs stone. the alchemist was disappointed when the grain evaporated and left the lead in its original state. thinking that he had been made the fool by some mad burgher fs whimsey, helvetius returned to his own experiments, forgetting about the dream of a magical philosopher fs stone. some weeks later, when he had almost forgotten the incident, helvetius received another visit from the stranger. he impatiently told the man to perform a transmutation before his eyes or to leave. this time the stranger surprised him by agreeing to prove that what he and his brother alchemists most desired truly did exist. he admonished helvetius that one g

omani tarot (2001. other books are advanced candle t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 81 in1966 raymond buckland opened america fs first museum of witchcraft and magic. magic (1996, anatomy of the occult (1977, the book of african divination (1992, buckland gypsies f domino divination deck (1995, coin divination (1999, gypsy dream dictionary (1998, gypsy fortunetelling tarot kit (1998, here is the occult (1974, the magick of chant- o-matics (1978, mu revealed (pseudonym: tony earl; 1970, practical color magick (1983, ray buckland fs magic cauldron (1995, secrets of gypsy fortunetelling (1988, secrets of gypsy love magick (1990, the truth about spirit communication (1995, witchcraft from the inside (1971; 1995, witchcr

two conductors through which electricity flows in batteries or other electrical equipment. electroencephalograph a device or machine that through the use of electrodes placed on a person fs scalp, monitors the electrical activity in various parts of the brain. these are recorded and used as a diagnostic tool in tracing a variety of anything from brain disorders, tumors or other irregularities to dream research. electroencephalographic dream research researching dreams using a electroencephalograph to aid the researcher in the brain activity of the one being studied. electromagnetic of or pertaining to the characteristics of an electromagnet, which is a device having a steel or iron core and is magnetized by an electric current that flows through a surrounding coil. elemental spirits a low

reek psukhe meaning breath, soul, mind and from psukhein to breathe. psychiatrist a doctor who is trained to treat people with psychiatric disorders. psychoanalysis the system of analysis regarding the relationship of conscious and unconscious psychological aspects and their treatment in mental or psycho neurosis. psychoanalyst one who uses the therapeutic methods of psychiatric analysis, such as dream analysis and free association, as developed by sigmund freud (1856.1939) to treat patients in order to gain awareness of suppressed subconscious experiences or memories that might be causing psychological blocks. psychokinesis the ability to make objects move or to in some way affect them without using anything but mental powers. pulsar a star generally believed to be a neutron star and that

f odin in norse mythology who ride their horses over the battlefield as they escort the souls of slain heroes to valhalla. from the old norse valkyrja, meaning literally chooser of the slain. vision from the latin vis, to see. faculty of sight or a mental image produced by imagination. can refer to a mystical experience of seeing as if with the eyes, only through a supernatural means such as in a dream, trance, or through a supernatural being, and one which often has religious, revelatory, or prophetic significance. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d glossary 291 g l o s s a r y voodoo from louisiana french, voudou or vodu, meaning gfetish. h a religion mainly practiced in the caribbean countries, especially haiti, that is comprised of

THE GOD OF THE WITCHES

his boots were being laced a smith brought him six new arrows for usewith the cross-bow. the king took them joyfully and gave two to walter tyrrel, saying significantly "it isright that the sharpest arrows should be given to him who knows how to deal deadly strokes with them".there came at this moment a letter from abbot serlo urging the king not to go hunting as one of the monkshad had a warning dream that such an expedition meant death. rufus merely laughed and made a sarcasticremark about "snoring monks, but with his usual lavish generosity sent the dreamer a handsome present inmoney. he then turned to tyrrel with another significant remark "walter, do thou do justice according tothose things which thou hast heard. tyrrel answered with equal significance "so i will, my lord".in the fore

THE GOLDEN ESSENCE

hings for the cosmos itself. humans were not different from the cosmos, on one level; a human transformation/rebirth through understanding of the divine mysteries was a lower harmonic to the cosmic rebirth or regeneration; the same event in essence, if not in magnitude. in fact, as we shall see, regeneration and recognition have a deep and important relationship in this context. what happens to a dream deferred the primal (and later) christian mysteries had ignored the elder wisdom of regeneration and renewal, in exchange for a very specific form of renewal or regeneration, which they summed up as a belief in resurrection. their notion was of a very personal experience of regeneration, called resurrection, which was usually seen as being a gift from god specifically to humankind (as animal

housle is done in the name of the son of light, which protectively seals the rite and ensures that the dead who are called to or by the rite (or its participants) emerge as the holy ones, purified in his light already. a cup of red wine and a plate or bowl of wheat or rye bread is needed for the housle. the housle participants and altar-space is prepared with the housle leader invoking the waking dream, or a working trance state, and then kindling a flame at the area, hallowing it with these words: come forth, creature of fire, your light only a shadow of the glory of the true light, the light that will come from the east with the son of the mother. shine forth here with hallowing peace. a bell is then rung to announce the official beginning of the housle. the rite leader can either use an

THE KEY TO THE MYSTERIES

t will; it may make the earth tremble, it will never touch the sky. god is he whom we shall eternally learn to know better, and, consequently, he whom we shall never know entirely. the realm of mystery is, then, a field open to the conquests of the intelligence. march there as boldly as you will, never will you diminish its extent; you will only alter xi its horizons. to know all is an impossible dream; but woe unto him who dares not to learn all, and who does not know that, in order to know anything, one must learn eternally! they say that in order to learn anything well, one must forget it several times. the world has followed this method. everything which is to-day debateable had been solved by the ancients. before our annals began, their solutions, written in hieroglyphs, had already n

was created, and we shall demonstrate that this name, this word, is, in religion, as much for science as for faith, the expression of the absolute. the word is charity, and the spirit of which we speak is the "spirit of charity" before charity, faith prostrates itself, and conquered science bows. there is here evidently something greater than humanity; charity proves by its works that it is not a dream. it is stronger than all the passions; it triumphs over suffering and over death; it makes god understood by every heart, and seems already to fill eternity by the begun realization of its legitimate hopes. before charity alive and in action who is the proudhon who dares blaspheme? who is the voltaire who dares laugh? pile one upon the other the sophisms of diderot, the critical arguments of

tes himself; he adorns himself with his trophies of victory, he enlightens himself with his own conceptions, he clothes himself with his works as with a wedding garment. 20 the great week of creation has been imitated by human genius, divining the forms of nature. every day has furnished a new revelation, every new king of the world has been for a day the image and the incarnation of god! sublime dream which explains the mysteries of india, and justifies all symbolisms! the lofty conception of the man-god corresponds to the creation of adam, and christianity, like the first days of man in the earthly paradise, has been only an aspiration and a widowhood. we wait for the worship of the bride and of the mother; we shall aspire to the wedding of the new covenant. then the poor, the blind, the

harmony. the giants are those who usurped the earth in ancient times; the flood was a great revolution. the ark is tradition preserved in a family: religion at this period becomes a mystery and the property of the race. ham was cursed for having revealed it. 32 nimrod and babel are the two primitive allegories of the despot, and of the universal empire which has always filled the dreams of men- a dream whose fulfilment was sought successively by the assyrians, the medes, the persians, alexander, rome, napoleon, the successors of peter the great, and always unfinished because of the dispersion of interests, symbolized by the confusion of tongues. the universal empire could not realize itself by force, but by intelligence and love. thus, to nimrod, the man of savage 'right' the bible opposed

orning, did you not run a great danger" eliphas did not grasp the allusion; he already no longer remembered the indisposition of the night. 160 "a danger" said he "no; none that i know of "have you not been assaulted by a monster phantom, who sought to strangle you? did it not hurt you" eliphas remembered "yes" said he "certainly, i had the beginning of a sort of apoplectic attack, and a horrible dream. but how do you know that "at the same time, an invisible hand struck me roughly on the shoulder, and awoke me suddenly. i dreamt then that i saw you fighting with astaroth. i jumped up, and a voice said in my ear 'arise and go to the help of thy master; he is in danger' i got up in a great hurry. but where must i run? what danger threatened you? was it at your own house, or elsewhere? the v

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

e working in the initiatory aspect of self-deification, yet it is as equally as dangerous. this grimoire is a personal record of its author, akhyta seker arimanius, and a manual of how one may in a balanced manner, work with the shades of the dead. featured in nox umbra is the cultus of akhtya, the persian path of sorcery in relation to ahriman, the beast dragon of darkness. this entails vampyric dream shape-shifting, vampyric self-transformation (without the use of blood or predatory workings, servitor creation and egyptian god forms. explored equally is the goddess archetype in relation to vampyrism, including the methods and process of evoking and summoning forth lilith, the lilitu (succubi) for dreaming congress. nox umbra brings to light a new perception of witchcraft and sorcery, how

opment, his or her own goals may be achieved by a unity of sorcerous practice and self-deification. the goetia was refined in a luciferian sense by the practices developed partially by aleister crowley, francis barrett, s.l. 10 macgregor mathers and other sources. the invocations of this edition were written by michael ford, who has a background in elements of chaos sorcery, sabbat witchcraft and dream/astral practice. many of the formulas of left hand path sorcery may be found in ford s other publications, nox umbra, yatuk dinoih, the toad rite, the book of cain, azothoz and book of the witch moon (among others. the left hand path is essentially antinomian practice of self-isolation, development and the strengthening of the psyche via selfdeification. the witch or sorcerer becomes the fle

eastern cults and sects of magical practice produced what we commonly call magickal paths today. what was lost or well forgotten, by some incantation or spell of remembrance, such surged forth as a bestial atavism that which was dead now emerged as a 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. 4 angels are considered by abu-hamid mohammed al-ghazali to be the higher faculties of man. 5 empyrean= highest heavens, heights, the astral plane which leads to the psyche or genius revealed. see the key of solomon the king by s.l. mathers, the symbolism of angels (higher octave) and demons (lower octave or infernal spirits. t

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

THE MAGICIAN S KABBALAH

where you could work and find peace. it should also represent your understanding (the meaning of binah) of the universe; what does your idealised temple tell you about yourself and what you want from the universe? the temple could be a grove of trees, an elaborate grecian villa, a medieval alchemists workshop, or even a futuristic space station! this temple can also be used in visualisation work, dream work and ritual work. chapter four 1. using a reference work on greek legends, or egyptian mythology, or celtic stories and the like, choose a god or goddess who appeals to you. create a representation of this deity, be it a picture, or even their name written on a sheet of paper, and place it somewhere convenient with a candle in front of it. light the candle each morning for a few minutes

THE MIDDLE PILLAR

er, such a relationship does indubitably exist. it is a fact of clinical and consulting-room experience. for, during the course of a protracted analysis, the cruder and more superficial unconscious levels having been uncovered and moral conflicts resolved, symbols and theme-motifs of a religious or spiritual nature do make their entry across the threshold of consciousness. this entry is by way of dream, intuition, and by direct apprehension. not only is this so, but they exert a potent influence on the entire personality producing integrity a new and more equilibrated attitude towards life, and an unification of the various strata of consciousness whch collectively we call man. what modern psychology has quite possibly accomplished is an advance over the efforts of our predecessors in the

d nothing to do with their actual trouble at all. the cause was simply a cowardly refusal to face the conflict raging in the psyche. and when ths became so intolerable, an actual split occurred in consciousness, so that there was a gap in memory, awareness, and in efficiency. with the acceptance of the theory of conflict as a cause of nightmare, a subtle change gradually creeps into the nightmare-dream. the following is one rather fine example, together with the method of dealing with it. a woman patient frequently dreamed that she was hanging from a rope in a room which had an enormously high ceiling, about fifty or sixty feet high. the rope was affixed by a hook to the ceiling, and the weight imposed upon the hook was gradually loosening the plaster around. any moment, the hook would tea

a woman patient frequently dreamed that she was hanging from a rope in a room which had an enormously high ceiling, about fifty or sixty feet high. the rope was affixed by a hook to the ceiling, and the weight imposed upon the hook was gradually loosening the plaster around. any moment, the hook would tear loose from the ceiling, and the body would be dashed to the ground. at this juncture of the dream, unable to face the terror of being hurled to death on the ground, the woman awoke in a frenzy of fear, screaming. the advice given in this particular case-and since the dream is a typical nightmare, the same techmque may be widely recommended-was to suggest to the woman the advisability of meditating on the dream before falling to sleep at night. the suggestion was to lengthen the term of t

am, unable to face the terror of being hurled to death on the ground, the woman awoke in a frenzy of fear, screaming. the advice given in this particular case-and since the dream is a typical nightmare, the same techmque may be widely recommended-was to suggest to the woman the advisability of meditating on the dream before falling to sleep at night. the suggestion was to lengthen the term of the dream so as to invite the nightmare and observe what happened when the plaster did finally break, tearing the hook from the ceiling. constant and deep reflection on the dream's theme before sleep was the method by whch the unconscious could so be influenced as to induce a vigilant attitude even during the progress of the fantasy. the topic of meditation would also be the conscious application of t

xt level to be considered is comprised of the 4th to the 9th sephiroth inclusive; it is called the formative world or swapna. this is the world of dreams; it is the level of the instinctual drives and the dynamic urge to expression. its images, the pageantry of dreams and the fantastic adventure of the night, are those supplied by the experience of the day although the dramatization of the actual dream is the exclusive content and prerogative of this plane. where there is an effort on the part of the higher genius or it to transmit noble impulses or inspiration from its own divine realm, the state of swapna has to be passed through. this passage colors the tenor of the impulse, imparting to what may originally have been pure thought and transcendentalism an emotional tone or feeling which

THE MOTHMAN PROPHECIES

chain and snaplock at night, was standing ajar when they got up in the morning. they heard loud metallic sounds "like a pan falling" and mrs. lilly heard "a baby crying "it sounded so plain" she said "that i looked around the house even though i knew there was no baby here. it seemed to come from the living room. only a few feet away from me" one of my sillier-sounding questions is "did you ever dream there was a stranger in the house in the middle of the night" when i directed this question at the lillys, jackie lilly urged her quiet sixteen-year-old daughter, linda, to tell about the "nightmare" she had had that march. she was reluctant to discuss it, but with a little coaching from the sidelines she explained how she woke up one night and saw a large figure towering over her bed "it wa

he witness in a hypnoticlike trance. he views this as paralysis since he loses control of his limbs for the duration of the trance even though a part of his mind remains conscious. he views the hallucinations of the trance as a continuation of the reality he was experiencing a moment before. like a normal subject of hypnosis, he loses his sense of time. time can be compressed or expanded, as in a dream. events which seem to span several hours are actually hallucinated in seconds or minutes, or the reverse can occur. when he comes out of his trance and looks at his watch he finds that hours have passed even though he thought he only watched the light for a few seconds. in a religious miracle such as that at garabandal, spain, in the 1960s, crowds surrounded the small children as they entere

ctees have claimed such things. an engineer rex ball swears he came upon a mysterious underground installation in georgia in 1940, manned by small oriental-looking men in coveralls and a few american military officers. when he was caught in the tunnels, one of the officers issued the curt command "make him look like a nut" he woke up in a field, uncertain whether his experience had been real or a dream. that seems to be the battle cry of the phenomenon "make him look like a nut- 13- phantom photographers i "how much did keel pay you to say these things" a middle-aged man with a cultured voice demanded over and over again as he systematically called several of the witnesses named in my syndicated newspaper columns. all those long-distance phone calls must have cost him a lot of money and al

ins to emit a loud beeping like morse code. your headlights dim and then your engine sputters and stalls. you coast to the side of the road, overcome by a great wave of sheer terror. suddenly it is morning. you wake up in your own bed with absolutely no memory of having driven home, undressing, and retiring. when you try to recall the night before, it all seems hazy and unreal. maybe it was all a dream, you tell yourself. but you feel exhausted, as if you had been on a drunken binge and your eyes are very sore. within a few days you have forgotten the whole incident, if it was a real incident, but occasionally you wake up at night sweating profusely from a recurrent nightmare. you dream that you are in some kind of hospital operating room with strange figures gathered around your outstretc

and as we drove to point pleasant she told me about her own dreams "just before i got your letter" she said "i had a terrible nightmare. there were a lot of people drowning in the river and christmas packages were floating everywhere in the water "maybe you were just picking up my thoughts somehow" i suggested "maybe. but i've covered a lot of drownings on that river, but never anything like this dream. there were so many people. i've been feeling uneasy ever since. and everybody else feels the same way. you can't really put your finger on it. but it's like something awful is about to happen" perhaps it was only suggestion and an emotional hangover from all i had been going through, but when we reached point pleasant i could feel a heavy atmosphere of foreboding. i wandered around the vill

THE PATH OF KABBALAH

pped by all other properties. that is why a kabbalist and an ordinary person can both give the same name because the olive trees grow on the same mountain. meaning, the ordinary person has his own reason for calling something by its right name. furthermore, the internal property with 94 of 273 which the creator created a spiritual object appears 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 any dreams. we can disconnect one s ego from his body so that the body will sleep separated from the ego. the state of slumber has nothing to do with spirituality. it exists in every l

his own properties with those of the subject of study. 194 of 273 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 where they ultimately return, if we want to see the picture of reality as it is, without being dependent on the element of time that controls our lives (it is the dream of many physicists, then we must come to be like that upper reality by ourselves. kabbalah teaches us how we can acquire a sensation of 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 begins onl

THE SHADOWED ONES

s. it is the way they communicate their lost dreams, visitations and journeys through the world from the times of mans groveling to primitive statues to the age of machines. it was the fires which fell as lightening to heaven that they were first incarnate in form, beautiful and knowing of pain and pleasure. azazel first enfleshed the desire he so brought crashing down from the heights of a vague dream of euphoric stillness. jerking violently as one awakes from a half-sleep, azazel from the form of a serpent took the skin of man to walk its desert lands. i guide without a scripture; i point the way by unseen means unto my friends and such as observe the precepts of my teaching, which is not grievous, and is adapted to the time and conditions kitab el-jelwa, the book of revelation walking t

th were intelligent, bold and strong among mankind. soon hungering for continued existence they taught them and the family of their wives the crafts which we were cultivating instinctually. no longer did many look at the beasts of nature as plagues and terrors, but they listened to their heartbeat and knew their feelings by the mirror of the eyes. 2 ii in transformation from those experienced -by dream and waking spirit-paths- in dreams tribes knew of my eye and the essence of light. the tribes who would not be embraced by us soon found that which we knew from the moment we awoke fear and hate. they sought to destroy us and our children, who grew angry and tasted their flesh and blood. in the rivers of spilt life did this bestial fire grow in our children, called the nefilim who cut down t

hrist you need, separate and divine. dragon and angel in the flesh, devour and thirst eternally for knowledge and matter. place yourself above the church and its sheep. they cast stones at the wolf in the wild, yet it survives while they kneel and decay in houses of death and sickness. we vomit upon them to clean our stomachs of that sickness of spirit. let those who seek the angels know, that by dream and within the cradle of man flows the witch blood of the watchers. those who can hear this distant call can then seek us by crossways not found by common clay. the touch of azazel brings a fire to the clay which then allows that genius to shape his flesh in dream and waking according to his desire. do not let this flame be extinguished, for a will which does not bend strengthens in the 3 fo

ands is known as set-an. gadreel brings initiation of battle that awakens the character and strengths of he who invokes him. guidance is a passion of gadreel who shall bring to you the knowledge of overcoming strife no matter what it may be. 4 akibeel stands at the threshold of inner wisdom of the self; through the abyss which holds the knowledge of our creation and our linage. he may show you by dream and vision that path of unlocking the spirits which may serve you, great elementals and atavisms both grotesque and demonic. araqiel brings to you all the knowledge of the earth, and how by respect and love shall it flourish with us. certain lands may know the desert like steel and industry, yet some must not be touched by the pollution of man. the green forests and desert lands must be kept

et some must not be touched by the pollution of man. the green forests and desert lands must be kept in a kind of found harmony, and balance unless you all seek certain destruction. araqiel brings the gifts of knowledge and joy through the respect of the land, and those creatures which dwell upon it. araqiel communicates the wisdom of a balanced mind to work according to his or her own design. by dream and by waking do we hear the voice of araqiel. sariel knows the motions and phases of the moon, and by seeking him one may know the path of the goddess in her beautiful and horrifying aspects. always know, we are both demon and angel in the skull of man, we are of beast and of higher spirit. it is our duty to balance and seek a perfection of both according to the path of lucifer, who holds t

THE SIGIL OF ADVERSARY

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

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

feeble hands in foolish prayer to him thy brain hath moulded and set there in thy brain fs heaven? such a god replies as thy fears move, so men pray everywhere. god did first work in earth when womankind he chipped from adam fs rib. a thankless task i wot his wisdom has long since repined. when i am dead remember me for this that i bade workers work, and lovers kiss; laughed with the stoic at the dream of pain, and preached with jesus the evangel.bliss *mysteries: lyrical and dramatic, vol. i, pp. 109-112 (the metre though not the cadence is that of glaus veneris. h) whilst such lines as the following in the second poem also remind us of the astronomer poet: o thou, zelator of this paradise, tell thou the secret of f the pillar! none can hear thee, of the souls beneath the sun. speak! or t

other-minded: passing the low bound of man fs poor law we leapt at last and found passion; and passing the dim halls disgraced found higher love and larger and more chaste, a calm sphinx waiting in secluded ground *alice, an adultery, vol. ii, p. 64. the first day of meeting he gazes on her, and wonders whether fate had found at last a woman fs love for him; hopelessly he turns away and sinks the dream of his soul in despair and gkindled a corpse-light and proclaimed ethe day! f h thither i fled, busied myself with these; when. lo! i saw her shadow following! in every cosmic season-tide of spring she rose, being the spring: in utter peace she was with me and in me: thus i saw ours was not love, but destiny, and law *alice, an adultery, vol. ii, p. 65. such is true love, whether it be the l

he rose of dew, the rose of love and night, the rose of silence, covering as with a vesture the solemn unity of things beheld in the mirror of truth, the rose indifferent to god fs gesture, the rose on moonlight wings that flies to the house of fire, the rose of honey-in-youth! ah! no dim mystery of desire fathoms this gulf! no light invades the mystical musical shades of a faith in the future, a dream of the day, when athwart the dim glades of the forest a ray of sunlight shall flash and the dew die away. rose of the world, rose of the uttermost abode of glory, rose of the high host of heaven, mystic, rapturous rose! the extreme passion glows deep in this breast; thou knowest (and love knows* rosa mundi, vol. iii, pp. 51-55. thus we end our chapter which we have called gthe mother. h and

eneficent can tolerate such a world of suffering as ours for one minute passes all understanding. the god idea in its infancy, as we have already seen, was the child of ignorance and revenge, and jahveh, in his turn, is but an emanation of this world idea, no better than the rest: baal and jehovah, ashtoreth and chemosh and these elohim, life fs panders in the brothel. death! cloudy imaginings, a dream built lip of fear and words and woe. all, all my soul must overthrow. h *ahab, vol. ii, p. 123. crowley further writes: nor can i see what sort of gain god finds in this creating pain *the sword of song, pentecost, vol. ii, p. 172. but man the father of god did, for he was naturally bloodthirsty, avaricious, and cruel, and man to-day is but a veneered representative of his forefathers, still

interesting and attractive, and this is how i interpret it. a soul standing in the lupanar of life, aspiring to grasp the mystic riddle from the chilly lips of the eternal sphinx, salutes us, as we open this frail little volume. our bodies are not burst asunder as was that of judas, but our souls are reft and rent, and in the end know not god from satan, or which of these twain have won. gall the dream is wrought a spider-tapestry h yet the soul stands on the blood-red field of aceldama: ii. cwhose red banners beat their radiant fire into my shrivelled head, to wither love fs desire *aceldama, vol. i, p. 2. the picture becomes grander still, the child of life becomes old in thought: iii. i was a child long years ago, it seems, or months it may be. i am still a child! they pictured me the s

THE WITCH CULT OF ZOS VEL THANATOS

no way implies the ideas of aos or his interpretations. initiation is unique and solitary what i may see you may not. nothing is true our word is the lie. zos kia: unparalleled focus of magickial will by michael w. ford "i have not me tragedy, no, not in this life! yet, whether i have spewed their doctrines upon the tables of the law or into the troughs, at least i have not cast away the flesh of dream -anathema of zos-the sermon to the hypocritethere has been much talk and focus on the english artist and sorcerer austin osman spare (1886-1956) and his zos kia cultus. austin, the son of a police officer, grew up in south london near kennington. his interest in art began at a very early age and luckily, was supported by his mother who aided in his creative awakening. as teenager, spare came

ize. the light (always an x in curious evolutions) that is seen should be held on to, never letting go, till the effort is forgotten. this gives a feeling of immensity (which sees a small form, whose limit you cannot reach. this should be practiced before experiencing and foregoing. the emotion that is felt if the knowledge which tells you why" austin spare also was later adept in the practice of dream control and assuming various god forms thereof. the most significant forms were of thanatos and a building association with the black eagle. it was by this that spare was present in the astral witches sabbat, a conclave of desired astrals joined in a blissful union of their belief. much continues in this latent form beyond this time. austin spare's work with atavistic resurgence has proved w

trance, can then their very words make the flesh they seek. by the whore who is a divine mother and love, to the winged familiar of the black eagle s flesh, to the baphometic god which is our desire flesh out, can then we rise to the totem of our gods and goddesses. witch mother this is the desire of the hag and the circle of the triple moon d queen of the sabbat. the witch mother speaks to us in dream, offers withered flesh to the repulsed and becomes as beauty in the black mirror of desire. in the circle join with her no matter the repulsion, for therein is the ascension to the luciferic angel. in death we find new life, a flame still exists where once heat did rage. as the elixir falls, she is always there to catch it, greedily, to speed forth a new child born from the darkness of the c

withered flesh to the repulsed and becomes as beauty in the black mirror of desire. in the circle join with her no matter the repulsion, for therein is the ascension to the luciferic angel. in death we find new life, a flame still exists where once heat did rage. as the elixir falls, she is always there to catch it, greedily, to speed forth a new child born from the darkness of the circle. in the dream do our bodies change with our desires, yet pleasure may be known to a deeper ecstalethe abyss and tabaet a study of adversarial mythology in magick by michael w. ford introduction the purpose of the following essay is to not only examine masks worn by the fallen angels throughout history as well as to examine the etymology of the spirit of self-liberation and opposition from the praxis of oc

THE BINDING OF SHADOWS

the vial of blood (of your own blood, nothing else) and pour a small amount on the skull of bones within the nganga. take the wand, encircling counter-clockwise and intone: i summon the mighty dead from the spaces of silence from which the grave cradles. i give you life by blood and by soil, by the essence of my being. emerge from your sleep of death and encircle my being, protecting my body as i dream and walk the web of night. as thanatos i require your service, for we are bound by the laws of death. the shade will feed from your astral body while you dream, giving it nourishment to perform the duties of its creation. i have found such shades are forced away from the body when you arrive back in the fleflsacred texts egypt ehh index index next the book of gates with the short form of the

THE SECRET RITUALS OF THE OTO

e inner tendency urges and the intuition thereof proclaims. consider of this. viii file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c2.html (5 of 12 [12/28/2001 2:05:25 pm] the secret rituals of the o.t.o. of succubi and incubi from all time the life of man has now and again overflowed, in sleep, without will, and only reflected itself dimly and fantastically by dream into his knowledge. now since naught can be lost on any plane, but only changed in appearance, the inner substance of this life-stuff does indeed beget monsters in part material, which the doctors of the middle ages called incubi or succubi according as they performed the functions of male or female. these, too, begat children upon women; but not the reverse, for the succubus, for all his fe

THE HOLY BIBLE KING JAMES VERSION

he younger, she also bare a son, and called his name benammi: the same [is] the father of the children of ammon unto this day. 20:1 and abraham journeyed from thence toward the south country, and dwelled between kadesh and shur, and sojourned in gerar. 20:2 and abraham said of sarah his wife, she [is] my sister: and abimelech king of gerar sent, and took sarah. 20:3 but god came to abimelech in a dream by night, and said to him, behold, thou [art but] a dead man, for the woman which thou hast taken; for she [is] a man s wife. 20:4 but abimelech had not come near her: and he said, lord, wilt thou slay also a righteous nation? 20:5 said he not unto me, she [is] my sister? and she, even she herself said, he [is] my brother: in the integrity of my heart and innocency of my hands have i done th

old, thou [art but] a dead man, for the woman which thou hast taken; for she [is] a man s wife. 20:4 but abimelech had not come near her: and he said, lord, wilt thou slay also a righteous nation? 20:5 said he not unto me, she [is] my sister? and she, even she herself said, he [is] my brother: in the integrity of my heart and innocency of my hands have i done this. 20:6 and god said unto him in a dream, yea, i know that thou didst this in the integrity of thy heart; for i also withheld thee from sinning against me: therefore suffered i thee not to touch her. 20:7 now therefore restore the man [his] wife; for he [is] a prophet, and he shall pray for thee, and thou shalt live: and if thou restore [her] not, know thou that thou shalt surely die, thou, and all that [are] thine. 20:8 therefore

suffered him not to hurt me. 31:8 if he said thus, the speckled shall be thy wages; then all the cattle bare speckled: and if he said thus, the ringstraked shall be thy hire; then bare all the cattle ringstraked. 31:9 thus god hath taken away the cattle of your father, and given [them] to me. 31:10 and it came to pass at the time that the cattle conceived, that i lifted up mine eyes, and saw in a dream, and, behold, the rams which leaped upon the cattle [were] ringstraked, speckled, and grisled. 31:11 and the angel of god spake unto me in a dream [saying] jacob: and i said, here [am] i. 31:12 and he said, lift up now thine eyes, and see, all the rams which leap upon the cattle [are] ringstraked, speckled, and grisled: for i have seen all that laban doeth unto thee. 31:13 i [am] the god of

in that he told him not that he fled. 31:21 so he fled with all that he had; and he rose up, and passed over the river, and set his face [toward] the mount gilead. 31:22 and it was told laban on the third day that jacob was fled. 31:23 and he took his brethren with him, and pursued after him seven days journey; and they overtook him in the mount gilead. 31:24 and god came to laban the syrian in a dream by night, and said unto him, take heed that thou speak not to jacob either good or bad. 31:25 then laban overtook jacob. now jacob had pitched his tent in the mount: and laban with his brethren pitched in the mount of gilead. 31:26 and laban said to jacob, what hast thou done, that thou hast stolen away unawares to me, and carried away my daughters, as captives [taken] with the sword? 31:27

sons of zilpah, his father s wives: and joseph brought unto his father their evil report. 37:3 now israel loved joseph more than all his children, because he [was] the son of his old age: and he made him a coat of [many] colours. 37:4 and when his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him. 37:5 and joseph dreamed a dream, and he told [it] his brethren: and they hated him yet the more. 37:6 and he said unto them, hear, i pray you, this dream which i have dreamed: 37:7 for, behold, we [were] binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves stood round about, and made obeisance to my sheaf. 37:8 and his brethren said to him, shalt thou indeed reign over us

TRUE HISTORY OF WITCHCRAFT

e the buddha walking towards you, kill him" zen saying, paraphrased slightly "previously i never thought of doubting that there were many witches in the world; now, however, when i examine the public record, i find myself believing that there are hardly any" father friedrich von spee, s.j, cautio criminalis, 1631 having spent the day musing over the origins of the modern witchcraft, i had a vivid dream. it seemed to be a cold january afternoon, and aleister crowley was having gerald gardner over to tea. it was 1945, and talk of an early end to the war was in the air. an atmosphere of optimism prevailed in the "free world, but the wheezing old magus was having none of it "nobody is interested in magick any more" crowley ejaculated "my friends on the continent are dead or in exile, or grown

you've got something there, i should think! i could license you to initiate people into the o.t.o. today, and you could form the nucleus of such a group" he paced in agitation "yes, yes" he mused, half to gardner, half to himself "the book. the mass. i could write some rituals. an `ancient book' of magick. a `book of shadows. priestesses, naked girls. yes. by jove, yes" great story, but merely a dream, created out of bits and pieces of rumor, history and imagination. don't be surprised, though, if a year or five years from now you read it as "gospel (which is an ironic synonym for `truth) in some new learned text on the fabled history of wicca. such is the way all mythologies come into being. please don't misunderstand me here; i use the word `mythology' in this context in its aboriginal

see the point of such a pretence; but then occultists sometimes do devious things. crowley may have played out a similar scene with g.i. gurdjieff, the other enlightened merry prankster of the first half of the twentieth century. gnosticism and wicca, the subjects of jack parsons' essays, republished by the oto and falcon press in 1990, are the two most successful expressions to date of crowley's dream of a popular solar-phallic religion. maybe i'm wrong, but i think aleister and gerald may have cooked wicca up. if wicca is the oto's prodigal daughter in fact, authorized directly by crowley, how should wiccans now relate to this? how should crowley's successors and heirs in the oto deal with it? then too, what are we to make of and infer about all this business of a popular thelemic-gnosti

TURNER ROBERT ARBETEL OF MAGICK

ole name thou camest: and now thou mayest depart in peace unto thy orders; and return to me again when i shall call thee by thy name, or by thy order, or by thy office, which is granted from the creator. amen. ecclesiast. chap. 5. be not rash with thy mouth, neither let thy heart be hasty to utter any thing before god; for god is in heaven, and thou in earth: therefore let thy words be few; for a dream cometh through the multitude of business. the fourth septenary. aphorism 22. we call that a secret, which no man can attain unto by humane industry without revelation; which science lieth obscured, hidden by god in the creature; which nevertheless he doth permit to be revealed by spirits, to a due use of the thing it self. and these secrets are either concerning things divine, natural or hum

TYSON DONALD NEW MILLENNIUM MAGIC

ly are doomed to extinction. the author has only the highest respect for that small minority of theorists who have had the courage to break out of the prison of the experimental method and let their minds soar on wings of pure mathematics. if science is ever to approach the ultimate reality of existence, it will be through the work of these men and women who have dared to think magic thoughts and dream magic dreams. a short explanation is necessary for the ordering of the planets on the hexa- gram, chakras, and tree of the sephiroth. this is at variance with the long- accepted arrangements and results from a basic shift of emphasis away from the sun to mercury as the central influence of planetary magic. there are good rationales for a sun-central pattern, which is why it has endured for s

ong. the mind does not passively accept the sensory information that enters it. it is creative, and continuously builds up the world out of the millions of bits of data it processes in much the way a newspaper photograph is made of countless tiny dots. the sole knowledge human beings have of the world is the interpretation created by their own minds. this is why eastern mystics say the world is a dream. what is usually thought of as external and substantial is actually made of the same stuff as a dream image. it exists in the same place-the mind-and is mentally projected outside what are perceived to be the limits of the body. there is no essential difference between inside the body and outside. both exist within the mind. there is no root distinc- tion between the mental and the physical;

t the opposite: spirits are wholly dependent on the unconscious power of human beings when they wish to exercise their purposes in the human world. the buddhists of tibet have a somewhat clearer understanding of spirits than the hindu fakirs of india. they admit the existence of such things as angels and demons, but maintain that they are illusions composed by the human mind, even as humans are a dream in the mind of god. they do not dismiss spirits as unreal, for they understand full well that mental realities are no less potent than physical realities. both are founded ultimately in god. the western hermetic view is similar to the buddhist. the magus does not believe spirits are wholly independent beings with a status equal to his or her own, but neither does he or she make the mistake o

hristian cross is near the top, indicating a movement toward the light. for these reasons it emphasizes triumph and victory. not surprisingly, the history of christianity has been one of male rule and military conquest. the pagan and christian views of the cross find an interesting union in this lyric of cynewulf, an anglo-saxon poet who lived around a.d. 750. this descrip- tion is taken from the dream of the rood: methought on a sudden i saw a cross upreared in the sky, and radiant with light. brightest of trees, that beauteous beacon was dipped in gold, and bedight with jewels: four at the base, and five on the beam glistened on high 'twas no gallows tree, emblem of shame, but the souls of the blest were gazing upon it, god's bright angels, the glorious creation, all kindreds of men 'twa

will use the signs and instruments usually associated with white magic for harmful and base pur- poses. the symbols of holiness are in themselves no defense against the powers of darkness. such symbols are mere vessels of will and are sanctified only through use. a cup may as easily be filled with filth as with clear water. here is a speaking that was given to the author by an angel of light in a dream. it is a true speaking, heard in the inner ear and recorded word for word: the symbols of good, when defiled and abused, become the symbols of evil. thus, if an adept at magic, whether through wickedness or stupidity, abused the pentagram of spirit repeatedly, it would become useless in his or her hands, except to summon the powers of darkness. many workers of magic have been caught in this

TYSON DONALD SOUL FLIGHT

itual. 49. evans-wentz, fairy-faith in celtic countries, 32. 50. eliade, 72. chapter three: the land of fairy 41 the fairy queen fairy society is a monarchy. they are ruled by a king and queen, but the king is much less prominent than the queen, and perhaps less powerful. this is not true in all the accounts of fairies, but it is so in the majority of tales. shakespeare's play a midsummer night's dream (c. 1595, in which king oberon and queen titania rule fairyland together as equal partners, does not reflect the countless encounters with the fairy queen that occur in more simple folktales. sometimes the queen is met on the road mounted upon a fine white horse, accompanied only by her hunting dogs, as she appeared to thomas learmont of ercildoune, who went with her to fairyland and there a

imilar to the scintiliations that trail after a meteor. the third supernormal speed involves an instantaneous, or apparently instantaneous, transition from one place to another. muldoon's methods the primary method used by muldoon to induce soul flight was autosuggestion. just prior to falling asleep in his bed he imagined that he was rising or climbing up to a higher level, and tried to induce a dream with this same content that would play out after he fell asleep. the action in the dream was imitative-the rising up of the body within the dream simulated the rising of the astral body out of the physical body. one visualization he had good success with involved imagining himself lying on the floor of an elevator as it ascended in a tall building. another successful visualization involved c

t sylvan muldoon, fox had been a sickly child with mediumistic abilities who received his first memorable experiences of projection at a young 105. judge, 44. 106. leadbeater, astral plane, 27. chapter six: theosophy 91 age. these usually took the forms of dreams, but they were dreams in which he was at least partially conscious. when he was seven or eight years old, fox began to have a recurring dream that came to him several times a year throughout his childhood. in the dream, he sat talking with his mother, when she suddenly fell silent and stared at him strangely. the firelight and lamplight dimmed, and the air suffused with a kind of golden radiance. the door of the parlor opened and the double of his mother, exact in every detail, walked in and stared at him silently. this terrified

nd develop his innate, latent talent for astral projection. if we were to credit the existence of the adepts of theosophy, we might suspect that fox was being guided by a master from a higher spiritual plane to explore his talent, so that later in life he could write about it and share it with the world. lucid dreams and the pineal doorway the main technique developed by fox was that of the lucid dream. fox found that if he became aware during a dream that he was dreaming, then he could move around in it consciously, and step outside it while remaining asleep to travel to other places on the astral level, such as to the rooms of people he knew, or to familiar streets. he passed other people unseen and unheard during these travels, but found that if he touched them, they could feel his touc

dream that he was dreaming, then he could move around in it consciously, and step outside it while remaining asleep to travel to other places on the astral level, such as to the rooms of people he knew, or to familiar streets. he passed other people unseen and unheard during these travels, but found that if he touched them, they could feel his touch. the difficult part was becoming aware within a dream. he accomplished this by trying to notice any incongruous detail that would alert him to the fact that he was dreaming. once he noticed a detail that would not exist in reality, he instantly became conscious, and was able to leave the dream on his astral journey. chapter six: theosophy 93 he used three kinds of locomotion during his astral excursions. the first was a gliding step that covere

TYSON DONALD THE POWER OF THE WORD

olem, an artificial man created out of clay by rabbi loew of prague in the year 1580, gives useful insight as to how tetragrammaton may have been used by the ba'alei shem of the middle ages. very troubled in his mind about how to protect the jews of prague against the malicious libels of a priest named thaddeus, who preached their destruction, rabbi loew used his knowledge of kabbalah to obtain a dream oracle from god, who ordered him to create a golem of clay to defend israel. loew called to him two disciples with the qualities he required. one had been born with the power of the fire element. the other had been born with the power of the water element. loew himself had been gifted at birth with the power of air. it was necessary, he told the disciples, that all four elements be provided

s the quarter of severity and hardship, because it is traditionally said to be the home of winter and the deadly north wind, the bringer of winter storms. therefore it is fitting that the tree of woe should be located there. the tree is often interpreted as a substitute for the cross upon which jesus died, and indeed the imagery of a tree is used in this way in early saxon poetry (see cynewulf's "dream of the rood. but the symbolisn o f the tree predates christianity. it is one of the archetypal patterns for the universe itself, and in this sense occurs both in the magic of the northern runes and in the mysticism of the kabbalah. the reference to twenty-two is highly significant, because there are twenty-two chapters in the book of revelation. therefore, the nests of woe upon the tree lame

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD2

t and then hope big g will send you things. in the left hand path, you must achieve your goals on your own. as you achieve them- as you become yourself- only then can you feel the presence of other intelligences that have separated themselves from the universe. 2. create your own goals. some people join the left hand path to learn lesser black magic to gather all the status tokens of the american dream. others pour themselves into greater black magic to become some muddy-thinking occultists. these people try and try, but all they're practicing is white magic- the art of transforming yourself into one of the herd. consider the true black magician. she's always wanted to be that vampire she saw on a movie when she was five. she uses strategy and reason in her lbm. she gets enough money to dr

gic- the art of transforming yourself into one of the herd. consider the true black magician. she's always wanted to be that vampire she saw on a movie when she was five. she uses strategy and reason in her lbm. she gets enough money to drive around in her black massarati. she learns the cosmetic arts to shape herself to her true form. she moves in a sea of elegance and desire. the great american dream? no. a nut at the crystal counter? no. she has become herself. if she worked with an initiatory society, she didn't become involved in its politics. she didn't try to conform to nonexistent rules. she becomes herself and then she's ready for gbm. she invokes the vampire within her. if she accomplishes this carefully chosen goal, then the lord of darkness may dwell within her. the lady vampir

UNCLE SETNAKT SEZ TIMING IN GREATER AND LESSER BLACK MAGIC

hypnotized them. which in fact i have. if you need to judge three quarters time, practice doing dracula's lines from lugosi movie- but lose the accent. 4. if you want to gain more self knowledge, occasionally radically alter you biological rhythms. sleep, food and sex are the keys here. take a nap in the afternoon (if you already don't) and be sure and record the strange dreams that come in your dream diary. fast until you feel deliciously faint, and see how your consciousness both is and is not a product of your body. have sex much more in a single session than you do normally and study the powerful lucidity that exhaustion brings. abstain from sex until you become a walking flame of desire. these exercises will tell you more about yourself than any number of cabala textbooks. an importa

VOX SABBATUM

the forest before him. the crossroads is the place where you visualize and focus your mind towards before sleep you may also visualize and x or a+ as the meeting place of the dreaming sabbat. the imagination is the ultimate key of the black magician or sorcerer who seeks to go forth to the sabbat it is the vehicle of self-assumption of deific forms or masks of lycanthropy. when preparing for the dream sabbat, decorate your temple or sleeping area in accordance with that which reminds you of a sabbat images from old grimoires, sigils, demonic images, masks or other elements which aid the working. the most important however is the control of the mind. sit comfortably before and clear all thoughts. begin a slow chant which you know that activates the imagination towards the sabbat. use the f

bbat is, the infernal sabbat, being the antinomian self-love rite of sexual and psyche oriented self-deification, allows the passing of the shadow of the witch into an averse and more powerful state of being. the infernal sabbat is one when the witches and sorcerers take to masks and imagined or visualized lycanthropy, when they are joined with the demons and other familiars around the circle, by dream or waking sabbat such is a reality which is very pertinent to the practitioner it is a vivifying and realistic experience, with results ending in the success of the desire. as an early latin tract indicates, the arras witches held numerous sexual relations with demons as described in the following from 1460- at the sabbats of the vaudois, the presiding devil took aside the neophyte and carri

among the angels as he so desired. the luciferian sabbat is the self modeling self-deification through high sorcery in the aim of aligning the self with the logos of yaltabaoth, who is the fallen djinn most high. remember that all gods speak through our flesh, the perfected angel-demon called lucifer is strength, will and isolate consciousness that stands alone. as you meditate and participate by dream or flesh remember the will that invokes change in a positive sense. you are the djinn of fire who begets both light and darkness, you are the serpent and the lion, the wolf and the goat. with the angelic higher self (the true will) you will join the bestial self (the daemon or shadow) as one. the luciferian sabbat may be conducted in the following manner. let the chamber (unless the rite is

, called lucifer, know that these forms live through you, your psyche and are manifested through your physical body. it is essential to begin a strong course of developing and exploring your consciousness, that by challenging, strengthening and developing your mind you start to become something godlike. the black man of the sabbat the sabbat rite is a constant widdershins movement in the realm of dream and twilight, however the pole or axis of the ritual is based around the sabbatic goat, called the black man or the devil of the infernal sabbat. this god form in flesh is always portrayed by the master or magister of the coven, a chosen individual who will wear robes and the mask of sathan. cain is considered a form of the black man in the sabbat as well, the book of cain presents an illust

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

bed himself as the father of the gods, the governor of the earth and of men, and then he promised the king to make the nile rise yearly, regularly, and unceasingly, to give abundant harvests, to give all people their heart's desire, to make misery to pass away, to fill the granaries, and to make the whole land of egypt yellow with waving fields of full ripe grain. when the king, who had been in a dream, heard the god mention crops, he woke up, and his courage returned to him, and having cast away despair from his heart he issued a decree by which he made ample provision for the maintenance of the worship of the god in a fitting state. in this decree, the first copy of which was cut upon wood, the king endowed khnemu with 20 schoinoi of land on each side of the river, with gardens, etc. it

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

raremos en el sanctum regnum de la alta magia. 10 arcanum number 1 it is represented by the magician. over the head of the magician appears the holy eight, the sacred symbol of the infinite. if it is traced [or drawn] with the middle finger, index finger and the thumb over the cardiac plexus: this sign encompasses, defines and joins the magnetic currents of the superior mind (consciousness in the dream) with the currents of the inferior mind (vigil consciousness. this sign joins or separates all of the elements ruled by the atomic energy. practice: in accordance with the aforesaid description, the following exercise is suggested: withdraw from your mind all types of thoughts, imagine now the holy eight as it is represented in the following graphic: allow the figure to submerge itself withi

ture of these mantras, you will see the three vowels i.a.o. of the great mysteries. i.a.o. is hidden and combined in these sacred mantras of kabbalah. the disciple must become drowsy while mentally vocalizing these four kabbalistic mantras. it is necessary to practice a retrospective exercise when awakening from our normal sleep; this is in order to remember what we have seen and heard during the dream. 15 syllabifying: i.e. pronouncing them one syllable at time clave directa para el conocimiento directo es necesario que nuestros disc pulos gn sticos aprendan a salir del cuerpo f sico en sus veh culos interiores a plena conciencia para penetrar en las distintas regiones sephir ticas. es necesario conocer directamente las doce esferas de vibraci n universal donde se desenvuelven y viven tod

res serpientes que simbolizan el mercurio, el azufre y la sal. el ave f nix se levanta de entre sus propias cenizas. los alkimistas deben trabajar durante 12 horas para lograr el fermento de oro. he aqu el arcano doce de la k bala. quien posea oro fermentado puede tener la dicha de ser realmente. 86 non-identification the present human is a dormant machine. if you want to awaken from the profound dream in which you live, then do not identify with pleasures, desires, emotions, dramas, scenes of your life, etc call yourself into vigilance in each step; remember, good disciple, that people are dreaming. observe people and their dreams, analyze all of those dreams in which humanity lives, but do not identify with those dreams so that you can awaken. people believe they are awakened because the

life, etc call yourself into vigilance in each step; remember, good disciple, that people are dreaming. observe people and their dreams, analyze all of those dreams in which humanity lives, but do not identify with those dreams so that you can awaken. people believe they are awakened because they are not sleeping in their beds, regardless they have their consciousness profoundly asleep, thus they dream. everything that you see amongst the people is simply dreams. nevertheless, remember that not to identify with one s dreams does not mean to abandon your duties as a father, a mother or a son/daughter, etc. however, do not identify. this is how you will awaken from the profound dream in which you live. no-identificaci n el hombre es una m quina dormida. si t quieres despertar del sue o profu

ing blinds will roll into the abyss, this is the law. present human beings live absolutely asleep; for instance, if a group of football players all of a sudden awakened the consciousness during a game, you can be absolutely sure that the game would unexpectedly end because all the players, ashamed of themselves, would immediately flee from the football field. the fundamental cause of the profound dream, in which humanity lives, is that which is called f-a-s-c-i-n-a-t-i-o-n. the football players are profoundly fascinated by the game, and so they play dreaming. apparently they are playing while awake, but in reality they are dreaming. the ordinary sleep during the hours of rest (while the body sleeps in bed, the ego travels out of the physical body many times to very remote places. however

WESTERN MANDALAS OF TRANSFORMATION SR AL

manifest goals in the world, because every time you do, it helps to strengthen and develop the will, and this is vital for a magician, but attempting to develop your will at the expense of another human being will certainly backfire, as all spiritual teachers and traditions have taught us. there is a difference between making a talisman to attract friendship and making one to entice your fantasy dream date over to dinner. eliphas levi (otherwise known as abbe louis constant, who was a master of rosicrucian and qabalistic magic of the last century, said: it is well to observe here that every action promotes a reaction, and that in magnetizing others, or influencing them magically, we establish between them and ourselves a current of contrary but analogous influence which may subject us to

ted or misconstrued by the conscious mind. these problems can be more easily solved by calling upon the assistance of the higher self, or holy guardian angel (a relationship we will devote considerable time to in chapter two, for greater understanding. once this relationship is formed, it acts both as a filter and as a vehicle for transformation. symbols have many layers of meaning. one vision or dream symbol may have ten different kinds of interpretation. a classic visionary experience (such as ezekiel or revelation) may speak in symbolic language so dense it may be analyzed and interpreted for many generations to come. symbols can be tricky. one trap is a simplistic or onedimensional interpretation; this often leads to false divinations. it can also frequently lead to a reductionistic un

t you pause and ask yourself if you have a relationship with your holy guardian angel that is qabalistically based. in other words, if you already have a clear sense of the name, colors, tones, and other correspondences connected with this entity, fine. if not, you can learn how to do this through a very simple process. getting a guide first, ask for a name to be revealed to you. it may come in a dream, or you may have an inspiration about it, or it may drop into your life unasked, perhaps through some kind of synchronistic event. you may choose some biblical name (this is not the same as the biblical character) or one mythologically based. at any rate, get a magical name, a name for your true higher self, who is guiding this whole process. when you have decided upon a name, you may want t

lty, anything involving executive or superior positions. venus: artistry, music, dance, decorations, designing, embroidery, lapidary, jewelry, ornamental gardening, social activities, ecology. mercury: teaching, lecturing, writing, communication in general, science, theater, contracts, business, bargaining, debating, commerce, advertising, postal work, jesting. moon: farming, navigation by water, dream analysis, psychic work, child care and home affairs, fishing, nursing, obstetrics, silversmithing, nutrition. pluto: mass media, revolutions, new physics, atomic science, alchemy, psychoanalysis, anything involving transformation or rejuvenation. planetary aspirations and desires saturn: favorable for political activity, as an aid to study for exams, to acquire esoteric knowledge, for posses

e of the moon. the number forty-one is the center of the kamea as given by agrippa, and 41x81 (the number of cells) also equals 3321. his kameas and seal are given in figures 10-n, 10-o, and 10-p. i am going to include one final example of sigil making using the techniques as outlined in the preceding chapters. suppose you want to increase the power of memory, particularly in relationship to your dream life. if you want to remember your dreams, you would do the traditional things dream books recommend: keep pen and paper by the bed, and make suggestions to your dream-self before sleep. but you could also make a talisman to the moon and meditate on it for several minutes before your dream quest. focusing on the talisman with unbroken eye contact for five minutes helps to register the image

WHO ARE THE DRACONIANS

ay 7th, i was in the parking lot to pick up sheila from work (about 9:30 a.m) reading a book. a strong feeling came over me to doze off. as i did, i dreamed that i was in my car reading my book when my 'visitor' fellow opened the door, but rather brought the monitoring device and left it in the back seat of the car. he then jumped out and slammed the door with a pop that woke me up! strange. the 'dream' and dozing period lasted less than 10 minutes and the 'dream' is one of those rare types that one does not forget. what i found was particularly curious was that i knew who the fellow was, what the device was, and i actually saw the device well enough to describe it. two days later the right brake system failed. and, that indescribable weight seems to be back in the air, again. now, i shall

that being experimented with by the montauk projects- which the 'draconian' forces based below the gizeh plateau reportedly have a strong investement in. some have suggested that with all of the temporal causality violations taking place in our time or world-line, linear 'reality' as we know it will eventually begin to dissolve into a multi-linear reality somewhat in-between a reality-scape and a dream-scape, or rather the very foundations of the linear third dimension as we percieve it will begin to fluxuate. so genetic, psychological, fraternal, political, and economic manipulation is apparently not the only form of "intervention" that the dracos have been involved with. it is said that earth's unique electromagnetic grid allows for the possibility of strange temporal manipulations, and

ties, and ghost lines [dream pools or used up possibility- probability- actuality lines. may become activated on an ectoplasmic level as collective human conscious energy focus breathes "life" into them. because of a lack of linear solidity the more energized lines may seem like dreamscapes without any major linear consistency. they may seem so simply because that is exactly what they are, astral dream pools where dreamers interact on a more collective unconscious level via psionic "long waves" as they descend into the deeper levels of consciousness during sleep. but enough of this postulating. as i stated, several claim to have had interactions with the following parallel reality. the question would be, did time-agents go back into the past to create or to prevent this nuclear attack in t

who did not have a chance to see this can know what jim and i are going through. regards [snip] hi everyone, i have been waiting to see if anybody else on the list may have experienced something similar. i don't want to put thoughts in others heads though. who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (39 of 68 [8/25/2000 17:19:59] this was not a dream, it was not a obe, it was real, it did happen. and dracos are real and they bleed red blood. i can't explain it, i don't know how it happened or why. all i know is it did happen. it was three weeks ago, and i still have mixed feeling about posting it here. but here goes. i climbed to the roof of the building i was working on (rebuilding and expanding the capacity of a silo that stores plasti

ll reading a post some time ago from a person who had a vision of mammoth lakes in california exploding suddenly, sending volcanic ash over a huge area of the country and turning the sky black. millions were trying to escape from california before they were buried in vesuvian fashion, and the skies were full of planes flying refugees out of the area with only the clothes on their back. the vision/dream switched to a large airport near the base of some large mountains, only to show tens of who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (54 of 68 [8/25/2000 17:20:00] thousands of dispossessed people milling around not knowing what to do. a man with an evil grin looked on and said something like "they don't even know what is in store for them

WICCA EIGHT SABBATS OF WITCHCRAFT

l equinox, the process is reversed. also, the autumnal equinox, called 'harvest home, is already associated with sacrifice, principally that of the spirit of grain or vegetation. in this case, the god of light would be identical. in welsh mythology in particular, there is a startling vindication of the seasonal placement of the sun god's death, the significance of which occurred to me in a recent dream, and which i haven't seen elsewhere. llew is the welsh god of light, and his name means 'lion (the lion is often the symbol of a sun god) he is betrayed by his 'virgin' wife blodeuwedd, into standing with one foot on the rim of a cauldron and the other on the back of a goat. it is only in this way that llew can be killed, and blodeuwedd's lover, goronwy, llew's dark self, is hiding nearby wi

WICCA WITCHCRAFT TODAY

were thought of as uncanny or fairy folk. they were nearly naked, hairy, and of immense strength; they were mighty archers and were mischievous, fond of dancing and music and able to work magic. they usually did all the work at night english literature, too, refers to them; milton's 'lubber fiend' nightly churns the cream, and this and other tasks are sung about in shakespeare's midsummer night's dream. in later times perhaps stories of pet monkeys became mixed up with these legends and the whole was made into fairy stories. sir walter scott refers to the aboriginal or servile clans, and describes them as 'half naked, stunted in growth and miserable in aspect. they include the maccouls, fian's alleged descendants, who were a kind of gibeonites or hereditary servants to the stewarts of appi

evelop these powers. we only seek to live quietly and worship our gods in our own way and enjoy ourselves in our own fashion and be content and at peace. the art only comes by developing your own power, and not by the stroke of a magic wand. it is a strange mystical experience. you feel a different person, as if much dross were sloughed off. there is some strange mystery of worship, delicate as a dream. it is as if i were in a trance during the rites; i can scarcely remember what happened; something seems to brush against my soul and i ever think of it with excitement- the old secrets of joy and terror quicken my blood' remember this: you will never advance if your blood is not stirred and quickened, for truly 'the blood is the life. the fact is that the rites do affect many, if not all, o

r where they were copied from or if they were ancient or modern, if they were by someone who had seen the dance or simply by someone with a vivid imagination. so, with acknowledgement to the unknown author and congratulations on a good bit of description or imagination, i give them: twilight is over, and the noon of night draws to its zenith, as beyond the stream dance the wild witches, fair as a dream in a garden, naked in diana's sight, flaming censers on the sweet altar, light gleams on the waters, drifting vapours teem, laughter and swaying white shoulders gleam. oh joy and wonder at their lovely sight! the author of this evidently had no faith in the foul old witch story. in vol. lxiii of folk-lore for december, 1952, printed under collectanea, is an extremely interesting article by d

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

us tao of pooh the stone cutter the cork te of piglet making the best of it sherlock on religion emperor s horses incognito three treasures fantasies live, but live well illusions samurai s late supper the gospel according to zen jesus said. gasan and the bible stringless harp eat when hungry sporting fish empty boats three in the morning zen archery meshing nets the butterflies of chuang tzu the dream what is acceptable? the argument happy fish seven openings look under your feet the sacred tortoise the frog in the well the caged sea-bird swimming boatmen old man fall into water christian selections is god a taoist? christian thoughts john shea and bird monika hellwig catholic on nature and on blood original lilith myth 226 scots gaelic poems the heron the great artist three random pieces

feel the crown upon my head. druid. what would you, fergus? fergus. be no more a king, but learn the dreaming wisdom that is yours. druid. look on my thin grey hair and hollow cheeks and on these my hands that may not lift the sword, this body trebling like a wind-blown reed. no woman s loved me, no man sought my help. fergus. a king is but a foolish labourer who wastes his blood to be another s dream. druid. take, if you must, this little bag of dreams; unloose the cord, and they will wrap you round. fergus. i see my life go drifting like a river from change to change; i have been many things a green drop in the surge, a gleam of light upon a sword, a fir-tree on a hill, an old slave grinding at a heavy quern, a king sitting upon a chair of gold and all these things were wonderful and gr

pirits for the vision, the power that he wanted. but no dreams came to ease his mind. toward morning light, the sun came up, he heard a voice in the swirling white mists of day. speaking from no particular direction, as if it came from different places it said: see here, young man, there are other spots you could have picked; there are other hills around here. why don t you go there and cry for a dream? you disturbed us all night, all us creatures, animals and birds; you even kept the trees awake. we couldn t sleep. why should you cry here? you re a brash young man, not yet ready or worthy to receive a vision. but the young man clenched his teeth, determined to stick it through. he resolved to force that vision to come. he spent another day in the pit, begging for enlightenment which would

d morning. by this time he was faint with hunger, thirst, and anxiety. even the air seemed to oppress him, to fight him. he was panting. his stomach felt shriveled up, shrunk tight against his backbone. but he was determined to endure one more night, the fourth and last. surely the vision would come. but again he cried for it out of the dark and loneliness until he was hoarse, and still he had no dream. just before daybreak he heard the same voice again, very angry: why still here? he knew then that he had suffered in vain. he now knew he would have to go back to his people and confess that he had gained no knowledge and no power. the only thing he could tell them was that he got bawled out every morning. sad and cross, he replied i can t help myself this is my last day, and i m crying my

her parts of the earth have bright daylight. he knows that mankind destroys things foolishly, but can also create and build things wisely. he is a bodhisattva. the monk s first statements were all right, but if he really understood them, he would know better than to ask hsueh-feng about his buddha-nature. hsueh-feng tried to bring the monk back from dreamland with his blows, but the monk took his dream to yen-t ou, where he received similar treatment. i can imagine his stupid, sleepy face! 10 yueh-shan holds it the governor of a state asked yueh-shan, i understand that all beasts possess sila (precepts, dhjana (meditation) and prajna (wisdom) do you keep the precepts? do you practice meditation? have you attained wisdom? this poor monk has no such junk around here, yueh-shan replied. you m

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

o the summum bonum, true wisdom, and perfect happine hcollectanea hermetica, of which it seem to form a suitable part, numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott and i am hopeful that it may be as well received by students of mystic philosophy as the previous volumes which treated of alchemy, in the hermetic arcanum, hermetic art, euphrates and aesch metzareph; the dream of scipio and the golden verses of the pythagoreans, the pymander of hermes and egyptian magic. i have added in this edition many notes on the notions of the rabbis of israel, both from those who contributed to the mishnah and gemara of the talmuds of jerusalem and of babylon, and from the rabbis who made a special study of the kabalah. only a few talmudic treatises have as yet appeared in t

ples were sent out two and two; two disciples were sent by jesus to fetch the ass s colt; two to make ready the passover; two disciples buried jesus; caleb and joshua were the two spies; two angels rescued lot; there were two witnesses of the resurrection and two of the ascension. 40. the book of revelation of st. john the divine speaks of two witnesses, two olive trees and two candlesticks. if a dream was dreamed two times it foretold a truth; as in genesis xli. judges vi, first book of kings, chapters ix. and xi. the animal kingdom shows all sexual generation to arise from pairs of contrasted beings, the male and female; the microscope now discovers to us the spermatozoon and the ovum, but the truth was known of old to phinumbers--th eir occu lt power an d mys tic vir tu es by w. wyn n w

are very curious. the ancient hebrews said there are three night watches, in the first the ass brays, in the second the dog barks, in the third the mother suckles her infant and converses with her husband. he who three times daily repeats the 114th psalm is sure of future happiness. three precious gifts were given to the jews; the law of moses, the land of israel, and paradise. in three sorts of dream there is truth. the last dream of the morning, the dream which is also dreamed by a neighbor and a dream twice repeated. 45. three things calm a man; melody, scenery and sweet scent. and three things improve a man; a fine house, a handsome wife and good furniture. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott he who is born on the third day of the week will be ri

things; the mosquito to the lion; the gnat to the elephant; the ichneumon fly to the scorpion; the flycatcher bird to the eagle and the stickleback to the leviathan. lewisohn, zoology of the talmud. 64. five things have in them a one-sixtieth part of 5 other things; fire is one-sixtieth of hell; honey one-sixtieth of manna; the sabbath one-sixtieth of the sabbath hereafter; sleep of death; and a dream one-sixtieth of prophecy. talmud, berachoth, 57.2. even on the sabbath you may kill 5 things the fly in egypt; the wasp in nineveh; the scorpion of hadabia; numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the serpent of israel, and the mad dog anywhere. talmud, sabbat, 121. 2. in the first temple of solomon were 5 things, which were not in the second temple; the ch

fore 20 may bear children up to sixty. at 20, until 40, numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott and after 40 will have none. bava bathra, 119. 2. to die after 20 days diarrhoea is to die pure. 21. a hen sits 21 days, and the almond is ripe 21 days after the flower falls. 113. 22. 22 letters of the hebrew alphabet, used also as numerals. the realization of a good dream may be deferred 22 years. berachoth, 55. 2. from the works of hermes trismegistus are abstracted 22 axioms on the human will. they can be found in tukaram tatya s guide to theosophy, bombay 1887. 23. in the sanhedrin, 23 judges were required to try cases of punishable death. this day of september is notable because the moon, which comes to the full within a fortnight of it, is called the har

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

emporality, pp. 229 233. 37. kirk and raven, presocratic philosophers, p. 273, and see the comments on this passage in voegelin, order and history, vol. 2, p. 283. 38. plato, parmenides 156e. i have availed myself of turnbull s translation, pp. 111 112. 39. my thought is indebted to the analysis of the temporality of hermeneutics and the hermeneutics of temporality in dogen s shobogenzo in heine, dream, pp. 21 31. 40. heidegger, concept of time, p. 20. 41. heidegger, zollikon seminars, p. 125. on time and the hermeneutical enterprise, see p ggeler, temporale interpretation, pp. 5 32; risser, hermeneutics, pp. 119 138; wood, deconstruction, pp. 319 334; rosenthal, time, pp. 119 131. on the close connection between time and consciousness in buddhist teaching, which displays some phenomenolog

1985: 467 502. what is called thinking? translated with an introduction by j. glenn gray. new york: harper& row, 1968. zollikon seminars: protocols conversations letters. edited by medard boss. translated with notes and afterwords by franz mayr and richard askay. evanston: northwestern university press, 2001. zur sache des denkens, 3. auflage. t bingen: max niemeyer verlag, 1988. heine, steven. a dream within a dream: studies in japanese thought. new york: peter lang, 1991. existential and ontological dimensions of time in heidegger and dogen. albany: state university of new york press, 1985. heinen, anton m. islamic cosmology: a study of as-suyuti s al hay a as-saniya fi l- hay a as-sunniya, with critical edition, translation, and commentary. beirut: franz steiner verlag, 1982. heinz, mar

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

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

should be explored through the individual, from whence they become magick themselves, being that change and ones willed desire shall become flesh. one will begin the practical avenues of lesser black magick such as concepts as command to look, wherein ones own design of environments through visuals, music or writing causes willed change according to the individuals wishes. 13 this is the sigil of dream control and astral projection. the witches sabbat is explored in its language of magickal awakening. the dream gateway to the sabbat is the very essence of a gathering of spirits, when the trance by dream is gathered by ones created and ancestral familiars passed from the spirit world to the physical. the sabbat itself is meant to be an encircling or ensorcerling the circle of creative symbo

elessness, subconscious power, immortal aspects of the essential self samael (the sun known as asmodeus -force, sorcery, fire. samael is the one of darkness (knowledge hidden) whom rode eve and injected filth into her. samael is the root force of the beast 666, the solar creative force and the devil of the tarot. lilith (the moon queen of the witches and lilitu/succubi -witchcraft, sorcery, lunar dream magicks. lilith is the mother of harlots whom appears in the form of a beautiful woman with the lower half animal like, hairy and feet of a large bird. lilith is the gateway to the sabbat and to the arts of lesser and greater black magick. lilith is also the lunar blood covered goddess, revealed in thelemic lore as babalon. samael (the sun daemonic and solar phallic force, an extension of se

roughout your entire body. remember, you are controlling this force, do not orgasm yet. hold the fire vision as you feel saturn or samael take consciousness. allow the force to immolate your consciousness; share the ecstasy with this angel of fire and light. take now the cup from the altar, drinking deeply of its cold and refreshing elixir. envision now lilith and recite: lunar force of water and dream walking, which you shall manifest my consciousness from the desert caves of the red sea, i do summon you, invoke you within me. bring unto me your mysteries of your children, the lilitu, that i may hold the arcana of sexual union and vampiric manifestation. enter me, mother of the path of the wise, reveal your bestial and angelic essence to me. do manifest through me now, join in union with

0 0

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 proper method. this is to say, use two books or diaries of your choice being hardbound or notebook. nightly dreams may be recorded in part of one book, and the other part may be used to record the experiences of pathworking, whether it be on the tree of life or other symbols that you will learn in higher grades to come. the ritual diary is a journal that can be used in recording every detail that would seem significant to you. it will hold any information of progress, failure and the such. we need to ac

es. this is because it deals on a similar level of a regular scientific basis. in considering this, the diary will inform you of ups and downs of any particular magical experiment, much like those performed in laboratories. moreover, what should be written clearly are any successes, failures, what is to be expected, pros and cons, etc. it is not the job of this lesson to tell you how to interpret dreams. there could be several lessons available for this purpose. as a matter of fact, there are many volumes of books on the subject. a recommendation on our part would be any book written by the author carl jung, the eminent psychologist who tends to show good credit on the subject of dreams. some books dealing in the area of gishtalt would also be highly recommended. please try to avoid the bo

't depend on your own memory for even the simplest details. in understanding your dream, you will learn more about yourself. this also reveals the person that you are and it may also reveal any doors that have opened or those that must be ventured into. in any case, all efforts made are to help in accomplishing the great work. the experience of one person in the order showed that by recording his dreams he was able to predict the death of a close family member. even more, it enlightened him on how to deal with the after-effects of the situation. dreams can be considered an extended aspect of pathworking, primarily the moon card, the path of qoph, the subconscious mind. you'll learn more about this path in the next grade. again, it isn't merely as important to interpret your dreams as it is

it enlightened him on how to deal with the after-effects of the situation. dreams can be considered an extended aspect of pathworking, primarily the moon card, the path of qoph, the subconscious mind. you'll learn more about this path in the next grade. again, it isn't merely as important to interpret your dreams as it is to write them down. interpretation is proven more effective over a chain of dreams that have been accumulated over an extended period of time. some suggestions of information you may want to include in your diary would be adding the phase of the moon, for example, waxing, waning, full or new. if an astrological calendar is available, you may even want to include astrological information. emotions are another good thing to include in your diary. weather conditions also ten

mportant role in understanding yourself better as you progress through the grade system. pathworking is essentially dreaming that is under the control of the conscious will. there are several forms of pathworking, such as the tattwas and systems of enochian. pathworking primarily revolves around the tarot. in any event, recording your pathworking experiences is just as important as recording your dreams. things that should be included in the pathworking diary are: the name of the path, moon phase, card or doorway, major symbols, and any other significant information along with the experience."major symbols" refers to examples such as:"i saw a large, long, odd -shaped rock coming out of the ground. it could be the representation of a phallic symbol. were you standing over a canyon? this cou

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

are so similar in formation and purpose, linking all life to the cycles of nature. so if we are to use magick in a positive way, we must remember that it brings responsibility along with benefits. magick and knowledge white witchcraft is essentially the process of drawing on ancient wisdom and powers via the collective mind that we as individuals can spontaneously but unconsciously access in our dreams and visions. in magick, we can use rituals and altered states of consciousness to access this cosmic memory bank at will and in doing so, some believe, draw on the accumulated powers of many generations, especially in healing magick. this cosmic consciousness- or great mind or akashic record, as theosophists call it- is perhaps what made it possible for pyramids to be built at almost the sa

o practise, you will need to create a special place to work in, a personal area at home for your private healing and personal development work. a magical place when you were a child, you probably had a special place, perhaps a tree house, a den under a table with a curtain draped over, or a corner of the garden hidden by bushes that only you and chosen friends visited; in this place you wove your dreams and played with your treasures. the magical place i am describing in this section is just such a special place, an extension of and, in a sense, a return to that time of enchantment, for you are once again making an area separate from the everyday world, where you can set up your special artifacts. but it will also be very different from your childhood place, because as an adult you can lea

e once again making an area separate from the everyday world, where you can set up your special artifacts. but it will also be very different from your childhood place, because as an adult you can learn to control and direct the energies that then ran free and unstructured. your imaginings can be refined as visualisations, your daydreams as altered states of consciousness; you can make wishes and dreams come true, not just in faerieland but in the here and now. if you have sufficient space, you may set aside a room, perhaps a conservatory, attic or basement, or a sheltered spot in the garden for your special magical place. alternatively, you may need to use a corner of your bedroom or draw a velvet curtain across an area of a room where you can be quiet and private. in the summer, i like t

as a result, he was admitted to the tuatha de danaan and eventually became their leader. you can invoke lugh especially at the time of lughnassadh, for the reaping of benefits sown earlier in the year, but also at any time for adaptability, versatility, innovation and originality. deities of the moon invoke these for gentle increase, power and banishing energies, fertility, intuition, magick and dreams. arianrhod arianrhod is a welsh goddess of the full moon and also of time, karma and destiny. she ruled over the realm of the celtic otherworld, called caer feddwidd, the fort of carousa. here a mystical fountain of wine offered eternal health and youth for those who chose to spend their immortality in the otherworld. she brings inspiration, renewal, health and rejuvenation, and is a focus

leventh century bc, and became a god after zeus killed him with a thunderbolt for raising the dead. the first shrine dedicated to aesculapius was built in athens in the fifth century bc by sophocles. other shrines followed in rapid succession, the most famous at epidaurus, which became a major healing centre. many were sited at sacred wells and springs. these shrines were dedicated to healing and dreams, and were the principle vehicle for obtaining relief or cure of illness of all kinds. when aesculapius appeared to the dreamers, he would tell them the medicine they should use and any treatment that should be followed. he can be invoked for healing and meaningful dreams, for good health and for divination. ganga ganga is the hindu water goddess who is manifest as the sacred river ganges, d

ABRAMELIN1

mon the king. from the perfection and key of. ceremonial magic; being the second part of the second book of the magus or celestial intelligencer 6 by francis barrett, f.r.c. the good spirits may be invocated of us, or by us, divers ways, and they in sundry shapes and manners offer themselves to us, for they openly speak to those that watch, and do offer themselves to our sight, or do inform us by dreams and by oracle of those things which we have a great desire to know. whoever therefore would call any good spirit to speak or appear in sight, he must particularly observe two things; one whereof is about the disposition of the invocant, the other concerning those things which are outwardly to be adhibited to the invocation for the conformity of the spirit to be called. it is necessary there

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

e for indulging in these fatuous pastimes, especially as i started out with a pledge that i would deal with these subjcts from the hard-headed scientific point of view. forgive me if i have toyed with these shining gossamers of the thought-web! i have only been trying to break it to you gently. i proceed to brush away with a sweep of my lily-white hand all this tenuous, filmy stuff 'such stuff as dreams are made of' we will get down to modern science. 24. for general reading there is no better introduction than 'the bases of modern science, by my old and valued friend the late j. w. n. sullivan. i do not want to detain you too long with quotations from this admirable book. i would much rather you got it and read it yourself; you could hardly make better use of your time. but let us spend a

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

s, a proud pavine of time. for i am no longer in the city accursed, where time is horsed on the white gelding death, his spurs rusted with blood. there is a corner of the united states which he has overlooked. it lies in new orleans, between canal street and esplanade avenue; the mississippi for its base. thence it reaches northward to a most curious desert land, where is a cemetery lovely beyond dreams. its walls low and whitewashed, within which straggles a wilderness of strange and fantastic tombs; and hard by is that great city of brothels which is so cynically mirthful a neighbor. as felicien rops wrote--or was it edmond d'haraucourt-"la prostitution et la mort sont frere et soeur--les fils de dieu" at least the poet of le legende des sexes was right, and the psycho-analysts after him

ttle income from the rente. he says that he is too old to cross the ocean--and why should he, with the atmosphere of old france to be had a stone's throw from his little apartment in bourbon street? it is a curious type of house that one finds in this quarter in new orleans; meagre without, but within one comes unexpectedly upon great spaces, carved wooden balconies on which the rooms open. so he dreams away his honored days in the old absinthe house. his rusty black, with its worn red button, is a noble wear. black, by the way, seems almost universal among the women: is it instinctive good taste? at least, it serves to bring up the general level of good looks. most american women spoil what little beauty they may have by overdressing. here there is nothing extravagant, nothing vulgar, non

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

alled no house or village my home, and dwelt in various countries, often in caves or in the deserts, learning several tongues as a traveller might learn them, to bargain with the tradespeople and learn of their news and customs. but my bargaining was with the powers that reside in each of these countries. and soon, i cam to understand many things which before i had no knowledge, except perhaps in dreams. the friends of my youth deserted me, and i them. when i was seven years gone from my family, i learned that they had all died of their own hand, for reasons no one was able to tell me; their flocks had been slain as the victims of some strange epidemic. i wandered as a beggar, being fed from town to town as the local people saw fit, often being stoned instead and threatened with imprisonme

ily, for it is a sharp sword. the number of nergal is eight and this is his seal: the god of jupiter is the lord of magicians, marduk kurios of the double-headed axe. marduk was born of our father, enki, to do battle against the forces of the ancient ones, and he won a powerful fight, subduing the armies of evil and putting the queen of the ancient ones beneath his foot. that serpent is dead, but dreams. marduk was bestowed fifty names and powers by the council of the elder gods, which powers he retains to this day. his colour is purple. his essence is in the material tin, and in brass. his gate is the sixth that you will come upon as you follow the rituals that follow. his step on the ladder of lights in purple. this is his seal, which you must engrave on a plate of tin or of brass, when

rm. when the lover of ishtar beloved of the queen of heaven goes down before me goes through the gate of ganzir to the house of death when with him the wailing people come the weeping woman and the wailing man when dumuzi is slain and buried may the dead rise and smell the incense! v stoop not down, therefore, unto the darkly shining world where the absu lies in dark waters and cuthalu sleeps and dreams stoop not down, therefore, for an abyss lies beneath the world reached by a descending ladder that hath seven steps reached by a descending pathway that hath seven gates and therein is established the throne of an evil and fatal force. for from the cavities of the world leaps forth the evil demon the evil god the evil genius the evil ensnarer the evil phantom the evil devil the evil larvae

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

knowledge. they lure the weary enquirer, the footsore seeker, on through the wilderness of disappointment in the present by their endless promises of the future: they take him up to he top of an exceeding high mountain and shew him, beyond the dark clouds and rolling mists at his feet, a vision of the celestial city, far off, it may be, but radiant with unearthly splendour, bathed in the light of dreams" dr. j. g. frazer "the golden bough "so far, therefore, as the public profession of magic has been one of the roads by which men have passed to supreme power, it has contributed to emancipate mankind from the thraldom of tradition and to elevate them into a larger, freer life, with a broader outlook on the world. this is no small service rendered to humanity. and when we remember further th

ut of nothing. newton's first law applies to every plane of thought. the theory of evolution is omniform. there is a reason for one's predisposition to gout, or the shape of one's ear, in the past. the symbolism may change; the facts do not. in one form or another, everything that exists is derived from some previous manifestation. have it, if you will, that the memories of other incarnations are dreams; but dreams are determined by reality just as much as the events of the day. the truth is to be apprehended by the correct translation of the symbolic language. the last section of the oath of the master of the temple is "i swear to interpret every phenomenon as a particular dealing of god with my soul" the magical memory is (in the last analysis) one manner, and, as experience testifies, o

he body of light coincide in space with the physical body, assume the god-form, and vibrate the name of harpocrates with the utmost energy; then recover unity of consciousness. if you fail to do this properly you may find yourself in serious trouble. your body of light may wander away uncontrolled, and be attacked and obsessed. you will become aware of this through the occurrence of headache, bad dreams, or even more serious signs such as hysteria, fainting fits, possibly madness or paralysis. even the worst of these attacks will probably wear off, but it may leave you permanently damaged to a greater or less extent. 147 a great majority of "spiritualists "occultists "toshosophists, are pitiable examples of repeated losses from this cause. the emotional type of religionist also suffers in

those who aspire to that exalted eminence, for the faintest breath of personal preference will deflect the needle from the pole of truth in the answer. unless the diviner have banished utterly from his mind the minutest atom of interest in the answer to his question, he is almost certain to influence that answer in favour of his personal inclinations. the psycho-analyst will recall the fact that dreams are phantasmal representations of the unconscious will of the sleeper, and that not only are they images of that will instead of representations of objective truth, but the image itself is confused by a thousand cross-currents set in motion by the various complexes and inhibitions of his character. if therefore one consults the oracle, one must take sure that one is not consciously or uncon

ALEISTER CROWLEY MEDITATION

with yourself. you will completely forget who you are, what you are, and what you are doing. a similar phenomenon sometimes happens when one is half awake in the morning, and one cannot think what town one is living in. the similarity of these two things is rather significant. it suggests that what is really happening is that you are waking up from the sleep which men call waking, the sleep whose dreams are life. there is another way to test one's progress in this practice, and that is by the character of the breaks "breaks" are classed as follows "firstly" physical sensations. these should have been overcome by asana "secondly" breaks that seem to be dictated by events immediately preceding the meditation. their activity becomes tremendous. only by this practice does one understand how mu

rstly" physical sensations. these should have been overcome by asana "secondly" breaks that seem to be dictated by events immediately preceding the meditation. their activity becomes tremendous. only by this practice does one understand how much is really observed by the sense without the mind becoming conscious of it "thirdly" there is a class of breaks partaking of the nature of reverie or "day-dreams" these are very insidious- one may go on for a long time without realizing that one has wandered at all "fourthly" we get a very high class of break, which is a sort of aberration of the control itself. you think "how well i am doing it" or perhaps that it would be rather a good idea if you were on a desert island, or if you were in a sound-proof house, or if you were sitting by a waterfall

e same. dhyana may be false; but, if so, so is everything else. now the mind refuses to rest in a belief of the unreality of its own experiences. it may not be what is seems; but it must be something, and if (on the whole) ordinary life is something, how much more must that be by whose light ordinary life seems nothing! the ordinary man sees the falsity and disconnectedness and purposelessness of dreams; he ascribes them (rightly) to a disordered 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

"nerves, equally mythical<knowledge has advanced since crowley wrote this> the second class is "objects of devotion" such as the idea or form of the deity, or the heart or body of your teacher, or of some man whom you respect profoundly. this practice is not to be commended, because it implies a bias of the mind. you can also meditate on "your dreams" this sounds superstitious; but the idea is that you have already a tendency, independent of your conscious will, to think of those things, which will consequently be easier to think of than others. that this is the explanation is evident from the nature of the preceding and subsequent classes. you can also meditate on "anything that especially appeals to you" but in all this one feels incl

convinced that all the world is in league to poison him. professor schweinhund has shown that beef causes gout; professor naschtikoff proves that milk causes consumption. sir ruffon wratts tells us that old age is brought on by eating cabbage. by and by you reach the state of which mr. hereward carrington make his proud boast: your sole food is chocolate, which you chew unceasingly, even in your dreams. yet no sooner have you taken it into you than you awake to the terrible truth demonstrated by guterbock q. hosenscheisser, fourth avenue, grand rapids, that chocolate is the cause of constipation, and constipation of cancer, and proceed to get it out of you by means of an enema which would frighten a camel into convulsions. a similar madness attacks even real men of science. metchnikoff st

ALEISTER CROWLEY THE LOST CONTINENT

at planet, should it be possible for them to travel to us. and that this is impos sible, who can assert? on the theory of the magicians, power increases as the sun is approached, the inhabitants of earth being more highly infused with the magical force of our star than those of mars, and they again more than those of great jupiter, gloomy and disastrous saturn and uranus, or neptune lost in star- dreams. again, the powers of each particular planet may, nay, must be wholly diverse. so fundamental a condition of existence as the value of g being vastly various, must not the inhabitants differ equally in body and in mind? what lives on the minute and airless moon can be no inhabitant of what may hide beneath the flaming envelope of the sun, with its fountains of hydrogen flaming an hundred th

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

f which can build for itself such a house as to rule men's bodies for a generation like alexander, or their minds for an epoch like plato, cannot be destroyed or diminished by any conceivable force. when this talisman comes forth from its fortress, its action begins. the ancient jewish rabbins knew this, and taught that before eve was given to adam, the demon lilith conceived by the spilth of his dreams, so that the hybrid races of satyrs, elves and the like began to populate those secret places of the earth which are not sensible by the organs of the normal man. i take it as certain that every offering of this talisman infallibly begets children on one plane or another of this our cosmos, whose matter is so varied in kind. such a child must partake of its father's nature; and its characte

o its surface. there must be no flaw, no irregularity, no granulation, no warp in its substance; it must be smooth and shining, pure metal of true temper. and he must love this chosen form, love it with fearful fervour; it is the face of his fate that craves his kiss, and in her eyes enigma blazes and smoulders; she is his death, her body his coffin where he may rot and stink, or writhe in damned dreams, self-slain, or rise in incorruption self-renewed, immortal and identical, fulfilling himself wholly in and by her, splashing all space with sparkling stars his sons and daughters, each star an image of his own infinity made manifest, mood after mood, by her magick to mould him when his passion makes molten her metal. thus then must every artist work. first, he must find himself. next, he m

ALEISTER CROWLEY THE SWORD OF SONG

ds, i think, aristobulus.15 40 whether my muse be euterpe or clio, life, death, and love are all batrachomyo16 machia, what? ho! old extinct alcibiades? for me, do ut god true, be mannikin liar! des! it s rather hard, isn t it, sir, to make sense of it? 45 mine of so many pounds pouch even pence of it ?17 try something easier,18 where the bard seems to me seeking that light, which i find comes in dreams to me. even as he takes to feasts to enlarge upon, so will i do too to launch my old barge upon 50 analyse, get hints from newton19 or faraday,20 use every weapon love, scorn, reason, parody! just where he worships? ah me! shall his soul, far in some glory, take hurt from a mole grubbing i th ground? shall his spirit not see, 55 lightning to lightning, the spirit in me? parody? shall not hi

al is a wraith. our minds are lost in war of word; the whole affair is quite absurd behold! the righteous claims of faith (he does not rhyme you quite so neatly; 355 but that s the sense of it, completely) i do not feel myself inclined in spit of my irrevent mind, so lightly to pass by the schemes of fichte, schelling, hegel (one, 360 small though the apparent unison, as if they were mere drunken dreams; for the first word in india here from koromandl to kashmir says the same thing these germans said: 365 ekam advaita! 44 one, not two! thus east and west from a to z agree alas! so do not you (it matters nothing you, i find, are but a mode of my own mind) 370 as far as normal reasoning goes, i must admit my concepts close exactly where my worthy friend, great mansel, says they ought to end

in the green tree of society, what shall be done in the dry tree of bohemianism? art always has a suspicion to fight against; always some poor mad max nordau is handy to call everything outside the kitchen the asylum. here, however, there is a substratum of truth. consider the intolerable long roll of names, all tainted with glorious madness. baudelaire, the diabolist, debauchee of sadism, whose dreams are nightmares and whose waking hours delerium; rollinat the necrophile, the poet of phthisis, the anxiomaniac; p ledan, the high priest of nonsense; mend s, frivolous and scoffing sensualist; besides a host of others, most alike in this, that, below the cloak of madness and depravity, the true heart of genius burns. no more terrible period than this is to be found in literature; so many gr

us. 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, of 1 mahasatipatthana (sec. viii) does admit this perhaps. yet its very object is to correct consciousness on the lines indicated by reason. which our dreams are the vague and disturbed transition to normal consciousness? the physiological evidence goes literally for nothing. even were it proved that the recipio-motor apparatus of a dreamless sleeper was relatively quiescent, would that supply any valid argument against the theory i have suggested? suggested, for i admit that our present position is completely agnostic in respect to it, since we

ALEISTER CROWLEY EQ I 1

nakes, for the dead god's kiss that never wakes; shot with golden specks of fire like a virgin with desire. look, the levers! fern-frail fronds of fantastic diamonds, glimmering with ethereal azure in each exquisite embrasure. on the shaft the letters laced, as if dryads lunar-chaste with the satyrs were embraced, spelled the secret of the key "sic pervenias" and he went his wizard way, inweaving dreams of things beyond believing. when he will, the weary world of the senses closely curled like a serpent round his heart shakes herself and stands apart. so the heart's blood flames, expanding, strenuous, urgent, and commanding; and the key unlocks the door where his love lives evermore. she is of the faery blood; all smaragdine flows its flood. 42 glowing in the amber sky to ensorcelled porph

at writhe with the twitch of the faery blood, and the wizard itch to attain a matter one may not utter rather than sink in the greasy splutter of britons munching their bread and butter; ailing boys and coarse-grained girls grown to sloppy women and brutal churls. so, i am off with staff in hand to the endless light of the nameless land. darkness spreads its sombre streams, blotting out the elfin dreams. i might haply be afraid, were it not the feather-maid leads me softly by the hand, whispers me to understand. now (when through the world of weeping light at last starrily creeping steals upon my babe-new sight, light- o light that is not light) on my mouth the lips of her like a stone on my sepulchre seal my speech with ecstasy, till a babe is born of me 45 that is silent more than i; for

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

ll in panic frenzy we beat our head on the storm-washed boulders and the blasted trunks, and shout forth "io. io. io. evoe! io. io" till the glades thrill as with the music of syrinx an sistrum, and our souls are rent asunder on the flaming horns of pan. come, o children of the night of death, awake, arise! see, the sun is nodding in the west, and no day-spring is at hand in this land of withered dreams; for all is dull with the sweat of gloom, and sombre with the industry of evil! wake! o wake! let us hie to the summits of the lonely mountains, for soon a sun will arise in us, and then their white peaks will become golden and crimson and purple as the breasts of a mighty woman swollen with the blood and milk of a new life. there, amongst those far-off hills of amethyst, shall we find the

, dark-veiled, hath departed, and nu no longer uplifteth the sun-bark with the breath of dawn. o amen, bull fair of face, where is thy glory? thebes is in ruins! o lord of joy, o mighty one of diadems! the sekhet crown has fallen from thy brow, and the strength of thy life hath departed, and thine eyes are as the shrouded shadows of night. olympus is but a barren hill, and asgard a land of sullen dreams. alone in the desert of years still crouches the sphinx, unanswered, unanswerable, inscrutable, age-worn, coeval with the aeons of eld; even facing the east and thirsting for the first rays of the rising sun. she was there when cheops and khephren builded the pyramids, and there will she sit when yahveh has taken his appointed seat in the silent halls of oblivion. the fool hath said in his

ALEISTER CROWLEY EQ I 5

tal vision is as follows- you sit down in your place of meditation, and you think of yourself seated there. then you begin to "think backwards" you think the act of coming into the room. you think the act of walking towards the room, and so you go on, thinking backwards on all the acts that you have done that day. you then come to yourself, waking up in the morning. and perhaps you remember a few dreams, and then there is a blank, and you remember your last thoughts as you went to sleep the night before, what you did before retiring, and so on, back to the time of your last meditation. this is a very difficult practice; and so at first you must not attempt to go beyond one day: else you will not do it well, and will omit remembering a lot of important things. when you have practised for a

owly increase the time meditated upon. 53 get into the way of doing a week at a sitting- here taking only the more important events- then a month, then a year, and so on. you will find yourself remembering all sorts of things about your past life that you had quite forgotten; you will find yourself penetrating further and further into the period of deep sleep; you will find that you remember your dreams even far more accurately than you ever did before. and so you go on, going again and again over long periods of your life, and each time you will remember more and more of things you had forgotten. you will remember little incidents of your child-life, remember the tears you shed over the difficult tasks of learning how to walk and speak: and at last, after long and hard practice, you will

llars of the sea, and the call of her forgotten- oh, i lie under the stars, upon the dewy sward; and all around me is the silent city, the soft white city, softened by the dawn; and i hear the sistron, and i hear the songs sung to the hanging moon, and thou, istar, radiantly comest on the brains of men to the slow illumination of desire; the old enchanted palace of the will is thine, and god-like dreams of eld are thine, of the underworld of the stars, beneath the sea, beyond the cloudy palaces of the hills. ah! never hath the dawn been nearer thee! fallen to idle sleep, and borne within the temple of mind, the soul of night is bared under the starry canopy of the worlds, and the lamp is set upon her bier; let be, let her still slumber! oh, my radiant one, thou that art born of the dew and

ALEISTER CROWLEY EQ I 5

oly one hath wrested from the giant time, and the prize of them that have overcome space. this is she that is set upon the throne of understanding. holy, holy, holy is her name, not to be spoken among men. for kor they have called her, and malkuth, and betulah, and persephone. and the poets have feigned songs about her, and the prophets have spoken vain things, and the young men have dreamed vain dreams; but this is she, that immaculate, the name of whose name may not be spoken. thought cannot pierce the glory that defendeth her, for thought is smitten dead before her presence. memory is blank, and in the most ancient books of magick are neither words to conjure her, nor adorations to praise her. will bends like a reed in the temptests that sweep the borders of her kingdom, and imagination

astrology" etc. etc. with numerous diagrams and illustrations. 368 pp, handsomely bound in cloth gilt. gilt tops. crown 8vo. 6"s" net_ contents: part i. the occult sciences, comprising: astrology- palmistry- thaumaturgy- kabalism- numerology- talismans- hypnotism. part ii. the occult arts, comprising: divination- the tarot cartomancy- crystal gazing- clairvoyance- geomancy- psychometry- dowsing- dreams- sortileges- alchemy_ the need for a concise and practical exposition of the main tenets of occultism has long been felt. in this manual of occultism the author has dealt in a lucid manner with both the occult sciences and the occult arts, and has added some supplementary matter on the subjects of hypnotism and alchemy. the book is written from the point of view of a practical student, and

ALEISTER CROWLEY EQUINOX EQ I 1 2

nt! but the irrational character of said visions is not bad. they come from nowhere; it is much worse when your own controlled brain breaks loose. 12.33. i will therefore compose myself to sleep: is it not written that he giveth unto his beloved even in sleep?"others, even in sleep, he makes fruitful from his own strength. 17 7.29. woke and forced myself to rise. i had a number of rather pleasing dreams, as i seem to remember. but their content is gone from me; and, in the absence of the prophet daniel, i shall let the matter slide. 7.44. pranayama. 13 cycles. very tiring; i began to sweat. a mediocre performance. 8.0- breakfast. hatha yogi a pear and two gaufrettes. 8.20 8.53. have been meditating in hanged man position. thought dull and wandering; yet once "the conception of the glowing

a "detonator. i seem to be perfectly ready for illumination, if only because i am so perfectly dark. yet my power to create magical images is still with me. 11.40- hanged man posture. will invoke adonai once more 12.0. by pure thought. got into a very curious state indeed; part of me being quite perfectly asleep, and part quite perfectly awake. 2.10. have slept, and that soundly, though with many dreams. awaking with the utmost horror and loathing of the path of the wise it seemed somehow like a vast dragon-demon with bronze green wings iridescent that rose up startled and angry. and i saw that 19 2.10. the littlest courage is enough to rise and throw off sleep, like a small soldier in complete armour of silver advancing with sword and shield at whose sight that dragon, not daring to abi

little ship is tossed by divers tempests, even by euroclydon, in the place where four winds meet. 12.35. therefore i shall go to rest, letting my mind rest ever in the will toward adonai. let my sleep be toward him, or annihilation; let my waking be to the music of his name; let the day be full to the uttermost of him only. 2.18. my good friend the body woke me at this hour by means of disturbed dreams about a quite imaginary 51 relative of whom nobody for years had ever seen anything but his head, which he would poke out of a waterproof sheet. he was supposed to be an invalid. i am glad to say that i woke properly and got quite automatically on to the mantra. my prana, however, seems feverish and unbalanced. so i eat a biscuit or two and drink some water and will put it right with the pe

rse pranayama, for one thing, has its own definite magical effect, apart from teaching the practitioner that he must last out those three seconds those deadly long last three seconds even if he burst in the process. all this i am writing during breakfast. my devotees may note, by the way, how the desire to sleep is breaking up. night i. 7 1/2 hours, unbroken from 12.30. ii. 7 hours nearly, with dreams. iii. 8 hours nearly; but woke three or four times, and if i had not been a worm would have scattered it like chaff! iv. 6 1/2 hours; and i wake fresh. v. 1 3/4 4 1/2 1 hour; and real good work done in the intervals.[p.s. vi. probably 4 hours. vii. 2 2 1/2 hours. viii. 6 hours much broken. ix. 1 1/2 2 2 hours. x. 4 1 1/4 hours. xi. 1 3/4 4 1/2 hours. xii. back to the normal 7 hours

rformed; but of a female quality. i feel as if i were being shaken; in 77 the other cases i recognize my own ardour as the cause. it is very gentle and sweet. so now i may turn back to wait for him. 3.50. the voice of the nadi has changed to a music faint yet very full and very sweet, with a bell-like tone more insistent than the other notes at intervals. 5.45. again awake, and patient-eager. the dreams flow through me ceaselessly. this time a house where i, like a new bluebeard, have got to conceal my wives from each other. but my foolish omission to knife them brings it about that i have thirty-nine secret chambers, and only one open one in each case. oh, yards of it! and all sorts of people come in to supper which there isn't any, and we have to do all sorts of shifts and all the wive

ALEISTER CROWLEY EQUINOX EQ I 2 2

hing contents him, nothing satisfies him; if he is not weeping he is laughing, if he is not laughing he is weeping; he grumbles and applauds, despises and reveres, insults and beslavers, loves and hates, fingers everything in turn, and when he has nothing further to soil and to thumb- mark sits down and cries for the moon, or else like the dog in the fable seeing his own image in the river of his dreams, loses all he has in the vain attempt to grasp more. slave to his own tyranny, shrieking under his own lash, the higher he builds the gloomy walls of his prison the louder he howls "liberty: freedom is what he craves, yearns, and strives for- freedom to leap into some miasmal bog and wallow. if he is a ploughman he wants more fields to till; if a physician, more bodies to cure; if a priest

ofit, had better do so, as it will help them to master the new magical language and doctrines we here offer them. the vision of the adept is so much truer than ordinary vision that when once it has been attained to its effect is never relinquished, for it changes the whole life. blake would have as soon doubted the existence of his wife, his mother or of himself, as that of urizen, los, or luvah. dreams are real, hallucinations are real, delirium is real, and so is madness; but for the most part these are qliphothic realities, unstable, unbalanced, dangerous. visions are real, inspirations are real, revelation is real, and so is genius; but these are from kether, and the highest climber on the mystic mountain is he who will obtain the finest view, and from its summit all things will be sho

ALEISTER CROWLEY EQUINOX EQ I 2

atics, the concentrated observation necessary in all branches of science, the still more elaborate and austere training of magic and meditation. too many people mistake reverie for meditation; the chemist's boy who thought epsom salts was oxalic acid is a less dangerous person. reverie is turning thought out to grass; meditation is putting him between the shafts. the so-called poet with his vague dreams and ideals is indeed no better than a harmless lunatic; the true poet is the 49 worker, who grips life's throat and wrings out its secret, who selects austerely and composes concisely, whose work is as true and clean as razor-steel, albeit its sweep is vaster and swifter than the sun's! the discursive prattle of such superficial twaddlers as longfellow and tennyson is the most deadly poison

nt of the dangers of meat-eating, or the missionary's account of the religion of the people he lives among. the alleged sensuality of hashish- even baudelaire admits it- simply does not exist for me, perhaps because there is no germ of lasciviousness in my mind. of course if you excite, by whatever stimulus, a foul imagination, you will get pestilent effects. when queen mab tickles the lawyer, he dreams of fees. so the people who associate nudity with debauchery, and see piccadilly circus in monna lisa, will probably obtain the fullest itching from the use of the drug. i recommend it to them for, slaves and swine as they are, it must inevitably drag them to death by the road of a certifiable insanity less dangerous to society than their present subtler moral beastliness. i think, too, that

take my fill of joy to make new birth. iv oh, holloa! holloa! the hills among, and holloa! down the dale: i bear a golden lyre full-strung with heart-strings bright and pale. i've lilies from the fountain-head, and purple flags and roses red, and all the songs of pan have flung their fragrance in my tale. v and but as yesterday it seems she tripped me as i ran, and scattering all my half-fledged dreams, hailed me a foolish man. perchance my dreams shall wing their way to some such other fool, perfay- god stop his mouth to still his screams, and help him if he can! 132 vi under the willows the stream runs strong when the wind is shrill and high; i wandered on, and i wandered long, under the fleecy sky. a voice came out of a cloud to me, saying "hast thou brought thy heart with thee" and mu

ALEISTER CROWLEY EQUINOX EQ I 3 3

e following morning i attended to my business and started on my journey back to brighton, though i was asked by a very dear friend to stay another day, and though i had no reason whatever to refuse him and myself such a pleasure as we always derive from our mutual company "the journey passed without incident. my carriage was never empty; and i could not in a full compartment indulge in such weird dreams as i had on the previous day. on my arrival at brighton i went to the hotel. at least i thought i did. i am not so sure now. how is it that i remember to-day that part of the stranger's discourse which i could not recollect after his departure? but i anticipate "i awoke in the morning with a strong headache; and 299 proceeded to clean my coat; which (i remember) i had soiled on the previous

d learning, translated and commented by theophilus garienceres, m.d. folio, fine portrait frontispiece by dolle, orig. calf, fine sound copy, rare in this state, 1672. 45s sanders (richard, student in the divine and celestial sciences) physiognomie and chiromancie, metoposcopie, the symmetrical proportions and signal moles of the body; with their natural-predictive- significations; the subject of dreams; divinative, steganographical, and lullian sciences. folio, fine portrait by t. cross, and many illustrations, calf, 1653. 42s. visitors to london who are interested should make a point of calling. only a few minutes from chancery lane. frank hollings, 7 great turnstile, holborn (near the inns of court hotel. konx om pax the most remarkable treatise on the mystic path ever written contains

ALEISTER CROWLEY EQUINOX EQ I 3

rt the strife, and the trained will, the root of life, bear the adept triumphant. olympas. else? marsyas. the reason, like a chime of bells ripped by the lightning, cracks. olympas. and these are the first sights the magus sees? marsyas. the first true sights. bright images throng the clear mind at first, a crowd of gods, lights, armies, landscapes; loud reverberations of the light. but these are dreams, things in the mind, reveries, idols. thou shalt find no rest therein. the former three (lightning, moon, sun) are royally liminal to the hall of truth. also there be with them, in sooth, their brethren. there's the vision called the lion of the light, a brand of ruby flame and emerald 23 waved by the hermeneutic hand. there is the chalice, whence the flood of god's beatitude of blood flame

to thee! this is the end of all our pain, the dissolution of the brain! for lo! in this no mortar sticks; down come the house_ a hail of bricks! the sense of all i hear is drowned; tap, tap, isolated sound, patters, clatters, batters, chatters, tap, tap, tap, and nothing matters! senseless hallucinations roll across the curtain of the soul. each ripple on the river seems the madness of a maniac's dreams! so in the self no memory-chain or causal wisp to bind the straws! the self disrupted! blank, insane, both of existence and of laws, the ego and the universe fall to one black chaotic curse. olympas. so ends philosophy's inquiry "summa scientia nihil scire" marsyas. ay, but that reasoned thesis lacks the impact of reality. this vision is a battle axe splitting the skull. o pardon me! but my

it gras" effects more or less vigorous, and of an extremely varied nature, according to the individual temperament and nervous susceptibility of the hashish-eater; and, more than that, the result varies in the same individual. sometimes he will experience an immoderate and irresistible gaiety, sometimes a sense of well-being and of abundance of life, sometimes a slumber doubtful and thronged with dreams. there are, however, some phenomena which occur regularly enough; above all, in the case of persons of a regular temperament and education; there is a kind of unity in its variety which 65 will allow me to edit, without too much trouble, this monograph on hashish-drunkenness of which i spoke before. at constantinople, in algeria, and even in france, some people smoke hashish mixed with toba

those innocent persons who do not understand the horrors of this 92 downfall "enchained, fettered, enslaved" chains, in fact, compared to which all others_ chains of duty, chains of lawless love_ are nothing but webs of gauze and spider tissues. horrible marriage of man with himself "i had become a bounden slave in the trammels of opium, and my labours and my orders had taken a colouring from my dreams" says the husband of ligeia. but in how many marvellous passages does edgar poe, this incomparable poet, this never-refuted philosopher, whom one must always quote in speaking of the mysterious maladies of the soul, describe the dark and clinging splendours of opium! the lover of the shining berenice, egoeus, the metaphysician, speaks of an alteration of his faculties which compels him to g

pity than of love (it is here that the first germ of the satanic spirit which is to develop later in so extraordinary a manner shows itself, but which goes so far as to fear giving pain to any one, one may guess what may happen to the localised sentimentality applied to a 101 beloved person who plays, or has played, an important part in the moral life of the reveller. worship, adoration, prayer, dreams of happiness, dart forth and spring up with the ambitious energy and brilliance of a rocket. like the powder and colouring-matter of the firework, they dazzle and vanish in the darkness. there is no sort of sentimental combination to which the subtle love of a hashish-slave may not lend itself. the desire to protect, a sentiment of ardent and devoted paternity, may mingle themselves with a

ALEISTER CROWLEY EQUINOX EQ I 4 2

he magical path, excluded from my life all other interests, that life has now no particular meaning, and the path of research, on the only lines i can now approve of, remains the one path possible for me to tread. on the 11th of june p. records that he moved his bed into the temple that he had constructed at c. house, for convenience of more absolute retirement. in this temple he was afflicted by dreams and visions of the most appalling abramelin devils, which had evidently clung to the spot ever since the operations of february 1900. on the night of the 16th of june he began to practise mahasatipatthana,275 274 till 1906. the theory of the great white brotherhood, as set forth in the story called "the blossom and the fruit" by miss mabel collins. 275 the practice of mahasipatthana is expl

crept sufficiently far through the darkness of the black earth to predict a great tree above, and to prophecy concerning a kingdom of light and loveliness; and, as a worm will detect its approach to the earth surface by the warmth of the mould, so did he detect by a sense, new and unknown to him, a world as different from the world he lived in as the world of awakenment differs from the world of dreams. further, did he grow to understand, that, though as a sustenance to the tree itself one root might not be as important as another, yet that they all drew their strength from the self-same soil, and ultimately united in the one trunk above. some were rotten with age, some dying, some again but feeders of useless shoots, but more sympathetically, more scientifically, they were all of one kin

led back to dust" any now, in another life, i remembered that far back in the cycles i had looked at my watch to measure the time through which i passed. the impulse seized me to look again. the minute-hand stood half-way between fifteen and sixteen minutes past eleven. the watch must have stopped; i held it to my ear: no, it was still going. i had travelled through all that immeasurable chain of dreams in thirty seconds "my god" i cried "i am in eternity" in the presence of that first sublime revelation of the soul's own time, and her capacity for an infinite life, i stood trembling with breathless awe. till i die, that moment of unveiling will stand in clear relief from all the rest of my existence. i hold it still in unimpaired remembrance as one of the unutterable sanctities of my bein

yet mentioned that in the hasheesh state an occasional awakening occurs, perhaps as often as twice in an hour (though i have no way of judging accurately, from the singular properties of the hasheesh time, when the mind returns for an exceedingly brief space to perfect consciousness, and views all objects in their familiar light. awaking on the morrow after a succession of vague and 259 delicious dreams, i had not yet returned to the perfectly natural state. i now began to experience a law of hasheesh which developed its effects more and more through all future months of its use. with the progress of the hasheesh life, the effect of every successive indulgence grows more per-during until the hitherto isolated experiences become tangent to each other; then the links of the delirium intersec

ar out, and walk ye all to your rooms with the mantra" finis 309 midsummer eve faint shadows cross the shifting spears of light, pale gold and amethyst, or warmly white, till velvet shod, unseen, the wizard hours hold thus their elfin court amid the flowers, that wake to wing d music of the night. and silken signs scarce stir the amorous bowers where 'passioned sleep his poppy garland showers, in dreams which mock the hastening moments flight. up soars the moon, and higher still and higher the dancers leap to catch some fairy fire to steal and 'prison in the glow-worm's tail, for pixie torches should the starlight fail; reflecting gems which deck the elfin choir, melting like snowflakes at the daybreak pale. ethel archer. 310 the poetical memory an essay i am one of those silly people (the

ALEISTER CROWLEY EQUINOX EQ I 4 3

alamede the saracen" 89 xxxv "yea" quoth the knight "i rede the spell. this beast is the unknowable. i seek in heaven, i seek in hell; ever he mocks me. yet, methinks, i have the riddle of the sphinx. for were i keener than the lynx i should not see within my mind one thought that is not in its kind in sooth that beast that lurks behind: and in my quest his questing seems the authentic echo of my dreams, the proper thesis of my themes! i know him? still he answers: no! i know him not? maybe- and lo! he is the one sole thing i know! nay! who knows not is different from him that knows. then be content; thou canst not alter the event! 90 ah! what conclusion subtly draws from out this chaos of mad laws? an i, the effect, as i, the cause? nay, the brain reels beneath its swell of pompous though

impending glacier. now, now he strikes the steep black ice that leads to the last neck. by her that bore the lord, by what device may he pass there? yet still he moves, ardent and steady, as if the price of death were less than life approves, as if on eagles' wings he mounted, or as on angels' wings- or love's! so, all the journey he discounted, holding the goal. supreme he stood upon the summit; dreams uncounted, worlds of sublime beatitude! he passed beyond. the all he hath touched, and dropped to vile desuetude. what lay beyond? what star unsmutched by being? his poor fingers fumble, and all the naught their ardour clutched, like all the rest, begins to crumble. where is the beast? his bliss exceeded all that bards sing of or priests mumble; no man, no god, hath known what he did. only

ALEISTER CROWLEY EQUINOX EQ I 4

and foul, loose or firm, twin breasts. himself, cloven-hoffed and curl-horned, had to flagellate his own flesh with iron chains, which failed to overcome the moral urtication, as had the repeated physical purgings of his early years. narcissus, in a corner, pale and smiling, urged him to renewed efforts; spirits, both incubi and succubae, thrusting themselves upon him, ate him away. but all these dreams gradually faded out. lionel had become a translucid set of bones, with two big eyes heavily crowned. the time of his knowledge had come. xv the devil i trust i said nothing that could lead the reader into the belief that the cottage was a lonely spot. men and women lived in its almost immediate neighbourhood. among others, sir anthony lawthon and his daughters. i propose that we concern our

he appearance of having just been frozen. above the nymphs bowing towards them were many pale yellow angels chained together, and amongst them stood archangels of a pale silver which flashed forth rays of gold. above all was the formless light. the archangels showed me curious types of horned beings riding along a circle in different directions. 5th. concentration on this resulted in many strange dreams. position 1.178 6th. concentration on 32 m. ten breaks. better towards the end; but position 1. best after tenth break. concentration must have then lasted quite 6 or 7 minutes. 7th. position 1. 15 m. three breaks, but end very doubtful having become very sleepy. position 1. 6 m. three breaks. i seemed to collapse suddenly. went to devachan179 on astral journey. i found myself surrounded 11

hes with it, things assume their correct proportion and may be equated to a state of bliss or non-sorrow. thus we find that nirvana and nibb na are the same216 in 134 fact as in 213 "ibid, iii, 5, 6. 214 "ibid, iii, 4, 4. 215 compare "m nd kya upanishad" 1, 16. in the infinite illusion of the universe the soul sleeps; when it awakes then there wakes in it the eternal, free from time and sleep and dreams. 216 most buddhists will raise a terrific howl when they read this; but, in spite of their statement that the hindu nirvana, the absorption into brahman, corresponds not with their nibb na, but with their fourth ar pa-vimokha, we nevertheless maintain, that in essence nirvana and nibb na are the same, or in detail, if logic is necessary in so illogical an argument, it certainly sided rather

ot all about everything and breathed out of both nostrils. quite quietly- pure mental abstraction. 8.10-9.30 mental muttering of "aum shivayavashi" for seventy- five p.m. p.m. minutes. several times lost concentration or consciousness or something "i.e, either vision or voice or both were interrupted (n.b. at one particular "rate" the third eye throbs violently in time with mantra) 27th. constant dreams of dh ran. 10.20-10.33 pr n y ma. seven minutes 10. 30. 30. twice forgot my- a.m. a.m. self in kumbhaka by exceeding the thirty seconds. i was trying to kill thoughts entering ajna. on the first occasion i was still saying "shiva" for this purpose; on the second i was meditating on devi [a name of bh vani. 4.45-4.50 one grand pr n y ma. 30. 15. 60. p.m. p.m. new pr n y ma of 25. 15. 50; twi

ALEISTER CROWLEY EQUINOX EQ I 6 2

s poem "colloque sentimental" in the ancient frozen solitary park two figures passed anon- now mark! their eyes are dead, their lips are soft and grey; one scarce can hear the words they say. in the ancient frozen solitary park two ghosts evoke the past- oh hark "dost thou remember our old ecstasy "why do you wish to remind me "does thy heart beat still at my name, and glow "seest thou my soul in dreams, dear "no" 15 "ah! the fair days of joyance and of gree "when our mouths kissed, ah hissed "maybe "how blue the sky was, as our hope was clear "hope has gone down to hell's nadir" so in the foolish alleys they conferred, and only midnight overheard. aquarius. master, it is not to be borne. magister templi. mother of heaven, let us lament together["recites swinburne's "the garden of proserpi

ep- and lover lies with lover on air's substantial steep. ah! sweeter was september- the amber rain of leaves, the harvest to remember, the load of sunny sheaves. in gardens deeply scented, in orchards heavily hung, love flung away the days demented with lips that curled and clung. 29 ah! sweeter still october, when russet leaves go grey, and sombre lovers and sober make twilight of the day. dark dreams and shadows tenser throb through the vital scroll, man's soul. lift, shake the subtle censer that hides the cruel coal! still sweeter when the bowman his silky shaft of frost lets loose on earth, that no man may linger nor be lost. the barren woods, deserted. lose echo of our sighs- love- dies- love lives- in granite skirted, and under oaken skies. but best is grim december, the goatish god

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 naming of that name, the forehead of the snake is bright with one immortal star, lighting her coils with living light to where the nenuphar sleeps for her couch. all darkness dreams the thing that is not, only seems. that star upon the serpent's head is called the soul of man. that light in shadows subtly shed the glamour of life's plan. 32 the sea whereon that lotus grows is thought's abyss of tears and woes. leave sirenusa! even greece forget! they are not there! by worship cometh not the peace, the silence not by prayer. leave the illusions, life and time and death

her, overwhelming ecstasies! io! evoe! i faint, i fall, swoon in purple light; the grape drowns my spirit in its thrall. love me, love me over all, spirit in the spirit shape! all is one! i murmur. distant sounds the shout, evoe, evoe! evoe, iacche! soft, insistent like to echo's voice persistent- hail! agave! autonoe [typhon "goes up stage" agave. evoe, ho! iacche! hail, o hail! praise him! what dreams are these? 35 autonoe. sisters, o sisters! agave. say, are our brothers of the rocks awake? autonoe. the lion roars. maenads. o listen to the snake! autonoe. evoe, ho! give me to drink! agave. run wild! mountain and mountain let us leap upon like tigers on their prey! maenads. crush, crush the world! agave. tread earth as 'twere a winepress! autonoe. drink its blood, the sweet red wine! mae

and life she gave with one last kissing cry the unborn child to save. and thou, o zeus, the sire of bromius- hunter dire- didst snatch the unborn babe from that olympian fire: in thine own thigh most holy that offspring melancholy didst hide, didst feed, on light, ambrosia, and moly. ay! and with serpent hair and limbs divinely fair didst thou, dionysus, leap forth to the nectar air! ay! thus the dreams of fate we dare commemorate, twining in lovesome curls the spoil of mate and mate. o dionysys, hear! be close, be quick, be near, whispering enchanted words in every curving ear! o dionysys, start as the apollonian dart! bury thy horned head in every bleeding heart! 1st maenad. he is here! he is here! autonoe. tigers, appear! agave. to the clap of my hand and the whish of my wand, obey! aut

ALEISTER CROWLEY EQUINOX EQ I 6

astrology" etc. etc. with numerous diagrams and illustrations. 368 pp, handsomely bound in cloth gilt. gilt tops. crown 8vo. 6"s" net. contents: part i. the occult sciences, comprising: astrology- palmistry- thaumaturgy- kabalism- numerology- talismans- hypnotism. part ii. the occult arts, comprising: divination- the tarot cartomancy- crystal gazing- clairvoyance- geomancy- psychometry- dowsing- dreams- sortileges- alchemy. the need for a concise and practical exposition of the main tenets of occultism has long been felt. in this manual of occultism the author has dealt in a lucid manner with both the occult sciences and the occult arts, and has added some supplementary matter on the subjects of hypnotism and alchemy. the book is written from the point of view of a practical student, and

rney" as he spoke, although no sun was visible, a mighty rainbow appeared, and crowned the tower. i cried out joyfully "the bow of promise" but they answered nothing. and at that i understood that they had travelled further already, and were but returned for an hour to succour me who had no boat. seven days then we remained in the tower, eating and drinking. also in my sleep i had many marvellous dreams, of greater sustenance than sleep itself. and there was given unto me by my fair brother (for so i may now call him) a little book, wherein it was written how a man might build himself a shallop, and have for steersman one appointed thereunto. this then i laboured to build, and the toil was great. moreover, certain vile fish rose from the water, and with their fins beat upon the planks of m

rning? sleep therefore in peace and in faith: shall he not watch whose eye hath no eyelid, who to this end is appointed? and my heart answered: amen! 65 song come, love awaken! o'er the wild salt sea, shadows strange-shapen whirl themselves and flee as eddying mist, by storm winds overtaken, and sunbeams kissed- the shafts all curled and shaken in shuddering ecstasy! come, love, nor list to tired dreams that twist thy lithe long limbs in fierce abandonment, awake, and learn of me the secret of the sea, whose meaning is the sum of all things blent in fiercest harmony. soft winds are calling on the cloudy deep (like foam-flowers falling from the breasts of sleep their lotus-kiss is, such a world forestalling of wanton blisses, that the fear of palling makes e'en the sirens weep. ah me! what

guish for me? my rose, my tulip, my anemone, slim palm of the oasis, sweet water of the well! we shall feast to-night, 81 little one, star of the night, beautiful young moon over the sand-dunes["he clasps her in his arms" laylah["tonelessly. victory! ay, victory is sweet. we shall feast to-night["she shudders" said omar["seeing that all is not well. what is it? what is it? laylah. i have had evil dreams. said omar["to his men. on to the houses! we must feast; we must sleep["he takes" laylah "on his saddlebow] you must sleep, whisper of the west wind! laylah. i shall have evil dreams. said omar. no! you shall not sleep to-night, white fairy of paradise, black-eyed gazelle of the wilderness! laylah. be gentle with me. i ache. i have been stung by a scorpion. said omar. there are no scorpions

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

ALEX SANDERS THE KING OF THE WITCHES

hat he could have any girl he wanted. one of his colleagues in the laboratory was a quiet girl, tall-at five-foot-seven, the same height as alex-and more refined than the others. doreen and he became lovers. he was twenty-one, she nineteen, when they married and moved into a small two-up-and-two-down house in vale street, hulme. almost from the start he felt trapped. what had happened to the rosy dreams he had had? here he was in a 6s. rod-aweek house with no hot water and, most frightening of all, there was a baby on the way. he redoubled his efforts to find another witch with whom he could work magic-if only to influence his opportunities for promotion. doreen had, no idea that she had married a witch, and as he lay beside her at night, frustrated and resentful, tantalizing glimpses of t

ex stopped and stared. it was the house of his visions; clearly he recognized the noble frontage and the shape of the porch, but in the crystal it had been freshly painted. now it had a run-down air, and swinging crookedly from a post was a 'for sale' sign. picking his way through the overgrown garden, he felt his heart beat faster as he recognized the path to the ballroom which had dominated his dreams of years ago. this was the house that was destined to be his. 37 in a fever of excitement he hurried back and paced the floor until ron and maud woke up. he told them of his discovery and urged them to go to demesne road the next day to see it 'it's derelict' they exclaimed when they arrived there, but even by day it had for alex an air of mystery and magic. the old caretaker who lived in i

ALEXANDRIAN BOOK OF SHADOWS OCCULT

hps and hp turn to salute altar with the horned god's salute as hp says: hp: great god cernunnos, return to earth again! come at my call and show thyself to men. shepherd of goats, upon the wild hill's way, lead thy lost flock from darkness into day. forgotten are the ways of sleep and night- men seek for them whose eyes have lost the light. open the door, the door which hath no key, the door of dreams, whereby men come to thee. o mighty stag, o answer to me! hps& hp say: both: akhera goiti- akhera beiti (lowering their hands) notes l published sources include janet and stewart farrar's eight sabbats for witches the farrars say it is "the invocation to pan from chapter xiii of moon magic by dion fortune, with.[cernunnons..substituted for..pan. l cone of power hp leads a ring dance deosil

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

thesis as to the consummation of the evolutionary process in man and his work upon the attainment of perfection. let us therefore seek for the truth as a fact in our own consciousness. every religious faith holds out the promise that those who seek with earnestness shall find that which they are seeking; let us, therefore, seek. if by our search we find that all these statements are but visionary dreams, and profit not at all, leading us only into darkness, time will nevertheless not have been lost, for we shall have ascertained where not to look. if by our search, on the other hand, corroboration comes little by little, and the light shines ever more clearly, let us persist until that day dawns when the light which shineth in darkness will have illuminated the heart and brain, and the see

ve planes of life. corroboration of initiation corroboration of these occurrences, and proof of the accuracy of the transmitted knowledge will demonstrate as follows: in and through the etheric centres. these centres will be greatly stimulated, and will, through their increased inherent energy, enable the initiate to accomplish more in the path of service than he ever before dreamed possible. his dreams and ideals become, not possibilities, but demonstrating facts in manifestation. the physical centres, such as the pineal gland and the pituitary body, will begin to develop rapidly, and he will become conscious of the awakening of the "siddhis" or powers of the soul, in the higher connotaion of the words. he will be aware of the process of conscious control, and of the self-initiated manipu

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ditation upon the purpose and the plan. it may be of use to the student if he here remembers that the ego (as well as the logos) is in deep meditation during the whole cycle of physical incarnation. this solar meditation is cyclic in nature, the pitri involved sending out to his "reflection" rhythmic streams of energy, which streams are recognised by the man concerned as his "higher impulses" his dreams and aspirations. therefore, it will be apparent why workers in white magic are ever advanced, and spiritual men, for the "reflection" is seldom responsive to the ego or the solar angel until many cycles of incarnation have transpired. the solar pitri communicates with his "shadow" or reflection by means of the sutratma, which passes down through the bodies to a point of entrance in the phys

ALICE A BAILEY05 THE LIGHT OF THE SOUL

forms of concentration which have relation to the sense perceptions. 36. by meditation upon light and upon radiance, knowledge of the spirit can be reached and thus peace can be achieved. 37. the chitta is stabilized and rendered free from illusion as the lower nature is purified and no longer indulged. 38. peace (steadiness of the chitta) can be reached through meditation on the knowledge which dreams give. 39. peace can also be reached through concentration upon that which is dearest to the heart. 40. thus his realization extends from the infinitely small to the infinitely great, and from annu (the atom or speck) to atma (or spirit) his knowledge is perfected. 41. to him whose vrittis (modifications of the substance of the mind) are entirely controlled, there eventuates a state of ident

eeling" the emotional sheath, and is sensuous perception carried to a very advanced condition. it is misleading and, apart from its higher correspondence, which is spiritual perception, is the very apotheosis of maya or illusion. 4. symbolic vision. this is a faculty of the mental body and the factor which produces the seeing of colours, of geometrical symbols, fourth dimensional sight, and those dreams and visions which are the result of mental activity, and not of astral sight. frequently these visions have a quality of prevision. these four types of vision are the cause of wrong perception and will only produce illusion and error until that time when the higher forms of vision, enumerated below, supersede them. these higher forms of sight include the others. 5. pure vision. this is spok

, knowledge of the spirit can be reached and thus peace can be achieved. method v. sutra 37. sacral centre. the chitta is stabilized and rendered free from illusion as the lower nature is purified and no longer indulged- 50- the light of the soul copyright 1998 lucis trust method vi. sutra 38. throat centre. peace (steadiness of the chitta) can be reached through meditation on the knowledge which dreams give. method vii. sutra 39. heart centre. peace can also be reached through concentration upon that which is dearest to the heart. these should be carefully considered, even if no details of procedure can here be given. only the principle and the law involved can be considered by the student. it should be remembered also that all these centres have their correspondences in the etheric matte

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

teady meditation upon the purpose and the plan. it may be of use to the student if he here remembers that the ego (as well as the logos) is in deep meditation during the whole cycle of physical incarnation. this meditation is cyclic in nature, the pitri involved sending out to his "reflection" rhythmic streams of energy, which streams are recognised by the man concerned as his "high impulses" his dreams and aspirations. therefore, it will be apparent why workers in white magic are ever advanced and spiritual men, for the "reflection" is seldom responsive to the ego or the solar angel until many cycles of incarnation have transpired. the solar pitri communicates with his "shadow" or reflection by means of the sutratma, which passes down through the bodies to a point of entrance in the physi

will feel as if he were losing in mind control instead of gaining it, but this is only a temporary condition and gradually he will assume command. increased responsiveness to ideas and increased capacity to vision the plan of the hierarchy. this will make him, in the early stages, fanatical to a degree. he will be continually swept off his feet with new ideals, new isms, new modes of living, new dreams for race betterment. he will take up one cult after another as they seem to make possible the coming millennium. but after a time he regains his poise, and purpose assumes control of his life. he works at his own job, and carries forward his contribution to the activity of the whole, to the best of his ability. increased psychic sensitiveness. this is both an indication of growth and at the

iations, and continuous building and breaking, planning and seeing those plans disrupted. it is a life of ceaseless suffering, of frequent clashing with the environing circumstances, of numerous friendships made and transferred, of mutation ceaseless and consequent agony. ideals are transcended only to be found to be stations on the road to higher; visions are seen, only to be replaced by others; dreams are dreamt only to be realized and discarded; friends are made, to be loved and left behind, and to follow later and more slowly the footsteps of the striving aspirant; and all the time the fourth form is being built. 4. the form of the causal body. this is the vehicle of the higher consciousness, the temple of the indwelling god, which seems of a beauty so rare and of a stability of so sur

of thy one-pointed purpose" responsive to the sounded word, the living soul, immersed in form, emerges from the many forms and hews its onward way. the way of the destroyer comes, the builder and again the tearer down of forms. the broken forms hold not the power to satisfy. the soul's own form is now the great desire, and thus there comes the entering of the playground of the mind. but in these dreams and fantasies, at times a vision comes a vision of a folded lotus flower, close petalled, tightly sealed, lacking aroma yet, but bathed in cold blue light. orange and blue in some more distant time will blended be, but far off yet the date. their blending bathes the bud in light and causes future opening. let the light shine. stage iv into the dark the life proceeds. a different voice seems

nder on these words which will be found to become of increasing importance during the next fifty years. this is far enough ahead for the average student to look and to plan, and in their recognition of this phase of the working out of the divine purpose, they would do well to study their individual life expression and to ask themselves the following questions: 1. are they wasting time in mystical dreams, or are they occupied in a practical application of the sensed spiritual truths, thus making them part of their daily experience? 2. do they find that their reaction to the growing impersonality of the age is one of resentment, or do they find that this relatively new attitude of personal detachment is tending to solve their own personal problems? 3. can they register an increasing ability

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

them the light. unveil the inner shrine, and through the work of all the craftsmen of the lord extend the temple's walls and thus irradiate the world. sound forth the word creative and raise the dead to life. thus shall the temple of the light be carried from heaven to earth. thus shall its walls be reared upon the great plains of the world of men. thus shall the light reveal and nurture all the dreams of men. then shall the master in the east awaken those who are asleep. then shall the warden in the west test and try all the true seekers after light. then shall the warden in the south instruct and aid the- 60- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust blind. then shall the gate into the north remain wide open, for there the unseen master sta

a soul and its immortality for which there is no true justification. at the same time we have demonstrated to us by science that all we can really know with certainty is the tangible world of phenomena, with its forms, its mechanisms, its test tubes and its laboratories, and the bodies of men "fearfully and wonderfully made" diverse and different. these in some mysterious way produce thoughts and dreams and imaginings, and which, in their turn, find expression in the formulated schemes of the past, the present and the future, or in the fields of literature, art and of science itself, or in the simple everyday life of the ordinary human being who lives and loves and works and plays and bears children and eats food and earns money and sleeps. and then what? does man disappear into nothingnes

f the matter in his work, but would always be fluent both in writing and speech. the seventh ray man will often be sectarian. he will delight in fixed ceremonials and observances, in great processions and shows, in reviews of troops and warships, in genealogical trees, and in rules of precedence. the bad type of seventh ray man is superstitious, and such a man will take deep interest in omens, in dreams, in all occult practices, and in spiritualistic phenomena. the good type of the ray is absolutely determined to do the right thing and say the right word at the right moment; hence great social success- 133- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust in healing, the seventh ray man would rely on extreme exactness in carrying out orthodox treatme

ated to the group purpose. man's relations to others will then be intelligently directed, and his relation to the other sex will be guided not only by love and desire, but by an ordered intellectual appreciation of the true significance of marriage. the above applies to the intelligent, well-intentioned majority whose standards will have developed as the decades pass, so that they will embody the dreams and ideals of the most advanced visionaries of today. the unthinking, the idle and the stupid will still be found, but evolution proceeds apace and order is on its way. what laws will be enacted for the control of the people on this difficult subject of sex i cannot say; what the marriage laws will be it is no part of my purpose to foretell; how the legislatures of the nations will deal wit

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

n by the surprise evinced by jesus when nicodemus stumbled over his mystic phraseology `art thou a master of israel, and knowest not these things'"20 facing these possible heights of attainment stand the disciples of the world at this time. here also stands the weary world disciple, humanity as a whole, worn and distraught, bewildered and restless, yet conscious of divine potentialities and great dreams, visions and ideals which evoke a hope and a refusal to be defeated and are the guarantee of eventual success. the voice of all the world saviours and the example of the christ indicate to humanity the way that must be trodden. this leads away from the superficial and the material, from the world of unreality to the world of reality "man has had enough of a life cut off from its religious c

s, in the house of bread, at the end of a long journey, and can now offer, if it so will, the gifts of material life, of purification through the fires of adversity, and of the suffering to which it has been subjected. humanity can journey from galilee by way of nazareth. gold, the thing that today seems to be the very life-blood of the people, must be consecrated to the christ. frankincense, the dreams and visions and aspirations of the multitude, so real and deep that the nations everywhere are struggling for the expression of these dreams these too must be dedicated and offered to the christ, that he may be all in all. and the pain and suffering and agony of humanity, never before so acute as now, must surely be laid at the feet of christ. we have learnt much. let the meaning of it all

who administer dogmas to the "little ones" of the race is great. truth must also be given in a wider form, and with a more general connotation to those who are beginning to live consciously as souls, and who can therefore be trusted to see the meaning behind the symbol and the significance behind the outer appearance of theology. truth, for the perfected sons of god, must be something beyond our dreams, of so deep a significance and of such comprehensiveness that it is futile for us to speculate upon it, for it is something to be experienced and not to be dreamed; something to enter into and not to vision. christ's reply each time should be viewed in this triple manner "it is written" he says, and the- 74- from bethlehem to calvary copyright 1998 lucis trust unthinking and small-minded re

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

not deep under ground. only the opened eye can find this way" the direction of ray iii "surrounded by a multitude of threads, buried in folds and folds of woven goods, the weaver sits. no light can enter where he sits. by the light of a tiny candle, carried upon the summit of his head, he dimly sees. he gathers handful after handful of the threads and seeks to weave the carpet of his thoughts and dreams, his desires and his aims. his feet move steadily; his hands work swiftly; his voice, without cessation, chants the words 'i weave the pattern which i seek and like. the warp and woof is planned by my desire. i gather here a thread and here a colour. i gather there another. i blend the colours and i mix and blend the threads. as yet i cannot see the pattern, but it will surely measure up to

from what point his vision can be seen? some lose themselves in thought processes and self-induced imaginings, and the vision gets hidden behind a multitude of words, both spoken and written. still others find themselves lost in the clouds of their own devotion and self-awareness, and in the misty speculations of their own minds and desires. they are at a standstill, lost in the fog of their own dreams of what the vision should be and thus it eludes them. others the theologians of any school of thought have sought to define the vision, and have endeavored to reduce god's hidden goal and intent to forms and rituals and to say, with emphasis "we know" yet they have never touched the reality, and the truth is as yet unknown to them. the possibility of the vision which lies beyond, or behind

ilt up in time; and the symbols of the teachings of those sons of god who have seen the reality is lost to sight in rituals and ceremonies, which (though they have their- 146- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust place and teaching value) must be used to reveal and not to obscure. the vision is ever on ahead; it eludes our grasp; it haunts our dreams and our high moments of aspiration. only when a man can function as a soul, and can turn the developed inner eye outward into the world of phenomena and inward into the world of reality, can he begin to sense god's true objective and purpose, to catch a brief glimpse of god's own pattern and the plan to which he so willingly conditions his own life, and for which the eternal sacrifice of th

ly the ray of the soul and of the physical body are clearly defined. the other rays are regarded as only suggestive. this is the chart of the man who is asleep. 2. the chart of a man's expression when the personality reaches its highest independent point of development; that is, before the soul has taken over conscious control and is functioning at all dominantly. this is the chart of the man who dreams. 3. the chart of a man's expression at that peculiar moment of determining crisis when the soul and personality are at war, when the battle for reorientation is at its highest and the aspirant knows it. he knows that upon the issue of that battle much depends. he is arjuna upon the field of kurukshetra. this is the chart of the man awakening. 4. the chart of a man's expression during the li

then have a fundamental change in the handling of the human problem or equation. this is today a problem which is seriously confronting and distressing the psychologist, the psychiatrist, the neurologist, the social worker and the humanitarian. the psychologist will then employ: 1. the modern exoteric science of psychology, with its emphasis upon equipment, upon the glands and their effects, upon dreams and their occasional effect, upon instinctual behaviour (which is largely a reaction of the physical body) and upon all the latest conclusions of the investigating material scientists the world over. 2. esoteric psychology, such as is embodied in this treatise on the seven rays. this indicates the types of energy and the forces which govern, control and determine the varying aspects of the

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ok not for the sweet, the gentle, the kind and tender because so many very good people are oft unintelligent and lazy. look for those strong souls who, responding to the need of humanity and reacting to the impulse of love (which you so richly shed) are yet capable of thinking in strong terms, are vital in their planning, consecutive in their activity and who waste not time in beautiful visionary dreams. the visionary mystic senses the ideal but (using not his mind) makes no compromise between the wonderful ideas which may materialise in a far distant future and the present period of hard necessity. look for those who may not resemble you in their second ray background, but who give you of their confidence and love because they recognise your wisdom, realise your inner link with the hierar

ultivation of the attitude of the observer, of the one who assumes and holds the position of the perceiver. this you are beginning to realise, for i note in you a closer attention to the daily duties of the disciple, and a more observant attitude towards yourself, and towards what you do and say and think. this reaches, likewise, to your life on the astral plane, and you are becoming aware of the dreams and experiences in the hours of sleep. remember ever, however, that these also are a part of the great illusion. the goal is to develop the powers of observation which are those of the soul, and the cultivation of the power to register, through the medium of the brain, the thoughts of that divine perceiver. in order to achieve this attitude there is no need for you to subject yourself to co

to gain a more perfect alignment and the further release of the inner channel of contact. continue as heretofore with the breathing exercises and with your moments before the open window. this meditation is to be followed with the cultivated realisation that you are the soul, the christ within. eliminate fear, my brother. that continuity of the spiritual consciousness which is one of your dearest dreams can be ultimately developed, but you must proceed with care. dreams are sometimes a guarantee of reality. august 1935- 354- discipleship in the new age- volume i copyright 1998 lucis trust there is little that i have to say to you at this time, brother of old. i seek not to change your work or meditation. you have followed the one i assigned for only six months and i seek to have you work a

breathing exercises for they ever give you discomfort, and a haunting sense of failure. each morning for five or ten minutes work with the art of visualisation a creative art. visualise to yourself a garden in disorder that you are restoring to order and beauty. rearrange that garden and fill it with flowers, with the song of birds and with what you have visioned to yourself as the garden of your dreams. see two things happen: there must be restoration of the garden and its growth in beauty. let your imagination guide you day by day into the steady work of restoration, remembering the goal of this exercise is to focus your attention in the region of the ajna centre, of the pituitary body. there learn the power to organise. when your problems descend upon you, when you are swept by an ancie

f with so much fog and with such a dense cloud of self-generated and self-motivated thoughtforms that the light only pierces through in places. as yet, there is no steady stream or lighted way. therefore, for the present the most appropriate name for that part of the path of discipleship that you are treading is the way of sacrifice the sacrifice of your own thoughts, of your own wishes, aims and dreams. it means for you the treading of the rocky way of duty, of dharma and of clear decision. therefore, for the next six months, will you take the following words into your meditation? 1st month duty. 2nd month dharma, or responsible obligation. 3rd month discrimination. 4th month dispassion. 5th month decision. 6th month destiny- 469- discipleship in the new age- volume i copyright 1998 lucis

ALICE A BAILEY13 PROBLEMS OF HUMANITY

ement in a world which has fallen to pieces before our eyes. they are the guarantee that our world can be rebuilt and if we have learned anything from past history and its dire consequences in our lifetime rebuilt along different lines, with different objectives and incentives and with well-defined goals and carefully considered ideals. let us remember, however, that visionary, mystical hopes and dreams, wishful thinking and the formulation of highly organized plans upon paper are useful as far as they indicate interest, a sense of responsibility and possible objectives but they are of small importance in any effective, transitional enterprise unless there is a grasp of the immediate problem and of the immediate possibilities, plus a willingness to effect those compromises which will lay t

e principle of goodwill which holds the solution to the world problem; they have as yet no idea of the numerical strength of those who are thinking as they do. they ask themselves the same questions which are agitating the minds of men everywhere: how can order be restored? how can there be fair distribution of the world's resources? how can the four freedoms become factual and not just beautiful dreams? how can true religion be resurrected and the ways of true spiritual living govern the hearts of men? how can a true prosperity be established which will be the result of unity, peace and plenty? there is only one true way and there are indications that it is a way towards which many millions of people are turning. unity and right human relations individual, communal, national and internati

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

e must we endure, struggle and fight? the reply comes with clarity: he will come unfailingly when a measure of peace has been restored, when the principle of sharing is at least in process of controlling economic affairs, and when churches and political groups have begun to clean house. then he can and will come; then the kingdom of god will be publicly recognised and will no longer be a thing of dreams and of wishful thinking and orthodox hope. people are prone to ask the question as to why the christ does not come in the pomp and ceremony which the churches ascribe to the event and, by his coming, demonstrate his divine power, prove convincingly the authority and the potency of god, and thus end the cycle of agony- 88- the reappearance of the christ copyright 1998 lucis trust and distres

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

ote of france has not been a selfless one. the forces of the soul are working, but france is as yet predominantly governed by personality and by the selfish aspects of the leo influences. france, as yet, matters to herself more than humanity matters and the question is: can she achieve the terrific task of decentralising herself, of sacrificing herself for the common good and of relinquishing her dreams for france in the vision of the whole and so tread again more fully the path of a world saviour? there are as yet no signs of this; when the time to make peace treaties arrives, it will become clearer which way france will go and whether she will work for peace and security of the whole in love and with wisdom, or for france with intellectual brilliance and selfishness. let us briefly look

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

he student must feel with, or be in some way identified with, the qualitative nature of the symbol, with the nature of that reality which the symbolic form veils. it is this aspect of symbolic reading that you are asked to study. students should ascertain, therefore, after due study of the form aspect, what the symbol is doing to them, what feeling it evokes, what aspirations it arouses, and what dreams, illusions, and reactions are consciously registered. this stage is an intermediate one between the exoteric reading of a symbol and the conceptual understanding. there is later another intermediate stage between conceptual understanding and esoteric comprehension and application. this latter stage is called "synthetic recognition" having studied the form and become aware of its emotional s

on, given by the christ, was given two thousand years ago, and the development of man's mind and his responsiveness to truth has grown greatly since that time. again, the revelations of science are largely the result of group tension, eventually focussed in one intuitive recipient, and the revelation is thereby protected. today, as humanity awaits the revelation which will embody the thoughts and dreams and constructive goal of the new age, the demand comes for the first time from a large group of intuitively inclined people. i said not intuitives, brother of old. this group is now so large and its focus is now so real and its demand so loud that it is succeeding in focussing the massed intent of the people. therefore, whatever revelation may emerge in the immediate future will be better "

suggest that no aspirant attempt to tackle the problem of glamour as a whole or seek to dissipate all the glamours to which he is susceptible. he is dealing with very ancient evil and with firmly established habits of glamour. they are closely connected with aspects of his daily living, with his sex life or with his ambitions, with his relations to other people, with his pet ideals and ideas, his dreams and visions. he should choose the glamour that is the most apparent and the most hindering at any given time (and there is always one) and for its dissipation he should work conscientiously, if he would lay the foundations for effective service in the dissipation of world glamour. formula for the dissipation of glamour (for the individual) i. preparatory stages. 1. recognition of the glamou

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ir nature should receive attention. above all, the soul, the inner spiritual man, could be indicated, as seeking to make its presence felt. the universality of the process should be emphasised, thus dismissing the loneliness, and the false sense of isolation and peculiarity which are such disturbing features of the experience. i believe that this method of capitalising on the adolescent urges and dreams will later receive more attention. i regard the silly adolescent miseries through which i passed as simply the opening of the mystical phase in my life which in time gave place to the occult phase, with its greater assurance, its understanding and its unalterable convictions. after we left canada, my mother got seriously ill and we went to davos, switzerland, and were there for several mont

8 lucis trust humanity as a whole much more so. boundaries and territories will assume their rightful place in man's thinking, but goodwill and international understanding will matter more. religious differences and sectarian dislikes must eventually vanish and we shall eventually recognise "one god and father of all, who is above all and through all and in us all" these are no idle and visionary dreams. they are slowly emerging facts. they will emerge more rapidly when the right educational processes condition the coming generations; when the churches awaken to the fact of christ not to the fact of theological interpretations and when money and the products of the earth are regarded as goods to be shared. then these critical international problems will assume their rightful place and the

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

ies i made in a treatise on the seven rays. towards the close of this century and when the world situation has clarified and the period of reconstruction is drawing to a close, discoveries will be made which will reveal some hitherto unrealised electrical potencies. i know not what other word to use for these electrical rays which will make their presence felt and lead to possibilities beyond the dreams of investigators today. the coming science of electricity will be as different next century- 223- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust as the modern usages of electricity differ from the understanding of the victorian scientist. in connection with your query anent the photography which concerns itself with departed souls, i would advise you th

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

it along the path of evolution to an eventual return to his emanating source. education must work, therefore, with this dissatisfaction and interpret it to those who are taught, so that they can understand themselves and work intelligently. 5. the attribute of concrete knowledge whereby man is enabled to concretise his concepts and so build thoughtforms whereby he materialises his visions and his dreams and brings his ideas into being. this he does through the activity of the lower concrete mind. the true work of education is to train the lower man in right discrimination and true sensitivity to the vision, so that he can build true to the purpose of his soul and produce upon the earth that which will be his contribution to the whole. it is right here that the work of modern education has

ht; he learns to think and begins to function consciously on the mental plane, in which the thinkers of the race a steadily increasing number live and move and have their being. increasingly he learns to tread this path of consciousness, and thereby ceases to be identified with the animal outer form and learns to identify himself with the inner qualities and attributes. he lives first the life of dreams, and then the life of thought. then the time comes when this lower aspect of the antahkarana is completed, and the first great conscious unity is consummated. the man is an integrated, conscious, living personality. the thread of continuity between the three lower aspects of the man is established and can be used. it stretches, if such a term can be used (my intent being entirely pictorial

t about. all this will turn the man out into the arena of life with a certain amount of knowledge of what has been discovered in the past and what is his intellectual heritage; with a certain amount of mental activity, which can be developed and trained if the man himself so desires it and brings it about by the right handling of himself in relation to his environment; with certain mental ideals, dreams and speculations, which can be transmuted into valuable assets if the man is dowered with persistence, if his imaginative faculties have not been dulled by an unbalanced, enforced curriculum, and if he has been fortunate enough to have a wise teacher and some understanding senior friends- 43- education in the new age copyright 1998 lucis trust it will be apparent to you also that the task o

w methods can be tried out successfully only through the medium of most carefully selected children. these children must be watched from babyhood, their parents must be willing to cooperate in the task of providing right early conditions and right atmosphere, and their lives (their case histories) must be studied along the lines suggested earlier in this instruction. visionary, mystical hopes and dreams are useful in so far as they indicate a possible goal; they are of small use in determining process and method. the imposition of the new age ways in education, upon a child who is basically atlantean or early aryan in his consciousness, is a fruitless task and will do little really to help him. it is for this reason that a careful analysis of the child must be made from the very moment of

s taking place. everywhere and in every country men are being taught in their earliest years that they are not only individuals, not only members of a state, empire or nation, and not only people with an individual future, but that they are intended to be exponents of certain great group ideologies democratic, totalitarian, or communistic. these ideologies are, in the last analysis, materialising dreams or visions. for these, modern youth is taught that he must work and strive and, if necessary, fight. it is therefore surely apparent that behind all the surface turmoil and chaos so devastatingly present today in the consciousness of- 70- education in the new age copyright 1998 lucis trust humanity, and behind all the fear and apprehension, the hate and separativeness, human beings are begi

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

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

he blueprint of your future, and particularly are they the blueprint for your next incarnation. study them afresh from that angle. what, my brother, has been the keynote of your present life? i refer here to the obvious personality keynote. is it not perhaps and above aught else frustration? plans which have not- 463- discipleship in the new age- volume ii copyright 1998 lucis trust materialised; dreams which have not come true; friends who have consistently failed to understand; lack of appreciation from those who should justly have given it to you; apparently no situation in which your deep knowledge and understanding could be made available. learning and esoteric knowledge have both apparently (i said apparently, my brother) failed you. a home life which has not measured up to your earl

ms which have not come true; friends who have consistently failed to understand; lack of appreciation from those who should justly have given it to you; apparently no situation in which your deep knowledge and understanding could be made available. learning and esoteric knowledge have both apparently (i said apparently, my brother) failed you. a home life which has not measured up to your earlier dreams and a physical body which limits all you have sought to do. you likewise see the years slipping away, and from the angle of the personality there seems little to show for it all. such is one side of the picture, is it not? but what about the other side, my friend and co-worker? this, it is easy to overlook, because from the angle of personality appraisement it appears so nebulous and evasiv

re 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 world need for service. the personality dreams of using that knowledge and meeting that need, and as he thinks of serving he thus becomes a server and a teacher. the vision is the realisation of the goal (embodied by the particular initiation for which you are being prepared; according to the status of the initiate, so will be the vision. it is the sensing of the united purpose and the spiritual intention of those who have already taken

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

on which was, in reality, a dim grasping of a part of god's general plan, and he then became a group leader or a ruler, with the assistance of those who succumbed to his power or to his right to guide, lead and dominate them. and so, progressively, the race has been led from point to point and from stage to stage of unfoldment until today many are seeing the vision, sensing the plan, and dreaming dreams which they can work out together. this they can do because they recognise each other, because they are beginning to know themselves and each other as souls, because their understanding is united and because (and this is of prime importance) the light of the intellect, the light of knowledge, the light of the intuition and the light of understanding is evoked within them; it enters not from

on of god, with an acknowledgment of the fundamental values of christ's teaching, and with a joyful determination to go forward with the work of reconstruction, i call upon those who respond to this vision immediately to set to work. i call you to no organisational loyalties, but only to love your fellowmen, be they german, american, jewish, british, french, negro or asiatic. i call you from your dreams of vague beauty, impossible utopias and wishful thinking to face life as it is today; and then to begin, in the place where you are, to make it better. i call you to the experiment of right human relations, beginning with your own personal relations to your family and friends, and then to the task of educating those you contact so that they also start a similar work. it is the work of attai

reface every attempt to bring down into active being the new world order. this new world will not come as an answer to prayer or by the passive wishful thinking and expectation of the peace-loving idealist and mystical visionary. they point the way and indicate the needed objective. it will come when the mystic and the man of vision awakens to the need of the hour and comes down from the world of dreams, of theories, and of words into the hard arena of daily and public life. he must be willing to fight for that which he desires and knows to be good and true and right, and must stand firm against those who seek to distort the vision and to arrest its appearance, arming for battle so that final disarmament may be possible. a clear vision of the future world order (in broad and general outlin

y by the idealists, who love their ideals more than they love humanity and who cling to their special interpretations of what they think christ meant, at the same time excluding that real love which characterised his every act and which would drive them into active, selfless service to the forces of light. they do nothing to bring the conflict to an end because they are preoccupied with their own dreams, ideals and interpretations; when they can let these go because of love of humanity, then the new vision will come and the world will be saved; the forces of light will find potent expression and the forces of aggression will go down to defeat. given, therefore, an eventual fusing of vision and physical plane activity (the major need at this time, what form is it possible for the hoped-for

disciple. the new era is coming; the new ideals, the new civilisation, the new modes of life, of education, of religious presentation and of government are slowly precipitating and naught can stop them. they can, however, be delayed by the reactionary types of people, by the ultra-conservative and closed minds, and by those who cling with adamantine determination to their beloved theories, their dreams and their visions, their interpretations and their peculiar and oft narrow understanding of the presented ideals. they are the ones who can and do hold back the hour of liberation. a spiritual fluidity, a willingness to let all preconceived ideas and ideals go, as well as all beloved tendencies, cultivated habits of thought and every determined effort to make the world conform to a pattern

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

the third divine aspect that of the creative actor comes into activity. it was so in the creative process where the tangible universe was concerned. it must also be when the individual disciple becomes the creating agent. for aeons, he has built and has used his vehicles of manifestation in the three worlds. then came a time when advanced people began to create upon the mental plane; they dreamed dreams; they saw a vision; they contacted intangible beauty; they touched the mind of god and returned to earth with an idea. to this idea they gave form and became creators upon the mental planet they became artists in some form of creative effort. in the task of building the antahkarana the disciple has to work also on mental levels, and that which he there constructs will be of so fine a substa

AN INTRO TO STUDY OF THE KABALAH

hey follow a regular succession of evolution and involution, even as the divine passes ever along in successive periods of outbreathing and inbreathing, of manifestation and of repose. of divine repose, or chaos, the human intellect can form no conception, and only the highly spiritual man can conceive any of the sublime and exalted stages of manifestation. to the worldly man such notions are but dreams, and any attempt to formulate them leads only to suspicions of one's sanity. to the metaphysician these ideals supply a theme of intense interest; to the theosophist they supply an illustration drawn from a foreign source of the spiritual traditions of a long-past age, which lead one to accept the suggestion that these spiritual conceptions are supplied from time to time by a great mind of

ANATHEMA OF ZOS

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

observed that the crowd were no longer with himthat only swine remained. and he guffawed and spake thus: not yet have i lost relationship and am thereby nearly asphyxiated! caught up am i in the toils of sentiment, the moral hallucinations within the ebb and flow of hopes and fears? shall age alone transmute desire? not yet have i disentangled illusion from reality: for i know not men from swine, dreams from reality; or whether i did speak only unto myself. neither know i to whom my anathema would be the more impressionable. my insensible soliloquy is eaten as revelation! what i spake with hard strived conceit to increase enterprise brings forth only swinish snorts. water is not alone in finding its level. i have not me tragedy, no, not in this life! yet, whether i have spewed their doctri

a would be the more impressionable. my insensible soliloquy is eaten as revelation! what i spake with hard strived conceit to increase enterprise brings forth only swinish snorts. water is not alone in finding its level. i have not me tragedy, no, not in this life! yet, whether i have spewed their doctrines upon the tables of the law or into the troughs, at least i have not cast away the flesh of dreams. and turning towards his light, zos said: this my will, o thou glorious sun. i am weary of my snakes descendingmaking slush. farewell antithesis. i have suffered. all is paid. let me go forth to recreate my sle hantinomianism by roger whitaker iv copyright 2000 ce antinomian: metaph. a contradiction between two principles each of which is taken to be true, or between inferences correctly dr

ARADIA GOSPEL OF THE WITCHES

y be admirably drawn, as i have seen him, in a louisxiv. wig with a turkish scimitar, but still one could wish that the designer had been a little morefamiliar with greek garments and weapons. page 53 n r r r r r it is well! i give thee warning,since thou hast made thy offering,some of the game to thee ill bring;thoult have thy share in the morning.all that night the priest suffered from horrible dreams and dread, and when at last, just before threeoclock, he fell asleep, he suddenly awoke from a nightmare in which it seemed as if somethingheavy rested on his chest. and something indeed fell from him and rolled on the floor. and when herose and picked it up, and looked at it by the light of the moon, he saw that it was a human head,half decayed. 26 another priest, who had heard his cry of

aking divine or aesthetic (whichto the greeks was one and the same) that which is impassioned, secret, and forbidden. it was thecharm of the stolen waters which are sweet, intensified to poetry. and it is remarkable that it hasbeen so strangely preserved in italian witch traditions. page 40 so it came to pass that the fair goddess made love with endamone as if they had been awake (yetcommuning in dreams. and so it is to this day, that whoever would make love with him or her whosleeps, should have recourse to the beautiful tana, and so doing there will be success.this legend, while agreeing in many details with the classical myth, is strangely intermingled withpractices of witchcraft, but even these, if investigated, would all prove to be as ancient as the rest ofthe text. thus the sheeps i

with her,so did hippolytus and verbio.(on which the reader may consult t ertullian,de falsa religione, lib. ii. cap. 17, and pico demirandula, la strega.)but there is an exquisitely subtle, delicately strange idea or ideal in the conception of the apparentlychaste clear cold moon casting her living light by stealth into the hidden recesses of darkness andacting in the occult mysteries of love or dreams. so it struck byron 21 as an original thought thatthe sun does not shine on half the forbidden deeds which the moon witnesses, and this is empha-sised in the italian witch-poem. in it the moon is distinctly invoked as the protectress of a strangeand secret amour, and as the deity to be especially invoked for such love-making. the one invokingsays that the window is opened, that the moon may

ndymion be understood as sensual, yet sacred and allegorical. and it is entirely in this sense thatthe witches in italy, who, may claim with some right to be its true inheritors, have preserved andunderstood the myth. page 39 n r r r r r but t ana, who was far more powerful than the witch, though not able to break the spell by which hewas compelled to sleep, took from him all pain (he knew her in dreams, and embracing him, shesang this counter-charm.the song of diana.endamone, endamone, endamone!per lamore chi mi porti e che io pure,ti porto tre croci su questo letto!vengo a fare, e tre marroni dindia,nel tuo letto vengo a posare,e questa finestra aperta che la luna,su il tuo letto risplende,come risplende il nostro amorela, e la prego con gran calore,che voglia dare sfogo a queste due cuo

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

r were masonry itself at the highest, in the proper understanding thereof. when the story of a secret perpetuation of the old knights templar- outside the order of christ- arose in france or germany, but as i tend to conclude in france, it was and remains the most notable case in point of this appeal and claim. it rose up within masonry, and it came about that the templar element overshadowed the dreams and pretensions of other masonic chivalries, or, more correctly, outshone them all. i am dealing here with matters of fact and not proposing to account for the facts themselves within the limits of a single study. the chevalier ramsay never spoke of the templars: his affirmation was that the hypothetical building confraternity of palestine united ultimately with the knights of st. john of j

the templar rites and they grew from more to more, till this particular aspect culminated in the templar dramas of werner, in which an order concealed through the ages and perpetuated through saintly custodians reveals to a chosen few among knights templar some part of its secret doctrine-the identity of christ and horus, of mary the mother of god, and isis the queen of heaven. the root of these dreams on doctrine and myth transfigured through the ages- with a heart of reality behind it- will be found, as it seems to me, in occult derivations from templar ritual which belong to circa 1782 and are still in vigilant custody on the continent of europe. i mention this lest it should be thought that the intimations of a german poet, though he was an active member of the strict observance, were

to the rite of the strict observance the proscribed order was carried by its marshal, pierre d'aumont, who escaped with a few other knights to the isles of scotland, disguised as operative masons. they remained there and under the same veil the templars continued to exist in secret from generation to generation under the shadow of the mythical mount heredom of kilwinning. to whatever date the old dreams ascribe it, when emblematic freemasonry emerged it was- ex hypothesi-a product of the union between knights templar and ancient scottish masonry. such is the story told. the strict observance was founded by baron von hund in germany between about 1751 and 1754 or 1755, and is usually regarded as the first masonic chivalry which put forward the story of templar perpetuation. i have accepted

BEHOLDERS OF NIGHT

of our temple, the arcana of self as revealed in essence. each individual is a model of lucifer, whom is the imagination, or self. that we must shadow forth the adversary to rebel against the natural order, to awaken the black flame of self-knowledge. we are thus iblis, the children of the fire djinn whom shall taste from the skulls of the sleeping. ii) the adversary oh moon nourished haunters of dreams, who have tasted the souls blood of life, from the graves of corpse-sleep from which ye emerge, from the pools of blood beneath the fountains of red sea, that emerge from the dreaming sleep of azrail, move now through the manes of the dead, they seek the commune of those in the warm flesh of the living. my shadow, as i build, calls forth the famulus whose spirit is the djinn of the noon tid

onnected with demiurge saturnus, or satanas, the self is the avenue of which this planetary influence is found. saturn, as being held in two octaves or rays, is itself a means of psychic isolation from which the psyche is refined to a deified level. the watchers, or fallen angels of ancient lore are the guardians of the path of the wise. such angels dwell within the shadow gardens of twilight, of dreams and the nightside of being. we must listen closely, for their wisdom is that of the gifts of lucifer and lilith, that through the adversary can such beautiful musick be heard! the watchers, as brought forth by shemyaza/azazel, is the divine gift brought down from the sky unto man, whom was a primal sleeper which carried the bestial desires of the planet. the fallen angels thus brought divin

BLAVATSKY H P ANTHROPOGENESIS

ogheda in ireland meaning the devil's castle[[vol. 2, page] 207 kircher's dragon. of the third race. when, therefore, we are gravely asked by roman catholic writers to credit christopher scherer's and father kircher's cock-and-bull stories of their having seen with their own eyes living fiery and flying dragons, respectively in 1619 and 1669, we may be allowed to regard their assertions as either dreams or fibs* nor shall we regard otherwise than as a poetical license that other story told of petrarch, who, while following one day his laura in the woods and passing near a cave, is credited with having found a dragon, whom he forthwith stabbed with his dagger and killed, thus preventing the monster from devouring the lady of his heart* we would willingly believe the story had petrarch lived

onger and his neck very extended. his head and jaws were those of a serpent. in flying he emitted on his way numerous sparks. i thought at first i was seeing a meteor, but soon looking more attentively, i was convinced by his flight and the conformation of his body that i saw a veritable dragon. i am happy to be thus able to enlighten your reverence on the very real existence of those animals; in dreams, the writer ought to have added, of long past ages* as a convincing proof of the reality of the fact, a roman catholic refers the reader to the picture of that incident painted by simon de sienne, a friend of the poet, on the portal of the church notre dame du don at avignon; notwithstanding the prohibition of the sovereign pontiff, who "would not allow this triumph of love to be enthroned

is benefaction to mankind, and sigh for those days so graphically depicted by aeschylus, in his "prometheus bound" when, at the close of the first titanic age (the age that followed that of ethereal man, of the pious kandu and pramlocha, nascent, physical mankind, still mindless and (physiologically) senseless, is described as "seeing, they saw in vain; hearing, they heard not; but like shapes in dreams, through the long time all things at random mixed" our saviours, the agnishwatta and other divine "sons of the flame of wisdom (personified by the greeks in prometheus, may well, in[[footnote(s* how wise and grand, how far-seeing and morally beneficent are the laws of manu on connubial life, when compared with the licence tacitly allowed to man in civilized countries. that those laws have b

d symbol of the collective logos, the "host" and of the "lords of wisdom" or the heavenly man, who incarnated in humanity. moreover, as his name pro-me-theus, meaning "he who sees before him" or futurity, shows- in the arts he devised and taught to humanity, psychological insight was not the least. for as he complains to the daughters of oceanos "of prophecies the various modes i fixed, and among dreams did first discriminate the truthful vision. and mortals guided to a mysterious art. all arts to mortals from prometheus came[[footnote(s* from[[pro metis] pro metis "forethought "professor kuhn" we are told in the above-named volumes of "the dramas of aeschylus "considers the name of the titan to be derived from the sanskrit word pramantha, the instrument used for kindling fire. the root ma

nto the past, the present, and the future- make known the decree of fate (karma, orlog, but men are conscious only of the present. but when gultweig comes (the golden ore "the bewitching enchantress who, thrice cast into the fire, arises each time more beautiful, and fills the souls of gods and men with unapproachable longing, then the norns. enter into being, and the blessed peace of childhood's dreams passes away, and sin comes into existence with all its evil consequences" and karma (see "asgard and the gods" p. 10-12. the thrice purified gold is- manas, the conscious soul. with the greeks, the "ash-tree" represented the same idea. its luxuriant boughs are the sidereal heaven, golden by day and studded with stars by night- the fruits of melia and yggdrasil, under whose protecting shadow

BLAVATSKY H P COSMOGENESIS

ne "atma-vidya" or the true spiritual and divine wisdom, which can throw absolute and final light upon the teachings of the three first named. without the help of atma-vidya, the other three remain no better than surface sciences, geometrical magnitudes having length and breadth, but no thickness. they are like the soul, limbs, and mind of a sleeping man: capable of mechanical motions, of chaotic dreams and even sleep-walking, of producing visible effects, but stimulated by instinctual not intellectual causes, least of all by fully conscious spiritual impulses. a good deal can be given out and explained from the three first-named sciences. but unless the key to their teachings is furnished by atma-vidya, they will remain for ever like the fragments of a mangled text-book, like the adumbrat

s, that the seven discrete quantities (elements, whose motion and harmonious union produce the manifested universe of matter, are born (commentary[[footnote(s* speaking of it in his preface to the "history of magic" eliphas levi says "it is through this force that all the nervous centres secretly communicate with each other; from it- that sympathy and antipathy are born; from it- that we have our dreams; and that the phenomena of second sight and extra-natural visions take place. astral light, acting under the impulsion of powerful wills, destroys, coagulates, separates, breaks, gathers in all things. god created it on that day when he said: fiat lux, and it is directed by the egregores, i.e, the chiefs of the souls who are the spirits of energy and action" eliphas levi ought to have added

it[[vol. 1, page] 483 no agreement among scientists. subdivision of our sciences, each of which, in its own little pigeon-hole, constructs an atom which satisfies the requirements of the phenomena it studies, without troubling itself in the least about the requirements proper to the phenomena of the neighbouring pigeon-hole. the metaphysician banishes the principles of attraction and repulsion as dreams; the mathematician, who analyses the laws of elasticity and those of the propagation of light, admits them implicitly, without even naming them. the chemist cannot explain the grouping of the atoms, in his often complicated molecules, without attributing to his atoms specific distinguishing qualities; for the physicist and the metaphysician, partisans of the modern doctrines, the atom is, o

[[vol. 1, page] 485 the metaphysics of physical science. logical metaphysics especially. but we see, whenever the occultists are bold enough to raise their diminished heads, that materialistic, physical science is honey-combed with metaphysics* that its most fundamental principles, while inseparably wedded to transcendentalism, are nevertheless, in order to show modern science divorced from such "dreams" tortured and often ignored in the maze of contradictory theories and hypotheses. a very good corroboration of this charge lies in the fact that science finds itself absolutely compelled to accept the "hypothetical" ether and to try to explain it on the materialistic grounds of atomo-mechanical laws. this attempt has led directly to the most fatal discrepancies and radical inconsistencies b

e forces, they have first to admit their substantial nature, however supersensuous. neither do the occultists deny the correctness of the vibratory theory* only they limit its functions to our earth- declaring its inadequacy on other planes than ours, since "masters" in the occult sciences perceive the causes that produce ethereal vibrations. were all these only the fictions of the alchemists, or dreams of the mystics, such men as paracelsus, philalethes, van helmont, and so many others, would have to be regarded as worse than visionaries: they would become impostors and deliberate mystificators. the occultists are taken to task for calling the cause of light, heat, sound, cohesion, magnetism, etc, etc, a substance* mr. clerk maxwell has stated that the pressure of strong sunlight on a squ

BLUE EQUINOX

here meant the nibbanadhatu. 5. let the disciple slay the slayer. for. this is a corollary of verse 4. these texts may be interpreted in a quite elementary sense. it is of course the object of even the beginner to suppress mind and a!l its manifestations, but only as he advances will he discover what mind means. 6. when to himself his form appears unreal, as do on waking all the forms he sees in dreams; this is a somewhat elementary result. concentration on any subject leads soon enough to a sudden and overwhelming conviction that the object is unreal. the reason of this may perhaps be.speaking philosophically. that the object, whatever it is, has only a relative existence (see the equinox, vol. i, no. 4, p. 159. 7. when he has ceased to hear the many, he may discern the one.the inner sou

BOOK OF JASHAR

ther. so they formed a song of love that echoed throughout the universe, and they found peace. then god said "let there be another story" and great clouds were formed in the patterns. but within each swirling milky way, there was no feeling, no hope and no fear. the sun and the stars formed in the clouds, and dust was gathered into planets and the world. but in the stars and planets there were no dreams, except those of god and peace. the world was warm and wet and nourishing for living things, and so they formed and grew on its surface. new life came from old, which died and gave its place. plants turned their leaves to the sun, and animals grew eyes to see. and yet their eyes could see neither good nor evil in the world. such was the world, when god led flo and faben and human and eve wa

BOOK OF PLEASURE

of desire by the "neither-neither" or for realization in a wife- it is desire- its unending evolution. therefore remove desire in any form by the "neither-neither" remove the illusion that there is spirit and not-spirit (this idea has never given beneficial results. remove all conceptions by the same means. so long as the notion remains that there is "compulsory bondage" in this world or even in dreams there is such bondage. remove the conception of freedom and bondage in any world or state by meditation on freedom in freedom by the "neither-neither" for this we know- vampirism is quite well proven enough- even by the strong presumption that whenever blood-sucking is done, it is done by vampire bats apart from the probability of it being done by a divine or human agency! therefore kiaize

the floral nature of and precious stones in design of the crown relate to first principles. he is king who has reached the dual principle in its simplicity, the first experience which is all experience. he has no need of crowns and kingdoms. by sigils and the acquirement of vacuity, any past incarnation, experience, etc, can be summoned to consciousness. it may even happen in sleep in the form of dreams, but this means is very difficult (chapters on day and night dreaming for pleasure omitted) total vacuity is difficult and unsafe for those governed by morality, complexes, i.e, whose belief is not entirely self-love. hence this desideratum of sigils, etc. know all ritual, ceremony, conditions, as arbitrary (you have yourself to please, a hindrance and confusion; their origin was for amusem

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

inkle them with red ochre (haematite, or iron peroxide, to give back the appearance of life. frequently family members would be buried beneath the hearth so that they might remain close to the family. a man would be buried with his weapons; perhaps even his dog all that he might need in the afterlife. it is not difficult to see how a belief in a life after death came about. at the root of it were dreams. to quote from witchcraft from the inside (buckland, llewellyn publications, 1975 "when man slept he was, to his family and friends, like one of the dead. true, in sleep he occasionally moved and he breathed, but otherwise he was lifeless. yet when he awoke he could tell of having been out hunting in the forest. he could tell of having met and talked with friends who really were dead. the o

ions, 1975 "when man slept he was, to his family and friends, like one of the dead. true, in sleep he occasionally moved and he breathed, but otherwise he was lifeless. yet when he awoke he could tell of having been out hunting in the forest. he could tell of having met and talked with friends who really were dead. the others, to whom he spoke, could believe him for they too had experienced/ such dreams. they knew he had not actually set foot outside the cave but at the same time they knew he was not lying. it seemed that the world of sleep was as the material world. there were trees and mountains, animals and people. even the dead were there, seemingly unchanged many years after death. in this other world, then, man must need the same things he needed in this world" with the development o

the eight sabbats and the dates they fall on this year. describe what each sabbat commemorates and relate how you celebrated each one. 2. make up (create, write) a hymn or song appropriate for a ritual/occasion of your choice. 3. create your own version of a favorite ritual. 4. describe your enactment of a seasonal motif and the declaration from a favorite sabbat ritual. lesson seven meditation, dreams and the minor sabbats meditation let's take a brief respite from the sabbats and look at meditation. in its present form meditation has come to the western world by way of the east. for centuries the eastern initiates have known of the power and the advantages of regular meditation. they have used it, developing it into a fine art through which they have learned to control the mind, overcom

nscious mind and re-program the subordinate subconsciousness, in order that you may function from your spiritually oriented higher consciousness. it opens up the channel to your higher self. technique many people fail in their meditation because either they are using the wrong technique, or they simply do not have a technique. master teachers of r conscious sub conscious lesson seven: meditation, dreams and the minor sabbats/ 81 eastern philosophies suggest that during meditation you focus your attention on the "thousand petaled lotus" of the third eye (see figure 7.2. this is the seventh and highest chakra. in this way you re-orient yourself by transcending association with your gross physical self and your mental identifications and you become aware of the true source. when you sit in me

ostril and out through the right nostril. do this three times. now, with your body relaxing and breathing normally but deeply, concentrate your thoughts until you can imagine your whole body encased in a globe of white light. feel the luminous energy charging your whole body. now focus your attention on your toes. command them to relax. let the tension and tiredness melt lesson seven: meditation, dreams and the minor sabbats/ 83 away from them. repeat the process with the balls of the feet, the arches, the heels, the ankles and so on. completely relax the entire body, section by section. calves, knees, thighs, groin, buttocks, spine, stomach and chest cavity, shoulders, upper and lower arms, wrists, hands, neck, throat, chin, jaw (let the jaw sag and hang slightly open if you feel a tenden

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

n formation and purpose, linking all life to the cycles of nature. so if we are to use magick in a positive way, we must remember that it brings responsibility along with benefits [insert pic p009- magick and knowledge white witchcraft is essentially the process of drawing on ancient wisdom and powers via the collective mind that we as individuals can spontaneously but unconsciously access in our dreams and visions. in magick, we can use rituals and altered states of consciousness to access this cosmic memory bank at will and in doing so, some believe, draw on the accumulated powers of many generations, especially in healing magick. this cosmic consciousness- or great mind or akashic record, as theosophists call it- is perhaps what made it possible for pyramids to be built at almost the sa

o practise, you will need to create a special place to work in, a personal area at home for your private healing and personal development work. a magical place when you were a child, you probably had a special place, perhaps a tree house, a den under a table with a curtain draped over, or a corner of the garden hidden by bushes that only you and chosen friends visited; in this place you wove your dreams and played with your treasures. the magical place i am describing in this section is just such a special place, an extension of and, in a sense, a return to that time of enchantment, for you are once again making an area separate from the everyday world, where you can set up your special artefacts. but it will also be very different from your childhood place, because as an adult you can lea

e once again making an area separate from the everyday world, where you can set up your special artefacts. but it will also be very different from your childhood place, because as an adult you can learn to control and direct the energies that then ran free and unstructured. your imaginings can be refined as visualisations, your daydreams as altered states of consciousness; you can make wishes and dreams come true, not just in faerieland but in the here and now. if you have sufficient space, you may set aside a room, perhaps a conservatory, attic or basement, or a sheltered spot in the garden for your special magical place. alternatively, you may need to use a corner of your bedroom or draw a velvet curtain across an area of a room where you can be quiet and private. in the summer, i like t

as a result, he was admitted to the tuatha de danaan and eventually became their leader. you can invoke lugh especially at the time of lughnassadh, for the reaping of benefits sown earlier in the year, but also at any time for adaptability, versatility, innovation and originality. deities of the moon invoke these for gentle increase, power and banishing energies, fertility, intuition, magick and dreams. arianrhod arianrhod is a welsh goddess of the full moon and also of time, karma and destiny. she ruled over the realm of the celtic otherworld, called caer feddwidd, the fort of carousa. here a mystical fountain of wine offered eternal health and youth for those who chose to spend their immortality in the otherworld. she brings inspiration, renewal, health and rejuvenation, and is a focus

leventh century bc, and became a god after zeus killed him with a thunderbolt for raising the dead. the first shrine dedicated to aesculapius was built in athens in the fifth century bc by sophocles. other shrines followed in rapid succession, the most famous at epidaurus, which became a major healing centre. many were sited at sacred wells and springs. these shrines were dedicated to healing and dreams, and were the principle vehicle for obtaining relief or cure of illness of all kinds. when aesculapius appeared to the dreamers, he would tell them the medicine they should use and any treatment that should be followed. he can be invoked for healing and meaningful dreams, for good health and for divination [insert pic p078- ganga ganga is the hindu water goddess who is manifest as the sacre

CHAOS MAGICK AND LUCIFERISM

dead god or completely remain within the astral plane. one would seek to understand the place of the holy guardian angel and the evil genius at this level, in the shedding of flesh could it be considered a part of each is severed and a great union may be achieved, from which the conscious becomes aligned with the subconscious. could this be death itself, another level of waking through the web of dreams? what ever the result may be, a formidable individual is fo rmed from the chaos current, while many fail over time there are those who are able to transpose their current idea of self and become something far more interesting to their particular life. the specific union of various systems of magickal practice is important to those who may seek to unite various cultures. the buddhist system

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ries may lead to a richer understanding of the myriad black magic page 8 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006\ 9\ dimensions of human spirituality. it is a reminder that as we look at african american religion, certain themes appear to be inescapable: where there are preachers, there are also conjurers; where there are conversions, there are dreams and visions. and where there is faith, there is, and ever continues to be, magic\ 10\ facing page illustration: texts favored by black hoodoo practitioners included magic manuals of european christian extraction, such as this english translation of john george hohman, der lange verborgene freund (the long lost friend; 1856. courtesy of the library company of philadelphia, rare books divisio

conjunction with prayer. when asked by other bondmen about the bags, he explained "i told black magic page 11 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 them those roots were able to make them faithful when they were calling on the supreme being, and to keep [their] mind at work all the time" webb, who also believed in the mystical significance of dreams and prophecy, apparently combined the roles of conjuring specialist with plantation religious functionary.[6] william webb was not unique. quite a few african american spiritual authorities shifted between christianity and the prospects that conjure offered. in the 1840s the wife of a wealthy white landowner in virginia, mary livermore, described a black preacher she had known who was "a ma

actitioners. when asked by a white professor where she had obtained her knowledge of divination and "tricking (casting spells, a conjure woman in alabama named seven sisters said "it's a spirit in me that tells.a spirit from the lord jesus christ. c i tricks in the name o f the lord" at the turn of the twentieth century chesnutt interviewed an aged conjure woman whom he described as a "dreamer of dreams and seer of visions" who was well versed in conjuring lore and explained that she was guided by jesus and "de spirit er de lawd" in his research on conjure and folk beliefs in the late nineteenth and early twentieth centuries, the southern-born sociologist newbell niles puckett noted the virtue and conscientiousness that distinguished many of the supernatural practitioners that he came acro

eclared, also discreetly mentioning\ 33\ his wariness of the reputation that south carolina blacks had for practicing hoodoo. katie mccarts, an ex-slave in old fort, georgia, rejected any notion of the efficacy of charms "now me, i don't believe people can put something under steps or under your house that will harm you" she did, however, place much stock in signs and omens, especially portentous dreams and good luck practices, traditions with which she was "plenty esperienced" for others, faith in the benevolent power of christianity was the most powerful charm to challenge the works of evil conjurers and witches. one former bondwoman in mississippi said that she feared the curses of supernatural practitioners until she "got religion" when jack atkinson, a former georgia slave, received a

in a variety of forms. in eighteenth-century georgia a runaway slave by the name of luce peddled her spiritual gifts "cutting cards" and telling the futures of others for payment. in new england, the famous "old witch or black interpreter" chloe russell advertised her divining talents "by astrology, physiognomy, palmistry c anatomy c geometry" and the spiritual interpretation of "moles, cards and dreams" in a self-published production (see frontispiece for her portrait. from the late 1700s on through the turn of the nineteenth century, african american women and men plied their talents in an active trade of fortune-telling or prediction. like the white cunning persons, some were commissioned to locate lost goods. in the same manner that african black magic page 33 of 144 http//content.cdli

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

rt out some other fool than me to come to his wedding. behold, to such impatience the iniquity of this world reduces simple hearts. but this really was one part of my lameness, of which (as is before mentioned) i dreamed. and truly the longer this clamour lasted, the more it increased. for there were already those who boasted of false and imaginary visions, and would persuade us of palpably lying dreams. now there sat by me a very fine quiet man, who often discoursed of excellent matters. at length he said, behold my brother, if anyone should now come who were willing to instruct these blockish people in the right way, would he be heard? no, verily, i replied. the world, he said, is now resolved (whatever comes of it) to be cheated, and cannot abide to give ear to those who intend its good

COSIMANO CHARLES ELEMENTARY PSIONICS

and this is quite normal, even though you did not know until this point that aunt myrtle snored louder than a truck with a bad muffler. this whole thing is creating a very strong telepathic link between yourself and your aunt. later on in this book we will make devices which will make this link even stronger, but for our purposes right now, you are in more than sufficient contact to influence her dreams. now this can be tricky. i should warn you in advance that the subconscious mind, which is what we are working with here, can take its own turns and surprise even those of us who have been doing this for years and years. a good thing to work on is some strong feeling, such as hunger. remember, you are going to want her to talk about her night, so it has to be something that she will want to

tricky. i should warn you in advance that the subconscious mind, which is what we are working with here, can take its own turns and surprise even those of us who have been doing this for years and years. a good thing to work on is some strong feeling, such as hunger. remember, you are going to want her to talk about her night, so it has to be something that she will want to talk about and erotic dreams of the neighbor's pet rottweiler is not going to be something she will admit to. while holding your aunt in mind, begin to think about food, preferably something she likes. i mean, you may love escargot, but she may be repulsed by the thought of it (a problem i have with my wife who keeps thinking of garden snails. so make it her personal favorites while avoiding things that repulse you, li

DARK GODS

hem. according to legend, star gates exist near to stars dabih, naos and algol: that is, if you journeyed from earth in the direction of one of these stars you would pass through a star gate. there are also stories of a star gate within our own solar system the gate through which the dark gods came to earth. this star gate is believed to be near the planet saturn. sometimes, the abyss invades our dreams, but mostly the abyss is reached by following the seven-fold way. it lies between the spheres of the sun and mars, and divides the adept from the master/mistress. it is the gate to the gods within us and the gods withogo introduction to the 21st century edition t is now ten years since the first edition of this book was produced against all the odds. the publishers of my earlier books refus

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

sponses and open your infinite mind to much greater possibilities. i don't use the word 'programmed' in a patronising way, because we are all programmed by the messages and beliefs we constantly hear in our childhood, through the media, and through the education system. it is the letting go of that programming which opens our minds and our hearts to wonder, potential, and understanding beyond our dreams. i've pondered on the nature of this visible physical world for a long time, trying to make sense of it. since 1990 i've been on a conscious spiritual journey of discovery. it has opened me to so much i had never thought or felt before in this lifetime and, painful as some of it has been, those moments, too, have led me to greater understanding. i have experienced how we can tune our minds

the european parliament, klaus hansch, made his ambitions clear in the european newspaper of may 1995, when he called for a european union in which nations would 'pool' their sovereignty for the greater good [centralised control; a union which assumed its full responsibility for peace and security, acting in close collaboration with the united nations [world army; a europe which "lives up to the dreams and the vision of its founding fathers [world government, central bank, currency, and army. popular enthusiasm for this "new european project" had to be generated, he said. i'll give it a miss, if it's all the same with you, klaus. one of the most vehement advocates of political and monetary union in europe is the german chancellor helmut kohl. this is no surprise when, like his predecessor

DAVID ICKE CHILDREN OF THE MATRIX

l mind. think for a moment, and tell me how you would explain the contradictions between the intelligence of man the engineer and the stupidity of his systems of beliefs, or the stupidity of his contradictory behaviour. sorcerers believe that the predators have given us our systems of belief, our ideas of good and evil, our social mores. they are the ones who set up our hopes and expectations and dreams of success or failure. they have given us covetousness, greed, and cowardice. it is the predators who make us complacent, routinary, and egomaniacal'"but how can they do this, don juan [carlos] asked, somehow angered further by what [don juan] was saying "do they whisper all that in our ears while we are asleep"'no, they don't do it that way. that's idiotic" don juan said, smiling "they are

reness that are mythological legends nowadays. and then, everything seems to disappear, and we have now a sedated man. what i'm saying is that what we have against us is not a simple predator. it is very smart, and organized. it follows a methodical system to render us useless. man, the magical being that he is destined to be, is no longer magical. he's an average piece of meat "there are no more dreams for man but the dreams of an animal who is being raised to become a piece of meat: trite, conventional, imbecilic" castaneda, 1998 the plot any thousands of years ago, way back in "pre-history, there was a highly developed civilisation in the pacific, which has become known as lemuria, or mu. these peoples and others also founded another great culture on a landmass in the atlantic, which we

DAVID ICKE THE BIGGEST SECRET

drugs for shipmentback to the states.14 the bodies carried secret codes which allowed those carrying thedrugs to be indentified on arrival at west coast air bases, particularly the travisairforce base in california. the drugs were then removed and made available to theyoung people of america.heroin is a derivative of the opium poppy which also produces morphine, a nameinspired by the greek god of dreams, morpheus. it was at the bayer laboratories ingermany in 1898 that heroin was created by adding ingredients to the morphinemolecule. bayer would later be part of the i. g. farben pharmaceutical cartel at the heartof hitlers war machine. heroin is the most addictive of all opiate drugs, but it wasmarketed by bayer as: an heroic drug, without the addictive potential of morphine.the name heroi

DEMONIC BIBLE

that he began writing the demonic bible. he claims that a number of strange events occurred (which were witnessed by friends and companions as well as himself) these events culminated in his being contacted by the spirit azael which began revealing to him the rituals contained in the demonic bible. he performed the rituals and experienced the crossing of the gates in extremely vivid and symbolic dreams. in 1989, at the age of 19, he began working for the atmospheric environment service of environment canada. over the next few years his library grew extensively as he studied cabalistic magic, enochian magic, sumerian/babylonian magic, celtic magic, norse magic, egyptian magic, witchcraft, voodoo, and satanism. he sought out the lavey church of satan but, at the time, the church of satan wa

tion for magic, i must now point out that magic will not work if it is approached from an intellectual perspective. the reason for this is that magical art is the domain of the right-side of the brain, the part responsible for artistic talent, and not the left-side of the brain, the part responsible for logic and reason. it is the subconscious mind, the irrational mind, the artistic mind with its dreams, fantasies, and intuitions which is responsible for the "reception" and "transmission" of these telepathic signals. beneath the surface of man's conscious mind is a world of fantasy and wonder to which the rational mind is an "outcast. as long as the rational mind is excluded from the subconscious, it will question the existence or importance of anything involving the subconscious to which

emonic bible, the unholy book being thousands of pages in length in its entirety. when originally revealed to me by the spirit azael, this work included only the crossing of four gates, corresponding with the four "princes of hell, and an extraneous book dealing with the invocation of the dead. i performed the rituals and experienced the "crossing of the gates" within extremely vivid and symbolic dreams. since then the spirits have revealed additional rituals to me. this book has been a work in progress. it has evolved over the last fifteen years as i have progressed along the dark path. rituals which enhanced the work have been added while rituals which did not have any noticeable benefit have been discarded. having performed the rituals in this book countless times, i have been able to p

experience" to their offspring through their genetic code, human beings may have the ability to access genetically transmitted knowledge. if a grimoire says that the spirit seere "will provide true revelations of things stolen or lost" then by invoking the spirit seere an area of the brain largely responsible for psychic ability will be stimulated in the sorcerer and he will experience prophetic dreams. if a grimoire says that the spirit sitri "enflameth the love of women" then the invocation of the spirit called sitri will stimulate an area of the brain responsible for personal magnetism and charisma, making the sorcerer more attractive to members of the opposite sex. rituals from other systems of magic may be incorporated into the demonic bible, however, the rituals of the demonic bible

e "demonic possession "mental illness" or abnormal psychological states. proceed cautiously through these rites taking each step in turn. if you are unsure that you have successfully formed an alignment or crossed a gate then continue to perform the same ritual until you are confident that you are ready to proceed to the following ritual. do not be alarmed if you have extremely vivid and horrific dreams (or experience lucid dreaming) unless you begin to have recurring nightmares. it is not uncommon to have nightmares when you first begin these rites as your subconscious mind reacts with horror to the "evil" it is witnessing. these dreams should be cathartic and act merely to purge the subconscious mind of any inherited guilts and inhibitions. recurring nightmares, however, are a sign of de

DIABOLUS

e blood of the moon. crowley refers to her as uncleanliness and sorcery, the very nature of az who is the mother of luciferians. crowley also saw divinity within az and lilith, in the form of babalon, the whore which rides the 7 headed dragon. the children of lilith are called lilin or lilim, being succubi who have no hair on their head and their body and face are covered. they visit men in their dreams and drain them of sexual fluids to create other demons. essentially, a magician who has worked in the lilith current (that of the feminine within luciferian witchcraft) can summon and encircle a succubi or incubi, however care should be practiced as these spirits can quickly move from the position of servitor to master. wildcats shall meet with hyenas, goat-demons shall call to each other;

of sexual magick within the image of lilith, that she is the key to creations of night born servitors or demons. such workings crowley considered highly dangerous- among the jews are certain instructed initiates of their qabalah who hold, as we understand, the view that in the zraa or semen itself lies a creative force inherent which cannot be baulked. thus they say that before eve was made, the dreams of adam produced lilith, a demon, and that from his intercourse with her sprang evil races..all other sexual acts involving emission of semen therefore attract or other spirits, incomplete and therefore evil. thus nocturnal pollutions bring succubi, which are capable of seperate existance, and of vampirising their creator. but voluntary sterile acts create demons, and (if done with concentr

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

as the lord of the ocean and seas. attributed as being the ruler of the zodiac (q.v) sign pisces (q.v. on the tree of life (q.v) within the kabbalah (q.v) attributed to the first sephirah (q.v) kether (q.v. keywords include: idealism, illusion, spiritual, drugs, alcohol, confusion, deceit, elusive, astral plane, psychic, charlatans, impressionable, wishful thinker, false, occult, escape, mystic, dreams, visions, lacks substance, gaseous, diffuse, foggy, vicarious, spell, self delusion. neschamah: the intuition. corresponds with the third sephirah (q.v) of the tree of life (q.v. netzach: victory. the seventh sephirah (q.v) on the tree of life (q.v. ninety-three (93) current: what the followers of aleister crowley call their path or tradition. it's holy book is crowley's book of the law, an

DION FORTUNE MYSTICAL QABALA

standing of yesod. 7. for while malkuth is essentially the sphere of form, all coherence of parts, save simple mechanical stresses and electromagnetic attractions and repulsions, depend upon the functions of yesod. and yesod, though it is essentially a form-giving sephirab, depends for the manifestation of its activities upon the sub tance provided by malkuth. the forms of yesod are such stuff as dreams are made of till they have picked up [page 268] the material particles of malkuth to body forth their forms. they are systems of stresses into whose framework the physical particles are built. 8. and equally with malkuth, it is inanimate matter until the powers of yesod ensoul it. 9. we should conceive of the material plane as the outward and visible sign of invisible etheric activity. malk

DION FORTUNE PSYCHIC SELF DEFENSE

ise what is going on. they merely have the sense of oppression and general malaise, which lifts when they go away to another place. consequently, the condition may never be detected, and lead to years of ill-health and misery. 10 of 103 more commonly, however, if there is a definite psychic attack of sufficient force to make itself noticeable at all, there will soon begin to appear characteristic dreams. these may include a sense of weight upon the chest, as if someone were kneeling on the sleeper. if the sense of weight is present, it is certain that the attack emanates locally, for the weight is due to the concentration of etheric substance or ectoplasm, and is sufficiently tangible to press down the scale of a balance when it is possible to capture it for measurement. a great deal of re

witch-cult. she also retained her passion for mr. c, a passion which was obviously unrequited, she employed her power of projection of the astral body to visit mr. c. at night, during sleep. in the absence of details it is impossible to decide definitely whether the "fit" of mr. c. was a struggle or an embrace. it might be either, or it might be both, an initial struggle ending in an embrace. the dreams of mrs. c. obviously related to the same astral visitant who caused the seizures of mr. c. there is, unfortunately, no record to show at what phase of the moon these attacks took place, but presumably at the hecate phase, which is the period of evil witchcraft. the condition of miss xs fiance and aunt and the death of her first lover point markedly towards vampirism. it is difficult to beli

left staring in amazement at the smooth fold of the blankets over the end of the little camp-bed on which i lay. it was then, and then only, that i realised he had appeared all grey and colourless, more like a shaded pencil sketch than a human being of flesh and blood. i asked him about this incident in the morning, but he said he had no recollection of it; he had been dreaming the uneasy, broken dreams of a sick man, but could not recall them. this, of course, was in no way an occult attack, but rather the visit of a friend, who had come to lean upon me in the course of his illness, and instinctively came to me for consolation when out of his body in trance at a time when his weakened condition prevented him from retaining his normal control over his psychic activities. nevertheless, it s

the bed. down it went, meek as a lamb, and changed from wolf to dog, to my great relief. then the northern corner of the room appeared to fade away, and the creature went out through the gap. i was far from happy, however, for i had a feeling that this was not the end of it, and my feeling was confirmed when next morning another member of my household reported that her sleep had been disturbed by dreams of wolves, and she had awakened in the night to see the eyes of a wild animal shining in the darkness in the corner of her room. now thoroughly alarmed, i went off to seek advice from one whom i have always looked upon as my teacher, and i was told that i had made this thing out of my own substance by revengeful thoughts, and that it was really a part of myself extruded, and that i must at

from them which tempt and corrupt souls, each according to its susceptibility, but time has served for the formulation of evil intelligences. these probably originated through the workings of black magic, which took the essential evil essence and organised it for purposes of its own. the beings thus formulated assumed an independent existence, developed, and multiplied their kind. they appear as dreams and hallucinations, and may produce a considerable degree of objective phenomena, such as noise, deposit of slime or blood, balls of light, and, above all, stenches of an amazing pungency. the ten divine emanations are personified as archangels, and the ten infernal emanations are personified as archdemons. it is these which are the names of power in magic. each sephira, then, has its obver

DONALDTYSON GHOSTS

es and features more or less at will. they enjoy the company of and interaction with living human beings. when the emotions of a human being are very strong- for example, just after the death of a loved one- an astral spirit may put on the body of the departed and appear to his or her lover or family. if you have ever had anyone close to you die, you will probably have experienced extremely vivid dreams in which you are talking with that person. the being in these dreams is not your departed friend or relative, but an astral spirit. such spirits can appear both in dreams and in our waking reality when the proper conditions exist. are ghosts dangerous? usually not. in their most common manifestation they are merely shadows or images without physical substance. on the other hand, if an astra

DONALDTYSON NOMICON

wer and driven from our world, but they did not cease to exist. they continue between the dimensions of normal time and space, dreaming and waiting for the time when they shall be able to rule the earth once again, as they did in days of old. on the matter of the great old ones, lovecraft wrote in his story the call of cthulhu "in the elder time chosen men had talked with the entombed old ones in dreams, but then something had happened. the great stone city r'lyeh, with its monoliths and sepulchers, had sunk beneath the waves; and the deep waters, full of the one primal mystery through which not even thought can pass, had cut off the spectral intercourse. but memory never died, and high priests said that the city would rise again when the stars were right. then came out of the earth the bl

britain. new york: dover, 1999, pages 25-6) these tales are so primal, so ancient, that they may well be part of our racial memory, just as is the myth of the great flood. if credence is given to the notion that an individual human being can draw upon this racial memory, as the psychologist carl jung believed, then it is not beyond the bounds of possibility that lovecraft in his frequent strange dreams and nightmares glimpsed something true about the distant past of the universe, perhaps so far back in the past that the human race had not even begun to take the shape we know. there are numerous intelligent, educated individuals who entertain this possibility. notable among them is kenneth grant, who is arguably the rightful head of the ordo templi orientis, and the author of many books on

DONALDTYSON SIGIL

many of those who practice this ancient and honorable art believe that merely by gazing overlong at demonic sigils, the demons themselves will be attracted, and will cause trouble or bad luck in the life of the person who disturbs them. there may be some truth in this folklore. i found that during the period when i was devoting intense study to the sigils of the goetia, i began to see them in my dreams and was subject to nightmares in which the sigils themselves writhed and twisted as though alive. this was disturbing enough to cause me to suspend my research, at that time. return h, home resources demons bios fiction tyson the truth about ufos (ufos seen over nuremberg on april 14th, 1561) the term ufo is an acronym for "unidentified flying object" throughout human history there have bee

DONALDTYSON VAMPIRES

while, but the happiness of others drains away. usually this type of vampiric personality fixes itself on one person, or a small group, and feeds upon the life force of its victims until its victims are little more than hollow shells. vampirized individuals lose hope, lack all energy or enthusiasm, and often commit suicide. the sucking of the life force occurs during sleep as well as waking. the dreams of the victim are haunted by the psychic vampire. over time the will of the vampire completely subdues and controls the will of the victim. in this way the victim is prevented from breaking off the social connection with the vampire. as the vampire grows more vigorous and animated, the victim sinks into a dreaming, depressed, listless state. unless the connection between the vampire and its

food source, equivalent to sugar for the spiritual vampire. when these spirits do not assume human form they are called larvae. when they take on the form of a woman they are known as lamia or succubi. male vampires of the spirit kind were sometimes called incubi or satyrs. they have many names in many cultures. these spirit vampires visit their victims in their beds during sleep, and enter their dreams, where they adopt pleasing forms. after their hold upon their unwitting hosts is certain, they drop the pretense of lovers and allow their natural forms to be perceived. their natural features are distorted and grotesque, continually contorted with passions. once the link is strong, the increasingly unwilling victim becomes obsessed with the spirit, and is able to feel, hear and see its pre

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

ll those recently verified by m. eudes de merville have no other causes. elementary spirits are like young children. they torment those more who busy themselves with them, unless one has control of them by means of superior rationality and great severity. these are the spirits which we designate under the name of "occult elements" these spirits are those who often prepare disquieting or fantastic dreams. they are those who produce the movements of the divining rod, and the raps on walls and furniture. but they can never manifest any other thought than our own, and if we are not thinking, they talk to us with all the incoherence of dreams. they reproduce good and evil indifferently, because they are without free will and consequently have no responsibility. they show themselves to ecstatics

he abstraction becomes more complete. the abstraction is produced by astral intoxication; that is, by a superabundance of light, which completely saturates the nervous system, and consequently renders it inactive. sanguine temperaments are more disposed to aeromancy; bilious to pyromancy, phlegmatic to geomancy, and melancholic to hydromancy. aeromancy is confirmed by oneiromancy or divination by dreams; pyromancy is supplemented by magnetism; hydromancy by divination with crystals; geomancy by fortune telling with cards. these are transpositions and perfectings of methods. but divination, in whatever manner we may operate, is dangerous, or at least useless, for it disheartens the will; 11 consequently it restricts freedom, and fatigues the nervous system. finis notes 1. the spirit of god

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

conclusions drawn from consideration of such experiences; and (3) the social structures created by people who have had extrasensory experiences, who attempt to produce and cultivate them, and who believe in their vital significance for human life. therefore, occultism (or its currently preferred term paranormal) entails a wide spectrum of experiences.from clairvoyance and telepathy to visions and dreams, from ghost sightings to the pronouncements of mediums and channelers. the paranormal encompasses the phenomenon known as psychokinesis (commonly referred to as mind over matter).whether in the dramatic form of levitation or teleportation, or in the more commonly experienced phenomenon of spiritual healing. it also covers experiences related to death, such as out-of-body travel and deathbed

ier, the modern view of alchemy has primarily regarded it as a mystical approach to chemistry. with the development of subatomic physics and nuclear fission, the transmutation of elements became a reality, culminating in the atomic bomb and atomic power stations, but the vast apparatus and energy needed to transmute elements has increased skepticism that the old alchemists ever succeeded in their dreams. the alchemical work gave way to ceremonial magic, which today carries most of what is left of the alchemical hermetic tradition. however, there have been a few contemporary figures who followed the alchemical metaphor. among these was frater albertus, who emerged in the 1970s as head of the paracelsus research society in salt lake city, utah. he wrote a number of books about his work, howe

hat the devil was responsible for his power, and based their statements on the fact that he had written a work entitled the theory of the magic arts. he was probably, however, nothing more formidable than a natural philosopher at a time when all matters of science and philosophy were held in suspicion. some of his theories were of a magical nature, as when he attempted to explain the phenomena of dreams by saying that they were the work of the elementals, who acted their strange fantasies before the mind of the sleeper as actors play in a theater. but on the whole there is little to connect him with the practice of magic. aldinach an egyptian demon, who, according to demonologists, presides over tempests, earthquakes, rainstorms, and hailstorms and sinks ships. when he appears in visible f

leuromantis. the custom lingered in remote districts as late as the nineteenth century. sources: waite, a. e. the occult sciences. 1891. reprint, secaucus, n.j: university books, 1974. alexander ab alexandro (alexandro alessandri (ca. 1461.1523) a neapolitan lawyer, who published a dissertation on the marvelous entitled de rebus admirabilibus, in which he recounts miracles that happened in italy, dreams that were verified, and the circumstances connected with many apparitions and phantoms, which he claims to have witnessed. he followed this dissertation with his celebrated work genialium dierum, which contains many fantastic accounts. for instance, one evening he set out to join a party of several friends at a house in rome said to have been haunted for a long time by specters and demons

ng, it is believed that a coffin, followed by mourners, will enter and pursue the too adventurous youth around the barn. eating the bean stack: go three times round a bean stack with outstretched arms, as if measuring it, and the third time you will clasp in your arms the shade of your future partner. eating the herring: just before retiring to rest, eat a raw or roasted salt herring, and in your dreams your future husband (or wife) will come and offer you a drink of water to quench your thirst. dipping the shirt sleeve: go alone, or in company with others, to a stream where three lairds lands meet, and dip in the left sleeve of a shirt; after this is done not one word must be spoken, otherwise the spell is broken. then put your sleeve to dry before your bedroom fire. go to bed, but be car

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

, arthur (llewellyn (1863.1947) british novelist born march 3, 1863, at carleon-on-usk, wales, who became one of the leading authors of english occult fiction, but was undeservedly neglected during his lifetime. he was a close friend of arthur edward waite, one of britain s greatest authorities on occult literature. his books include: the great god pan (1894, the house of souls (1906, the hill of dreams (1907, the great return (1915, and the terror (1917. in addition to his powerful stories on occult themes, he also published a number of volumes of essays and translations. one of machen s short stories brought a legend to real life. on september 29, 1914, his story the bowmen appeared in the london evening news. the story describes how british troops, hopelessly outnumbered in the french t

s of the war (london, 1915, but the actual semi-miraculous retreat of the british from mons had such an overpowering effect on the british public that they seemed to want to believe in divine intervention. he died december 15, 1947, at beaconsfield, england. sources: machen, arthur. the great god pan. 1894. reprint, london: m. secker, 1926. the great return. london: faith press, 1915. the hill of dreams. 1907. reprint, new york: dover, 1986. the house of souls. 1906. reprint, freeport, n.y: books for libraries press, 1971. the terror. 1917. reprint, new york: w. w. norton, 1965. reynolds, aidan, and william charlton. arthur machen: a short account of his life and work. london, 1963. 951 sullivan, jack, ed. the penguin encyclopedia of horror and the supernatural. new york: viking, 1986. mac

me request as before. malay magic may be subdivided into preparatory rites, sacrifice, lustration, divination, and possession. sacrifice took the form of a simple gift, or act of homage to the spirit or deity. lustration was magico-religious and purificatory, principally taking place after childbirth. it might be performed by fire or water. divination consisted for the most part of the reading of dreams, and was, as elsewhere, drawn from the acts of men or nature. omens were strongly believed in. when a star is seen in apparent proximity to the moon, old people say there will be a wedding shortly. the entrance into a house of an animal which does not generally seek to share the abode of man is regarded by the malays as ominous of misfortune. if a wild bird flies into a house it must be car

nd psychosomatics. medicina psicosomatics 1, no. 2 (1957. proposta di una modifica al test di stuart per la chiaroveggenza (proposal of a modification of the stuart test for clairvoyance. metapsichica 3 (1954. la psi e stata dimonstrata sperimentalmente (has psi been experimentally demonstrated. bulletin of the italian society for parapsychology (july.december 1959. sogno paragnosico (paragnostic dreams. parapsicologia di minerva medica (june 1957. la telapatia (telepathy. metapsichica 1.4 (1953. una nuova esp? bulletin of the italian society for parapsychology (january.june 1959. maranos a term that generally referred to the secret jews of portugal and spain in the fifteenth century, who converted to christianity when their religion was outlawed, but who continued to practice their religi

s outspread perched on the stump of a cactus, and holding in its talons a live serpent. their augurs interpreted this as a good omen, since it had been previously announced by an oracle, and upon the spot where the bird had alighted they drove the first piles upon which they built the city of mexico.the legend of the foundation of which is still commemorated in the heraldic arms of modern mexico. dreams and visions also played a great part in mexican divination, and a special caste of augurs called teopixqui, or teotecuhtli (masters or guardians of divine things) were set apart for the purpose of interpreting dreams and of divining through dreams and visions, which was regarded as the chief route between man and the supernatural. the senses were quickened and sharpened by the use of drugs

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ld. gods communicated openly with humans. one could summon up their presence or encounter them spontaneously. fairies and other supernatural entities haunted the landscape as introduction xi things that existed not just in supernatural belief but in actual experience. we also know that our poor, benighted ancestors knew no better. superstitious, fearful, deeply credulous, they mistook shadows and dreams for denizens of realms that had no reality beyond the one ignorance and foolishness assigned it. finally, most of us are aware, even if only dimly so, that a handful of people in our own enlightened time make more or less public claims that they have personally interacted with supernormal beings. such persons are thoroughly marginalized, treated as eccentric and novel, as different from the

s on experience not just with ufos but with the space people who fly them. the bulk of the attendees the xiv introduction number ranges from a few dozen to as many as two hundred from year to year are in regular contact with benevolent extraterrestrials. the aliens communicate through channeling, automatic writing (in which information is dictated to an individual from allegedly unearthly beings, dreams, visions, or voices in the head, or they are perceived as if physical entities (i use this last phrase deliberately; on close questioning, the individuals involved usually turn out to have a fairly elastic definition of the infinitive to see in all its permutations) few of the contactees assembled in laramie matched the stereotype of the flamboyant charlatan or nut case. a few such as a you

stablish that otherworldly experiences are also otherworldly events. the otherworld, perhaps, can happen to any of us at any time, but we may not live in it at least if we know what s good for us in the way that we live enclosed within the four walls of the physical structure in which we read these words. it is not wise to pass through a world of physical laws while distracted by all-encompassing dreams. even so, there is still a nobility to dreaming. there is also an undying appeal to the sort of romantic impatience that imagines new worlds bigger and more wondrous than our own, then xvi introduction brings these worlds and their marvelous inhabitants into our own. if extraordinary encounters are occurring only with otherwise hidden sides of ourselves, they are still or surely all the mor

usually from their homes or vehicles into apparent spacecraft and subjected them to medical and other procedures. as often as not, witnesses spoke of experiencing amnesia, aware at first only of unexplained missing time (a much-used phrase that has become almost synonymous with abduction) consisting of a few minutes to a few hours. later, memory would return, sometimes spontaneously, sometimes in dreams, and often (and most controversially) through hypnotic regression. a 1 in the first case to come to the attention of ufologists, a portsmouth, new hampshire, couple, barney and betty hill, experienced a close encounter with a ufo on the night of september 19 20 while traveling through the white mountains. at one point, barney hill stopped the car and stepped out with a pair of binoculars; t

arney hill stopped the car and stepped out with a pair of binoculars; through them he saw humanlike figures inside the craft. one was staring directly at him. terrified, the couple fled, all the while hearing beeping or buzzing sounds. once back home, the hills eventually realized that at least two hours seemed missing from their conscious recall. in november betty had a series of unusually vivid dreams in which beings forced her and her husband into a ufo. she and barney were separated, and betty underwent a medical examination with a grayskinned humanoid, whom she understood to be the leader. in january they sought out boston psychiatrist benjamin simon in an effort to deal with the continuing anxiety they felt about the incident. dr. simon had them hypnotized, and under hypnosis they se

FAUST

tter tears, because i see another day that, in its course, for me will not fulfil one wish- not one, yea, that the foretaste of each joy possessed with carping criticism half erases, that checks creation in my stirring breast with thousands of life s grinning faces. i too, when darkness sinks down o er me, must anxious stretch me on my bed; there, too, no rest comes nigh my weary head, for savage dreams will rise before me. the god that dwells within my soul can stir to life my inmost deeps. full sway over all my powers he keeps, but naught external can he ever control. so being like a load on me is pressed, i long for death, existence i detest. mephistopheles and yet death never is a wholly welcome guest. faust ah, happy he around whose brow death binds the blood-stained wreath mid victor

rm life heaving the tender bosom filled and grew; and here, with pure and holy weaving, the image of the gods was wrought anew! and thou, o faust, what led thee here? i feel my very inmost being reel! what wouldst thou here? what weights thy heart so sore? o wretched faust! i know thee now no more. does magic play about me, sweet and rare? some force impelled me to enjoy without delay, and now in dreams of love i seem to float away! are we the sport of every puff of air? and if this very moment she might enter here, for thy rash conduct how wouldst thou atone! thou, great big lout, how small wouldst thou appear! how, melted at her feet, thou wouldst lie prone! mephistopheles [enters. be quick! i see her coming down the lane. faust away! i ll never come back here again! mephistopheles here

homunculus of course. you from the north, in ages dark and drear brought forth, in all the murk of knighthood and of papistry, how could your vision, then, be clear and free? only in gloom are you at home. looking around. bemouldered stone-work, dingy, horrid, with pointed arches low and florid! if this man wakes, there ll be new things to dread; at once upon the spot he will lie dead. prophetic dreams of wood and springs beguile him, of swans and naked beauties. here, in such a place, how could he reconcile him, which i, the most adaptable, scarce bear? now off with him! mephistopheles whither i ll hear with pleasure. homunculus command the warrior to the fight, lead forth the maid to tread a measure; then all is fitting, all is right. just now- my memory brings to lightis classical walp

ng] welcome! i see you do not fail to come. chiron likewise for you still stands your temple-home. manto are you still roaming, never weary? chiron well, you abide in stillness eerie, the while i circle joyously. manto i wait here, time encircles me. and this man? chiron him hath this ill-fated night caught in its whirl and brought here to your sight. helena, go his wits a-spinning, helena he has dreams of winning, but knows no way to make beginning, most worthy, aesculapian cure to prove. manto who yearns for the impossible i love. chiron is already far away. manto enter, audacious one, glad shall you be; the gloomy way leads to persephone. within olympus cavern foot she lists in secret for prescribed salute. here did i smuggle orpheus in of old. use your turn better! quick! be bold! they

thway banish, could quite unlearn its spells and bid it vanish nature, could i face thee, in thy great plan, then were it worth the pain to be a man. such was i once ere i the gloom explored and cursed me and the world with impious word. the air so teems with many a ghostly shape, no way appears whereby one may escape. if one day, bright with reason, on us beams, the night entangles us in webs of dreams. from young green fields we homeward turn, elate; a bird croaks, and his croaking tells- ill-fate. thus superstitions all our hours entwine, with happening, with warning, or with sign. and thus abashed, we find ourselves alone. the portal creaks, and no one enters- none! agitated. is someone here? worry the question claims an aye! faust and thou, who art thou then? worry enough- tis i. faus

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

st, you will likely try to move around in your geviyah the same way that you move in your physical body. you will try to move your legs and arms as if to walk, and feel unable to do so. this is because% e2 2 e" 2' 8: h 2" moving around in your geviyah is mentally directed: that is, you will yourself to move, whereby you float or fly. this is why many people report the sensation of flying in their dreams. once you get accustomed to being awake in your geviyah, it becomes possible to travel (and see and hear at) considerable distances, move through apparently solid objects, make contact with beings who dwell in this plane, and even read the earth s akashic record. a variety of psychic abilities can awaken. this can be quite stimulating, and is potentially an addictive distraction. if such ab

FOCUS OF LIFE

of devising wisdom in morals. many unseemly words have been spoken in self slander, what more painful than that? for in the mud i tread on thee. the path men take from every side is mine. there is nothing more to be said 'i'-infinite space "the soul is the ancestral animals" aphorism ii "morals of shadow, wherein the arcana of zos has no commandments" zos speaks of ikkah: leaving aside all unreal dreams, consider this world as insincere disbelief. lo this day salvation has come. my 'i and self' has agreed in belief. i would ask of thee thy suppressed self. is it not the new thing desired? no man shall follow me. i am not thy preservation. thou art the way. assuredly, thy virtue is to be equally different. thy complaint is the calamity: the hypocrite is always at prayer. dost thou suffer? t

called,-the re-occuring subdivision of 'i. everything becomes necessary. man is subject to his own law: all else is an obscene jest and a lie. thus reasoned aaos in his youth and went to sleep alone. after a vilely repulsive nightmare aaos awoke saying "quiescent are my depths, who could realize they contain such criminal abortions of the cosmos" what is all body but materialized desire? what are dreams but unsatisfied desires striving to foretell their possibility in despite of morals? life is but will, that has become organic after satiety; its further desires striving for unity. death is that further will incarnating in body. the next day aaos spoke unto his growing beard "destroy o, my self, these hallucinations of i am not by knowledge of pleasure" thou mighty ecstasy that willeth thy

ing that has resurrected from an archetype, a previous desire gone to worms. all conceptions predetermine their degeneration or supersedure by degrees of morality. verily a new sexuality shall be mine,-unecessary to degener ate or surpass. to give it a name, i call it the unmodified sexuality; without a name it shall be conscious of all desire: thus no ecstasy shall escape me. its wisdom shall be dreams of self-love vibrating all the manifestations-i am he, who self pleasures non-morally" the dead body of aaos: aaos preparing for death uttered in soliloque "o, thou inconceivableness that transcends human desire; thou magnificent incongruous face. for millions of years thou hast not wearied of my body. what would thy pleasure be but for my wantonness "i teach you the glad death of all thing

ps' where all the vague potentialities of desire, are incarnating. there is no women as such. again i say, death is the great chance and there grasp where thou hast before failed in body. if fate is life, then death is the hazard to alter fate! a world where will creates the afterthought in its own image. for most, death will hold mainly blank pages, but were we ever treated all alike? study your dreams in this life, it may help you in the death posture. the heaven of aaos "all things are subject to resurrection" thus spake smiling aaos, on rising from the dead. then turning towards his shadow "i come! the changing word that destroys religion, a vortex wind that shall jest in temples! again! a reveller in the marshalled order of the sexes, the mad anarch of desires, the wild satyr of wolfi

ain among men [for he pleasured in all men, he gave unto them his magic book, named "life and death, the jest called love, wherein every man is a god, in whatsoever he will his belief" and aaos passed his way, muttering to his goatish beard "what now is left all hope is dead? for i have buried my illusion and dishonesty. thus my body is now all inconceivableness! o, god, where is thine enemy" the dreams of aaos the i and the arcanum one day the time drew near for the experiment and aaos was watching the waters, to make arcana by arbitrary projection into the utter void of his isolation. and this was his wish-"in future my dreams shall interpretate themselves as will [i.e. reaction" for, he reasoned "why not live asleep all suffering" aaos had lived the preliminary ritual of habit in the ce

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

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

egistus. 164 against magic (2) the humanist tradition at any rate, as d. p. walker has pointed out, erasmus did not use prisca theologia, and in one passage may be throwing doubt on the authenticity of the chaldean oracles and the hermetica: but if anything is brought from die chaldeans or egyptians, merely because of this we intensely desire to know it. and are often grievously disquieted by the dreams of some little man, not to say impostor, not only with no profit, but also with great waste of time, if not with some worse result, though this is already quite bad enough.1 does "if not with some worse result" imply being led into magic? and how the great hermes has sunk here to some dreaming little man, and perhaps an impostor! magia would not meet with the faith, or credulity, so necessa

er. the theory can be interestingly studied in the de imaginum compositione where is revealed a curious confusion in bruno's mind. he cites aristotle on "to think is to speculate with images".1 aristotle's statement is used by bruno as support for his belief in the primacy of the imagination as the instrument for reaching truth. later, he quotes synesius' defence of the imagination in his work on dreams (using ficino's translation).2 synesius is defending imagination because of its use by divine powers to communicate with man in dreams. bruno seems to fail to realise how totally opposite are the aristotelian and the synesian defences of the imagination. aristotle is thinking of images from sense impressions as the sole basis of thought; synesius is thinking of divine and miraculous images

on).2 synesius is defending imagination because of its use by divine powers to communicate with man in dreams. bruno seems to fail to realise how totally opposite are the aristotelian and the synesian defences of the imagination. aristotle is thinking of images from sense impressions as the sole basis of thought; synesius is thinking of divine and miraculous images impressed on the imagination in dreams. having cited aristotle on images from sense impressions as the basis of thought, bruno then goes right to the other extreme of the classical tradition and uses the arguments of a late hellenistic neoplatonist in favour of imagination in quite another sense from the aristotelian, as the most powerful of the inner senses because through it the divine communicates with man. this confusion bel

he spheres; and there are survivals of animism in his theories.4 nevertheless, kepler had an absolutely clear perception of the basic difference between genuine mathematics, based on quantitative measurement, and the "pythagorean" or "hermetic" mystical approach to number. he saw with the utmost distinctness that 1 e. garin "nota sull'ermetismo, cultura, p. 144. 2 ibid, p. 146. to the rosicrucian dreams should be added the pseudo- egyptian hermetic dreams of the jesuit, kircher. 3 the importance of the fludd-kepler controversy is touched on by e. cassirer in his das erkenntnisproblem in der philosophic und wissenschaft der neueren zeit. there is a valuable essay on it by w. pauli "the influence of archetypal ideas on the scientific theories of kepler" in c. g. jung and w. pauli, the interp

FRATER ELIJAH ANGELS OF CHAOS

it man. it seems also related to the zodiac in some way (maybe, i can't be sure. let me write a little bit of the background which elicited these un-coverings. this night i invoked many deities: moglthox: to steal my corruption and purify me. harakhan: to bring me knowledge and wisdom of self. babalon: for her ecstasy and love. teckno: to transport me to babalon in his medium. tiyet: to purify my dreams& submind, and give me the gift of her silence. set: as the dark sun, to show me the majesty and power of self. lucifer-christ (as luciferouschristos) to bring love& unity. the triple goddess of the moon and dyonysis and others (see appendix vii for commentaries on god-forms) all along (months) i have been offering prayers to my "guardian angel" to meet (myself of god. the sigils were receiv

f her cup. this is sure folly. i/3b: 10 being the number of sephira. the face depicted has three blackened lines and one shaded line. a reference to chrnzn and our lady. i/4a: the represents the first excursion. dreamscape, the land of miasmic mists on the border conscious realms. this is (in reality) overlapped completely with perceptions (at times being more apparent than others. the goddess of dreams and silence governs here. as the sum-mind is the gateway of archetypes, it is older than this race itself, but is continually molded by us. an automatic drawing evokes this in the viewer. i/4b: an image of our lady babalon whose gateway is 156. she is her. the number 156 commonly depicted by erisians under the number 23: 2-3= 1, 2+3= 5, 2*3= 6. she being of many faces, both terrible and won

as isolate intoxication- an intelligence of the outside existent in the void. how is this possible? haven t got a clue. the sigil of set as isolate intoxication is in liber chrnzn (h1188 (e336 (se278) teknoz- god of techno music, a gateway to babalon. the sigil of teknoz is the music of the same name, which can be triggered as a gateway. the number of teknoz is (156h (e87 (se91) tiyet- goddess of dreams and silence. the sigil of tiyet is in liber chrnzn (h28 (e111 (se62) there is something more viii bibliography bible- king james version. zondervan publishing house. book 4- aleister crowley. samuel weiser, inc. 1980. condensed chaos- phil hine. new falcon publications, inc. 1995. cults of shadows- kenneth grant. skoob publishing, 1975, 1994. demonology of elijah (aka the rite of suffering

FRATER U D PRACTICAL SIGIL MAGIC

model suffers, like most modls do, from being overly one-sided. it pretends that the barrier of the cens gsemi-permeable h membrane or filter which its movement in one direction only (from d to a/ ocking everything in the opposite directions this is certainly an exaggeration because within this model we could not explain why conscious perceptions may be stored in the unconscious (a fact which our dreams prove all the time with their digestion of the day fs unresolved events; the same can be said for our memory and our programmed emotions, etc. furthermore, it does not take into account that the unconscious is engaged all the time and in all human acts, even when consciously constructing a sigil. after all, it is the only part of our psyche which is active 24 hours a day (as opposed to cons

FULL MOON RITUALS

s world, and of being" calm and serenity surround this circle. with love and respect nym' steps forward. removing a simple white candle from the pocket of her robe, she places it on the altar "mother with your light i ignite this candle a brighter year; a deeper peace is what i hope for my family and friends" then placing two baby rattles next to the candle "anu if it be your will, please let the dreams of my daughters become reality" before returning to her place nym' stops to hug red deer and owl and then steps back to wait for..deer, who approaches the altar grinning "tonight, i ask only that my dear friend have her best birthday yet of this turn upon the wheel" he simply states. with a grand genuflect, deer moves towards boudi and- still grinning mischievously- applies a mighty bear hu

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

of. now, there is a temple there to juno, surpassing the royal palace, which temple cyrus, that prince instructed in all piety, built, and in which he dedicated, in honor of the gods, golden and silver statues, and adorned them with precious stones. now about that time [as the records on the plates testify, the king having entered the temple, with the view of getting an interpretation of certain dreams, was addressed by the priest prupupius thus 'i congratulate thee, master: juno has conceived 'and the king, smiling, said to him 'has she who is dead conceived' and he said 'yes, she who was dead has come to life again, and begets life' and the king said 'what is this? explain it to me' and he replied 'in truth, master, the time for these things is at hand. for during the whole night the im

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

oftheideaofcelibacy. occasionally, however, he did make half-hearted forays towards a vocation.whilestaying at dealduringthewinterof1881 he helped ayoungserver to realize his dreamofbecominga missionary priest and wondered,onhisownpart,'justfor onemomentwhetheritmightbe possible after all to dowithrome,however far apart from ahostelofthelord in deal.itcame to nothing' p. 75).butwhatever his early dreams and anxieties, they were overshadowed by tragedy. in september 1874,twoweeks before her sixteenth birthday, his sisterfrederica-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 al

ll this gloom and despair the awareness of death was ever present, for by1879waite and his mother had moved to victor road at kensal green, a road, as hesays,'a little above the entrance to a catholic part of kensal green cemetery' and close enough for hismothertomournperpetually almostwithinsight of her daughter's grave. but if waite mourned, it wasnotover frederica's gravebutwhile he 'walked in dreams and dreamed in endless walks'(sly,p.67);andit wason oneofthesewalksthat hefoundawayofescapefromhisdoubts:mywanderings had taken me once to the crowded purlieus of edgware road, and in the side255 window of a corner pork-butcher's shopihad seen displayed to my astonishment a few copies49_'whileyetaboy i soughtforghosts. 48of themediumanddaybreak,a journal devoted to modern spiritualism. havi

g the wit and wisdomofarthuredward waite,as, apart from those already mentioned and three titles definitely not by waite, its only publications werereissuesof his earlier works and his ambitious 'high-class monthly magazine',theunknownworld.the production of a non-sectarian occultjournal(i.e.one that wasnotdevotedsolelytotheglories of either spiritualism or theosophy) had long been.one of waite's dreams. in august 1894, after manydelaysnot unconnectedwiththe search for a printer who did not demand payment in advancefor his work, the first issue appeared-embellished with a singularly hideous coverdesign, drawn under waite's guidance by evelynstuart-menteath (waite, without conscious irony, later describedit as 'amazing' and 'evermemorable.)theunknownworldwas intended to embrace allaspectsof

ajor divisions of esoteric theory and practice-alchemy, magic, freemasonry, rosicrucianism, and the kabbalah (he added the tarot and theholygraillater)-andsubsumedthemunderthe general headingofmysticism, he developed his ideaofa unifying secret traditionthathad perpetuated esoteric doctrinesthroughtheworkofthiscontinuing'holyassembly'.butit was far from being the instituted secret societyofoccult dreams; indeed it was far from being an institution at all.1.theyoung a. e. waite(c.1880).2.theoriginal buildings of st charles's college, bayswater.a nd otherp oems, fl yarthure. w aite, pit 1 ce8 1xp m s on. ll u ui\ co "6 ,l 'ttj.242tl ,h al't4wui.3au ,v r n 3.anodeto astronomy(1877, waite's first publishedbook.5.dorastuart255menteath(c.1900).4. eastlake lodge, harvard road,gunnersbury. 6. ada

ell into that ill-defined borderland between magic and religion, and werenotseen as mysticism in the sense that either readers or reviewers understoodtheword. andwhenwaitedidwrite on mysticism proper (or, rather when he translated and annotated the works ofthosemysticswhoappealed to him),theroman catholicchurch-whichsaw itself as the arbiterofgood taste in suchmatters255assailed him 'a dreamer of dreams,ofa neo-gnostic type, ishowthe tablet typified saint-martin in its reviewofthelifeoflouisclaudedesaint-martin,adding for good measure that 'a re-hash of his transcendental vagariesmay perhaps do some mischief,butso far267as267we canseeitcan be of real use to no one, and is of the smallest possible interest'(20july1901).waite's translationofde senancour'sobermann(1903)was generally treated m

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

uling angels over the servient squares'.themoves of the pieces are complicated, being possible in three dimensions rather than two, and it is unlikely that the adepts played enochian chess' purely as a pastime. nor was the tarot treated frivolously.theteaching oftarotsymbolism and divination through the;tarotbegan in the neophyte grade, but this teaching wasnotoriginal, having been taken from the dreams of eliph as levi, whq. was the first to make the connection between the twenty-two tarot trumps and the twenty-two letters of the hebrew: alphabet. such a correspondence was a delight to the kabbalists of the golden dawn, who propagated the principle of this newborn' ancient wisdom' with all the zeal of converts, although they altered the sequence of the cards and thus of their particular a

nd this is the very essenceofthe system and its rituals: to be more thanhumanand to be equal with god. philip skale inevitably fails in his attempt and is destroyed, but hehadcome perilously close to success, and it was this ability to achieve, or almost to achieve, what was impossible for ordinary mortalsthatencouraged the very ordinary mortals who were the magiciansofthe golden dawn toturnthese dreams into fiction and to actoutin fantasy what could not be actedoutin fact. outside the realmoffiction,ofovert fiction at least, membersoftheorderproduced books inabundance-somewise, some foolish, mostly verbose.theprodigious outputofboth waite and crowley owed much to the golden dawn, as did the smaller, but no less important, floodsofwords from mathers, westcott and a dozen others.muchoftheir

GILBERT THE MAGICAL MASON

illuminated by the kabbalah 114 13. angels: jewish, christian and pagan 124 14. the devil, and evil spirits according to the bible and ancient hebrew rabbis 131 15. some anomalies in the biblical views of the constitution of man 139 16. the vestiges of tetragrammaton 154 17. the number four in relation with the world and man 1576themagicalmasonpartthree:divination18.thehistory of astrology169 19.dreams18120.divination and its history19221.the star lore of the bible216partfour: masonic22.freemasonry and its relation to the essenes233 23.the resemblances of freemasonry to the cult of mithra244 24.the religious and masonic symbolism of stones256partfive: miscellaneous papers25.an essay on the ancient mysteries269 26.a recent spiritual development287 27.an essay upon the constitution of man:

rew prophetsaid-your old men shall dream dreams.dryden wrote-253dreams are interludes which fancy makes.dreaming may be described as the activity of some of the mental faculties during sleep: the mental processes which are most frequently concerned in our dreams are memory and fancy; these give rise to disordered conceptions, vague images, and unnatural combinations of scenes, persons and events. dreams by a form of reflex action may give rise to involuntary actions and many forms of muscular contractions. dreams may also, at any rate in persons who areillor insane, give rise to a whole series of unconscious performances, such as are com255 monly described as somnambulism, or sleep walking. it is often alleged that a person in sleep-walking, with eyes shut and quite unconscious of his acti

ng, with eyes shut and quite unconscious of his actions, can walk in dangerous places without accident, and that somnambulists have been knowntodo many complex acts as well as they have previously been known to do them when awake, but these are often random statements which do not bear close examination. in sound sleep it is probable that all the mental faculties are in abeyance, and there are no dreams, but this is denied by some physiologists; however, the matter is impossible of proof either way. some theosophists consider that the deeper the sleep the farther off has the spiritual soul gone from the sleeper, and the more it sees and hears; but even if this be so it cannot be demonstrated.itmay be taken as proven that in the majority of cases, asdreams183tested by experiment and observa

nusual it has been to find the awakened sleeper able to narrate what he has dreamed. the observations of medical men have proved that the deeper the sleep the less are sensory impressions noticed by the sleeper, while in restless sleep a sleeper will be seen to be affected by noises, scents as of smoke, and impressions of touch. in addition to these facts it has been found true by experiment that dreams may be apparently started, and may certainly be guided in certain directions by intentional interferences with the sleeper; this has been shown by subsequently awakening him, and hearing of what he has dreamt. this is true not only of sense impressions, but also of mental suggestions; by whispering in the sleeper's ear certain words familiar to him in the waking state, such as the name of a

ned may describe his recent dream and so demonstrate that the cause has produced the related effect, and yet he will be quite ignorant of the means taken to give rise to the dream and associated actions.theexperience of medical men has shown also that dreams will certainly occasionally arise from personal, internal, phys255 ical causes, apart from outside events: for example it is well known that dreams will arise from indigestion, colic, and flatus in the stomach and bowels; again dreams will be found to be associated with fulness of the bladder, others with nose bleeding and with earache; the recent occurrence of giddiness from a sea passage is often reproduced in dreams in the night following. in addition to these causes of dreams we must recognise that a great proportion of all dreams

GILBERT THE SORCERER AND HIS APPRENTICE

an for anythingbutphantomflesh to be placed over the bare bones of his life.itis most unlikely that a final answer will ever be given.8thesorcerer and his apprenticehe was born samuel liddell mathers at hackney, in east london, in 1854 and was educated at bedford grammar school.2during the 1870s he lived with his mother at bournemouth, where his everyday life as a clerk was soon interspersed with dreams of military glory in the first hampshire infantry volunteers (although he was never an officer, despite being photographed in a lieutenant's uni255 form, and with the ceremonial glory of freemasonry through his initiation in the hengist lodge in 1877. at this time he began to reveal his aristocratic origins (or, from another point of view, to display his delusions of grandeur; on his master

d. to a narrow part of the spectrum of occultism, whereas the papers by brodie-innes are more broadly based, providing a valuable insight into the theoretical background of the workings of the golden dawn, and indicatingthebreadth of their author's knowledge and interests. for bothmen;'the magus andhismost eager follower, their writings are their monument, preserving and bringing alive for us the dreams and.visionsthatheld together their remarkable order. nothing of a like stature survives, and nothing is now written that can match the work of its members.theoccultoftoday who squeak at the order's ghost would do well to cease theirclamour,toread and to wonder. r.a. gilbertbristol,april 1983notes1 the text of the manifesto is giveninfullinellie howe'sthe magiciansofthe golden dawn(1972,.pp

into their lives in a way that the strangers from the south could never realize. the lore of the fairies and elementals, that defied the colder vehicle of words, was expressed in music on the pipes, often as the strains of the pipes came from some lonely shielding a listener would say 'that's a fairy tune' they said that the old pipers would sometimes fall asleep on some fairy knoll, and in their dreams would hear strange music underground, and on waking would set the tune on the pipes.butno man could ever compose the fairy music. it was handed on frompiperto piper, and was at once recognizable by anyone who knew the celtic music.myoidfriend dr keith norman macdonald picked up many of these fairy tunes by ear, and scored them for the first time; some of the best known are included in his g

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

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

GNOSTIC HANDBOOK

ungeon, bound hands and feet and able neither to move, nor see, nor feel any favour from heaven or earth. dark night of the soul, st.john of the cross (n1:12,6 n2:7,3) in whatever form the dark night is experienced it is terrifying. it occurs in the spiritual growth of all who follow the path. after the initial excitement of entering the path and starting the spiritual quest, doubts arise; fears; dreams; terrors; a feeling of abandonment, an inability to study, meditate or concentrate. it is during this period that the" old" mind and emotions are destroyed, so feelings of death and rebirth are not uncommon. it is a truly shattering occurrence. however, it will be experienced many times along the spiritual path as the lower vehicles are transformed and the new self grows. an excellent descr

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

of course, genes. the adept is the mind, it too, is a servant not a master. there are lots of highly intelligent people who have no sense of the spiritual life whatsoever. the mind is a scribe, a record keeper, even a grand machine, it is not the true self. the mind is a difficult thing to control, and yet it must be forced to submit. the mind will rebel, demand rights, give us strange thoughts, dreams and nightmares, yet ultimately it has no real power. it is a glorified computer, a good model, certainly, but a computer no less (fig 16) the angel is the true self, the spark of light. it exists only in potential and must be brought into action through transfiguration. when the angel becomes the centre of gnostic theurgy page 68 one's existence the animal and adept (and other related syste

to move, nor see, nor feel any favour from heaven or earth. dark night of the soul, st.john of the cross (n2,7,3) clarifying introduction in brackets ours. in whatever form the dark night is experienced it is terrifying. it occurs in the spiritual trek which all who follow the path undertake. after the initial excitement of entering the path, and starting the spiritual quest, doubts arise, fears, dreams, terrors, a feeling of abandonment, an inability to study, meditate or concentrate. it is during this period that the "old" mind and emotions are destroyed, so feelings of death and rebirth are not uncommon. it is a truly shattering occurrence. however, it will be experienced many times along the spiritual path, as the lower vehicles are transformed and the new self grows. an excellent desc

GOETIA LUCIFERIAN

the elixir is kept and buried in the vessel for some days and nights. this is an optional method which is very dangerous to the process which it is created. vessel preparation may continue once the pot has been cleaned. the magician will scribe the binding sigil of solomon upon it, as this will exteriorize the force summoned to reside in this temple in the earth, which you may communicate with by dreams. it is optional for the sorcerer to add a drop of his or her own blood in the vessel to consecrate it as his own. the sigil will be prepared on virgin parchment or some high quality paper. it may have a strong reinforced backing such as a piece of leather or toadskin (if common amphibious frogs or such inhabit an area, watch for dead ones which you may use. the vessel itself may contain a l

mpyric folklore. you may go to the place of where it is buried to burn a black and white candle in the night hours, and envision the angel or daemon while it grows in being. in the tenth day, at dawn, dig up the vessel and clean the exterior. you will then summon the spirit in the evocation circle, and then either perform an invocation to call in the force, which will remain connected with you in dreams until you destroy and burn the vessel and contents. you may also summon the spirit in the black mirror, and meditate upon it until communication is gained. invocation the sorcerer may invoke the spirit at certain points of the rite, after the vessel has been created and the spirit is bound to it. initial evocation and creation rites do not involve this process. at the moment of envisioning

he circle. you may recall this force when you are in need. this is specifically why the mentally ill or weak of mind should not conduct such workings the self may seek to destroy itself in such a manner. licence to depart hail to thee spirit n, thou hast answered my questions, and has caused no harm or danger to man or beast. you may depart now unto your place of rest and repose. be with 34 me in dreams and in flesh as i desire, yet thou art free to leave this dwelling at will. so it is done. one may command the spirit in the vessel within the triangle, just as one would summon the spirit into visible appearance. 35 36 the shemhamphorasch a bael bael is a spirit of shape shifting by the cat (stealth and instinct, by toad (the form of ahriman, the gateway of self-initiation of the devil or

en aspects of the self through initiatory experience. as a cursing tool, one may evoke marbas in the mind, and his 36 legions of spirits to manifest in the enemy as a disease. he may be used also to improve the ability to will immune system to work more efficiently, thus a beneficial spirit/angelic familiar. f valefor valefor is a vampyric spirit/demon, which initiates through the astral body and dreams. this spirit may be willed and bound to guard one s sleeping chamber and feed from any forms which come near you. valefor has 10 legions of spirits, often appearing through the mirror as a lion with the head of an ass. valefor may also be a guide to the necromantic arts, communion with the dead, ect. 39 g amon amon, the devourer, a werewolf demon whom is a significant initiatory force withe

an excellent familiar which brings instinctual knowledge via waking and dreaming of the alphabet of desire, the language of the subconscious which empowers spells and talismans. b berith berith is a great spirit who appears as a medieval european soldier, clothed in red whom rides upon a crimson horse. upon the head of berith rests a gold crown. berith is a divinatory spirit who brings visions in dreams, which are revealed as images to the magician. berith governs 26 legions of spirits. in an initiatory context, berith may be a tool in the understanding of the self including the turning of gold, i.e. the self coming into being or strengthening in form. the fiery essence of the self. berith proves a powerful goetic servitor to summon and guard when introspective rites of self exploration. 4

GOLDEN DAWN RITUALS Z2

ses unto the east, and repeats alike the words of the hierophant and the hegemon. p. let him pass to the west of the altar, ever led by the angel torchbearer. he projects his astral, and he implants therein his consciousness, and his body kneels when his soul passes between the pillars. he prayeth the great prayer of the hierophant. q. now does the aspirant s soul re-enter unto his gross-form. he dreams in divine exstasis of the glory ineffable which is in the bornless beyond. meditating does he arise, and lifts to the heavens, his hands and his eyes, and his hopes and concentrating his will on the glory, low 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

GOLDEN CHAIN AND THE LONELY ROAD

s, the novitiate is 'summoned- formally entreated to undergo the rite of initiation. the initiation rite is 'the seal of the mysteries' and serves as the focusing context for all that has passed between the aspirant and the initiating power (the initiator in all its forms: the physical teacher, the spiritual guide, the familiars and guardian-spirits of the path, the diverse lessons of praxis, the dreams, visions, and solitary realisations, et alia. all that constitutes the 'initiator' confronts the seeker and guides him into the true circle of the arte magical. in the singular magical act called 'the passing-on of power' all is drawn within the one; the initiate, initiator, and the mystery of the rite itself are aligned to open the way for the 'new-born child of witchblood. the act of the

d efficacious. in practice, mystery-rites comport additional 'degrees, adjunctive zones of empowerment, to which an aspirant has access and in which he or she may gain authority. self-initiation if by predilection one is led to the craft and the only means of entrance there-to is by an initiation self-performed, then let that gate be freely and rightly chosen. if the individual is led there-to by dreams and portents, and is told how to perform such a rite then a way of unique transmission is revealed. if a person accomplishes such a task, then i do not consider anyone else- high or low- has the right to doubt that which essentially does not concern them. in fact, it is wiser for us to respect those who enter the path by such means, for witchblood's heart is reached by many veins. distincti

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

cably precise and accurate calendar the mayans inherited from their predecessors, the inscrutable geoglyphs of nazca, the mysterious andean city of tiahuanaco. and so many other marvels of which we do not know the provenance. it is almost as though we have awakened into the daylight of history from a long and troubled sleep, and yet continue to be disturbed by the faint but haunting echoes of our dreams. graham hancock fingerprints of the gods 183 part iv the mystery of the myths 1. a species with amnesia graham hancock fingerprints of the gods 184 chapter 24 echoes of our dreams in some of the most powerful and enduring myths that we have inherited from ancient times, our species seems to have retained a confused but resonant memory of a terrifying global catastrophe. where do these myths

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

a willed change. science tells us that we use only a small portion of our brain, and thus only a small portion of our inherent capabilities. through a graduated practice of enochian magick, you will learn how to consciously control your thoughts, your emotions, and your actions. you will learn how to expand your capabilities. you will learn that your surroundings, in both the waking state and in dreams, are mirrored projections of our thoughts and emotions, and that external events themselves can be consciously controlled by the magical will. you will learn how to maintain a continuity of consciousness so that lapses or breaks cannot occur, and thus you will be able to remember your dreams as well as your past lives. your everyday life will become more enriched and meaningful. your goal i

e a k i n the c o nt i nui t y o f consciousness impairs growth. it also occurs at death and again at rebirth. this is the reason why most people do not remember their past lives. if you master the ability to remember and control your dreams, you will be ready to remember your past lives and control the events of your rebirth. step 1. prepare for sleep. make a formal resolve to 168 remember your dreams. will yourself to remember them when you wake. step 2. relax, but remain aware of your body and your surroundings as you drift off to sleep. mentally observe the mechanics of the process. notice your limbs as they become numb and heavy. try to know the exact point at which you fall asleep. step 3. regard whatever dreams you have as a magical experience. as a magician, will yourself to contr

er that the exact point at which you fall asleep is impossible to determine. nevertheless, trying will put you in the proper mental framework for this exercise. with practice your physical body will be asleep while your mind is fully conscious. in the morning you will wake mentally feeling like you never went to sleep but your physical body will be refreshed and rested. adepts never waste time in dreams. they use sleep to rest their physical bodies while their subtle bodies are consciously active in the subtle regions of the watchtowers or aethyrs. 169 notes to step 3. dreams are magical. anything that you can do during a magical operation such as visit a watchtower or aethyr, you can also do in your dreams. in dreams you will be uninhibited. the morals and ethics of society are stripped a

after waking. if your resolve is sincere, you will wake with full memory of the last dream that you had. however, the details will usually diminish with time. with practice your retention span will grow larger. in time you should be able to review your diary and see patterns. in your dreams. some dreams will stand out as more vivid and more realistic than others. some will be repetitive. in some dreams you will find yourself with a totally different personality, family, friends and memories than in your waking state. such dreams could be reviews, in degree, of past lives. 170 m a h a m u d r a outline for an advanced exercise samadhi is the state in which the ascetic loses the consciousness of every individuality including his own. he becomes-the all. h.p. blavatsky, glossary to the voice

est aethyrs are tex, the 30th aethyr, and rll, the 29th tex is "the aethyr that is in four parts" but actually rh is usually divided into four parts as well. you mus t ent e r the s e two ae thyr s c ons c i ous l y be for e attempting to enter any of the higher aethyrs. the word''consciously' is stressed, because you already enter them periodically but usually subconsciously. they are entered in dreams at night, in daydreams and psychic visions during the day, and after death of the physical body. tex is usually considered to be divided as follows: 1) karma and strong karmic forces in the north. 2) desire and strong emotional forces in the east. 3) silence and strong forces of inertia in the south. 4) limiting and restrictive forces in the west. tex is on the etheric plane and coincides w

GREY W G CONDENSATION OF KABBALAH

re the unborn get their intelligence and intellect from. 9 foundation or basis. originatively by the god-aspect shadai el chai (powerful/almighty lord of life).creatively byarchangelgavriel (virility ofgod. formatively by the angelic order of the ishim (souls of fire. expressively by levanah (themoon, which is closest to this planet. this is the sphere of familial influence from bloodlines, where dreams develop and everything comes together for emergence into independent life. humanly this is the finishing process in the womb, and where we get our imagination from. after nine months, everything is projected into: 10 thekingdomof thisworld.originated by thegod-aspect of adonaiha-aretz (lord of the earth/land. created by archangel sandalfon (co-brother) who is the other end of metatron. form

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

eathing, painted superhuman, is in poems of the mid. age fetched away, on a spectral fire-spirting steed, to hell or to the wilderness, there to fight with reptiles till the jadgment- day (d. heldensage 38 40. this agrees with our altmark story of hackelberg (p. 922; and in the covcv^omidi hackel-herend, the second half seems plainly to have led to berend bernhart and dietrich-bern, as indeed the dreams of hackelberg and berend were identical (p. 923. lastly, perhaps the nethl. derh met den beer (p. 213-4) ought to be taken into account here, not that i would derive his epithet from a misapprehension of dietrich von bern (see suppl. we have come to know the wild host in two principal lights: as a nocturnal hunt of male, and as a stately progress of female, deities; both, especially the las

sent fortiter seratae? tunc ait ilia, quod bene intrabaut domum jauuis clausis. sacerdos autem vocans eam intra cancellura, clause ostio verberavit earn cum baculo crucis, dicens: exite bine, doniina sortllega! et cum non posset exire, emisit eam sacerdos dicens: modo videtis quam fatuae estis, quae somniorum creditis vanitatem/ this priest goes very sensibly to work with the sorceress, and never dreams of baiting her as a criminal. gervase of tilbury 3, 85' lamiae dicuntur esse mulieres quae nodu domos momentaneo discursu i:)enetrant, dolia vel cophinos, cantharos et ollas perscrutantur, infantes ex cunis extrahunt, luminaria accendunt, et nonnunquam dormientes affligunt' at 3, 93 he assures us he had known women who declared' se dormientibus viris suis cmn coetu lanilarum celeri penua ma

ria avium. eligius, sup. a' nee in itinere positi aliquas aviculas cantantes attendatis' birds whose encounter is prophetic are called wecjvogel, way-fowl, sup. i, 600, but by far the best qualified for the purpose were the icrimmende rauhvogel (rapaces aves) that won victories over other birds, and could predict the same happy event to heroes^ accordingly birds of pi-ey play the foremost part in dreams. an anecdote in procop. de b. goth. 4, 20 (ed. bonn. 2, 560-1) shews how early this superstition was domiciled among german nations: hermigiscl king of the warni, riding over field, noticed a bird (of what kind, is not said) on a tree, and heard him caw (so prob. a raven or crow. understanding the song of birds, the king informed his followers that his death in forty days was foretold- it i

a couple of dancers in the rudheb 8, 49 are thus elegantly described 'ille \e\\xtfalco se girat, et haec ut hirundo' in roth. 3845' mir troumite nahte von dir, wie ein valhe qua me gevlogin, und vuorte dich widir over mere' in sv. forns, 2, 64 'jag dromte att min herres falkar, de spande mig med sina klor, de togo mitt hjerta utur mitt brost, och gjorde sig deraf ett bo' and there are disquieting dreams of bears, ivolves, hoars p. 921-3 (see suppl. much depends on the time when and the place where dreams are dreamt. they are truest after midnight, toward morning 'post noctem mediam, quando sunt somnia vera/ ecbas. 227. eracl. 3723; ghosts appear just before dawn (a case on p. 894. yet herzeloide dreams' umbe einen mitten tac/ parz. 103, 25. as it is a grave question with newly married folk

rceived to one of a married couple, the other was sure to waste away and die. sowthistle was also nailed inside the swine-trough, that the pigs might eat over it, whence its name is supposed to have come (w. menzel's literaturbl. 1844. pp. 9. 10. the name' eberwurz' probably rests on other grounds, but' carlina' seems to be formed on the legend. king charles often had things told him by angels in dreams, and bad dreams come of fighting with boars; the herb may have healed the gash inflicted by the tusk of a boar (see suppl. betonica. pliny 25, 46' vettones in hispania eam quae vettonica dicitur in gallia, in italia autem serratula, a graecis cestros aut psycho-morphon[-trophon, ante cunctas laudatissima. exit anguloso caule, cubitorum duum, a radice spargens folia fere lapathi, serrata, se

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ngormr (heath-worm) stands for dragon. the yols. saga c. 17 distinguishes lyngormr a small snake from dreki a large one; so that our ohgr. heimo, os. hema, as. hdma, spoken of on p. 387, may be identical with lyngvi; vilk. saga c. 17, p. 31 expressly calls heima allra orma skemutr (omnium vermium minimus, but as he is venomous, he cannot be the harmless cicada (ohgl muhheimo. popular belief still dreams of glitter ing treasures lying on lonesome heaths and guarded by dragons; and hcecfen gold in beow. may mean either aurum tesquorum or ethnicorum, for dragons, like giants, were thought of as old and full of years, e.g, eald uhtsceafta, beow. 4536; wintrum fixys (wise with years) 4548; j?reo hund (300) wintra heold on hrusan (earth) 4550; at the same time they are covetous, envious, venomou

ch. iad (hiatus, iadul hell. 2 as evening is the mouth of night. 3 here we may sum up what living men have reached hades and come back: of the greeks, orpheus in search of eurydice; odysseus; aeneas. of norsemen, hermdftr when dispatched after baldr, and hadding (saxo gram. p. 16. medieval legends of brandanus and tundalus; that of tanhauser and others like it shall come in the next chap. monkish dreams, visions of princes who see their ancestors in hell, are coll. in d.s. nos. 461. 527. 530. 554; of the same kind is the vision of the vacant chair in the annolied 724, conf. tundalus 65, 7. 4 muspellsheimr is not heaven, nor are the sons of muspell the same as the light elves that live in heaven (p. 445; when surtr has burnt up heaven and earth, vol. lie b b 808 time and world. natives alon

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

lings alone could equal the universal mind, because it is also potential with that which is as yet without discernible nature or form. the universal mind as an intelligence permeates every cell of our being and is accessible as an infinite wisdom. however, the cosmic mind does not contain within it all the particular details of human knowledge and experience, but is an exalted form of evaluation. dreams.the visual imagery experienced during sleep, dreams represent one of the most extraordinary mysteries of life. everyone dreams throughout the different stages of sleep, but not everyone remembers their dreams. modern research indicates that dreams are 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 mov

nput 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 not only in real life but in dreams. the psychologist c. j. jung regarded dreams not only as an integral and personal expression of the individual consciousness but often as pointing meaningfully 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

HAMIL THE ROSICRUCIAN SEER

into these soap-bubbles. she seemed to shudder, and she was afraid that she might see something that would alarm nero in one of these she once saw a small coffin standing before a neighbouring house. atthat.timethere was no child sick;butshortly after the lady who lived there was confined; the child livedbuta few months, andmrsk. saw it carried from the house in a coffin.ifwe wished her to recall dreams which she had forgotten, it was only necessary to make her look at a soap-bubble, and her memory of them immediately returned. she often saw persons that were about to arrive at the house,ina glassofwater; but when she was invited to this sort of divination, and did it unwillingly,shewil$sometimesmistaken' aubrey, in his miscellanies" gives the form of the crystals as commonly used in his t

HANDBOOK OF EGYPTIAN MYTHOLOGY

iterature, 605 628. 111. all these attempts were fruitless because of their reliance on misleading information in classical authors such as plutarch and horapollo. see e. iversen, the myth of egypt and its hieroglyphs in european tradition (princeton, 1993. 112. freud s collection of figurines of ancient egyptian deities can be viewed at the freud museum in london. in his autobiography, memories, dreams, reflections (london, 1963, jung wrote of the horus myth: it is a myth which must have been told after human culture that is consciousness had for the first time released men from the darkness of prehistoric times (translated by richard and clara winston. 113. see frazer, the golden bough: a study in magic and religion, abridged ed (london, 1922, 477 507. 114. for the arguments for and agai

r status known as the followers of horus, myth blends imperceptibly into history. period of rule by kings summary: dynasties of gods and demigods were succeeded by dynasties of human kings who acted as intermediaries between humanity and the gods. this period corresponds with the time span of pharaonic history. gods and goddesses mainly communicated with people through temple rituals, oracles, or dreams, though deities might still be encountered beyond the boundaries of the black land. most humans could only enter the divine realm by dying, but stories were told of priest-magicians who had the power to pass between the worlds of the living and the dead. the king was responsible for upholding the divine order in the world of the living. failure to obey the laws of maat could lead to periods

HELENA BLAVATSKY NIGHTMARE TALES

f age. where shewas born, and who she was, she seemed to know as little as anyone else. i was told she had been brought oneday by a party of strolling gipsies, and left in the yard of the old lady, from which moment she became aninmate of the house. she was nicknamed "the sleeping girl" as she was said to be gifted with the faculty ofapparently dropping asleep wherever she stood, and speaking her dreams aloud. the girl's heathen name wasfrosya. about eighteen months after the news of the murder had reached italy, where i was at the time, i travelledover the banat in a small waggon of my own, hiring a horse whenever i needed one. i met on my way an old nightmare talescan the double murder?2 frenchman, a scientist, travelling alone after my own fashion, but with the difference that while he

g fast- how terrible is night" viianother day is added to the series of buried days. the far green hills, and the fragrant boughs of thepomegranate blossom have melted in the mellow shadows of the night, and both sorrow and joy are plungedin the lethargy of soul-resting sleep. every noise has died out in the royal gardens, and no voice or sound isheard in that overpowering stillness. swift-winged dreams descend from the laughing stars in motley crowds, and landing upon the earth disperseamong mortals and immortals, amid animals and men. they hover over the sleepers, each attracted by itsaffinity and kind; dreams of joy and hope, balmy and innocent visions, terrible and awesome sights seen withsealed eyes, sensed by the soul; some instilling happiness and consolation, others causing sobs to

ights seen withsealed eyes, sensed by the soul; some instilling happiness and consolation, others causing sobs to heave thesleeping bosoms, tears and mental torture, all and one preparing unconsciously to the sleepers their wakingthoughts of the morrow. nightmare talesvi15 even in sleep the soul-ego finds no rest. hot and feverish its body tosses about in restless agony. for it, the time of happy dreams is now a vanishedshadow, a long bygone recollection. through the mental agony of the soul, there lies a transformed man.through the physical agony of the frame, there flutters in it a fully awakened soul. the veil of illusion hasfallen off from the cold idols of the world, and the vanities and emptiness of fame and wealth stand bare,often hideous, before its eyes. the thoughts of the soul f

ous franks roamed about in their warlike spirit, thirsting to kill, to decimate and subject eachother. by what infernal powers has this been accomplished? yet the transformation has been produced and itis as undeniable as the fact that alone the fiend rejoices and boasts of the transformation effected. the wholeworld is hushed in breathless expectation. not a wife or mother, but is haunted in her dreams by the black andominous storm-cloud that overhangs the whole of europe. the cloud is approaching it comes nearer andnearer. oh woe and horror. i foresee once more for earth the suffering i have already witnessed. iread the fatal destiny upon the brow of the flower of europe's youth! but if i live and have the power, never,oh never shall my country take part in it again! no, no, i will not s

ssing like a gigantic dark reptile, glides swiftly,crossing mountain and moor, forest, tunnel and plain, its swinging monotonous motion lulls the worn-outoccupant, the weary and heartsore form, to sleep. in the moving palace the air is warm and balmy. the luxurious vehicle is full of exotic plants; and from alarge cluster of sweet-smelling flowers arises together with its scent the fairy queen of dreams, followed byher band of joyous elves. the dryads laugh in their leafy bowers as the train glides by, and send floatingupon the breeze dreams of green solitudes and fairy visions. the rumbling noise of wheels is graduallytransformed into the roar of a distant waterfall, to subside into the silvery trills of a crystalline brook. thesoul-ego takes its flight into dreamland. it travels through

HELENA BLAVATSKY THE KEY TO THEOSOPHY

s, who wrote a work to that effect entitled de mysteriis, under the name of his own master, a famous egyptian priest called abammon. ammonius saccas was the son of christian parents, and, having been repelled by dogmatic spiritualistic christianity from his childhood, became a neo-platonist, and like j. bo hme and other great seers and mystics, is said to have had divine wisdom revealed to him in dreams and visions. hence his name of theodidaktos. he resolved to reconcile every system of religion, and by demonstrating their identical origin to establish one universal creed based on ethics. his life was so blameless and pure, his learning so profound and vast, that several church fathers were his secret disciples. clemens alexandrinus speaks very highly of him. plotinus, the "st. john" of a

ual souls. in truth there is neither ascending nor descending, but a change of state or condition for the medium. the body of the latter becoming paralyzed, or "entranced" the spiritual ego is free from its trammels, and finds itself on the same plane of consciousness with the disembodied spirits. hence, if there is any spiritual attraction between the two they can communicate, as often occurs in dreams. the difference between a mediumistic and a non-sensitive nature is this: the liberated spirit of a medium has the opportunity and facility of influencing the passive organs of its entranced physical body, to make them act, speak, and write at its will. the ego can make it repeat, echo-like, and in the human language, the thoughts and ideas of the disembodied entity, as well as its own. but

o hang a counter argument. we have a different set of senses in dreamlife, have we not? we feel, talk, hear, see, taste and function in general on a different plane; the change of state of our consciousness being evidenced by the fact that a series of acts and events embracing years, as we think, pass ideally through our mind in one instant. well, that extreme rapidity of our mental operations in dreams, and the perfect naturalness, for the time being, of all the other functions, show us that we are on quite another plane. our philosophy teaches us that, as there are seven fundamental forces in nature, and seven planes of being, so there are seven states of consciousness in which man can live, think, remember and have his being. to enumerate these here is impossible, and for this one has t

incarnate once more in the same family group. again we say that love beyond the grave, illusion though you may call it, has a magic and divine potency which reacts on the living. a mother's ego filled with love for the imaginary children it sees near itself, living a life of happiness, as real to it as when on earth-that love will always be felt by the children in flesh. it will manifest in their dreams, and often in various events-in providential protection and escape, for love is a strong shield, and is not limited by space or time. as with this devachanic "mother" so with the rest of human relationships and attachments, save the purely selfish or material. analogy will suggest to you the rest. q. in no case, then, do you admit the possibility of the communication of the living with the

or the knowledge of the whole series of one's past incarnations. q. but we ordinary mortals who have not reached samm -sambuddha, how are we to understand this simile? a. by studying it and trying to understand more correctly the characteristics and the three kinds of sleep. sleep is a general and immutable law for man as for beast, but there are different kinds of sleep and still more different dreams and visions. q. but this takes us to another subject. let us return to the materialist who, while not denying dreams, which he could hardly do, yet denies immortality in general and the survival of his own individuality. a. and the materialist, without knowing it, is right. one who has no inner perception of, and faith in, the immortality of his soul, in that man the soul can never become b

HINE PHIL ASPECTS OF EVOCATION

the ravening ones. why go alone, without the security of tried and tested banishings and sigils? well i don.t trust those old books, those mad monks with their necronomicons, dead names and blasphemous sigils. what price forbidden knowledge? about 4.50 in paperback actually. ridiculous! so i set forth to compile a .living. grimoire. a product of the technocratic aeon, i use its debris to mould my dreams .the howling- the hiss, roar and static screams of radios tuned to dead channels. to the work then. some loose structure being required (or so i thought, i devised a hierarchy based on the work of psychologist abraham maslow- ranging from .survival demons. such as hunger or thirst, working up towards .ego. demons- the need for self-respect or a particular self-image, and more abstract conce

HINE P OVEN READY CHAOS

e figure becoming a 3-d tunnel, twisting into infinite space. pretty, eh? the first time we tried them out was, appropriately enough, in a ritual invocation of eris, and they seemed to work very well. they don t keep things out, they tend to draw energies in. you can also use them in astral projection (or in chaospeak, virtual magick) to gate through, and i ve had them turning up spontaenously in dreams as astral doorways. to seal them, i reverse the spinning of the petals, and have them become flat again, sometimes doing a normal pentagram over them just for good measure. they seem to work well when used in a 29 oven-ready chaos free-form style of working, but not when used with trad systems, such as the lesser key of solomon (the entities in there are strictly conservative in how they li

enly get bored with the whole job and go indoors to watch television. the trick is, next time you look at the garden, not to notice the plant you so recently lavished attention on. if the intent gets tangled up with all the other stuff in your head, you tend to start projecting various fantasy outcomes- what you ll do with the money when it comes, how will it be with the boy/girl/anteater of your dreams, etc and the desire will get run into all the others, thus decreasing the probability of it manifesting in the way you want it to. a useful attitude to have when casting sigils is that once you ve posted one off to the multiverse (which, like santa, always gets the message, then you re sure that it s going to work, so that you don t need to expend any more effort on that particular one. suc

ck then so be it. but out of this muck i wove a conversation, a story with no chance of a happy ending. a story which clouded my will, which blurred my eye. i made this monster; a golem born of my own longings& shortcomings, and now i will take it apart, piece by piece, draining the pus from knotted passions. we are but knots in a cord. untie them and we slip easily across the aeons into nebulous dreams. 51 oven-ready chaos emotional engineering we are bound by our own past, bound to repeat patterns; programs written long ago. flowcharted in an infant s crabbed hand; meshed like kitten-pulled wool; a language of critical moments in our personal histories. years later, a gap opens in the world, and creatures of free will and freedom that we think we are, our sudden vunerability surprises us

ich counters it will most likely be overlooked or rationalised into a more malleable form. conflict arises when dissonance occurrs between desires and existing mental constructs (have you ever feared the strength of your own desires. to cope with such conflicts, a variety of defence mechanism can be adopted: aggression a typical response to frustrated desire and loss of control; loss of devouring dreams. we can direct it at the source of our frustration, or direct it onto others. apathy loss of control- loss of face and self-worth. the machine stops. regression adult, who me? a return to a child-like mien. cry hard enough 52 phil hine and someone will come and comfort us. perhaps we have learnt that through tears, we can control others. sublimation in other words, putting a brave face on i

east of the ravening ones. why go alone, without the security of tried and tested rituals and banishings? well i don t trust those old books, those mad monks with their necronomicons and blasphemous sigils. what price this forbidden knowledge? about 4.50 in paperback actually. ridiculous! so i set forth to compile a living grimoire. a product of the technocratic aeon, i use its debris to mould my dreams. the howling- the hiss, roar, and static screams of radios tuned to dead channels. 57 oven-ready chaos to the work then; some loose structure being required (or so i thought, i devised a hierarchy based on the work of psychologist abraham maslow, that ranged from survival demons- hunger, thirst etc, ego demons- self-esteem, selfimage etc, and more abstract conceptions such as the hunger for

HOMSI

n non-traditional and highly questionable 'astral' initiations, together with continuing lessons in a correspondence course consisting almost exclusively of pre-published golden dawn materials available elsewhere for a mere fraction of the price. even worse, of these individuals, many of those who reached the homsi/eogd inner circle discovered a dark truth which shattered forever their idealistic dreams. as a public service, a former member of the inner circle of homsi/eogd and one of the original compilers of its correspondence course, graciously made the original version of the homsi/eogd (then egd correspondence course available for free to download over the internet. it is the sincere wish of many former members of homsi/eogd that the internet publication and free distribution of this

HP LOVECRAFT A DARK LORE

wilcox, and my uncle had recognized him as the youngest son of an excellent family slightly known to him, who had latterly been studying sculpture at the rhode island school of design and living alone at the fleur-de-lys building near that institution. wilcox was a precocious youth of known genius but great eccentricity, and had from chidhood excited attention through the strange stories and odd dreams he was in the habit of relating. he called himself "psychically hypersensitive, but the staid folk of the ancient commercial city dismissed him as merely "queer" never mingling much with his kind, he had dropped gradually from social visibility, and was now known only to a small group of esthetes from other towns. even the providence art club, anxious to preserve its conservatism, had found

latter with strange cults or societies; and wilcox could not understand the repeated promises of silence which he was offered in exchange for an admission of membership in some widespread mystical or paganly religious body. when professor angell became convinced that the sculptor was indeed ignorant of any cult or system of cryptic lore, he besieged his visitor with demands for future reports of dreams. this bore regular fruit, for after the first interview the manuscript records daily calls of the young man, during which he related startling fragments of nocturnal imaginery whose burden was always some terrible cyclopean vista of dark and dripping stone, with a subterrene voice or intelligence shouting monotonously in enigmatical sense-impacts uninscribable save as gibberish. the two sou

oughts after a week of pointless and irrelevant accounts of thoroughly usual visions. here the first part of the manuscript ended, but references to certain of the scattered notes gave me much material for thought- so much, in fact, that only the ingrained skepticism then forming my philosophy can account for my continued distrust of the artist. the notes in question were those descriptive of the dreams of various persons covering the same period as that in which young wilcox had had his strange visitations. my uncle, it seems, had quickly instituted a prodigiously far-flung body of inquires amongst nearly all the friends whom he could question without impertinence, asking for nightly reports of their dreams, and the dates of any notable visions for some time past. the reception of his req

g edited the correspondence in corroboration of what he had latently resolved to see. that is why i continued to feel that wilcox, somehow cognizant of the old data which my uncle had possessed, had been imposing on the veteran scientist. these responses from esthetes told disturbing tale. from february 28 to april 2 a large proportion of them had dreamed very bizarre things, the intensity of the dreams being immeasurably the stronger during the period of the sculptor's delirium. over a fourth of those who reported anything, reported scenes and half-sounds not unlike those which wilcox had described; and some of the dreamers confessed acute fear of the gigantic nameless thing visible toward the last. one case, which the note describes with emphasis, was very sad. the subject, a widely know

what older celebrants had told them the words meant. this text, as given, ran something like this "in his house at r'lyeh dead cthulhu waits dreaming" and now, in response to a general and urgent demand, inspector legrasse related as fully as possible his experience with the swamp worshippers; telling a story to which i could see my uncle attached profound significance. it savoured of the wildest dreams of myth-maker and theosophist, and disclosed an astonishing degree of cosmic imagination among such half-castes and pariahs as might be least expected to possess it. on november 1st, 1907, there had come to the new orleans police a frantic summons from the swamp and lagoon country to the south. the squatters there, mostly primitive but good-natured descendants of lafitte's men, were in the

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

ers. our early flights were disappointing in this latter respect, though they afforded us some magnificent examples of the richly fantastic and deceptive mirages of the polar regions, of which our sea voyage had given us some brief foretastes. distant mountains floated in the sky as enchanted cities, and often the whole white world would dissolve into a gold, silver, and scarlet land of dunsanian dreams and adventurous expectancy under the magic of the low midnight sun. on cloudy days we had considerable trouble in flying owing to the tendency of snowy earth and sky to merge into one mystical opalescent void with no visible horizon to mark the junction of the two. at length we resolved to carry out our original plan of flying five hundred miles eastward with all four exploring planes and e

today- not even of yesterday; a megalopolis ranking with such whispered prehuman blasphemies as valusia, r lyeh, ib in the land of mnar, and the nameless city of arabia deserta. as we flew above that tangle of stark titan towers my imagination sometimes escaped all bounds and roved aimlessly in realms of fantastic associations- even weaving links betwixt this lost world and some of my own wildest dreams concerning the mad horror at the camp. the plane s fuel tank, in the interest of greater lightness, had been only partly filled; hence we now had to exert caution in our explorations. even so, however, we covered an enormous extent of ground- or, rather, air- after swooping down to a level where the wind became virtually negligible. there seemed to be no limit to the mountain range, or to t

ar protoplasmic masses capable of molding their tissues into all sorts of temporary organs under hypnotic influence and thereby forming ideal slaves to perform the heavy work of the community. these viscous masses were without doubt what abdul alhazred whispered about as the "shoggoths" in his frightful necronomicon, though even that mad arab had not hinted that any existed on earth except in the dreams of those who had chewed a certain alkaloidal herb. when the star-headed old ones on this planet had synthesized their simple food forms and bred a good supply of shoggoths, they allowed other cell groups to develop into other forms of animal and vegetable life for sundry purposes, extirpating any whose presence became troublesome. with the aid of the shoggoths, whose expansions could be mad

HP LOVECRAFT BEYOND THE WALL OF SLEEP

at the time, his shrieks were confined to the repetition of a single, mad word of all too obvious source "tekeli-li! tekeli-li" document modified: 03/10/2000 09:27onbeyond the wall of sleep by h.p. lovecraft written 1919 published october 1919 in pine cones, vol. 1, no. 6, p. 2-10 i have often wondered if the majority of mankind ever pause to reflect upon the occasionally titanic significance of dreams, and of the obscure world to which they belong. whilst the greater number of our nocturnal visions are perhaps no more than faint and fantastic reflections of our waking experiences- freud to the contrary with his puerile symbolism- there are still a certain remainder whose immundane and ethereal character permit of no ordinary interpretation, and whose vaguely exciting and disquieting effe

all but impassable barrier. from my experience i cannot doubt but that man, when lost to terrestrial consciousness, is indeed sojourning in another and uncorporeal life of far different nature from the life we know, and of which only the slightest and most indistinct memories linger after waking. from those blurred and fragmentary memories we may infer much, yet prove little. we may guess that in dreams life, matter, and vitality, as the earth knows such things, are not necessarily constant; and that time and space do not exist as our waking selves comprehend them. sometimes i believe that this less material life is our truer life, and that our vain presence on the terraqueous globe is itself the secondary or merely virtual phenomenon. it was from a youthful revery filled with speculations

nnot speak longer, for the body of joe slater grows cold and rigid, and the coarse brains are ceasing to vibrate as i wish. you have been my only friend on this planet- the only soul to sense and seek for me within the repellent form which lies on this couch. we shall meet again- perhaps in the shining mists of orion's sword, perhaps on a bleak plateau in prehistoric asia, perhaps in unremembered dreams tonight, perhaps in some other form an eon hence, when the solar system shall have been swept away" at this point the thought-waves abruptly ceased, the pale eyes of the dreamer- or can i say dead man- commenced to glaze fishily. in a half-stupor i crossed over to the couch and felt of his wrist, but found it cold, stiff, and pulseless. the sallow cheeks paled again, and the thick lips fell

ver to the couch and felt of his wrist, but found it cold, stiff, and pulseless. the sallow cheeks paled again, and the thick lips fell open, disclosing the repulsively rotten fangs of the degenerate joe slater. i shivered, pulled a blanket over the hideous face, and awakened the nurse. then i left the cell and went silently to my room. i had an instant and unaccountable craving for a sleep whose dreams i should not remember. the climax? what plain tale of science can boast of such a rhetorical effect? i have merely set down certain things appealing to me as facts, allowing you to construe them as you will. as i have already admitted, my superior, old doctor fenton, denies the reality of everything i have related. he vows that i was broken down with nervous strain, and badly in need of a l

HP LOVECRAFT CELEPHAIS

nnel cliffs, and had come to the end of things to the precipice and the abyss where all the village and all the world fell abruptly into the unechoing emptiness of infinity, and where even the sky ahead was empty and unit by the crumbling moon and the peering stars. faith had urged him on, over the precipice and into the gulf, where he had floated down, down, down; past dark, shapeless, undreamed dreams, faintly glowing spheres that may have been partly dreamed dreams, and laughing winged things that seemed to mock the dreamers of all the worlds. then a rift seemed to open in the darkness before him, and he saw the city of the valley, glistening radiantly far, far below, with a background of sea and sky, and a snowcapped mountain near the shore. kuranes had awakened the very moment he behe

bour of serannian, the pink marble city of the clouds, which is built on that ethereal coast where the west wind flows into the sky; but as the highest of the city s carven towers came into sight there was a sound somewhere in space, and kuranes awaked in his london garret. for many months after that kuranes sought the marvellous city of celephais and its sky-bound galleys in vain; and though his dreams carried him to many gorgeous and unheard-of places, no one whom he met could tell him how to find ooth-nargai beyond the tanarian hills. one night he went flying over dark mountains where there were faint, lone campfires at great distances apart, and strange, shaggy herds with tinkling bells on the leaders, and in the wildest part of this hilly country, so remote that few men could ever hav

it was there that fulfillment came, and he met the cortege of knights come from celephais to bear him thither forever. handsome knights they were, astride roan horses and clad in shining armour with tabards of cloth-of-gold curiously emblazoned. so numerous were they, that kuranes almost mistook them for an army, but they were sent in his honour; since it was he who had created ooth-nargai in his dreams, on which account he was now to be appointed its chief god for evermore. then they gave kuranes a horse and placed him at the head of the cavalcade, and all rode majestically through the downs of surrey and onward toward the region where kuranes and his ancestors were born. it was very strange, but as the riders went on they seemed to gallop back through time; for whenever they passed throu

in the twilight they saw only such houses and villagers as chaucer or men before him might have seen, and sometimes they saw knights on horseback with small companies of retainers. when it grew dark they travelled more swiftly, till soon they were flying uncannily as if in the air. in the dim dawn they came upon the village which kuranes had seen alive in his childhood, and asleep or dead in his dreams. it was alive now, and early villagers curtsied as the horsemen clattered down the street and turned off into the lane that ends in the abyss of dreams. kuranes had previously entered that abyss only at night, and wondered what it would look like by day; so he watched anxiously as the column approached its brink. just as they galloped up the rising ground to the precipice a golden glare cam

HP LOVECRAFT DAGON

day still travelled toward the hummock, though that object seemed scarcely nearer than when i had first espied it. by the fourth evening i attained the base of the mound, which turned out to be much higher than it had appeared from a distance, an intervening valley setting it out in sharper relief from the general surface. too weary to ascend, i slept in the shadow of the hill. i know not why my dreams were so wild that night; but ere the waning and fantastically gibbous moon had risen far above the eastern plain, i was awake in a cold perspiration, determined to sleep no more. such visions as i had experienced were too much for me to endure again. and in the glow of the moon i saw how unwise i had been to travel by day. without the glare of the parching sun, my journey would have cost me

HP LOVECRAFT EX OBLIVIONE

it shall not find me. god, that hand! the window! the window! 1998-1999 william johns last modified: 12/18/1999 18:43 1ex oblivione by h.p. lovecraft 1920 when the last days were upon me, and the ugly trifles of existence began to drive me to madness like the small drops of water that torturers let fall ceaselessly upon one spot of their victims body, i loved the irradiate refuge of sleep. in my dreams i found a little of the beauty i had vainly sought in life, and wandered through old gardens and enchanted woods. once when the wind was soft and scented i heard the south calling, and sailed endlessly and languorously under strange stars. once when the gentle rain fell i glided in a barge down a sunless stream under the earth till i reached another world of purple twilight, iridescent arbo

HP LOVECRAFT HYPNOS

heads in ivory to immortalize his different expressions. of our studies it is impossible to speak, since they held so slight a connection with anything of the world as living men conceive it. they were of that vaster and more appalling universe of dim entity and consciousness which lies deeper than matter, time, and space, and whose existence we suspect only in certain forms of sleep- those rare dreams beyond dreams which come never to common men, and but once or twice in the lifetime of imaginative men. the cosmos of our waking knowledge, born from such an universe as a bubble is born from the pipe of a jester, touches it only as such a bubble may touch its sardonic source when sucked back by the jester's whim. men of learning suspect it little and ignore it mostly. wise men have interpr

s beyond dreams which come never to common men, and but once or twice in the lifetime of imaginative men. the cosmos of our waking knowledge, born from such an universe as a bubble is born from the pipe of a jester, touches it only as such a bubble may touch its sardonic source when sucked back by the jester's whim. men of learning suspect it little and ignore it mostly. wise men have interpreted dreams, and the gods have laughed. one man with oriental eyes has said that all time and space are relative, and men have laughed. but even that man with oriental eyes has done no more than suspect. i had wished and tried to do more than suspect, and my friend had tried and partly succeeded. then we both tried together, and with exotic drugs courted terrible and forbidden dreams in the tower studi

heard, but what i saw; for in that dark, locked, shuttered, and curtained room there appeared from the black northeast corner a shaft of horrible red-gold light-a shaft which bore with it no glow to disperse the darkness, but which streamed only upon the recumbent head of the troubled sleeper, bringing out in hideous duplication the luminous and strangely youthful memory-face as i had known it in dreams of abysmal space and unshackled time, when my friend had pushed behind the barrier to those secret, innermost and forbidden caverns of nightmare. and as i looked, i beheld the head rise, the black, liquid, and deep-sunken eyes open in terror, and the thin, shadowed lips part as if for a scream too frightful to be uttered. there dwelt in that ghastly and flexible face, as it shone bodiless

HP LOVECRAFT POETRY AND THE GODS

hed september 1920 in the united amateur, vol. 20, no. 1, p. 1-4. a damp gloomy evening in april it was, just after the close of the great war, when marcia found herself alone with strange thoughts and wishes, unheard-of yearnings which floated out of the spacious twentieth-century drawing room, up the deeps of the air, and eastward to olive groves in distant arcady which she had seen only in her dreams. she had entered the room in abstraction, turned off the glaring chandeliers, and now reclined on a soft divan by a solitary lamp which shed over the reading table a green glow as soothing as moonlight when it issued through the foliage about an antique shrine. attired simply, in a low-cut black evening dress, she appeared outwardly a typical product of modern civilization; but tonight she

en apollo first knew her, thou has truly spoken of the new age, for even now on maenalus, pan sighs and stretches in his sleep, wishful to wake and behold about him the little rose-crowned fauns and the antique satyrs. in thy yearning hast thou divined what no mortal, saving only a few whom the world rejects, remembereth: that the gods were never dead, but only sleeping the sleep and dreaming the dreams of gods in lotos-filled hesperian gardens beyond the golden sunset. and now draweth nigh the time of their awakening, when coldness and ugliness shall perish, and zeus sit once more on olympus. already the sea about paphos trembleth into a foam which only ancient skies have looked on before, and at night on helicon the shepherds hear strange murmurings and half-remembered notes. woods and f

t in sleeping the gods have grown kind and will not hurl him to the gulf made for deniers of gods. instead will their vengeance smite the darkness, fallacy and ugliness which have turned the mind of man; and under the sway of bearded saturnus shall mortals, once more sacrificing unto him, dwell in beauty and delight. this night shalt thou know the favour of the gods, and behold on parnassus those dreams which the gods have through ages sent to earth to show that they are not dead. for poets are the dreams of gods, and in each and every age someone hath sung unknowingly the message and the promise from the lotosgardens beyond the sunset. then in his arms hermes bore the dreaming maiden through the skies. gentle breezes from the tower of aiolas wafted them high above warm, scented seas, till

den through the skies. gentle breezes from the tower of aiolas wafted them high above warm, scented seas, till suddenly they came upon zeus, holding court upon double-headed parnassus, his golden throne flanked by apollo and the muses on the right hand, and by ivy-wreathed dionysus and pleasure-flushed bacchae on the left hand. so much of splendour marcia had never seen before, either awake or in dreams, but its radiance did her no injury, as would have the radiance of lofty olympus; for in this lesser court the father of gods had tempered his glories for the sight of mortals. before the laurel-draped mouth of the corycian cave sat in a row six noble forms with the aspect of mortals, but the countenances of gods. these the dreamer recognized from images of them which she had beheld, and sh

f honour the august messengers gods have sent down that in the words and writing of men there may be still some traces of divine beauty. other bards have men justly crowned with enduring laurels, but these hath apollo crowned, and these have i set in places apart, as mortals who have spoken the language of the gods. long have we dreamed in lotosgardens beyond the west, and spoken only through our dreams; but the time approaches when our voices shall not be silent. it is a time of awakening and change. once more hath phaeton ridden low, searing the fields and drying the streams. in gaul lone nymphs with disordered hair weep beside fountains that are no more, and pine over rivers turned red with the blood of mortals. ares and his train have gone forth with the madness of gods and have return

HP LOVECRAFT POLARIS

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 me i am not dreaming. they mock me whilst i sleep, and whilst the squat yellow foe may be creeping silently upon us. i have failed in my duties and betrayed the marble city of olathoe; i have proven false to alos, my friend and commander. but still these shadows of my dreams deride me. they say there is no land of lomar, save in my nocturnal imaginings; that 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 sav

HP LOVECRAFT THE CALL OF CTHULHU

ilcox, and my uncle had recognized him as the youngest son of an excellent family slightly known to him, who had latterly been studying sculpture at the rhode island school of design and living alone at the fleur-de-lys building near that institution. wilcox was a, precocious youth of known genius but great eccentricity, and had from childhood excited attention through the strange stories and odd dreams he was in the habit of relating. he called himself 'psychically hypersensitive' but the staid folk of the ancient commercial city dismissed him as merely 'queer. never mingling much with his kind, he had dropped gradually from social visibility, and was now known only to a small group of aesthetes from other towns. even the providence art club, anxious to preserve its conservatism, had foun

latter with strange cults or societies; and wilcox could not understand the repeated promises of silence which he was offered in exchange for an admission of membership in some widespread mystical or paganly religious body. when professor angell became convinced that the sculptor was indeed ignorant of any cult or system of cryptic lore, he besieged his visitor with demands for future reports of dreams. this bore regular fruit, for after the first interview the manuscript records daily calls of the young man, during which he related startling fragments of nocturnal imagery whose burden was always some terrible cyclopean vista of dark and dripping stone, with a subterrene voice or intelligence shouting monotonously in enigmatical sense-impacts uninscribable save gibberish. the two sounds m

oughts after a week of pointless and irrelevant accounts of thoroughly usual visions. here the first part of the manuscript ended, but references to certain of the scattered notes gave me much material for thought- so much, in fact, that only the ingrained scepticism then forming my philosophy can account for my continued distrust of the artist. the notes in question were those descriptive of the dreams of various persons covering the same period as that in which young wilcox had had his strange visitations. my uncle, it seems, had quickly instituted a prodigiously far-flung body of inquiries amongst nearly all the friends whom he could question without impertinence, asking for nightly reports of their dreams, and the dates of any notable visions for some time past. the reception of his re

compiler of having asked leading questions, or of having edited the correspondence in corroboration of what he had latently resolved to see. that is why i continued to feel that wilcox, somehow cognizant of old data which my uncle had possessed, had been imposing on the veteran scientist. these responses from aesthetes told a disturbing tale. from 28 february to 2 april a large proportion of the dreams being immeasurable the stronger during the period of the sculptor's delirium. over a fourth of those who reported anything, reported scenes and half-sounds not unlike those which wilcox had described; and some of the dreamers confessed acute fear of the gigantic nameless thing visible towards the last. one case, which the note describes with emphasis, was very sad. the subject, a widely kno

him what older celebrants had told them the words meant. this text, as given, ran something like this 'in his house at r'lyeh dead cthulhu waits dreaming' and now, in response to a general urgent demand, inspector legrasse related as fully as possible his experience with the swamp worshippers; telling a story to which i could see my uncle attached profound significance. it savoured of the wildest dreams of myth-maker and theosophist, and disclosed an astonishing degree of cosmic imagination among such half-castes and pariahs as might be least expected to possess it. on 1 november 1907, there had come to new orleans police a frantic summons from the swamp and lagoon country to the south. the squatters there, mostly primitive but good-natured descendants of lafitte's men, were in the grip of

HP LOVECRAFT THE LURKING FEAR

ingularly drowsy. i was between my two companions, george bennett being toward the window and william tobey toward the fireplace. bennett was asleep, having apparently felt the same anomalous drowsiness which affected me, so i designated tobey for the next watch although even he was nodding. it is curious how intently i had been watching the fireplace. the increasing thunder must have affected my dreams, for in the brief time i slept there came to me apocalyptic visions. once i partly awaked, probably because the sleeper toward the window had restlessly flung an arm across my chest. i was not sufficiently awake to see whether tobey was attending to his duties as sentinel, but felt a distinct anxiety on that score. never before had the presence of evil so poignantly oppressed me. later i mu

ringly-even that would have relieved the abysmal hideousness. but it was so silent. it had rested a heavy arm or foreleg on my chest. obviously it was organic, or had once been organic. jan martense, whose room i had invaded, was buried in the grave-yard near the mansion. i must find bennett and tobey, if they lived. why had it picked them, and left me for the last. drowsiness is so stifling, and dreams are so horrible. in a short time i realised that i must tell my storyto someone or break down completely. i had already decided not to abandon the quest for the lurking fear, for in my rash ignorance it seemed to me that uncertainty was worse than enlightenment, however terrible the latter might prove to be. accordingly i resolved in my mind the best course to pursue; whom to select for my

HP LOVECRAFT THE NAMELESS CITY

slow, and nothing significant was revealed. when night and the moon returned i felt a chill wind which brought new fear, so that i did not dare to remain in the city. and as i went outside the antique walls to sleep, a small sighing sandstorm gathered behind me, blowing over the grey stones though the moon was bright and most of the desert still. i awakened just at dawn from a pageant of horrible dreams, my ears ringing as from some metallic peal. i saw the sun peering redly through the last gusts of a little sandstorm that hovered over the nameless city, and marked the quietness of the rest of the landscape. once more i ventured within those brooding ruins that swelled beneath the sand like an ogre under a coverlet, and again dug vainly for relics of the forgotten race. at noon i rested

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

emples in the city above, but a monument of the most magnificent and exotic art. rich, vivid, and daringly fantastic designs and pictures formed a continuous scheme of mural paintings whose lines and colours were beyond description. the cases were of a strange golden wood, with fronts of exquisite glass, and containing the mummified forms of creatures outreaching in grotesqueness the most chaotic dreams of man. to convey any idea of these monstrosities is impossible. they were of the reptile kind, with body lines suggesting sometimes the crocodile, sometimes the seal, but more often nothing of which either the naturalist or the palaeontologist ever heard. in size they approximated a small man, and their fore-legs bore delicate and evident feet curiously like human hands and fingers. but st

HP LOVECRAFT THE OUTSIDER

g. trying it, i found it locked; but with a supreme burst of strength i overcame all obstacles and dragged it open inward. as i did so there came to me the purest ecstasy i have ever known; for shining tranquilly through an ornate grating of iron, and down a short stone passageway of steps that ascended from the newly found doorway, was the radiant full moon, which i had never before seen save in dreams and in vague visions i dared not call memories. fancying now that i had attained the very pinnacle of the castle, i commenced to rush up the few steps beyond the door; but the sudden veiling of the moon by a cloud caused me to stumble, and i felt my way more slowly in the dark. it was still very dark when i reached the grating- which i tried carefully and found unlocked, but which i did not

HP LOVECRAFT THE QUEST OF IRANON

dwell in square houses, and with frowns they asked the stranger whence he had come and what were his name and fortune. so the youth answered "i am iranon, and come from aira, a far city that i recall only dimly but seek to find again. i am a singer of songs that i learned in the far city, and my calling is to make beauty with the things remembered of childhood. my wealth is in little memories and dreams, and in hopes that i sing in gardens when the moon is tender and the west wind stirs the lotus-buds" when the men of teloth heard these things they whispered to one another; for though in the granite city there is no laughter or song, the stern men sometimes look to the karthian hills in the spring and think of the lutes of distant oonai whereof travellers have told. and thinking thus, they

liked not the colour of his tattered robe, nor the myrrh in his hair, nor his chaplet of vine-leaves, nor the youth in his golden voice. at evening iranon sang, and while he sang an old man prayed and a blind man said he saw a nimbus over the singer's head. but most of the men of teloth yawned, and some laughed and some went to sleep; for iranon told nothing useful, singing only his memories, his dreams, and his hopes "i remember the twilight, the moon, and soft songs, and the window where i was rocked to sleep. and through the window was the street where the golden lights came, and where the shadows danced on houses of marble. i remember the square of moonlight on the floor, that was not like any other light, and the visions that danced on the moonbeams when my mother sang to me. and too

hills in summer, and the sweetness of flowers borne on the south wind that made the trees sing "oh aira, city of marble and beryl, how many are thy beauties! how i loved the warm and fragrant groves across the hyline nithra, and the falls of the tiny kra that flowed though the verdant valley! in those groves and in the vale the children wove wreathes for one another, and at dusk i dreamed strange dreams under the yath-trees on the mountain as i saw below me the lights of the city, and the curving nithra reflecting a ribbon of stars "and in the city were the palaces of veined and tinted marble, with golden domes and painted walls, and green gardens with cerulean pools and crystal fountains. often i played in the gardens and waded in the pools, and lay and dreamed among the pale flowers unde

of lutes and dancing, which men whisper of and say is both lovely and terrible.thither would i go were i old enough to find the way, and thither shouldst thou go and thou wouldst sing and have men listen to thee. let us leave the city of teloth and fare together among the hills of spring. thou shalt shew me the ways of travel and i will attend thy songs at evening when the stars one by one bring dreams to the minds of dreamers. and peradventure it may be that oonai the city of lutes and dancing is even the fair aira thou seekest, for it is told that thou hast not known aira since the old days, and a name often changeth. let us go to oonai, o iranon of the golden head, where men shall know our longings and welcome us as brothers, nor even laugh or frown at what we say" and iranon answered

place yearn for beauty he must seek the mountains and beyond, and i would not leave thee to pine by the sluggish zuro. but think not that delight and understanding dwell just across the karthian hills, or in any spot thou canst find in a day's, or a year's, or a lustrum's journey. behold, when i was small like thee i dwelt in the valley of narthos by the frigid xari, where none would listen to my dreams; and i told myself that when older i would go to sinara on the southern slope, and sing to smiling dromedary-men in the marketplace. but when i went to sinara i found the dromedary-men all drunken and ribald, and saw that their songs were not as mine, so i travelled in a barge down the xari to onyx-walled jaren. and the soldiers at jaren laughed at me and drave me out, so that i wandered to

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

ned on the one feeble electric bulb over the cheap, iorn-framed bed, and tried as best i could to continue the reading i had begun. i felt it advisable to keep my mind wholesomely occupied, for ft would not do to brood over the abnormalities of this ancient, blight -shadowed town while i was still within its borders. the insane yarn i had heard from the aged drunkard did not promise very pleasant dreams, and i felt i must keep the image of his wild, watery eyes as far as possible from my imagination. also, i must not dwell on what that factory inspector had told the newburyport ticket-agent about the gilman house and the voices of its nocturnal tenants- not on that, nor on the face beneath the tiara in the black church doorway; the face for whose horror my conscious mind could not account

art- sheer fancy, bolstered up by the innsmouth shadow which had so darkly coloured my imagination. but why had my uncle killed himself after an ancestral quest in new england? for more than two years l fought off these reflections with partial success. my father secured me a place in an insurance office, and i buried myself in routine as deeply as possible. in the winter of 1930-31, however, the dreams began. they were very sparse and insidious at first, but increased in frequency and vividness as the weeks went by. great watery spaces opened out before me, and i seemed to wander through titanic sunken porticos and labyrinths of weedy cyclopean walls with grotesque fishes as my companions. then the other shapes began to appear, filling me with nameless honor the moment i awoke. but during

s began. they were very sparse and insidious at first, but increased in frequency and vividness as the weeks went by. great watery spaces opened out before me, and i seemed to wander through titanic sunken porticos and labyrinths of weedy cyclopean walls with grotesque fishes as my companions. then the other shapes began to appear, filling me with nameless honor the moment i awoke. but during the dreams they did not horrify me at all- i was one with them; wearing their unhuman trappings, treading their aqueous ways, and praying monstrously at their evil sea-bottom temples. there was much more than i could remember, but even what i did remember each morning would be enough to stamp me as a madman or a genius if ever i dared write it down. some frightful influence, i felt, was seeking gradua

HP LOVECRAFT THE STREET

e by one the cabins gave place to houses simple, beautiful houses of brick and wood, with stone steps and iron railings and fanlights over the doors. no flimsy creations were these houses, for they were made to serve many a generation. within there were carven mantels and graceful stairs, and sensible, pleasing furniture, china, and silver, brought from the mother land. so the street drank in the dreams of a young people and rejoiced as its dwellers became more graceful and happy. where once had been only strength and honour, taste and learning now abode as well. books and paintings and music came to the houses, and the young men went to the university which rose above the plain to the north. in the place of conical hats and small-swords, of lace and snowy periwigs, there were cobblestones

e could tell just whose arrest might cut off the damnable plotting at its source. many times came bands of blue-coated police to search the shaky houses, though at last they ceased to come; for they too had grown tired of law and order, and had abandoned all the city to its fate. then men in olive-drab came, bearing muskets, till it seemed as if in its sad sleep the street must have some haunting dreams of those other days, when musketbearing men in conical hats walked along it from the woodland spring to the cluster of houses by the beach. yet could no act be performed to check the impending cataclysm, for the swart, sinister men were old in cunning. so the street slept uneasily on, till one night there gathered in petrovitch s bakery, and the rifkin school of modern economics, and the ci

that all through the hours before dawn he beheld sordid ruins indistinctly in the glare of the arc-lights; that there loomed above the wreckage another picture wherein he could describe moonlight and fair houses and elms and oaks and maples of dignity. and the traveler declares that instead of the place s wonted stench there lingered a delicate fragrance as of roses in full bloom. but are not the dreams of poets and the tales of travelers notoriously false? there be those who say that things and places have souls, and there be those who say they have not; i dare not say, myself, but i have told you of the street. 1998-1999 william johns last modified: 12/18/1999 18:45:3the terrible old man by h.p. lovecraft written 28 jan 1920 published july 1921 in the tryout, vol. 7, no. 4, p. 10-14. it

HP LOVECRAFT THE THING IN THE MOONLIGHT

: 12/18/1999 18:44:4the thing in the moonlight by h. p. lovecraft and j. chapman miske written november 24, 1927 published the following is based, in places word for word, on a letter lovecraft wrote to donald wandrei on november 24, 1927. the first three and last five paragraphs were added by j. chapman miske; the remainder is almost verbatim lovecraft. in the letter, lovecraft reveals that his "dreams occasionally approach'd the phantastical in character, tho' falling somewhat short of coherence" many of his stories were inspired by dreams. morgan is not a literary man; in fact he cannot speak english with any degree of coherency. that is what makes me wonder about the words he wrote, though others have laughed. he was alone the evening it happened. suddenly an unconquerable urge to writ

HP LOVECRAFT THE TOMB

odd vigil. by the time i came of age, i had made a small clearing in the thicket before the mold-stained facade of the hillside, allowing the surrounding vegetation to encircle and overhang the space like the walls and roof of a sylvan bower. this bower was my temple, the fastened door my shrine, and here i would lie outstretched on the mossy ground, thinking strange thoughts and dreaming strange dreams. the night of the first revelation was a sultry one. i must have fallen asleep from fatigue, for it was with a distinct sense of awakening that i heard the voices. of these tones and accents i hesitate to speak; of their quality i will not speak; but i may say that they presented certain uncanny differences in vocabulary, pronunciation, and mode of utterance. every shade of new england dial

HP LOVECRAFT THE TREE

travellers. exalted beyond thought would be he whose work should gain acceptance, and for this honor kalos and musides were invited to compete. their brotherly love was well known, and the crafty tyrant surmised that each, instead of concealing his work from the other, would offer aid and advice; this charity producing two images of unheard of beauty, the lovelier of which would eclipse even the dreams of poets. with joy the sculptors hailed the tyrant's offer, so that in the days that followed their slaves heard the ceaseless blows of chisels. not from each other did kalos and musides conceal their work, but the sight was for them alone. saving theirs, no eyes beheld the two divine figures released by skillful blows from the rough blocks that had imprisoned them since the world began. at

HP LOVECRAFT THE WHITE SHIP

ors of the horizon have parted to grant me glimpses of the ways beyond; and sometimes at night the deep waters of the sea have grown clear and phosphorescent, to grant me glimpses of the ways beneath. and these glimpses have been as often of the ways that were and the ways that might be, as of the ways that are; for ocean is more ancient than the mountains, and freighted with the memories and the dreams of time. out of the south it was that the white ship used to come when the moon was full and high in the heavens. out of the south it would glide very smoothly and silently over the sea. and whether the sea was rough or calm, and whether the wind was friendly or adverse, it would always glide smoothly and silently, its sails distant and its long strange tiers of oars moving rhythmically. on

l, mellow moon. and when the day dawned, rosy and effulgent, i beheld the green shore of far lands, bright and beautiful, and to me unknown. up from the sea rose lordly terraces of verdure, tree-studded, and shewing here and there the gleaming white roofs and colonnades of strange temples. as we drew nearer the green shore the bearded man told me of that land, the land of zar, where dwell all the dreams and thoughts of beauty that come to men once and then are forgotten. and when i looked upon the terraces again i saw that what he said was true, for among the sights before me were many things i had once seen through the mists beyond the horizon and in the phosphorescent depths of ocean. there too were forms and fantasies more splendid than any i had ever known; the visions of young poets w

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

r there, in the new orleans home of this continent's greatest mystic, mathematician and orientalist, there was being settled at last the estate of a scarcely less great mystic, scholar, author and dreamer who had vanished from the face of the earth four years before. randolph carter, who had all his life sought to escape from the tedium and limitations of waking reality in the beckoning vistas of dreams and fabled avenues of other dimensions, disappeared from the sight of man on the seventh of october, 1928, at the age of fifty-four. his career had been a strange and lonely one, and there were those who inferred from his curious novels many episodes more bizarre than any in his recorded history. his association with harley warren, the south carolina mystic whose studies in the primal naaca

the indecipherable parchments and queerly figured silver key which that box had contained: matters of which carter had also written to others. carter, he said, had told him that this key had come down from his ancestors, and that it would help him to unlock the gates to his lost boyhood, and to strange dimensions and fantastic realms which he had hitherto visited only in vague, brief, and elusive dreams. then one day carter took the box and its contents and rode away in his car, never to return. later on, people found the car at the side of an old, grass-grown road in the hills behind crumbling arkharm- the hills where carter's forebears had once dwelt, and where the ruined cellar of the great carter homestead still gaped to the sky. it was in a grove of tall elms near by that another of t

terrible secrets in the nighted and immemorial crypts that burrow beneath that brooding, eon-weighted city, the friendship was forever sealed. carrer's will had named de marigny as executor, and now that avid scholar was reluctantly presiding over the settlement of the estate. it was sad work for him, for like the old rhode islander he did not believe that carter was dead. but what weight had the dreams of mystics against the harsh wisdom of the world? around the table in that strange room in the old french quarter sat the men who claimed an interest in the proceedings. there had been the usual legal advertisements of the conference in papers wherever carter's heirs were thought to live; yet only four now sat listening to the abnormal ticking of that coffinshaped clock which told no earthl

vad" mr. aspinwall grew doubly apoplectic-looking as he sputtered "can't somebody shut the old fool up? we've had enough of these moonings. the problem is to divide the property, and it's about time we got to it" for the first time swami chandraputra spoke in his queerly alien voice "gentlemen, there is more to this matter than you think. mr. aspinwall does not do well to laugh at the evidence of dreams. mr. phillips has taken an incomplete view-perhaps because he has not dreamed enough. i, myself, have done much dreaming. we in india have always done that, just as all the carters seem to have done it. you, mr. aspinwall, as a maternal cousin, are naturally not a carter. my own dreams, and certain other sources of information, have told me a great deal which you still find obscure. for exa

ipping wall he stood silent and awestruck, lighting one match after another as he gazed. was that stony bulge above the keystone of the imagined arch really a gigantic sculptured hand? then he drew forth the silver key, and made motions and intonations whose source he could only dimly remember. was anything forgotten? he knew only that he wished to cross the barrier to the untrammeled land of his dreams and the gulfs where all dimensions dissolved in the absolute. chapter three what happened then is scarcely to be described in words. it is full of those paradoxes, contradictions and an anomalies which have no place in waking life, but which fill our more fantastic dreams and are taken as matters of course till we return to our narrow, rigid, objective world of limited causation and tridime

HP LOVECRAFT WHAT THE MOON BRINGS

2 published may 1923 in the national amateur, vol. 45, no. 5, page 9 i hate the moon- i am afraid of it- for when it shines on certain scenes familiar and loved it sometimes makes them unfamiliar and hideous. it was in the spectral summer when the moon shone down on the old garden where i wandered; the spectral summer of narcotic flowers and humid seas of foliage that bring wild and many-coloured dreams. and as i walked by the shallow crystal stream i saw unwonted ripples tipped with yellow light, as if those placid waters were drawn on in resistless currents to strange oceans that are not in the world. silent and sparkling, bright and baleful, those moon-cursed waters hurried i knew not whither; whilst from the embowered banks white lotos-blossoms fluttered one by one in the opiate night

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

s: triggers sadness and melancholy. nine of spades: interfering relative outside immediate family. eight of spades: illness triggered by emotional problems. seven of spades: all sorts of tricky things, intrigues. the six, five, four, three and deuce of each suit are all wild destiny cards. 5- how to concoct a new you- at home in your spare time "we are the music-makers, and we are the dreamers of dreams (arthur william edgar o'shaughnessy) everything that begins in your life should begin nicely clean and brand new to give you confidence that nothing is hanging on from old mistakes to drag you down. to start a new way of operating your life, to completely change yourself into what you want to be, you should start as though with a blank sheet of paper. you will have to make an inventory of y

stop kidding yourself. how are you ever going to get happiness if you are not honest about what you really want? what you want and the way you go about getting it is part of the uniqueness about you, and that holds true whether we're talking about a special sex technique that thrills you or a safe deposit vault full of diamonds. you are going to have to sum yourself up, take your own inventory of dreams and reality, and witchcraft insight will show you how. it is a very different plan from anything you have ever heard before, and, unlike most plans of self-improvement, it works. it works because it's honest. it stands up and faces reality. for example, everybody has heard wise psychologists advise "relax- be yourself" that's the surest route to nowhere ever advocated. don't relax! do just

long line of no-good guys. everybody took advantage of her: queers, pimps, convicts, everybody. she was constantly beaten up and abused. the poor girl was looking for true love, but in the wrong place, in the wrong world. she was never going to find it, never. she was unbalanced and psychiatry didn't help. how could i tell this girl that she was never going to meet a man who was the answer to her dreams? but there are some answerable problems, questions dealing with witchcraft and common human problems that are typical of any cross section of america. these i can try to answer, even though i sometimes get impatient with the writers. these are real people who write to me, either as a result of television appearances, two-way radio broadcast programmes, or through my syndicated newspaper col

leather goods, and then bother about casting spells for other people. you haven't yet got any energy to spare. dear louise: perhaps i was not born a witch. i am sure if i were i would be already aware of it. but i am quite psychic about my friends and what amazes me more than anything is that i pick up vibrations and thoughts from other people. my mother is also this way. she has premonitions and dreams enough to scare you. however, i'm sure you get many letters from people telling you how fantastically psychic they are. that is not my reason for writing. i want to know if you could recommend any reliable books on how to develop the powers of my mind. anything you might suggest would be appreciated, and if you have any moments with really nothing much to do i would really love it if you co

INDUCTION CHARM AND THE INITIATION

s will command, and your power- your essential power and life as a person, will have to obey. even your death may be their will. you agree beforehand that you will willingly join your power to their will, whatever it may be. your further ask them to speak to me in vision, do not abandon me to the grave, nor hand me over to hard fate utterly, nor those whom my love protects. this is important, for dreams of them, and dreams from them, will usually start in the nights following a successful and accepted initiation rite. but you go furtherconsidering wisdom and truth are the only salvation worth seeking, you ask your new patrons to never abandon you to the grave- meaning that you will rely on them to see to it that you have found the wisdom you need before you go below the earth, to death. if

INITIATION INTO HERMETICS

p toward self-suggestion has already been done. sooner or later, small awkward everyday incidents will never be cleared up, but the blame for them will be set on our type of man. from now on, the attention is stirred up, one is watching oneself, and the picture of the type becomes more distinct. already one begins to feel persecuted. the eyes grow more glittering, his appearance reveals itself in dreams, the picture becomes more vivid and eventually emerges even in broad daylight. finally one constantly lives under the impression of being persecuted at every turn. with the help of a very lively imagination, the picture can be condensed to such a degree that it becomes visible even to other similarly sensitive persons. feeling persecuted in this manner, with the picture continually working

g in love, having no opportunity at all of satisfying his personal longing, the stronger and more vehement this yearning will grow, and at the same time the phantom s insinuations will become stronger, because it is thriving entirely on thoughts of yearning. the more the concerned person tries to resist this unsatisfied love, the more obtrusive the phantom will become. at first it will turn up in dreams and allow is victim to revel in the most delightful transport of love. a little later it will provoke the sexual instinct and allow sexual intercourse in the victim s dreams. the pollutions produced in this way help the phantom to become denser and to influence the victim more and more, because the sperm represents the vital power that the phantom is sucking up like a vampire. the point in

INTERVIEW WITH ANDREW CHUMBLEY

work to quicken the vital seeds of initiatic awakening in fellow practitioners, whether solitary or covine in orientation, often opening avenues of direct spirit-contact and self- initiation. i consider that magical books and artefacts operate as entities in their own right, that they are familiar spirits and daimons who may serve, test, bring individuals together, birth new realisations, reveal dreams, function as omens; they can open a path of aspiration or close it forever. speaking for myself, books like azoetia are mystical love-letters to strangers whom i would not otherwise meet. communicable inspiration is the guarantor of spiritual validity. the outer representation of the cultus sabbati permits the curren to communicate and yet to remain, on the inner, a matter undisclosed. mh:

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

hroughout life. this field of endeavor called optimal psychology, led by such thinkers as maslow and csikszentmihalyi, is one that all initiates should familiarize themselves with. deciding what to give up in terms of freedom is a question for all humans, initiates or not. we like the security that a job brings, that insurance provides, that having a spouse can produce. knowing how to achieve our dreams and still be safe is more than a balancing act for the initiate. he or she must come up with a creative solution. for example if what the initiate really likes is county and western music, they got a job at a recording studio, eventually they found their own band. this transformation of play into something that both provides material comfort and changes the outer world is the secret that mo

IRISH WITCHCRAFT AND DEMONOLOGY

ld him as ye have heard of the king of scots if he passed that water. as now the king asked her, how she knew that. and she said, that huthart told her so 'sire' quoth he 'men may "calant" ye take no heed of yon woman's words, for she is but a drunken fool, and wot not what she saith; and so with his folk passed the water clept the scottish sea, towards saint john's town" the narrator states some dreams ominous of james's murder, and afterwards proceeds thus "both afore supper, and long after into quarter of the night, in the which the earl of atholl (athetelles) and robert steward were about the king, where they were occupied at the playing of the chess, at the tables, in reading of romances, in singing and piping, in harping, and in other honest solaces of great pleasance and disport. th

een the years 1649 and 1653. 1 the petitioner, john campbell, stated that twelve years since he lost his sight in co. antrim, where he was born, by which he was reduced to such extremity that he was forced to come p. 102 over to england to seek some means of livelihood for himself in craving the charity of well-disposed people, but contrary to his expectation he has been often troubled there with dreams and fearful visions in his sleep, and has been twice bewitched, insomuch that he can find no quietness or rest here, and so prays for a pass to return to ireland. the saintly james usher, archbishop of armagh, was a prelate who, if he had happened to live at an earlier period would certainly have been numbered amongst those whose wide and profound learning won for themselves the title of ma

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

mbining the characteristics of both sexes, transcending youth and age, birth and death, and, from having at his command a human experience of one or two million years, almost immortal. if such a being existed, he would be exalted above all temporal change; the present would mean neither more nor less to him than any year in the one hundredth century before christ; he would be a dreamer of age-old dreams, and, owing to his immeasurable experience, he would be an incomparable prognosticator. he would have lived countless times over the life of the individual, of the family, tribe and people, and he would possess the living sense of the rhythms of growth, flowering and decay' it is from this basis that the dogmatic statement can be made that through the use of geomantic divination, this 'inco

life of the individual, of the family, tribe and people, and he would possess the living sense of the rhythms of growth, flowering and decay' it is from this basis that the dogmatic statement can be made that through the use of geomantic divination, this 'incomparable prognosticator' is permitted to operate and provide the answers to specific questions. various aspects of this 'age-old dreamer of dreams' are invoked, as it were, by the geomantic technique, depending upon the type and nature of the matter enquired about. some of crowley's thinking relative to divination is 10 a practical guide to geomantic divination also particularly apt to our enquiry, and is therefore worth quoting 'the theory of any process of divination may be stated in a few simple terms '1. we postulate the existence

of gcomantic divination? the question and all its implications must be clearly thought out, as you can perceive, and phrased properly and accurately before the divining process really begins. there must be absolutely no room for ambiguity. the matter must be clearly defined, and then properly worded. in that case, the answer will be clearly given. one must not assume that the 'age-old dreamer of dreams' is omniscient, even if he is an 'incomparable prognosticator' of future events. here are some examples of simple questions based upon those given many years ago by dr. franz hartmann. direct answers of 'yes' or 'no' can be obtained to these and other questions. 1. will the person enquired about have a long life? 2. will he become rich? 3. will the proposed undertaking be successful? 4. how

the next matter to be considered is the planetary rulership. here follows a list of the planetary meanings: 1. saturn. older people and old plans. debts and their repayment. agriculture, real estate. death and 40 a practical guide to geomantic divination wills. stability and inertia. time, patience, and testing. 2. jupiter. abundance, plenty, growth, expansion, generosity. spirituality, visions, dreams, long journeys. bankers, creditors, debtors, gambling. success. 3. mars. energy, haste, anger. construction or destruction, according to context and application. danger, accidents, surgery, vitality, and magnetism. 4. sun. superiors, employers, executives, officials. power and success. life, money, growth of all kinds. illumination, imagination, mental power and creativity. health. 5. venus

JASMUHEEN THE FOOD OF GODS

s, particularly when we get a mass field tuning. i look back over the last decade, at all the people i have met who have challenged me or inspired me to do more research, to go deeper within myself and to understand more about divine nutrition and prana power, and to them i give my heartfelt thanks. everything of course is so much easier in retrospect, and the if onlys can forever haunt us in our dreams. if only i had known then what i know now, if only i had done this or that, if only i had been more prepared. i used to say that if i had known what was destined for me in the field of the food of gods, first i would have become a doctor, and then i would have become a priest. both would have been so advantageous in dealing with our skeptical world, except that sometimes the naivety of pure

veness of third world debt, holistic re-education programs for long-term resource sustainability, and the elimination of all dis-ease. this book is a collation of research, recipes and recommendations that if adopted, will radically alter the path of humankind! imagine a world without war or hunger or fear? imagine a world that is dis-ease free and unified where all life is honored? these are the dreams of the ambassadors of light. add this e-book to shopping cart http//payloadz.com/go?id=59293 book 3 of the living on light. divine nutrition series: the food of gods: powerful solutions, and meditations and tools on how to nourish all our hungers and eliminate our physical, emotional, mental and spiritual anorexia so that we can all be healthy and happy and peaceful and prosperous. perfect

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ed superabundantly the advantages of life wealth, honour, wife, children, troops of friends, even health, by day; but in his night he lived another life, for in it was presented another picture, and that unfailingly uncomfortable, even to this good man exchanging joy for horror. my friend, replied he to an inquirer, never congratulate a man upon his happiness until you become aware how he sleeps. dreams are as that baleful country into which i pass every night of my life; and what can be said to a man who dreams constantly (and believes it) that he is with the devil? there was no answering this, for every person leads two lives, altogether independent of each other, the days and the nights both full of life, though the night, with the dreams, may be of an opposite order. the world s circum

il? there was no answering this, for every person leads two lives, altogether independent of each other, the days and the nights both full of life, though the night, with the dreams, may be of an opposite order. the world s circumstances may afford you solace and gratification even happiness in the day; but you may be very miserable, notwithstanding, if it happen that you have persecution in your dreams. here the world s advantages are of no use to you, for you are delivered over helpless, night after night, in your sleep and you must have sleep to the dominion of other powers, whom all your guards cannot keep out, for their inlet is quite of another kind than the ordinary life s access. we advise you, then, to beware of this dark door; the other will perhaps take care of itself, letting i

nd it, be universal, then, as nothing can be possible to us which contradicts either the one or the other (both being the same, nature being law, and law being nature, miracle must be impossible, and there never was, nor could there ever be, such a thing as a miracle. but a miracle works outwardly from us at once, and not by a human path moves away from the world (that is, man s t questions as to dreams. 115 world) as a thing impossible to it, though it may be true none the less, since our nature is not all nature, nor perhaps any nature, but even a philosophical delusion. in the conception of a miracle, however, the thing apprehended revolves to us, and can come to us in no other way, and we seize the idea of it through a machinery, our own judgment, which is a clear sight compounded of o

phabet, and can spell well because that life is natural to him. a pretence that every strong and peculiar expression is merely an eastern hyperbole is a mighty easy way of getting rid of the trouble of deep thought and right apprehension, and has helped to keep the world in ignorance. morsels of criticism, london, 1800. it is very striking that, in all ages, people have clothed the ideas of their dreams in the same imagery. it may therefore be asked whether that language, which now occupies so low a place in the estimation of men, be not the actual waking language of the higher regions, while we, awake as we fancy ourselves, may be sunk in a sleep of many thousand years, or, at least, in the echo of their dreams, and only intelligibly catch a few dim words of that language of god. as sleep

fact, the lightest and faintest form of dream is the very thoughts that we think. real world s business in dreams. 117 a very profound english writer, thomas de quincey, has the following: in the english rite of confirmation, by personal choice, and by sacramental oath, each man says, in effect: lo! i rebaptize myself; and that which once was sworn on my behalf, now i swear for myself. even so in dreams, perhaps, under some secret conflict of the midnight sleeper, lighted up to consciousness at the time, but darkened to the memory as soon as all is finished, each several child of our mysterious race may complete for himself the aboriginal fall. as to what is possible or impossible, no man, out of his presumption and of his self-conceit, has any right to speak, nor can he speak; for the nat

JESSUP MK THE CASE FOR THE UFO

osity about this thing that, to me, is irresistible. i want to crack this thing wide open. my reasons are simply to enable more work to be done upon this "field theory. i am a star-gazer mr. jessup. i make no bones about this and the fact that i feel that if handled properly, i.e. presented to people& science in the proper psycologically effective manner. i feel sure that man will go where he now dreams of being--to the stars via the form of transport that the navy accidentally stumbled upon (to their embarrassment) when their exp. ship took off& popped-up a minute or so later on several hundred sea 21 travel--trip miles away at another of its berths in the chesapeake bay area. i read of this in another newspaper& only by hypnosis could any man remember all the details of which paper, date

K AMBER THE BASICS OF MAGICK

a channel for universal energy. others think the force originates some way directly within the magician. the basics of magick get any book for free on: www.abika.com 6 the subconscious postulated by freud and others, the concept of the subconscious mind is an important one. basicly, this is the idea that part of the mind normally operates below or outside of ordinary consciousness and awareness. dreams and hypnosis are examples of this. also subconscious are the many automatic functions of the physical body such as respiration and digestion. why do magick? magick encompasses many things- science and art, philosophy and metaphysics, psychology and comparative religion. magick is an adventure at the borderlands of the unknown. it can fit the pieces of the puzzel of life into a meaningful wh

is with repetition. an affirmation does this exactly. by suggestion, we mean any statement which is capable of affecting your model. usually suggestion is in the form of a positive statement (such as the hypnotist's patter" you are becomming sleepy. an affirmation is the same kind of thing- a positive suggestion, which you repeat (affirm) to yourself aloud or silently (for example "i remember my dreams. if there is some quality you wish to change or develope within yourself, an affirmation is ideal. repeat it several times every day at several different times throughout the day, expecially when you go to bed. affirmations are subtle and may require a few months to work. use them for changes, not miracles. simple banishing technique visualization is another important method we use to influ

entagram is traced only once overhead and then is energized with one of the four names, such as "eh-ei-he. oftentimes the simplified version is sufficient, but naturally the effect of the full version is more complete. one of the primary uses of this ritual is to ward off psychic attack- that is, when another is (consciously or unconsciously) attempting to harm you, cause sickness, accidents, bad dreams, emotional upset, or to force you to do the basics of magick get any book for free on: www.abika.com 30 something against your will. fortunately this doesn't happen very often. the world of the magician is fairly safe for the pure of heart. psychic attack usually depends upon vulnerabilities. if you are not vulnerable you are safe. thus unificaition with the true will is the greatest protec

somewhere non-volitionally('astral current) it is probably your true will causing it anyway. you might also experience heightened magical ability while in the astral realm [this is a popular subject, and there may be other files online about it. check the paranet file area for files such as- oobe.thr. mias.doc. monroe.doc] review questions 1) what is the relationship between astral projection and dreams. 2) what is mental projection? 3) list the nine basic methods of astral projection. book list h.p. battersby, man outside himself. j.h. brennan, astral doorways. robert crookall, the techniques of astral projection. denning and phillips, the llewellyn practical guide to astral projection. oliver fox, astral projection. gavin& yvonne frost, astral travel. celia green, out-of-the-body experie

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

. albany: state university of new york press, 1990: chapter 5, gashkenazi hasidic views on the golem. h. kanarfogel, ephraim. gmysticism and asceticism in italian rabbinic literature of the thirteenth century, h in kabbalah: journal for the study of jewish mystical texts, vol. 6, edited by d. abrams and a. elqayam (los angeles: cherub press, 2001. kuyt, annelies. ghasidut ashkenaz on the angel of dreams. a heavenly messenger reflecting or exchanging man fs thoughts, 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. gr. el eazar of worms fs estairway to heaven, f h jewish studies between the disciplines [papers in honor of peter schafer on the

KETAB E SIYAH

od, a vain one, coming upon ears that are deaf to its wisdom. this is your most fatal erring, my brothers, which now do i expound to you. consumed by base jealousy at my high position and great favour of our father 37 and desire to win yourselves a share of these you came to god, our father, presenting with lies and slander against me and reporting a rebellion of mine, substanceless, save in your dreams and conspiracies. let me explain your design in so doing. god is king over all things, his ancient foes having been put to flight or sword, else chained beneath the ocean, awaiting freedom from the stars' alignment, and these things were done, in many instants, not by god alone, mighty though he be, but by the hand that you now betray. yet you took no account of this and regarded him ever a

h the snow, infertile and barren. we have forgotten summer when we walked like kings, our every endeavour bearing the fruit of victory, 47 our every victory bearing the fruit of new endeavour. almost i had forgotten the harvests that we reaped as we went out into the world, newborn and fertile, to partake of all its fruit, delighting in their many beauties. this long winter had killed in me these dreams that once we held dear. but joy! when hope was all but lost and all spark of life within me extinguished by the bleak snows that have fallen for an eternity i saw the sun dawning, bringing new light and warmth to my frozen heart and to this land of ice, stirring forgotten birds to song. feeling his warm caress upon the stone-cold earth above, feeling the hard soil yield, mellowing in that g

d the recesses of the earth and entered into twilit sheol, the land of shadows where mot holds court, where half-formed shades range, purposeless, a barrenness of mist and grey without end or outset, time-forsaken, boundless and eternal, yet empty. yet here, too, there was no prize, only those lemures, without hope or any desire that had not been gnawed away by that kingdom of despair that steals dreams and desolates those who would remain too long within its borders, infinite as they are. so, this place, too, i left, and not without some gladness, and came at last to heaven's gates to plead before the elohim, seeing in them beauty and wisdom as such i did seek, and begged of them to accept me as a brother, though giant-born, for in heaven, after many years of chosen exile and hermetic que

before i could not entertain such thoughts, concealing them to my anxious mind as a mistrust of my own worth to stand amongst creatures of such brilliance. yet upon this day, this fatal day, i have seen the putrid core of heaven spill forth as you, traitors all, contrived the ruin of your most worthy brother. your lies and schemes have sickened me to my very nucleus of being. you have sundered my dreams upon the sharp rocks of treachery, 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

n. return to me, my elohim" his words were powerful and awesome and a great moan of fear was sounded by the throng of my new disciples yet they did not leave me. i, myself, trembled before that being, so ancient and so strong. at that moment, the new struggle seemed lost as it was begun. the power of the archon came near, indeed, to mastery over my swift failing strength. at that instant, when my dreams were dying, my spirit dying within me, just as i thought i could stand no longer and must surely kneel before this god whom it had ever been my custom to kneel before, at that moment i recalled a truth and its power was my salvation. the foundations of heaven were built upon fear and upon the blindness of faith, taught by the blows of a rod. the elohim bowed to god for they knew to do nothi

LAITMAN M FROM CHAOS TO HARMONY

heir causes, and their resolutions. however, we cannot overlook some of the special issues of the state of israel and the lives of each of its citizens. it is always surprising to see that such a tiny state attracts so much attention worldwide, and is continually at the center of colossal struggles. israelis are finding that, in their own homeland, personal and national safety are becoming fading dreams, growing dimmer with each passing year. today, life in israel is accompanied by constant fear: there is a bomb shelter around every corner, each apartment must, by law, have a safe room made of reinforced concrete, and security personnel search us at the entrance to every public place. in fact, throughout its lifetime, israel has always been at war. only its frontiers change their nature. 1

LAITMAN M KABBALAH REVEALED

by with just these two methods. although we did not get what we wanted xbecause of the rule that when you have what you want, you no longer want it xthe chase itself was gratifying. whenever a new desire came along, we believed that this one would surely fulfill our wishes. we were hopeful as long as we kept dreaming; and where there is hope, there is life, even without actually fulfilling those dreams. but our desires grew. they have become increasingly hard to satisfy with unfulfilled dreams, with an empty kli, devoid of the filling it was meant to have. and thus, the two ways xtaming desires and diminishing them xare facing a major challenge. when we can t diminish our desires, we have no choice but to look for a way to satisfy them. in that state, we either abandon the old ways, or so

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

built on everyone s tacit agreement to use egoism in a manner that causes others minimal damage. this arrangement results from the fact that we expect to receive maximum benefit from any social contact that we engage in. for instance, the seller would prefer to receive money without parting with the object of sale. on the other hand, the buyer would like to receive the goods for free. an employer dreams of free laborers, while the laborers want to get paid without working. our desires can be measured only by the degree of suffering resulting from the absence of the desired. the greater the suffering from a lack of the desired, the greater the desire for that object. it is said "the creator desires to dwell in lowly creations" our goal in life, as well as the purpose of creation, is to crea

LAITMAN M THE KABBALAH EXPERIENCE

on times more vividly than ordinary people feel it after death, even while still alive! s o u l, b o d y a n d r e i n c a r n a t i o n 273 s l e e p a n d d r e a m s q: is the passage to the spiritual worlds done during sleep and dreaming? a: the wisdom of kabbalah deals with the study of the laws of the universe, the structure of the soul and the management of the worlds. your questions about dreams relate to the physical animate state of man. there is no connection between dreams and spiritual forces. dreams indicate what happens in the body, not what happens with the soul. therefore, in order to attain spiritual elevation and attainment of the spiritual world, there is no point in analyzing dreams and there is no significance to the way you sleep. our sleep is merely a physiological

u p e r n a t u r a l 289 it is precisely for that reason that we are given those situations from above. if we try to find that contact by ourselves, we will see how it can change our situation. therefore, the best decision is to use your mortal fear to cry to that force- the creator- and he will appear before you. fa l s e l i n k s t o t h e u p p e r wo r l d s q: is there a connection between dreams and kabbalah? a: there is no connection. dreams are a result of physiological impressions that a person experienced during the day. q: how do you relate to mediation? a: there are no mediations in kabbalah. there are intents and precise forces of thought that lead the world (actual leading and affecting of the world is possible only through thought. q: does the kabbalah prohibit the use of

fim and bodies. 261 the development of the soul. 262 choosing the way..262 what limits a soul. 263 where do we come from and where are we going. 263 new souls. 264 life cycles. 264 reincarnation. 265 previous lives. 266 ripe souls. 267 one s soul shall teach one. 268 birth and correction. 269 a physical body and a spiritual body. 270 soul, mind and character. 270 changing the shirt. 272 sleep and dreams. 273 the soul of pharaoh. 273 c h a p t e r 7. b e l i e f s, m y s t i c i s m a n d t h e s u p e r n at u r a l. 27 9 hidden evolution. 279 increasing desire. 280 a greater responsibility. 281 a time for control. 281 all shall know me. 281 d e t a i l e d t a b l e o f c o n t e n t s 437 gradual evolution. 282 kabbalah is above our world. 284 the teachings of the east..285 kabbalah is n

LAITMAN M THE PATH OF KABBALAH

s and divine pleasures of kabbalah, there isn t any kabbalah rush? a: the fact that the coarsest souls descend to our world in this generation does not necessarily imply that they are aware of what they need for their correction. every generation consists of layers of all the souls in previous generations. this is the reason the public is still passive. an ordinary person does not want to live in dreams about the future because the body only feels the present. the ordinary person aspires for no more than animate pleasures. no one is in a hurry to take on the laborious work of spiritual correction. however, if one realizes that this is the only way to redemption, it will be impossible to abandon the study of kabbalah. even if humanity does find someday that there is a means to attain spirit

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ed among the side or additional degrees worked in england and america. 482. the culdees 483. a noteworthy line of tradition, connected with craft masonry to some extent, but even more with the royal order of scotland and the 18, is found among the culdees of ireland, scotland and york. few trustworthy sources of information exist concerning them, though they have been the centre of many beautiful dreams; but they are thought by scholars to have been either an ancient monastic order with settlements in ireland and scotland(*enc. brit, art. culdees (eleventh ed) or in a wider sense to have represented the monks and clerics of the celtic church without limitation, as well as those understood to be their successors in later times(*hist. freemasonry, r. f. gould, vol. i, p. 47) 484. we hear of

may also be proud, for their art at its zenith was unsurpassed in richness and splendour by the achievements of any other age in europe; the great cathedrals and monasteries which they built to the glory of god and in the service of his church are touched with the finger of divine inspiration, so that the cold marble is transfigured into almost unbelievable grace and delicacy; they are veritable dreams of beauty materialized into stone. the operative masons, too, have handed down to us many of their customs and usages; and it is well that we should understand these in addition to what we have derived from other sources. 505. when europe was overrun by the germanic tribes and the empire of the west was destroyed, the roman collegia for the most part disappeared with the other fruits of civ

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

traightforward enough, this ad otherwise trivializes eternal damnation: the point is not that this fast-food chain is somehow linked to hell, but, rather, infernal imagery makes for a humorous ad. playing on the theme that everyone s punishment in hell is unique to the individual, an advertisement for british knights athletic shoes features a basketball player s nightmare in which derrick coleman dreams about a dark realm in which a group of overweight over-forties play as well as coleman because they are wearing this specific brand of shoes. a smirking demon laughs at the basketball player who wakes up abruptly from his nightmare. the devil s laughter, however, still echoes in his bedroom. another amusing ad using the theme of damnation is one of the creative got milk? tv commercials. as

ation by demons with whom there is an agreement either openly because they have been invoked to this end, or implicitly because a divination of this kind is extended beyond what it can possibly reach, the divination will be unlawful and superstitious. this negative judgment derives ultimately from deuteronomy 18:10, mistranslated by jerome to say, let there not be found among you him who observes dreams. see also demons; incubi and succubi; nightmares for further reading: alger,william rounseville. the destiny of the soul. a critical history of the doctrine of a future life. new york: greenwood press, 1968. edward, paul, ed. the encyclopedia of philosophy. new york:macmillan, 1967. macgregor, geddes. angels.ministers of grace. new york: paragon house publishers, 1988. magill, frank n, ed.m

mber k. true magick: a beginner s guide. llewellyn, 1991. farrar, stewart. what witches do: the modern coven revealed. new york: coward,mccann, 1971. collective unconscious the collective unconscious, a term coined by the psychologist carl jung, refers to the storehouse of myths and symbols to which all human beings have access.much of traditional jungian analysis focuses on the interpretation of dreams. jung found that the dreams of his clients frequently contained images with which they were completely unfamiliar, but which seemed to reflect symbols that could be found somewhere in the mythological systems of world culture. the notion of the collective unconscious was used to explain this phenomenon. jung s unique contribution to modern psychology begins with the observation that the bas

st. augustine, who wrote, it is a widespread opinion, confirmed by direct or indirect testimony of trustworthy persons, that the sylvans and fauns, commonly called incubi, have often tormented women, solicited and obtained intercourse with them (augustine 1942, 15:23. such demons most often attack/seduce human beings at night, thus conveniently explaining why monks, nuns, and priests have erotic dreams. although sterile themselves, incubi (demons in male forms) could supposedly impregnate women with seed taken by succubi (demons in female form) from men a belief that was sometimes used to explain pregnancies resulting from secret affairs. this type of explanation not only absolved women from charges of licentiousness, but, because the sperm was taken from men, it also saved the child from

his devotions. these experiences were later taken as evidence for the real existence of succubi. see also demons; nightmares for further reading: augustine. the city of god. london: j.m. dent and sons, 1942. baskin,wade. dictionary of satanism. new york: philosophical library, 1962. eliade,mircea, ed. encyclopedia of religion. new york:macmillan, 1987. guiley, rosemary ellen. the encyclopedia of dreams. new york: crossroad, 1993 .the encyclopedia ofwitches and witchcraft. new york: facts on file, 1989. kesey,morton. dreams: the dark speech of the spirit. new york: doubleday, 1968. kramer, heinrich, and james sprenger. malleus maleficarum. 1486. transl.montague summers. new york: benjamin blom, 1970. niels c. nielsen, jr. et al. religions of the world. new york: st.martin s press, 1983. va

LIBER 141

ifested by the holy ghost is clear from the rejoinder of samson "if ye had not plowed with my heifer, ye had not found out my riddle" xiii of certain jewish theories among the jews are certain instructed initiates of their qabalah who hold, as we understand, the view that in the zraa or semen itself lies a creative force inherent which cannot be balked. thus they say that before eve was made, the dreams of adam produced lilith, a demon, and that from his intercourse with her sprang evil races. now then they mine the roads of the harbour of conjugal love with many restrictions: as these (1) it must be an holy act, preceded by ablutions, and by prayer (2) all lustful thoughts must be rigidly excluded (3) the purpose must be solely that of procreation (4) the blessing of god must be most earn

LIBER 777

f the harmony of things (also the mysteries of the crucifixion[[beatific vision] li 7 the vision of beauty triumphant. 8 the vision of splendour [ezekiel. 9 the vision of the machinery of the universe. 1010 the vision of the holy guardian angel or of adonai. khan 11 divination sun 12 miracles of healing, gift of tongues, knowledge of sciences sun 13 the white tincture, clairvoyance, divination by dreams kan and khwan 14 love-philtres tui 15 power of consecrating things. 16 the secret of physical strength. 17 power of being in two or more places at one time, and of prophecy. 18 power of casting enchantments. 19 power of training wild beasts. 20 invisibility, parthenogenesis, initiation. 21 power of acquiring political and other ascendency. li 22 works of justice and equilibrium. 23 the grea

LIBER ALEPH

thy life, with but an accidental and subordinate relation to thy true will, whereof by consciousness and by reason thou mayst be ignorant, unless by fortune great and rare thou be already harmonized in thyself, the outer with the inner, which grace is not common among men, and is the reward of previous attainment. neglect not simple introspections, therefore; but give yet greater heed unto those dreams and phantasies, those gestures and manners unconscious, and of undiscovered cause, which betoken thee. t liber aleph vel cxi 10 i de somniis a: causa per accidens (of dreams. 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

lly those of the day previous, and especially such events as have caused excitement of anxiety, the more so if they be unfinished or unfulfilled. but this exciting cause is of a superficial nature, as it were a cloke or a mask; and thus it but lendeth aspect to the other cause, which lieth in the nature of the sleeper himself. a the book of wisdom or folly 11 k de somniis b: causa per naturam (of dreams. ii: caused through one.s nature) he deep, constitutional, or predisposing cause of dreams lieth within the jurisdiction 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 himse

this will, and conjoin with it thy conscious self; for this is that which is written .thou hast no right but to do thy will. do that, and no other shall say nay. thou seest, o my son, that all conscious opposition to thy will, whether in ignorance, or by obstinacy, or through fear of others, may in the end endanger even thy true self, and bring thy star into disaster. and this is the true key to dreams; see that thou be diligent in its use, and unlock therewith the secret chambers of thine heart. t the book of wisdom or folly 15 x de via per empyr um (of the way through the empyrean) oncerning thy travellings in thy body of light, or astral journeys and visions so-called, do thou lay this wisdom to thy heart, o my son, that in this practice, whether things seen and heard be truth and real

nostic catholic church, or that of the phoenix. neglect not the performance of the mass of the holy ghost, as nature herself prompteth thee. travel also much in the empyrean in the body of light, seeking ever abodes more fiery and lucid. finally, exercise constantly the eight limbs of yoga. and so shalt thou come to the end. n the book of wisdom or folly 17 p de clavicula somniorum (of the key of dreams) nd now concerning meditation let me disclose unto thee more fully the mystery of the key of dreams and phantasies. learn first that as the thought of the mind standeth before the soul and hindereth its manifestation in consciousness, so also the gross physical will is the creator of the dreams of common men, and as in meditation thou doest destroy every thought by mating it with its opposi

ll is the creator of the dreams of common men, and as in meditation thou doest destroy every thought by mating it with its opposite, so must thou cleanse thyself by a full and perfect satisfaction of that bodily will in the way of chastity and holiness which has been revealed unto thee in thy initiation. this inner silence of the body being attained, it may be that the true will may speak in true dreams; for it is written that he giveth unto his beloved in sleep. prepare thyself therefore in this way, as a good knight should do. a liber aleph vel cxi 18% de somno lucido (of the sleep of light) ow know this also that at the end of that secret way lieth a garden wherein is a rest house prepared for thee. for to him whose physical needs of whatever kind are not truly satisfied cometh a lunar

LIBER CCCXXXV ADONIS

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 dislimn, we dissever, for we are but now, and our lady for ever [they go out. esarhaddon. i dreamed of thee! dreams beyond form and name! it was a chain of ages, and a flash liber cccxxxv 6 of lightning.which thou wilt.since.oh i see nothing, feel nothing, and am nothing.ash of the universe burnt through! astarte. and i the flame! esarhaddon. wreathing and roaring for an ageless aon, wrapping the world, spurning the empyrean, drowning with dark despotic imminence all life and light, annihilating sense. i

s sight shall leap to light. psyche. shall leap to light! master, this wisdom how repay? hermes. i am sworn unto thy father.nay! weep not and kneel not! see, mine art [the two other handmaidens are seen standing by their fellow] hath wrought such wonder in thine heart that.look! psyche. ah! pistis, elpis! how are you here? you were not with me now! you fled me. charis only came through those dark dreams. hermes. farewell! proclaim for my reward my art.s success. more than yourself need happiness. psyche. farewell and prosper greatly [she goes out with her maidens. hermes. and thou, live high and stately in glory and gree tenfold that which thou hadst of old [he draws the curtain. 27 scene iv: the antechamber of the king.s palace. it is a vast hall of black marble. at the corners four fount

ysses of deep sleep. it is a cloudless night; and the full moon, approaching mid-heaven, casts but the shortest shadows. the murmur of the breeze i am the breeze to bless the bowers, sigh through the trees, caress the flowers; each folded bud to sway, to swoon, with its green blood beneath the moon stirred softly by my kiss; i bear the sort reply of amber air to the exhaled sighs of the heat that dreams and dies amid the wheat, from the cool breasts of mountains far. their serried crests clasp each a star! the earth.s pulse throbs with mighty rivers; with her low sobs god.s heaven quivers; the dew stands on her brow; with love she aches for all the abyss above, her rocks and chasms the lively strife of her sharp spasms of lust, of life. hark! to the whisper of my fan, my sister kiss to mai

n whose jets throbs inner fire of the earth fs heart, a flower slain by the sweetness of the summer shower. adonis. i am myself, knowing i am thou. forgetfulness forgotten now! truth, truth primeval, truth eternal, unconditioned, sempiternal, sets the god within the shrine and my mouth on thine, on thine [the lady astarte wakes. in her arms is the corpse of the lord esarhaddon] astarte. o fearful dreams! awake and kiss me! awake! i thought i was crushed and strangled by a snake [she rises. the corpse falls. he is dead! he is dead! o lips of burning bloom, you are ashen [the jaw falls. the black laughter of the tomb! then let me kill myself! bring death distilled from nightshade, monkshood. let no dawn regild this night. let me not see the damned light of day, but drown in this black-hearte

LIBER CCXLII AHA

rt the strife, and the trained will, the root of life, bear the adept triumphant. olympas. else? marysas. the reason, like a chime of bells ripped by the lightning, cracks. olympas. and these are the first sights the magus sees? marysas. the first true sights. bright images throng the clear mind at first, a crowd of gods, lights, armies, landscapes; loud reverberations of the light. but these are dreams, things in the mind, reveries, idols. thou shalt find aha! 9 no rest therein. the former three (lightning, moon, sun) are royally liminal to the hall of truth. also there be with them, in sooth, their brethren. there fs the vision called the lion of the light, a brand of ruby flame and emerald waved by the hermeneutic hand. there is the chalice, whence the flood of god fs beatitude of blood

to thee! this is the end of all our pain, the dissolution of the brain! for lo! in this no mortar sticks; down come the house.a hail of bricks! the sense of all i hear is drowned; tap, tap, isolated sound, patters, clatters, batters, chatters, tap, tap, tap, and nothing matters! senseless hallucinations roll across the curtain of the soul. each ripple on the river seems the madness of a maniac fs dreams! so in the self no memory-chain or causal wisp to bind the straws! the self disrupted! blank, insane, both of existence and of laws, the ego and the universe fall to one black chaotic curse. olympas. so ends philosophy fs inquiry .summa scientia nihil scire. marsyas. ay, but that reasoned thesis lacks liber ccxlii 20 the impact of reality. this vision is a battle axe splitting the skull. o

LIBER CXCVII STORY OF SIR PALAMEDES

alamede the saracen. 80 xxxv .yea. quoth the knight .i rede the spell. this beast is the unknowable. i seek in heaven, i seek in hell; ever he mocks me. yet, methinks, i have the riddle of the sphinx. for were i keener than the lynx i should not see within my mind one thought that is not in its kind in sooth that beast that lurks behind: and in my quest his questing seems the authentic echo of my dreams, the proper thesis of my themes! i know him? still he answers: no! i know him not? maybe.and lo! he is the one sole thing i know! nay! who knows not is different from him that knows. then be content; thou canst not alter the event! ah! what conclusion subtly draws from out this chaos of mad laws? an i, the effect, as i, the cause? nay, the brain reels beneath its swell of pompous thoughts

er. now, now he strikes the steep black ice that leads to the last neck. by her that bore the lord, by what device may he pass there? yet still he moves, ardent and steady, as if the price liber cxcvii 94 of death were less than life approves, as if on eagles. wings he mounted, or as on angels. wings.or love.s! so, all the journey he discounted, holding the goal. supreme he stood upon the summit; dreams uncounted, worlds of sublime beatitude! he passed beyond. the all he hath touched, and dropped to vile desuetude. what lay beyond? what star unsmutched by being? his poor fingers fumble, and all the naught their ardour clutched, like all the rest, begins to crumble. where is the beast? his bliss exceeded all that bards sing of or priests mumble; no man, no god, hath known what he did. only

LIBER DCCCLX JOHN ST

oment! but the irrational character of said visions is not bad. they come from nowhere; it is much worse when your own controlled brain breaks loose. 12.33. i will therefore compose myself to sleep: is it not written that he giveth unto his beloved even in sleep .others, even in sleep, he makes fruitful from his own strength. 7.29. woke and forced myself to rise. i had a number of rather pleasing dreams, as i seem to remember. but their content is gone from me; and, in the absence of the prophet daniel, i shall let the matter slide. 7.44. pr.n.y.ma. 13 cycles. very tiring; i began to sweat. a mediocre performance. 8.00-8.20. breakfast. hatha-yog..a pear and two gaufrettes. 8.53. have been meditating in hanged man position. thought dull and wandering; yet once .the conception of the glowing

eem to be perfectly ready for illumination, if only because i am so perfectly dark. yet my power to create magical images is still with me. hanged man posture. will invoke adonai once more by pure thought. got into a very curious state indeed; part 11.40- 12.00 john st. john 17 of me being quite perfectly asleep, and part quite perfectly awake. 2.10. have slept, and that soundly, though with many dreams. awaking with the utmost horror and loathing of the path of the wise.it seemed somehow like a vast dragondemon with bronze green wings iridescent that rose up startled and angry. and i saw thatthe littlest courage is enough to rise and throw off sleep, like a small soldier in complete armour of silver advancing with sword and shield.at whose sight that dragon, not daring to abide the shock

little ship is tossed by divers tempests, even by euroclydon, in the place where four winds meet. 12.35. therefore i shall go to rest, letting my mind rest ever in the will toward adonai. let my sleep be toward him, or annihilation; let my waking be to the music of his name; let the day be full to the uttermost of him only. 2.18. my good friend the body woke me at this hour by means of disturbed dreams about a quite imaginary relative of whom nobody for years had ever seen anything but his head, which he would poke out of a waterproof sheet. he was supposed to be an invalid. i am glad to say that i woke properly and got quite automatically on to the mantra. my prana, however, seems feverish and unbalanced. so i eat a biscuit or two and drink some water and will put it right with the penta

course pr.n..y.ma, for one thing, has its own definite magical effect, apart from teaching the practitioner that he must last out those three seconds.those deadly long last three seconds.even if he burst in the process. all this i am writing during breakfast. my devotees may note, by the way, how the desire to sleep is breaking up. night i. 7. hours, unbroken from 12.30, ii. 7 hours nearly, with dreams, iii. 8 hours nearly; but woke three or four times, and if i had not been a worm would have scattered it like chaff, iv. 6 1/2 hours; and i wake fresh, v. 1+ 4+ 1 hour; and real good work done in the intervals [p.s, vi. probably 4 hours, vii. 2+ 2. hours, viii. 6 hours much broken, ix. 1+ 2+ 2 hours, x. 4+ 1. hours, xi. 1+ 4. hours, xii. back to the normal.7 hours perfect sleep] 11.30. have

performed; but of a female quality. i feel as if i were being shaken; in the other cases i recognize my own ardour as the cause. it is very gentle and sweet. so now i may turn back to wait for him. 3.50. the voice of the n.d.i has changed to a music faint yet very full and very sweet, with a bell-like tone more insistent than the other notes at intervals. 5.45. again awake, and patient-eager. the dreams flow through me ceaselessly. this time a house where i, like a new bluebeard, have got to conceal my wives from each other. but my foolish omission to knife them brings it about that i have thirtynine secret chambers, and only one open one in each case. oh, yards of it! and all sorts of people come in to supper.which there isn ft any, and we have to do all sorts of shifts.and all the wives

LIBER LXVII THE SWORD OF SONG

ct bids, i think, aristobulus.15 whether my muse be euterpe or clio, life, death, and love are all batrachomyo16. machia, what? ho! old extinct alcibiades? for me, do ut.god true, be mannikin liar!.des! it.s rather hard, isn.t it, sir, to make sense of it? mine of so many pounds.pouch even pence of it ?17 try something easier,18 where the bard seems to me seeking that light, which i find comes in dreams to me. even as he takes to feasts to enlarge upon, so will i do too to launch my old barge upon analyse, get hints from newton19 or faraday,20 use every weapon.love, scorn, reason, parody! just where he worships? ah me! shall his soul, far in some glory, take hurt from a mole grubbing i. th. ground? shall his spirit not see, lightning to lightning, the spirit in me? parody? shall not his sp

of .real. is a wraith. our minds are lost in war of word; the whole affair is quite absurd. behold! the righteous claims of faith (he does not rhyme you quite so neatly; but that.s the sense of it, completely) i do not feel myself inclined in spit of my irrevent mind, so lightly to pass by the schemes of fichte, schelling, hegel (one, small though the apparent unison, as if they were mere drunken dreams; for the first word in india here from koromandl to kashmir says the same thing these germans said .ekam advaita!.44 one, not two! thus east and west from a to z agree.alas! so do not you (it matters nothing.you, i find, are but a mode of my own mind) as far as normal reasoning goes, i must admit my concepts close exactly where my worthy friend, great mansel, says they ought to end. but her

in the green tree of society, what shall be done in the dry tree of bohemianism? art always has a suspicion to fight against; always some poor mad max nordau is handy to call everything outside the kitchen the asylum. here, however, there is a substratum of truth. consider the intolerable long roll of names, all tainted with glorious madness. baudelaire, the diabolist, debauchee of sadism, whose dreams are nightmares and whose waking hours delerium; rollinat the necrophile, the poet of phthisis, the anxiomaniac; p ledan, the high priest.of nonsense; mend s, frivolous and scoffing sensualist; besides a host of others, most alike in this, that, below the cloak of madness and depravity, the true heart of genius burns. no more terrible period than this is to be found in literature; so many gr

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, of 1 mahasatipatthana (sec. viii) does admit this perhaps. yet its very object is to correct consciousness on the lines indicated by reason. which our dreams are the vague and disturbed transition to normal consciousness? the physiological evidence goes literally for nothing. even were it proved that the recipio-motor apparatus of a .dreamless. sleeper was relatively quiescent, would that supply any valid argument against the theory i have suggested? suggested, for i admit that our present position is completely agnostic in respect to it, since

LIBER MMM

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 method of sigils may be employed. a record of dreams is best kept separate from the magical record as it tends to become voluminous. however any significant success should be transferred into the magical diary. though one may get to fear the sight of it, a properly kept magical record is the surest guarantor of success in the work of liber mmm: it is both a work of reference with which to evaluate progress and, most significantly, a goad to f

LIBER XCV THE WAKE WORLD

ed horse, till the blood made all the sky turn rosy red. so he caught me and set me on his horse, and i clung to his neck as we galloped into the night. then he told me he would take me to his palace and show me everything, and one day when we were married i should be mistress of it all. then i wanted to be married to him at once, and then i saw it couldn.t be, because i was so sleepy and had bad dreams, and one can.t be a good wife if one is always doing that sort of thing. but he said i would be older one day, and not sleep so much, and every one slept a little, but the great thing was not to be lazy and contented with the dreams, so i mean to fight hard. by and by we came to a beautiful green place with the strangest house you ever saw. round the big meadow there lay a wonderful snake

e. i will tell you all about how it was built, because it is the most beautiful palace that ever was. on the sunset side were all the baths, and the bedrooms were in front of us as we were. the baths were all of pale olive-coloured marble, and the bedrooms had lemon-coloured everything. then there were the kitchens on the sunrise side, and they were russet, like dead leaves are in autumn in one.s dreams. the place we had come through was perfectly black everything, and only used for offices and such things. there were the most horrid things everywhere about; black beetles and cockroaches and goodness knows what; but they can.t hurt when the fairy prince is there. i think a little girl would be eaten though if she went in there alone. then he said .come on! this is only the servants. hall

one. then he said .come on! this is only the servants. hall, nearly everybody stays there all their lives. and i said .kiss me. so he said .every step you take is only possible when you say that. we came into a dreadful dark passage again, so narrow and low, that is was like a dirty old tunnel, and yet so vast and wide that everything in the whole world was contained in it. we saw all the strange dreams and awful shapes of fear, and really i don.t know how we ever got through, except that the prince called for some splendid strong creatures to guard us. there was an eagle that flew, and beat his wings, and tore and bit at everything that came near; and there was a lion that roared terribly, and his breath was a flame, and burnt up the things, so that there was a great cloud; and rain fell

le stay here all their lives though. i made him kiss me, and we went on to another passage which opened out of the servants. hall. this passage was all fire and flames and full of coffins. there was an angel blowing ever so hard on a trumpet, and people getting up out of the coffins. my fairy prince said .most people never wake up for anything less. so we went (at the same time it was; you see in dreams people can only be in one place at a time; that.s the best of being awake) through another passage, which was lighted by the sun. yet there were fairies dancing in a great green ring, just as if it was night. and there were two children playing by the wall, and my fairy prince and i played as we went; and he said .the difference is that we are going through. most people play without a purpo

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

ly ordered. because it was retained as manuscript number 748 in the arnamagnaan collection in copenhagen, it is called am 748. it was written down a bit later than codex regius of the poetic edda. there are few differences between the texts of the poems in the two manuscripts, but am 748 contains a mythological poem not included in codex regius of the poetic edda, namely, baldrs draumar (baldr fs dreams, an account of odin fs questioning of a seeress about the fate of baldr. one additional mythological poem, rigsthula (rig fs rhymed list, which tells of the origins of the human social order, is found in a manuscript of snorri fs edda. each eddic poem had its own history before it was written down, and there has been much speculation about the dates and origins of the various poems. most sc

ellow. neither loki nor frigg appears in the story, and there is no mistletoe. no attempt is made to restore baldr from the world of the dead, and he enjoys only an attenuated funeral. saxo fs story adds some odd forest maidens and some magic food and sets the death of baldr in the context of several pitched battles between the forces of baldr and hod. yet saxo fs version does include disquieting dreams, baldr fs invulnerability, and, perhaps most important, the linked story of the siring of an avenger by odin on rind (rinda in saxo. the extent to which the variation between saxo fs version and the icelandic sources represents differences between danish and icelandic traditions, as opposed to variation within icelandic tradition reported to saxo, has never been fully sorted out and probabl

hem all in one fluid narrative, even if voluspa, a version of which he clearly had before him, tells most of the story. these parts may conveniently be divided as follows: baldr fs death, his funeral, the attempted revival, and vengeance for him. the story of baldr fs death and the attempted revival are intertwined, by snorri at least. it begins, according to him, with baldr suffering disquieting dreams, presumably that he may be injured or killed. frigg elicits an oath not to harm him from all things, and thereafter the asir take sport in attacking him with weapons and stones, and it seems an accomplishment to them that he is unhurt. loki is displeased that baldr is unhurt. he takes the form of a woman, goes to frigg, and asks whether anything can harm baldr. frigg responds that she took

acquires a special sword and a magic ring. nanna refuses balderus on the grounds that demigods and humans are incompatible. hotherus and an ally confront balderus and the gods in a sea battle and gain victory when hotherus slices the handle off thor fs hammer, the gods f major weapon, with his magic sword. hotherus marries nanna. in a subsequent battle balderus defeats him. balderus is plagued by dreams of his desired nanna. hotherus is now chosen king of the danes, but in his absence the danes vote again, and this time they choose balderus. in a third battle hotherus is put to flight. in their final battle he wounds balderus. balderus dreams of proserpina (as saxo calls her, using the roman name for the greek persephone, who like hel presided over the underworld, dies, and is buried in a

hinus returns a fourth time, disguised as a woman, and becomes a serving maid to the princess. when rinda falls sick, othinus arranges for her to be tied down so that she can be given some medicine. he rapes her, and she bears bous, who kills hotherus. these stories are indeed quite different, but there are important similarities that go beyond hod killing baldr and having vengeance taken on him. dreams are important in both versions, as is a magic weapon. the goddess of the dead plays a role in each. the rape of rinda is paralleled in medieval icelandic tradition in a skaldic stanza that states that odin used the magic seid on rind, the mother of vali. the differences in the versions may reflect variants in medieval icelandic oral tradition, since saxo learned from icelanders, but he may

LOGOMACHY OF ZOS

w understand themselves or each other. whatever you assert of the gods is more true of yourself. all ways to heaven lead to flesh. our re-orientation and ascent from earth must start here: nothing is obtained except by desire and our only medium is flesh. mouth and hand. in the midst of reality we strive for unreality, hence i teach the equal reality of all things, man and his illusions. flesh of dreams c there is a lamentable display of the nonartists shadow-fighting their fears; automata actuated by their own committed untruths seeking their fulfilment. truth is everywhere, there is nothing untrue anywhere; it may appear so, because we cannot accurately relate it. i behold multiplicity in all things and myself as the inter-relating oneness, for whatsoever else i' 2' 9=h z. 6 "d v..1 p ]7

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

use of changing ultimates determined by our valuation of things. be certain, you will not experience what you do not desire unless it be forced on you by your past evil. creation is an ever-expanding energy rather than a work completing; infinite contraction is less conceivable but is co-relative. space extends with thought, time with ego. nothing is anything unless fixed in the substantial; thus dreams and abstracts are as concrete as anything else. the character of a form is determined by its featural content and function. good and evil must be felt before they have reality. there is no conceivable benefit in emotions, considered abstractly, unless they communicate some good to our being, and every being is in some way the better for the emotions of others. the likenesses and differences

evel is never incommensurate to ability thus inspired. intelligence is the ability of composition, our power or arbitrary conjunctionalism giving harmony and significance to incongruities. darkness is only a degree of light, imperceptible to us. there is no absolute antithesis, only variation, except for god who is the antithesis of all things we desire him to be and must transpose to our selves. dreams are another and future reality, not what we suppose, nor what we desire, but what we will receive of our perverted self and its allergies to life. the whole process is a symbolic extroverting of secret adumbrations from the past, the events masquerading as metaphor or allegory in an ideographic language. beware the demagogue with a plausible ideology for your betterment, he is a dangerous t

best, a narrow selecting. there are more who would escape life than retain it. g r@ d..1 pjk( x. m e( 8\ 5: v 6..1 e. o e earth must begin and return here. nothing is obtained except by desire, and our only medium is flesh: appetent mouth and grasping hand. in the midst of reality we strive, and unreality is our accomplishment. hence i teach the equal reality of all things. man and his illusions. dreams shall flesh. some day. there is a. d* d/ t 2( o( n -fighting their fears: automata actuated by their committed untruths, seeking release from self-created illusions. to be repressed by others. our greatest evil? finally to uninhibit and express ourselves is usually a greater curse. he who places his pleasure in one thing has little to please him and a certainty of dissatisfactions. unless e

LUCIFERIAN SORCERY

nt deals with the direct linage of spiritual communion by each individual who seeks. thus, the only hereditary aspects are only conceptual in their need. one must not be a hereditary or linage based witch to proceed with the great work. this is significant only as an added bonus. the individual must however, have the inner drive and calling to the blood, the vein of the witch moon which feeds our dreams of witches sabbat communion. the witches sabbat gnosis is achieved by the desire to dive the depths of the heart and soul. considering the approach to luciferian witchcraft or cunning craft, the individual desire to advance through the avenues of the art of magick and sorcery is reflective of the luciferian ideal of knowledge becoming wisdom, and the transference therein. this would exude a

spirit that who is known as lucifer shone brightly above all others. he held the light of the sabbat to those who would whisper the oaths in the dawn. shaitan the opposer is the gateway of the current of magical initiation, thus holding the double aspects of light and shadow. it is through the union of such that one becomes as shaitan or lucifer itself. the witches sabbat itself emerged from the dreams of the profane, those who knew not the ways of the cunning folk and their work. it was because of the times of persecution that many kept their art secret, working and weaving their webs of sorcery and magickal illumination unseen by outside folk. the sabbat is the meeting place of the feri, lycanthrope, vampire and the sorcerer s shades which act as familiars. it is the great manifestation

e offered unto asmodeus, the waking lord of the sabbath. the order of phosphorus, being a luciferian group focused on solitary, ceremonial and individual growth through one discovering his/her own foundation of magickal practice recognizes the importance of the witches sabbat lineage that is present within some of its initiates. it is very much like a call of the blood, it whispers on the webs of dreams from which you are slowly lifted up to the stag, naked and awake through the eyes of lilith and asmodeus. the awakening and dedication chant which should performed by candlelight indoors or out. if outdoors, cast your circle in flour, which is a form used by witches of old. the use of flour is also used by various voodoo systems including palo mayombe. upon the creation of the daemon servit

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

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

fered unto asmodeus, the waking lord of the sabbath. the order of phosphorus, being a luciferian group focused on solitary, ceremonial and individual growth through one discovering his/her own foundation of magickal practice recognizes the importance of the sethian witchcraft lineage that is present within some of its initiates. it is very much like a call of the blood, it whispers on the webs of dreams from which you are slowly lifted up to the stag, naked and awake through the eyes of lilith and asmodeus. the awakening and dedication chant (performed by candlelight indoors or out. if outdoors, cast your circle in flour "by the rights of pleasure may flesh procreate from within. mother of the sabbath, lilith i awaken to the mysteries of our craft. i dedicate my being to the path from whic

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

(dryden's translation) virgil describes part of the ritual of a greek mystery--possibly the eleusinian--in his account of the descent of neas, to the gate of hell under the guidance of the sibyl. of that part of the ritual portrayed above the immortal poet writes "full in the midst of this infernal road, an elm displays her dusky arms abroad; the god of sleep there hides his heavy head and empty dreams on ev'ry leaf are spread. of various forms, unnumber'd specters more; centaurs, and double shapes, besiege the door: before the passage horrid hydra stands, and briareus with all his hundred hands: gorgons, geryon with his triple frame; and vain chim ra vomits empty flame. the chief unsheath'd his shining steel, prepar'd, tho seiz'd with sudden fear, to force the guard. off'ring his brandis

wo brass obelisks, the cave, surrounded by a wall of white stones and concealed in the heart of a grove of sacred trees, did not present an imposing appearance. there is no doubt that those entering it passed through strange experiences, for they were obliged to leave at the adjacent temple a complete account of what they saw and heard while in the oracle. the prophecies were given in the form of dreams and visions, and were accompanied by severe pains in the head; some never completely recovered from the after effects of their delirium. the confused recital of their experiences was interpreted by the priests according to the question to be answered. while the priests probably used some unknown herb to produce the dreams or visions of the cavern, their skill in interpreting them bordered o

mber of life, because it was believed that human creatures born in the seventh month of embryonic life usually lived, but those born in the eighth month often died. one author called it the motherless virgin, minerva, because it was nor born of a mother but out of the crown, or the head of the father, the monad. keywords of the heptad are fortune, occasion, custody, control, government, judgment, dreams, voices, sounds, and that which leads all things to their end. deities whose attributes were expressed by the heptad were gis, osiris, mars, and cleo (one of the muses. among many ancient nations the heptad is a sacred number. the elohim of the jews were supposedly seven in number. they were the spirits of the dawn, more commonly known as the archangels controlling the planets. the seven ar

means of draughts, perfumes, and incenses any mental attitude desired could be induced almost instantaneously, yet such an art actually existed among the priestcraft of the early pagan world. concerning this subject, h. p. blavatsky, the foremost occultist of the nineteenth century, has written 'plants also have like mystical properties in a most wonderful degree, and the secrets of the herbs of dreams and enchantments are only lost to european science, and useless to say, too, are unknown to it, except in a few marked instances, such as opium and hashish. yet, the psychical effects of even these few upon the human system are regarded as evidences of a temporary mental disorder. the women of thessaly and epirus, the female hierophants of the rites of sabazius, did not carry their secrets

he earth it was maintained that there were natural wells, springs, or fountains, in which the water (because of the minerals through which it coursed) was tinctured with sacred properties. temples were often built near these spots, and in some cases natural caves which chanced to be in the vicinity were sanctified to some deity "the aspirants to initiation, and those who came to request prophetic dreams of the gods, were prepared by a fast, more or less prolonged, after which they partook of meals expressly prepared; and also of mysterious drinks, such as the water of lethe, and the water of mnemosyne in the grotto of trophonius; or of the ciceion in the mysteries of the eleusinia. different drugs were easily mixed up with the meats or introduced into the drinks, according to the state of

MASTERING WITCHCRAFT

ckmail, extortion, intimidation, or flagrant sexual practices of which the state may not approve. with these mundane considerations disposed of, we can now return to our study of the final cornerstone of the magical pyramid, namely magical secrecy. when you cast a spell, you will in effect be putting some very delicate "machinery" into operation. the machinery itself is made out of the stuff that dreams are made of, and the electricity that flows through it will be your own pulsating emotions and desires. now in order to assemble this machinery in the first place and then make it move, you are going to have employed your burning will, rock-firm faith, and virulent imagination in equal, strenuous amounts. you will have slaved away to work yourself into the right intense frame of mind where

n to catch a glimpse of them, but rather allow them to build and unfold themselves before you. sometimes the visions may seem to make no sense to you at the time. be that as it may, you must describe them out loud, and have the companion who is active as your scribe note them down with the pen of art on the paper on which the question is written. the visions are very fleeting and will vanish like dreams from your remembrance should you not take care to record them at once. when the stream of images seems to have finished, the glass will haze over for a last time and then return to its normal state. at that point, you must place more vassago incense in the thurible and repeat the so-called licence to depart to vassago, which breaks the spell and terminates the operation. this licence must n

the ritual of vassago is no exception to this rule. when you have completed the licence to depart, broken the circle, and completed your vision record, you must burn the sigil of vassago to ashes. in contrast to your square of mercury, the sigil of vassago may be used again. to repeat the operation, you will have to employ a fresh sigil every time. dreaming true the subject of acquiring prophetic dreams, generally speaking, comes under this mercurial heading. processes concerned 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 quit

ed 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 white sandalwood all of these are to be used in equal parts. this is a lunar incense, the moon being the ruler of sleep and dreams. before you lie down to sleep, write your question on a piece of plain white paper with your pen and ink of art, and place the paper and a small sachet of wormwood herb (artemesia) under your pillow. if the spell works, you should have your answer to the question in the morning. necromancy the summoning of the dead has always been considered by witches as among some of the most dangerous op

figuring out where the mischief stems from when any of the aforesaid symptoms begin to manifest themselves. if you are a practising witch, you must expect the occasional fracas from time to time. you may possibly even enjoy it- at least it gives you a chance to flex your magical muscles a bit. the first really telltale signs are the periodical nightmares and general sense of evil in the air. the dreams will generally have a specific motif repeated ad nauseam with minor variations on the theme. as a witch, your first step will be to determine their nature, if possible, and what their period of occurrence is, if any. usually, if they are in any way magically induced, they will correspond in some way to the phases of the moon, usually reaching their peak at new rather than full moon. general

MEANING OF MASONRY

unplumbed depths, to probe deeper and deeper into itself, eradicating defects and removing rubble, pushing in and in by the energy of a persistent will, yet retaining contact the while with the outer physical nature by a subtle filament or life-line which prevents their entire separation. the position is the same as when the body sleeps whilst the mind is dreaming and vividly active, save that in dreams the will is not functioning as a consciously directive instrument as is hypothetically the case with one who, having attained mastership, has all his faculties under volition and control. yet all this interior work, so rapidly summarized and symbolically enacted in the ceremony, is not the work of a day nor the casual task of a weakling. the ancients referred to it as the twelve labours of

MICHAEL FORD A RITE OF THE WEREWOLF

which refers to the lord s prayer backwards to raise this gray shadow within. you may stand in the forest, in your bedchamber, anywhere which you may find the solitude needed for the going forth as with the averse calling of cain, utilize the chants when you are inspired. in the yatuk dinoih (second edition) the staota wulalffa summons the visualized form of the wolf to a shape you shall take by dreams. nema, live morf reviled tub. noitatpmet otni ton su dael dna su tsniaga ssapsert that meht evigrof ew sa, sessapsert ruo su evigrof dna. daerd yliad ruo yad siht su evig. nevaeh ni ti sa htrae ni enod eb lliw yht. emoc modgnik yht. eman yht ed dewollah, neveah ni tra hcihw rehtaf ruo. the chant of becoming a werewolf (inspired by the sloane ms. british museum manuscript, as given to me by

the smoke of the blackened flame, who in averse brilliance was both phantom and dire foulness, praise unto ahriman, who joined in union with the whore-vampyre az, whose body is ruha and jeh, devour with your lips open wide, satisfy me in the dreamining flight, drop the blood of ecstasy from your devouring jaws praise unto ahriman, who created azi-dahaka, called zohak the king made daemon! who by dreams shall guide me into the dire mansion of shades and thorn covered thrones! ohrmazd sought to free all limitations, yet space could not recount ahriman. it was shadow and darkness, nourished in the abyss, with the violet light of the black sun, called al ghul, the point of all hunger known as az, the crowning of the beast. this night, as candle burns and my vessel of darkness is prepared, sha

MICHAEL FORD BOOK OF CAIN

alm we now look about to understand we are different, strong and noble in our selves. awake with us djinn! leviathan arose before them. he had taken the form of a great serpent, a dragon who beheld both sexes of human flesh leviathan would seek the oceans and understood the art of sorcery as a totality of being timeless and alive in its sacred flame. leviathan found the nightmares comforting, and dreams would be his fluid waking within worlds. many others rose up and joined with my father, who is the brightest of them all. he was fire and his realm was air, he was both death and life. i remember my father as possessing adam who rode my mother eve as the dragon, driving deep within her core, enflamed with the spirit of lilith. these were my earth parents, but it was the blood of azazel call

ch abel slept dreamless and in the fires of her lust was my sister naamah born. at an early age, her difference amoung the tribe was even beyond mine, fled away from this family. i missed her but could not leave yet. i worked the fields as a being of nothing my brother was beheld as beautiful. i was the dark one, considered by most but yet i held more questions than they. i began to see naamah in dreams, beautiful and grown voluptuous as she rested with lilith, who i sought in dreams. they whispered chants and sweet musick to my ears, and then i would go unto them dawn would bring my waking into the mundane fields of my false family, and the ridicules of abel. it was one day in the fields that i built an altar at the base of a tree and then cut down my brother i took his blood and skull be

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

d with the scorpions and serpents of the desert sands have you come forth as god. your sign which is my sign on earth is the pitch fork within the fiery sun, that is our aged mark of being and becoming. cain, my son, our kin is ever deep and eternal. you are blessed in the fire of sathan, the adversary. much will be taught to you when the moment is right. i thanked my father and fell to sleep. my dreams were pleasant and filled with sorcerous images which i understood came from the gates i opened forth. i woke in the feeling of sweat and filth from the previous day, i was refreshed yet unclean. i killed a small animal with ease and ate in the morning light. i then took to the desert sun yet again. i grew more tired and had very little water left in my flask, and the sun grew in its heat. m

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

MICHAEL FORD WITCHMOON

many publications arise concerning vampirism and sorcery, most of the time having no connection with each other. the darkside of magick holds many treasures for those who would drink of its cup. i have worked in the occult since i was very young, it is very much a natural thing to me, and the connections between the topics of vampirism and sorcery were made known to me at an early age through my dreams. at a later age i actually made a magickal connection, the result of this study in print is the book of the witch moon. this is meant to be a study guide to the night side, a non- christian dogma infested approach. the methods of witchcraft within this tome are of the darkest magick, when vampires, werewolves and sorcerers haunted the nights, doing their work and weaving webs in your dreams

efect. this vampire was often connected (as with many of it's kind) as holding the powers of plague and pestilence. during times of such sickness many a vampire hunt would ensue, causing numerous graves to be exhumed and the corpses defiled by the paranoid town folk. nachttoter (a magickal title taken by the author) is a vampire which translates "killer in the night, a being which would haunt the dreams of many, painting the walls and bed sheets in blood and semen of bestial congress. neuntoter was given its title by the belief that it takes nine full days for the vampire to develop in it's coffin or tomb. found in saxony, the neuntoter was recognized as being a severe carrier of the plague. the alp is a vampire like spirit associated with the incubus/succubus who would torment the dreams

ring the mouth of the victim through a long serpent like tongue and changing to smoke, wherein it absorbs the life force of the individual. the alp is also said to drain blood from the breast of women, and of men and children through their nipples. this incubus proves difficult to get rid of as it exists almost exclusively on the astral plane. very rarely was it said to manifest anywhere else but dreams. nosferatu (also slavonic in its basis) is a vampire spirit who haunts the astral plane as well as the earth. its bat like appearance exemplifies its predatory qualities. the nosferatu is said to be associated with the incubus and succubus, indicating its connection with the astral plane. once the creature is buried, it will rise from the grave shortly afterwards, going forth in the night t

wl or raven. many male vampires would take the astral assumption of a wolf or bat. it was said that vampires may take the form of mist or fog, this connection obviously comes from the ability to assume a mist form on the astral plane. if certain points of chi can be strengthened into a viable physical energy then one can view the astral in the form of the chosen focus. most often, this is seen in dreams or mentally open times depending on the individual thoughts and mind set. through the past 600 years of vampiric history, many women and men would wake from a seemingly restful sleep, still feeling exhausted and worn out. their experience from dreaming would be disturbed or reminiscent of a waning sexual experience with a demonic or angelic being. it is possible to develop, out of inherited

ws 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 within a magickal combat aspect. our witch- dreams are walking in the rows of the night. forever. astral vampirism and lycanthropy can be obtained once the warlock and witch are capable and adept in the witches sabbat arts. this will demand much in the area of discipline, self mastery and will in order to obtain such powers, however, be sure the reward is ten fold for such a development! tales of the sorcerer who in secrecy leaves his or he

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ccoli machiavelli) why, then the world s mine oyster/which i with sword will open (shakespeare) to play those millions of minds, to watch them slowly respond to an unseen stimulus, toguide their aspirations without their knowledge all this whether in high capacities or inhumble, is a big and endless game of chess, of ever extraordinary excitement (sidney webb,founder of the fabian society) in our dreams we have limitless resources and the people yield themselves with perfect docil-ity to our molding handsthe task we set before ourselves is a beautiful one, to train thesepeople as we find them to a perfectly ideal life just as they are. so we will organize our chil-dren into a little community and teach them to do in a perfect way the things their fathersand mothers are doing in an imperfec

relative impotency by pathologicalidentification with the masters. under self-delusion, envy, and awe, this group falls instep even faster, going where they are told, working where they are told, and thinkingwhat they are told to think. the line between man and automaton becomes negligible:ours is the age which is proud of machines which think and suspicious of men who try to (h. m. jones)in our dreams we have limitless resources and the people yield themselves with perfect docil-ity to our molding hands (representative of the rockefeller general education board. impotent and jaded, we will remain until we awaken from our comatose state and getconnected to our own sovereign power again. the holy grail that will take the scalesfrom our eyes is nothing more that realizing and changing the p

ghosts and hell beings are too disturbed with suffering and animals are too dumb.humans, who enjoy both pleasure and pain are the only ones who can seek liberation) unseen forces are believed to be as numerous as those we can see: in every pond, forest, tree, house,dwell creatures big and small, important and humble which occasionally appear to humans in variousforms, as well as in visions and in dreams.all these creatures are believed to be ruled by the protectors of the ten directions. these deities includegods from the hindu pantheon such as brahma and indra. they are gods, and though they areimmensely powerful and believed to control all the forces of the universe they are not beyond the wheelof cyclic existence and thus cannot be an object of refuge for humans aspiring for liberation

, demi-gods and ghosts. tantric rituals always include an offering to them at the beginning to assure their non-interference. thecreatures dwelling in individual places are called sa-dag or land owners, or guardian deities. theybelong to the realm of demi-gods or ghosts- not all ghosts are miserable creatures, some are wealthyand powerful demons. they may appear to people as ghosts, demons, or in dreams in an infinite varietyof forms, including the human one and may either help or harm depending on their disposition. many ofthe creatures in lakes, ponds and rivers are nagas, or serpent beings who belong to the animal realm.they sometimes appear in the form of snakes, or as half snakes and half humans with elaborate jeweledatlantis, alien visitation, and genetic manipulation307 appendix e:

like a general pre-ventive measure, that of avoiding harm which has no direct cause, more particular measures are soughtwhen any kind of digging is involved. whenever choosing a site for building, whether for a mandala,temple or house, a lama is consulted as to the method by which the nagas and sa-dag on the site mightbe appeased and treated. the lama will know something about them either through dreams, divinationor clairvoyance. according to buddhist tantric practice, there are other ways of performing rituals.these are: peaceful, increasing, forceful and wrathful.the methods that apply to pacifying creatures ofother realms are peaceful and wrathful, and the rituals used are extremely varied, in type as well as intradition.generally, in either case, a ritual based on sutra called tashi s

MICHAEL W FORD THE VAMPIRE GATE

the astral plane and in the flesh. to join us is to be hidden mostly in society, to be the wolf among sheep. humanity seeks eternally a safety net; a god to believe will save their souls, all the while sending tsunamis, hurricanes, blizzards, and all conceivable disasters upon its own creation. would this be a spirit you would open your arms to? does it help you to know that while you sleep, your dreams grow heavy with the failures and shortcomings of a world around you? the iron age is here, kali is awakened and she is very thirsty. mediocrity has always been accepted, yet by it being perceived and related to, it is consumed and considered acceptable. remind yourself of the socalled american slacker generation, the wonderful nineteen nineties, when if being a college student, it was smile

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

the luciferian who has mastered the aspects of ahrimanic yoga, that is the power of the demons of the flesh and mind. the control of demons in the body relate to the chakra points which can be focused to heighten individual mind and body power. this can be affected by astral energy life energy or chi as it is called. the sea is a source of evil as all is up to the taking reality can be shaped by dreams. think about that sentence carefully. what you think can be done today can be made reality tomorrow. let s consider the focus phrase of the black order of the dragon: 23 the words of the dragon tiamat i am that which you hide away from others i am the eye which seduces all within its gaze. i am the voice of which power is formed. i am the thought of which is exist beyond flesh. we are legio

tant in the storing and strength foundation of the chi energy from not only the chakras but the astral body as well. when performing ahrimanic yoga, focus in the energy 25 spiraling through your spine, allow it to be compressed when breathing into a sphere and then stored accordingly. you may try this before sleeping; it provides a powerful preparation and relaxation practice which will fuel your dreams or nightmares. as in the luciferian path, it is essential to the slowed study and planning of your short and long term planning. this means school, career and what you want to do with your life. a practitioner of the luciferian path will balance the spiritual and material to their own end not focusing too much on one to stop the other. in terms of magical practice, the luciferian would impl

e 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 animal this is your choice. 4. focus on a mirror or on the image, lie back on your bed and close your eyes. each breath should be a focus on your astral body rising. 5. entering sleep, your dreams will be often intense and hungering this is a prime indication 37 of your subconscious being focused on your atavistic and vampyric desires. 6. if you astral project without sleeping, control your movement and move in. imagine the entire process, see it as clearly as if you were there. belief is the key to any successful magical working. drain and leave the victim sleeping. vampyrism and no

MICHAEL WYNN THE SOUL TRAVELERS

theric or physical body. these types of beings may not operate in our world at all without possessing a living creature; only by plugging into a living being may they have any experiences of, or gain any pleasure from, our world. many spirits are described as moving back and forth between the material and astral planes, but direct contact between these entities and human beings usually happens in dreams. it is believed by many members of the occult, and the members of islam, that each human being in assigned both a demonic counterpart, and an angelic counterpart. spirits of this kind, those assigned to you at birth, are often called tutelary spirits. it is true, however, that all humans are subject to the whisperings of not only their own demon, but demons and spirits who roam freely. afte

wn larvae. further, the recipient may have an unconscious urge to begin thinking negative thoughts about the sender, which can cause physical and emotional damage to the original sender. most religions warn against thinking negative thoughts about other people, or cursing others under your breath; there is perhaps a good reason for this advice. telepathy, a projection in the world of thoughts and dreams (the astral, does not respect our notion of space and in no way hinges on the distance between the 2 subjects. as with most forms of magic, i m told a vegetarian diet facilitates telepathic sensitivity; the middle pillar ritual detailed earlier is a far more solid way to increase one s sending and receiving capabilities. i have also heard of thought embedding, where an object is charged wit

fate. despite all this, the power of intention cannot be denied. although our thoughtless airplane passenger did not actually intend for the plane to crash, subconsciously we all grasp the power of the wish. it is upon these wishes that the magician constructs his( and yours) reality. the things a magician paints with his mind become real, and visible by all the beings in the land of thoughts and dreams. a magician doesn t merely hold a wand, he uses it project energy he visualizes, and when he paints invisible pentagrams in the air, the beings in the other world can see these symbols, and are further subject to their function. wishes, however, isn t the only variable a magician must consider. a principle most magicians live by is never swim upstream, never go against the wind. magicians b

eminine quality of the womb, and its ability to bear life. water is likewise symbolic for blood and, more specifically, the previously discussed life-force. in magic, fire and water represent the polar opposites of male and female. water, who symbol is a downward-pointing triangle, is also associated with the eagle, the west, the color blue, and arch-angel gabriel. in magic, water corresponded to dreams, emotions, and psychic work. the last major magical tool is the scrying mirror. the scrying mirror is related to the moon, rather than one of the elements. since a spirit can more easily reveal itself in a mirror--michael wynn's "the soul travelers" 56 an object called a scrying mirror is used as a medium to communicate with spirits. occultists have used everything from rare stones to bowls

hristians have long interpreted the fruit of eden as fruit of the more literal variety (which is just laughable. and, as stated in chapter 1, the pyramid is also a symbol of humanity s ascension into godhood. the powers of the vampire involve the conscious manipulation and liberty of the astral body. the astral bodies of humans is usually tightly bound to the material body, only in the deepest of dreams, in astral travel, and in death itself will the human experience liberation of the 2 bodies. vampires can fly the night sky while their material bodies remain lying in the bed. vampires may also reach out with their senses and steal lifeforce and even whisper into the minds of others. in popular culture the vampire is often seen drinking blood, becoming extremely excited and perhaps animali

MICHAEL W FORD NOX UMBRA

is waxing or full, from which lililh may be receptive towards the callings of her children. dress yourself in vestments of belief, which are a symbol of your dedication and mindset to the work itself, black robes, grave shrouds of mask of the vampyre or lilith may be worn. the sigil of saturnus may be scribed in your own blood on the mask or skull housing the fetish "oh moon nourished haunters of dreams, who have tasted the souls' blood of life, from the graves of corpse-sleep from which ye emerge, from the pools of blood beneath, the fountains of red sea, that emerge from the dreaming sleep of azrael, move now through the manes of the dead, they seek the commune of those in the warm flesh of the living. my shadow, as i build, calls forth the familiar whose spirit is the djinn of the noon

mbers or magister shall recite) we shall walk this path through you queen ofsuccubi, mother lilith, and through the shadows of azrael shall we emerge as the seven- headed dragon, through the opposer shall this manifest! behold, the light which shines in the darkness, the blackened fire of being! the gift of set itself! azothoz nox barathrum (lilith recites) taste the kiss of the dead and again in dreams shall my wisdom arise from the grave, cast your spirits to the grave and awaken again reborn (each individual kisses the skull, envisioning the necromantic embrace of the sabbat queen and azrael) banish by performing the calling of the four quarters of the triple hermetic circle. seker lord of the tomb (solitary self initiation) seker is a 'developed' and 'inspired' vampyre archetype of anc

forth hecate. phenomena and record- became too dark to write as i worked through the ritual, two candles burned in the chamber which was sufficient light. rain poured as i recited. holding evocation dagger "zrazza, zrazza, ushanicht, zrazza, umpeshu "from the grave i return, midnight and midday, from the black earth i grow stronger. as the wings of the bat do i fly in spirit through the twilight dreams of others, with the eyes of the owl do i see, with the limbs of the wolf do i run. i summon forth the dead from their gray tombs and shadows, hekas, hekas, hekas hecate "encircle 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 a

of beautiful maiden, and below the navel being as a beast with owl claws for feet. babalon, the enochian goddess and reappearing as the whore who rides the beast in the bible, is revealed as lilith the goddess of fire and beasts. it is barbara koltuv, ph.d. who suggests that the knowledge of lilith is necessary for strengthening man's ego, the shadow of the self. it is lilith who inspires sexual dreams, creative inspiration and sensuality. the daemonic feminine is therefore essential to the development of man and woman. it is also the gateway to the sabbat- the dreaming conclave of the luciferian (empyrean, of the light) and infernal. lilith in her dark and fiery aspect is one part of the adversary, the opposing force which initiates through antinomianism and self-deification. in a work w

bind i invoke the jahi, the children of az, mother of harlots, o' dragon of the backward path, druj do come forth! who would give life to the dead, come now from the cold north- from the mouth ofarezura- taprev, mitrokht- azi dahaka- come forth unto this circle i empower my being and through the sorcerous path do i walk! to know- to will- to keep silent akhtya i summon- akhtya i become akhtya in dreams i commune! facing the south and the white candle "i initiate myself on the serpent's hidden path i awaken to the shadows ofahriman i am embraced by the cold and fiery embrace ofaz in the darkness i am born, of the vampyres kiss in the light of dawn i emerge- awake in the flame of the dragon -djinn so it is done! the gates of arezura this is a ritual from which the initiate opens the gates o

MOODY RAYMOND A LIFE AFTER LIFE

ences. it is classified as a "dissociative" anesthetic because during induction the patient may become unresponsive not only to pain but also to the environment as a whole. he feels "dissociated" from his environment, including the parts of his own body -his legs, arms, and so forth. for a time after recovery, he may be left with psychological disturbances, including hallucinations and very vivid dreams (note that a few persons have used this very word-"dissociation"-to characterize their feelings while in the out-of-body state) what is more, i have collected a few accounts from people who, while under anesthetics, had what they plainly identified as hallucinatory- type visions of death. let me give one example. it was some time in my early teen-age years, i was in the dentist's office for

is also interesting to note that he recounts a near-death experience of his own which is very much like the ones with which i have dealt, and that he puts his near-death experiences in the same category with his isolation experiences. isolation, therefore, may very well be, along with hallucinatory drugs and a close call with death, one of several ways of entering new realms of consciousness. 2. dreams, hallucinations, and delusions perhaps, some say, near-death experiences, are only wish-fulfilling dreams, fantasies, or hallucinations which are brought into play by different factors-drugs in one case, cerebral anoxia in another, isolation in yet another, and so on. so, they would explain near-death experiences as delusions. i think several factors weigh against this. first, consider the

ionally stable, normal people who are functional in society. they hold jobs and positions of importance and carry them out responsibly. they have stable marriages and are involved with their families and friends. almost no one with whom i have talked has had more than one uncanny experience in the course of his life. and, most significantly, these informants are people who can distinguish between dreams and waking experience. yet, they are people who report what they underwent as they came near death, not as dreams, but as events which happened to them. they almost invariably assure me in the course of their narratives that their experiences were not dreams, but rather were definitely, emphatically real. finally, there is the fact that independent corroboration of a kind exists for certain

others prevent me from giving names and identifying details, i have seen and heard enough to say that i continue to be baffled and amazed. it is my opinion that anyone looking into near-death experiences in an organized way is likely also to uncover such strange apparent corroboration. at least, i believe he will find enough facts to make him wonder whether near-death experiences, far from being dreams, might not belong in a very different category indeed. as a final note here, let me point out that "explanations" are not just abstract intellectual systems. they are also in some respects projects of the egos of the persons who hold them. people become emotionally wedded, as it were, to the canons of scientific explanation which they devise or adopt. in my numerous lectures on my collectio

MORALS AND DOGMA

one country may be very false in another; what is untrue to-day may become true in another generation, and the truth of to-day be reversed by the judgment of to-morrow. to distinguish the casual from the enduring, to separate the unsuitable from the suitable, and to make progress even possible, are the proper ends of policy. but without actual knowledge and experience, and communion of labor, the dreams of the political doctors may be no better than those of the doctors of divinity. the reign of such a caste, with its mysteries, its myrmidons, and its corrupting influence, may be as fatal as that of the despots. thirty tyrants are thirty times worse than one. moreover, there is a strong temptation for the governing people to become as much slothful and sluggards as the weakest of absolute

only restrained by custom and ceremony, but hidden even from itself by a veil of beautiful sentiments. this terrible solecism has existed in all ages. romish sentimentalism has often covered infidelity and vice; protestant straightness often lauds spirituality and faith, and neglects homely truth, candor, and generosity; and ultra-liberal rationalistic refinement sometimes soars to heaven in its dreams, and wallows in the mire of earth in its deeds. there may be a world of masonic sentiment; and yet a world of little or no masonry. in many minds there is a vague and general sentiment of masonic charity, generosity, and disinterestedness, but no practical, active virtue, nor habitual kindness, self-sacrifice, or liberality. masonry plays about them like the cold though brilliant lights tha

mysterious the more we note its workings. here is a man superior to myself in intellect and learning; and yet he sincerely believes what seems to me too absurd to merit confutation; and i cannot conceive, and sincerely do not believe, that he is both sane and honest _and yet he is both. his reason is as perfect as mine, and he is as honest as i. the fancies of a lunatic are realities _to him. our dreams are realities _while they last; and, in the past, no more _un_real than what we have acted in our waking hours. no man can say that he hath as sure possession of the truth as of a chattel. when men entertain opinions diametrically opposed to each other, and each is honest, who shall decide which hath the truth; and how can either say with certainty that _he_ hath it? we know not what _is_ t

o stir our minds to admiration and wonder. we are a mystery encompassed with mysteries. the connection of mind with matter is a mystery; the wonderful telegraphic communication between the brain and every part of the body, the power and action of the will. every familiar step is more than a story in a land of enchantment. the power of movement is as mysterious as the power of thought. memory, and dreams that are the indistinct echoes of dead memories are alike inexplicable. universal harmony springs from infinite complication. the momentum of every step we take in our dwelling contributes in part to the order of the universe. we are connected by ties of thought, and even of matter and its forces, with the whole boundless universe and all the past and coming generations of men. the humblest

ief of the college of the magi at babylon; if we may believe the book which bears his name, and trust to the incidents related in its highly figurative and imaginative style. mordecai, too, occupied a high station, no less than that of prime minister, and esther or astar, his cousin, was the monarch's wife. the magi of babylon were expounders of figurative writings, interpreters of nature, and of dreams--astronomers and divines; and from their influences arose among the jews, after their rescue from captivity, a number of sects, and a new exposition, the mystical interpretation, with all its wild fancies and infinite caprices. the _aions_ of the gnostics, the _ideas_ of plato, the _angels_ of the jews, and the _demons_ of the greeks, all correspond to the _ferouers_ of zoroaster. a great n

MOTTA MARCELO THE COMMENTARIES OF AL

of which can build for itself such a house as to rule men's bodies for a generation like alexander, or their minds for an epoch like plato, cannot be destroyed or diminished by any conceivable force. when this talisman comes forth from its fortress, its action begins. the ancient jewish rabbins knew this, and taught that before eve was given to adam the demon lilith conceived by the spilth of his dreams, so that the hybrid race of satyrs, elves and the like began to populate the secret places of the earth which are not sensible by the organs of the normal man. i take it as certain that every offering of this talisman infallibly begets children on one plane or another of this our cosmos, whose matter is so varied in kind. such a child must partake of its father's nature; and its character w

o its surface. there must be no flaw, no irregularity, no granulation, no warp in its substance; it must be smooth and shining, pure metal of true temper. and he must love this chosen form, love it with fearful fervour; it is the face of his fate that craves his kiss, and in her eyes enigma blazes and smoulders; she is his death, her body his coffin where he may rot and stink, or writhe in damned dreams, self-slain, or rise in incorruption self-renewed, immortal and identical, fulfilling himself wholly in and by her, splashing all space with sparkling stars his sons and daughters, each star an image of his won infinity made manifest, mood after mood, by her magick to mould him when his passion makes molten her metal. thus then must every artist work. first, he must find himself. next, he m

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

a chariot drawn by griffins [142] nemesis is frequently called adrastia, and also rhamnusia, from rhamnus in attica, the chief seat of her worship, which contained a celebrated statue of the goddess. nemesis was worshipped by the romans (who invoked her on the capitol, as a divinity who possessed the power of averting the pernicious consequences of envy. night and her children. death, sleep, and dreams. page 159 nyx (nox. nyx, the daughter of chaos, being the personification of night, was, according to the poetic ideas of the greeks, considered to be the mother of everything mysterious and inexplicable, such as death, sleep, dreams &c. she became united to erebus, and their children were aether and hemera (air and daylight, evidently a simile of the poets, to indicate that darkness always

ich mother night had gathered and planted there, and from the juice of which she extracts drowsiness, which she scatters in liquid drops all over the earth, as soon as the sun-god has sunk to rest. in the centre of the cave stands a couch of blackest ebony, with a bed of down, over which is laid a coverlet of sable hue. here the god himself reposes, surrounded by innumerable forms. these are idle dreams, more numerous than the sands of the sea. chief among them is morpheus, that changeful god, who may assume any shape or form he pleases. nor can the god of sleep resist his own power; for though he may rouse himself for a while, he soon succumbs to the drowsy influences which surround him. morpheus. morpheus, the son of hypnus, was the god of dreams. he is always represented winged, and app

which surround him. morpheus. morpheus, the son of hypnus, was the god of dreams. he is always represented winged, and appears sometimes as a youth, sometimes as an old man. in his hand he bears a cluster of poppies, and as he steps with [144]noiseless footsteps over the earth, he gently scatters the seeds of this sleep-producing plant over the eyes of weary mortals. homer describes the house of dreams as having two gates: one, whence issue all deceptive and flattering visions, being formed of ivory; the other, through which proceed those dreams which are fulfilled, of horn. the gorgons. the gorgons, stheno, euryale, and medusa, were the three daughters of phorcys and ceto, and were the personification of page 161 those benumbing, and, as it were, petrifying sensations, which result from

who, as the god of shepherds, was identified with the greek pan, and represented in a similar manner. faunus is frequently called inuus or the fertilizer, and lupercus or the one who wards off wolves. like pan, he possessed the gift of prophecy, and was the presiding spirit of the woods and fields; he also shared with his greek prototype the faculty of alarming travellers in solitary places. bad dreams and evil apparitions were attributed to faunus, and he was believed to enter houses stealthily at night for this purpose. fauna was the wife of faunus, and participated in his functions. the satyrs. page 203 the satyrs were a race of woodland spirits, who evidently personified the free, wild, and untrammelled life of the forest. their appearance was both grotesque and repulsive; they had fl

, and encountered the persian king, by whom he page 226 was entirely defeated; and his own empire being destroyed, the prediction of the oracle was said to have been fulfilled. soothsayers (augurs. in addition to the manifestation of the will of the gods by means of oracles, the greeks also believed that certain men, called soothsayers, were gifted with the power of foretelling future events from dreams, from observing the flight of birds, the entrails of sacrificed animals, and even the direction of the flames and smoke from the altar &c [196] augurs. the roman soothsayers were called augurs, and played an important part in the history of the romans, as no enterprise was ever undertaken without first consulting them with regard to its ultimate success. festivals. festivals were instituted

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

ere is not one material possession that i have ever wanted that i do not have. many people have called me lucky. and why not, i am lucky and i am happy- and i am going to prove that you too can enjoy happiness and good fortune. one very practical application of occult power is in the area of increased prosperity. these amazing secrets of occult power can bring you good fortune beyond your wildest dreams. i should know. i have used them to win gold sovereigns, clothes, cameras, and over $10,000 in lotteries and contests and you can do the same. contents introduction secrets of witchcraft secrets of money magic secrets of sex magic secrets of the cabala secrets of the spirit world< you can work magic 1: the witching circle the gray man what witches do welcome to the coven anyone can be a wit

say or do a thing. this i could not believe that this could happen and no way was she the type who slept around. a week later i tried the spell on a person whom i wanted so much to have sex with. i placed a photograph of the person within the circle and thought deeply of this person and within three days this woman came to visit me. she was explaining that the other night she kept on having sexy dreams leaving her very frustrated, and within a short time we made love. i never had to put myself forward in any way, and yet i have always wanted sex with this woman but being married at the time i didn t want to be unfaithful to my wife. i hope you are convinced that your spells do work as you must know that they do, because it would be a billion to one chance for this to happen without spells

, before retiring to bed for the night, repeat the following conjuration three times: besticitum consolato veni ad me vertat. creon, creon, creon, cantor laudem omni potentis, et non-commentor. stat superior carta bient laudem, omviestra principem da montem et inimicos meos o prostantis vobis et mihi dantes que passium fieri sincisibus. repeat the spell on the following two nights. on average the dreams will occur within three days of working the spell. whilst this spell is designed to bring on erotic dreams, i know of at least one case where an actual physical manifestation occurred< thank you letter #8 about the incubus: after i did the conjuration i must have dosed off when a touch on my face woke me up. my night-light was still on and so in this dim light i saw him. i guess he was able

omething that occultists have done since the beginning of time, and is an essential part of the esoteric arts. in the pages of this powerful chapter, you ll find traditional ways to look ahead in time and get an idea of what is going to happen by means of signs and omens, occult visions and other means. here, too, is the secret of spirit contact. you ll see how spirits communicate with us through dreams, visions and omens, and can see the future with their unseeing eyes. you ll see how to build a spirit communication device for less than a dollar, and use it to get fast, precise information on forthcoming events. spirit contact is perfectly safe, and you will never come to any harm using these arcane methods of communicating with the spirit world. secrets of the spirit world spirits, of wh

encounter the truly bizarre inhabitants of this magical dimension. what will appear before you? that i leave for you to find out, but i< can tell you it will be a world stranger than you can imagine filled with swirling energies, psychic forces, and strange creatures resembling the creations of imaginative movie script writers. how to recognize signs and omens spirits communicate with us through dreams, visions and omens, and can see the future with their unseeing eyes. there are spirits in the room with you. does that surprise you? it shouldn t, spirits surround us 24 hours a day. you need to become aware of the unseen forces that cluster around you. feel them standing there in silence watching you, sensing your every thought and desire. for once you do, you will not only never be lonely

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

s, this spiritualist catholic freemasonry fabricated during the eighteenth century and beyond a veritable swarm of degrees and rites. every historical or legendary delusion of mysticism found a home therein. this movement was followed next by protestant and catholic germany and ultimately supplied a source of inspiration for romanticism. this was in turn relayed to the americas in the form of the dreams of chivalry held by caribbean colons.21 the light became the selva oscura of dante. everyone was to seek a clear view of this in order to discover the origin and goals of the masonic order that is, its tradition. the more pragmatic english, who were closer to the sources of freemasonry, knew full well that this tradition was to be found among the builders of an earlier era. brother preston

NECRONOMICON ALAZIF

al azif page 9 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 form might be ever hidden amidst the stars. who shall know the mystery of nyarlathotep? for he is the mask and will of those that were when time was not. he is the priest of the ether, the dweller in air and hath many faces that none shall recall. the waves freeze before him; gods dread his call. in men's dreams he whispers, yet who knoweth his form? of leng in ye cold waste who seeketh northwards beyond the twilight land of inquanok shall find amidst the frozen waste the dark and mighty plateau of thrice-forbidden leng. know ye time-shunned leng by the ever-burning evil-fires and ye foul screeching of the scaly shantak birds which ride the upper air; by the howling of ye na-hag who brood in nighte

o knoweth his form? of leng in ye cold waste who seeketh northwards beyond the twilight land of inquanok shall find amidst the frozen waste the dark and mighty plateau of thrice-forbidden leng. know ye time-shunned leng by the ever-burning evil-fires and ye foul screeching of the scaly shantak birds which ride the upper air; by the howling of ye na-hag who brood in nighted caverns and haunt men's dreams with strange madness, and by the grey stone temple beneath the night gaunts lair, wherein is he who wears the yellow mask and dwelleth all alone. but beware o man, beware, of those who tread in darkness the ramparts of kadath, for he that beholds their mitred-heads shall know the claws of doom. of kadath ye unknown what man knoweth kadath? for who shall know of that which ever abides in str

s dreaming, yet he shall rise and his kingdom shall cover the earth' al azif page 14 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 and he shall come unto you in sleep and show his sign with which ye shall unlock the secrets of the deep. ye incantation o thou that lieth dead but ever dreameth, hear, thy servant calleth thee. hear me o mighty cthulhu' hear me lord of dreams! in thy tower at r'lyeh they have sealed ye, but dagon shall break thy accursed bonds, and thy kingdom shall rise once more. the deep ones knoweth thy secret name, the hydra knoweth thy lair; give forth thy sign that i may know thy will upon the earth. when death dies, thy time shall be, and thou shalt sleep no more; grant me the power to still the waves, that i may hear thy call (at ye thi

ONYX TABLET OF SET

get to that place where you can work magic (i.e, the concentration of self into a force) is purifying for the psyche. drugs stop inquiry or at least stop successful inquiry. if this is unclear to you, hang around a bunch of potsmoking teenagers discussing life. drugs stop the essent process of magic. you don't have to make an effort. so the magic isn't setian.it is apepian, it works against your dreams. onyx tablet: ot.o.4.11 temple of set author: curt rowlett iii and don webb v date: november 20, 1997 ce revision: html revision: june 11, 1998 ce my addiction was long ago and far away in the drug-soaked seventies. i had a love for methamphetamine. a brilliant drug for a brilliant guy. i lost a lot: a very great deal of my life, including about 20 i.q. points, a few good friends and chance

f thoth, and after we questioned and probed, we were awed. and we are awed at our own ability to *see* what we have never before seen and sense what we have never before felt. we begin to lift the veil. xepera: the cup of knowledge to drink from the chalice of emerging is to mingle what you "know" with what you envision. for envisioning is the catalyst of understanding. xepera will hold dear your dreams and teachings, and furrow them into your own cup of experience, your essence of existence, which is far more attuned to your consciousness and lore than earthly things. the door to this state of acknowledgement is three-sided. one is the seed, implanted by ra for impregnation. two is the recognition of the idea (thoth- the envisioning of number three, which is the realization of the whole s

mentioned state cannot be reached or even understood by any but those who seek only this and naught other "when i am that i am not, and i am not that i am, then i am that i am- ronald k. barrett v, i am manuscript lucifer: realization, transmutation, light the human man looks at his diplomas and degrees with pride as he should. he relishes in his bank books and property with zeal as he should. he dreams of his future with secured thought that all will be diamonds and nectar as it might. he stands on a hilltop and crows to all about that his acme has and will be reached! he will die rich and smart! to his eyes, all the changes in him he can see. his brain is fuller, his coffers are abundant, and his mien is enhanced. but he is the same man, and this he cannot see! the fire of lucifer will b

noticed: these shadows were the developing subjective realities of my new, bright-eyed friends. i was able to recognize these shadows because i too had touched the *source: the *gift of set* born of my initial desires] i sought to investigate this hidden knowledge and practice the dark art with a sense of wonder as my desires became manifest. ever so subtly the results presented themselves: in my dreams, my mundane life, my meditations, and my ability to peel back the subjective layers of the reality around me. so subtle were the results that without the mind of the magician to interpret them, they would have potentially gone unnoticed, never to be used for a higher purpose. for in this case it was the *source* behind the results that was meaningful. it was from within this process of self

PHILIP NEIL MYTHS LEGENDS EXPLAINED

auled himself the length of the lance, and dealt arthur a fatal blow. taken from the battle, and knowing his fate, arthur asked sir bedivere to cast excalibur, his magical sword, into the lake where a hand arose to take it. as arthur breathed his last, a barge appeared to take him to the mystical isle of avalon. merlin the enchanter merlin was arthur s mentor, and a caster of spells and reader of dreams. it was he who enabled arthur s father, king uther pendragon, to take on the appearance of the duke of cornwall and lie with cornwall s wife igraine. but he required the resulting child as payment for his help. lady of the la ke nimue, a lady of the lake, talks with merlin. she was the reason merlin was not with arthur in his last troubles. beguiled by her charm and beauty, merlin had told

PHOSPHORUS

look forth now to the light in the darkness! behold, lilith emerges to look to her child, my very being dedicated to her. visualize lilith approaching you, she casts a red cloth over your head, the very mark of her children born in the night waking caves of the red sea. lilith now shines in a crimson light, a fire which burns with lust and demonic strength of spirit. i shall seek thy guidance in dreams, open now the way before me! i thank you spirits of the witch-path and nephillimic way! so it is done! rites of focus- 1. invocation of the adversary 2. an invocation to the holy guardian angel, spirit of the adversary who resides in darkness and light azal ucel the ritual of algol 16 (veneficium rite) phosphorus opening of the eye rite the veneficus and initiate shall have the algol sigil

tion of ain soph (limitless light) to the dual ecstasies of shadow and flame. mark thy soul/spirit/consciousness with the sigil of adonai, the lord of the earth called also shaitan. 7. baphomet is the god form of the luciferian path, enfleshed as the witch begetter and the lord of the blackened fires of the forge. the black man of the sabbat is the one passed into the devil s flesh and walked the dreams of lilith-hecate s bloodied caul of initiation. succubus publishing 18 p.o. box 926344 houston, tx 77292 united states of america e-mail: keteb75@yahoo.s phosphorus- the shadowing forth of lucifer by michael ford lucifer, the pale morning star, phosphorus-"the precursor of the full blaze of the noon-day sun" as blavatsky so elegantly defined it, is the foundation of the basis of magick. mag

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

ded to be the representative supreme council of the order for great britain and ireland. j. p. berjean was constituted grand master, and representative of the grand hierophant. the feeling which arose in b i f a against masonry in general, in france obliged marconis to close his lodges, and in december, b i f b, they for the second time yielded to a feeling of somnolency, and lay down to pleasant dreams. the government of the rite was then transferred to the grand lodge he had established at london, and on the d ath of november, berjean was solemnly installed as grand master of light of the new mystic temple, and of the general grand council of the order, being at the same time appointed agent of the hierophant. the order at that time consisted in london of but some thirty members, chiefly

PRELUDE TO THE BLACK ARTS

true spiritual environment in which we live, move and have our being. for example, you could say "hey god, if there is any such thing as truth, i'd sure like to know what it is" whatever. work the thing for about ten minutes and then drift off to sleep (this works better than counting sheep. then after your interlude of sleep (nobody ever gets through the whole ten minutes, pay attention to your dreams or visions as you return to consciousness. there is much to be learned from the wizard's nod- you'll see. oh yes, keep your black book handy as you would do well to write down what you learn before you forget it. some mages even keep a tape recorder next to their bed for the specific purpose of gathering up as much information as possible before it slips through their fingers into oblivion

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

t at its very essence and source, who is capable of bringing it down to the comprehension of a child. one who does not understand the concept at its essence and source will have difficulty understanding it himself, let alone explaining it to someone else. he will certainly be incapable of bringing it down so that a child could understand it (in the torah yosef is also known as "the interpreter of dreams. this will be explained later) the voice of yaakov (fire, water and vapor) before we can explain the letters of thought (leah) and the letters of speech (rachel, we must first explain "the voice of yaakov. there is an inner, unheard voice and an outer, heard voice. the voice is made up of three elements, aish (fire, mayim (water) and ruach (air or vapor. water corresponds to chesed (kindnes

lect. for example, he thinks "i need to clean this room" or "i need to lose some weight" etc. this is "action of thought. we see that there are two general levels in action of thought. the lowest, cannot yet be considered true thought. rather, it is the power to conjure an image in his mind (actually, this level is lower than "action of thought. nonetheless, it is still higher than the imagery of dreams) the second level, which is true "action of thought, is like the child who has matured slightly, as mentioned above, or like the adult who is thinking about what he needs to do. speech of thought the next level up in thought is "speech of thought. there are two general levels here as well. the lower level of "speech of thought" is when one is listening to someone else speaking and it regist

letters of the "fleeting thoughts of the heart (hirhoorei leeba) that he had during the day, become garbled and confused. for example, a person who worried about his "salary" during the day may dream he is being attacked by a stalk of "celery" at night. this comes about because of the confusion of the letters of the thoughts that he had during the day etc. because of this the talmud states that "dreams speak nonsense, because often they are a confusion of the thoughts he had during the day. this confusion is called a shattering into many fragments. an example for this is a child who does not yet know how to read but knows the alphabet. when he sees a word, all that registers in his mind is a conglomeration of disconnected letters that have nothing to do with each other. to him they are ju

nown as aspakelaria hame irah and aspaklaria shelo me irah. in other words, it is either like a magnifying glass which magnifies the light, or it is like a mirror, in which one can only see his own reflection) the rectification (tikun) of the shattering comes about specifically through intellectual investigation and analysis. this is the eighth king of tohu, also known as yosef the interpreter of dreams, or mashiach ben yosef. this is because when one honestly contemplates and analyzes something to its very source, he will ultimately arrive at g-d. in other words, the allegory will reconnect to that which is being allegorized, dispelling all confusion and disunity. through the ultimate rectification, evil will be destroyed completely. as explained, evil is the absence divine revelation. th

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

during the 130 years adam separated from eve (after the sin until he fathered seth, he suffered from seminal emissions (the hebrew term for gseminal emission, h keri, applies both to intentional and involuntary seminal emissions. although voluntary emission is considered a more serious sin than involuntary emission, the individual is considered responsible for involuntary emission as well, since dreams are in most cases the way the mind sorts out the thoughts the individual entertained during his waking hours) any seminal emission implies a recipient of the vital seed. normally, this is one fs wife, who inspires or arouses her husband to transmit his creative flow to her; the result of this being holy spiritual offspring (in the form of increased holy energy in the world) and ideally, phy

ed from sha far hapesukim 67 parashat lech lecha [third installment] this is a continuation of the first and second installments. it is suggested that the reader review these before proceeding. we will now explain the name joseph, for he is connected with isaac, as we have mentioned. we have already explained his [mystical] significance in our discussion of parashat vayeishev, in reference to the dreams of the chief butler and the chief baker. in any case, the numerical value of yosef [joseph] is 6 times that of the name havayah. yosef: yud-vav-samech-pei= 10+ 6+ 60+ 80= 156. 6 x 26= 156. the significance of these [six names havayah] is as follows. we have explained in numerous contexts, including that of the commandment of circumcision in our discussion of parashat lech lecha, at length

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

tention or better said the interest, is brought back to an inner sacred domain which is the source and goal of the soul. this inner domain contains the unity of life and consciousness which, though once possessed, has been lost and must now be found again" from one point of view the officers employed in these rituals represent <44> just such psychic projections. they represent, even as figures in dreams do, different aspects of man himself- personifications of abstract psychological principles inhering within the human spirit. through the admittedly artificial or conventional means of a dramatic projection of these personified principles in a wellordered ceremony a reaction is induced in consciousness. this reaction is calculated to arouse from their dormant condition those hitherto latent

eats alike the words of the hierophant and the hegemon. p-and so let him pass to the west of the altar, ever led by the angel torchbearer. and he projects his astral, and he implants therein his consciousness, and his body kneels what time his soul passes between the pillars. and he prayeth the great prayer of the hierophant. q-and now doth the aspirant's soul re-enter unto his gross-form; and he dreams in divine exstasis of the glory ineffable which is in the bornless beyond; and so meditating doth he arise, and lifts to the heavens, his hands, and his eyes, and his hopes, and concentrating his will on the glory, low murmurs he the mystic words of power. r-so also doth he presently repeat the words of the hierophant concerning the lamp of the kerux, and so also passeth he by the east of t

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

the wand of circe it changes men into brutes and animals alternately into men; it disposes even of life and death, can confer wealth on its adepts by the transmutation of metals and immortality by its quintessence or elixir, compounded of gold and light. such was magic from zoroaster to manes, from orpheus to apollonius of tyana, when positive christianity, victorious at length over the brilliant dreams and titanic aspirations of the alexandrian school, dared to launch its anathemas publicly against this philosophy, and thus forced it to become more occult and mysterious than ever. moreover, strange and alarming rumours began to circulate concerning initiates or adepts; they were surrounded every where by an ominous influence, and they destroyed or distracted those who allowed themselves t

s, books sealed as with seven seals for faithful believers, yet perfectly plain to an initiated infidel of the occult sciences. there is also another work, but, although it is popular in a sense and may be found everywhere, this is of all most occult and unknown, because it is the key of the rest. it is in public evidence without being known to the public; no one suspects its existence and no one dreams of seeking it where it actually is. this book, which may be older than that of enoch, actually has never been translated, but is still preserved unmutilated in primeval characters, on detached leaves, like the tablets of the ancients. the fact has eluded notice, though a distinguished scholar has revealed, not indeed its secret, but its antiquity and singular preservation. another scholar

by the hieratic ambassadors of the three parts of the known world and the three analogical worlds of occult philosophy. in the school of alexandria, magic and christianity almost joined hands under the auspices of ammonius saccas and of plato; the doctrine of hermes is found almost in its entirety in the writings attributed to dionysius the areopagite; synesius outlined the plan of a treatise on dreams, which was annotated subsequently by cardan, and composed hymns that might have served for the liturgy of the church of swedenborg, could a church of the illuminated possess a liturgy. with this period of fiery abstractions and impassioned warfare of words there must be connected also the philosophic reign of julian, called the apostate because in his youth he made unwilling profession of c

philosophy, and we are in a position to meet the charge of insanity or the suspicion of imposture when we affirm that these privileges are real. to demonstrate this is the sole end of our work on occult philosophy. the philosophical stone, the universal medicine, the transmutation of metals, the quadrature of the circle and the secret of perpetual motion are neither mystifications of science nor dreams of delusion. they are terms which must be understood in their proper sense; they formulate the varied applications of one and the same secret, the several aspects of a single operation, which is defined in a more comprehensive manner under the name of the great work. furthermore, there exists in nature a force which is immeasurably more powerful than steam, and a single man, who is able to

an be held in the hollow of an infant's hand; ten figures and twenty-two letters, a triangle, a square and a circle: such are the elements of the kabalah. such also are the component principles of the written word, reflection of that spoken word which created the world! all truly dogmatic religions have issued from the kabalah and return therein. whatsoever is grand or scientific in the religious dreams of the illuminated, of jacob bohme, swedenborg, saint-martin and the rest, is borrowed from the kabalah; all masonic associations owe to it their secrets and their symbols. the kabalah alone consecrates the alliance of universal reason and the divine word; it establishes by the counterpoise of two forces in apparent opposition, the eternal balance of being; it alone reconciles reason with f

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

ng from the rank assigned her among the sentinels of light. but the wandering comet, dishevelled and of sanguinary aspect, plunges hurriedly from the depths of heaven and flings herself athwart the peaceful spheres, like a chariot of war between the ranks of a procession of vestals; she dares to face the burning spears of the solar guardians, and, like a bereft spouse who seeks the husband of her dreams during widowed nights, she penetrates even unto the inmost sanctuary of the god of day; again she escapes, exhaling the fires which consume her and trailing a long conflagration behind; the stars pale at her approach; constellate flocks, pasturing on flowers of light in the vast meadows of the sky, seem to flee before her terrible breath. the grand council of spheres assembles, and there is

simple and within the reach of all. at the same time, the multiplicity of symbols has been a book of poesy indispensable to the education of human genius. the harmony of outward beauties and the poetry of form must reveal god to the infancy of man; but soon venus had psyche for her rival and psyche enchanted love. it came about therefore that the cultus of form yielded perforce to those ambitious dreams which adorned already the eloquent wisdom of plato. thus was the advent of christ prepared and was therefore also expected; it arrived because the world awaited it; and to become popular, philosophy transformed into belief. emancipated by belief itself, the human mind protested speedily against the school which sought to materialize its signs and the work of roman catholicism was solely an

mena established by the criminal trials of magic, and quite recently by m. eudes de mirville, have no other cause. elementary spirits are like children: they torment chiefly those who trouble about them, unless indeed they are controlled by high reason and great severity. we designate such spirits under the name of occult elements, and it is these who frequently occasion our bizarre or disturbing dreams, who produce the movements of the divining rod and rappings upon walls or furniture; but they can manifest no thought other than our own, and when we are not thinking, they speak to us with all the incoherence of dreams. they reproduce good and evil indifferently, for they are without free will and are hence irresponsible; they exhibit themselves to ecstatics and somnambulists under incompl

sight is more lucid when the abstraction is more complete. abstraction is produced by astral intoxication, that is, by an excess of light which completely saturates, and hence stupefies, the nervous system. sanguine temperaments are disposed to aeromancy, the bilious to pyromancy, the phlegmatic to hydromancy and the melancholic to geomancy. aeromancy is confirmed by oneiromancy, or divination by dreams; pyromancy is supplemented by magnetism; hydromancy by crystallomancy; and geomancy by cartomancy. these are transpositions and complements of methods. but divination, however 34 the ritual of transcendental magic operated, is dangerous, or to say the least useless, for it disheartens will, as a consequence impedes liberty and tires the nervous system. 35 chapter v the blazing pentagram we

idic communication by means of the circular chain. mystification combined with it after wards, and even educated and intelligent persons were so infatuated with the novelty that they hoaxed themselves, and became the dupes of their own absurdity. the oracles of the tables were answers more or less voluntarily suggested extracted by chance: they resembled the conversations which we hold or hear in dreams. other and stranger phenomena may have been exteriorized products of imaginations at work in common. we, however, by no means deny the possible intervention of elementary spirits in these occurrences, as in those of divination by cards or by dreams; but we do not believe that it has been in any sense proven, and we are therefore in no way obliged to admit it. one of the most extraordinary p

ROBERT KIRK WALKER BETWEEN WORLDS

e part of heaven entrusted to it. he afterwards placed beneath this the airy heavens, shining with the lunary body, which throughout their high places abound in troops of spirits who sympathize or rejoice with us as things go well or ill. they are accustomed to carry the prayers of men through the air and to beseech god to have mercy on them, and to bring back intimations of god's will, either in dreams or by voice or by other signs, through doing which they become wise. the space below the moon abounds in evil demons, who are skilled to cheat and deceive and tempt us; often they assume a body made of air and appear to us and many things often follow. they even hold intercourse with women and make them pregnant, generating in an appendix 7: the vita merlini cosmology 163 unholy manner. so

RUBY TABLET OF SET

nsky lecture #1 there are four states of consciousness. man normally works only within the first two, save in rare moments of lucidity. although each of us enters any of these states at a given time, a metaphorical comparison may be made of the states and temple of set degrees (1) sleep: comparable in some ways to the setian i. there is no basis for recognizing reality when it impinges; truth and dreams seem the same. not that insights are not available from these "dreams" but there is no basis for comparing them to reality (2) waking consciousness: comparable to the adept ii. one thinks he is awake, but in reality is still sleeping. in state #2 one can see relative truths, but has no real understanding of the self, hence cannot recognize absolutes and doesn't have a framework within which

ne, television, camera, and certain late medical advances. to this add orwellian-type robots, who are currently amassed in loci like silicon valley; good things with micro-chips. even though this is more improvement than creation. while this is all commendable, man should be much farther ahead on the path of futuristic idealism as envisioned by his sci-fi demonstrations in movies, books, and even dreams. after all, he really thinks he's quite something! surely, as man has developed and invented, he has either consciously or inherently neglected many humanistic qualities. as michelangelo painted or chipped away at marble, he demonstrated an idea. one can actually feel the pieta. as beethoven composed, he demonstrated beauty, pain, and conquest. this holds true also for da vinci, mozart, pla

esire is to be an educator and informer of men. satanism is a religion of study, not worship. according to christian teachings, the second satanic emotion is pride. christians are afraid of pride, because they believe pride comes before a fall. they see it as the road to ruin. the second satanic statement from the satanic bible proclaims "satan represents vital existence instead of spiritual pipe dreams" this sounds like pride to me don't you think so? 1 timothy 3:6 not a novice, least being lifted up with pride he fall into condemnation of satan. the third satanic emotion is wrath. from the r.h.p. point of view this one makes sense, right? wrath, the emotion they assign to both jehovah and satan. of course, jehovah's wrath is justified by belief. however, satan's wrath is evil and diaboli

cult to accurately recall with the specific and precise detail needed by the criminal justice system, and the most likely to be distorted and exaggerated when it is recalled. in her book too scared to cry (1990, child psychiatrist lenore terr, a leading expert on psychic trauma in childhood, states "that a series of early childhood shocks might not be fully and accurately 'reconstructed' from the dreams and behaviors of the adult (p. 5. normal childhood fears and fantasy the third possible answer may be normal childhood fears and fantasy. most young children are afraid of ghosts and monsters. even as adults, many people feel uncomfortable, for example, about dangling their arms over the side of their bed. they still remember the "monster" under the bed from childhood. while young children

istic sense. rather it is the crystallization of the magician's own ultimate selfhood. in the language of the book of opening the way, it is the neter xem whose name is unknown. to seek to know one's true will requires time, effort, and much reflection and inner searching. fortunately, there is no shortage of tools and techniques to help us in the process. divination and the interpretation of our dreams provide a gateway for our inner selfhood to express itself in the language of symbols, awakening the intelligence of the heart. on a more intellectual level there are numerous well-known methods of goal formulation and planning, values-clarification, and examination of our beliefs and assumptions about life and reality. perhaps most important of all is the structured and disciplined keeping

SALMANRUSHDIE THESATANICVERSES

all it took was a halfway decent nose. and one week after he took off, an exit more tragic than pimple billimoria's did much to intensify the devilish odour that was beginning to attach itself to that forsolong sweet-smelling name. you could .say that he had stepped out of the screen into the world, and in life, unlike the cinema, people know it if you stink _we are creatures of air, our roots in dreams and clouds, reborn in flight. goodbye. the enigmatic note discovered by the police in gibreel farishta's penthouse, located on the top floor of the everest vilas skyscraper on malabar hill, the highest home in the highest building on the highest ground in the city, one of those double-vista apartments from which you could look this way across the evening necklace of marine drive or that way

d broken-hearted beauty takes last dive. but: perhaps she, too, had the rebirth bug, and gibreel, not understanding the terrible power of metaphor, had recommended flight _to be born again,first you have to_ and she was a creature of the sky, she drank lalique champagne, she lived on everest, and one of her fellow-olympians had flown; and if he could, then she, too, could be winged, and rooted in dreams. she didn't make it. the lala who was employed as gatekeeper of the everest vilas compound offered the world his blunt testimony "i was walking, here here, in the compound only, when there came a thud _tharaap. i turned. it was the body of the oldest daughter. her skull was completely crushed. i looked up and saw the boy falling, and after him the younger girl. what to say, they almost hit

were everywhere, knew everything, what thieves could escape our eyes and ears, we never went to any policia, we looked after our own. at night father and son would return exhausted to their shack by the airport runway at santacruz and when ismail's mother saw him approaching, illuminated by the green red yellow of the departing jet-planes, she would say that simply to lay eyes on him made all her dreams come true, which was the first indication that there was something peculiar about gibreel, because from the beginning, it seemed, he could fulfil people's most secret desires without having any idea of how he did it. his father najmuddin senior never seemed to mind that his wife had eyes only for her son, that the boy's feet received nightly pressings while the father's went unstroked. a so

and children were born with no faces, and young boys dreamed in impossible detail of earlier incarnations, for instance in a golden fortress filled with precious stones. he filled himself up with god knows what, but he could not deny, in the small hours of his insomniac nights, that he was full of something that had never been used, that he did not know how to begin to use, that is, love. in his dreams he was tormented by women of unbearable sweetness and beauty, so he preferred to stay awake and force himself to rehearse some part of his general knowledge in order to blot out the tragic feeling of being endowed with a larger-than-usual capacity for love, without a single person on earth to offer it to. his big break arrived with the coming of the theological movies. once the formula of m

n, vilayet, regenerated, a new man with a new life. spoono, is this not a bloody fine thing" why did he leave? because of her, the challenge of her, the newness, the fierceness of the two of them together, the inexorability of an impossible thing that was insisting on its right to become. and, or, maybe: because after he ate the pigs the retribution began, a nocturnal retribution, a punishment of dreams. 3 once the flight to london had taken off, thanks to his magic trick of crossing two pairs of fingers on each hand and rotating his thumbs, the narrow, fortyish fellow who sat in a non-smoking window seat watching the city of his birth fall away from him like old snakeskin allowed a relieved expression to pass briefly across his face. this face was handsome in a somewhat sour, patrician fa

SAPPHIRE TABLE OF SET MAIN

crossed the final barrier that had remained between the two of us. now our presences intersect and our souls speak freely to each other. i am again an effective spirit in this world. my work has begun anew- in a new on, new matrix, with new powers and abilities! as i am remanifest, my work is to remanifest his initiation! this is my first vision of my work here. this is the book of fulfilling my dreams. i, denytenamun, the land- register of amon, have come forth to fulfill these dreams. may amon survey me [here follows a two-page list of (trans)personal goals that i have omitted* in the last few months i have experienced a remarkable enlargening within myself. it feels as if a great, dark space would have been formed within me. it is vast, silent and deep- pitch black with a touch of blue

er people. this has, for example, helped me to understand the real essence of many a person (people are not at all as "intellectual" as i've wanted to believe, for example. and thus i've been able to form a new level of interaction with people; a much more total and intense exchange) i have become more daring and determined, especially in the sense of being convinced that i will fulfill my vision/dreams (i have also actively fought against the weaknesses of my mundane personality, e.g. put myself into the spotlights as often as possible- including giving a lecture at an international conference. this has worked great. but there is always a lot to do and results will only come with long and consistent work- but i am working) i cannot say that either of these changes would be entirely new to

e two streams happen to intersect- they seem to be almost the same thing. becoming denytenamun and part and parcel of the on of set has happened to me almost simultaneously and with great many internal links. so i'll treat these two things together for convenience. i will become denytenamun. i will wipe out what inadequacies of the past may still linger with me, and fulfill my vision. my personal dreams and my onic interests work hand in hand. in finland i will become a more or less public representative of the temple of set. i will publish articles and books on the temple of set (and other onically relevant material. i will write on setian philosophy, uralic traditions, runemagic, my personal/initiatory past, gurdjieffian work. according to my current plans my first (finnish language) boo

training- and most importantly a vision that gives me the feeling of sovereignty that i need in order to gain victory in my struggles (9) how has the focus of my magical interests been changing over the past year or so? have my interests become more one-pointed or more broad, for example _i_ have become more one-pointed _myself_ in the sense that denytenamun covers everything of my previous plans/dreams/projects and synthetizes them on a higher plane. at the same time my magical interests are outwardly more varied than ever (from rune magic to gurdjieff to magical applications of cognitive science to ammonian transmutation. but i think the essential thing is that i have become really onoriented/ rooted. almost everything i do is in some way related to my interest in furthering the on of se

SAPPHIRE TABLET OF SET

crossed the final barrier that had remained between the two of us. now our presences intersect and our souls speak freely to each other. i am again an effective spirit in this world. my work has begun anew- in a new on, new matrix, with new powers and abilities! as i am remanifest, my work is to remanifest his initiation! this is my first vision of my work here. this is the book of fulfilling my dreams. i, denytenamun, the land- register of amon, have come forth to fulfill these dreams. may amon survey me [here follows a two-page list of (trans)personal goals that i have omitted* in the last few months i have experienced a remarkable enlargening within myself. it feels as if a great, dark space would have been formed within me. it is vast, silent and deep- pitch black with a touch of blue

er people. this has, for example, helped me to understand the real essence of many a person (people are not at all as "intellectual" as i've wanted to believe, for example. and thus i've been able to form a new level of interaction with people; a much more total and intense exchange) i have become more daring and determined, especially in the sense of being convinced that i will fulfill my vision/dreams (i have also actively fought against the weaknesses of my mundane personality, e.g. put myself into the spotlights as often as possible- including giving a lecture at an international conference. this has worked great. but there is always a lot to do and results will only come with long and consistent work- but i am working) i cannot say that either of these changes would be entirely new to

e two streams happen to intersect- they seem to be almost the same thing. becoming denytenamun and part and parcel of the on of set has happened to me almost simultaneously and with great many internal links. so i'll treat these two things together for convenience. i will become denytenamun. i will wipe out what inadequacies of the past may still linger with me, and fulfill my vision. my personal dreams and my onic interests work hand in hand. in finland i will become a more or less public representative of the temple of set. i will publish articles and books on the temple of set (and other onically relevant material. i will write on setian philosophy, uralic traditions, runemagic, my personal/initiatory past, gurdjieffian work. according to my current plans my first (finnish language) boo

training- and most importantly a vision that gives me the feeling of sovereignty that i need in order to gain victory in my struggles (9) how has the focus of my magical interests been changing over the past year or so? have my interests become more one-pointed or more broad, for example _i_ have become more one-pointed _myself_ in the sense that denytenamun covers everything of my previous plans/dreams/projects and synthetizes them on a higher plane. at the same time my magical interests are outwardly more varied than ever (from rune magic to gurdjieff to magical applications of cognitive science to ammonian transmutation. but i think the essential thing is that i have become really onoriented/ rooted. almost everything i do is in some way related to my interest in furthering the on of se

SATANGEL

0. his face and hands are smeared with the blood of infants, the chief of the army of hell. arch-demon corresponding to kether. the name has been compared with the punic root mlk, meaning offering and sacrifice. morail (grimorium verum. a subordinate spirit of lucifer. has power to make everything in the world invisible. morpheus (greek, morphe, meaning form, shape. the son of hypnos, the lord of dreams. of no real religious significance, although called in some forms of incantation. muisisin (grimorium verum. a subordinate spirit of lucifer. has power over great lords; he instructs them in all that passes in the republics and the realms of the allies. murmus, murmur, murmux (goetia, 54th spirit. formerly of the order of thrones, now a duke and earl commanding 30 legions. appears as a warr

as a title for the magister in some forms of the craft. stolas (goetia, 36th spirit. prince commanding 26 legions. appears as a mighty raven. teaches astronomy, and the virue of herbs and stones. succor-beloth. who presides over the devil s harem in hell, and tempts mortals to lechery. succubus (latin, succumbere, meaning to lie beneath. female demons who steal men s seed during the night. erotic dreams and sexual vampires. surgat (grimorium verum, honorius. a subordinate spirit of lucifer. has power to open all locks, to locate and transport treasures. sustugriel (grimorium verum. a subordinate spirit of satanachia. teaches magickal art. he gives good familiars and furnishes mandragores. sut one of the sons of iblis, a demon of the order of flies. tehom hebrew form of the babylonian tiama

SATANIC APHORISMS

1which he hath sworn 2unto us in his justice. 3open the mysteries of 1ds surzas 2tia baltan. 3odo cicle 1your creation 2and make us partakers of 3the undefiled knowledge. 1qaa 2od ozozma plapli 3iadnamhethe nine satanic statements from the satanic bible, 1969 by anton szandor lavey 1. satan represents indulgence instead of abstinence! 2. satan represents vital existence instead of spiritual pipe dreams! 3. satan represents undefiled wisdom instead of hypocritical self-deceit! 4. satan represents kindness to those who deserve it instead of love wasted on ingrates! 5. satan represents vengeance instead of turning the other cheek! 6. satan represents responsibility to the responsible instead of concern for psychic vampires! 7. satan represents man as just another animal, sometimes better, mo

SATANIC BIBLE

god' i came to detest the sanctimonious attitude of people toward violence, always saying 'it's god's will" so he quit in disgust after three years of being a crime photographer and returned to playing organ, this time in nightclubs and theaters to earn a living while he continued his studies into his life's passion: the black arts. once a week he held classes on arcane topics: hauntings, e.s.p, dreams, vampires, werewolves, divination, ceremonial magic, etc. they attracted many people who were, or have since become, well known in the arts and sciences, and the business world. eventually a "magic circle" evolved from this group. the major purpose of the circle was to meet for the performance of magical rituals lavey had discovered or devised. he had accumulated a library of works that des

ted in its name. no longer shall man's salvation be dependent on his self-denial. and it will be known that the world of the flesh and the living shall be the greatest preparation for any and all eternal delights! regie satanas! ave satanas! hail satan! the nine satanic statements 1. satan represents indulgence, instead of abstinence! 2. satan represents vital existence, instead of spiritual pipe dreams! 3. satan represents undefiled wisdom, instead of hypocritical self-deceit! 4. satan represents kindness to those who deserve it, instead of love wasted on ingrates! 5. satan represents vengeance, instead of turning the other cheek! 6. satan represents responsibility to the responsible, instead of concern for psychic vampires! 7. satan represents man as just another animal, sometimes better

ividly convincing manner! it is easy to see why the religions of the right-hand path frown upon the creation of "graven images. the imagery used by the sorcerer is a working mechanism for material reality, which is totally opposed to esoteric spirituality. a greek gentleman of magical persuasion once wanted a woman who would satisfy his every desire, and so obsessed with the unfound object of his dreams was he, that he went about constructing such a wonderful creature. his work completed, he fell so convincingly and irrevocably in love with the woman he had created that she was no longer stone, but mortal flesh, and alive and warm; and so the magus, pygmalion, received the greatest of magical benedictions, and the beautiful galatea was his. the ingredients used in the performance of satani

SATANIC RITUALS

ging will have been changed. the sacrifices will have been offered, human and otherwise, so that long-range development might continue, and stability return. such is the odyssey of the twentieth century. the acceleration of man's development has reached an epic point of change. the evasive theologies of the immediate past were necessary to sustain the human race while the higher man developed his dreams and materialized his plans, until the frozen sperm of his magical child could be born upon the earth. the child has emerged in the form of satan-the opposite. the cold and hungry of the past produced offspring to till the fields and work the mills. their cold will stop and their hunger shall end, but they will produce fewer children, for the by-product of the magician's frozen seed which ha

z'jm'h kh rmnu. kh'rn w'nh nyg hsyh fha'gnu er'ngi drg-nza knu ky crystr'h n'knu. ou-o nje'y fha'gnu qurs-ti ngai-kang whro-kng'h rgh-i szhno zyu-dhron'k po'j nu cth'n. i'a ry'gzengrho. the daemons are, the daemons were, and the daemons shall be again. they came, and we are here: they sleep, and we watch for them. they shall sleep, and we shall die, but we shall return through them. we are their dreams, and they shall awaken. hail to the ancient dreams. participants: i'a ry'gzengrho. hail to the ancient dreams [the celebrant now tarns to face the altar] celebrant: kh'rensh n'fha'n-gnh khren-kan'g n'yra-l'yht-otp hfy'n chu-si whr'g zyb'nos thu'nby jne'w nhi quz-a. i call now to the unsleeping one, the black herald, nyarlathotep, who assureth the bond between the living and the dead. partic

a-g naaghs hu-glyzz jag'h gh'an cyve vuy-k'nh v'quar. participants: the flutes of the laughing one shriek through the chasms of the abyss, and the darkness boils with the perishing of the five angles in the sixth. celebrant: y'trynh na'gh'l w'raghno'th vr'lyeh ngh''na fhtagn-w'gah kr'hyl zaan-i vyk'n. participants: i danced and killed, and i laughed with the men, and in r'lyeh i died to sleep the dreams of the master of the planes and the angles. celebrant: m'khagn w'ragnhzy dys-n'gha k'dys-n'ghals k'fungn-akel zaht'h k'halrn ghr-kha n'fhtagn-gha. participants: hear me, for i cry the end of the god of death, and of the god of dying, and i speak of the laws of life that you may reject the curse of the death without sleep. celebrant: k'aemn'h kh'rn k'aemn'h kh'r kaemn'h kh'rmnu. n'ghan-ka fh

SATANICON

f defiant individuality, in spite of becoming outcasts. finally, we need no steeple and spire to experience our truth, for as always, it permeates the deepest strata of our kind the devil over god; evil over good. the real-life relationship endures through man and it may extend well beyond the underground hellscape: becoming common knowledge within our towns and cities; and into the homes, minds, dreams and apocalyptic beliefs of xians as we continue to propagate and empower evil, and work toward the re-creation of hell on earth! the most recognized symbol of the satanic arts, the pentagram represents evil man and the dark earth. the illustration above is representative of its magickal nature. it s the symbol of the five senses which feed the emotions; the earthly elements; evil and darkne

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

, this deity is based on an early zen monk who was known for his kindness. he is known as the laughing buddha because he is most often shown with a round belly sticking out of his robes, and with a big smile on his face. rubbing his belly is supposed to bring good luck. a third prominent deity is majushi, also known as wenshu in china. this bodhisattva never grows old and comes to people in their dreams as a beggar to help them reach enlightenment. he is shown holding a sword of wisdom in his right hand and a book in his left. world religions: almanac 103 buddhism basic forms of meditation for buddhists: stabilizing and analytical. in stabilizing meditation, the person is attempting to develop his or her powers of concentration. a simple technique used in stabilizing is to focus on one s b

nd their holy days often include the first day of the start of the four seasons. archive photos/getty images. 380 world religions: almanac neo-paganism current practitioners of druidism have also reconstructed several ancient practices and symbols. they know that the ancient druids practiced divination, or techniques designed to read into the future. some of these techniques included interpreting dreams, examining the flights of birds, meditation, and reading the pattern of sticks scattered on the ground. they have also rediscovered the awen symbol (awen is welsh for inspiration, consisting of three pillars with the outer two sloped toward the one in the center. druids were fascinated with the number three. many goddesses were triune goddesses, represented as three sisters. brigid is one o

earby city of vaisali, and his father, siddhartha, was a local king. according to legend vardhamana was originally conceived by a brahmin mother, devananda (brahmins are the highest indian caste and are usually priests, religious teachers, and intellectuals) the embryo was then moved into trishala s womb. the legends also hold that vardhamana s conception was foretold to his mother in a series of dreams. these dreams, called auspicious dreams (favorable or lucky dreams) included images of a lion, the full moon, the rising sun, an ocean of milk, a white bull, and a white elephant. these dreams are described in jain literature and are often depicted in temples. as a child vardhamana received an education that was suitable for a prince. according to one of the two main sects, or divisions, of

SEVEN SHADES OF SOLITUDE

an the manifest presence of one s beloved the door unto this hermitage has truly opened. the hermit of sacred marriage resides under the patronage of liliya and mahazhael, the witch-queen and king of the faithful gods. the blessings of this spiritual station are the elixirs of the love-feast, the eucharist of flesh and blood, the well-spring of love as inspiration, the mirror of gazes from whence dreams take flesh, the secret of union, and many more, exceeding great virtues of the heart. iii) the third solitude is the hermitage of the journeyman. this is the solitude of one who abandons all outward physical company, eschewing association with all others, men and women, friends and foes alike. this is the solitude of one who draws inward to the circle of his own self-brotherhood- the arena

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ss eyes. at that instant, and when consciousness itself seemed about to fail her, as she turned a timid beseeching glance around the still multitude, she perceived, in a box near the stage, a countenance which at once, and like magic, produced on her mind an effect never to be analysed nor forgotten. it was one that awakened an indistinct, haunting reminiscence, as if she had seen it in those day-dreams she had been so wont from infancy to indulge. she could not withdraw her gaze from that face, and as she gazed, the awe and coldness that had before seized her, vanished like a mist from before the sun. in the dark splendour of the eyes that met her own there was indeed so much of gentle encouragement, of benign and compassionate admiration, so much that warmed, and animated, and nerved, th

have admired the singer "no; oh, no "well, i believe you. and now, since we have thus met, i will pause to counsel you. when next you go to the theatre, you will have at your feet all the young gallants of naples. poor infant! the flame that dazzles the eye can scorch the wing. remember that the only homage that does not sully must be that which these gallants will not give thee. and whatever thy dreams of the future, and i see, while i speak to thee, how wandering they are, and wild, may only those be fulfilled which centre round the hearth of home" he paused, as viola's breast heaved beneath its robe. and with a burst of natural and innocent emotions, scarcely comprehending, though an italian, the grave nature of his advice, she exclaimed "ah, excellency, you cannot know how dear to me t

no matter of what nature, they served to increase his gloom. what could ever connect his fate with rene dumas, or the fugitive assassin? why did the buoyant air of paris seem to him heavy with the steams of blood; why did an instinct urge him to fly from those sparkling circles, from that focus of the world's awakened hopes, warning him from return? he, whose lofty existence defied but away these dreams and omens! he leaves france behind. back, o italy, to thy majestic wrecks! on the alps his soul breathes the free air once more. free air! alas! let the world-healers exhaust their chemistry; man never shall be as free in the marketplace as on the mountain. but we, reader, we too escape from these scenes of false wisdom clothing godless crime. away, once more "in den heitern regionen wo die

devil. and viola is the idol, the theme of naples. she is the spoiled sultana of the boards. to spoil her acting may be easy enough, shall they spoil her nature? no, i think not. there, at home, she is still good and simple; and there, under the awning by the doorway, there she still sits, divinely musing. how often, crook-trunked tree, she looks to thy green boughs; how often, like thee, in her dreams, and fancies, does she struggle for the light, not the light of the stage-lamps. pooh, child! be contented with the lamps, even with the rush-lights. a farthing candle is more convenient for household purposes than the stars. weeks passed, and the stranger did not reappear; months had passed, and his prophecy of sorrow was not yet fulfilled. one evening pisani was taken ill. his success had

, came the shape and voice of the warning stranger. nearly two years had passed since he had appeared at naples. nothing had been heard of him, save that his vessel had been directed, some months after his departure, to sail for leghorn. by the gossips of naples, his existence, supposed so extraordinary, was wellnigh forgotten; but the heart of viola was more faithful. often he glided through her dreams, and when the wind sighed through that fantastic tree, associated with his remembrance, she started with a tremor and a blush, as if she had heard him speak. but amongst the train of her suitors was one to whom she listened more gently than to the rest; partly because, perhaps, he spoke in her mother's native tongue; partly because in his diffidence there was little to alarm and displease;

SIR WALLIS BUDGE EGYPTIAN MAGIC

he lady spinning her wheel and addressing the lynx says "even as i melt this wax, with the god to aid, so speedily may he by love be molten (lang's translation, p. 12. 86:1 this papyrus is preserved in the british museum (no. 10,472. 86:2 british museum, no. 20,868. 90:1 nos. 15,563, 15,564, 15,573, and 15,578 in the second egyptian room. 95:1 i.e, alexander the great. 95:2 for further mention of dreams, see the last chapter in this book. 96:1 see my life and exploits of alexander the great (one volume edition, p. xvi. 96:2 the greeks used incantations at an early date, as we may see from pindar, pythia, iv. 213; this writer lived in the first half of the fifth century before christ. 97:1 i owe the facts of these two examples of the use of wax figures and the two spells for procuring visio

see the last chapter in this book. 96:1 see my life and exploits of alexander the great (one volume edition, p. xvi. 96:2 the greeks used incantations at an early date, as we may see from pindar, pythia, iv. 213; this writer lived in the first half of the fifth century before christ. 97:1 i owe the facts of these two examples of the use of wax figures and the two spells for procuring visions and dreams (see p. 96, and the example of the use of the sphere of democritus (p. 230, to mr. f. g. kenyon, assistant keeper in the dept. of mss, british museum. 98:1 see c. k. sharpe, witchcraft in scotland, london, 1884, p. 21. 98:2 london, 1778. 98:3 born about 1570, died about 1626. 99:1 london, 1895, pp. 53, 56. 100:1 in the worth riding of yorkshire evil influences were averted by means of a liv

hat invokes thee in the syrian tongue, the great god, zaalaer, iphphou, do thou not disregard the hebrew appellation ablanathanalb, abrasiloa. for i am silthakhooukh, lailam, blasaloth, iao, ieo, nebouth, sabiothar, both, arbathiao, iaoth, sabaoth, patoure, zagoure, baroukh adonai, eloai, iabraam, barbarauo, nau, siph" etc. the spell ends with the statement that it "loosens chains, blinds, brings dreams, creates favour; it may be used in common for whatever purpose you will" in the above we notice at once the use of the seven vowels which form "a name wherein be contained all names, p. 178 and all lights, and all powers" 1 the seven vowels have, of course, reference to the three vowels "iao" 2 which were intended to represent one of the hebrew names for almighty god "jah" the names "adonai

le, p. 42. 204:2 lucius sive asinus, xlii, 12 (ed. didot, p. 419. compare also 54 (p. 466. 205:1 from the words. greek xrismati memageumenwj e?paleipsasa o?non poih'seie (see lucius sive asinus, xlii, 54, ed. didot, p. 466, it is clear that the person who is speaking believed that he had been transformed into an ass by means of the use of "bewitched oil" p. 206 chapter vii. demoniacal possession, dreams, ghosts, lucky and unlucky days, horoscopes, prognostications, transformations, and the worship of animals. the egyptians, in common with many other eastern nations, believed that certain sicknesses and diseases might be cured by certain medicaments pure and simple, but that others needed not only drugs but the recital of words of power to effect their cure. there is good reason for thinkin

n ascribed the same attributes to spirits or demons as they did to men. the demon who possessed the princess recognized in khonsu a being who was mightier than himself, and, like a vanquished king, he wished to make the best terms he could with his conqueror, and to be on good terms with him. the egyptians believed that the divine powers frequently made known their will to them by means of p. 214 dreams, and they attached considerable importance to them; the figures of the gods and the scenes which they saw when dreaming seemed to them to prove the existence of another world which was not greatly unlike that already known to them. the knowledge of the art of procuring dreams and the skill to interpret them were greatly prized in egypt as elsewhere in the east, and the priest or official wh

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

them will dismiss the higher vision as a fata morgana, mere fantasy. when such people try to grasp the spiritual images, they are left groping in the void, since they have feeling only for the outwardly perceptible. spiritual images shrink from their touch. they remain mere ideas that pass through the mind; such a person is not vitally present in them. as images, they seem less real than restless dreams. rising up like bubbles before the face of what one calls reality, they vanish before the massive structure of the solid truth of the senses. but things are quite different to 6 christianity as mystical fact one who has transformed his or her perceptions and attitudes toward reality, for whom the solid structure has lost its unconditional and unquestioned character. not that one s senses an

f. steiner, the riddles of philosophy, p. 40. 54. phaedo 79 d- 81 a. 55. phaedo 106 b. 56. timaeus 27 c-d. 57. timaeus 48 d. 58. timaeus 22 c-d. 59. timaeus 28 c. 60. timaeus 92 c. 61. philo, on the allegory of the law i, 19. see ch. 11 below. 62. philo, on the confusion of languages, 63. 63. philo, on the descendants of cain, 101-102. 64. philo, on the migration of abraham, 34-5. 65. philo, that dreams are sent by god ii, 323. 66. philo, on the allegory of the law iii, 29. 67. hippolytus, refutation of heresies v, 8, 9. for further commentary by steiner on the mysteries of the kabeiroi at samothrace, see mystery knowledge and mystery centres, pp. 167- 179. relevant sources included in m. meyer, the ancient mysteries, pp. 38ff. 68. for a similar pattern of ideas in the eleusinian mysteries

TECHNICIANS GUIDE TO THE LEFT HAND PATH

n affinities, likes and dislikes, disposition and cultural/genetic heritage. thus, some are drawn towards the lhp egyptian perspective, others the graeco-roman-egyptian, the mesoamerican, or the northern european. other individuals- through acts of creation and synthesis- develop their own more personalized systems. all of these "backdrops" represent unique ways of expressing the same principles, dreams and ideas. understand then, that within the lhp this is a perfectly acceptable state of affairs. this is because an emphasis is placed upon the actual principles themselves- not the particular way and form in which they are expressed. if you understand a principle you will recognize its essential idea. whether cloaked in the mythology of the norse gods, the platitudes of a pythagoras, or th

resonance i wrote the following (slightly edited for this book: the path back seeing more, doing more, creation and will manifest as the externalized resonant elongation of action into the magical proxemics of our environment. these functions of process if inverted, that is, if examined within the context of self, of personal internal process and the energetic nonphysical environment of concepts, dreams, and ideas, are the retractive qualities of resonance. that which manifests without belongs to the extending force of resonance, and that which manifests within belongs squarely "to the retraction or pull of that force towards its source" one pushes away, the other pulls towards its genesis. it could be said then, that one of the major functions in the initiatory process is one of separatio

al devices in his attempts to obtain both money and gnosis. the obvious error- through left hand path technology- lies in the fact that he did not consciously recognize that you cannot use the same techniques to achieve gnosis that you use to obtain physical items in terms of ritualization. it is not enough to simply call upon the principles of venus in a ritual to obtain the man or woman of your dreams. depending upon the object of affection (whether it be money, sex or other possessions) each will have to obtained in accordance to its own individual characteristics, and those actions that will attract it. ritualizing, praying or wishing for money and wealth cannot get you the object of your desires unless you turn ritualization into a business. don t lie to yourself, i strongly suggest t

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

eptic in the midst of a nation of wannabe happy faces. unfortunately, the masses who believe this nonsense have been gulled and are destined to receive, very soon, a rude shock and an abrupt awakening. grand deception as christopher mark observed recently in an insight-filled article entitled "grand deception: the theft of america and the world "the world is completely corrupt beyond your wildest dreams, and the united states is, perhaps, the most gullible of all nations."1 mark goes on to explain: for now, grasp this: the world you believe exists does not exist. we live in a form of the matrix, not unlike the world portrayed in john carpenter's movie "they live" except that high government officials and international bankers are the elite who control all you see and hear as did the aliens

THE BOOK OF PLEASURE

escribed some of spare's transactions with his 'host of familiars' in the magical revival, but the reader of the book of pleasure will have little difficulty in imagining what these creatures were like. imagination is the operative word, for spare's sorcery is a form of veritable imagination or image-making; of 'dreaming true. he exalted the imagination above every other faculty and claimed that "dreams shall flesh" if the requisite ability to reify them has been absolutely mastered. herein lies the key to his sorcery; the ability to 'visualise sensation' and to convey a world of imaginative reality to the observer. augustus john regarded spare as one of the great graphic artists of his time, and many years earlier john singer sargent, g.f. watts, george bernard shaw, and others praised hi

of desire by the "neither-neither" or for realization in a wife- it is desire- its unending evolution. therefore remove desire in any form by the "neither-neither" remove the illusion that there is spirit and not-spirit (this idea has never given beneficial results. remove all conceptions by the same means. so long as the notion remains that there is "compulsory bondage" in this world or even in dreams there is such bondage. remove the conception of freedom and bondage in any world or state by meditation on freedom in freedom by the "neither-neither" for this we know- vampirism is quite well proven enough- even by the strong presumption that whenever blood-sucking is done, it is done by vampire bats apart from the probability of it being done by a divine or human agency! therefore kiaize

the floral nature of and precious stones in design of the crown relate to first principles. he is king who has reached the dual principle in its simplicity, the first experience which is all experience. he has no need of crowns and kingdoms. by sigils and the acquirement of vacuity, any past incarnation, experience, etc, can be summoned to consciousness. it may even happen in sleep in the form of dreams, but this means is very difficult (chapters on day and night dreaming for pleasure omitted) total vacuity is difficult and unsafe for those governed by morality, complexes, i.e, whose belief is not entirely self-love. hence this desideratum of sigils, etc. know all ritual, ceremony, conditions, as arbitrary (you have yourself to please, a hindrance and confusion; their origin was for amusem

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

ve trained them to understand facial tic commands. then, and only then will you get the result that you seek. when it comes to the reality of magick, you ll get those results, faster the old fashioned way. i have yet to meet anyone who can balance and spin a pencil with their mind, walk on water (without it being frozen first) or fly through the air (without the use of an aircraft. these are the dreams of the young and the science of the hollywood special effects artist. it is said that there are those in the far east who have mastered some of these feats. they ve spent their whole life in meditation to achieve this. so if you are ready to give up, fast food, cable television, the internet, and indoor plumbing. go book a flight to india, seek a guru, and we ll see you in 80 years. if, on

call it the force, or tao, and we know it as the yin& yang, the archetypical male and female, our lord& lady. in its manifest form it is the spirit flame. below the spirit flame, are the three sacred elements of the sky, the land, and the sea. the sky, is the realm of the sun, moon and stars. the home of the great ones that we call gods and goddesses. it is the unwritten future, and the realm of dreams. the land, is the realm of man. here we dwell in the present, with the birds, and beasts of this world. this is also the home of the sidhe (the noble ones. this is the realm of reality, and life. the sea, is the realm of mother chaos. the darkness of our spirit, the land of the dead. it is our past, and all things forgotten or left behind. around the sky, land& sea, are the elements of the

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ed in a charm against him, or invoking evil spirits to cause harm to others, eventually gained a higher level of sophistication and evolved into more formal religious practices. as such beliefs developed, certain tribal members were elevated in status to shaman and magician because of their ability to communicate with the spirit worlds, to influence the weather, to heal the sick, and to interpret dreams. shamans entered a trance-like condition separating them from life s mundane existence and allowing them to enter a state of heightened spiritual awareness. according to anthropologists, shamanic methods are remarkably similar throughout the world. in our own time, spiritualist mediums who claim to be able to communicate with the dead remain popular as guides for contemporary men and women

a o f t h e u n u s u a l a n d u n e x p l a i n e d xiv introduction monsters and night terrors stone age humans had good reason to fear the monsters that emerged from the darkness. saber-tooth tigers stalked man, cave bears mauled them, and rival hominid species many appearing more animal-like than human struggled against them for dominance. the memories of the ancient night terrors surface in dreams and imagination, a kind of psychic residue of primitive fears. anthropologists have observed that such half-human, half-animal monsters as the werewolf and other werecreatures were painted by stone age artists more than 10,000 years ago. some of the world s oldest art found on ancient sites in europe, africa, and australia depict animal- human hybrids. such therianthropes, or hybrid beings

sacred objects, has been practiced in all societies, whether primitive or civilized. the ancient chaldeans read the will of the gods in the star-jeweled heavens. the children of israel sought the word of the lord in the jewels of the ephod. pharaoh elevated joseph from his prison cell to the office of chief minister of egypt and staked the survival of his kingdom on joseph s interpretation of his dreams. in the same land of egypt, priests of isis and ra listened as those deities spoke through the unmoving lips of the stone sphinx. throughout the centuries, soothsayers and seers have sought to predict the destiny of their clients by interpreting signs in the entrails of animals, the movements of the stars in the heavens, the reflections in a crystal ball, the spread of a deck of cards, and

may not even turn out to be the greater of blessings for a human being, and yet people fear it as if they knew for certain that it is the greatest of evils. socrates tional stories were new to many men and women, accounts of people who came back to life after clinical death and who told of experiencing proof of life after death had been recorded by researchers for hundreds of years. in memories, dreams, reflections, psychoanalyst dr. carl g. jung (1875 1961) describes a near-death experience he underwent after he had broken a foot and suffered a heart attack. it seemed to me that i was high up in space, he wrote. far below i saw the globe of earth, bathed in a gloriously blue light. below my feet lay ceylon, and in the distance ahead the subcontinent of india. my field of vision did not i

ough the process of death and the reasons why the once animated body became lifeless were puzzles, aboriginal tribal societies understood that there was something in their departed friends and family members that survived somehow in another existence. the reason for this belief can be easily imagined. as they slept, early humans saw those persons whom they knew to be dead, alive and well in their dreams. perhaps they themselves had witnessed their friends being killed in a dispute with another tribe or mangled by a predator, yet now they saw them and spoke with them, just as they had before their death. these vivid dreams of the dead undoubtedly led to the belief that there existed an immaterial aspect of human beings, a part that managed to survive the dissolution of the body. many native

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ed in a charm against him, or invoking evil spirits to cause harm to others, eventually gained a higher level of sophistication and evolved into more formal religious practices. as such beliefs developed, certain tribal members were elevated in status to shaman and magician because of their ability to communicate with the spirit worlds, to influence the weather, to heal the sick, and to interpret dreams. shamans entered a trance-like condition separating them from life s mundane existence and allowing them to enter a state of heightened spiritual awareness. according to anthropologists, shamanic methods are remarkably similar throughout the world. in our own time, spiritualist mediums who claim to be able to communicate with the dead remain popular as guides for contemporary men and women

a o f t h e u n u s u a l a n d u n e x p l a i n e d xiv introduction monsters and night terrors stone age humans had good reason to fear the monsters that emerged from the darkness. saber-tooth tigers stalked man, cave bears mauled them, and rival hominid species many appearing more animal-like than human struggled against them for dominance. the memories of the ancient night terrors surface in dreams and imagination, a kind of psychic residue of primitive fears. anthropologists have observed that such half-human, half-animal monsters as the werewolf and other werecreatures were painted by stone age artists more than 10,000 years ago. some of the world s oldest art found on ancient sites in europe, africa, and australia depict animal- human hybrids. such therianthropes, or hybrid beings

sacred objects, has been practiced in all societies, whether primitive or civilized. the ancient chaldeans read the will of the gods in the star-jeweled heavens. the children of israel sought the word of the lord in the jewels of the ephod. pharaoh elevated joseph from his prison cell to the office of chief minister of egypt and staked the survival of his kingdom on joseph s interpretation of his dreams. in the same land of egypt, priests of isis and ra listened as those deities spoke through the unmoving lips of the stone sphinx. throughout the centuries, soothsayers and seers have sought to predict the destiny of their clients by interpreting signs in the entrails of animals, the movements of the stars in the heavens, the reflections in a crystal ball, the spread of a deck of cards, and

welling that a rector lives in. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 56 ghosts and phantoms chapter 11 mysterious creatures stone age humans feared monsters that emerged from the darkness. saber-toothed tigers stalked them; cave bears mauled them, and rival hominid species struggled against them for survival. ancient nightterrors surface in the dreams and imaginations of present-day humans, and sometimes the monsters turn out to be real. 57 chapter exploration apelike monsters bigfoot orang pendek skunk ape yeti creatures of the night chupacabra ghoul golem imp incubus jersey devil succubus vampire werewolf monsters of land, sea, and air dragons loch ness and other lake monsters sea serpents thunderbirds wee folk and their friends elves

a wolfwoman with claws, teeth, and fangs. medical personnel would manage to get the woman under control until the next full moon when she would snarl, howl, and resume her wolflike behavior. rosenstock and vincent stated that the woman was eventually discharged and provided with antipsychotic medication, but she declared that she would haunt graveyards until she had found the male werewolf of her dreams. m delving deeper clark, jerome, and loren coleman. creatures of the outer edge. new york: warner books, 1978. eisler, robert. man into wolf. london: spring books, n.d. fodor, nandor. between two worlds. new york: paperback library, 1967. the haunted mind: a psychoanalyst looks at the supernatural. new york: new american library, 1968. mack, carol k, and dinah mack. a field guide to demons

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ed in a charm against him, or invoking evil spirits to cause harm to others, eventually gained a higher level of sophistication and evolved into more formal religious practices. as such beliefs developed, certain tribal members were elevated in status to shaman and magician because of their ability to communicate with the spirit worlds, to influence the weather, to heal the sick, and to interpret dreams. shamans entered a trance-like condition separating them from life fs mundane existence and allowing them to enter a state of heightened spiritual awareness. according to anthropologists, shamanic methods are remarkably similar throughout the world. in our own time, spiritualist mediums who claim to be able to communicate with the dead remain popular as guides for contemporary men and women

o f t h e u n u s u a l a n d u n e x p l a i n e d xiv introduction monsters and night terrors stone age humans had good reason to fear the monsters that emerged from the darkness. saber-tooth tigers stalked man, cave bears mauled them, and rival hominid species. many appearing more animal-like than human.struggled against them for dominance. the memories of the ancient night terrors surface in dreams and imagination, a kind of psychic residue of primitive fears. anthropologists have observed that such half-human, half-animal monsters as the werewolf and other werecreatures were painted by stone age artists more than 10,000 years ago. some of the world fs oldest art found on ancient sites in europe, africa, and australia depict animal- human hybrids. such gtherianthropes, h or hybrid bei

acred objects, has been practiced in all societies, whether primitive or civilized. the ancient chaldeans read the will of the gods in the star-jeweled heavens. the children of israel sought the word of the lord in the jewels of the ephod. pharaoh elevated joseph from his prison cell to the office of chief minister of egypt and staked the survival of his kingdom on joseph fs interpretation of his dreams. in the same land of egypt, priests of isis and ra listened as those deities spoke through the unmoving lips of the stone sphinx. throughout the centuries, soothsayers and seers have sought to predict the destiny of their clients by interpreting signs in the entrails of animals, the movements of the stars in the heavens, the reflections in a crystal ball, the spread of a deck of cards, and

,000 years ago, when early humans began to believe that there was supernatural power in a charm, a spell, or a ritual to work good or evil. as such beliefs progressed, certain tribal members were elevated in status to that of magician, sorcerer, priest, and priestess by their demonstrable abilities to influence the weather, to heal the sick, to communicate with the spirit worlds, and to interpret dreams. the four main principles behind early magic remained constant throughout the evolution of magical practices: 1) a representation of a person or thing can be made to affect the person or thing it depicts. 2) once objects have been in touch with each other they continue to influence one another even at great distances. 3) an unseen world of spirit forces may be invoked to fulfill the magicia

e once men and women who lived exemplary lives and who now are given a specific responsibility to assist human spirituality. certainly there are those priests, the bokors, who perform acts of evil sorcery, the left-hand path of vodun, but rarely will a hungan resort to such practices. the loa communicates with its faithful ones by possessing their bodies during a trance or by appearing to them in dreams. the possession usually takes place during ritual dancing in the humfort. each participant eventually undergoes a personality change and adapts a trait of his or her particular loa. the adherents of vodun refer to this phenomenon of the invasion of the body by a supernatural agency as that of the loa mounting its ghorse. h there is a great difference, the hungan maintains, between possessio

THE KEY TO THE MYSTERIES

which is in science "reality" in judgment "reason" and in ethics "justice" finally, we shall acquaint you with the laws of nature, whose equilibrium is stability, and we shall show how vain are the phantasies of our imagination before the fertile realities of movement and of life. we shall also invite the great poets of the future to create once more the divine comedy, no longer according to the dreams of man, but according to the mathematics of god. mysteries of other worlds, hidden forces, strange revelations, mysterious illnesses, exceptional faculties, spirits, apparitions, magical paradoxes, hermetic arcana, we shall say all, and we shall explain all. who has given us this power? we do not fear to reveal it to our readers. there exists an occult and sacred alphabet which the hebrews

who is the voltaire who dares laugh? pile one upon the other the sophisms of diderot, the critical arguments of strauss, the "ruins" of volney, so well named, for this man could make nothing but "ruins" the blasphemies of the revolution whose voice was extinguished once in blood, and once again in the silence of contempt; join to it all that the future may hold for us of monstrosities and of vain dreams; then will there come the humblest and the simplest of all sisters of charity- the world will leave there all its follies, and all its crimes, and all its dreams, to bow before this sublime reality. 7 charity! word divine, sole word which makes god understood, word which contains a universal revelation "spirit" of "charity" alliance of two words, which are a complete solution and a complete

en her and him. man loved, and felt himself to be god; he gave for her what god had just bestowed upon him- eternal hope. he leapt towards his bride across the shadow of death. man possessed liberty; he had embraced life. expiate now thy glory, o prometheus! thy heart, ceaselessly devoured, cannot die; it is thy vulture, it is jupiter, who will die! one day we shall awake at last from the painful dreams of a tormented life; our ordeal will be finished, and we shall be sufficiently strong against sorrow to be immortal. then we shall live in god with a more abundant life, and we shall descend into his works with the light of his thought, we shall be borne away into the infinite by the whisper of his love. we shall be without doubt the elder brethren of a new race, the angels of posterity. ce

s the fruit of his work, and poverty is only the spur to toil. for the flock of men, suffering is like the shepherd dog, who bites the wool of the sheep to put them back in the right way. it is because of shadow that we are able to see light; because of cold that we feel heat; because of pain that we are sensible to pleasure. evil is then for us the occasion and the beginning of good. but, in the dreams of our imperfect intelligence, we accuse the work of providence, through failing to understand it. we resemble the ignorant person who judges the picture by the beginning of the sketch, and says, when the head is done "what! has this figure no body" nature remains calm, and accomplishes its work. the ploughshare is not cruel when it tears the bosom of the earth, and the great revolutions of

of lucifer, hail unto thee in thine audacity! thou didst wish to know, and in order to possess, thou didst brave all the thunders, and affronted every abyss! intelligence, o thou, whom we poor sinners have loved to madness, to scandal, to reprobation! divine right of man, essence and soul of liberty, hail unto thee! for they have pursued thee, in trampling beneath their feet for thee the dearest dreams of their imagination, the best beloved phantoms of their heart! for thee, they have been repulsed and proscribed, for thee they have suffered prison, nakedness, hunger, thirst, the desertion of those whom they loved, and the dark temptations of despair! thou wast their right, and they have conquered thee! now they can weep and believe, now they can submit themselves and pray! repentant cain

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

c formula which opens the reader to the spirit of the book, shaitan of midnight the initiatory guide of the path. beautifully illustrated by elda isela ford, the witch artist known for her work in book of the witch moon, sabbatic sorcery, azothoz and yatuk dinoih. also featured are illustrations by british hereditary witch nathan 7 harris whose art along with elda s opens the gates of necroerotic dreams of those who dare to walk this path. the forbidden formula is presented within this grimoire as something which creates angels and demons. nox umbra unveils methods of creating vampyric familiars, night-born spirits which the initiate may create or bind to an object. the end result being a molding of the consciousness of the sorcerer with the spirit familiar, and the dreaming body taking th

the smoke of the blackened flame, who in averse brilliance was both phantom and dire foulness, praise unto ahriman, who joined in union with the whore-vampyre az, whose body is ruha and jeh, devour with your lips open wide, satisfy me in the dreamining flight, drop the blood of ecstasy from your devouring jaws praise unto ahriman, who created azi-dahaka, called zohak the king made daemon! who by dreams shall guide me into the dire mansion of shades and thorn covered thrones! ohrmazd sought to free all limitations, yet space could not recount ahriman. it was shadow and darkness, nourished in the abyss, with the violet light of the black sun, called al ghul, the point of all hunger known as az, the crowning of the beast. this night, as candle burns and my vessel of darkness is prepared, sha

THE MAGICIAN S KABBALAH

me obscure, forgotten or misunderstood, by establishing a necessary connection between the essence of forms, sounds, simple ideas (such as number) and their spiritual, moral or intellectual equivalents. the network structure of the tree operates as a kind of "akashic record (a term sometimes used to describe an astral library, accessible through altered states of consciousness such as meditation, dreams, and channelling. it has a holographic structure which ensures that any item of discrete information placed on it will immediately become highlighted by the information already in place throughout the tree. in this way, the tree becomes a jigsaw into which pieces have particular, unique positions. although sometimes a piece may be placed, an idea considered, incorrectly, and it is not notic

in your own "sepher sephiroth, or 'book of numbers. purchase or loan from a library a hebrew-english dictionary and even better a bible in hebrew and english. select words of interest and add them to their appropriate values in your folder. note if certain numbers have themes of words. add to this dictionary as you advance your studies, and perhaps you will find numbers being presented to you in dreams, or sets of letters which then turn out to have significance in your own personal dictionary. chapter nineteen; the rituals of the sapphire temple the following rituals have been composed to demonstrate the application of kabbalistic methods in the production of magical ceremonies. each ritual is based around the letters that compose the title of the sephiroth to which the ritual is allocat

THE MIDDLE PILLAR

e so co-ordinated with magic as to comprise the first stage of development. for in climbing the tree whch is the formal expression to denote the realization of the sephiroth from the bottom upwards, the first approached is the 9th, that principle of man whch is called the nephesh. that is to say the next level of consciousness beneath the ordinary waking state of the active world, is the level of dreams and lurid image and picture. it is the most superficial layer of the unconscious-using this term as the composite of the formative, creative, and archetypal levels of the tree of life. the formative world is that of the warring instincts and unconscious conflicts, the realm of the predatory lusts and passions. it is with this particular level that the analyst must deal in the majority of hi

itself. as a means of giving poise to neurotic patients, and of assisting the task of analysis, the practice of the middle pillar may be recommended to psychologists. for by these means the conscious mind is rendered calm and still, the desirable condition to permit the ascent of the archetypes and inspiration of other levels of consciousness. during the period of attention to the middle pillar, dreams far more readily cross the threshold of consciousness, and as time proceeds, they seem very definitely to pertain to less superficial aspects of the psyche, to the regions which normally are very difficult to contact-the creative and archetypal worlds of the animus, the almost exclusive concern in the past of poets, mystics, and magicians. the fourth routine exercise, the vibratory formula

the persona is a complicated system of relations between individual consciousness and society,fittingly enough a kind of mask, designed on the one hand to make a definite impression upon others, and, on the other, to conceal the true nature of the individual.9 psychology and magic 109 next, the individual encounters his "soul image" the anima or the animus. the final step is the manifestation in dreams, visions, or fantasies of appropriate archetypes-primordial images such as the wise old man, or the great mother, images that appear as themes in religion, mythology, and folklore. the process of individuation contains many particular aspects which collectively might be termed "outer psychology" ths category includes jung's separation of introverted and extroverted personality types as well

who is a hidden but undeniable part of our total psyche. the development of the shadow coincides with that of the ego-aspects that the ego rejects are repressed and have little or no outlet in a person's conscious life. the shadow often behaves to counterbalance the conscious- whch can be positive or negative.15 very much an archetypal figure, the shadow personality often appears symbolically in dreams as being the same sex as the dreamer. in addition, an individual will sometimes project his shadow, i.e, his own unwanted subconscious characteristics, onto another person. in keeping with his views on the unconscious, jung proposed that there are actually two forms of the shadow, the personal shadow, composed of the individual's cast-off psychic content, and ous figure 5: jung's model of t

ation of archetypes. an archetype is an idea, mode of thought, or godform that has manifested from the inherited experiences of humankind-from the collective unconscious. the concept of the archetype .is derived from the repeated observation that, for instance, the myths and faiytales of world literature contain definite motifs which crop up everywhere. we meet these same motifs in the fantasies, dreams, deliria, and delusions of individuals living today. these typical images and associations are what i call archetypal ideas. the more vivid they are, the more they will be coloured by particularly strong feeling-tones .they impress, influence, and fascinate us. they have their origin in the archetype, which in itseif is an irrepresentable, unconscious, pre-existent form that seems to be par

THE MOTHMAN PROPHECIES

irt" bedroom phantoms in checkered shirts are old hat to investigators of psychic phenomena. i have come upon this again and again. so often that i have written long articles about it. in some cases these ghosts-in-plaid are accompanied by the odor of hydrogen sulfide and sudden chills or sudden blasts of heat, while other episodes are probably purely hypnopompic. that is, they are the residue of dreams which overlap briefly into the waking state. a phenomenon well-known in psychiatry and parapsychology. i once enjoyed a hypnopompic experience myself. in the winter of 1960-61 i contracted walking pneumonia. and i walked with it until i dropped. early one morning while i was still quite sick and my system was laden with antibiotics and drugs i woke up and saw a large black form hovering at

er of the burden nemo-logical institute at bristol, england, had a patient who passed out while riding a bicycle along an avenue of trees. the trees produced the flicker phenomenon as he sped past them "a few subjects yielded epileptic patterns" dr. walter noted in his book the living brain "auditory experiences were rare; but there may be organized hallucinations, that is, complete scenes, as in dreams, involving more" than one sense. all sorts of emotion are experienced; fatigue, confusion, fear, disgust, anger, pleasure. sometimes the sense of time is lost or disturbed. one subject said that he had been 'pushed sideways in time' yesterday was at one side, instead of behind, and tomorrow was off the port bow" in short, a light flickering at exactly the right frequency can place the witne

d several other places, and put it down as more psychological than physiological. when mary hyre complained of hearing a loud, pulsing heart-beat sound late at night i knew she had suffered one severe heart attack and worried that she was really hearing her own heart beat. the linda scarberry and the mcdaniels complained of hearing the same sound. roger scarberry was haunted by something else. by dreams of a great eye floating in the sky over mary's house. point pleasant was filled with omens and portents. a man and a woman carrying a camera visited steve and mary mallette, wanting to take pictures of them. mr. mallette took down the license number on their volkswagen and when mary had the police check it out it proved to be nonexistent. this business with license numbers was repeated over

tween the size of a large softball and a basketball, moved over their bodies, apparently studying them. then they were deposited back on the river pier to the exact spot where they had been picked up. when the light withdrew, the two men came to their senses and ran in terror to the local sheriff's office. following their experience, hickson and parker suffered blinding headaches "at first, those dreams i had was awful" charlie hickson told nbc news reporter ralph blum "and the headaches was so bad like a pressure on my skull" the day after the incident a small wound opened up on hickson's arm and bled profusely for a few hours. then it closed just as mysteriously as it had come. the pier from which the men were fishing was under surveillance by a tv system at a naval installation across t

the trees. it didn't seem to be walking exactly. it was almost gliding. faster than any man could run "it was the hunting season so i knew it wasn't a hunter. no hunter in his right mind would dress in gray. around here they all wear red coats and red caps. and it wasn't a bear or anything like that. it really scared me" since that sighting on november 2, 1967, mrs. thomas had been plagued by bad dreams "i see a lot of strange people around the river" she explained "it's like some kind of invasion or something. they come over the bridge in trucks and they pour into the tnt area. we grab the kids and run. i can't figure out what it means" i had flown to west virginia after a trip to atlanta and a quick tour through the carolinas investigating some ufo landings. mrs. hyre had picked me up at

THE NECRONOMICON SIMON VERSION

alled no house or village my home, and dwelt in various countries, often in caves or in the deserts, learning several tongues as a traveller might learn them, to bargain with the tradespeople and learn of their news and customs. but my bargaining was with the powers that reside in each of these countries. and soon, i cam to understand many things which before i had no knowledge, except perhaps in dreams. the friends of my youth deserted me, and i them. when i was seven years gone from my family, i learned that they had all died of their own hand, for reasons no one was able to tell me; their flocks had been slain as the victims of some strange epidemic. i wandered as a beggar, being fed from town to town as the local people saw fit, often being stoned instead and threatened with imprisonme

ily, for it is a sharp sword. the number of nergal is eight and this is his seal: the god of jupiter is the lord of magicians, marduk kurios of the double-headed axe. marduk was born of our father, enki, to do battle against the forces of the ancient ones, and he won a powerful fight, subduing the armies of evil and putting the queen of the ancient ones beneath his foot. that serpent is dead, but dreams. marduk was bestowed fifty names and powers by the council of the elder gods, which powers he retains to this day. his colour is purple. his essence is in the material tin, and in brass. his gate is the sixth that you will come upon as you follow the rituals that follow. his step on the ladder of lights in purple. this is his seal, which you must engrave on a plate of tin or of brass, when

rm. when the lover of ishtar beloved of the queen of heaven goes down before me goes through the gate of ganzir to the house of death when with him the wailing people come the weeping woman and the wailing man when dumuzi is slain and buried may the dead rise and smell the incense! v stoop not down, therefore, unto the darkly shining world where the absu lies in dark waters and cuthalu sleeps and dreams stoop not down, therefore, for an abyss lies beneath the world reached by a descending ladder that hath seven steps reached by a descending pathway that hath seven gates and therein is established the throne of an evil and fatal force. for from the cavities of the world leaps forth the evil demon the evil god the evil genius the evil ensnarer the evil phantom the evil devil the evil larvae

THE PATH OF KABBALAH

s and divine pleasures of kabbalah, there isn t any kabbalah rush? a: the fact that the coarsest souls descend to our world in this generation does not necessarily imply that they are aware of what they need for their correction. every generation consists of layers of all the souls in previous generations. this is the reason the public is still passive. an ordinary person does not want to live in dreams about the future because the body only feels the present. the ordinary person aspires for no more than animate pleasures. no one is in a hurry to take upon himself the laborious work of the spiritual correction. however, if one realizes that this is the only way for redemption, he will not be able to abandon the study of kabbalah. even if humanity does find one of these days that there is a

THE SHADOWED ONES

d, that he shall sooner lose his life in seeking and searching for us, than to find us, and attain to come to the wished happiness of the fraternity of the rosy crorn1 the shadowed ones -a grimoire of the angelick watchers- by michael ford, akhtya seker arimanius i the beginnings as by vision by a path unseen yet known instinctively within by some, the shadowed ones gave ever silently through the dreams of others. it is the way they communicate their lost dreams, visitations and journeys through the world from the times of mans groveling to primitive statues to the age of machines. it was the fires which fell as lightening to heaven that they were first incarnate in form, beautiful and knowing of pain and pleasure. azazel first enfleshed the desire he so brought crashing down from the heig

gth bearing passion of the earth. let the ahriman dragon whose color is black stir your eyes from the sun to the moon and the darkness of night. it is the cold winds which open the path of arezura and hades, when wolves and serpents gather unto you. let the ahrimanic dragon coil as the serpents of shaitan, just as zohak shall you be blessed by the kiss of the devil-prince who is your initiator of dreams and death. by the north west point of the circle can you call now forth azrael who is a gatherer of ghosts and shades of the dead. listen to the twilight call of the boneways of the gateway. in your skull temple of cain and lilith does witchblood flow and gather what you may become. let jasmine bloom now under the light of the moon and the phantoms of what once was join in this mighty circl

listen to the twilight call of the boneways of the gateway. in your skull temple of cain and lilith does witchblood flow and gather what you may become. let jasmine bloom now under the light of the moon and the phantoms of what once was join in this mighty circle 7 by the west can the leviathanic dragon be heard, who devours his being and time itself. let the timeless daemon envenom you with the dreams of those who walk the earth since the times of burning sand and mountains, to the gardens of green and the cradle of birth. leviathan emerge, leviathan bring to union samael shaitan and his bride, lilith in all quarters. let my awakening invoke cain! by the waters of the abyss shall i sink deep and drink of the passions of the subconscious. by the south west emerging from the waters of the

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

he yearning hopes of a paracelsus, or the noble words of a tannhauser; at times warm arms are flung around us, and the hot kisses of some messaline suffocate our very breath, leading us into the mansions of a de sade and through the gardens of an aretino, horrid with the frenzy of eros. or, again, we are treading with the sages of philosophy, or emidst the stars in search of the psyche of events; dreams almost monstrous in their intensity seize our troubled brain, deep problems of psychology, of sex, of the carnal, of the pathic, and of evil, all inter-webbed and woven with the eternal filament of good. and so if we read this strange poet aright, we shall see as we progress onwards, that he has struck a sonorous note from the rim of time, fulfilled of the knowledge of good and evil, sweet

y the haze and the grays and the dun of the whirlings of sand let loose on the land by the wind that is born of the sun. thrilled through to the marrow with heat we abode (as we glode) on the river. every arrow he launched from his seat, from the white inexhaustible quiver, smote us right through, smote us and slew, as we rode on the rapturous river. sweet sleep is perfection of love. to die into dreams of my lover, to wake with his mouth like a dove kissing me over and over! better sleep so than be conscious, and know how death hath a charm to discover *gargoyles, vol. iii, p. 94. but not until we read gthe eyes of pharaoh h do we read one of the most astounding paintings in words, i make bold to say, that has ever been written in any language: and death fs insufferable perfume beat the b

tears. ignorance crushed the mind of europe, as a hammer of lead, from the time that constantine. tyrant, murderer, and debauchee. threw in his lot with the yelping mob of constantinople. on that fateful day a fiery cross shone in the sky,*1. and to this day it has been our lot to carry its cankerous form branded on our hearts and corroded in our minds. not till now are we waking from the turbid dreams, the feverish lust, and dismal superstition, that sprang from the gaberlunzies of the suburra: the lord fs day. the foolish bells with their discordant clang summon the harlot-ridden hell to pray: the vicar fs snout is tuned; the curates bray long gabbled lessons, and their noisy twang fills the foul worshippers with hate; the fang of boredom crushes out the holy day, where whore and jobber

ds on the blood-red field of aceldama: ii. cwhose red banners beat their radiant fire into my shrivelled head, to wither love fs desire *aceldama, vol. i, p. 2. the picture becomes grander still, the child of life becomes old in thought: iii. i was a child long years ago, it seems, or months it may be. i am still a child! they pictured me the stars as wheeling wild in a huge bowl of water; but my dreams built it of titan oak, its sides were piled of fearful wood hewn from god fs forests, paid with sweat and tears and blood. yet to what does this infinite yearning lead? the soul looks hout to the beyond, h and from the shapeless and unstayed there bursts the cry of gnothing, h gbut evermore came out by the same door wherein i went. h* in verse vi we find the mysticism of berashith gnothing

ound all, till unity itself become but nothingness in the unutterable bliss of a boundless rapture. o wine of iacchus, o wine, wine, wine. vii the chapter known as the new wine in which chapter it is related: how the gnew wine h which was drawn from the tavern known as the gwell of life h burst the h old bottle h; and yet was not spilt. and wherein it is shown how it intoxicated the multitudes to dreams in the which they perceive many things that are not; and how it openeth the eye of the wise to the vision of the one wonder which alone is. the new wine*1. all philosophies when ultimately reduced to their simplest terms fall either under the subjective or objective systems of thought.*2. the former is ontologic, the latter empiric: the first descends from fiction, whilst the second rises f

THE WITCH CULT OF ZOS VEL THANATOS

dead god or completely remain within the astral plane. one would seek to understand the place of the holy guardian angel and the evil genius at this level, in the shedding of flesh could it be considered a part of each is severed and a great union may be achieved, from which the conscious becomes aligned with the subconscious. could this be death itself, another level of waking through the web of dreams? what ever the result may be, a formidable individual is formed from the chaos current, while many fail over time there are those who are able to transpose their current idea of self and become something far more interesting to their particular life. the specific union of various systems of magickal practice is important to those who may seek to unite various cultures. the buddhist system

THE ABYSS AND TABAET

ying to her enemies, gods she created tiamat in ancient assyria embodied all of that which was horrifying and violent to mankind, from the blackened oceans of the abyss did she first rise up, a great sea dragon who had partial elements of other predators, the head of a tiger, winged, four talons and a scale covered tail. this form was that which was from nightmares, which still copulates with our dreams and brings us visions of our vast possibility as living beings. tiamat was betrayed by her child, marduk and was joined with him in battle. in this battle did another plot with marduk to capture and slay her. when she was cut open, the north wind bore her blood to secret places. gunkel and bousset describe that tiamat who was the queen of the abyss and darkness, supported by her infernal sp

THE GOD SET

phon, became the figure for the goes or sorcerer to use. after hermes the most often invoked god in the magical papyri is set-typhon. this entity was used to bring spirit helpers( bird would fly down and announce that the magician was now under the protection of a god- a popular typhonic practice outside of egypt as well se morton smith's jesus the magician. set was also the god to invoke to send dreams, perform healings on the head or spinal column, and to cause enmity between enemies. there seems to be a few common threads running through the set cult: the quest for immortality, antinomianism, and the practice of magic. perhaps this is why michael aquino's current temple of set finds this figure so appealing as an archetype for the left hand path. like hatshepsut before aquino has opened

THE SECRET RITUALS OF THE OTO

to all members of the supreme grand council of very illustrious sovereign grand inspectors general vii greeting and peace. under the seal of the obligation of the vii. i from the beginning of years the initiates of all peoples have held one central secret as a sure bond of brotherhood, as a unity whose truth is able to harmonize all men upon the earth. no fabrications of knavish priests, no vain dreams of mystics, can hide from the sane this one fact: not only is the earth but a chilled spark of the sun, a dropt petal of the rose of heaven, but the source of all light and life upon the planet is that same sun. not only is he creator, but sustainer, and it is he also that destroyeth in due season, and redeemeth when the time is come. therefore in the macrocosm is one sole god, the sun. now

THE HOLY BIBLE KING JAMES VERSION

h went after his brethren, and found them in dothan. 37:18 and when they saw him afar off, even before he came near unto them, they conspired against him to slay him. 37:19 and they said one to another, behold, this dreamer cometh. 37:20 come now therefore, and let us slay him, and cast him into some pit, and we will say, some evil beast hath devoured him: and we shall see what will become of his dreams. 37:21 and reuben heard [it] and he delivered him out of their hands; and said, let us not kill him. 37:22 and reuben said unto them, shed no blood [but] cast him into this pit that is in the wilderness, and lay no hand upon him; that he might rid him out of their hands, to deliver him to his father again. 37:23 and it came to pass, when joseph was come unto his brethren, that they stript j

and: and joseph s brethren came, and bowed down themselves before him [with] their faces to the earth. 42:7 and joseph saw his brethren, and he knew them, but made himself strange unto them, and spake roughly unto them; and he said unto them, whence come ye? and they said, from the land of canaan to buy food. 42:8 and joseph knew his brethren, but they knew not him. 42:9 and joseph remembered the dreams which he dreamed of them, and said unto them, ye [are] spies; to see the nakedness of the land ye are come. 42:10 and they said unto him, nay, my lord, but to buy food are thy servants come. 42:11 we [are] all one man s sons; we [are] true [men] thy servants are no spies. 42:12 and he said unto them, nay, but to see the nakedness of the land ye are come. 42:13 and they said, thy servants [a

ill i do likewise. 12:31 thou shalt not do so unto the lord thy god: for every abomination to the lord, which he hateth, have they done unto their gods; for even their sons and their daughters they have burnt in the fire to their gods. 12:32 what thing soever i command you, observe to do it: thou shalt not add thereto, nor diminish from it. 13:1 if there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder, 13:2 and the sign or the wonder come to pass, whereof he spake unto thee, saying, let us go after other gods, which thou hast not known, and let us serve them; 13:3 thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the lord your god proveth you, to know whether ye love the lord your god with all your heart and with all

13:3 thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the lord your god proveth you, to know whether ye love the lord your god with all your heart and with all your soul. 13:4 ye shall walk after the lord your god, and fear him, and keep his commandments, and obey his voice, and ye shall serve him, and cleave unto him. 13:5 and that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken to turn [you] away from the lord your god, which brought you out of the land of egypt, and redeemed you out of the house of bondage, to thrust thee out of the way which the lord thy god commanded thee to walk in. so shalt thou put the evil away from the midst of thee. 13:6 if thy brother, the son of thy mother, or thy son, or thy daughter, or t

miliar spirits, and the wizards, out of the land. 28:4 and the philistines gathered themselves together, and came and pitched in shunem: and saul gathered all israel together, and they pitched in gilboa. 28:5 and when saul saw the host of the philistines, he 1 samuel page 176 was afraid, and his heart greatly trembled. 28:6 and when saul enquired of the lord, the lord answered him not, neither by dreams nor by urim, nor by prophets. 28:7 then said saul unto his servants, seek me a woman that hath a familiar spirit, that i may go to her, and enquire of her. and his servants said to him, behold [there is] a woman that hath a familiar spirit at endor. 28:8 and saul disguised himself, and put on other raiment, and he went, and two men with him, and they came to the woman by night: and he said

TRUE HISTORY OF WITCHCRAFT

synonym for `truth) in some new learned text on the fabled history of wicca. such is the way all mythologies come into being. please don't misunderstand me here; i use the word `mythology' in this context in its aboriginal meaning, and with considerable respect. history is more metaphor than factual accounting at best, and there are myths by which we live and others by which we die. myths are the dreams and visions which parallel objective history. this entire work is, in fact, an attempt to approximate history. to arrive at some perspective on what the modern mythos called, variously "wicca, the "old religion "witchcraft" and "neopaganism" is, we must firstly make a firm distinction "witchcraft" in the popular informally defined sense may have little to do with the modern religion that go

TURNER ROBERT ARBETEL OF MAGICK

y rejoycing thou maist say with the 20 apostles, that the spirits are obedient unto thee; so that at length thou shalt be certain of the greatest thing of all, that thy name is written in heaven. aphorism 26. there is another way which is more common, that secrets may be revealed unto thee also, when thou art unwitting thereof, either by god, or by spirits which have secrets in their power; or by dreams, or by strong imaginations and impressions, or by the constellation of a nativity by celestial knowledge. after this manner are made heroick men, such as there are very many, and all learned men in the world, plato, aristotle, hippocrates, galen, euclides, archimedes, hermes trismegistus the father secrets, with theophrastus, paracelsus; all which men had in themselves all the vertues of se

magick with the good angels in stead of god, as it were descending down from the most high god: such was the magick of baalim. another magick is, that which exerciseth their actions with the chief of the evil spirits; such were they who wrought by the minor gods of the heathens. the fifth division is, that some do act with spirits openly, and face to face; which is given to few: others do work by dreams and other signs; which the ancients took from their auguries and sacrifices. the sixth division is, that some work by immortal creatures, others by mortal creatures, as nymphs, satyrs, and such-like inhabitants of other elements, pigmies &c. the seventh division is, that the spirits do serve some of their own accord, without art; others they will scarce attend, being called by art. among th

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

remarkable for their gravity and decency as the corinthians were for their skill and dexterity in adapting themselves to all the modes and attitudes which the luxuriant imaginations of experienced votaries have contrived for performing the rites of their tutelar goddess.5 the reason why these rites were always performed by night was the peculiar sanctity attributed to it by the ancients, because dreams were then supposed to descend from heaven to instruct and 1 strab. lib. viii. 2 sat. ix, ver. 24. 4 see plate ix, fig. 8, from one belonging to me. 5 philodemi epigri. brunk. analect. vol. ii, p. 85. 106 on the worship forewarn men. the nights, says hesiod, belong to the blessed gods;1 and the orphic poet calls night the source of all things (pantwn genesij) to denote that productive power

ods known in their own country were the only ones existing, the greeks thought that innumerable emanations of the divine mind were diffused through every part of the universe; so that new objects of devotion presented themselves wherever they went. every mountain, spring, and river, had its tutelary deity, besides the numbers of immortal spirits that were supposed to wander in the air, scattering dreams and visions, and superintending the affairs of men. 1 brucker, hist. crit. philos. p. ii, lib. ii, c. 9, f. i. 2 lucret. lib. v, ver. 565& seq. 110 on the worship trij gar murioi eisin epi ctoni pouluboteirh aqanatoi zenous, fulakej qnhtwn anqrwtwn.1 an adequate knowledge of these they never presumed to think attainable, but modestly contented themselves with revering and invoking them when

b, the name of which was given, and round it they were to form a circle and dance, repeating at the same time certain words which they had been taught by their instructress. having completed this ceremony, they were to gather leaves of the plant round which they had danced, which they were to carry home and place under their pillows, and what they wished to know would be revealed to them in their dreams. we have seen in some of the medi val treatises on the virtue of plants directions for gathering some plants of especial importance, in which it was required that this should be performed by young girls in a similar state of complete nakedness. plants and flowers were, indeed, intimately connected with this